Excerpts from the Holy Qur’an an Eternal Guidance to Mankind
ghaemiyeh.com
ghaemiyeh.com
Compiler(s): Hasnain Mohamedali
Publisher(s): World Islamic Network (WIN)
Category: Qur’an Commentaries
Topic Tags: Excerpts Quran Eternal guidance
Featured Category: New to Islam
A text highlighting the directives given by Allah (swt) in the Holy Qur’an in context of various subjects that touch the day-to-day lives of every Muslim in particular and for that matter every human being in general.
“O my Lord ! Grant Thy forgiveness unto me, and my parents, and all the believers, on the Day on which the (last) reckoning will come to pass !”
Surah Ibrahim, 14:41
In memory Tawaab of my Dear Father- Marhum Haji Mohamedali Gulamali Suchedina, I kindly request a Surah Fatiha for the Departed Soul
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ1
Bismillahi ar- Rahmani ar-Rahim
In the name of Allah, the Beneficent, the Merciful.
الحَمْدُ لِلّهِ رَبِّ العَالَمِینَ2
Al-Hamdu-li-Illahi Rabbil-A°alamin
All praise is due to Allah, the Lord of the Worlds
الرَّحْمنِ الرَّحِیمِ3
ar-Rahmani ar-Rahim
The Beneficent, the Merciful.
مالِکِ یَوْمِ الدِّین4
Maliki Yawm id-Din
Master of the Day of Judgment.
إِیَّاکَ نَعْبُدُ وَإِیَّاکَ نَسْتَعِینُ5
Iyyaaka Na°abudu wa Iyyaaka Nasta°in
Thee do we serve and Thee do we beseech for help.
اهْدِنَا الصِّرَاطَ المُسْتَقِیمَ6
Ihdina-s-Siraat-al-Mustaqim
Keep us on the right path.
صِرَاطَ الَّذِینَ أَنْعَمْتَ عَلَیْهِمْ غَیْرِ المَغضُوبِ عَلَیْهِمْ وَلا الضَّآلِّینَ7
Sirat-all-Adhina an°Anta °Alayhim, Ghayril Maghdubi °Alayhim wa la-dh-Dhaaliiin
The path of those upon whom Thou hast bestowed favours. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ
In the name of God the Most Gracious, the Dispenser of Grace
All praise is God’s the Lord of the
worlds, and peace and blessings be on the Best of His creation, the last of His prophets and apostles, the Chief of the foremost and the later ones, the Redeemer of the sinners, the Mercy unto the Worlds – Muhammad (p) and his progeny, the Clean, the Pure and the Infallible ones.
A humble effort is made to highlight the directives given by Allah (swt) in the Holy Qur’an in context of various subjects that touch the day-to-day lives of every Muslim and for that matter every human being.
It is out of my personal experience I realise that most of my Muslims brethrens go along their entire lives not actually knowing what our Scriptures contain, which I realise is so straight and clear in most of the important issues touching the normal lives of a believer. While most of us read the Arabic text, the essence and the message is never really conveyed to us due to the limitation of not being well versed with the Arabic language. One is then dependent on hearsay, presumptions and assumptions, beliefs and customs. I too have been guilty of it in the past and know of many more such people.
Nevertheless the fact remains that all who believed and believe in it, this Qur’an represents the ultimate manifestation of God’s Grace to man, the ultimate wisdom, and the ultimate beauty of expression: in short, the true Word of God. This compilation of mine is keeping people like me in mind, with limited time and
education in Islam, and comprises of extracts of the Holy Qur’an along with its translations and commentaries by Mir Ahmed Ali and Muhammad Asad, and also from Al-Mizan by Allama Tabatabai among other books.
It is also directed towards my Non-Muslims friends, who have such wrong preconceived notions about Islam. It is more than probable that one of the main reasons for their negative attitudes and lack of appreciation of this ‘Untarnished Word of God’ is to be found in that aspect of the Qur’an which differentiates it fundamentally from all other sacred scriptures: its stress on reason as a valid way to faith as well as its insistence on the inseparability of the spiritual and the physical (and, therefore, also social) spheres of human existence: the inseparability of man’s daily actions and behaviour, however “mundane”, from his spiritual life and destiny.
This absence of any division of reality into “physical” and “spiritual” compartments makes it difficult for people brought up in the orbit of other religions, to appreciate the predominantly rational approach of the Qur’an to all religious questions. Consequently, its constant interweaving of spiritual teachings with practical legislation perplexes the Western reader who is suddenly confronted with the claim of the Qur’an to being a guidance not only towards the spiritual good of the hereafter but also towards the good life attainable in this world.
Another reason may be found in the fact that the Qur’an itself has never yet been presented in any Universal language in a manner that
would make it truly comprehensive.
The attempt here is to at least highlight certain verses which are revealed in the form of directives and which touch the daily lives of every human being. This is definitely not exhaustive and am aware could not really ‘do justice’ to the Qur’an and the layers upon layers of its meaning, for,
“if all the sea were ink for my Sustainer’s words, the sea would indeed be exhausted before my Sustainer’s words are exhausted.” (Surah al-Kahf, 18:109)
Ayatullah Sayyid Abul Qasim al-Khui writes in his book ‘Al-Bayan fi Tafsiril Qur’an(1)’:
"I was enamoured by Qur'an from the childhood, always keen to unravel its secrets and to discover its meaning. It behoves every true Muslim, and even non‑Muslim thinkers to ponder over the Qur'an, to unfold its hidden meaning and to benefit from its light. For it is a Book which has a message for human welfare and guides it to success and salvation. Qur'an is a reference for the linguist, a guide to the grammarian, an authority for the jurist, an example for the refined, a lost treasure for the wise. It even guides those who admonish and shows the goal in life. It is a source of social as well as political sciences, and upon it rest the sciences of Islam. It will reveal to you the fascinating secrets of Nature, and introduce you to the laws of creation. Qur'an is the abiding miracle of this ever lasting religion, and a code of conduct based on
1) In English it’s available the translation of two important chapters of this book titled “The Collection and Preservation of the Holy Qur’an” published by Madrasa as-Seyed al-Khui, Stanmore, Middlesex, U.K. and available on line at: http://al-islam.org/tahrif_Qur [10]’an /
the high and esteemed Shariah".
My personal thanks and gratitude to Brother Khalil Jaffer for his invaluable support, encouragement and efforts in making this project a reality. His guidance and knowledge has indeed played a pivotal role throughout my research. He has prepared a computer software programme to supplement this publication, which is available at the addresses given below.
My thanks and appreciation to Brother Moonawar Dhanani for the confidence he has placed in me and assuring me of his support in this publication.
The rewards of both my brethren remain with Allah (swt) alone.
Forbearance is sought for any errors and all are invited to offer suggestions - views - advices - comments on this publication and may be addressed to the undersigned. This would help us in our next publication the work of which has already started.
P.O. Box 3014, Deira , Dubai, United Arab Emirates
Tel: 724741
Crown Bureau De Change, Nairobi, Kenya.
Tel: 252388
67/69 Hazrat Abbas (A.S.) Street, Dongri, Mumbai 400 009, India
Tel: 3773648
Surah Az-Zumar, 39:53
قُلْ یَا عِبَادِیَ الَّذِینَ أَسْرَفُوا عَلَی أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ یَغْفِرُ الذُّنُوبَ جَمِیعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِیمُ
Qul yaa - ‘Ibaadiyal-laziina ’asrafuu ‘alaaa ’anfusihim laa taq-natuu mir - Rahmatil-laah: ’in-nal-laaha yagh-firuz - zunuuba jamii - ‘aa. ’In-nahuu Huwal - Ghafuurur - Rahim.
53: “ Say (Thus speaks Allah (swt)): ‘O you servants of Mine who have transgressed against your own selves! Despair not of Allah’s mercy: behold, Allah forgives all
sins - for, verily, He alone is much-forgiving, a dispenser of grace!”
The first Holy Imam Ali ibn Abi Talib (a) says that there is no greater verse of God’s grace and His mercy than this verse in the whole of the Qur’an. It is Islam and no other religion in the world which introduces God to His creation, not as a mere merciless just judge whose decisions are based only on law and facts without any concern of any grace or mercy in it, but as the Independent - the Beneficent - the Oft-Pardoning - the most Gracious - the Dispenser of Grace, who deals with His creation as He pleases, and whose justice is ever tempered with mercy.
His infinite mercy is ever in the waiting to receive repentance from his offenders. He has made mercy incumbent on Himself (Surah al-An’aam, 6:12 and 6:54). He Himself enjoins upon the sinners to seek His pardon (Surah an-Nisaa, 4:106). He bestows His mercy on whomsoever He pleases, and also entitles him to rewards. He is such a merciful judge that He does not wait to punish but to pardon. Hence before the matter comes to be tried, He invites repentance and even encourages the sinners to make haste in seeking His pardon. He never wants any sinner to be dejected and go hopeless of His mercy. But, the pardon is granted only when it is asked in time.
It is said that ‘Wahshi’ the assassin of Hazrat Hamza (p) at the
Battle of Ohad, got hopeless of being forgiven by God and hence did not embrace Islam but when he came to know of this verse, he joined the ranks of the faithful.
In Hadith al-Qudsi, Allah (swt) says:
“It were not for ‘Ruku’ (kneeling) of elders, suckling babies, grazing animals, humble youths, indeed I would have made the sky of steel, the earth of copper and the mud of pebbles. I would have not sent a single drop of water from the sky and grown a single grain from the earth. I would have poured on you My worst wrath.”
He also says:
“O Son of Adam! If people know what I know about you, not one of My creatures will say Salaam to you. If your brother just smells your sin, he will never sit beside you. Your sins are increasing everyday and your life is decreasing. Don’t waste your life in falsehood and carelessness. If you want more, then be in the company of the generous. Seek refuge from the worldly people and mix with the deprived.”
Surah Yunus, 10:61
وَمَا تَکُونُ فِی شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ کُنَّا عَلَیْکُمْ شُهُودًا إِذْ تُفِیضُونَ فِیهِ وَمَا یَعْزُبُ عَن رَّبِّکَ مِن مِّثْقَالِ ذَرَّةٍ فِی الأَرْضِ وَلاَ فِی السَّمَاء وَلاَ أَصْغَرَ مِن ذَلِکَ وَلا أَکْبَرَ إِلاَّ فِی کِتَابٍ مُّبِینٍ
Wa maa takuunu fii sha’-ninw-wa maa tatluu minhu min Qur-’aaninw-wa laa ta’-maluuna min ‘amalin ’il-laa kun-naa ‘alay-kum Shuhuu-dan ’iz tufii-zuuna fiih. Wa maa ya‘-zubu ‘ar-Rab-bika mim-mith-qaali zar-ratin-fil ar-zi wa laa fis-sa-maaa-’i wa laa
’as-ghara min-zaa-lika wa laaa ’akbara ’il-laa fii kitaa-bim-Mubiin
61: “And in whatever condition thou mayest find thyself (O Prophet,) and whatever discourse of this (divine writ) thou mayest be reciting, and whatever work you (all, O men,) may do - (remember that) We are your witness (from the moment) when you enter upon it: for, not even an atom’s weight (of whatever there is) on earth or in heaven escapes thy Sustainer’s knowledge; and neither is there anything smaller than that, or larger, but is recorded in (His) clear decree.”
This verse makes it clearly understood that the Book of God mentioned here is not the one in any written or printed form but the Sacred Tablet (the Lauhe-Mahfooz) in which is secured the knowledge of everything in the Universe and the Will of the Lord.
Surah Qaaf, 50:16
وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَیْهِ مِنْ حَبْلِ الْوَرِیدِ
Wa laqad khalaqnal-’insaa-na wa na‘-lamu maa tuwas-wisu bihii nafsuh. wa Nahnu ’aqra-bu ’ilayhi min hablil-wariid
16: Now, verily, it is We who have created man, and We know what his innermost self whispers within him: for we are closer to him than his jugular vein.
Man has been created by God. God knows everything, even the innermost, i.e. the most latent endowments of the feelings and thoughts of each individual. The life-vein i.e. the jugular vein which is the big trunk vein, running on each side of the neck which brings the blood back from the head to
the heart, which is considered so near to the life of an individual is cited here just to illustrate that God is nearer to the very existence of the individual than the very vein on which his life depends.
Surah Ikhlas, 112:1-4
قُلْ هُوَ اللَّهُ أَحَدٌ
Qul Hu-wal-laahu ’Ahad;
Say: “He is the One God:
اللَّهُ الصَّمَدُ
. ’Al-laahus-Samad;
God the Eternal, the Uncaused Cause of All Being.
لَمْ یَلِدْ وَلَمْ یُولَدْ
Lam yalid, wa lam yuulad;
He begets not, and neither is He begotten;
وَلَمْ یَکُن لَّهُ کُفُوًا أَحَدٌ
Walam yakul-la-Huu kufuwan ’ahad.
and there is nothing that could be compared with Him.”
This chapter with all its brevity is considered to contain the gist or the spirit of the Absolute Unity of God which is the fundamentals of the faith, Islam. It is considered that one third of the Qur’an is revealed as an explanation of this Synthesis. It is said that the Holy Prophet (p) was asked to give the idea of godhead that he preached and this Chapter was revealed.
Surah al-Hashr, 59:22-24
هُوَ اللَّهُ الَّذِی لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَیْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِیمُ
.
Huwal-laa-hul-lazii Laaa-’i-laaha ’il-laa Huu; - ‘Aalimul-ghaybi wash-shahaa-dah; Huwar-Rahmaa-nur-Rahiim.
God is He save whom there is no deity: the One who knows all that is beyond the reach of a created being’s perception, as well as all that can be witnessed by a creature’s senses or mind: He, the Most Gracious, the Dispenser of Grace.
هُوَ اللَّهُ الَّذِی لَا إِلَهَ إِلَّا هُوَ الْمَلِکُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَیْمِنُ الْعَزِیزُ الْجَبَّارُ الْمُتَکَبِّرُ سُبْحَانَ اللَّهِ عَمَّا یُشْرِکُونَ
Huwal-laa-hul-lazil Laaa-’i-laaha
’il-la a Huu; - ’Al-Malikul-Qud-duusus-Salaamul - Mu‘-minul - Muhay-minul-‘Aziizul-Jab-baarul-Mutakab-bir: Sub-haanal-laahi ‘am-maa yushri-kuun.
God is He save whom there is no deity: the Sovereign Supreme, the Holy, the One with whom all salvation rests, the Giver of Faith, the One who determines what is true and false, the Almighty, the One who subdues wrong and restores right, the One to whom all greatness belongs!
Utterly remote is God, in His limitless glory, from anything to which men may ascribe a share in His divinity!
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاء الْحُسْنَی یُسَبِّحُ لَهُ مَا فِی السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِیزُ الْحَکِیمُ
Huwal-laahul Khaaliqul- Baari-’ul-Musaw-wiru lahul-’Asmaaa-’ul-Husnaa: yusab-bi-hu lahuu maa fis-samaa-waati wal-’arz: wa Huwal- ‘Aziizul-Hakiim.
He is God, the Creator, the Maker who shapes all forms and appearances!
His (alone) are the attributes of perfection. All that is in the heavens and on earth extols His limitless glory: for He alone is Almighty, truly wise!
These verses contain the most beautiful of God’s names using which in his supplication any sincere believer can invoke the infinite mercy of the Lord for the blessings desired by the adorer. None of the divine attributes of His, in any way or any extent resemble the qualities in any of His creatures. Thus He is the unique unit in all respects in the Absolute sense of the term.
Surah Ali `Imran, 3:182
ذَلِکَ بِمَا قَدَّمَتْ أَیْدِیکُمْ وَأَنَّ اللّهَ لَیْسَ بِظَلاَّمٍ لِّلْعَبِیدِ
Zaalika bimaa qad-damat ’y-diikum wa ’an-nallaaha laysa bi-zal-laamil-lil-’abiid.
In return for what your own hands have wrought - for never does God do the
least wrong to His creatures!
Here the infidels are warned saying: ‘do not think that your evil deeds end here and have no echo in your life hereafter. God is All-Just every evil doer shall be duly punished.’
The following verses also make reference to Allah’s (swt) justice:
Surah Fussilat, 41:46
“Whoso does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt: and never does God do the least wrong to His creatures.”
Surah az-Zalzal, 99:7-8
“And so, he who shall have done an atom’s weight of good, shall behold it; and he who shall have done an atom’s weight of evil, shall behold it.”
Surah an-Nisa, 4:40
إِنَّ اللّهَ لاَ یَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَکُ حَسَنَةً یُضَاعِفْهَا وَیُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِیمًا
’In-nallaaha laa yazlimu misqaala zar-rah: wa ’in-taku hasanatan - yuzaa - ’ifhaa wa yu’-ti mil-la-dunhu ’ajran ‘a-ziimaa.
“Verily, God does not wrong (anyone) by as much as an atom’s weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward. (i.e. far in excess of what the doer of good may have merited)”
Surah an-Nisa, 4:49
أَلَمْ تَرَ إِلَی الَّذِینَ یُزَکُّونَ أَنفُسَهُمْ بَلِ اللّهُ یُزَکِّی مَن یَشَاء وَلاَ یُظْلَمُونَ فَتِیلاً
’Alam tara ilal-lazina yu-zak-kuuna ’anfusahum? Balil-laahu yuzak-kii man-yashaaa-’u wa laa yuzlamuuna fatiilaa.
“Art thou not aware of those who consider themselves pure? Nay, but it is God who causes whomsoever He wills to grow in purity; and none shall be wronged by as much as
a hair’s breadth.”
Surah al-Baqarah, 2:286
لاَ یُکَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا کَسَبَتْ وَعَلَیْهَا مَا اکْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِینَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَیْنَا إِصْرًا کَمَا حَمَلْتَهُ عَلَی الَّذِینَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَی الْقَوْمِ الْکَافِرِینَ
Laa yukalli-fullaahunaf-san‘il-las wus-’ahaa. Lahaa maa kasabat wa ‘alay-haa mak-tasabat. Rab-banaa wa laa tuham-mil-naa maa laa taaqata lanaa bih. Wa’-fu ‘an-naa, waghfir lanaa, war-ham-naa. ‘Anta Mawlaa-naa fan-surnaa ‘alal-qaw-mil-kaafi-riin.
“ God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does.”
“ O our Sustainer ! Take us not to task if we forget or unwittingly do wrong !”
“ O our Sustainer ! Lay not upon us a burden such as Thou didst lay upon those who lived before us !”(1)
“ O our Sustainer ! Make us not bear burdens which we have no strength to bear !”
“And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth !”
Surah an-Nahl, 16:66-69
وَإِنَّ لَکُمْ فِی الأَنْعَامِ لَعِبْرَةً نُّسْقِیکُم مِّمَّا فِی بُطُونِهِ مِن بَیْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِلشَّارِبِینَ
Wa ’in-na lakum fil-an‘aami la-‘ibrah. Nus-qiikum-mim-maa fii butuu-nihii mimbayni far-thinw-wa damil-labanan khaalisan - saaa-’ighal-lish-shaa-ribiin.
And, behold, in the cattle (too) there is indeed a lesson for you: We give you to drink of that (fluid) which is (secreted
1) A reference to the heavy burden of rituals imposed by the Law of Moses upon the children of Israel, as well as the world-renunciation recommended by Jesus to his followers.
from) within their bellies between that which is to be eliminated (from the animal’s body) and (its) life-blood: milk pure and pleasant to those who drink it.
وَمِن ثَمَرَاتِ النَّخِیلِ وَالأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَکَرًا وَرِزْقًا حَسَنًا إِنَّ فِی ذَلِکَ لآیَةً لِّقَوْمٍ یَعْقِلُونَ
Wa min - thama-raatin-na-khiili wal-’a‘-naabi tat-takhi-zuuna minhu sakaranw-wa rizqan hasanaa: ‘in-na fii zaalika la- ’Aaya-tal-liqaw-min ya‘-qi-luun.
And (We grant you nourishment) from the fruit of date-palms and vines: from it you derive intoxicants(1) as well as wholesome sustenance - in this, behold, there is a message indeed for people who use their reason!
وَأَوْحَی رَبُّکَ إِلَی النَّحْلِ أَنِ اتَّخِذِی مِنَ الْجِبَالِ بُیُوتًا وَمِنَ الشَّجَرِ وَمِمَّا یَعْرِشُونَ
Wa’awhaa Rab-buka ’ilan Nahli ’anit-ta-khizii minal-jibaali buyuu-tanw-wa minash-shajari wa mim-maa ya‘-ri-shuun;
And (consider how) thy Sustainer has inspired the bee: “Prepare for thyself dwellings in mountains and in trees, and in what (men) may build ( for thee by way of hives);
ثُمَّ کُلِی مِن کُلِّ الثَّمَرَاتِ فَاسْلُکِی سُبُلَ رَبِّکِ ذُلُلاً یَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِیهِ شِفَاء لِلنَّاسِ إِنَّ فِی ذَلِکَ لآیَةً لِّقَوْمٍ یَتَفَکَّرُونَ
Thum-ma kulii min kul-lis-thamaraati faslukiisubula Rab-biki zululaa. Yakhruju mim-butuu-nihaa sharaa-bum-mukh-talifun ’lwaa-nuhuu fiihi shifaaa-’ul-lin-naas: ’in-na fii zaa-lika la-’Aaya-tal-li-qawmin-ya-tafak-karuun.
and then eat of all manner of fruit, and follow humbly the paths ordained for thee by thy Sustainer.” (And lo!) there issues from within these (bees) a fluid of many hues, wherein there is health for man. In all this, behold, there is a message indeed for people who think!
Surah An-Nur, 24:56
وَأَقِیمُوا الصَّلَاةَ وَآتُوا الزَّکَاةَ وَأَطِیعُوا الرَّسُولَ لَعَلَّکُمْ تُرْحَمُونَ
Wa ’aqiimus - Salaata wa ’aatuz
1) Some commentators thought that this passage was revealed before the prohibition of intoxicating liquor but the passage has nothing to do with the permissibility or the prohibition of liquor. It states the various usage of the product of the fruits.
Hence, (O believers,) be constant in prayers, and render the purifying dues, and pay heed unto the Apostle, so that you might be graced with Allah’s mercy.
Surah Luqman, 31:34
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَیُنَزِّلُ الْغَیْثَ وَیَعْلَمُ مَا فِی الْأَرْحَامِ وَمَا تَدْرِی نَفْسٌ مَّاذَا تَکْسِبُ غَدًا وَمَا تَدْرِی نَفْسٌ بِأَیِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِیمٌ خَبِیرٌ
’In-nal-laaha ‘indahuu ‘il-mus-Saa-‘ah Wa yunaz-zilul-ghaythawaya‘-lamu maa fil - ’arhaam. Wa maa tadrii nafsum-maa-zaa taksibu ghadaa: wa maa tadrii nafsum-bi-’ay-yi ’arzin-tamuut. ’In-nal-laaha ‘Aliimun khabiir.
Verily, with God alone rests the knowledge of when the Last Hour will come; and He (it is who) sends down rain; and He (alone) knows what is in the wombs(1): whereas no one knows what he will reap tomorrow, and no one knows in what land he will die. Verily, God (alone) is all-knowing, all-aware.
Surah Al–Falaq, 113:1-5
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
Qul ’a-‘uuzu bi-Rab-bil Falaq,
Say: “I seek refuge with the Sustainer of the rising dawn,
مِن شَرِّ مَا خَلَقَ
Min-shar-ri maa khalaq;
from the evil of aught that He has created,
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
Wa min-shar-ri ghaa-siqin ’izaa waqab,
and from the evil of the black darkness whenever it descends,
وَمِن شَرِّ النَّفَّاثَاتِ فِی الْعُقَدِ
Wa min-shar-rin Naf-faa-thaati fil-‘uqad,
and from the evil of all human beings bent on occult endeavours,
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
Wa min-shar-ri haasidin ’izaa hasad.
and from the evil of the envious when he envies.”
Surah An–Nas, 114:1-6
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
Qul ’a-’uuzu bi Rab-bin-Naas.
Say: “ I seek refuge with the Sustainer of men,
مَلِکِ النَّاسِ
Malikin-Naas,
the Sovereign of men,
إِلَهِ النَّاسِ
’Ilaahin-Naas,
the God of men,
مِن شَرِّ الْوَسْوَاسِ
1) This relates not merely to the problem of the sex of the as yet unborn embryo, but also to the question of whether it will be born at all, and if so, what its natural endowments and its character will be, as well as what role it will be able to play in life.
الْخَنَّاسِ
Min-shar-ril-Waswaasil-khan-Naas,
from the evil of the whispering, elusive tempter
الَّذِی یُوَسْوِسُ فِی صُدُورِ النَّاسِ
’Al-lazii yu was-wisu fii su duu-rin-Naas
who whispers in the hearts of men
مِنَ الْجِنَّةِ وَ النَّاسِ
Minal-Jin-nati wan-Naas.
from all (temptation to evil by) invisible forces as well as men.”
Surah Az – Zumar, 39:5-6
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ یُکَوِّرُ اللَّیْلَ عَلَی النَّهَارِ وَیُکَوِّرُ النَّهَارَ عَلَی اللَّیْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ کُلٌّ یَجْرِی لِأَجَلٍ مُسَمًّی أَلَا هُوَ الْعَزِیزُ الْغَفَّارُ
Khalaqas-samaa-waati wal-’arza bil-haqq: yukaw-wirul-layla ‘alan-nahaari wa yukaw-wirun - nahaara ‘alai-layli wa sakh-kharash-shamsa wal-qa-mar. kul-lun-yajrii li-’ajalim-musam-maa. ’Alaa Huwal-‘Aziizul Ghaf-faar.
Is not He the Almighty, the All-Forgiving?
خَلَقَکُم مِّن نَّفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَکُم مِّنْ الْأَنْعَامِ ثَمَانِیَةَ أَزْوَاجٍ یَخْلُقُکُمْ فِی بُطُونِ أُمَّهَاتِکُمْ خَلْقًا مِن بَعْدِ خَلْقٍ فِی ظُلُمَاتٍ ثَلَاثٍ ذَلِکُمُ اللَّهُ رَبُّکُمْ لَهُ الْمُلْکُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّی تُصْرَفُونَ
Khalaqakum-min - nafsinw-waahidatin-thum-ma ja-‘ala min-haa zawjahaa wa ’anzala la-kum-minal-’an-‘aami thamaa-niyata ’azwaaj: yakh-lu-qukum fii butuuni ’um-mahaa-tikum khal-qam-mim-ba‘-di khalqin fii zulumaatin thalaath. Zaaliku-mul-laahu Rab-bukum lahul-mulk. Laaa ’ilaaha ’il-laa Huu. Fa-’an-naatusra-fuun?
creation after another, in threefold depths of darkness. Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth?
Surah Ash – Shura, 42:49-50
لِلَّهِ مُلْکُ السَّمَاوَاتِ وَالْأَرْضِ یَخْلُقُ مَا یَشَاء یَهَبُ لِمَنْ یَشَاء إِنَاثًا وَیَهَبُ لِمَن یَشَاء الذُّکُورَ
lil-laahi mulkus-samawaati wal ’arz. Yakhluqu maa yashaaa. Yahabu limay-yashaaa inaa-thaanw-wa bahabu limay-yashaaa-u zukuur.
أَوْ یُزَوِّجُهُمْ ذُکْرَانًا وَإِنَاثًا وَیَجْعَلُ مَن یَشَاء عَقِیمًا إِنَّهُ عَلِیمٌ قَدِیرٌ
’Aw yuzawwijuhum zukraananwwa ’inaasaa; wa yaj ‘alu many-yashaaa-’u ‘aqiimaa: ’innahuu ‘Aliimun - Qadiir
Surah Fussilat, 41:9-12
قُلْ أَئِنَّکُمْ لَتَکْفُرُونَ بِالَّذِی خَلَقَ الْأَرْضَ فِی یَوْمَیْنِ وَتَجْعَلُونَ لَهُ أَندَادًا ذَلِکَ رَبُّ الْعَالَمِینَ
Qul ’a-’in-nakum latakfuruu-na bil-lazil khalaqal - ’arza fii Yawmayni wa taj-a ‘luuna la-huuu ’andaadaa? ZaalikaRab-bul-‘Aalamiin.
وَجَعَلَ فِیهَا رَوَاسِیَ مِن فَوْقِهَا وَبَارَکَ فِیهَا وَقَدَّرَ فِیهَا أَقْوَاتَهَا فِی أَرْبَعَةِ أَیَّامٍ سَوَاء لِّلسَّائِلِینَ
Wa ja-‘ala fiihaa rawaasiya min - fawqihaa wa baaraka fii-haa wa qad-dara fiihaaa ’aq-waatahaa fiii ’arba -’ati ’Ay-yaam. sawaaa-’al-lis-saaa-’iliin
creating the earth,) placed firm mountains on it, (towering) above its surface, and bestowed (so many) blessings on it, and equitably apportioned its means of subsistence to all who would seek it: (and all this He created) in four aeons.
