One of the signs of hypocrisy is that when we hear ayahs of the Qur'an regarding character, we don't do muhasabah of our own selves but we try to look for weaknesses and faults in others. We should always analyse our own selves and look in the mirror, instead of trying to fit ayahs of Quran to the lives of others. The Qur'an is first and foremost for our own betterment and guidance. It is a healthy exercise to make a list of the good and bad character traits mentioned in the Qur'an, and see where you need betterment. Let us reflect on the following ayahs with the niyyah of self reflection and purification of our own selves.
تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا25:61
Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon.
Allah mentions the stars, sun and moon as they contain signs for us. When we ponder and contemplate over the creation, the movements and the resulting phenomena, we gain an insight and recognition of the One who created everything.
Our prayer times are associated with the movement of the Sun, and our Islamic calendar is associated with the movement of the moon. So, the sun and moon will also be a witness to our ibadah on the Day of Judgement.
وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا - 25:62
سماء (translated as "sky" or 'heavens') is used for two different
meanings. It is sometime used for the great mass of the sky, and
sometimes for every thing which is above us in the direction of the sky?,
including the atmosphere between earth and sky and the space. The Holy
Quran has used this word for both these meanings in different verses.
When it speaks of the sky as a huge mass having gates guarded by
angels which are opened at particular times, it takes the word for the first
meaning. But when it describes the rain coming down from the sky, it
takes the word 'sky' for the second sense.
Allah mentions the stars, sun and moon as they contain signs for us. When we ponder and contemplate over the creation, the movements and the resulting phenomena, we gain an insight and recognition of the One who created everything.
Our prayer times are associated with the movement of the Sun, and our Islamic calendar is associated with the movement of the moon. So, the sun and moon will also be a witness to our ibadah on the Day of Judgement.
And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.
منير is reflected light. Allah specified the source of the moon's light much before it was scientifically proven. This is one of the miracles of the Qur'an
Allah mentions that the night and day are created for those who want to remember Allah or to show gratitude. There are two reasons people pray: some pray to remember Allah at the times they were instructed to pray, and some feel so much appreciation for Allah that they feel compelled to offer gratitude. Praying to offer gratitude is of a higher level.
When we reflect and ponder upon the Universe around us, the sun and the moon, the night and the day, it will increase us in awe and appreciation of Allah. When we think about these blessings, we will feel an inherent gratitude towards Allah. All of the creation points towards the Supreme and Magnificent Creator. It is not possible for such a flawless universe to exist without a designer.
Realities of the universe and Qur'an
It is vital that we clear our thinking on the subject matter of the Holy
Qur'an. It should be clearly understood that Qur'an is not a book of
philosophy or astronomy. It does not deal with the subject of realities of
the universe or the form, positioning and movements of its components
e.g. stars, planets etc. But at the same time it does mention repeatedly
about things on the earth and in the sky and in between them, and
invites to ponder over them to set one's beliefs right.
On going through all such verses one can make out clearly that the idea behind them is to set
right the beliefs of the people or to help them draw benefits for their
religious or mundane needs. For instance, Qur'an has repeatedly
mentioned about the earth and sky the stars and planets and their
movements and the effects of these movements for man to ponder over in
order to comprehend and understand that this spectacular phenomenon
has not come into being on its own but there is someone who has created
all that, and that someone is Almighty Allah.
For the ordinary man it is not necessary to acquire knowledge of astronomy and related sciences
but instead it is sufficient for him to observe the alternation of day and
night, their shortening and lengthening of duration, the change in the tilt
of sun bringing different seasons, the rising and waning of the moon, the
eclipses of the moon and the sun, which every individual see happening.
A common man sees them happening with perfect precision and knows
that it is going on without the slightest alteration for centuries. Then he
can draw the conclusion that there is some Power who has created it, and
is running and holding it. That "someone" or that "Power" is none else but
Allah. To arrive at this conclusion one neither has to acquire any
special philosophical knowledge or any research data nor the Quran has
asked to do so. All that Qur'an has asked in this regard is to pay attention
to these phenomena which one can see by simple observation.
Also the Holy Prophet and his companions did not make any arrangement to
study astronomical or cosmic theories or to collect data and information on
the shape and form of celestial bodies. Therefore it is
abundantly clear that the Qur'anic verses inviting people to ponder over
the cosmological signs did never intend that the space travel and the
efforts to conquer the moon and other planets are the basic objectives of
the Qur'an.