ثُمَّ اسْتَوَی إِلَی السَّمَاء وَهِیَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ اِئْتِیَا طَوْعًا أَوْ کَرْهًا قَالَتَا أَتَیْنَا طَائِعِینَ
Thum-mas-tawaaa ‘ilas- sa-maaa-’i wa hiya dukhaanun-faqaala laha wa lil-’arzi‘-tiyaa taw-‘an ’wa karhaa. Qaalataaa ’ataynaa taaa-i-‘iin
فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِی یَوْمَیْنِ وَأَوْحَی فِی کُلِّ سَمَاء أَمْرَهَا وَزَیَّنَّا السَّمَاء الدُّنْیَا بِمَصَابِیحَ وَحِفْظًا ذَلِکَ تَقْدِیرُ الْعَزِیزِ الْعَلِیمِ
Faqazaahun-na sab-‘a samaa-waatin fii Yawmayni wa ’awhaa fii kul-li samaaa-’in ’amrahaa. Wa zay-yan-nas-samaaa-’ad-dunyaa bimasaaa-biiha wa hifzaa. Zaalika Taqdiirul- ‘Aziizil-‘Aliim.
Surah An – Nahl, 16:40
إِنَّمَا قَوْلُنَا لِشَیْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ کُن فَیَکُونُ
’In-namaa qaw-lunaa-li-shay-’in ’izaaa ’arad-naahu ’an-naquu-la lahuu Kun-Faya-kuun’.
Surah Ar - Ra’d, 13:2-4
اللّهُ الَّذِی رَفَعَ السَّمَاوَاتِ بِغَیْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَی عَلَی الْعَرْشِ وَسَخَّرَ
الشَّمْسَ وَالْقَمَرَ
1) That is, a gas - evidently hydrogen gas, which physicists regard as the primal element from which all material particles of the universe have evolved and still evolve.
کُلٌّ یَجْرِی لأَجَلٍ مُّسَمًّی یُدَبِّرُ الأَمْرَ یُفَصِّلُ الآیَاتِ لَعَلَّکُم بِلِقَاء رَبِّکُمْ تُوقِنُونَ
‘Al-laa-hul-lazii rafa-‘as-sa-maa-waati bi-ghyri ‘amadin-ta-raw-nahaa thum-mas-tawaa ‘alal-’Arshi wa sakh-kharash-sham-sa wal-qamar! Kul-lu-yajrii li-’ajalim-musam-maa. Yudabiruk-’amra yufas silul-’Aayaa-ti la-‘al-la-kumbi-liqaaa-’i Rab-bi-kum tuuqi-nuun.
وَهُوَ الَّذِی مَدَّ الأَرْضَ وَجَعَلَ فِیهَا رَوَاسِیَ وَأَنْهَارًا وَمِن کُلِّ الثَّمَرَاتِ جَعَلَ فِیهَا زَوْجَیْنِ اثْنَیْنِ یُغْشِی اللَّیْلَ النَّهَارَ إِنَّ فِی ذَلِکَ لَآیَاتٍ لِّقَوْمٍ یَتَفَکَّرُونَ
Wa Huwal-lazii mad-dal-’ar-za wa ja-‘ala fiihaa rawaasi wa an haar; wa min kul-lith-thamaraati ja‘ala fiiha zaw-jay-nith-nayni yugh-shil-lay-lan-nahaar. ’In-na fii zaalika la-’Aayaa-til-li-qaw-minya‘-qiluun!
Verily, in all this there are messages indeed for people who think!
وَفِی الأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِیلٌ صِنْوَانٌ وَغَیْرُ صِنْوَانٍ یُسْقَی بِمَاء وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَی بَعْضٍ فِی الأُکُلِ إِنَّ فِی ذَلِکَ لَآیَاتٍ لِّقَوْمٍ یَعْقِلُونَ
Wa fil-’arzi qita ‘um-muta-jaa-wiraa - tunw-wa jan-jaatum-min’a’ -naabinw-wa nakhiilun sin-waanunw-wa ghay-ru sin-waanin-yusqaa bimaaa-‘inw -waahid. Wa nufaz -zilu ba‘-zahaa ‘alaa ba‘-zin-fil-’ukul.
1) The unseen pillars could be a reference to the Law of Gravitation or Equation.
’In-na fii zaalika la-’Aayaa-til-li-qaw-minya‘-qiluun!
Verily, in all this there are messages indeed for people who use their reason!
Surah Al–Hijr, 15:26-27
وَلَقَدْ خَلَقْنَا الإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ
Wa laqad khalaqnal-’Insaa-na min-sal-saalim-min hama’im-masnuun;
وَالْجَآنَّ خَلَقْنَاهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ
Wal-jaaan-na khalaq-naahu min-qablu min-naaris-samuum.
Surah Al–Ahqaf, 46:3
مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَیْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُّسَمًّی وَالَّذِینَ کَفَرُوا عَمَّا أُنذِرُوا مُعْرِضُونَ
Maa khalaq-nas-samaa-waati wal-’arza wa maa baynahu-maaa ‘il-laa bil-haq-qi wa ’ajalim-musam-maa: wal-laziina kafaruu ‘am-maaa ’unziruu mu‘-rizuun.
Everything created by God the All-Wise Lord of the Universe, must naturally have a purpose which shall be fulfilled. Thus everything has a fixed age to exist. Nothing is
permanent and shall pass away with the fulfilment of the purpose of the Creator. As the Universe had a beginning, there shall be an end of it. But the disbelievers turn aside from what they are warned of.
In Hadith al Qudsi, Allah (swt) says:
“Oh children of Adam! I did not create you so as to increase Myself out of poverty through you, or to seek companionship through you after being lonely, or for the sake of a benefit or for warding off harms. But I created you so you can worship Me constantly and thank Me a lot, and praise Me day and night. ‘Indeed, Allah is self-sufficient above any need of the worlds.’” (Surah al-Imraan, 3:97)
Surah Adh–Dhariya,t 51:56
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِیَعْبُدُونِ
Wa maa khalaqtul-Jin-na wal-’insa ’il-laa liya‘-buduun.
Thus, the innermost purpose of the creation of all rational beings is their cognition (Marifah) of the existence of God and, hence, their conscious willingness to conform their own existence to whatever they may perceive of His Will and plan: and it is this two fold concept of cognition and willingness that gives the deepest meaning to what the Qur’an describes as “worship” (ibadah).
It is to be noted too that this spiritual call does not arise from any supposed “need” on the part of the Creator, who is self-sufficient and infinite in His power, but
is designed as an instrument for the inner development of the worshipper, who, by the act of his conscious self-surrender to the all-pervading Creative Will, may hope to come closer to an understanding of that Will and, thus, closer to Allah (swt) Himself. This is therefore the object of creation, in the Holy Book, to act according to the Will and command of the Creator, the absolute submission to His Will i.e. Islam.
Surah Ar–Rahman, 55:1-30
الرَّحْمَنُ
’Ar-Rahmaanu
عَلَّمَ الْقُرْآنَ
‘Al-lamal-Qur-’aan.
خَلَقَ الْإِنسَانَ
Khalaqal-’insaana
عَلَّمَهُ الْبَیَانَ
‘Al-lamahul-bayaan.
الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ
’Ash-shamsu wal-qamaru bi-husbaan;
وَالنَّجْمُ وَالشَّجَرُ یَسْجُدَانِ
Wan-najmu wash-shajaru yas-judaan.
وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِیزَانَ
Was-Samaa-’a rafa-‘ahaa wa waza-‘al-Miizaana.
أَلَّا تَطْغَوْا فِی الْمِیزَانِ
’Al-laa tat-ghaw fil-miizaan
وَأَقِیمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِیزَانَ
Wa ’aqiimul-wazna bil-qisti wa laa tukh-sirul-miizaan.
وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ
Wal-’arza waza-‘ahaa lil-’anaam:
فِیهَا فَاکِهَةٌ وَالنَّخْلُ ذَاتُ الْأَکْمَامِ
Fiihaa faakiha-tunw-wannakhlu zaatul-’akmaam;
وَالْحَبُّ ذُو الْعَصْفِ وَالرَّیْحَانُ
Wal-hab-bu zul-’as-fi war-rayhaan.
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?
powers can you disavow?
خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ کَالْفَخَّارِ
Khalaqal - ’insaana min salsaalin-kal-fakh-khaar,
وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ
Wa khalaqal-Jaan-na mim-maarijim-min-Naar:
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?
رَبُّ الْمَشْرِقَیْنِ وَرَبُّ الْمَغْرِبَیْنِ
Rab-bul mash-ri-qay-ni wa Rab-bul-Magh-ribayn:
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?
مَرَجَ الْبَحْرَیْنِ یَلْتَقِیَانِ
Marajal - bah - rayni yal-taqiyaan
بَیْنَهُمَا بَرْزَخٌ لَّا یَبْغِیَانِ
Bayna-humaa Barza-khul laa yabghi-yaan:
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?
یَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ
Yakh-ruju min-humal-Lu’-lu-’u wal-Marjaan:
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?
وَلَهُ الْجَوَارِ الْمُنشَآتُ فِی الْبَحْرِ کَالْأَعْلَامِ
Wa lahul - Jawaaril-mun-sha-’aatu fil-bahri kal-’a‘-laam:
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?
کُلُّ مَنْ عَلَیْهَا فَانٍ
Kul-lu man ‘alay-haa faan:
وَیَبْقَی وَجْهُ رَبِّکَ ذُو الْجَلَالِ وَالْإِکْرَامِ
Wa yabqaa wajhu
Rab-bika Zul-Jalaali wal-’Ikraam.
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?
یَسْأَلُهُ مَن فِی السَّمَاوَاتِ وَالْأَرْضِ کُلَّ یَوْمٍ هُوَ فِی شَأْنٍ
Yas-’aluhuu man-fis-samaawaati wal-arz: kul-la Yawmin Huwa fii sha’-n!
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?
Surah Qaf, 50 :5-11
بَلْ کَذَّبُوا بِالْحَقِّ لَمَّا جَاءهُمْ فَهُمْ فِی أَمْرٍ مَّرِیجٍ
Bal kaz-zabuu bil-Haq-qii lam-maa jaaa-’ahum fahum fiii ’amrim-mariij.
.
أَفَلَمْ یَنظُرُوا إِلَی السَّمَاء فَوْقَهُمْ کَیْفَ بَنَیْنَاهَا وَزَیَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ
’afalam yanzuruu’ ilas-samaaa-’i fawqahum kayfa banay-naahaa wa zay-yan-naa haa wa maa lahaa min-furuuj?
وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَیْنَا فِیهَا رَوَاسِیَ وَأَنبَتْنَا فِیهَا مِن کُلِّ زَوْجٍ بَهِیجٍ
Wal-’arza madadnaahaa wa ’alqaynaa fiihaa rawaasiya wa ’ambatnaa fiihaa min-kul-li zaw-jim-bahiij,
تَبْصِرَةً وَذِکْرَی لِکُلِّ عَبْدٍ مُّنِیبٍ
Tabsira-tanw-wa zikraa li-kul-li ‘abdim-muniib.
وَنَزَّلْنَا مِنَ
السَّمَاء مَاء مُّبَارَکًا فَأَنبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِیدِ
Wa naz-zalnaa minas-sa-maaa-’i maaa-’am-mubaarakan fa-’ambatnaa bihii jan-naatinw-wa hab-bal-hasiid;
وَالنَّخْلَ بَاسِقَاتٍ لَّهَا طَلْعٌ نَّضِیدٌ
Wan-nakhla baa-siqaatil-lahaa tal-’un-nazid
رِزْقًا لِّلْعِبَادِ وَأَحْیَیْنَا بِهِ بَلْدَةً مَّیْتًا کَذَلِکَ الْخُرُوجُ
Rizqal-lil-‘ibaadi wa ‘ah-yay-naa bihii baldata,-maytaa. Kazaa-likal-khuruuj.
The more and even more, man uses his brain and his own perfected scientific implements, it only increases his wonder about the heavens, and their heavenly wonders. The increase in knowledge, only increases the marvel about the objects, the heavens. This is the best and the most vivid illustration for every one who can reflect intelligently on the creation of the world around him. A wonderful description of the wonders of nature, proving the Omnipotence and Wisdom of its Author.
Surah Ash–Shura, 42:52-53
وَکَذَلِکَ أَوْحَیْنَا إِلَیْکَ رُوحًا مِّنْ أَمْرِنَا مَا کُنتَ تَدْرِی مَا الْکِتَابُ وَلَا الْإِیمَانُ وَلَکِن جَعَلْنَاهُ نُورًا نَّهْدِی بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا وَإِنَّکَ لَتَهْدِی إِلَی صِرَاطٍ مُّسْتَقِیمٍ
Wa kazaalika awhaynaaa ilaika ruuham-min amrinaa. Maa kunta tadrii mal kitaabu wa lal-iimaanu wa laakin ja‘alnaahu nuuran-nahdii bihil man-naasahaaa-u min ‘ibaadinaa; wa ’in-naka latahdii ’ilaa Siraa-tim-Mustaqiim,
(Ere this message came unto thee,) thou didst not know what revelation is, nor
what faith (implies): but (now) We have caused this (message) to be a light, whereby We guide whom We will of Our servants: and verily, (on the strength thereof) thou, too, shalt guide (men) onto the straight way
صِرَاطِ اللَّهِ الَّذِی لَهُ مَا فِی السَّمَاوَاتِ وَمَا فِی الْأَرْضِ أَلَا إِلَی اللَّهِ تَصِیرُ الأمُورُ
Siraatillaahil - lazii lahuu maa fissamaawaati wa maa fil’arz. ’Alaaa ’ilallaahi tasiirul-’umuur.
Oh, verily, with God is the beginning and the end of all things!.
Surah At–Tawbah, 9:61
وَمِنْهُمُ الَّذِینَ یُؤْذُونَ النَّبِیَّ وَیِقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَیْرٍ لَّکُمْ یُؤْمِنُ بِاللّهِ وَیُؤْمِنُ لِلْمُؤْمِنِینَ وَرَحْمَةٌ لِّلَّذِینَ آمَنُواْ مِنکُمْ وَالَّذِینَ یُؤْذُونَ رَسُولَ اللّهِ لَهُمْ عَذَابٌ أَلِیمٌ
Wa minhumul-lazina yu’-zuunan-Nabiy-ya wa yaquu-luu-na “Huwa ’uzun.” Qul ’uzunu khay-ril-lakum yu’-minu bil-laahi wa yu’-minu lil-mu’-miniina wa Rahmatul-lil-laziina ’aa-manuu minkum. Wal-laziina yu’-zuuna Rasuu-lal-laahi lahum ‘azaabun ’aliim.
Abdulla bin Naofil was a hypocrite; whatever he used to hear from the Holy Prophet (S), he would divulge everything to the public.
Allah informed the Holy Prophet (S) of this man’s conduct. The man was calledHHH
and asked by the Holy Prophet (S), if he actually did it. He took an oath, saying he did not do so. The Holy Prophet (S) said that he would be pardoned. The hypocrites came and told men that the Holy Prophet (S) had very big ears for he hears whatever is said outside, away from him. It was then that this verse was revealed.
The leniency of the Holy Prophet (S) towards the mischief-maker hypocrites and listening to their excuses with toleration made them to think that he was very credulous, one who is easily deceived by them. Hence this verse which explains that it is due to his kindness and leniency and not any credulity that he listens to every one. At the end it also warns them against annoying the Holy Prophet (S). Refer to Surah al-Ahzaab, 33:57-61.
The hypocrites used to annoy the Holy Prophet (S) by accusing him of being unworthy of his position or annoying the members of his family or the innocent believers. The Holy Prophet (S) had prophesied that the annoyance of the members of his family will continue after his death.
Surah Al–Ahzab, 33:56
إِنَّ اللَّهَ وَمَلَائِکَتَهُ یُصَلُّونَ عَلَی النَّبِیِّ یَا أَیُّهَا الَّذِینَ آمَنُوا صَلُّوا عَلَیْهِ وَسَلِّمُوا تَسْلِیمًا
’In-nal-laaha wa Malaaa-’i-katahuu yusal-luuna ‘alan-Na-biyy: Yaa ’ay-yuhal-laziina ’aamanuu sal-luu ‘alayhi wa sal-limuu tasliimaa.
up (to his guidance) in utter self-surrender!
It is said that whenever there is a mention of the name of the Holy Prophet (S), a believer must in duty bound recite the ‘Salawat’ or the salutation, and the one who does not do it, shall be away from God’s mercy and he who forgets to do it shall forget the right way to salvation. This is the least that every Muslim can do for the person who borne all pains and sufferings with patience to guide humanity aright and save it from being lost forever. This is highly regarded by Allah (swt) too, and amply rewarded by Him.
Hence, the believers are advised that if they want their prayers to be surely and certainly granted, encircle it with ‘Salawat’ i.e. by reciting it in the beginning of the prayer and at the end of it, for it is far from the Grace of Allah (swt) to accept the initial and the terminal part of the prayer which is the irrejectable offer (i.e. salawat) and reject only the middle part of the submission to Him.
The very act of ‘Salawat’ or Salutation implies that the Holy Prophet (S) is not considered a deity, but rather a ‘Devoted Servant’ deserving the highest blessings of Allah (swt).
Surah Ali-’Imran, 3:31
قُلْ إِن کُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللّهُ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَاللّهُ غَفُورٌ رَّحِیمٌ
Qul’in-kuntum tuhib-buunallaaha fat-tabi-’uunii yuhbib-kumullaahu wa yaghfir lakum zunuubakum: wallaahu Ghafuurur-Rahim.
will love you and forgive you your sins; for God is much-forgiving, a Dispenser of Grace.”
The love of God has to be proved by faithfully following the Prophet (S). It is only when we follow the Holy Prophet (S), Allah (swt) will love us and forgive our sins.
Surah Muhammad, 47:33
یَا أَیُّهَا الَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَأَطِیعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَکُمْ
Yaaa’ay-yuhal-laziina ’aa-manuu ’atii-’ul-laaha wa’atii-’ur-Rasuula wa laa tubtiluuu ’a’-maalakum!
Merely doing of any amount of good deeds in the life has no guarantee of their being of any avail to the individual. He must be a sincere believer in God and he must obey God and His Apostle Muhammad. Otherwise all the good that has been done by the individual would be made null and void. Apply this verse to those who disobeyed the Holy Prophet (S) even before he had left the world. At the verge of his departure he commanded those surrounding him, to get him pen and paper to record something so that the people may never get astray. But what was the reply? A flat denial with an insult saying “The man (i.e. the Holy Prophet) is delirious”. The injury thus caused to the Holy Prophet (S) was deep and grievous. The people created such noises that the Holy Prophet (S) at last, had to order them saying “Qoom Anni” i.e. ‘get yea
away from me’.
Surah Ash – Shura, 42:48
فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاکَ عَلَیْهِمْ حَفِیظًا إِنْ عَلَیْکَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَیِّئَةٌ بِمَا قَدَّمَتْ أَیْدِیهِمْ فَإِنَّ الْإِنسَانَ کَفُورٌ
Fa-’in ’a‘-razuu famaaa ’arsal-naaka ‘alayhim hafiizaa. ’In ‘alayka ’il-lal-balaagh. Wa ’in-naaa ’izaaa ’azaqnal-’insaa-na min-naa Rahmatan-fariha bihaa. Wa ’in-tusib-hum say-yi-’atum-bimaa qad-damat ’aydii-him fa-’in-nal-’insaana kafuur!
And, behold, (such as turn away from Our messages are but impelled by the weakness and inconstancy of human nature: thus,) when We give man a taste of Our grace, he is prone to exult in it; but if misfortune befalls (any of) them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude!
Surah Ash – Shura, 42:23
ذَلِکَ الَّذِی یُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُل لَّا أَسْأَلُکُمْ عَلَیْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِی الْقُرْبَی وَمَن یَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِیهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَکُورٌ
Zaalikal-lazii yubash-shirul-laahu ‘Ibaa-dahul-laziina ’aa-manuu wa ‘amilus-saalihaat. Qul-laaa’as-alukum, ‘alayhi ’ajran ’il-lal-mawad-data fil-qurbaa. Wa man-yaqtarif hasa-natan-nazid lahuu fiihaa: husnaa ’in-nal-laaha Ghafuurun-Shakuur.
anyone gains (the merit of) a good deed, We shall grant him through it an increase of good: and, verily, God is much-forgiving, ever responsive to gratitude.
This verse is clear in its meaning that the Holy Prophet (S), is being commanded to ask the believers to love his kith and kin i.e. the holy Ahlul Bayt (a) and that would be the return for his apostolic services.
Surah Al – Hujurat, 49:1-5
ِ یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تُقَدِّمُوا بَیْنَ یَدَیِ اللَّهِ وَرَسُولِهِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِیعٌ عَلِیمٌ
Yaaa-’ay-yuhal-laziina ’aa-manuu laa tuqad-dimuu bayna yada - yil-laahi wa Rasuu-lihii wat-taqul-laah: ’in-nal-laaha Samii-‘un ‘Aliim.
یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَکُمْ فَوْقَ صَوْتِ النَّبِیِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ کَجَهْرِ بَعْضِکُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُکُمْ وَأَنتُمْ لَا تَشْعُرُونَ
Yaaa-’ay-yuhal-laziina ’aa-manuu laa tarfa-‘uuu ’aswaata-kum fawqa sawtin-Nabiy-yi wa laa tajharuu lahuu bil-qawli kajahri ba‘-zikum li-ba‘zin ’an tah-bata ’a‘maalukum wa ’an-tum laa tash-‘uruun.
إِنَّ الَّذِینَ یَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُوْلَئِکَ الَّذِینَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَی لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِیمٌ
’In-nal-laziina yaghuz-zuuna ’aswaa-tahum ‘inda Rasuulil-laahi ’ulaaa-’ikal-laziinam-taha-nal-laahu quluu-bahum lit-taq-waa: lahum - Magh-firatunw-wa ’Ajrun ‘aziim.
1) do not allow your own desires to have precedence
Behold, they who lower their voices in the presence of God’s Apostle - it is they whose hearts God has tested (and opened) to consciousness of Himself; (and) theirs shall be forgiveness and a reward supreme.
إِنَّ الَّذِینَ یُنَادُونَکَ مِن وَرَاء الْحُجُرَاتِ أَکْثَرُهُمْ لَا یَعْقِلُونَ
’In-nal-laziina yunaaduu-naka minw - waraaa-’il-Hujuraati ’ak-tharuhum laa ya‘-qiluun.
وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّی تَخْرُجَ إِلَیْهِمْ لَکَانَ خَیْرًا لَّهُمْ وَاللَّهُ غَفُورٌ رَّحِیمٌ
Wa lau ’an-nahum sabaruu hat-taa takh-ruja ’ilayhim lakaana khayral-lahum: wal-laahu Ghafuurur-Rahiim.
Still, God is much forgiving, a dispenser of grace.
This verse ordains perfect and implicit obedience and reverence to the Holy Prophet (S). It is implied that none should sit before the Holy Prophet (S) but in a respectable posture and none should even go before him while walking along with him on the way but to be behind him. When there is a discourse with him or before him, not to sound any verdict of one’s own opinion, unless the Holy Prophet (S) himself grants his own decision.
Before this verse was revealed, people used to come and stand out of the apartment in which the Holy Prophet (S) lived and shout, calling him by name ‘O Muhammad! come out!’. When addressing him they would call him by name.
Surah Al – Ahzab,
33:57
إِنَّ الَّذِینَ یُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِی الدُّنْیَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِینًا
’In-nal-laziina yu’- zuunal laaha wa Rasuulahuu la-‘anahumul-laahu fid-dunyaa wal ’Aakhirati wa ’a-‘ad-da lahum ‘Azaabam-mubiinaa.
Surah Al – Fath, 48:29
مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِینَ مَعَهُ أَشِدَّاء عَلَی الْکُفَّارِ رُحَمَاء بَیْنَهُمْ تَرَاهُمْ رُکَّعًا سُجَّدًا یَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا سِیمَاهُمْ فِی وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ذَلِکَ مَثَلُهُمْ فِی التَّوْرَاةِ وَمَثَلُهُمْ فِی الْإِنجِیلِ کَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَی عَلَی سُوقِهِ یُعْجِبُ الزُّرَّاعَ لِیَغِیظَ بِهِمُ الْکُفَّارَ وَعَدَ اللَّهُ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِیمًا
Muham-madur - Rasuulul-laah: wal-laziina ma-‘ahuuu ’a-shid-daaa-’u ’alal-kuf-faari ruha-maaa-’u bay-nahum taraahum ruk-ka-‘an-suj-jadan - yabtaghuuna Fazlam-minal-laahi wa Rizwaanaa. Siimaahum fii wujuuhihim-min ’atharis-sujuud. Zaalika mathaluhum fir-Tawraati wa mathaluhum fil-’Injiil; kazar-‘in ’akhraja shat-’ahuu fa-’aazarahuu fastagh-laza. Fastawa; ‘alaa suuqihii yu‘-jibuz-zur-raa-‘a li yaghiiza bihimul-kuf-faar. Wa-‘adal-laa - hul-laziina ’aamanuu wa ‘amilus-saalihaati minhum-Magh-firatanw-wa ’Ajran ‘aziimaa.
This is their parable in the Torah as well as their parable in the Gospel: (they are) like a seed that brings forth its shoot, and
then He strengthens it, so that it grows stout, and (in the end) stands firm upon its stem, delighting the sowers....
(Thus will God cause the believers to grow in strength,) so that through them He might confound the deniers of the truth. (But) unto such of them as may (yet) attain to faith and do righteous deeds, God has promised forgiveness and a supreme reward.
‘Those who are (truly) with him’ could never be any of the companions who remained with the Holy Prophet (S) when it served their own purpose in peace and prosperity and deserted him and took to their heels from the battle-fields leaving him in the midst of his enemies as done at Ohad and Hunain - history will give the names of these deserters among the companions. And those who sat quiet on the Day of Badr and Ahzab (Khandaq) and returned defeated by the enemies of Khaiber frightened, and refused to go even as a messenger to the Meccans to carry the message of the Holy Prophet (S) on the day of the first attempt for the pilgrimage.
Was it not ‘Ali’ who laid himself down in the bed of the Holy Prophet (S) and covered himself with the same mantle which the Holy Prophet (S) used, and helped him to escape from the house surrounded by the enemy on the night of Hijrat, risking his life under the swords of the plotters?
Was it not ‘Ali’ who stood single handed fighting the enemy and protecting
the life of the Holy Prophet (S) when every one of his companions had deserted and ran away saving their lives in the battle of Ohad and Hunain?
Was it not ‘Ali’ who provided for the beggar even when he was approached while he was in prayer in the Mosque at which the verse in Surah Maaida, 5:55 was revealed?
Was it not ‘Ali’ and his family who gave away their bread to the poor for three days, themselves fasting consecutively at which the verse in Surah al-Insaan, 76:8-9 was revealed?
These are the ones referred to here.
The pity is whenever any interpretation of any verse brings out the super excellence of the holy personalities of the Ahlul Bayt, some commentators have tried to include all the companions of the Holy Prophet (S), in spite of their knowing fully about the personal qualities, character and the conduct of every one of them particularly of those brought in comparison or contrast to that of the holy Ahlul Bayt (a). Can anyone deny any of the disloyalties, treacheries and the desertions on the part of some of those who called themselves as the companions of the Holy Prophet (S), dreading the disbelievers and escaped from the battlefield at Ohad and Hunain. Could this ever be in any sense whatsoever, taken as the firmness against the disbelievers?
It would therefore be most appropriate and just to conclude that the whole of the above verse refers to ‘Ali’ and to those of the holy Ahlul
Bayt (a), who possessed all the qualities of personal excellence mentioned in this verse.
Surah Ali-’Imran, 3:61
فَمَنْ حَآجَّکَ فِیهِ مِن بَعْدِ مَا جَاءکَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا
وَأَبْنَاءکُمْ وَنِسَاءنَا وَنِسَاءکُمْ وَأَنفُسَنَا وأَنفُسَکُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَی الْکَاذِبِینَ
Faman haaaj-jaka fiihi mim-ba’-di maa jaaa-’aka minal-’ilmi faqul ta-’aalau nad-’u’ab-naaa-’anaa wa ’ab-naaa-’akum wa nisaa -’anaa wa nisaaa-’akum wa ’anfusanaa wa’anfusakum summa nabta - hil fanaj -’alla-natallaahi alal-kaazibiin.
This verse is a reference to the historic Mubahila or the Spiritual Contest with the Christians of Najran. At the appointed hour the Holy Prophet (S) entered the field with Hussein (a) in his lap, Hasan (a) holding his finger and walking beside him, Lady Fatima (a) following him and Ali (a) behind her.. The Holy Prophet (S) then raised his hands towards heaven and said “Allahumma haa’oolaae Ahlu-Bayti” i.e. Lord these are the people of my house. At the appearance of these godly souls with the hallow of the divine light radiating from their holy faces, the chief monk who had brought the selected group of Christians, began to gaze at their faces and exclaimed “By God! I see the
faces which, if they pray to God for mountains to move from their places, the mountains will immediately move.”