The fact of the matter is that the Holy Qur'an neither invites people's
attention towards any old or new philosophical thesis or scientific research
nor does it deal with them, nor does it reject them. The plain and simple
manner in which the Holy Qur'an deals with the subjects concerning
universe and His creation is to confine their mention only to the extent
they are related to the man's religious or worldly needs, and what man
can comprehend and learn easily. On the other hand Qur'an does not
involve itself in complicated philosophical discussions and researches
which are beyond the comprehension of common man and which
sometimes create more confusion in the minds of people for their ever
changing nature because of the unending discoveries and inventions
being made with the passage of time. The Holy Qur'an however does make allusions
at certain places toward some realities covering subjects like astronomy,
space, atmosphere, meteorology, oceanography, geology etc. but to the
extent it is needed for human life here or in the Hereafter.
Qur'an makes references about His creatures on earth related with
botany, zoology, petrology and social sciences including trade, agriculture,
industry etc., but again to the extent it is required to guide the man to
fulfill his religious and worldly duties.
Criteria of acceptance or rejection of scientific and philosophical
theories in the commentary of the Holy Qur'an
The classical and modern religious scholars are unanimous on the
point that if a statement is lucid and unambiguous in the Qur'an but it
contradicts with any old or new theory, it is not permissible to try to twist
the Qur'anic version to try to bring in it line with the modern theories. In
such a situation the related theory would be regarded as based on some
misconception. However, in the matters in which Qur'an does not give
any express statement and where more than one interpretations are
possible from the wordings of the Qur'an, then in that situation the
interpretation closer to observations and evidence would be regarded as
correct.
It is, therefore, clear that all the modern researches and discoveries
cannot be held to be the exact objective of the Qur'an, as suggested by
modern scholars. Similarly, these discoveries cannot be held to be
repugnant to the Holy Qur'an, as observed by some conservative scholars.
The fact is that these issues are not the subject matter of the Qur'an
which is silent about them. If a reality is proved by experiments or
observations, it cannot be taken as contradictory to the Qur'an, and that
which is not yet'proved no effort should be made to impose it on the
Qur'an through fanciful interpretations.
وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا - 25:63
And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,
The slaves of the Extremely, Ultimately merciful, loving and caring عباد الرحمان. This is the highest honour Allah has given to His special slaves. Allah mentions the qualities of Ibaad ur Rahman in the following ayahs.
The first quality:
We are عباد slaves of Allah. Slave is someone who is the property of their Master, and their whole life is dedicated to their Master. We have a negative connotation of slavery and immediately think of "forced" slavery. The slavery of Allah is beautiful as we willingly submit ourselves to Allah, without any coercion. It is to surrender completely before Allah and to make all deeds and desires conforming to His pleasure with one's own choice. A recognition of Allah through His attributes and His creation inspires awe, reverence and submission in us. The slavery of Allah frees us from the slavery of people!
Note that Allah has specifically associated His Ibaad with the Sifah of 'Rahman'. Rahman is the one who is unbelievably and extremely loving, caring and merciful, and His mercy extends to all creature. We should emulate this attribute and spread love, mercy and kindness to everyone.
The second quality:
We should be humble like the Earth beneath us, as we've come from the Earth and will be returned to it. A person's humility is reflected in the way they walk, speak and interact with others. The Ibaad ur Rahman walk humbly, without any pride and without being intimidating and condescending. They don't try to put other people down. The ayah does not refer to merely the way they walk, but to their entire attitude towards others. This does not mean that we should walk slowly, without any vigour, like a sick person. That is also against sunnah. Rather, we should adopt a balanced approach and walk at a normal pace.
The third quality:
The Ibaad ur Rahman walk away from جاهل people and respond with "Peace". Either they literally respond with words of peace, or their attitude is peaceful i.e. they do not let their emotions get the better of them, and they respond with that which is better. Their voice does not raise in response to someone else raising their voice, and they do not become overwhelmed by their emotions. If people treat them badly, they don't come down to their level. They can control their temper and handle difficult situations.
جاهل is someone who has no self control, and no restriction of his emotions, and such people are usually loud and obnoxious. They try to put others down and ignite their emotions. Our test is in maintaining self control and not being of the جاهلون. If we control ourselves and do not become offensive, that is the best response. If somebody tries to arouse negativity in us, we need to stay relaxed and respond with dignity and calmness. In any relationship, both partners should never get mad at the same time. One person should remain calm if the other person is being emotional and angry.