This historic event has a great significance with regard to what it discloses about those who accompanied the Holy Prophet (S) on that memorable and unique occasion of highest sanctity. Many great Sunni scholars, commentators and traditionalists have given the details of the event with the various aspects of its significance, saying :
a. The event unquestionably establishes the truth about the spiritual purity and the holiness of the holy Ahlul Bayt (a).
b. It proves beyond all doubts as to who are the members of the family of the Holy Prophet (S), i.e., the holy Prophet’s Ahlul Bayt (a).
c. The seriousness and the solemnity of the occasion demands absolute purity, spiritual as well as physical in the individuals, to serve in the fateful occasion for the Holy Prophet (S) to present them to Allah (swt) as the best of His creation to be heard in their prayers for the Truth.
Thus it was unquestionably and firmly established and openly proved beyond all doubts before the huge crowds of the Muslims as well as the non-Muslims to bear witness that the Holy Prophet (S), his daughter Lady Fatima (a), her sons, and her husband are the divinely purified ‘Ahlul Bayt’, addressed to, in Surah al-Ahzaab, 33:33 and none else, for Allah’s (swt) command in this verse contains plurals as regards each kind of the relations to be summoned for the event, i.e., to call
sons, women, and the selves to invoke the heavens curse on the liars, but the Holy Prophet (S) took only two children whereas there were innumerable other children of his followers, only one lady was taken whereas there were nine other ladies in his own household who were his wives among who were the daughter of Abu Bakr and also of Omar; and only one soul Ali (a), who is called as one of the ‘Selves’ of the Holy Prophet (S) ‘Anfosona’ was taken, whereas there were those who claim to be his companions and very close companions too. This act of the godly selection on the part of the Holy Prophet (S), loudly declares that there were no others either among the children or the women or the other adults to be compared to these godly souls in their personal purity and holiness.
The whole Muslim world recognizes these five as the ‘Panjatane-Pak’ the ‘Pure Five’ and this sacred term is not used for any others.
Surah Al – Ahzab, 33: 28-33
یَا أَیُّهَا النَّبِیُّ قُل لِّأَزْوَاجِکَ إِن کُنتُنَّ تُرِدْنَ الْحَیَاةَ الدُّنْیَا وَزِینَتَهَا فَتَعَالَیْنَ
أُمَتِّعْکُنَّ وَأُسَرِّحْکُنَّ سَرَاحًا جَمِیلًا
Yaaa - ’ay-yuhan - Nabiy-yu qul li-’azwaajika ’in-kuntun-na turidnal-hayaatad-dunya wa ziinatahaa fata-‘aalayna ’umat-ti‘-kun-na wa ’usar-rih-kun-na saraahan-jamiilaa.
وَإِن کُنتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنکُنَّ أَجْرًا عَظِیمًا
Wa ’in-kuntun-na turidnal-laaha wa Rasuulahuu
wad-Daaral-’Aakhirata fa-’in-nal-laaha ’a-‘ad-da lil-Muhsinaati minkun-na ’ajran ‘aziima.
یَا نِسَاء النَّبِیِّ مَن یَأْتِ مِنکُنَّ بِفَاحِشَةٍ مُّبَیِّنَةٍ یُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَیْنِ وَکَانَ ذَلِکَ عَلَی اللَّهِ یَسِیرًا
Yaa-Nisaaa - ’an - Nabiy-yi man-ya’-timinkun-na bifaahishatim - mubay-yinatin - yu-zaa-‘af lahal-‘Azaabu zi‘-fayn: wa kaana zaalika ‘alal-laahi yasiiraa.
وَمَن یَقْنُتْ مِنکُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُّؤْتِهَا أَجْرَهَا مَرَّتَیْنِ وَأَعْتَدْنَا لَهَا رِزْقًا کَرِیمًا
Wa Man-yaqnut minkun-na lil-la-hi wa Rasuulihii wa ta‘-mal saalihan-nu’-ti-haaa ’ajrahaa mar-ratayni wa ’a‘-tadnaa lahaa Rizqan-kariimaa.
یَا نِسَاء النَّبِیِّ لَسْتُنَّ کَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَیْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَیَطْمَعَ الَّذِی فِی قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا
Yaa-Nisaaa-’an - Nabiy-yi lastun-na ka-’ahadim-minan-ni-saaa-’i ’init-taqaytun-na falaa takhza‘-na bil-qawli fayatma-‘al-lazii fii qalbihii marazunw-wa qulna qawlam-ma‘ruufaa.
to desire (you): but, withal, speak in a kindly way.
وَقَرْنَ فِی بُیُوتِکُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِیَّةِ الْأُولَی وَأَقِمْنَ الصَّلَاةَ وَآتِینَ الزَّکَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا
Wa qarna fii buyuu-tikun-na wa laa tabar-rajna tabar-rujal-Jaahi-liy-yatil-’uulaa wa aqim-nas-Salaata wa ’aatiinaz-Zakaata wa ’ati‘-nal-laha wa Rasuulah. ’In-namaa yuriidul-laahuliyuz-hiba ‘ankumur-rijsa ’Ahlal-Bayti wa yutah-hirakum tat-hiiraa.
The verses referring to the wives of the Holy Prophet (S), clearly indicates that the wives of the Holy Prophet (S), were not of equal footing in faith and fidelity. Of them were those inclined towards worldly pleasures and some were inclined toward the external happiness of the life in this world and no assurance had been granted to any of them of their success in their life hereafter. The wives of the Holy Prophet (S) during their wedlock was not free from the impurities of mischief, envy, greed, intrigue, pride and prejudice.
There are incidents and even verses in the Qur’an which relates the Holy Prophet’s (S) displeasure of this misconduct in his wives, where he
even goes to the extend of taking an oath not to go near them for a period of time. This is the reason that they could not be included in the last clause of the verse 33 above in which is given the highest standard of purity referring to the Ahlul Bayt (a), i.e., the People of the House of the Holy Prophet (S).
This is the reason that throughout these verses referring to the wives of the Holy Prophet (S), the personal pronoun used is in plural in the feminine gender, but in that celebrated verse 33, the pronoun used is plural in the masculine gender. Always for a mixed assembly of men and women, the Qur’an uses the masculine gender.
This transition in the grammatical use of the language, makes it quite obvious that this clause is quite a different matter used for a different group other than the previous one, and has been suitably placed here to show a comparative position of the Ahlul Bayt in contrast to the wives of the Holy Prophet (S).
When this verse (Surah al-Ahzaab, 33:33) was revealed, the Holy Prophet (S) was in the house of Umme-Salema. At the revelation of: “Verily willeth God to keep away impurity from you O People of the House! and He purifieth you with the perfect purification,” (Surah al-Ahzaab, 33:33) the Holy Prophet (S) assembled his daughter Fatima (a), her two sons Hasan (a) and Hussein (a) and her husband, his cousin
Ali (a) and covered the group including himself with his own mantle and addressing God said:
“O God! These constitute my progeny! Keep them away from every kind of impurity, purified with perfect purification.”
Umme Salma, who was indeed among the righteous wife of the Holy Prophet, witnessing this marvellous occasion, humbly submitted to the Holy Prophet (S) “O Apostle of God! May I also join the group?” to which the Holy Prophet replied, “No, remain thou in thine own place, thou art in goodness.”
Even Ummul Momineen Ayesha has reported this occasion.
There is not even a single, even inauthentic tradition to show that the Holy Prophet (S) included the wives in the verse of Surah Ahzaab, 33:33.
Surah al-Inshira, 94:1-8
أَلَمْ نَشْرَحْ لَکَ صَدْرَکَ
’Alam nash-rah laka sadrak?
وَوَضَعْنَا عَنکَ وِزْرَکَ
Wa waza‘-naa ‘anka wizrak
الَّذِی أَنقَضَ ظَهْرَکَ
’Al-lazii ’anqaza zah-rak?
3.that had weighed so heavily on thy back?
وَرَفَعْنَا لَکَ ذِکْرَکَ
Wa rafa‘-naa laka zik-rak?
فَإِنَّ مَعَ الْعُسْرِ یُسْرًا
Fa-’in-na ma-‘al-‘usri yusraa.
إِنَّ مَعَ الْعُسْرِ یُسْرًا
’In-na ma-‘al-‘usri yusraa
فَإِذَا فَرَغْتَ فَانصَبْ
Fa-’izaa faragh-ta fansab,
وَإِلَی رَبِّکَ فَارْغَبْ
Wa ’ilaa Rab-bika far-ghaab.
While this verse is an assertion from Allah (swt) that He has given the heart of the Holy Prophet (S), the greatest expanse for knowledge, it is also a prophetic announcement of the mention or the
eminence of the Holy Prophet (S) being raised to glorious heights both in this world and in the hereafter, high above the mention of any one in the world. Bringing into account the ‘Salawat’ or the salutation, every Muslim is obliged to recite it at least in each of the five times daily prayer.
There is none in the world to be compared to the Holy Prophet (S) in this regard for the name of no other apostle of God, is mentioned in such abundance. This prophesy was made when the Prophet (S) was a solitary figure, not much recognised even by the people of his own place and when most of the people in his surroundings were hostile to him. The whole life of the Holy Prophet (S) was of persecution, difficulties and toil, dangers and worries. The repeated statement here is to give emphasis to the promise and its assurance of the ultimate triumph of the cause even though in the earlier stages the situation was utterly hopeless and the survival of the Holy Prophet (S), the Muslims and the very name of the faith, Islam, seemed to be an impossibility.
Surah Al – Fath, 48:25
هُمُ الَّذِینَ کَفَرُوا وَصَدُّوکُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْیَ مَعْکُوفًا أَن یَبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَاء مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَؤُوهُمْ فَتُصِیبَکُم مِّنْهُم مَّعَرَّةٌ بِغَیْرِ عِلْمٍ لِیُدْخِلَ اللَّهُ فِی رَحْمَتِهِ مَن یَشَاء لَوْ تَزَیَّلُوا لَعَذَّبْنَا الَّذِینَ کَفَرُوا مِنْهُمْ عَذَابًا أَلِیمًا
Humul-laziina kafaruu wa sad-duukum ‘anil-Masjidil - Haraami wal - hadya ma‘kuufan ’ay - yablugha mahil-lah
Surah Yunus, 10 :37-38
وَمَا کَانَ هَـذَا الْقُرْآنُ أَن یُفْتَرَی مِن دُونِ اللّهِ وَلَـکِن تَصْدِیقَ الَّذِی بَیْنَ یَدَیْهِ وَتَفْصِیلَ الْکِتَابِ لاَ رَیْبَ فِیهِ مِن رَّبِّ الْعَالَمِینَ
Wa maa kaana haazal-Qur-’aanu ’an yuf-taraa min-duunil-laahi wa laakin-tasdii-qal-lazii bayna ya-dayhi wa tafsii-lal-Kitaabi laa ray-ba fiihi mir-Rab-bil-‘Aala-miin.
of whatever remains (of earlier revelations) and clearly spells out the revelation (which comes) - let there be no doubt about it - from the Sustainer of all the worlds.
أَمْ یَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُم مِّن دُونِ اللّهِ إِن کُنتُمْ صَادِقِینَ
’Am yaquuluu-naf-taraah? Qul fa’-tuu bi-suuratim-mithlihii wad-‘uu manistata‘-tum-min-duunil-laahi ’in-kuntum Saadi-qiin!
Say (unto them): “Produce, then, a surah of similar merit; and (to this end) call to your aid whomever you can, other than God, if what you say is true!”
Surah Ash – Shura, 42:51
وَمَا کَانَ لِبَشَرٍ أَن یُکَلِّمَهُ اللَّهُ إِلَّا وَحْیًا أَوْ مِن وَرَاء حِجَابٍ أَوْ یُرْسِلَ رَسُولًا فَیُوحِیَ بِإِذْنِهِ مَا یَشَاء إِنَّهُ عَلِیٌّ حَکِیمٌ
Wa maa kaana libasharin ’ay-yakal-limahul-laahu ‘il-laa Wahyan ’aw minw-waraaa-’i hijaabin ’aw yursila rasuulan fayuhiya bi-’iznihii maa yashaaa’ ’in-nahuu ‘Aliy-yun Hakiim.
Surah Az – Zumar, 39:23
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِیثِ کِتَابًا مُّتَشَابِهًا مَّثَانِیَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِینَ یَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِینُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَی ذِکْرِ اللَّهِ ذَلِکَ هُدَی اللَّهِ یَهْدِی بِهِ مَنْ یَشَاء وَمَن یُضْلِلْ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
’Al-laahu naz-zala ’ahsanal-Hadiithi Kitaabam-mutashaabi-ham-mathaaniya taq-sha-‘ir-ru minhu juluudul-laziina yakh-shawna Rab-bahum. Thum-ma taliinu juluu-duhum wa quluu-buhum ’ilaa Zikril-laah. Zaa-lika hudal-laahi yahdii bihii man-yashaaa’: wa
man-yuzli-lil-laahu famaa lahuu min haad
Such is God’s guidance: He guides therewith him that wills (to be guided) - whereas he whom God lets go astray can never find any guide.
The Holy Qur’an was revealed in parts on various occasions during the wide span of twenty-thee (23) years. The greatest proof of the Holy Book being the revealed Word of God is in its uniformity in all its parts conforming to each other and constituting a perfect harmonious whole without the least contradiction or inconsistency anywhere in it, though the circumstances necessitating the revelations, were of varying nature and yet all through the vicissitudes, there is found a perfect uniformity.
As regards God’s guiding whomsoever He pleases and leaving whomsoever He pleases, to stray, refer to Surah an-Nahl, 16:93, Surah al-Ibrahim, 14:4 and Surah al-Baqarah, 2:26.
Said the Holy Prophet (S):
“ If anyone trembles, fearing God’s wrath against his sins, it would shed out his sins, off the individual’s account as the dried leaves are dropped away from a tree.”
Surah Luqman, 31 :2-5
تِلْکَ آیَاتُ الْکِتَابِ الْحَکِیمِ
Tilka ’Aayaatul-Kitaabil-Hakiim,
of wisdom,
هُدًی وَرَحْمَةً لِّلْمُحْسِنِینَ
Hudanw-wa Rahmatal-lil-Muhsiniin,
الَّذِینَ یُقِیمُونَ الصَّلَاةَ وَیُؤْتُونَ الزَّکَاةَ وَهُم بِالْآخِرَةِ هُمْ یُوقِنُونَ
’Al-laziina yuqii-muunas-Salaata wa yu’tuunaz-Zakaata wa hum-bil ’Aakhiraati hum yuuqinuun.
أُوْلَئِکَ عَلَی هُدًی مِّن رَّبِّهِمْ وَأُوْلَئِکَ هُمُ الْمُفْلِحُونَ
Ulaaa-’ika ‘alaa Hudam-mir-Rab-bihim wa ’ulaaa-’ika humul-Muflihuun.
The Holy Qur’an is termed as the Book of Wisdom for it contains factors of the highest knowledge which a mortal of any standard of intellect, from the average to the maximum degree, can possibly bear and which is sufficient for man to raise himself from the abyss of material degradation to the sublime heights of heavenly grace and eternal bliss. The Holy Qur’an is a guidance from God and God’s mercy - for those who are seeking to achieve goodness in their life on earth. Those who wish goodness for themselves and for others, loving the good (Tawallah) and discarding the evil (Tabarra). It is this quality, which is called ‘Taqwa’ i.e. piety.
In Hadith al Qudsi, Allah (swt) says:
“You have taken My Book and placed it under your feet, and you have taken this world and placed it over your head.”
Surah Al – Hijr, 15:9
إِنَّا نَحْنُ نَزَّلْنَا الذِّکْرَ وَإِنَّا لَهُ لَحَافِظُونَ
’In-na Nahnu naz-zal-naz-Zikra wa ’in-naa lahuu la-Haafizuun.
Behold, it is We Ourselves who have bestowed from on high, step by step, this reminder: and, behold, it is We who shall truly guard it ( from all corruption).
This prophecy has been strikingly confirmed by the fact that the text of the Qur’an has remained free from all alterations, additions, or deletions ever since it was enunciated by the Prophet (S) in the seventh century of the Christian era; and there is no other instance of any book, of whatever description, which has been similarly preserved over such a length of time. The Holy Scriptures revealed through the several other apostles of God in the past, were either corrupted or made all together extinct. God would not allow a similar fate to befall His Final Word, for no other apostle would again come nor any other Book will be revealed. Hence the security of the Last and the Final Word of God becomes necessary and it could be done by none save by God Himself. Hence God Himself undertakes to see that it remains secure in its originally revealed form forever.
Surah Al – Isra’, 17:88
قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَی أَن یَأْتُواْ بِمِثْلِ هَـذَا الْقُرْآنِ لاَ یَأْتُونَ بِمِثْلِهِ وَلَوْ کَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِیرًا
Qul-la’inij-tama-‘atil-’Insu wal-Jin-nu ‘alaaa ’ay-ya’-tuu bi-mithli haazal-Qur-’aani laa ya’-tuuna bi-mith-lihii wa lau kaana ba‘-zuhum li -ba‘-zin-zahiiraa.
to exert all their strength in aiding one another!”.
وَإِن کُنتُمْ فِی رَیْبٍ مِّمَّا نَزَّلْنَا عَلَی عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُواْ شُهَدَاءکُم مِّن دُونِ اللّهِ إِنْ کُنْتُمْ صَادِقِینَ
Wa ’in - kuntum fii ray-bim-mimmaa nazzal-naa ‘alaa ‘Abdinaa fa ’-tuu bi-Suuratim-mim-mis-lih; wad- ‘uu shuha - daaa - ‘akum-min-duunillaahi ’in-kuntum saadi-qiin.
Surah Hud, 11:13
أَمْ یَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَیَاتٍ وَادْعُواْ مَنِ اسْتَطَعْتُم مِّن دُونِ اللّهِ إِن کُنتُمْ صَادِقِینَ
’Am yaquu - luunaf - taraah, Qul fa’tuu bi-ashri Suwarim - mislihii muftara - yaatinw wad-’uu mamis - tata ‘-tum-min-duunil-laahi ’in - kuntum saadiqiin
Surah Al – ‘Alaq, 96:1-5
اقْرَأْ بِاسْمِ رَبِّکَ الَّذِی خَلَقَ
’Iqra’ bismi Rab-bikal-lazii khalaq,
خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ
Khalaqal-’insaana min ‘alaq.
اقْرَأْ وَرَبُّکَ الْأَکْرَمُ
’Iqra’ wa Rab-bukal-’ Akram
الَّذِی عَلَّمَ بِالْقَلَمِ
’Al-lazii ‘al-lama bil Qalam,
عَلَّمَ الْإِنسَانَ مَا لَمْ یَعْلَمْ
‘Al-lamal-’insaana maa lam ya‘-lam.
These five verses revealed are the first revelation received by the Holy Prophet (S) through the Messenger Angel Gabriel in the cave of Hira. Formerly, it is reported that the Holy Prophet (S) used to receive the communion through dreams and the voices while he was alone in lonely places
and did not see the speaker.
In the fortieth year of his life on the 27th night of the month of Rajab when the Holy Prophet (S) was busy in his meditation and prayers in the cave of the Mount Hira, in deep silence and the calm atmosphere, all of a sudden he heard a voice calling him by name and a flood of light broke in upon him with dazzling splendour. He composedly beheld a human form approaching.
It was the Messenger Angel Gabriel, who, coming quite near, held a silken scroll before him and asked him to read what was written thereon. He felt his mind fully illumined with the Divine Light and his eyes were opened to the writing on the scroll and he recited the first few verses of this Surah (Surah al-Alaq, 96:1-5). when he finished the recitation, the Angel announced “O Muhammad! Verily thou art the apostle of God and I am His Angel Gabriel!”.
This address was a signal to start the ministry. The Angel saying this disappeared. Besides the Holy Prophet (S) getting charged with the reading of the Word of God, his memory was divinely conditioned with retention and what he recited only once, before the Angel, remained graven on his heart.
The story of the Holy Prophet (S) getting fright-stricken, returning home trembling, and he being frightened like a child etc. are all mere stories and wishful imagination of some Jewish fabrications against the Holy Prophet (S).
The Holy Prophet
(S) says:
“I was the Apostle of God when Adam was still amidst water and the clay”.
Besides the one who was destined to be the Last Apostle or the Final Warner and his advent was prophesied in all the ancient scriptures, would never have been in the least perturbed at meeting the Angel.
Surah Al – Qadr, 97:1-5
إِنَّا أَنزَلْنَاهُ فِی لَیْلَةِ الْقَدْرِ
’In-naaa ’anzal-naahu fii Laylatil-Qadr:
وَمَا أَدْرَاکَ مَا لَیْلَةُ الْقَدْرِ
Wa maaa ’ad-raaka maa Laylatul-Qadr?
لَیْلَةُ الْقَدْرِ خَیْرٌ مِّنْ أَلْفِ شَهْرٍ
Laylatul-Qadri khayrum-min ’alfi Shahr
تَنَزَّلُ الْمَلَائِکَةُ وَالرُّوحُ فِیهَا بِإِذْنِ رَبِّهِم مِّن کُلِّ أَمْرٍ
Tanaz-zalul - malaaa - ’ikatu war-Ruuhu fiihaa bi-’izni-Rab-bihim-min-kul-li’amr:
سَلَامٌ هِیَ حَتَّی مَطْلَعِ الْفَجْرِ
Salaa-mun Hiya hat-taa mat-la-‘il-Fajr!
This is a unique Night of Grandeur - a Mystic Night of special value and worth allotted for men to spend the whole of it, awake and praying to the Lord seeking His forgiveness for the sins and His grace and mercy. It is said that it is announced in the heavens, “Who is there among the mankind to seek tonight the forgiveness and the grace of the Lord and have it”
Surah Al – Ahqaf, 46:15-16
وَوَصَّیْنَا الْإِنسَانَ بِوَالِدَیْهِ إِحْسَانًا
حَمَلَتْهُ أُمُّهُ کُرْهًا وَوَضَعَتْهُ کُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّی إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِینَ سَنَةً قَالَ رَبِّ أَوْزِعْنِی أَنْ أَشْکُرَ نِعْمَتَکَ الَّتِی أَنْعَمْتَ عَلَیَّ وَعَلَی وَالِدَیَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِی فِی ذُرِّیَّتِی إِنِّی تُبْتُ إِلَیْکَ وَإِنِّی مِنَ الْمُسْلِمِینَ
Wa was-say-nal-’insaana bi-waali-day-i’ ihsaanaa: hamalat-hu ’um-muhuu kurhanw-wa waza-‘at-hu kurhaa. Wa hamluhuu wa fisaaluhuu thalaa-thuuna shahraa. Hat-taaa ’izaa balagha ’ashud-dahuu wa balagha ’arba-‘iina sana-tan-qaala Rab-bi ’awzi‘-niii ’an ’ashkura ni‘-matakal-latii ’an-‘amta ‘alay-ya wa ‘alaa waaliday-ya wa ’an ’a‘-mala saalihan-tar-zaahu wa ’aslih lii fii zur-riy-yatii. ’In-nii tubtu ’ilay-ka wa in-ni- minal-Muslimiin.
أُوْلَئِکَ الَّذِینَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجاوَزُ عَن سَیِّئَاتِهِمْ فِی أَصْحَابِ الْجَنَّةِ وَعْدَ الصِّدْقِ الَّذِی کَانُوا یُوعَدُونَ
’Ulaaa-’ikal-laziina nataqab-balu ‘anhum ’ahsana maa-‘amiluu wa natajaa-wazu ‘an say-yi-’aatihim fiii
’as-haabil-Jan-na: wa‘-das-sidqil-lazii kaanuu yuu-‘aduun.
Note the reasoning with which man is enjoined to regard, revere, honour, and respect the parents. ‘Ihsan’ is not what is done in return or for any good but the initiative in doing good without expecting any return for it.
Surah Luqman, 13 :14
وَوَصَّیْنَا الْإِنسَانَ بِوَالِدَیْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَی وَهْنٍ وَفِصَالُهُ فِی عَامَیْنِ أَنِ اشْکُرْ لِی وَلِوَالِدَیْکَ إِلَیَّ الْمَصِیرُ
Wa was-say-nal’ insaana biwaaliday: hamalat-hu ’um-muhuu wahnan ‘alaa wahninw-wa fisaaluhuu fii ‘aamayni ’anish-kur lii wa li-waalidayk: ’ilay-yal-Masiir.
Surah Al – Isra’, 17:23
وَقَضَی رَبُّکَ أَلاَّ تَعْبُدُواْ إِلاَّ إِیَّاهُ وَبِالْوَالِدَیْنِ إِحْسَانًا إِمَّا یَبْلُغَنَّ عِندَکَ الْکِبَرَ
أَحَدُهُمَا أَوْ کِلاَهُمَا فَلاَ تَقُل لَّهُمَا أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً کَرِیمًا
Wa qazaa Rab-buka ’al-laa ta‘-buduuu ’il-laaa ’iy-yaahu wa bil-waa-lidayni ’ihsaa-naa. ’Im-maa yablu-ghan-na ‘indakal-ki-bara ’ahadu-humaaa ’aw kilaa-humaa falaa taqul-lahumaa wa ’uf-finw-wa laa tanhar-humaa wa qul-lahumaa qawlan-kariimaa.
reach old age with you, say not to them (so much as) “ugh” nor chide them, but (always) speak to them reverent speech.
Islam ranks the obedience to parents second only to God. The extent to which one has to regard his parents and obey them is peculiar only to Islam. None shall even raise his voice higher than the voice of his parents - nor look towards them even eye to eye - nor walk in advance of them - nor address them with their names. Nothing shall be done to bring disrepute or blame on them from the people and if they be believers, the children should pray for their salvation, and if they be disbeliever, they might be gently invited towards the right belief and goodness. If man cannot venerate the ones responsible in bringing him in this world, he will never be able to acknowledge truly the Only One Creator of all mankind.
Surah Ibrahim, 14:41
رَبَّنَا اغْفِرْ لِی وَلِوَالِدَیَّ وَلِلْمُؤْمِنِینَ یَوْمَ یَقُومُ الْحِسَابُ
Rab-ba-nagh-fir lii wa li-waa-li-day-ya walil-Mu’mi-niina Yawma yaquu-mul-Hisaab!
41.Grant Thy forgiveness unto me, and my parents, and all the believers, on the Day on which the (last) reckoning will come to pass!”
Surah Al-Isra’, 17:24
وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا کَمَا رَبَّیَانِی
صَغِیرًا
Wakh-fiz la-humaa janaa-haz-zul-li minar-rahmati wa qur-Rab-bir-ham-humaa kamaa rab-ba-yaanii saghiiraa.
These ayats are recited in Salatul Walidain which is
a Salat prayed for the well-being and blessing of Almighty onto one’s parents in this world and the hereafter. This is a two rakaat Salat prayed similiar to Salat al-Fajr. In the first rakaat, after Surah Al-Hamd, 1:1-7, Surah al-Ibrahim, 14:41 is recited ten times in Qunoot, and in the second rakaat, after Surah Al Hamd, 1:1-7, Surah Nooh, 71:28 is recited ten times in Qunoot. After ending the Salat, Surah al-Israa, 17:24 is recited ten times and then plead to the Sustainer of all the worlds for blessing for ones’ parents.
Surah Nuh, 71:28
رَبِّ اغْفِرْ لِی وَلِوَالِدَیَّ وَلِمَن دَخَلَ بَیْتِیَ مُؤْمِنًا وَلِلْمُؤْمِنِینَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِینَ إِلَّا تَبَارًا
Rab-bigh-fir lii wa liwaali-day-ya wa liman-dakhala bay-tiya Mu’-minaw wa lil-mu‘miniina wal mo‘minaat; wa laa tazidiz - zaalimiina ’il-laa tabaaraa!
This verse is recited in the Qunoot of Salaat Hadiyan-e-Walidain.
Surah An – Nahl, 16:70
وَاللّهُ خَلَقَکُمْ ثُمَّ یَتَوَفَّاکُمْ وَمِنکُم مَّن یُرَدُّ إِلَی أَرْذَلِ الْعُمُرِ لِکَیْ لاَ یَعْلَمَ بَعْدَ عِلْمٍ شَیْئًا إِنَّ اللّهَ عَلِیمٌ قَدِیرٌ
Wal-laahu khalaqa-kum thumma yatawaf-faakum wa min-kum-may-yurad-du ’ilaaa ’arzalil-‘umuri li-kay laa ya‘lama ba‘-da ‘ilmin shay-aa: ’in-nal-laaha ‘Aliimun-Qadiir.
state, ceasing to know anything of what he once knew so well.
Verily, God is all-knowing, infinite in His Power!
Surah Al – Hajj, 22:5-6
یَا أَیُّهَا النَّاسُ إِن کُنتُمْ فِی رَیْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاکُم مِّن تُرَابٍ ثُمَّ مِن
نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَیْرِ مُخَلَّقَةٍ لِّنُبَیِّنَ لَکُمْ وَنُقِرُّ فِی الْأَرْحَامِ مَا نَشَاء إِلَی أَجَلٍ مُّسَمًّی ثُمَّ نُخْرِجُکُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّکُمْ وَمِنکُم مَّن یُتَوَفَّی وَمِنکُم مَّن یُرَدُّ إِلَی أَرْذَلِ الْعُمُرِ لِکَیْلَا یَعْلَمَ مِن بَعْدِ عِلْمٍ شَیْئًا وَتَرَی الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَیْهَا الْمَاء اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن کُلِّ زَوْجٍ بَهِیجٍ
Yaa ay-yuhan naa-so in kun-tum fi rai-bim minal Ba’-thi fa-in-naa khalaq-naa-kum min turaabin thum-ma min nut-fatin thom-ma min ‘ala-qatin thum-ma min muz-ghatim mukhal-laqatinw-wa ghairi mukhal-laqa-til li-nubay-yina lakum; wa nuqir-ru fil ar-haa-mi maa nashaa-u ilaa aja-lim musam-ma; thum-ma nukh-rijukum tiflan thum-ma li-tab-lughuu ashud-dakum; wa min-kum may-yutawaf-fa waminkum may-yurad-du ilaa arzalil ‘umuri li-kay-la y‘alama mim b‘adi ‘il-min shay-aa; wa taral ar-za haamidatan faa-izaa anzalnaa alay-hal maa-ah-taz-zat wa rabat wa am-batat min kul-li zau-jim bahiij.
And whatever We will (to be born) We cause it to rest in the (mother’s) wombs for a term set (by us), and then We bring you forth as infants
and (allow you to live) so that (some of) you might attain to maturity: for among you are such as are caused to die (in childhood), just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.
And (if, O man, thou art still in doubt as to resurrection, consider this:) thou canst see the earth dry and lifeless - and (suddenly,) when We send down waters upon it, it stirs and swells and puts forth every kind of lovely plant!
ذَلِکَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ یُحْیِی الْمَوْتَی وَأَنَّهُ عَلَی کُلِّ شَیْءٍ قَدِی
Zaalika bian-nal Laaha Huwal haq-qu wa an-nahu yoh-yil mau-taa wa an-nahu ‘alaa kul-li shay-in qadiir.
Surah Al - Mu’minun, 23:12-14
وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِینٍ
Wa laqad khalaq-nal-’in-saana min-sulaa-latim-min-tiin;
ثُمَّ جَعَلْنَاهُ نُطْفَةً فِی قَرَارٍ مَّکِینٍ
Thum-ma ja-‘alnaahu nutfa-tan-fii qaraarim-makiin;
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَکَسَوْنَا
الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ
Thum-ma khalaq-nan-nutfata ‘alaqatan-fa-khalaqnal-‘alaqata muz-ghatan fa-khalaqnal-muz-ghata ‘izaaman-fa-kasawnal-‘izaama lahmaa; thum-ma ’an-sha’-naahu khalqan ’aakhar. Fa-tabaa-rakal-laahu ’Ahsanul-khaaliqiin!
germ-cell an embryonic lump bones, and then We clothe the bones with flesh - and then We bring (all) this into being a new creation: hallowed, therefore, is God, the best of artisans!
Those who doubt about God’s raising the dead for the requital, are invited to reflect upon the evolution in their own birth or in the world of the nature around. This verse in the least words refers to the various evolutionary stages through which human being passes during his formation in the womb of his mother. The matter has been dealt with marvellous subtlety and grace, with every expression consisting of profound wealth of higher meaning. From the drop of a liquid caused to pass from the back of a father, collected in the womb of the mother as the seed, the semi-liquid of the seed is fertilized into a ovum, the ovum is turned into a fetus, the fetus is given the shape of a child.
These stages itself are quite sufficient to speak to man of the Omnipotence of the Creator. Then at the Independent Will of the Omnipotent Lord, is decided the sex of the child and grants its stay in the womb until its prescribed period, the minimum extend being six months and the maximum being ten months. The Will here also refers to the knowledge of God as to the features of the issue, physical as well as mental, moral and spiritual. The child is brought forth from the mother’s womb as a
weak and a helpless infant which is caused either to die while still young or allowed to live and reach old age.
The subtle and the graceful way and the comprehensive expressions in the finest possible words holding in them treasures of knowledge about the creation of a human being can be better admired as a marvel of the heavenly literature, only by intelligent ones, particularly the scholars of the biological science about the pre-genital evolutionary stages of the human life.
Surah Mu’minun, 23:115
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاکُمْ عَبَثًا وَأَنَّکُمْ إِلَیْنَا لَا تُرْجَعُونَ
’Afa-hasib-tum ’an-namaa khalaq-naakum ‘aba-thanw-wa ’an-nakum ’ilaynaa laa tur-ja-‘uun?
Surah Al – Muddaththir, 74:31
وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِکَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِینَ کَفَرُوا
لِیَسْتَیْقِنَ الَّذِینَ أُوتُوا الْکِتَابَ وَیَزْدَادَ الَّذِینَ آمَنُوا إِیمَانًا وَلَا یَرْتَابَ الَّذِینَ أُوتُوا الْکِتَابَ وَالْمُؤْمِنُونَ وَلِیَقُولَ الَّذِینَ فِی قُلُوبِهِم مَّرَضٌ وَالْکَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا کَذَلِکَ یُضِلُّ اللَّهُ مَن یَشَاء وَیَهْدِی مَن یَشَاء وَمَا یَعْلَمُ جُنُودَ رَبِّکَ إِلَّا هُوَ وَمَا هِیَ إِلَّا ذِکْرَی لِلْبَشَرِ
Wa maa ja-‘alnaaa ’As-haaban-naari ’il-laa malaaa-’i-ka. Wa maa ja-‘alnaa ‘id-data-hum ’il-laa fitnatal-lil-laziina kafa-ru liyas-taiqinal laziina ’uutul-Kitaaba wa yaz-daadal-laziina aa-manuu iymaa-naw-wa laa yartaa-bal-laziina ’uutul-Kitaaba wal-Mu’minuuna wa li-yaquulal-laziina fii quluubi-him mara-zunw-wal-kaafiruuna maa-zaaa ’araadal-laahu bi-haazaa mathalaa? Kazaalika yuzil-lul-laahu man-yashaaa’u wa yahdii may-yashaaa. Wa maa ya‘-lamu junuuda Rab-bika ’il-laa Huu. Wa maa hiya ’il-laa zikraa lil-bashar.
be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced (of the truth of this divine writ); and that they who have attained to faith (in it) might grow yet more firm in their faith: and that (both) they who have been granted the earlier revelation and they who believe (in this one) might be freed of all doubt; and that they in whose hearts is disease and they who deny the truth outright might ask, “What does (your) God mean by this parable?”
In this way God lets go astray him that wills (to go astray), and guides aright him that wills (to be guided).And none can comprehend thy Sustainer’s forces save Him alone: and all this is but a reminder to mortal man.
In Hadith al Qudsi, Allah (swt) says:
“Oh! Sons of Adam! Obey Me to the extent of your needs towards Me. Disobey Me to the extent of your ability to tolerate the fire of Hell. Collect wealth in this world according to the length of your stay here. Collect for your Akhirat (hereafter) according to the length of your stay there. Do not think that your death is far and your bounties are available, or your sins are hidden.”
Surah Al–Hadid, 57:23-24
لِکَیْلَا تَأْسَوْا عَلَی مَا فَاتَکُمْ وَلَا تَفْرَحُوا بِمَا آتَاکُمْ وَاللَّهُ لَا یُحِبُّ کُلَّ مُخْتَالٍ فَخُورٍ
Li-kaylaa ta-saw ‘alaa maa faatakum wa laa tafrahuu bimaa ’aataa-kum. Wal-laahu laa yuhib-bu kul-la
mukh-taalin fakhuur,-
الَّذِینَ یَبْخَلُونَ وَیَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَمَن یَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِیُّ الْحَمِیدُ
’Al-laziina yab-khaluuna wa ya-muruu-nan-naasa bil-bukhl. Wa man-yatawal-la fa-’in-nal-laaha Huwal-Ghaniy-yul-Hamiid.
And he who turns his back (on this truth ought to know that) verily, God alone is self-sufficient, the One to whom all praise is due!
Surah Al-Isra’, 17:15
مَّنِ اهْتَدَی فَإِنَّمَا یَهْتَدی لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا یَضِلُّ عَلَیْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَی وَمَا کُنَّا مُعَذِّبِینَ حَتَّی نَبْعَثَ رَسُولاً
Manih-tadaa fa-’in-namaa yah-tadii linafsi: wa man zal-la fa’in-namaa yazil-lu ‘alay-haa: wa laa taziru waazira-tuw-wizra ’ukhraa: wa maa kun-naa mu - ‘az-zibiina hat-taa nab-‘atha rasuulaa.
Surah Fussilat 41, 49:51
لَا یَسْأَمُ الْإِنسَانُ مِن دُعَاء الْخَیْرِ وَإِن مَّسَّهُ الشَّرُّ فَیَؤُوسٌ قَنُوطٌ
Laa yas-’amul-’insaanu min du-‘aaa-’il-khayri wa ’im-mas-sa-hush-shar-ru fa-ya-’uusun-qanuut.
وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِّنَّا مِن بَعْدِ ضَرَّاء مَسَّتْهُ
لَیَقُولَنَّ هَذَا لِی وَمَا أَظُنُّ السَّاعَةَ
قَائِمَةً وَلَئِن رُّجِعْتُ إِلَی رَبِّی إِنَّ لِی عِندَهُ لَلْحُسْنَی فَلَنُنَبِّئَنَّ الَّذِینَ کَفَرُوا بِمَا
عَمِلُوا وَلَنُذِیقَنَّهُم مِّنْ عَذَابٍ غَلِیظٍ
Wa la-’in ’azaqnaahu Rah-matam-min-naa mim-ba’-di zar-raaa-’a mas-sat-hu layaquu-lan-na haazaa lii wa maaa ’azunnus-Saa-‘ata qaaa-’imatanw-wa la-’ir-ruji‘atu ’ilaa Rab-biii ’in-na lii ‘indahuu lal-husnaa! Falanu-nab-bi-’an-nal-laziina kafaruu bimaa ‘amiluu, wa lanuziiqan-nahum-min ‘Azaabin ghaliiz.
But (on the Day of Judgement) We shall most certainly give those who were bent on denying the truth, full understanding of all that they ever did, and shall most certainly give them (thereby) a taste of suffering severe.
وَإِذَا أَنْعَمْنَا عَلَی الْإِنسَانِ أَعْرَضَ وَنَأی بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاء
عَرِیضٍ
Wa ’izaaa ’an-‘amnaa ‘alal-’insaani ’a‘-raza wa naa bi-jaanibi. Wa ’izaa mas-sahush-shar-ru fazuu du-‘aaa-’in ‘ariiz!
Surah Al-Isra’, 17:11
وَیَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءهُ بِالْخَیْرِ وَکَانَ الإِنسَانُ عَجُولاً
Wa yad-‘ul-’insaanu bish-shar-ri du-‘aaa-’ahuu bil-khayr; wa kaanal-insaanu ‘ajuulaa.
for man is prone to be hasty (in his judgements).
This verse applies to the following occasions:
When one is worried or angry against himself or his people, in disgust, the individual starts cursing himself and his people in the same earnestness as he prays for good. If God only grants such prayers the individual will meet only perdition, which, God by His mercy does not do it.
Praying for immediate gains, neglecting the ultimate consequences.
Praying for things not allowed in the same way that he prays for things allowed.
Surah Az – Zumar, 39:8
وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِیبًا إِلَیْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِیَ مَا کَانَ یَدْعُو إِلَیْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّیُضِلَّ عَن سَبِیلِهِ قُلْ تَمَتَّعْ بِکُفْرِکَ قَلِیلًا إِنَّکَ مِنْ أَصْحَابِ النَّارِ
Wa ’izaa mas-sal-’insaana zur-run-da-‘aa Rab-bahuu mu-niiban ’ilayhi thum-ma ’izaa khaw-walahuu ni‘-matam-min-hu nasiya maa kaana yad-‘uuu ’ilayhi min qablu wa ja-‘ala lil-laahi ’andaadal-liyuzil-la ‘an Sabiilih. Qul tamat-ta‘ bikufri-ka qaliilan ’in-naka min ’As-haabin-Naar!
Say (unto him who sins in this way): “Enjoy thyself for a while in this thy denial of the truth: (yet,) verily, thou art those who are destined
for the fire!
Surah Az – Zumar, 39:49
فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَا أُوتِیتُهُ عَلَی
عِلْمٍ بَلْ هِیَ فِتْنَةٌ وَلَکِنَّ أَکْثَرَهُمْ لَا یَعْلَمُونَ
Fa iza mas-sal in-saana zur-run da-‘aa-na thum-ma iza khaw-wal-naahu ni‘-ma-tam min-na qaa-la in-na-maa o-ti-tuhu ‘ala ‘il-min bal hiya fit-na-tonw-walaa-kin-na ak-tha-rahum la ya‘-lamuun.
Nay, this (bestowal of grace) is a trial: but most of them understand it not!
In Hadith al Qudsi, Allah (swt) says:
“Oh! Son of Adam! You eat My provision and still disobey Me; but when you call Me, I still answer you. I give you whatever you ask Me, but still you go on sinning. I hide these sins, one after the another, one evil deed after another. I am ashamed of you but you are not ashamed of Me? You forget Me, but I remember you. You are afraid of people, but you are careless of Me. You fear enmity of people, but do not fear My wrath.”
Surah Ash – Shura, 42:48
فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاکَ عَلَیْهِمْ حَفِیظًا إِنْ عَلَیْکَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَیِّئَةٌ بِمَا قَدَّمَتْ أَیْدِیهِمْ فَإِنَّ الْإِنسَانَ کَفُورٌ
Fa-’in ’a‘-razuu famaaa ’arsal-naaka ‘alayhim hafiizaa. ’In ‘alayka ’il-lal-balaagh. Wa ’in-naaa ’izaaa ’azaqnal-’insaana min-naa Rahmatan-fariha bihaa. Wa ’in-tusib-hum say-yi-’atum-bimaa qad-damat ’aydii-him fa-’in-nal-’insaanaa kafuur!
if they turn away (from thee, O Prophet, know that) We have not sent thee to be their keeper: thou art not bound to do more than deliver the message (entrusted to thee).
And, behold, (such as turn away from Our messages are but compelled by the weakness and inconstancy of human nature: thus,) when We give man a taste of Our grace, he is prone to exult in it; but if misfortune befalls (any of) them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude.
Instead of remembering his past happiness with gratitude, he calls the very existence of God in question, arguing that if God really did exist, He “could not possibly have permitted” so much misfortune and unhappiness to prevail in the world: a fallacious argument inasmuch as it does not take the reality of the hereafter into account and is, moreover, based on a concept of God in terms of purely human feelings and expectations.
Surah Al - Ma’arij, 70:19-35
إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا
’In-nal - ’Insaana khuliqa haluu-‘aa;-
إِذَا مَسَّهُ الشَّرُّ جَزُوعًا
Wa ’izaa mas-sahush - shar-ru jazuu-‘aa;
وَإِذَا مَسَّهُ الْخَیْرُ مَنُوعًا
Wa ’izaa mas-sahul-khayru manuu-‘aa;-
إِلَّا الْمُصَلِّینَ
’Il-lal-Musal-liin;-
الَّذِینَ هُمْ عَلَی صَلَاتِهِمْ دَائِمُونَ
’Al-laziina hum ‘alaa Salaati-him daaa-’imuun;
persevere in their prayer;
وَالَّذِینَ فِی أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ
Wal-laziiina fiii ’am-waa-lihim haq-qum-ma‘-luum.
لِّلسَّائِلِ وَالْمَحْرُومِ
Lis-saaa-’ili wal - mah-ruum;
وَالَّذِینَ یُصَدِّقُونَ بِیَوْمِ الدِّینِ
Wal-laziina yusad-diquuna bi-Yawmid-Diin;
وَالَّذِینَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ
Wal-laziina-hum-min ‘azaabi Rab-bihim mushfi-quun.
إِنَّ عَذَابَ رَبِّهِمْ غَیْرُ مَأْمُونٍ
’In-na ‘azaaba Rab-bihim ghayru ma’-muun; -
وَالَّذِینَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ
Wal-laziina hum li-furuuji-him haafizuun.
إِلَّا عَلَی أَزْوَاجِهِمْ أَوْ مَا مَلَکَتْ أَیْمَانُهُمْ فَإِنَّهُمْ غَیْرُ مَلُومِینَ
’Il-laa ‘alaaa ‘az-waa-jihim ’aw maa malakat ’aymaa-nuhum fa-’in-nahum ghayru maluumiin.
فَمَنِ ابْتَغَی وَرَاء ذَلِکَ فَأُوْلَئِکَ هُمُ الْعَادُونَ
Fa-manib-taghaa waraaa-’a zaalika fa-’ulaaa-’ika humul-‘aaduun; 31. whereas such as seek to go beyond that (limit) are truly transgressors;
وَالَّذِینَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ
Wal-laziina hum li-’amaa-naatihim wa ‘ahdihim raa-‘uun;
وَالَّذِینَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ
Wal-laziina hum-bi-shahaa-daatihim qaaa-’imuun;
وَالَّذِینَ هُمْ عَلَی صَلَاتِهِمْ یُحَافِظُونَ
Wal-laziina hum ‘alaa Salaatihim yuhaa-fizuun;-
أُوْلَئِکَ فِی جَنَّاتٍ مُّکْرَمُونَ
’Ulaaa-’ika fii Jan-naatim-mukra-muun.
be honoured!
The first three verses give in details what man does, when in distress or need and how the same individual acts when receiving a relief and bounty from God. In adversity, he is restless despair and in prosperity be becomes forgetful of his previous helplessness and becomes puffed up of his position and unmindful of the dues from him to the others.
None should feel himself secure against the wrath of God. People should never be confident or proud of their being prayerful or charitable. One should always be fearing the chastisement for going against the divine law or violating the prescribed limits.
The chaste are those who practice the due control of the sex urge, which is prescribed for both man and women.
The honourable ones in Paradise, are only those who fulfil the above conditions of faith and conduct.
Surah Ar – Rum, 30:55
وَیَوْمَ تَقُومُ السَّاعَةُ یُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَیْرَ سَاعَةٍ کَذَلِکَ کَانُوا یُؤْفَکُونَ
Wa Yawma taquumus-Saa-‘atu yuqsimul-mujrimuuna maa labithuu ghayra saa-‘a: kazaalika kaanuu yu’-fakuun!
He it is who will cause you to die, and in time will resurrect you. And when the Last Hour dawns, those who had been lost in sin will swear that they had not tarried (on earth) longer than an hour: thus were they wont to delude themselves (all their lives)!
Surah Al – ‘Ankabut, 29:64
وَمَا هَذِهِ الْحَیَاةُ الدُّنْیَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِیَ الْحَیَوَانُ لَوْ کَانُوا یَعْلَمُونَ
Wa maa haazihil-hayaatud-dunyaaa ‘il-laa lahwunw-wa la-‘ib? Wa ’in-nad-Daaral-’Aakhi-rata lahiyal - Hayawaan. Lau kaanuu ya‘-lamuun.
“And this
life of the world is nothing but a sport and play; and as for the next abode, that most surely is the life, did they but know.
In this Divinely question two points are clear. One is that ‘life is a fact’ and the other is ‘it has a purpose’. Studying the purpose of life leads you towards the ‘fact of this worldly life’. In many places the Holy Qur’an has made this point clear by giving examples of the past historic events. Wealth of Shaddad and Fir’aun (Pharoah) and persons of the categories perished. They left this world with their own deeds and they are tasting what they have done in this world.
The materialistic world has dragged mankind in the race to unlimited desire, to achieve more and more which results in a disgraceful life of homicide, genocide, drugs, child abuse, women abuse, and all family and social misbehaviour. Islam is undoubtedly the only solution for these problems, for, it teaches not only about this worldly life’s achievements, but it also teaches mankind to be God conscious (Taqwa).
Surah At – Takathur, 102:1-8
أَلْهَاکُمُ التَّکَاثُرُ
’Al-haa-kumut- Takaathur
حَتَّی زُرْتُمُ الْمَقَابِرَ
Hat-taa zurtumul-maqaabir.
کَلَّا سَوْفَ تَعْلَمُونَ
Kal-laa sawfa ta‘-lamuun.
ثُمَّ کَلَّا سَوْفَ تَعْلَمُونَ
Thum-ma kal-laa sawfa ta‘la-muun
کَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْیَقِینِ
Kal-laa lau ta‘-lamuuna ‘ilmal-yaqiin!
(born) of certainty,
لَتَرَوُنَّ الْجَحِیمَ
Latara-wun-nal-Jahiim!
ثُمَّ لَتَرَوُنَّهَا عَیْنَ الْیَقِینِ
Thum-ma latara-wun-nahaa ‘aynal-yaqiin!
ثُمَّ لَتُسْأَلُنَّ یَوْمَئِذٍ عَنِ النَّعِیمِ
Thum-ma la-tus-’alun-na Yaw-ma-’izin ‘anin-na-‘iim.
This Surah is one of the most powerful and prophetic passages of the Qur’an, illuminating man’s unbounded greed in general, and more particularly, the tendencies which have come to dominate all human societies in our technological age. This verse highlights the greedily striving of mankind for an increase in benefits, be they tangible or intangible, real or illusory. It denotes man’s obsessive striving for more and more comforts, more material goods, greater power over his fellow-men or over nature, and unceasing technological progress.
A passionate pursuit of such endeavours, to the exclusion of everything else, bars man from all spiritual insight and, hence, from the acceptance of any restrictions and inhibitions based on purely moral values - with the result that not only individuals but whole societies gradually lose all inner stability and thus, all chance of happiness. It is warning man that this unrestrained pursuit of “economic growth” is bound to bring - and has, indeed, brought in our time - frustration, unhappiness and confusion, and man will lose all remnants of spiritual and religious orientation.
The occasion for the revelation of this Surah has been reported
to be that the people of Bani Abde-Manaf, Bani Qusai and Ibne-Sahm Ibne Omar, got involved in a mutual contest of priding over each other, the strength, their number and the matter went to the extent of counting even the dead among them, to the sides and once when one of the parties fell short of one to win over the others, a grave was opened and the dead lying therein was counted. Then this Surah was revealed.
The last verse mentions the fact that man will be questioned about the bounties of God which has been granted to him. It is reported to have been told by the Holy Prophet (S) that man will not be questioned about three things:
The garment he used to cover his shame.
The food he took in hunger.
What he spent in the way of the Lord.
Surah Al – Humazah, 104:1-9
وَیْلٌ لِّکُلِّ هُمَزَةٍ لُّمَزَةٍ
Waylul-likul-li humazatil-lumazah
الَّذِی جَمَعَ مَالًا وَعَدَّدَهُ
’Al-lazii jama-‘a maalahu wa ‘ad-dadah,
یَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ
Yahsabu ’an-na maalahuuu ’akhladah!
کَلَّا لَیُنبَذَنَّ فِی الْحُطَمَةِ
Kal-laa la -yumba-zan-na fil-Hutamah.
وَمَا أَدْرَاکَ مَا الْحُطَمَةُ
Wa maaa ’adraaka mal-Hu-tamah?
نَارُ اللَّهِ الْمُوقَدَةُ
Naarul-laahil-muuqadah,
الَّتِی تَطَّلِعُ عَلَی الْأَفْئِدَةِ
’Al-latii tat-tali-‘u ‘alal-’af’idah:
the (guilty) hearts:
إِنَّهَا عَلَیْهِم مُّؤْصَدَةٌ
’In-nahaa ‘alayhim-mu’-sadah
فِی عَمَدٍ مُّمَدَّدَةٍ
Fii ‘amadim-mumad-dada.
Reference in this verse is made to the back-biters and the hoarderers of wealth, and in turn it is a warning too that whatever one possesses of materialistic values shall not remain with him forever, for he has to pass away from this world empty-handed as a destitute. Those who think otherwise are fooled by their imagination. Also if such acquirement is made lawfully, man is still accountable to the Lord about its proper disbursement and disposal.
Surah Al – ‘Asr, 103:1-3
وَالْعَصْرِ
Wal-‘Asri.
إِنَّ الْإِنسَانَ لَفِی خُسْرٍ
’In-nal ’Insaana lafii khus-r,
إِلَّا الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
’Il-lal-laziina aamanuu wa ‘amilus-saa-lihaati wa tawaasaw bil-Haq-qi wa tawaasaw bis-Sabr.
Surah Al – Munafiqun, 63 :9-11
یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تُلْهِکُمْ أَمْوَالُکُمْ وَلَا أَوْلَادُکُمْ عَن ذِکْرِ اللَّهِ وَمَن یَفْعَلْ ذَلِکَ فَأُوْلَئِکَ هُمُ الْخَاسِرُونَ
Yaaa-’ay-yuhal-laziina ’aa-manuu laa tul-hikum ’amwaa-lukum wa laaa ’awlaa-dukum ‘an Zikril-laah. Wa may-yaf-‘al zaalika fa-’ulaaa-’ika humul-khaasiruun.
. O you who have attained to faith! Let not your worldly goods or your children make you oblivious of the remembrance of God: for if any behave thus - it is they, they who are the losers!
وَأَنفِقُوا مِن مَّا رَزَقْنَاکُم مِّن قَبْلِ أَن یَأْتِیَ أَحَدَکُمُ الْمَوْتُ فَیَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِی إِلَی
أَجَلٍ قَرِیبٍ فَأَصَّدَّقَ وَأَکُن مِّنَ الصَّالِحِینَ
Wa’anfiquu mim-maa razaq-naakum-min-qabli ’ay-ya’-tiya ahada-kumul-Mawtu fa-yaquula Rab-bi lau laaa ’akh-khar-taniii ilaaa ‘ajalin-qariibin - fa-’as-sad-daqa wa ’akum-minas-Saalihiin.
وَلَن یُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاء أَجَلُهَا وَاللَّهُ خَبِیرٌ بِمَا تَعْمَلُونَ
Wa lan-yu-’akh-khiral-laahu nafsan ’izaa jaaa-’a ’ajaluhaa: Wal-laahu khabiirum-bimaa ta‘-maluun.
Surah At – Taghabun, 64: 15-18
إِنَّمَا أَمْوَالُکُمْ وَأَوْلَادُکُمْ فِتْنَةٌ وَاللَّهُ عِندَهُ أَجْرٌ عَظِیمٌ
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِیعُوا وَأَنفِقُوا خَیْرًا لِّأَنفُسِکُمْ وَمَن یُوقَ
’In-namaaa ’amwaa-lukum wa ’awlaa-dukum fitna: wal-laahu ‘indahuuu ’Ajrun ‘aziim.
شُحَّ نَفْسِهِ فَأُوْلَئِکَ هُمُ الْمُفْلِحُونَ
Fat-taqul-laaha masta-ta’-tum wasma-‘uu wa ’atii-‘uu wa ’anfiquu khay-ral-li-’anfusi-kum. Wa may-yuuqa shuh-ha nafsihii fa’ulaaa-’ika humul-Muf-lihuun.
إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا یُضَاعِفْهُ لَکُمْ وَیَغْفِرْ لَکُمْ وَاللَّهُ شَکُورٌ حَلِیمٌ
’In-tuqrizul-laaha qarzan hasanay-yuzaa-‘ifuhu
lakum wa yagfirlakum. Wallahu shukuurun haliim.
عَالِمُ الْغَیْبِ وَالشَّهَادَةِ الْعَزِیزُ الْحَکِیمُ
‘Aalimul-ghaybi wash-shahaa-datil-Aziizul-Hakiim.
Surah Al – Kahf, 18:46
الْمَالُ وَالْبَنُونَ زِینَةُ الْحَیَاةِ الدُّنْیَا وَالْبَاقِیَاتُ الصَّالِحَاتُ خَیْرٌ عِندَ رَبِّکَ ثَوَابًا وَخَیْرٌ أَمَلًا
’Al-maalu wal-banuuna ziinatul-hayaatid-dunyaa: wal-baaqiyaa-tus-saali-haatu khay-run ‘inda Rab-bika thawaa-banw-wa khayrun ’amalaa.
The Holy Prophet (S) said:
“ There will be three kinds of people among my followers i.e. the Muslims :
Those who do not at all covet to own any wealth and earn only as much as they need for their livelihood. These are those about whom God has said: “Neither there is any fear for them nor shall they grieve.”
Those who like owning wealth and earn it through legal means and spend it in doing good to the others. They shall have to render account of their earnings and their spending. For the good they do, they will be rewarded and for the failures on their part they will be punished or pardoned.
Those who covet
to own wealth and in owning it, they have no regard for the right or wrong or the legal, or the illegal means of gathering it, they do not pay from it even the prescribed share to the poor and the needy. They spend it in evil and forbidden ways. The Hell-fire will be their reward.”
Surah At – Tawbah, 9:24
قُلْ إِن کَانَ آبَاؤُکُمْ وَأَبْنَآؤُکُمْ وَإِخْوَانُکُمْ وَأَزْوَاجُکُمْ وَعَشِیرَتُکُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ کَسَادَهَا وَمَسَاکِنُ تَرْضَوْنَهَا أَحَبَّ إِلَیْکُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِی سَبِیلِهِ فَتَرَبَّصُواْ حَتَّی یَأْتِیَ اللّهُ بِأَمْرِهِ وَاللّهُ لاَ یَهْدِی الْقَوْمَ الْفَاسِقِینَ
Qul ’in-kaana ’aabaaa-’u-kum wa abnaaa-’ukum wa ’ikh-waanukum wa ’azwaa-ju-kum wa ‘ashii-ratukum wa ’amwaalu-niq-taraf-tumuuhaa wa tijaaratun takh-shawna kasaa-dahaa wa masaa-kinu tarzaw-nahaaa ’ahab-ba ’ilay-kum-minal-laahi wa Rasuulhii wa Jihaadin-fii Sabiilihii fatarab-basuu hat-taa ya’-tiyal-laahu bi-’Amrihii. Wal-laahu laa yahdil-qawmal-faasiqiin.