Notice that these are the people Allah truly loves, and notice how Allah does not emphasise first on prayers, but he first emphasises on dealings with others. It is a very important part of deen to have good ikhlaq towards others and be the best in character.
وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا - 25:64
And those who spend [part of] the night to their Lord prostrating and standing [in prayer]
The fourth quality:
They spend a part of their night praying to Allah. They give up their sleep for the sake of Allah. Special mention of night worship is made here firstly, because this time being a time of rest, requires extra effort, and secondly because it rules out the possibility of showing one's worship to others.
Allah mentioned huquq ul ibaad before this huquq Allah. This shows the value of huquq ul Ibaad in the eyes of Allah. We do not have to have ALL of these qualities to get Allah's love, but Allah loves every single one of these qualities.
وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا - 25:65
And those who say, "Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering;
إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا - 25:66
Indeed, it is evil as a settlement and residence."
The fifth quality:
Allah has special love for people who are fearful of Hellfire. When a child is afraid of something, he runs to the one he loves e.g. his parents. Similarly, this fear drives us towards Allah as Allah is the only protection and refuge from it. Allah loves it when we ask Him for protection from hellfire. When we have a genuine worry of disappointing Allah and entering Hellfire, it is drive us to do good deeds and have taqwa. So, we should never be lazy in seeking protection from Hellfire. We should memorize this dua and recite it regularly. We should not be content with our good deeds and assume that we are automatically protected from Hellfire, but we should continuously make dua for acceptance of our deeds and steadfastness of Imaan. We should always be fearful of deviating from the right path.
Hellfire is terrible as a temporary مستقرا and a permanent abode مقاما. Muslims who had Imaan will not remain in Hellfire permanently but they will be taken out of the fire after they have served their punishment. But, we should not be mentally prepared to be in hellfire even for a few seconds. Some people continue to do sins because they think they will eventually be purified and be taken into Jannah. Some people make a mockery of Hell. Hellfire is so horrifying that the people who see Hellfire will wish for death. They would not be able to bear even a moment of punishment. Allah has given us such graphic descriptions of hell so that we take measures to protect ourselves from it. May Allah protect us all!
وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا - 25:67
And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate
The sixth quality:
Allah loves those who spend money on their needs, but they neither commit excess اسراف nor spend money sparingly بخل. Israaf means to cross limits, and here it refers to overspending on things that we actually need e.g. expensive restaurants, branded clothes, huge mansions, expensive cars etc. It also refers to spending on futile and sinful things. Allah did not define overspending because the threshold is different for different people according to their circumstances. We should not buy things we cannot afford and end up getting buried under debt and loans.
Iqtaar means to spend with miserliness. In Islamic jurisprudence it means to be tight fisted where a believer is directed to spend. In case one does not spend at all at a place where he has been directed to spend, then that is the worst situation. We should adopt a middle, balanced path. قواما is someone who stands straight, and does not lean in either direction. It is a standard that one does not deviate from.
It was narrated from Abu Al-Ahwas, from his father, :
That he came to the Prophet [SAW] wearing shabby clothes. The Prophet [SAW] said to him: "Do you have any wealth?" He said: "Yes, all kinds of wealth." He said: "What kinds of wealth?" He said: "Allah has given me camels, cattle, sheep, horses and slaves." He said: "If Allah has given you wealth, then let the effect of Allah's blessing and generosity be seen on you." (Susan Nasai)
Unfortunately, people who have been blessed with money begin to act like they own the whole world. Money should not be in the heart but it should only be in the hands. Allah distributes wealth and resources unequally between people so that they learn to share and care for one another. وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا - 25:68
And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.
يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا - 25:69
Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated -
The seventh, eighth and ninth quality:
Allah was just describing Ibaad ur Rahman, the people he loves! Why did Allah mention the one who refrains from the most basic major sins here? Refraining from shirk, murder and adultery is one of the primary fundamentals in deen. Murder and adultery are often mentioned together because they are equally grave sins in the eyes of Allah. قتل is physical murder and زنا is spiritual murder.
Abu Huraira reported Allah's Messenger (ﷺ) as saying. The adultery of the eye is the lustful look and the adultery of the ears is listening to voluptuous (song or talk) and the adultery of the tongue is licentious speech and the adultery of the hand is the lustful grip (embrace) and the adultery of the feet is to walk (to the place) where he intends to commit adultery and the heart yearns and desires which he may or may not put into effect. (Sahih Muslim)
اثاما refers to punishment of sin, and according to some, it is the name of a valley of Hell where the punishment will be severe.