Surah At – Tawbah, 9:34-35
یَا أَیُّهَا الَّذِینَ آمَنُواْ إِنَّ کَثِیراً مِّنَ الأَحْبَارِ وَالرُّهْبَانِ لَیَأْکُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَیَصُدُّونَ عَن سَبِیلِ اللّهِ وَالَّذِینَ یَکْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ یُنفِقُونَهَا فِی سَبِیلِ اللّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِیمٍ
Yaaa-’ay-yu-hal-laziina ’aa-manuuu ’in-na kathiiram-minal-’ahbaari war-ruh-baani li-ya’-kuluuna ’amwaa-lan-naasi bil-baatili wa yasud-duuna ‘an-Sabii-lil-laah. Wal-laziina yak-nizuu-naz-zahaba wal-fiz-zata wa laa yunfiquu-nahaa fil Sa-biilil-laahi fabash-shirhum-bi-‘azaabin ’aliim –
you who believe! most surely most of the doctors of law and the monks devour men’s possessions and turn (others) away from the path of God; and (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a grievous chastisement (in the life to come).
یَوْمَ یُحْمَی عَلَیْهَا فِی نَارِ جَهَنَّمَ فَتُکْوَی بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا کَنَزْتُمْ لأَنفُسِکُمْ فَذُوقُواْ مَا کُنتُمْ تَکْنِزُونَ
Yawma yuhmaa ‘alay-haa fii Naari Jahan-nama fatukwaa bihaa jibaahu-hum wa junuu-buhum wa zuhuu-ruhum. Haa-zaa maa kanaz-tum li-’anfusikum fa-zuuquu maa kuntum tak-nizuun.
The degree to which Islam abhors unlawful acquisition of wealth and its hoarding and the strength with which the punishment is announced for those who do it. While Islam does not stop any one from acquiring wealth but what is dealt with here in this verse is the hoarding of wealth and not spending it in the way of God. Hoarding of wealth stops circulation and the society suffers.
Under Islam the owner of wealth is only a trustee; he has in his earnings the share of God, of the Holy Prophet (S), of his own self, as well as the share of his family, his children and by
way of benefiting the others, the share of mankind in general among them, the orphans, the needy and the wayfarers. This is a clear condemnation of those who do not regularly and faithfully disburse ‘Zakat’ and ‘Khums’ from their well-earned wealth.
Surah Al-Isra’, 17:71
یَوْمَ نَدْعُو کُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِیَ کِتَابَهُ بِیَمِینِهِ فَأُوْلَـئِکَ یَقْرَؤُونَ
کِتَابَهُمْ وَلاَ یُظْلَمُونَ فَتِیلاً
Yawma nad-‘uu kulla ’unaa-sim bi-’Imaa-mihim: fa-man ’outiya kitaa-bahuu bi-ya-miinihii fa-’ulaaa-’ika yaqra-’uuna kitaa-bahum wa laa yuzlamuuna fatiilaa.
The book mentioned here is the record of one’s own deeds accompanying every individual which shall be manifested in a visible form on the Day of Judgment.
It is said that whosoever an individual follows, in his lifetime, on the Day of Judgment with him only the individual will be called to account for his faith and deeds. Blessed are they who follow the Best Guides - the Holy Ahlul Bayt (a), the purified ones of God.
When this verse was revealed, people asked the Holy Prophet (S) if he was not the Imam of all the people. The Holy Prophet (S) said: “Yes,” “I am the Imam until I am alive in this world; and after me the Imam will be Ali Ibne Abi Talib (a), followed by his divinely chosen issues. People attached to them
will be safe and shall gain salvation, and those who go astray and disassociate themselves from them, will be lost.”
To identify the genuine Imam against the false one, the quality of his being endowed with the knowledge of everything is clearly marked out in the Holy Qur’an, Surah Yasin, 36:12:
“ All things have We accommodated in a manifest guide (Imam).”
Further as to who are those divinely chosen to be Imams of the people, the Lord Himself has made it clear in Surah al-Baqarah, 2:124:
‘And remember when his Lord tried Ibrahim by (His) commandments and the latter fulfilled them, He said “ Verily I make thee Imam for mankind;” (Ibrahim) said “And of my offspring?”: He said: “My covenant reacheth not the unjust.’
In this verse Prophet Ibrahim was granted Imamat and he prayed that his issues too be granted the same. It was said to him that it (i.e. Imamat) would only reach the non-iniquitous ones in his seed. The greatest iniquity according to the Qur’an being polytheism, Surah al-Luqman, 31:13, it gets very clear that those whom polytheism had polluted, would never have this great gift of God.
Now if one analyses who during the advent of Islam, besides the Holy Prophet (S), was totally free from the pollution of polytheism or shirk, there is only one among the many around him who had never in his life yielded to any false deity and that singular personality is Ali Ibne Abi Talib (a); It is referring to this unique position
of Ali (a) the Muslim world as a whole mentions the name of Ali (a) with the suffix - ‘Karramallaho Wajhaho’ - i.e. he whose face God has graced to have not bowed to any one, besides God.
Surah Saba, 34:3
وَقَالَ الَّذِینَ کَفَرُوا لَا تَأْتِینَا السَّاعَةُ قُلْ بَلَی وَرَبِّی لَتَأْتِیَنَّکُمْ عَالِمِ الْغَیْبِ لَا یَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِی السَّمَاوَاتِ وَلَا فِی الْأَرْضِ وَلَا أَصْغَرُ مِن ذَلِکَ وَلَا أَکْبَرُ إِلَّا فِی کِتَابٍ مُّبِینٍ
Wa qaalal-laziina kafaruu laa ta’-tiinas-Saa-‘ah: qul balaa wa Rab-bii lata’tiyan-nakum ‘Aalimil-ghayb. Laa ya‘-zubu ‘anhu mithqaalu zar-ratin fis-samaawaati wa laa fil-’arzi wa laaa ’asgharu min zaalika wa laaa ’akbaru ’il-laa fii kitaabim-mubiin:
Not an atom’s weight (of whatever there is) in the heavens or on earth escapes His knowledge; and neither is there anything smaller than that, or larger, but is recorded in His clear degree.
Surah Al – Haqqah, 69:1-3
الْحَاقَّةُ
’Al-Haaaq-qatu!
مَا الْحَاقَّةُ
Mal-Haaq-qa?
وَمَا أَدْرَاکَ مَا الْحَاقَّةُ
Wa maaa ’adraaka mal-Haaaq-qa?
Surah At – Takwir, 81:1-14
إِذَا الشَّمْسُ کُوِّرَتْ
’Izash-shamsu kuw-wirat;
وَإِذَا النُّجُومُ انکَدَرَتْ
Wa ’izan-nujuu-mun-kadarat;
وَإِذَا الْجِبَالُ سُیِّرَتْ
Wa ’izal-jibaalu suy-yirat;
mountains are made to vanish,
وَإِذَا الْعِشَارُ عُطِّلَتْ
Wa ’izal-‘ishaaru ‘ut-tilat;
وَإِذَا الْوُحُوشُ حُشِرَتْ
Wa ’izal-wuhuu-shu hushirat;
وَإِذَا الْبِحَارُ سُجِّرَتْ
Wa ’izal-bihaaru suj-jirrat;
وَإِذَا النُّفُوسُ زُوِّجَتْ
Wa ’izan-nufuusu zuw-wijat:
وَإِذَا الْمَوْؤُودَةُ سُئِلَتْ
Wa ’izal-maw-’uudatu su’ilat-
بِأَیِّ ذَنبٍ قُتِلَتْ
Bi-’ay-yi zambin-qutilat:
وَإِذَا الصُّحُفُ نُشِرَتْ
Wa ’izas-suhu-fu nushirat:
وَإِذَا السَّمَاء کُشِطَتْ
Wa ’izas-samaaa-’u kushitat;
وَإِذَا الْجَحِیمُ سُعِّرَتْ
Wa ’izal-Jahiimu su‘-‘irat;
وَإِذَا الْجَنَّةُ أُزْلِفَتْ
Wa ’izal-Jan-natu ’uzlifat;
عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ
‘Alimat nafsum-maaa-’ah-zarat.
The above verses mention the signs which will herald the dawn of the Day of Judgement. It is a well-known fact that the sun is the centre, controlling the solar system and it is the sun that gives all the light, heat and energy. With the sun losing its essential property, will naturally cease to maintain the present order in the heavenly bodies and every heavenly body will consequently lose its native property and will necessarily be decomposed and lose its form, its use and the usual functioning.
The stars will follow suit and with it the earth, mountains
and every created thing in this world. The whole equilibrium of the natural control at the flow of the water and its level will be lost and oceans will have no bounds and consequently surge and boil. Human beings will be sorted, separated and re-classified or paired with the others of corresponding, equal or the identical value. As mentioned in Surah al-Waqiah, 56:1-7, there will be three general classifications of the people on the Day of Judgement. With the solar system disappearing, there will naturally be an open space in the place of the present skies.
Surah Al – Infitar, 82:1-5
إِذَا السَّمَاء انفَطَرَتْ
’izas - Samaaa - ’un-fatarat;
وَإِذَا الْکَوَاکِبُ انتَثَرَتْ
Wa ’izal-kawaa-ki-bun-tatharat;
وَإِذَا الْبِحَارُ فُجِّرَتْ
Wa ’izal-bihaaru fuj-jirat;
وَإِذَا الْقُبُورُ بُعْثِرَتْ
Wa ’izal-qubuuru bu‘-thirat;
عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ
‘Alimat nafsum-maa qad-damat wa’akh-kharat.
This is another verse about the happening of the Day of Judgement. The collective meaning of all these events will be that the Day of the Final Judgement will begin with the total destruction of the present physical world which we see and its disappearance, giving place to a new state of pure and spiritual nature, laying bare everything in its essential reality. The rivers and sees will burst forth and boil. The fresh and the saltish
waters will be mixed and the flood will cover the whole globe.
Surah Al – Hajj, 22:1-2
یَا أَیُّهَا النَّاسُ اتَّقُوا رَبَّکُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَیْءٌ عَظِیمٌ
یَوْمَ تَرَوْنَهَا تَذْهَلُ کُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ کُلُّ ذَاتِ حَمْلٍ حَمْلَهَا
Yaa ay-yuhan naa-sut-taqu Rab-bakum; In-na zal-zala-tas-saa-‘ati shay-un ‘aziim.
وَتَرَی النَّاسَ سُکَارَی وَمَا هُم بِسُکَارَی وَلَکِنَّ عَذَابَ اللَّهِ شَدِیدٌ
Yau-ma tarau-naha taz-halu kul-lu mur-zi-‘atin ‘am-maa ar-za-‘at wataza-‘u kul-lu zaa-ti ham-lin ham-laha wa taran-naasa sukaa-ra wa maa hum bi-sukaa-ra wa laa-kin-na ‘azaa-bal Lahi sha-diid.
Surah Al – Qamar, 54:6-8
فَتَوَلَّ عَنْهُمْ یَوْمَ یَدْعُ الدَّاعِ إِلَی شَیْءٍ نُّکُرٍ
Fatawal-la ‘anhum. Yawma yad-‘ud-Daa-‘i ’laa shay-’in-nukur.
خُشَّعًا أَبْصَارُهُمْ یَخْرُجُونَ مِنَ الْأَجْدَاثِ کَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ
Khush-sha-‘an absaa-ruhum yakhru-juuna minal-’ajdaa-thi ka-’an-nahum jaraa-dum-mun-tashir.
مُّهْطِعِینَ إِلَی الدَّاعِ یَقُولُ الْکَافِرُونَ هَذَا یَوْمٌ عَسِرٌ
Muh-ti-‘iina ’ilad - Daa‘! Yaquu-lul-kaafiruuna “Haazaa Yawmun ‘asir”
is this Day!”
Surah Yunus, 10:45
وَیَوْمَ یَحْشُرُهُمْ کَأَن لَّمْ یَلْبَثُواْ إِلاَّ سَاعَةً مِّنَ النَّهَارِ یَتَعَارَفُونَ بَیْنَهُمْ قَدْ خَسِرَ الَّذِینَ کَذَّبُواْ بِلِقَاء اللّهِ وَمَا کَانُواْ مُهْتَدِینَ
Wa yawma yah-shuruhum ka-’al-lam yal-bathuuu ’il-laa saa-‘atam-minan-nahaari yata-‘aara-fuuna bay-nahum. Qad khasi-ral-laziina kaz-zabuu bi-liqaa-’il-laahi wa maa kaanuu muh-tadiin.
Not only is this verse metaphorical, where the Day of Judgment will be so long, that the life spent in this world will seem like just an hour, but also man’s memory of his life in this world will be so sharp that he will feel that all that he has done in this world was just like having done an hour ago.
Surah Az – Zumar, 39:67-75
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِیعًا قَبْضَتُهُ یَوْمَ الْقِیَامَةِ وَالسَّماوَاتُ
مَطْوِیَّاتٌ بِیَمِینِهِ سُبْحَانَهُ وَتَعَالَی عَمَّا یُشْرِکُونَ
Wa maa qadarul-laaha haq-qa qadrihii wal-‘arzu jamii-‘an-qabzatuhuu Yawmal-Qiyaa-mati was-samaa-waatu matwiy-yaatum-biyamiini: Sub-haa-nahuu wa Ta-‘aalaa ‘am-maa yush-rikuun!
above anything to which they may ascribe a share in His divinity!
وَنُفِخَ فِی الصُّورِ فَصَعِقَ مَن فِی السَّمَاوَاتِ وَمَن فِی الْأَرْضِ إِلَّا مَن شَاء اللَّهُ
ثُمَّ نُفِخَ فِیهِ أُخْرَی فَإِذَا هُم قِیَامٌ یَنظُرُونَ
Wa nufikha fis-Suuri fasa‘iqa man fis-samaa-waati wa man fil-‘arzi ’il-laa man-shaaa-’al-laah. Thum-ma nufikhaa fiihi’ukh-raa fa-’izaa hum qiyaamun-yanzuruun!
And then it will sound again - and lo! standing (before the Seat of Judgement), they will begin to see (the truth)!
وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْکِتَابُ وَجِیءَ بِالنَّبِیِّینَ وَالشُّهَدَاء وَقُضِیَ بَیْنَهُم بِالْحَقِّ وَهُمْ لَا یُظْلَمُونَ
Wa ’ash-raqatil-’arzu bi-nuuri Rab-bihaa wa wuzi-‘al-Kitaabu wa jiii-’a bin-nabiy-yiina wash-shuha-daaa-’i wa quziya baynahum-bil-haq-qi wa hum laa yuz-lamuun.
وَوُفِّیَتْ کُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا یَفْعَلُونَ
Wa wuf-fiyat kul-lu nafsim-maa ‘amilat wa Huwa ’a‘ lamu bimaa yaf-‘aluun.
وَسِیقَ الَّذِینَ کَفَرُوا إِلَی جَهَنَّمَ زُمَرًا حَتَّی إِذَا جَاؤُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ یَأْتِکُمْ رُسُلٌ مِّنکُمْ یَتْلُونَ عَلَیْکُمْ
آیَاتِ رَبِّکُمْ وَیُنذِرُونَکُمْ لِقَاء یَوْمِکُمْ هَذَا قَالُوا بَلَی وَلَکِنْ حَقَّتْ کَلِمَةُ الْعَذَابِ عَلَی الْکَافِرِینَ
Wa siiqal-laziina kafaruuu ’ilaa Jahan-nama zumaraa: Hat-taaa ’izaa jaaa-’uuhaa futihat ’abwaa-buhaaa wa qaala lahum khazanatuhaaa ’alam ya’-ti-kum rusulum-minkum yatluuna ‘alaykum ’Aayaati Rab-biikum wayunziruu-nakum Liqaaa-’a Yawmikum haazaa? Qaaluu balaa wa laakin haq-qat Kalimatul-‘Azaabi ‘alal-kaafiriin!
But the sentence of suffering will (already) have fallen due upon the deniers of the truth;
قِیلَ ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِینَ فِیهَا فَبِئْسَ مَثْوَی الْمُتَکَبِّرِینَ
Qiilad-khuluuu ’abwaaba Jahan-nama khaalidiina fiihaa fabi‘sa math-wal-mutakab-biriin!
وَسِیقَ الَّذِینَ اتَّقَوْا رَبَّهُمْ إِلَی الْجَنَّةِ زُمَرًا حَتَّی إِذَا جَاؤُوهَا وَفُتِحَتْ أَبْوَابُهَا
وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَیْکُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِینَ
Wa siiqal-lazii-nat-taqaw Rab-bahum ’ilal - Jan-nati zumaraa: hat-taaa ’izaa jaaa-’uuhaa wa futihat ’abwaa-buhaa wa qaala lahum khazanatuhaa “Salaamun ‘alaykum tibtum fad-khuluuhaa khaalidiin,”
enter, then, this (paradise), herein to abide!”
وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِی صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَیْثُ
نَشَاء فَنِعْمَ أَجْرُ الْعَامِلِینَ
Wa qaalul-Hamdu-lil-lahil lazii sadaqanaa Wa‘-dahuu wa ’awra-thanal-’arza natabaw-wa-’u minal-Jan-nati hay-thu nashaaa: fani‘-ma ’ajrul-‘aamiliin!
And how excellent a reward will it be for those who laboured (in God’s way)!
وَتَرَی الْمَلَائِکَةَ حَافِّینَ مِنْ حَوْلِ الْعَرْشِ یُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَقُضِیَ بَیْنَهُم بِالْحَقِّ وَقِیلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِینَ
Wa taral-malaaa-’ikata haaaf-fiina min hawlil-‘Arshi yusab-bihuuna bi-Hamdi Rab-bihim. Wa quziya baynahum-bil-haq-qi wa qiilal-Hamdu lil-laahi Rab-bil-‘Aalamiin!
Surah Al – Haqqah, 69:13-37
فَإِذَا نُفِخَ فِی الصُّورِ نَفْخَةٌ وَاحِدَةٌ
Fa-izaa nufikha fis-suuri nafkhatuw-waahida
وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُکَّتَا دَکَّةً وَاحِدَةً
Wa humilatil-arzu waljibaalu faduk-kataa dak-kataw-waahida
فَیَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ
Fa yauma-izinw-waqa-‘atil waaqi-‘a
وَانشَقَّتِ السَّمَاء فَهِیَ یَوْمَئِذٍ وَاهِیَةٌ
Wanshaq-qatis-samaaa-u
fahiya yauma-izinw-waahiya
وَالْمَلَکُ عَلَی أَرْجَائِهَا وَیَحْمِلُ عَرْشَ رَبِّکَ فَوْقَهُمْ یَوْمَئِذٍ ثَمَانِیَةٌ
Wal malaku ‘alaaa arjaaa-ihaa. Wa yahmilu ‘arsha rab-bika fauqahum yauma-izin thamaaniya
یَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَی مِنکُمْ خَافِیَةٌ
Yauma-izin tu‘razuuna laa takhfaa minkum khaafiya
فَأَمَّا مَنْ أُوتِیَ کِتَابَهُ بِیَمِینِهِ فَیَقُولُ هَاؤُمُ اقْرَؤُوا کِتَابِیهْ
Fa-am-ma man uutiya kitaabahu biyamiinihii fayaquulu haaaumuqra-uu kitaabiya
إِنِّی ظَنَنتُ أَنِّی مُلَاقٍ حِسَابِیهْ
In-nii zanantu an-nii mulaaqin hisaabiya
فَهُوَ فِی عِیشَةٍ رَّاضِیَةٍ
Fahuwa fii ‘iishatir raaziya
فِی جَنَّةٍ عَالِیَةٍ
Fii jan-natin ‘aaliya
قُطُوفُهَا دَانِیَةٌ
Qutuufuhaa daaniya
کُلُوا وَاشْرَبُوا هَنِیئًا بِمَا أَسْلَفْتُمْ فِی الْأَیَّامِ الْخَالِیَةِ
Kuluu washrabuu haniii-am bimaaa aslaftum filay-yaamil-khaaliya
وَأَمَّا مَنْ أُوتِیَ کِتَابَهُ بِشِمَالِهِ فَیَقُولُ یَا لَیْتَنِی لَمْ أُوتَ کِتَابِیهْ
Wa am-ma man uutiya kitaabahu bishimaalihii fayaquulu yaalaitanii lam uuta kitaabiya
as for him whose record shall be placed in his left hand, he will exclaim: “Oh, would that I had never been shown this my record,
وَلَمْ أَدْرِ مَا حِسَابِیهْ
Walam adrimaa hisaabiya
یَا لَیْتَهَا کَانَتِ الْقَاضِیَةَ
Yaalaitahaa kaanatil qaaziya
مَا أَغْنَی عَنِّی مَالِیهْ
Maaa aghnaa ‘an-nii maaliya
هَلَکَ عَنِّی سُلْطَانِیهْ
Halaka ‘an-nii sultaaniya
خُذُوهُ فَغُلُّوهُ
Khuzuuhu fagul-luuhu
ثُمَّ الْجَحِیمَ صَلُّوهُ
Thum-mal jahiima sal-luuhu
ثُمَّ فِی سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُکُوهُ
Thum-ma fii silsilatin zir‘uhaa sab‘uuna ziraa-‘an faslukuu
إِنَّهُ کَانَ لَا یُؤْمِنُ بِاللَّهِ الْعَظِیمِ
In-nahu kaana laa yu-minu bil-laahil ‘aziim
وَلَا یَحُضُّ عَلَی طَعَامِ الْمِسْکِینِ
Wa laa yahuz-zu ‘alaa ta-‘aamil miskiin
فَلَیْسَ لَهُ الْیَوْمَ هَاهُنَا حَمِیمٌ
Fa laisa lahul yawma haa-hunaa hamiim
وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِینٍ
Walaa ta-‘aaamun il-laa min ghisliin
لَا یَأْکُلُهُ إِلَّا الْخَاطِؤُونَ
Laa ya-kuluhuuu il-lal khaati-uun.
Surah Al - Ma’arij, 70:6-18
إِنَّهُمْ یَرَوْنَهُ بَعِیدًا
’In-nahum yarawnahuu ba-‘iidaa:
وَنَرَاهُ قَرِیبًا
Wa naraahu qariibaa.
We see it as near!
یَوْمَ تَکُونُ السَّمَاء کَالْمُهْلِ
Yawma takuunus-samaaa-’u kal-muhl,
وَتَکُونُ الْجِبَالُ کَالْعِهْنِ
Wa takuunul - jibaali kal-‘ihn,
وَلَا یَسْأَلُ حَمِیمٌ حَمِیمًا
Wa laa yas-’alu hamiimun hamiimaa,
یُبَصَّرُونَهُمْ یَوَدُّ الْمُجْرِمُ لَوْ یَفْتَدِی مِنْ عَذَابِ یَوْمِئِذٍ بِبَنِیهِ
Yubas-saruu-nahum,: ya-wad-dul-mujrimu lau yaftadii min ‘Azaabi Yaw-mi-’izim-bi-baniih,
وَصَاحِبَتِهِ وَأَخِیهِ
Wa saahi-batiihii wa’akhiih,
وَفَصِیلَتِهِ الَّتِی تُؤْویهِ
Wa fasiilatihii-latiii tu’-wiih,
وَمَن فِی الْأَرْضِ جَمِیعًا ثُمَّ یُنجِیهِ
Wa man fil-’arzi jamii-‘an-thum-ma yunjiih:
کَلَّا إِنَّهَا لَظَی
Kal-laa! ’in-nahaa lazaa!
نَزَّاعَةً لِّلشَّوَی
Naz-zaa-‘atal-lish-shawaa!
تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّی
Tad-‘uu man ’ad-bara wa tawal-laa,
وَجَمَعَ فَأَوْعَی
Wa jam-‘a fa-’aw-‘aa!
Surah An - Nazi’at, 79:34-41
فَإِذَا جَاءتِ الطَّامَّةُ الْکُبْرَی
Fa-’izaa jaaa-’atit-taaam-’matul-Kubraa,-
یَوْمَ یَتَذَکَّرُ الْإِنسَانُ مَا سَعَی
Yawma yatazak-karul-’insaanu maa sa-‘aa,
he has ever wrought;
وَبُرِّزَتِ الْجَحِیمُ لِمَن یَرَی
Wa bur-rizatil-Jahiimu liman-yaraa.
فَأَمَّا مَن طَغَی
Fa-’am-maa man-taghaa,
وَآثَرَ الْحَیَاةَ الدُّنْیَا
Wa-’aa-tharal-hayaatad-dun-yaa,
فَإِنَّ الْجَحِیمَ هِیَ الْمَأْوَی
Fa-’in-nal-Jahiima hiyal-ma’-waa.
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَی النَّفْسَ عَنِ الْهَوَی
Wa ’am-maa man khaafa Maqaama Rab-bihii wa nahan-nafsa ‘anil-hawaa,
فَإِنَّ الْجَنَّةَ هِیَ الْمَأْوَی
Fa-’in-nal-Jan-nata hiyal-ma’-waa.
Surah ’Abasa, 80:33-41
فَإِذَا جَاءتِ الصَّاخَّةُ
Fa-’izaa jaaa-’atis-Saaakh-khah,-
یَوْمَ یَفِرُّ الْمَرْءُ مِنْ أَخِیهِ
Yawma yafir-rul-mar-’u min ’akhiihi.
وَأُمِّهِ وَأَبِیهِ
Wa ’um-mihil wa ’abiihi,
وَصَاحِبَتِهِ وَبَنِیهِ
Wa saahiba-tihii wa baniih.
لِکُلِّ امْرِئٍ مِّنْهُمْ یَوْمَئِذٍ شَأْنٌ یُغْنِیهِ
Li-kul-limri-’im - minhum Yawma-’izin sha’-nun-yugh-niih.
وُجُوهٌ یَوْمَئِذٍ مُّسْفِرَةٌ
Wujuu-hun-Yawma-’izim-musfirah,
ضَاحِکَةٌ مُّسْتَبْشِرَةٌ
Zaahika-tum-mustab-shirah,
وَوُجُوهٌ یَوْمَئِذٍ عَلَیْهَا غَبَرَةٌ
Wa wujuu-hun-Yawma-’izin ‘alayhaa ghaba-rah;
تَرْهَقُهَا قَتَرَةٌ
Tarha-quhaa qatarah:
Surah Al – Infitar, 82:17-19
وَمَا أَدْرَاکَ مَا یَوْمُ الدِّینِ
Wa maaa ’ad-raaka maa
Yawmud-Diin?
ثُمَّ مَا أَدْرَاکَ مَا یَوْمُ الدِّینِ
Thum-ma maaa ’ad-rakaa maa Yawmud-Diin?
یَوْمَ لَا تَمْلِکُ نَفْسٌ لِّنَفْسٍ شَیْئًا وَالْأَمْرُ یَوْمَئِذٍ لِلَّهِ
Yawma laa tamlik nafsul-li-nafsin-shay-’aa: wal-’Amru Yawma-’izil-lil-laah.
Surah Al – Ghashiyah, 88:1-16
هَلْ أَتَاکَ حَدِیثُ الْغَاشِیَةِ
Hal ’ataaka hadii-thul-Ghaashiyah?
وُجُوهٌ یَوْمَئِذٍ خَاشِعَةٌ
Wujuu-hun-Yawma-’izin khaashi-‘ah.
عَامِلَةٌ نَّاصِبَةٌ
‘Aamila-tun-naa-sibah.
تَصْلَی نَارًا حَامِیَةً
Taslaa Naaran haamiyah,-
تُسْقَی مِنْ عَیْنٍ آنِیَةٍ
Tusqaa min ‘aynin-’aaniyah,
لَّیْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِیعٍ
Laysa lahum ta-‘aamun ’il-laa min-Zarii‘.
لَا یُسْمِنُ وَلَا یُغْنِی مِن جُوعٍ
Laa usminu wa laa yughnii min juu‘
وُجُوهٌ یَوْمَئِذٍ نَّاعِمَةٌ
Wujuu-uy-yawma-izin-naa-‘ima
لِسَعْیِهَا رَاضِیَةٌ
Lisa‘-yihaa raaziya
فِی جَنَّةٍ عَالِیَةٍ
Fii jan-natin ‘aaliya
لَّا تَسْمَعُ فِیهَا لَاغِیَةً
Laa tasma-‘u fiihaa laaghiya
فِیهَا عَیْنٌ جَارِیَةٌ
Fiihaa a‘iinun jaariya
فِیهَا سُرُرٌ مَّرْفُوعَةٌ
Fiihaa sururum-marfuu-‘aa
وَأَکْوَابٌ مَّوْضُوعَةٌ
Wa-akwaabum-mauzuu-‘aa
ready,
وَنَمَارِقُ مَصْفُوفَةٌ
Wa namaariqu masfuufa
وَزَرَابِیُّ مَبْثُوثَةٌ
Wazaraa biy-yu mab-thuutha
Surah Al – Fajr, 89:21-30
کَلَّا إِذَا دُکَّتِ الْأَرْضُ دَکًّا دَکًّا
Kal-laa ’izaa duk-katil-’arzu dak-kan dak-kaa,
وَجَاء رَبُّکَ وَالْمَلَکُ صَفًّا صَفًّا
Wa jaaa-’a Rab-buka wal-malaku saf-fan saf-faa,
وَجِیءَ یَوْمَئِذٍ بِجَهَنَّمَ یَوْمَئِذٍ یَتَذَکَّرُ الْإِنسَانُ وَأَنَّی لَهُ الذِّکْرَی
Wa jiii-’a Yawma-’izim-bi-Jahan-nam,-Yawma-’ izin-yatazak-karul-’insaanu wa ’an-naa lahuz-zikraa?
یَقُولُ یَا لَیْتَنِی قَدَّمْتُ لِحَیَاتِی
Yaquulu yaalay-tanii qad-damtu li-Hayaatii!
فَیَوْمَئِذٍ لَّا یُعَذِّبُ عَذَابَهُ أَحَدٌ
Fa-Yawma-’izil-laayu--’za-zibu ‘Azaa-bahuuu ’ahad,
وَلَا یُوثِقُ وَثَاقَهُ أَحَدٌ
Wa laa yuu-thiqu wathaaqa-huuu ’ahad,
یَا أَیَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
Yaaa-’ay-yatuhan - Nafsul-mutma-’in-nah!
ارْجِعِی إِلَی رَبِّکِ رَاضِیَةً مَّرْضِیَّةً
’Irji-‘iii ‘ilaa Rab-biki raa-ziyatam-marziy-yah!
فَادْخُلِی فِی عِبَادِی
Fad-khulii fii ‘Ibaadii!
وَادْخُلِی جَنَّتِی
Wad-khulii Jan-natii!
Surah Az – Zalzalah, 99:1-8
إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا
’Izaa zul-zilatil-’Arzu zilaa-lahaa
with her (last) mighty quaking,
وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا
Wa ’akhra-jatil - ’Arzu ’ath-qaalahaa,
وَقَالَ الْإِنسَانُ مَا لَهَا
Wa qaalal-’insaanu maa lahaa? –
یَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا
Yawma - ’izin -tuhad-dithu ’akhbaa-rahaa
بِأَنَّ رَبَّکَ أَوْحَی لَهَا
Bi-’an-na Rab-baka ’awhaa lahaa.
یَوْمَئِذٍ یَصْدُرُ النَّاسُ أَشْتَاتًا لِّیُرَوْا أَعْمَالَهُمْ
Yawma-’izin - yasdurun-naasu ’ashtaa-tal-liyuraw ’a‘-maalahum.
فَمَن یَعْمَلْ مِثْقَالَ ذَرَّةٍ خَیْرًا یَرَهُ
Faman-ya‘-mal mithqaala zar-ratin khay-ran-yarah!
وَمَن یَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا یَرَهُ
Wa man-ya‘mal mithqaala zar-ratin shar-ran-yarah!
There will be the violent effects of destruction and disaster on the earth on the day of Judgement. The whole earth will be quaked and will get reduced to nothing, bursting and throwing out its contents, even the heaviest one. Due to all this, man will be plunged into a terrific surprise.
The Holy Prophet (S) is reported to have said that “Save yourselves from calamities by always being clean with ablutions. Save yourselves by always being regular in your prayers. Beware of your good and evil deeds on earth, for it will disclose everything on the Day of Judgement.” Here man is warned of the strictness with which he will be
dealt with in the accounting of his deeds. Even the smallest deed, good or evil, will not escape the accounting and will be duly recompensed and no one will be able to bear the burden of the other.
Surah Al - Qari’ah, 101:1-11
الْقَارِعَةُ
’Al-Qaari-’ah:
مَا الْقَارِعَةُ
Mal-Qaari-‘ah?
وَمَا أَدْرَاکَ مَا الْقَارِعَةُ
Wa maa ’ad-raaka mal-Qaari-‘ah?
یَوْمَ یَکُونُ النَّاسُ کَالْفَرَاشِ الْمَبْثُوثِ
Yawma yakuu-nun - naasu kal-faraashil-mab-thuuth.
وَتَکُونُ الْجِبَالُ کَالْعِهْنِ الْمَنفُوشِ
Wa takuunul - jibbalu kal-ihnil-manfuush.
فَأَمَّا مَن ثَقُلَتْ مَوَازِینُهُ
Fa-’am-maa man-thaqulat mawaa-ziinu-huu.
فَهُوَ فِی عِیشَةٍ رَّاضِیَةٍ
Fa-huwa fii ‘Ishatir-raazi-yah.
وَأَمَّا مَنْ خَفَّتْ مَوَازِینُهُ
Wa ’am-maa man khaf-fat mawaa-ziinu-huu.
فَأُمُّهُ هَاوِیَةٌ
Fa-’um-muhuu Haawiyah.
وَمَا أَدْرَاکَ مَا هِیَهْ
Wa maaa ’ad-raaka maa hiyah?
نَارٌ حَامِیَةٌ
Naarun haamiyah!
A tremendous clamorous striking noise will accompany the inauguration of the great calamity. Out of terror that this clamorous noise will create in the minds of people, they will run bewildered on all sides in tumultuous multitude - out of fear and the tumult each falling over the other, like the tiny insignificant being, the moths scattered by a violent stormy
wind. This is to give an imaginable view of the confusion and distress and helplessness man will be thrown into, all of a sudden.
In Hadith al Qudsi, Allah (swt) says:
“Oh! Son of Adam! Fear Allah before the Day of Judgement :
• the great Event (Waqia), the day of Calamity, the day which measures 50,000 years,
• the day on which no one can talk, the day when excuses won’t be accepted,
• the day of predominating calamity (Taamma),
• the day when the deafening cry comes (Sakha), the day of stern and distress,
• the day when no soul shall control anything for another soul,
• the day of destruction , the day of earthquake, the day of terrible Calamity (Zilzaal),
• the day of horror that turns children into old people.
Don’t become one of those people who will say we heard and we disobeyed.”
Surah Ya’Sin, 36 :51-65
وَنُفِخَ فِی الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَی رَبِّهِمْ یَنسِلُونَ
Wa nufikha fis-Suuri fa-’izaa hum-minal-’ajdaathi ’ilaa Rab-bihim yansiluun!
قَالُوا یَا وَیْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ
Qaaluu yaa-waylanaa mam-ba-‘athanaa mim-marqa-dinaa-Haazaa maa wa-‘adar-Rahmaanu wa sadaql-mursaluun!
(Whereupon they will be told:) “This is what the Most Gracious has promised! And His message-bearers spoke the truth!”
إِن کَانَتْ إِلَّا صَیْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِیعٌ لَّدَیْنَا مُحْضَرُونَ
’In-kaanat ’il-laa Sayhatanw-waalidatan fa-’izaa
hum jamii-‘ul-ladaynaa muh-zaruun!
فَالْیَوْمَ لَا تُظْلَمُ نَفْسٌ شَیْئًا وَلَا تُجْزَوْنَ إِلَّا مَا کُنتُمْ تَعْمَلُونَ
Fal-Yawma laa tuzlamu nafsun shay-’anw-wa laa tuj-zawna ’il-laa maa kuntum ta‘-maluun.
إِنَّ أَصْحَابَ الْجَنَّةِ الْیَوْمَ فِی شُغُلٍ فَاکِهُونَ
’In-na ’As-haabal-Jan-natil-Yawma fii shu-ghulin-faakihuun.
هُمْ وَأَزْوَاجُهُمْ فِی ظِلَالٍ عَلَی الْأَرَائِکِ مُتَّکِؤُونَ
Hum wa ’azwaa-juhum fii zilaalin ‘alal-’araaa-’iki mut-ta-ki-’uun;
لَهُمْ فِیهَا فَاکِهَةٌ وَلَهُم مَّا یَدَّعُونَ
Lahum fiihaa faakiha-tunw-wa lahum-maa yad-da-‘uun.
سَلَامٌ قَوْلًا مِن رَّبٍّ رَّحِیمٍ
“Salaam!” - Qawlam-mir Rab-bir-Rahiim!
وَامْتَازُوا الْیَوْمَ أَیُّهَا الْمُجْرِمُونَ
Wamtaazul-Yawma ’ay-yuhal-muj-rimuun!
أَلَمْ أَعْهَدْ إِلَیْکُمْ یَا بَنِی آدَمَ أَن لَّا تَعْبُدُوا الشَّیْطَانَ إِنَّهُ لَکُمْ عَدُوٌّ مُّبِینٌ
’Alam ’a‘had ’ilaykum yaa-Baniii-’Aadama ’al-laa ta‘bu-dush-Shaytaan; ’in-nahuu lakum ‘aduw-wun-mubiin?-
وَأَنْ اعْبُدُونِی هَذَا صِرَاطٌ مُّسْتَقِیمٌ
Wa ’ani-buduunii. Haazaa Siraatum-Mustaqiim.
وَلَقَدْ أَضَلَّ مِنکُمْ جِبِلًّا کَثِیراً
أَفَلَمْ تَکُونُوا تَعْقِلُونَ
Wa laqad ’azal-la minkum jibil-lan kathiiraa. ’Afalam takuunuu ta‘qiluun?
هَذِهِ جَهَنَّمُ الَّتِی کُنتُمْ تُوعَدُونَ
Haazihii Jahan-namul-latii kuntum tuu-‘aduun!
اصْلَوْهَا الْیَوْمَ بِمَا کُنتُمْ تَکْفُرُونَ
’Islau-hal-Yawma bimaa kuntum takfuruun.
الْیَوْمَ نَخْتِمُ عَلَی أَفْوَاهِهِمْ وَتُکَلِّمُنَا أَیْدِیهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا کَانُوا
یَکْسِبُونَ
’Al-Yawma nakhtimu ‘alaaa ’afwaahihim wa tukal-limunaaa ’aydiihim wa tash-hadu ’ajruluhum-bimaa kaanuu yaksibuun.
Surah Fussilat, 41:19-23
وَیَوْمَ یُحْشَرُ أَعْدَاء اللَّهِ إِلَی النَّارِ فَهُمْ یُوزَعُونَ
Wa Yawmayuh-sharo ’a‘-adaaa-’ul-laahi ’ilan-Naad fahum yuuza-‘uun.
حَتَّی إِذَا مَا جَاؤُوهَا شَهِدَ عَلَیْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا کَانُوا
یَعْمَلُونَ
Hat-taaa ’izaa - maa jaaa-uuhaa shahida ‘alayhim sam-‘uhum wa ’absaa-ruhum wa juluu-duhum-bimaa kaanuu ya‘maluun,
وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَیْنَا قَالُوا أَنطَقَنَا اللَّهُ الَّذِی أَنطَقَ کُلَّ شَیْءٍ وَهُوَ خَلَقَکُمْ أَوَّلَ مَرَّةٍ وَإِلَیْهِ تُرْجَعُونَ
Wa qaaluu lijuluu-dihim lima shahit-tum ‘alaynaa? Qaa-luuu ‘antaqakul-la shay-’inw-wa ’antaqakil-la shay-’inw-wa Huwa khala-qakum ’aw-wala mar-rantinw-wa ’ilayhi turja‘uun.
they will ask their skins, “Why did you bear witness against us?” - (and) these will reply: “God, who gives speech to all things, has given speech to us (as well): for He (it is who) has created you in the first instance - and unto Him you are (now) brought back.
وَمَا کُنتُمْ تَسْتَتِرُونَ أَنْ یَشْهَدَ عَلَیْکُمْ سَمْعُکُمْ وَلَا أَبْصَارُکُمْ وَلَا جُلُودُکُمْ وَلَکِن ظَنَنتُمْ أَنَّ اللَّهَ لَا یَعْلَمُ کَثِیراً مِّمَّا تَعْمَلُونَ
Wa maa kuntum tastatiruuna ’an-yash-hada ‘alaykum sam-‘ukum wa laaa ‘absaarukum wa laa juluu-dukum wa laakin zanan-tum ’an-nal-laaha laa ya‘-lamu kathiiram-mim-maa ta‘-maluun!
وَذَلِکُمْ ظَنُّکُمُ الَّذِی ظَنَنتُم بِرَبِّکُمْ أَرْدَاکُمْ فَأَصْبَحْتُم مِّنْ الْخَاسِرِینَ
Wa zaalikum zan-nukumul-lazii zanan-tum-bi-Rab-bikum ’ardaakum fa-‘asbahtum-minal-khaasiriin.
Surah Al - Waqi’ah, 56:4-14
إِذَا رُجَّتِ الْأَرْضُ رَجًّا
’Izaa nuj-jatil-’arzu raj-jaa,
وَبُسَّتِ الْجِبَالُ بَسًّا
Wa bus-satil-jibaalu bas-saa,
فَکَانَتْ هَبَاء مُّنبَثًّا
Fakaanat habaaa-’am-mum-bath-thaa,
وَکُنتُمْ أَزْوَاجًا ثَلَاثَةً
Wa kuntum ’azwaajan-thalaathah.
فَأَصْحَابُ الْمَیْمَنَةِ مَا أَصْحَابُ الْمَیْمَنَةِ
Fa-’As-haabul-May-manah: Maaa ’As-haabul-May-manah?
attained to what is right!
وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ
Wa as-haabul mash-amah: maaa as-haabul mash-amah?
وَالسَّابِقُونَ السَّابِقُونَ
Was-Saabiquu-nas-Saabiquun.
أُوْلَئِکَ الْمُقَرَّبُونَ
’Ulaaa-’ikal-Muqar-rabuun:
فِی جَنَّاتِ النَّعِیمِ
Fii Jan-naatin-Na-‘iim:
ثُلَّةٌ مِّنَ الْأَوَّلِینَ
Thul-latum-minal-’aw-waliin.
وَقَلِیلٌ مِّنَ الْآخِرِینَ
Wa qali-lum-minal-’aa-khiriin.
Surah An – Najm, 53:26
وَکَم مِّن مَّلَکٍ فِی السَّمَاوَاتِ لَا تُغْنِی شَفَاعَتُهُمْ شَیْئًا إِلَّا مِن بَعْدِ أَن یَأْذَنَ اللَّهُ لِمَن یَشَاء وَیَرْضَی
Wa kam-mim-malakin-fis-samaa-waati laa tugh-nil shafaa-‘atuhum shay-’an ’il-laa mim-ba‘-di ’an-ya’-zanal-laahu liman-yashaaa’u wa yarzaa.-
Surah Az – Zumar, 39:44
قُل لِّلَّهِ الشَّفَاعَةُ جَمِیعًا لَّهُ مُلْکُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَیْهِ تُرْجَعُونَ
Qul-lil-laahish-Shafaa-‘atu jamii-‘aa: lahuu mulkus-samaa-waati wal-‘arz: thum-ma ’ilayhi turja-’uun.
Surah Ash – Shura, 42:36-39
فَمَا أُوتِیتُم مِّن شَیْءٍ فَمَتَاعُ الْحَیَاةِ الدُّنْیَا وَمَا عِندَ اللَّهِ خَیْرٌ وَأَبْقَی لِلَّذِینَ آمَنُوا وَعَلَی رَبِّهِمْ یَتَوَکَّلُونَ
Famaa ’uutiitum-min-shay-’ in-famataa- ‘ul-bayaatid-dunyaa: wa maa ‘indal-lahi khay-runw-wa ‘abqaa
lil-laziina ’aamanuu wa ‘alaa Rab-bihim yatawak-kaluun.
(It shall be given) to all who attain to faith and in their Sustainer place their trust;
وَالَّذِینَ یَجْتَنِبُونَ کَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ
یَغْفِرُونَ
Wal-laziina yajto-nibuuna kabaaa-’iral-’ithmi wal-fawaa-hisha wa ’izaa maa ghazibuu hum yaghfiruun.
وَالَّذِینَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَی بَیْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ یُنفِقُونَ
Wal-laziinas-tajaa-buu li-Rab-bihim wa ’aqaamus-Salaah; wa ’amruhum Shuuraa bay-nahum wa mim-maa razaq-naahum yunfiquun;
وَالَّذِینَ إِذَا أَصَابَهُمُ الْبَغْیُ هُمْ یَنتَصِرُونَ
Wal-laziina ’izaa ’asaabahumul-bagh-yu hum yantasiruun.
The heinous sins or ‘Dhunub al-Kabira’ are Polytheism, Adultery, Drunkenness, etc. The Fifth Imam Muhammad ibn Baqir (a) said that, one who, with the power, authority and means to retaliate, still suppresses his own anger against any one - on the Day of Judgement God will fill his heart with peace and security and he will be safe from Hell-fire.
There are two kinds of people among the believers: Those who overlook and forgive the excesses and aggression against them and the
others who take revenge for the wrongs done to them. The command is that the revenge should never exceed the limits of the wrong done and under no circumstances the retaliation should cross the extend of the offence, and , if any wrong is forgiven and pardoned, it has its own reward with God - for the compensation for it, God has taken it on Himself, which means the reward would be extraordinarily great.
The critics of Islam may note the control that Islam imposes even on those who suffer wrongs, far, far away from allowing any one to commit any aggression against any one at all. It would be a disgraceful lie to say that such a religion was spread by sword. What Islam prescribes for punishing the evil doer, is a golden mean: it is neither the merciless justice of ‘tooth for tooth’ nor the impracticable ideal of ‘giving away the coat also if the cloak has already been taken away by force’.
Surah Al - Mu’minun, 23:1-11
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
Qad ’aflahal-mu’minuun,
الَّذِینَ هُمْ فِی صَلَاتِهِمْ خَاشِعُونَ
’Al-laziina hum fii Salaati-him khaashi-‘uun;
وَالَّذِینَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ
Wal-laziina hum a‘nil-laghwi mu’ri-zuun;
وَالَّذِینَ هُمْ لِلزَّکَاةِ فَاعِلُونَ
Wal-laziina hum liz-Zakaati-fa-‘iluun;
وَالَّذِینَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ
Wal-laziina hum li-furuujihim haafizuun,
إِلَّا عَلَی أَزْوَاجِهِمْ أوْ مَا مَلَکَتْ أَیْمَانُهُمْ فَإِنَّهُمْ غَیْرُ مَلُومِینَ
’Il-laa ‘alaaa ’azwaa-jihim ’aw maa
1) In prayers they are filled with awe for God’s Glory - Humility on the part of the individual presented in prayer manifests the individual’s estimation and the acknowledgement of his own self, being nothing in the presence of the Almighty power of God’s glory. The Holy Prophet (S) said that while a man is in ‘Qayam’ i.e. when he stands in prayer, the individual must be looking down fixing his gaze to the point where he places his forehead while in prostration, when he is in ‘Rukn’ the gaze to be between his two feet - while in ‘Qunoot’ he should fix the gaze on the palms of his hands, placing them in front of his face, flattening and facing heaven and during ‘Sajdah’ the eyes looking at his nose, and while reciting ‘Tashahud’ the gaze to be towards his armpits.
2) Inner purity is that which purifies the heart which is by payment of his dues from his wealth among other things.
3) This comprehends in a few words all the aspects of a chaste life of a human being. A true believer in God, i.e. a Muslim, is described to be one who with all the other virtues of his faith, also controls the sex urge in him against any excesses beyond the prescribed limits. It is to be noted that the word used is ‘Hafizoon’ i.e. those who guard, meaning those who hold the native endowment of this urge as a trust to be closely guarded against being misused.
malakat ’aymaanuhum fa-’in-nahum ghayru maluumin.
فَمَنِ ابْتَغَی وَرَاء ذَلِکَ فَأُوْلَئِکَ هُمُ الْعَادُونَ
Famanib-taghaa waraaa-’a zaalika fa’ulaaa-’ika humul-‘aaduun.
وَالَّذِینَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ
Wal-laziina hom li-amaa-naa-tihim wa ah-dihim raa-uun.
وَالَّذِینَ هُمْ عَلَی صَلَوَاتِهِمْ یُحَافِظُونَ
Wal-laziina hom alaa salawaa-tihim yoha-fizuun.
“Oh! Sons of Adam! No one is going to enter into My Heaven except :
He who has humbled himself in front on My Greatness.
He who has spent his day in My remembrance.
He who has safeguarded his soul from lust, for the sake of Allah.
He who shows brotherhood towards a traveller.
He who takes care of the poor.
He who is merciful towards the afflicted.
And he who respects the orphans and act as a kind father to them, and for the widows he is like a tender husband.
The one who are these qualities, if he calls Me, I will answer him at once and if he asks Me (for anything) I will give him.”
,أُوْلَئِکَ هُمُ الْوَارِثُونَ
Ulaa-ika homul waa-rithuun.
الَّذِینَ یَرِثُونَ الْفِرْدَوْسَ هُمْ فِیهَا خَالِدُونَ
Al-laziina yarithu-nal Firdausa, hom fiiha khaa-liduun.
This verse gives the description or the identifications of the true believers of God.
Surah Al – Muddaththir, 74:35-48
إِنَّهَا لَإِحْدَی الْکُبَرِ
’In-nahaa La-’ihdal-kubar.
نَذِیرًا لِّلْبَشَرِ
Naziiral-lil-bashar,-
لِمَن شَاء مِنکُمْ أَن یَتَقَدَّمَ أَوْ یَتَأَخَّرَ
Liman shaaa-’a minkum ’an-yata-qad-dama ’aw yata-’akh-khar;
کُلُّ نَفْسٍ بِمَا کَسَبَتْ رَهِینَةٌ
Kul-lu nafsim-bimaa kasabat rahiinah,
38.(On the Day of Judgement,) every human being will be held in pledge for whatever (evil) he has wrought-
إِلَّا أَصْحَابَ الْیَمِینِ
’Il-lasa ’As-haabal-yamiin.
فِی جَنَّاتٍ یَتَسَاءلُونَ
Fil Jan-naa-tin-yata-saaa-’aluun
عَنِ الْمُجْرِمِینَ
‘Anil-mujrimiin:
مَا سَلَکَکُمْ فِی
1) A strict guard on the regular observance of the prescribed prayers has been made a separate and an exclusive point of the quality and the identification of a true believer.
In Hadith al Qudsi, Allah (swt) says:
سَقَرَ
Maa salaka-kum fii Saqar?
قَالُوا لَمْ نَکُ مِنَ الْمُصَلِّینَ
Qaaluu lam naku minal-Musal-liin.
وَلَمْ نَکُ نُطْعِمُ الْمِسْکِینَ
Wa lam naku nut - ‘imul-Miskiin;
وَکُنَّا نَخُوضُ مَعَ الْخَائِضِینَ
Wa kun-naa nakhuuzu ma’al-khaa-’iziin.
وَکُنَّا نُکَذِّبُ بِیَوْمِ الدِّینِ
Wa kun-naa nukaz-zibu bi-Yawmid-Diin
حَتَّی أَتَانَا الْیَقِینُ
Hat-taaa ’ataanal-yaqiin.
فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِینَ
Famaa tanfa-‘uhum shafaa‘atush-shaafi-‘iin.
There are no limits to the number of signs of God and the Day of Final Requital is the greatest of God’s signs. The message of Islam in the Holy Qur’an is for the human world as a whole and not for any particular community, clan, tribe or nation.
Surah Al – Hajj, 22:19-22
هَذَانِ خَصْمَانِ اخْتَصَمُوا فِی رَبِّهِمْ فَالَّذِینَ کَفَرُوا قُطِّعَتْ لَهُمْ ثِیَابٌ مِّن نَّارٍ یُصَبُّ مِن فَوْقِ رُؤُوسِهِمُ الْحَمِیمُ
Hazaa-ni khas-ma-nikh-tasa-mu fi rab-bihim; Fal-lazii-na kafa-ru qot-ti-at lahum thia-bum min naa-rin yusab-bo min fau-qi ro-usihim-ul hamiim.
یُصْهَرُ بِهِ مَا فِی بُطُونِهِمْ وَالْجُلُودُ
Yos-haro bihii maa fi botunihim wal-joludo
that is within their bodies, as well as the skins, to melt away.
وَلَهُم مَّقَامِعُ مِنْ حَدِیدٍ
Wa lahum maqa-mi-o min hadiid.
کُلَّمَا أَرَادُوا أَن یَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِیدُوا فِیهَا وَذُوقُوا عَذَابَ
الْحَرِیقِ
Kul-lamaa araa-duu an yakhroju min-ha min gham-min o-iidu fiiha wa zuqu asaa-bal hariiq.
In a Hadith al Qudsi, Allah (swt) says:
“Oh, Son of Adam! How could you disobey Me while you cannot resist the hot sun and the hot desert.
And indeed, for hell, there are seven levels in which there are fires which eat each other.
• In each level of Hell, there are seventy thousand valleys of fires,
• In each valley of fire, there are seventy thousand sections of fires.
• In each section of fire, there are seventy thousand cities of fires,
• In each city of fire, there are seventy thousand castles of fires,
• In each castle of fire, there are seventy thousand houses of fires,
• In each house of fire, there are seventy thousand rooms of fires,
• In each room of fire, there are seventy thousand wells of fires,
• In each well of fire, there are seventy thousand chests of fires,
• In each chests of fire, there are seventy thousand trees of Zaqqum.
• Under each tree of Zaqqum, there are seventy thousand nails of fires,
• with each nail, there
are seventy thousand chains of fire,
• In each chain of fire, there are seventy thousand serpents of fires.
• And the length of each serpent is seventy thousand yards.
• In the stomach of each serpent, there is an ocean of black poison in which there are seventy thousand scorpions of fires.
• And each scorpion has seventy thousand tails of fires.
• The length of each tail is seventy thousand vertebras, and in each vertebra there are seventy thousand Ratis (449.28 grams) of red poison.
I swear by Myself, by Mount Sinai, by the written Book, by an outstretched fine parchment, by the House (Ka’aba) that is visited
I have not created this Hell fires but for all the unbelievers, and for the miser, and for the gossiper, and for the A’aq (disinherited by parents), and for the preventer of Zakat, and for the eater of Riba (usury), and for the Zani (adulterer), and for the collector of haram (unlawful), and for the one who forgets the Qur’an, and for the bad neighbour.
Except for those who do repentance (Tawba), and enjoin goodness.”
Surah Al - An’am, 6:60
وَهُوَ الَّذِی یَتَوَفَّاکُم بِاللَّیْلِ وَیَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ ثُمَّ یَبْعَثُکُمْ فِیهِ لِیُقْضَی أَجَلٌ مُّسَمًّی ثُمَّ إِلَیْهِ مَرْجِعُکُمْ ثُمَّ یُنَبِّئُکُم بِمَا کُنتُمْ تَعْمَلُونَ
Wa Howal lazii ya-ta-waf-faa-kum bil laili wa y‘a-lamo maa ja-rah-tum bin-nahaa-ri thom-ma yab-‘a-thu-kum fiihi li-yuq-zaa a-ja-lum mu-sam-ma; thom-ma ilayhi marji-‘ukum thum-ma yu-nab-bi-ukum, bima kun-tum t‘a-ma-luun.
He raises you up therein that an appointed term may be fulfilled; then to Him is your return, then He will inform you of what you were doing.
Surah Al – Baqarah, 2:156
الَّذِینَ إِذَا أَصَابَتْهُم مُّصِیبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَیْهِ رَاجِعونَ
‘Al-laziina ‘izaaa ‘asaabat-hum-musiibatun-qaluuu ‘inna lil-laahi wa ‘innaaa ‘ilayhi raaji-’uun.
This clause used by a Muslim when he hears any loss, should be the motto of the life of every Muslim. It is the brief expression of all that Islam means. We are His, being His, our duty should be nothing short of absolute submission to His Will. We are returning to Him, which implies that we have proceeded from Him and that we are in our march towards Him and He is the destination.
Surah Ali-’Imran, 3:169-172
وَلاَ تَحْسَبَنَّ الَّذِینَ قُتِلُواْ فِی سَبِیلِ اللّهِ أَمْوَاتًا بَلْ أَحْیَاء عِندَ رَبِّهِمْ یُرْزَقُونَ
Wa laa tah-saban-nal-laziina qutiluu fii Sabiilil-laahi ‘am waataa. Bal ‘ahyaaa-’un ‘inda rab-bihim yurzaquun;
فَرِحِینَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَیَسْتَبْشِرُونَ بِالَّذِینَ لَمْ یَلْحَقُواْ بِهِم مِّنْ خَلْفِهِمْ أَلاَّ خَوْفٌ عَلَیْهِمْ وَلاَ هُمْ یَحْزَنُونَ
Farihiina bimaaa ‘aataahumul-laahu min-fazlihii wa yastab-shiruuna billaziina lam yalhaquu bihim-min khalfihim ‘al-laa khawfun ‘alayhim wa laa hum yahzanuun.
in the glad tiding given to those (of their brethren) who have been left behind and have not yet joined them, that no fear need they have, and neither shall they grieve:
یَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ وَأَنَّ اللّهَ لاَ یُضِیعُ أَجْرَ الْمُؤْمِنِینَ
Yastab-shiruuna bi-ni-matim-minallaahi wa fazlinw-wa an-nallaaha laa yuzii-u ‘ajral-Mu’miniin.