Allah says that He will multiply their punishment for them, and such sinners will abide in Hell permanently. In the context of these verses it is certain that this punishment will be exclusive to those who were infidels (Mushrikeen) and also indulged in adultery or homicide. It is clear that no believer will be condemned forever in the Jahannam, no matter how big a sin he has committed. Muslims will be taken out of the Jahannam when they have completed their term there.
إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا - 25:70
Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.
On the authority of Abu Dharr Jundub ibn Junadah, and Abu Abdur-Rahman Muadh bin Jabal (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said:
Have taqwa (fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people.(Tirmidhi)
Essentials of Tawbah:Having remorse in the heart
Repenting to Allah
Making a resolution to never commit the sin again
If the sin was related to a person: Seeking their forgiveness and trying to set things right
When people repent sincerely, they rejuvenate their Imaan. A sign of acceptance of tawbah is that their life begins to change and they find the strength to refrain from sins. Allah erases their bad deeds so this leaves only good deeds in their record. Another interpretation is that Allah converts their mountain of bad deeds to a mountain of good deeds, based on sincere repentance.
وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا - 25:71
And he who repents and does righteousness does indeed turn to Allah with [accepted] repentance.
Allah also gives hope to those believing sinners who may not have committed the above mentioned major sins but they committed other mistakes. Allah states that whoever repents and does good deeds, will be appreciated by Allah. Allah values the tawbah of everyone, whether their sin was small or huge, so all of us should turn to Him over and over again.
Anas bin Malik narrated that the Messenger of Allah (ﷺ) said:
“Allah, Blessed is He and Most High, said: ‘O son of Adam! Verily as long as you called upon Me and hoped in Me, I forgave you, despite whatever may have occurred from you, and I did not mind. O son of Adam! Were your sins to reach the clouds of the sky, then you sought forgiveness from Me, I would forgive you, and I would not mind. So son of Adam! If you came to me with sins nearly as great as the earth, and then you met Me not associating anything with Me, I would come to you with forgiveness nearly as great as it.’” (Tirmidhi)
But, this does not give license to us to do sins with the hope of forgiveness. Do not try to tricks Allah through insincere intentions. But know that if you genuinely faltered without knowledge, Allah is forgiving.
وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا - 25:72
And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.
The tenth quality:
That is they do not participate in the meetings where lie and falsehood
is common. The biggest falsehood is the kufr (disbelief) and shirk, and
the next in order comes the common lies and acts of sin. In other words the
blessed and favoured servants of Allah avoid attending such gatherings. This could refer to any gathering of disobedience e.g. non muslim festivals, concerts, dance and alcohol parties etc.
Another meaning could be that they do not give false testimony i.e. they do not testify to falsehood. It is a well known fact that both Holy Qur'an and Sunnah declare the false evidence as a great sin and an enormous evil
The eleventh quality:
After making tawbah, we need to protect ourselves from even the minor things that have the potential to lead us away from Allah. To protect ourselves, we might need to change our environment or the company that distracts us from Allah. We need to stay away from even the path that can lead us back to sin.
لغو is useless talk and activity, and all frivolous things. When the Ibaad ur Rahman see lagw happening around them, they keep on walking. They walk away from such situations in a dignified, graceful manner without making a huge deal out of it. They do not feel a sense of arrogance and superiority for not indulging in لغو.
When we turn back to Allah, we feel agitated that others haven't turned back to Allah. We begin to pass blind judgements on others. We want guidance for other people so badly that we find it hard to restrain our frustration around them. Have hikmah and don't be a dawah warrior or part of righteous police. Know where to speak and what to speak. Handle situations with wisdom. If you have given up a sin and made tawbah, don't try to impose it on others by force.
وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا - 25:73
And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.
The twelfth quality:
Allah was describing those that He loves. In between, Allah mentions an essential quality of those He love: They reflect upon the lessons of the Qur'an, pay heed, and do not become deaf and blind to the advice being given. They internalise the message of the Qur'an and strive to be of the Ibaad ur Rahman. They do not ignore the truth and follow their own whims and desires.
Self-study of religious precepts is not enough but they need to be
acted upon in the light of interpretation given by classic scholars
As it is condemned in the verses under study that Divine message is
ignored. It is also pointed out with equal emphasis that it is listened and
acted upon without due diligence, that is without comprehending the
intent and spirit of the precept and according to one's own sweet will.