الَّذِینَ اسْتَجَابُواْ لِلّهِ وَالرَّسُولِ مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ لِلَّذِینَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَواْ أَجْرٌ عَظِیمٌ
’Allaziinas-tajaabuu lil-laahi war-Rasuuli mim-ba -dimaaa ‘asaaba-humul-qarhu lillaziina ’ah-sanuu minhum wat-ta-qaw ’ajrun ’azlim.
Surah Al – Baqarah, 2:154
وَلاَ تَقُولُواْ لِمَنْ یُقْتَلُ فِی سَبیلِ اللّهِ أَمْوَاتٌ بَلْ أَحْیَاء وَلَکِن لاَّ تَشْعُرُونَ
Wa laa taquuluu li-man yuqtalo fii sabiilil-laahi‘amwaat. Bal‘ah-yaaa-’unw-wa laakil-laa tash-’uruun.
This verse encourages martyrdom in the way of Allah (swt) and praises it laudably, saying that it is not death, rather it is life - and what a life indeed! Death in the way of Allah (swt) is a distinction which is desirable - not a thing to dislike or fear. By saying that the martyrs are alive, actually means that they have not become
extinct or have perished. In commonly language death is the opposite of life and with death one becomes extinct. In this context, the martyrs are alive.
The aim is to cheer the believers by reminding them of this reality, in order that they should not grieve, should not be perturbed, should not loose their hearts when death faces them or their dear ones in the way of Allah (swt). The only thing that the relatives would be afflicted with, in such cases, is separation from their martyr for a few days, as long as they themselves are alive in this world. And this temporary separation is not a big problem - especially if compared to the pleasure of Allah (swt), and to the bounties bestowed on the martyr, such as the pleasant life of the hereafter and the everlasting grace.
Surah Al – Baqarah, 2:155
وَلَنَبْلُوَنَّکُمْ بِشَیْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِینَ
Wa lanablu-wan-nakum-bi-shay-’im-minal-’amwaali wal-’anfusi was-samaraat: wa bashshiris-Saabiriin.
The emphasis laid upon is basically on any kind of fear of loss of sustenance, children and suffering. The more an individual rises in his faith in God, his personal virtues and the quality of patience, more he is beset with trials through calamities to prove his personal excellence, and as he passes through his trials successfully,
he is raised into higher and higher elevations of the excellence of divinity and promoted to be nearer to God. Those who do not suffer these calamities at all in this life are not much to be congratulated for it might be that these souls are not considered fit to be tried.
It was only once in the history of the creation of the earth that all the kinds of trials mentioned in the verse were enacted all together to the maximum degree conceivable, with the Holy Imam Hussein and the small band of his faithful comrades in the plain of Kerbala. This verse had its fullest realization only in the suffering and the martyrdom of Hussein and his faithful comrades and the suffering of the other Imams at different times under the Omayyids and Abbaside Caliphs.
Surah Baqarah, 2:177
لَّیْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَکُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـکِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْیَوْمِ الآخِرِ وَالْمَلآئِکَةِ وَالْکِتَابِ وَالنَّبِیِّینَ وَآتَی الْمَالَ عَلَی حُبِّهِ ذَوِی الْقُرْبَی وَالْیَتَامَی وَالْمَسَاکِینَ وَابْنَ السَّبِیلِ وَالسَّآئِلِینَ وَفِی الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَی الزَّکَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِینَ فِی الْبَأْسَاء والضَّرَّاء وَحِینَ الْبَأْسِ أُولَـئِکَ الَّذِینَ صَدَقُوا وَأُولَـئِکَ هُمُ الْمُتَّقُونَ
Laysal-bir-raantuwalluu wajuuhakum qibalal-Mashriqi wal - Maghribi Wa laakin al-bir-ra man aamana billaahi wal-Yawmil-’Aakhiri wal-malaaa - ‘ikati wal-Kitaabi wan-nabiyyiin: wa ‘aatal-maala ‘alaa hub-bihii zawil-qurbaa wal-yataamaa wal-masaakiina wabnas-sabiili wassaaa-’iliina wa fir-riqaab: wa aqaamas -Salaata wa ‘aataz Zakaah; wal muufuuna bi-’ahdihim ‘izaa ‘ashaduu; wass - Saabiriina fil-ba’- saaa-’iwaz-zar-raaa-’i wa hiinal - ba’s. ‘Uulaaa - ‘ika humul-Muttaquun.
faces towards the east or the west - but truly pious is he who believes in God, and the Last Day, and the angels, and revelation, and the prophets: and spends his sustenance - however much he himself may cherish it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the bondage; and is constant in prayer, and renders the purifying dues; and (truly pious are) they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.
It is said that when the Qiblah was changed from Baytu’l Maqdis to the Ka’aba, there ensued a long drawn out controversy and conflict in the public. It was then that this verse was revealed. The verse further goes to describe the righteous ones (and is not defining righteousness) and thereby introduces the people in the light of their attributes.
It is a well known style of the Qur’an that it explains and defines a condition and a rank by introducing the people having that rank and condition. The first part of the verse is a comprehensive description of all the true gnosis which Allah (swt) wants His servants to believe in. When a believer attains to this stage of faith, his heart is never assailed by any doubt or confusion; he does not take a dim view of
whatever befalls him, nor is he offended if afflicted with a misfortune.
After this description, Allah (swt) mentions some of his deeds, i.e. charity - prayers - etc. Lastly, the verse cites some of their excellent moral characteristics i.e. keeping of their promises, and the patient in distress and affliction .
The Holy Prophet (S) said that whoever acts up to this one verse has attained to perfection in faith. The theories and the practices given here are the real virtues which apart from being ordered by God, appeal as well to human reasoning.
As regards spending in the way of God, while Islam does not demand absolute hatred or indifference to property or the other things of earthly value, but the subordination of the possessions of the spirit of charity, treating oneself only as a trustee charged with the prescribed duties as regulated and prescribed by God through His apostle Muhammad. Charity in Islam is also regulated and ranked:
Firstly - to the nearest in the relations.
Secondly - to the helpless orphans.
Thirdly - to the poor.
Fourthly - to the helpless wayfarers.
Fifthly - to the captives or the slaves in getting them liberated.
Any intelligent reader of this verse will find all these superb qualities in their perfection or completeness only in the Holy Prophet (S) and the Twelve Imams (a), and it is left to every one of the readers of this Holy Book to see if history can present any one else of any other religions, with all these qualities of
faith of God.
This is a very important verse particularly for those who sincerely long to have the correct lead or guidance to truth and the truthful ones.
The Muslim world as a whole without any exception of any school of thought in it, know the fact and acknowledges it unreservedly that for the wonderful qualities of divine excellence, it was only ALI who earned exclusively for himself the unique title of “Madh-harul Ajaib” i.e. the Manifestation of Wonders.
Surah Az – Zumar, 39:9
أَمَّنْ هُوَ قَانِتٌ آنَاء اللَّیْلِ سَاجِدًا وَقَائِمًا یَحْذَرُ الْآخِرَةَ وَیَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ یَسْتَوِی الَّذِینَ یَعْلَمُونَ وَالَّذِینَ لَا یَعْلَمُونَ إِنَّمَا یَتَذَکَّرُ أُوْلُوا الْأَلْبَابِ
’Am-man huwa qaanitun ’aanaaa - ’al-layli saa-jidanw-wa qaaa-’imay-yahzarul-’Aakhi-rata wa yarjuu Rahmata Rab-bih? Qul hal yastawil-laziina ya‘-lamuuna wal-laziina laaya‘-lamuun? ’In-namaa yatazak-karu ’ulul-’albaab.
(But) only they who are endowed with insight keep this in mind!
Surah Al – Furqan, 25:63-77
وَعِبَادُ الرَّحْمَنِ الَّذِینَ یَمْشُونَ عَلَی الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا
Wa ‘ibaadur-Rahmaanil-laziina yamshuuna ‘alal-’arzi hawnanw-wa ’izaa khaataba-humul-jaahiluuna qaaluu “Salaamaa!”
وَالَّذِینَ یَبِیتُونَ لِرَبِّهِمْ سُجَّدًا وَقِیَامًا
Wal-laziina yabiituuna li-Rab-bihim suj-jadanw-wa qiyaa-maa.
night, prostrating themselves and standing;
وَالَّذِینَ یَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا کَانَ غَرَامًا
Wal-laziina yaquuluuna Rab-banas-rif ‘an-naa ‘Azaaba Jahan-nama ’in-na ‘Azaa-bahaa kaana gharaa-maa,-
إِنَّهَا سَاءتْ مُسْتَقَرًّا وَمُقَامًا
’In-nahaa saaa-’at mustaqar-ranw-wa muqaa-maa.
وَالَّذِینَ إِذَا أَنفَقُوا لَمْ یُسْرِفُوا وَلَمْ یَقْتُرُوا وَکَانَ بَیْنَ ذَلِکَ قَوَامًا
Wal-laziina ’izaaa ’anfaquu lam yusrifuu wa lam yaqturuu wa kaana bayna zaalika qawaamaa.
وَالَّذِینَ لَا یَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا یَقْتُلُونَ النَّفْسَ الَّتِی حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا یَزْنُونَ وَمَن یَفْعَلْ ذَلِکَ یَلْقَ أَثَامًا
Wal-laziina laa yad-’uuna ma-‘al-laahi ’ilaahan ’aakhara wa laa yaq-tuluunan-nafsal-latii har-ramal-laahu ’il-laa bil-haq-qi wa laa
yaz-nuun; wa man-yaf-‘al zaalika yalqa ’athaamaa.
And (know that) he who commits aught thereof shall (not only) meet with full requital
یُضَاعَفْ لَهُ الْعَذَابُ یَوْمَ الْقِیَامَةِ وَیَخْلُدْ فِیهِ مُهَانًا
Yuzaa-’af lahul - ‘Azaabu Yawmal-Qiyaamati wa yakh-lud fiihii muhaanaa.-
إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُوْلَئِکَ یُبَدِّلُ
اللَّهُ سَیِّئَاتِهِمْ حَسَنَاتٍ وَکَانَ اللَّهُ غَفُورًا رَّحِیمًا
’Il-laa man taaba wa ’aa-mana wa ‘amila ‘amalan-saa-lihan fa-’ulaaa-’ika yubad-di-lullaahu say-yi - ‘aatihim hasanaat: wa kaanal-laahu Ghafuurar-Rahiimaa.
وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ یَتُوبُ إِلَی اللَّهِ مَتَابًا
Wa man taaba wa ‘amila saalihan fa-’in-nahuu yatuubu ’ilal-laahi mataabaa.
وَالَّذِینَ لَا یَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا کِرَامًا
Wal-laziina laa yash-haduu-naz-zuura wa ’izaa mar-ruu bil-lagh-wi mar-ruu kiraama.
وَالَّذِینَ إِذَا ذُکِّرُوا بِآیَاتِ رَبِّهِمْ لَمْ یَخِرُّوا عَلَیْهَا صُمًّا وَعُمْیَانًا
Wal-laziina ’izaa zuk-kir-ruu bi-’Aayaati Rab-bihim lam ya-khir-ruu ‘alayhaa sum-manw-wa ‘umyaanaa.
وَالَّذِینَ یَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّیَّاتِنَا قُرَّةَ أَعْیُنٍ وَاجْعَلْنَا لِلْمُتَّقِینَ إِمَامًا
Wal-laziina yaquu-luuna Rab-banaa hablanaa min ’azawaajinaa wa zur-riy-yaatinaa qur-rata ’a‘-yuniw-waj-‘alnaa lil-Mut-taqiina Imaama.
أُوْلَئِکَ یُجْزَوْنَ الْغُرْفَةَ بِمَا
صَبَرُوا وَیُلَقَّوْنَ فِیهَا تَحِیَّةً وَسَلَامًا
’Ulaaa-ika yuj-zawnal-ghur-fata bimaa sabaruu wa yulaq-qawna fiihaa tahiy-yatanw-wa salamaa.
خَالِدِینَ فِیهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا
Khaa-lidiina fiihaa; hasunat musta-qar-ranw-wa muqaamaa!
قُلْ مَا یَعْبَأُ بِکُمْ رَبِّی لَوْلَا دُعَاؤُکُمْ فَقَدْ کَذَّبْتُمْ فَسَوْفَ یَکُونُ لِزَامًا
Qul maa ya‘-ba-’u bikum Rab-bii lau la du-‘aaa-’ukum: faqad kaz-zabtum fa-sawfa ya-kuunu lizaamaa!
(And say unto those who deny the truth:) “you have indeed given the lie (to God’s message), and in time this (sin) will cleave unto you!”
Surah Al – Mujadalah, 58:22
لَا تَجِدُ قَوْمًا یُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ یُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ کَانُوا آبَاءهُمْ أَوْ أَبْنَاءهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِیرَتَهُمْ أُوْلَئِکَ کَتَبَ فِی قُلُوبِهِمُ الْإِیمَانَ وَأَیَّدَهُم بِرُوحٍ مِّنْهُ وَیُدْخِلُهُمْ جَنَّاتٍ تَجْرِی مِن تَحْتِهَا الْأَنْهَارُ خَالِدِینَ فِیهَا رَضِیَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ أُوْلَئِکَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ
Laa tajidu qawmay-yu’- minuuna bil-laahi wal-Yawmil-’Aakhiri yuwaaad-duuna man haaad-dal-laaha wa Rasuu-lahuu wa lau kaanuuu ’aabaaa-ahum ’aw ’abnaaa-’ahum ’aw ’ikhwaa-nahum ’aw ‘ashii-rata-hum. ’Ulaaa-’ika kataba fii quluubihimul ’iimaana wa ’ay-yada-hum-bi-ruuhim-minh. Wa yud-khiluhum Jan-naatin-tajrii min tah-tihal - ’anhaaru khaalidiina fiihaa. Razi-yal-laahu ‘anhum wa razuu ‘anh. ’Ulaaa-’ika Hizbul-laah. ’Alaaa ’in-na Hizbal-laahi humul-Muflihuun.
God and the Last Day and (at the same time) love anyone who contends against God and His Apostle - even though they be their fathers, or their sons, or their brothers, or (others of) their kindred.
(As for the true believers,) it is they in whose hearts He has inscribed faith, and whom He has strengthened with inspiration from Himself, and whom (in time) He will admit into gardens through which running waters flow, therein to abide. Well-pleased is God with them, and well-pleased are they with Him. They are God’s partisans: oh, verily, it is they, the partisans of God, who shall attain to a happy state!
Surah At – Tur, 52:17-28
إِنَّ الْمُتَّقِینَ فِی جَنَّاتٍ وَنَعِیمٍ
’In-nal-Mut-taqiina fii Jan-naatinw-wa Na-‘iim,-
فَاکِهِینَ بِمَا آتَاهُمْ رَبُّهُمْ وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِیمِ
Faakihiina bimaaa ’aataahum Rab-buhum, wa waqaahum Rub-buhum ‘Azaabal-Jahiim.
کُلُوا وَاشْرَبُوا هَنِیئًا بِمَا کُنتُمْ تَعْمَلُونَ
Kuluu washrabuu haniii’am-bimaa kuntum ta‘-maluun.
مُتَّکِئِینَ عَلَی سُرُرٍ مَّصْفُوفَةٍ وَزَوَّجْنَاهُم بِحُورٍ عِینٍ
Mut-taki-’iina ‘alaa sururim mas-fuufah: wa zaw-waj-naa-hum bi-huurin ‘iin.
And (in that paradise) We shall mate them with companions pure, most beautiful of eye.
وَالَّذِینَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّیَّتُهُم بِإِیمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّیَّتَهُمْ وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم
مِّن شَیْءٍ کُلُّ امْرِئٍ بِمَا کَسَبَ رَهِینٌ
Wal-laziina ’aamanuu wattaba-‘at-hum zur-riy-yatuhum bi-’iimaanin ’alhaqnaa bihim zur-riy-yatahum wa maaa ’alatnaahum - min ‘amalihim - min shay: kul-lum-ri-’im bimaa kasaba rahiin.
وَأَمْدَدْنَاهُم بِفَاکِهَةٍ وَلَحْمٍ مِّمَّا یَشْتَهُونَ
Wa ’amdad-naahum - bifaa-kihatinw-wa lahmim-mim-maa yash-tahuun.
یَتَنَازَعُونَ فِیهَا کَأْسًا لَّا لَغْوٌ فِیهَا وَلَا تَأْثِیمٌ
Yatanaaza-‘uuna fihaa ka’-sal-laa lagh-wun-fiihaa wa laa ta’-thiima.
وَیَطُوفُ عَلَیْهِمْ غِلْمَانٌ لَّهُمْ کَأَنَّهُمْ لُؤْلُؤٌ مَّکْنُونٌ
Wa yatuufu ‘alayhim ghilmaanul-lahum ka-’an-nahum Lu’-lu-’um-maknuun.
وَأَقْبَلَ بَعْضُهُمْ عَلَی بَعْضٍ یَتَسَاءلُونَ
Wa ’aqbala ba‘-zuhum ‘alaa ba‘ziy-yata-saaa-’aluun.
قَالُوا إِنَّا کُنَّا قَبْلُ فِی أَهْلِنَا مُشْفِقِینَ
Qaaluuu ’in-naa kun-naa qablu fiii ’ahlinaa mushfiqiin.
God’s displeasure):
فَمَنَّ اللَّهُ عَلَیْنَا وَوَقَانَا عَذَابَ السَّمُومِ
Faman-nal-laahu ‘alaynaa wa waqaanaa ‘Azaabas-Samuum.
إِنَّا کُنَّا مِن قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ الْبَرُّ الرَّحِیمُ
’In-naa kun-naa min-qablu nad-‘uuh: ’in-nahuu Huwal-Bar-rur Rahiim!
In Hadith al Qudsi, Allah (swt) says:
“Indeed, for the followers there is Heavens which has eight gates.
◊ And in each Heaven there are seventy thousand gardens of Sophorine,
◊ In each garden there are seventy thousand cities of pearls, both large and small,
◊ In each city there are seventy thousand palaces of Ruby,
◊ In each palace there are seventy thousand rooms made of Gold,
◊ In each room there are seventy thousand stages made of silver,
◊ In each stage there are seventy thousand tables,
◊ On each table there are seventy thousand plates of jewels,
◊ In each plate there are seventy thousand kinds of food,
◊ Around each stage, there are seventy thousand thrones of red gold,
◊ On each throne there are seventy thousand carpets made of silk and thick silk brocade,
◊ Around each throne there are seventy thousand rivers flow with life water, wine and pure honey.
◊ In each river, there are seventy thousand kinds of fruits,
◊ In the same manner, in each room there are seventy thousand purple tents,
◊ In each tent there are seventy thousand carpets,
◊ On each carpet
there are seventy thousand Houris with big eyes,
◊ With them there are seventy thousand mates as if they are eggs carefully protected,
◊ On top of each palace there are seventy thousand domes of camphor,
◊ In each dome there are seventy thousand gifts from the Merciful, which has not been seen by any eye, heard by any ear and no human being could think of it.
◊ There shall be fruits which they like, meat of birds which they like to eat,
◊ there shall be Houris, the like of the hidden pearls.
There shall be no death, no crying and no grief, no ageing process, no worship and prayer, no fasting, no sickness, no urine, no stool shall come, no growth, never going to be afraid, and nobody is going to take them out.”
Surah Fussilat, 41:30-32
إِنَّ الَّذِینَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَیْهِمُ الْمَلَائِکَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِی کُنتُمْ تُوعَدُونَ
’In-nal-laziina qaaluu Rab-bunal-laahu thum-mastaqaamuu tatanaz-zalu ‘alayhimul-malaaa-’ikatu ’al-laa takhaafuu wa laa tahzanuu wa ’abshiruu bil-Jan-natil-latii kuntum tuu-‘aduun!
نَحْنُ أَوْلِیَاؤُکُمْ فِی الْحَیَاةِ الدُّنْیَا وَفِی الْآخِرَةِ وَلَکُمْ فِیهَا مَا تَشْتَهِی أَنفُسُکُمْ وَلَکُمْ فِیهَا مَا تَدَّعُونَ
Nahnu ’awliyaaa-’ukum fil hayaatid-dunyaa wa fil-’Aakhi-rah; wa lakum fiihaa maa tash-tahii an-fu-sukum walakum fihaa maa tad-da-‘uun!
this world and (will be so) in the life to come; and in that (life to come) you shall have all that your souls may desire, and in it you shall have all that you ever prayed for,
نُزُلًا مِّنْ غَفُورٍ رَّحِیمٍ
Nuzu-lam-min ghafuurir-Rahiim.
Surah Al - Waqi’ah, 56:27-40
وَأَصْحَابُ الْیَمِینِ مَا أَصْحَابُ الْیَمِینِ
Wa ’As-haabul-Yamiin,- maaa ’As-haabul-yamiin?
فِی سِدْرٍ مَّخْضُودٍ
Fii sidrim-makhzuud,
وَطَلْحٍ مَّنضُودٍ
Wa talhim-manzuud,-
وَظِلٍّ مَّمْدُودٍ
Wa zil-lim-mamduud,
وَمَاء مَّسْکُوبٍ
Wa maa-’im-maskuub
وَفَاکِهَةٍ کَثِیرَةٍ
Wa faakihatin-kathiirah,
لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ
Laa maq-tuu-‘a-tinw-wa laa mam-nuu-‘ah.
وَفُرُشٍ مَّرْفُوعَةٍ
Wa furushim-marfuu-‘ah.
إِنَّا أَنشَأْنَاهُنَّ إِنشَاء
’In-naaa ’ansha’-naahun-na ’inshaaa-’aa,
فَجَعَلْنَاهُنَّ أَبْکَارًا
Faja-’alnaa-hun-na ’abkaaraa, -
عُرُبًا أَتْرَابًا
‘Uruban ’atraaban,
لِّأَصْحَابِ الْیَمِینِ
Li-’as-haabil-Yamiin.
ثُلَّةٌ مِّنَ الْأَوَّلِینَ
Thul-latum-minal-’aw-waliin.
وَثُلَّةٌ مِّنَ الْآخِرِینَ
Wa thul-latum-minal-’aakhiriin.
Surah Al – Insan, 76:7-22
یُوفُونَ بِالنَّذْرِ وَیَخَافُونَ یَوْمًا کَانَ شَرُّهُ مُسْتَطِیرًا
Yuufuuna bin-nazri wa ya-khaa-fuuna yawman-kaana shar-ruhuu musta-tiira.
وَیُطْعِمُونَ الطَّعَامَ عَلَی حُبِّهِ مِسْکِینًا وَیَتِیمًا وَأَسِیرًا
Wa yut-‘imuunat-ta-‘aama ‘alaa hub-bihii
miskii-nanw-wa yatii-manw-wa ’asiiraa,-
إِنَّمَا نُطْعِمُکُمْ لِوَجْهِ اللَّهِ لَا نُرِیدُ مِنکُمْ جَزَاء وَلَا شُکُورًا
’In-namaa nut-‘imukum li-waj-hil-laahi laa nuriidu minkum jazaaa-’anw-wa laa shukuuraa.
إِنَّا نَخَافُ مِن رَّبِّنَا یَوْمًا عَبُوسًا قَمْطَرِیرًا
’In-naa nakhaafu mir-Rab-binaa Yawman ‘abuusan-qamtariira.
فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِکَ الْیَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا
Fa waqaa-humul-laahu shar-ra zaalikal-Yawmi wa laq-qaahum naz-ratanw-wa suruuraa.
وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِیرًا
Wa jazaahum-bimaa sabaruu Jan-natanw-wa hariiraa.
مُتَّکِئِینَ فِیهَا عَلَی الْأَرَائِکِ لَا یَرَوْنَ فِیهَا شَمْسًا وَلَا زَمْهَرِیرًا
Mut-taki-’iina fiihaa ‘alal-’araaa-’iki laa yarawna fiihaa sham-sanw-wa laa zam-hariiraa.
وَدَانِیَةً عَلَیْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِیلًا
Wa daaniyatan ‘alay-him zilaa-luhaa wa zul-li-lat qutuufuhaa taz-liilaa.
وَیُطَافُ عَلَیْهِم بِآنِیَةٍ مِّن فِضَّةٍ وَأَکْوَابٍ کَانَتْ قَوَارِیرَا
Wa yutaafu ‘alay-him-bi-’aaniyatim-min fiz-zatinw-wa ’akwaabin kaanat qawaariiraa,-
crystal
قَوَارِیرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِیرًا
Qawaariira min fiz-zatin-qad-daruuhaa taqdiiraa.
وَیُسْقَوْنَ فِیهَا کَأْسًا کَانَ مِزَاجُهَا زَنجَبِیلًا
Wa yus-qawna fiihaa ka’-san-kaana mizaa-juhaa zanjabiilaa,-
عَیْنًا فِیهَا تُسَمَّی سَلْسَبِیلًا
‘Ay-nan-fiihaa tusam-maa Sal-sabiilaa.
وَیَطُوفُ عَلَیْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَیْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا
Wa yatuu fu ‘alay-him wildaanum-mukhal-laduun:’izaa ra-’aytahum hasib-tahum lu’-lu-’am-man-thuuraa.
وَإِذَا رَأَیْتَ ثَمَّ رَأَیْتَ نَعِیمًا وَمُلْکًا کَبِیرًا
Wa ’izaa ra-’ayta tham-ma ra-’ayta Na-‘iimanw-wa Mul-kan-Kabiiraa.
عَالِیَهُمْ ثِیَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا
‘Aaliyahum thiyaabu sundusin khuz-runw-wa ’is-tabraq, wa hul-luuu ’asaawira min-fiz-zah; wa saqaahum Rab-buhum Sharaa-ban-Tahuuraa.
إِنَّ هَذَا کَانَ لَکُمْ جَزَاء وَکَانَ سَعْیُکُم مَّشْکُورًا
’In-na haazaa kaana lakum jazaaa-’anw-wa kaana sa‘-yu-kum-mash-kuuraa.
The scholars of both the Shia and the Sunni schools are unanimous in their statement that these verses and even the whole chapter was revealed in praise of the
Holy Ahlul Bayt (a). These verses serve also as guidance to mankind as a whole as to what extent those who sincerely love God, should sacrifice their personal interest and how selfless any service in the way of the Lord should be. Charity would always be motivated by piety and righteousness and should be unpretentious.
Surah Al – Hujarat 49, Ayat 10 - 12.
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَیْنَ أَخَوَیْکُمْ وَاتَّقُوا اللَّهَ لَعَلَّکُمْ تُرْحَمُونَ
’In-namal-Mu’minuuna ’Ikh-watun fa-’aslihuu bayna ’akhaway-kum wat-taqul-laaha la-‘al-lakum turhamuun.
یَا أَیُّهَا الَّذِینَ آمَنُوا لَا یَسْخَرْ قَومٌ مِّن قَوْمٍ عَسَی أَن یَکُونُوا خَیْرًا مِّنْهُمْ وَلَا نِسَاء مِّن نِّسَاء عَسَی أَن یَکُنَّ خَیْرًا مِّنْهُنَّ وَلَا تَلْمِزُوا أَنفُسَکُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الْإِیمَانِ وَمَن لَّمْ یَتُبْ فَأُوْلَئِکَ هُمُ الظَّالِمُونَ
Yaaa-’ay-yuhal-laziina ’aamanuu laa yas-khar qawmum-min-qawmin ‘asaaa ’ay-yakuu-nuu khayram-minhum wa laa nisaaa-’um-min-nisaaa-’in ‘asaaa ’ay-yakuu-nuu khayram-minhun; wa laa tanaabazuu bil-’alqaab: bi’-sal-ismul-fusuuqu ba‘-dal-’iimaan: wa mal-lam yatub fa’ulaaa-’ika humuz-zaalimuun.
guilty thereof and) do not repent - it is they, they who are evildoers!
یَا أَیُّهَا الَّذِینَ آمَنُوا اجْتَنِبُوا کَثِیراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا یَغْتَب بَّعْضُکُم بَعْضًا أَیُحِبُّ أَحَدُکُمْ أَن یَأْکُلَ لَحْمَ أَخِیهِ مَیْتًا فَکَرِهْتُمُوهُ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَّحِیمٌ
Yaaa-’ay-yuhal-laziina ’aa-manuj-tanibuu kathiiram-minaz-zann: ’in-na ba‘-zaz-zan-ni ’ith-munw-wa laa tajas-sasuu wa laa yaghtab-ba‘zukum ba‘zaa. ’A-yuhib-bu ’ahadukum ’ay-ya’kula lahma ’akhiihi maytan-fakarihtumuuh? Wat-taqul-laah: ’in-nal-laaha Taw-waabur-Rahiim.
And be conscious of God. Verily, God is an acceptor of repentance, a dispenser of grace!
The brotherhood in faith which Islam established, is nothing short of a miracle and a great miracle too. There is no caste system, colour bar, distinction of any financial status or communal restriction. Once an individual embraces Islam, all the social distinctions he suffered in his former faith, are once for all annihilated. He becomes a member of the All-World International human brotherhood of the believers of God.
Five times every day, the Muslims in every locality of a town stand side by side without any distinction. Once a week Muslims of an area consisting of several localities together assemble for the Friday congregational prayers and twice
a year the Muslims of the whole town meet together in the Idgah i.e. the place where prayers at offered on the two occasions of ‘Id al-Adha’ and ‘Id ul-Fitr’. And once a year there takes place the congregational prayer at Mecca around the holy Ka’ba where assemble the Muslims belonging to the different countries in the various parts of the earth.