It is a matter of great satisfaction that there is a new tendency among
the younger generation and modern educated people to study the Qur'an
but to achieve this purpose they often deem it enough to study the Qur'an
and try to understand it through the translations of the Qur'an on their
own. This practice being against the correct principles of learning
something, often makes them fall into misconceptions. It is a well-settled
fact that education and knowledge cannot be imparted only through
books unless guidance of a teacher is available for explaining the
intricacies of the subject which normally go unnoticed by an ordinary
reader. It is rather strange why people feel that this basic rule does not
apply to Qur'an and its related subjects and try to indulge in interpreting
the Holy Book according to their own wishes.
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا - 25:74
And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous."
The thirteenth quality:
This verse contains a prayer for one's spouses and children.
What is alluded here is that the righteous servants of God do not care
about correcting themsehes only, but also take care of the virtuous
actions of their children and spouse, and keep trying for their
improvement, and it is a part of their efforts that they pray Allah to make
them take the right path.
هبه is a gift. A gift is something that is given because of rahmah, not because we deserve it, and not due to our own efforts. These people make dua: Give us the gift of the coolness of the eyes.
What does قرة اعين coolness of the eyes mean?
1.Tears of immense joy
Make us so happy with our spouse and children that when we look at them, it brings tears of happiness in our eyes.
2.Finding refuge & relief from a storm
The world outside is like a raging storm, and is full of stress, problems and difficulties. When we come home, we find peace and refuge in our homes, through our spouses and children.
The Arabs when travelling in the desert would wrap their face as a protection from sandstorms. But they couldn’t afford to cover their eyes without losing their vision, so they would say “My eyes are becoming warm.” And when they finally found a cave, they would say “My eyes are becoming cool.”
3. When something stays in one place قرار : not being able to take your eyes off someone because you are mesmerized by them.
Make me so in love with my spouse that when I look at them, I don't want to look at anyone else. Make us so pleased with them that our eyes don't wander.
When you're happy with your spouse and children, you don't compare to others or wish for someone better.
Sometimes, dua does not literally change the reality but makes reality more beautiful for us. Dua can lead us to contentment and sukoon.
Make us leaders over متقين. Taqwa is to take precaution and seek protection. Every person is the Imam or head of their family and dependants. If the family has taqwa of Allah, the person automatically becomes the Imam of the muttaqeen. So, the purpose of dua was not to seek a high status, but to have a family that follows the right path and emulates righteousness. We make dua that Allah grants us such taqwa, that it inspires those around us to have a consciousness of Allah, and to emulate our good deeds. We make dua that Allah makes us a leader over those who have taqwa and protect themselves in every situation.
Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.
خَالِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا - 25:76
Abiding eternally therein. Good is the settlement and residence.
غرفة: Upper story/ large, high ceiling rooms.
It will be for those who had patience. Patience is to exercise self control, stay away from sins, hold on to the truth and strive to do good deeds, and to deal with people in a beautiful, patient manner. Allah will receive the people of Jannah with Salam. They will be in a state of absolute peace in Jannah. It will be a beautiful place to live in, temporarily and for long term.
Why did Allah mention temporary? Temporary means that some people will get upgraded repeatedly within Jannah. Different people will be on different levels in Jannah.Every level would appear perfect to them. But in Jannah, if we want to meet our family we will move to higher levels with them and get upgraded permanently. But, we cannot pull someone out of hellfire into Jannah. We should try to get to the highest place in Jannah.
'Ubadah bin As-Samit narrated that the Messenger of Allah (s.a.w) said:
"In Paradise, there are a hundred levels, what is between every two levels is like what is between the heavens and the earth. Al-Firdaus is ts highest level, and from it the four rivers of Paradise are made to flow forth. So when you ask Allah, ask Him for Al-Firdaus." (Tirmidhi)
Say, "What would my Lord care for you if not for your supplication?" For you [disbelievers] have denied, so your denial is going to be adherent.
Your Master does not care for you at all, had it not been for your dua. If you do not care about Allah and do not make dua to Him, then Allah will not care about you. You would have no value or importance in the sight of Allah, if you do not make dua to Him. This was a reference to the Mushrikeen who had rejected Allah and refused to call upon Him.
This shows that Allah cares for people who make dua to Him. If you do not care to make dua, Allah does not care about you. Allah made us recite duas in these ayahs so that means that Allah cares for us, and wants us to turn to Him! We should continuously make dua to Allah and turn to Him at all times.
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