This unique assembly of the world-wide human brotherhood of the believers in One God, is a wonderful voluntary response which has been continuously made, since it was instituted by the Holy Prophet (S) for more than 1300 years from today.
A Muslim is ordained to help his Muslim brother as much as he could do to his own brother. If there is a quarrel between any two Muslims, the reconciliation, becomes a duty to be executed an any cost. The Sixth Imam Jafar as-Sadiq (a) said:
“The charity which God loves the most, i.e. which is more readily accepted by God, is the peace re-established between two quarrelling men or groups.”
The Holy Prophet (S) said that the reward for effecting reconciliation and re-establishing peace and harmony between two quarrelling parties or individuals would be equal to that of ‘Jihad’.
The Holy Prophet said ‘O Ali’:
“- Go a mile to inquire about the sick.
Go two miles along with a funeral of a believer.
Go three miles accepting an invitation to please thy believer brother.
Go four miles to meet the one whom thou
hast called thy brother in faith.
Go five miles to relieve one in distress.
Go six miles to help an oppressed and aggressed.
And be thou always seeking the protection and the forgiveness of God.”
The First Holy Imam Ali ibn Abi Talib (a) said:
“Base your opinion about your brother in faith on goodness unless otherwise proved.”
The Holy Prophet (S) said:
“Abstain from backbiting for it is worse than adultery for after committing adultery, if one seeks God’s pardon, He grants it, but the forgiveness for backbiting is not granted until the one back-bitten forgives him.”
Surah Al - Ma’idah, 5:32
مِنْ أَجْلِ ذَلِکَ کَتَبْنَا عَلَی بَنِی إِسْرَائِیلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَیْرِ نَفْسٍ أَوْ فَسَادٍ فِی الأَرْضِ فَکَأَنَّمَا قَتَلَ النَّاسَ جَمِیعًا وَمَنْ أَحْیَاهَا فَکَأَنَّمَا أَحْیَا النَّاسَ جَمِیعًا وَلَقَدْ جَاءتْهُمْ رُسُلُنَا بِالبَیِّنَاتِ ثُمَّ إِنَّ کَثِیراً مِّنْهُم بَعْدَ ذَلِکَ فِی الأَرْضِ لَمُسْرِفُونَ
Min ajali zaalik. Katabnaa ‘alaa baniii ’israaaiila in-nahu min qatala nafsam bighairi nafsin awfasaadin fil arzi faka-’an-namaa, qatalan-naasa jamii‘aa. Wa man ah-yaahaa faka-an-namaaa ah-yan-naasa jamii‘aa. Wa laqad jaaa-athum rusulunaa bilbay-yinaat, thum-ma in-na kathiiram-min hum ba‘da zaalika fil arzi lamusrifuun.
This verse is
of some extra-importance and of special value to those who wish to draw guidance from the Holy Qur’an. It gives the gravity of the crime of murder and the extent to which the gravity of the crime runs. The gravity of the crime fixed by Islam, i.e. the slaying of even a single human being, being equal to the annihilation of the human race as a whole, is aimed to establish peace on earth.
Surah Al – Hijr, 15:36-44
قَالَ رَبِّ فَأَنظِرْنِی إِلَی یَوْمِ یُبْعَثُونَ
Qaala rab-bi fa-’anzirniii ilaa yawmi yub-‘athuun.
قَالَ فَإِنَّکَ مِنَ الْمُنظَرِینَ
Qaala fa-in-naka minal munzariin.
إِلَی یَومِ الْوَقْتِ الْمَعْلُومِ
Ilaa yawmil waqtil ma‘luum
قَالَ رَبِّ بِمَا أَغْوَیْتَنِی لأُزَیِّنَنَّ لَهُمْ فِی الأَرْضِ وَلأُغْوِیَنَّهُمْ أَجْمَعِینَ
Qaala rab-bi bimaaa aghwaytanii la-uzai-yinan-na lahum fil-arzi wala-ughwi-yan-nahum ajma-‘iin.
إِلاَّ عِبَادَکَ مِنْهُمُ الْمُخْلَصِینَ
Il-laa ‘ibaadaka minhumul mukhlasiin.
قَالَ هَذَا صِرَاطٌ عَلَیَّ مُسْتَقِیمٌ
Qaala haazaa siraatun ‘alay-ya mustaqiin.
إِنَّ عِبَادِی لَیْسَ لَکَ عَلَیْهِمْ سُلْطَانٌ إِلاَّ مَنِ اتَّبَعَکَ مِنَ الْغَاوِینَ
In-na ‘ibaadii laisa laka ‘alaihim sultaanun
illaa manit-taba-‘aka minal ghaawiin.
وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِینَ
Wa in-na jahan-nama lamaw‘iduhum ajma-‘iin.
لَهَا سَبْعَةُ أَبْوَابٍ لِّکُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ
Lahaa sab‘atu abwaab. Likul-li baabim-minhum juz-um-maqsuum.
It is said that Iblees has been granted respite until the blowing of the Trumpet which will be given for the total annihilation of all living beings before the Final Judgment. He will meet death between the first and the second blow of the Trumpet.
The Shia concept of ‘Masoom’ is proved in this verse, where even the Arch-deceiver Iblees himself puts an exception in his challenge to beguile the issues of Adam on earth. These are none but the ‘purified ones’ as mentioned in Surah Ahzaab, 33:33 by God Almighty. The purified ones or the Mukhlaseen were the holy apostles and the holy Imams (a) who were free from any kind of sin, pollution or shortcoming from the beginning of their life to its end in this world.
The Seven Doors or the stages of Hell are:
Jahannum i.e. the hell
Sa’yur i.e. the burning fire
Saqar i.e. the scorching fire
Jahim i.e. the fierce fire
Luza i.e. the flaming fire (Surah al-Ma’aarij, 70:15)
Hatamah i.e. the crushing disaster (Surah al-Humaza, 104:4)
Huwiyah(2)
‘Verily the hypocrites shall be in the lowest of the low ones of Hell’. Surah an-Nisaa, 4:145
i.e. the1) The Seven Doors have been mentioned with seven different names of the Seven Stages of Hell, which stages according to the statement of the First Holy Imam Ali ibn Abi Talib (a), are one over the other.
2) The last stage containing the most intense suffering would be of the hypocrites for it is said in the Holy Qur’an:
abyss (Surah al-Qaari’a, 101:9)
Surah Ibrahim, 14:42-43
وَلاَ تَحْسَبَنَّ اللّهَ غَافِلاً عَمَّا یَعْمَلُ الظَّالِمُونَ إِنَّمَا یُؤَخِّرُهُمْ لِیَوْمٍ تَشْخَصُ فِیهِ الأَبْصَارُ
Wa laa tahsaban-nal-laaha ghaafilan ‘am-maa ya‘-maluz-zaali - muun. ’In-namaa yu-’akh-khiruhum li-Yawmin-tash-khasu fiihil-’absaar,-
مُهْطِعِینَ مُقْنِعِی رُءُوسِهِمْ لاَ یَرْتَدُّ إِلَیْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاء
Muhti-‘iina muqni-‘ii ru-’uusihim laa yartad-du ’ilay-him tar-fuhum, wa ’af-’ida-tuhum hawaaa’!
Surah At – Tawbah, 9:28
یَا أَیُّهَا الَّذِینَ آمَنُواْ إِنَّمَا الْمُشْرِکُونَ نَجَسٌ فَلاَ یَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا وَإِنْ خِفْتُمْ عَیْلَةً فَسَوْفَ یُغْنِیکُمُ اللّهُ مِن فَضْلِهِ إِن شَاء إِنَّ اللّهَ عَلِیمٌ حَکِیمٌ
Yaaa-’ay-yu-hal-laziina ’aa-manuuu ’in-namal-Mushri-kuuna najasun falaa yaq-rabul-Masji-dal-Haraama ba‘-da ‘aamihim haazaa. Wa ’in khiftum ‘aylatan fa-saufa yughnii-kumul-laahu min-fazliihii ’in-shaaa’. In-nal-laaha ‘Aliimun Hakiim.
This clearly establishes the doctrine that the heathens are unclean people and thus water at their hands and food prepared by them is also unclean and should not be touched or consumed by Muslims.
Surah Az – Zumar, 39:3
أَلَا لِلَّهِ الدِّینُ الْخَالِصُ وَالَّذِینَ اتَّخَذُوا مِن دُونِهِ أَوْلِیَاء مَا نَعْبُدُهُمْ إِلَّا
لِیُقَرِّبُونَا إِلَی اللَّهِ زُلْفَی إِنَّ اللَّهَ یَحْکُمُ بَیْنَهُمْ فِی مَا هُمْ فِیهِ یَخْتَلِفُونَ إِنَّ اللَّهَ لَا یَهْدِی مَنْ هُوَ کَاذِبٌ کَفَّارٌ
’Alaa lil-laahid-diinul-khaa-lis? Wal-laziinat-takhazuu min duunihii ’awliyaaa’. Maa na‘-buduhum ’il-laa liyuqar-ribuu-naaa ’ilal-laahi zulfaa. ’In-nal-laaha yah-kumu baynahum fii maa hum fiihi yakhtalifuun. ’In-nal-laaha laa yahdii man huwa kaazibun Kaf-faar.
Behold, God will judge between (on Resurrection Day) with regard to all wherein they differ (from the truth): for, verily, God does not grace with His guidance anyone who is bent on lying (to himself and is) stubbornly ingrate!
Surah Muhammad, 47:1 and 8-9
الَّذِینَ کَفَرُوا وَصَدُّوا عَن سَبِیلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ
’Al-laziina kafaruu wa sad-duu ‘an-Sabiilil-laahi ’azal-la ’a‘-maalahum.
وَالَّذِینَ کَفَرُوا فَتَعْسًا لَّهُمْ وَأَضَلَّ أَعْمَالَهُمْ
Wal-laziina kafa-ruu fata‘-sal-lahum wa ’azal-la ’a‘-maalahum.
ذَلِکَ بِأَنَّهُمْ کَرِهُوا مَا أَنزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ
Zaalika bi-’an-nahum kari-huu maaa ’anzalal-laahu fa-’ah-bata ’a‘-maalahum.
Whatever good
deeds they may do will be so completely outweighed by the sin of being an unbeliever that they will amount to nothing on the Day of Judgement.
Surah Az – Zumar, 39:65
وَلَقَدْ أُوحِیَ إِلَیْکَ وَإِلَی الَّذِینَ مِنْ قَبْلِکَ لَئِنْ أَشْرَکْتَ لَیَحْبَطَنَّ عَمَلُکَ وَلَتَکُونَنَّ مِنَ الْخَاسِرِینَ
Wa laqad ’uuhiya ’ilayka wa ’ilal-laziina min-qablik: la’in ’ashrak-ta la-yah-batan-na ‘amaluka wa latakuu-nan-na minal-khaa-siriin.
In Hadith al Qudsi, Allah (swt) says:
“O son of Adam! A king will be thrown into Hell because of his oppression, an Arab because of his pride of being an Arab, a scholar because of his jealousy, the poor because of his lies, businessmen because of their treachery, farmer because of their ignorance, worshippers because of their showing off, wealthy because of their pride, indigents because of their carelessness, dyers because of their fraud, preventors of Zakat because of their prevention.Then where are the seekers of Paradise (Jannah)?”
Surah Al - A’raf, 7:40
إِنَّ الَّذِینَ کَذَّبُواْ بِآیَاتِنَا وَاسْتَکْبَرُواْ عَنْهَا لاَ تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاء وَلاَ یَدْخُلُونَ الْجَنَّةَ حَتَّی یَلِجَ الْجَمَلُ فِی سَمِّ الْخِیَاطِ وَکَذَلِکَ نَجْزِی الْمُجْرِمِینَ
In-nal lazina kaz-zabu bi-aa-yaa-tinaa was-tak-baruu ‘an-haalaa tufat-tahu lahum abwaabus-samaaa-i wa laa yad-khu-luunal Jan-nata hat-ta ya-lijal ja-malu fi sam-mil khiyaat. Wa kazalika naj-zil muj-rimin.
those who reject Our communications and scorn them in their pride, the doors of heaven shall not be opened for them, and they shall not enter paradise any more than the camel can pass through the eye of the needle; and thus do We requite such as are lost in sin.
The example of the passing of a camel through the eye of the needle stands for the impossibility of the action.
Surah Ar – Rahman, 55:37-45
فَإِذَا انشَقَّتِ السَّمَاء فَکَانَتْ وَرْدَةً کَالدِّهَانِ
Fa-’izan shaq-qatis-samaaa-’u fakaanat wardatan-kad-dihaan:
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa tukaz-zibaan?
فَیَوْمَئِذٍ لَّا یُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ
Fa-yawma-’izil-la yus-’alu ‘an-zam-bihiii ’insunw-wa laa jaaan –
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa tukaz-zibaan?
یُعْرَفُ الْمُجْرِمُونَ بِسِیمَاهُمْ فَیُؤْخَذُ بِالنَّوَاصِی وَالْأَقْدَامِ
Yu‘raful-muj-rimuuna bi-siimaa-hum fa-yuu-khazu bin-nawaasii wal-’aqdaam
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa tukaz-zibaan?
هَذِهِ جَهَنَّمُ الَّتِی یُکَذِّبُ بِهَا الْمُجْرِمُونَ
Haazihii Jahan-namul-latii yukaz-zibu bihal-mujrimuun.
یَطُوفُونَ بَیْنَهَا وَبَیْنَ حَمِیمٍ آنٍ
Yatu-fuuna baynahaa wa bayna hamiimin ’aan!
فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ
Fabi-’ay-yi
’aalaaa-’i Rab-bikumaa tukaz-zibaan?
Surah Al – Ahzab, 33:63-68
یَسْأَلُکَ النَّاسُ عَنِ السَّاعَةِ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ وَمَا یُدْرِیکَ لَعَلَّ السَّاعَةَ تَکُونُ قَرِیبًا
Yas-’alukan-naasu ‘anis-Saa-‘ah: qul ’in-namaa ‘ilmuhaa ‘indal-laah: wa maa yud-riika la-‘al-las-Saa-’ata takuunu qariiba!
إِنَّ اللَّهَ لَعَنَ الْکَافِرِینَ وَأَعَدَّ لَهُمْ سَعِیرًا
’In-nal-laaha la-‘anal - Kaafiriina wa ’a-‘ad-da lahum Sa-‘iiraa,-
خَالِدِینَ فِیهَا أَبَدًا لَّا یَجِدُونَ وَلِیًّا وَلَا نَصِیرًا
Khaa-lidiina fiihaa abadaa: laa yajiduuna waliy-yanw -wa laa nasiiraa.
یَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِی النَّارِ یَقُولُونَ یَا لَیْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا
Yawma tuqal-labu wujuu-huhum fin - Naari yaquuluuna yaa-laytanaaa ’ata‘nal-laaha wa ’ata‘-nar-Rasuulaa!
وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَکُبَرَاءنَا فَأَضَلُّونَا السَّبِیلَا
Wa qaaluu Rab-banaaa ’in-naaa ’ata‘-naa saadatana wa kubaraaa-ana fa-azal-luunas-sabiilaa.
رَبَّنَا آتِهِمْ ضِعْفَیْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا کَبِیرًا
Rab-banaaa ’aatihim zi‘-fayni minal - ’Azaabi wal-‘anhum La’-nan-kabiiraa!
suffering, and banish them utterly from Thy grace!”
Surah Al – Mujadalah, 58:14-21
أَلَمْ تَرَ إِلَی الَّذِینَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَیْهِم مَّا هُم مِّنکُمْ وَلَا مِنْهُمْ وَیَحْلِفُونَ عَلَی الْکَذِبِ وَهُمْ یَعْلَمُونَ
’Alam tara ’ilal-laziina tawal-lau qawman ghazibal-laahu ‘alay-him? Maa hum-minkum wa laa minhum wa yah-lifuuna ‘alal-kazibi wa hum ya‘-la-muun.
أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِیدًا إِنَّهُمْ سَاء مَا کَانُوا یَعْمَلُونَ
’A-‘ad-dal-laahu lahum ‘azaaban-shadiidaa: ’in-nahum saaa-’a maa kaanuu ya‘-maluun.
اتَّخَذُوا أَیْمَانَهُمْ جُنَّةً فَصَدُّوا عَن سَبِیلِ اللَّهِ فَلَهُمْ عَذَابٌ مُّهِینٌ
’It-takha-zuuu ’aymaa-nahum jan-natan-fasad-duu ‘an-Sabiilil-laahi falahum ‘Azaabum-muhiin.
لَن تُغْنِیَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُم مِّنَ اللَّهِ شَیْئًا أُوْلَئِکَ أَصْحَابُ النَّارِ هُمْ فِیهَا خَالِدُونَ
Lan-tughniya ‘anhum ’amwaaluhum wa laaa ’awlaaduhum-minal-laahi shay-’aa: ’ulaaa-’ika ’As-haabun-Naar; hum fiihaa khaa-liduun.
یَوْمَ یَبْعَثُهُمُ اللَّهُ جَمِیعًا فَیَحْلِفُونَ لَهُ کَمَا یَحْلِفُونَ لَکُمْ وَیَحْسَبُونَ أَنَّهُمْ عَلَی شَیْءٍ أَلَا إِنَّهُمْ هُمُ الْکَاذِبُونَ
Yawma yab-‘athuhumul-laahu jamii-‘an fayah-lifuuna lahuu kamaa yah-lifuuna lakum
wa yah-sabuuna ’an-nahum ‘alaa shay. alaaa ’in-nahum humul-kaazibuun!
Oh, verily, it is they, they who are the (greatest) liars!
اسْتَحْوَذَ عَلَیْهِمُ الشَّیْطَانُ فَأَنسَاهُمْ ذِکْرَ اللَّهِ أُوْلَئِکَ حِزْبُ الشَّیْطَانِ أَلَا إِنَّ حِزْبَ الشَّیْطَانِ هُمُ الْخَاسِرُونَ
’Is-tahwaza ‘alay-himush-Shay-taanu fa-’ansaahum zik-ral-laah. ’Ulaaa-’ika Hizbush-Shay-taan. ’Alaaa ’in-na Hiz-bash-Shay-taani humul-khaasiruun!
Such as these are Satan’s partisans: oh, verily, it is they, the partisans of Satan, who will truly be the loser!
إِنَّ الَّذِینَ یُحَادُّونَ اللَّهَ وَرَسُولَهُ أُوْلَئِکَ فِی الأَذَلِّینَ
’In-nal-laziina yuhaaad-duu-nal-laaha wa Ra suu-lahuuu ’ulaaa-’ika fil-’azal-liin.
کَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِی إِنَّ اللَّهَ قَوِیٌّ عَزِیزٌ
Katabal-laahu la-’aghliban-na ’anaa wa rusulii: ’In-nal-laaha Qawiy-yun ‘Aziiz.
All the references above are to the hypocrites among the companions of the Holy Prophet (S) who posed as true believers but their activities used to betray and expose them. On the day of Judgement the hypocrites would swear upon their being the sincere believers as they did to deceive the Holy Prophet (S) and the believers in their life, but it will be in vain.
Surah Al - Waqi’ah, 56:57-74 and 83-87
نَحْنُ خَلَقْنَاکُمْ فَلَوْلَا
تُصَدِّقُونَ
Nahnu khalaq-naakum falau laa tusad-diquun?
أَفَرَأَیْتُم مَّا تُمْنُونَ
’Afara-’ay-tum-maa tum-nuun?
أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ
’A - ’antum takh-luquuna-huuu ’am Nahnul-Khaa-liquun?
نَحْنُ قَدَّرْنَا بَیْنَکُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِینَ
Nahnu qad-damaa bay-na-kumul-Mawta wa maa Nahnu bimas-buuqiin
عَلَی أَن نُّبَدِّلَ أَمْثَالَکُمْ وَنُنشِئَکُمْ فِی مَا لَا تَعْلَمُونَ
‘Alaaa ’an-nubad-dila ’Am-thaalakum wa nun-shi-’akum fii maa laa ta‘-lamuun.
وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَی فَلَوْلَا تَذکَّرُونَ
Wa laqad ‘alim-tumun-nash-’atal-’uulaa falau laa tazak-karuun?
أَفَرَأَیْتُم مَّا تَحْرُثُونَ
‘Afara-’aytum-maa tahru-thuun?
أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
’A-antum tazra-‘uunahuuu am Nahnuz-zaari-‘uun?
لَوْ نَشَاء لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَکَّهُونَ
Lau nashaaa-’u laja-‘al-naahu hutaa-man fa-zal-tum tafak-kahuun:
إِنَّا لَمُغْرَمُونَ
’In-naa lamugh-ramuun:
بَلْ نَحْنُ مَحْرُومُونَ
Bal nahnu mahruu-muun.
(of our livelihood)!”
أَفَرَأَیْتُمُ الْمَاء الَّذِی تَشْرَبُونَ
’Afara-’ay-tumul-maaa-’al-lazii tash-rabuun?
أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ
’A-’antum ’anzal-tumuuhu minal-muzni ’am Nahnul-mun-ziluun?
لَوْ نَشَاء جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْکُرُونَ
Lau nashaa-’u ja-‘alnaahu ’ujaajan falau laa tash-kuruun?
أَفَرَأَیْتُمُ النَّارَ الَّتِی تُورُونَ
’Afara-’aytumun-naaral-latii tuuruun?
أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِؤُونَ
’A-’antum ’ansha’tum shajara-tahaa ’am Nahnul-munshi-’uun?
نَحْنُ جَعَلْنَاهَا تَذْکِرَةً وَمَتَاعًا لِّلْمُقْوِینَ
Nahnu ja-‘alnaahaa tazkiratanw-wa mataa-‘al-lil-muqwiin.
فَسَبِّحْ بِاسْمِ رَبِّکَ الْعَظِیمِ
Fasab-bih bismi-Rab-bikal-‘Aziim!
فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ
Falau laaa ’izaa balaghatil-hulquum,-
وَأَنتُمْ حِینَئِذٍ تَنظُرُونَ
Wa ’antum hiina-’izin-tanzuruun –
وَنَحْنُ أَقْرَبُ إِلَیْهِ مِنکُمْ وَلَکِن لَّا تُبْصِرُونَ
Wa Nahnu ’aqrabu ’ilayhi minkum wa laakil-laa tubsiruun,-
فَلَوْلَا إِن کُنتُمْ غَیْرَ
مَدِینِینَ
Falau laaa ’in-kuntum ghayra madiiniin,-
تَرْجِعُونَهَا إِن کُنتُمْ صَادِقِینَ
Tarji-’uunahaaa ’in-kuntum saadiqiin?
Surah Al – Mumtahanah, 60:8-9
لَا یَنْهَاکُمُ اللَّهُ عَنِ الَّذِینَ لَمْ یُقَاتِلُوکُمْ فِی الدِّینِ وَلَمْ یُخْرِجُوکُم مِّن دِیَارِکُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَیْهِمْ إِنَّ اللَّهَ یُحِبُّ الْمُقْسِطِینَ
Laa yanhaa-kumul-laahu ‘anil-laziina lam yuqaa-tiluukum fid-Diini wa lam yukhrijuukum-min diyaarikum ’an-tabar-ruuhum wa tuqsituu ’ilay-him: ’In-nal-laaha yuhibbul-Muqsitiin.
إِنَّمَا یَنْهَاکُمُ اللَّهُ عَنِ الَّذِینَ قَاتَلُوکُمْ فِی الدِّینِ وَأَخْرَجُوکُم مِّن دِیَارِکُمْ وَظَاهَرُوا عَلَی إِخْرَاجِکُمْ أَن تَوَلَّوْهُمْ وَمَن یَتَوَلَّهُمْ فَأُوْلَئِکَ هُمُ الظَّالِمُونَ
’In-namaa yanhaa-kumul-laahu ‘anil-laziina qaataluu-kum fid-Diini wa ’akhrajuu-kum-min-diyaa-rikum wa zaaharuu ‘alaaa-’ikhraa-jikum ’an-tawal-law-hum. Wa man-yatawal-lahum fa-’ulaa-’ika humuz-zaalimuun.
These two verses lay stress on the clear and unmistakable language the rule about the kindness and equity, Muslims have been ordained by Islam, towards the non-Muslims, excluding the rampantly aggressive and actively hostile ones, who
should naturally be dealt with duly. It is a pity that in spite of such a clear ordinance of Islam, not only to avoid any hostility with their peaceful neighbours of the other faith, i.e. the non-believers in God, but also to be kind and equitable to them enjoining equity. Islam is therefore not against Muslims extending their generosity and kindness to non-Muslims who are not violent.
Surah An – Nahl, 16:90-91
إِنَّ اللّهَ یَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِیتَاء ذِی الْقُرْبَی وَیَنْهَی عَنِ الْفَحْشَاء وَالْمُنکَرِ وَالْبَغْیِ یَعِظُکُمْ لَعَلَّکُمْ تَذَکَّرُونَ
’In-nal-laaha ya’-muru bil‘adli wal-’ihsaani wa ’iitaaa-’i zil-qurbaa wa yanhaa ‘anil-fah-shaaa-’i wal-munkari wal bagh-yi; ya-‘izukum la-‘al-lakum tazak-karuun.
وَأَوْفُواْ بِعَهْدِ اللّهِ إِذَا عَاهَدتُّمْ وَلاَ تَنقُضُواْ الأَیْمَانَ بَعْدَ تَوْکِیدِهَا وَقَدْ جَعَلْتُمُ اللّهَ عَلَیْکُمْ کَفِیلاً إِنَّ اللّهَ یَعْلَمُ مَا تَفْعَلُونَ
Wa ’awfuu bi-‘Ahdil-laahi ’izaa ‘aahad-tum wa laa tanquzul-’aymaana ba‘-da tawkiidihaa wa qad ja-‘al-tumul-laaha ‘alaykum kafiilaa: ’in-nal-laaha ya‘-lamu maa taf-‘aluun.
Surah Fussilat, 41:36
وَإِمَّا یَنزَغَنَّکَ مِنَ الشَّیْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِیعُ الْعَلِیمُ
Wa ’im-maa yanza-ghan-naka minash-Shaytaani nazghunfasta-‘iz bil-laah. ’In-naahuu Huwas-Samii-‘ul-‘Aliim.
Hence, if it should happen that a prompting from Satan stirs thee up (to blind anger), seek refuge with God: behold, He alone is all-hearing, all-knowing!
In this verse the best possible way and the greatest and best remedy against an open attack from the satanic forces is given i.e., to seek refuge with God and the promise of response from God is there for everyone who seeks to have it.
Surah Luqman, 31 :17-19
یَا بُنَیَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنکَرِ وَاصْبِرْ عَلَی مَا أَصَابَکَ إِنَّ ذَلِکَ مِنْ عَزْمِ الْأُمُورِ
Yaa-bunay-ya ’aqimis-Salaata wa’-mur-bil-ma‘-ruufi wanha ‘anil-munkari wasbir ‘alaa maaa ’asaabak: ’in-na zaalika min ‘azmil-’umuur.
وَلَا تُصَعِّرْ خَدَّکَ لِلنَّاسِ وَلَا تَمْشِ فِی الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا یُحِبُّ کُلَّ مُخْتَالٍ فَخُورٍ
Wa laa tusa’-‘ir khad-daka lin-naasi wa laa tamshi fil-’arzi marahaa ’in-nal-laaha laa yuhib-bu kul-la mukh-taalin-fakhuur.
وَاقْصِدْ فِی مَشْیِکَ وَاغْضُضْ مِن صَوْتِکَ إِنَّ أَنکَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِیرِ
Waqsid fii mash-ika waghzuz min-sautik: ’in-na ’an-karal-’aswaa-ti la-sau-tul-hamiir.
In Hadith al Qudsi, Allah (swt)
says:
“Oh! Sons of Adam! How many candles have been extinguished by the wind?
How many worshipper’s worship has been corrupted by their pride?
How many poor people have been corrupted because of their poverty?
How many wealthy people have been corrupted because of their wealth?
How many healthy people have been corrupted because of their good health?
How many scholars have been corrupted because of their knowledge?”
Surah Yusuf, 12 :101
رَبِّ قَدْ آتَیْتَنِی مِنَ الْمُلْکِ وَعَلَّمْتَنِی مِن تَأْوِیلِ الأَحَادِیثِ فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ أَنتَ وَلِیِّی فِی الدُّنُیَا وَالآخِرَةِ تَوَفَّنِی مُسْلِمًا وَأَلْحِقْنِی بِالصَّالِحِینَ
Rab-bi qad ’aatay-tanii minal-mulki wa ‘al-lam-tanii min-ta’-wiilil-’ahaadiith, - Faatiras-samaa-waati wal-’arz! ’Anta Waliy-yii fid-dunyaa wal-’Aakhirah. Ta-waf-fanii Muslimanw-wa ’al-hiqnii bis-Saali-hiin.
Surah An – Nur, 24:30
قُل لِّلْمُؤْمِنِینَ یَغُضُّوا مِنْ أَبْصَارِهِمْ وَیَحْفَظُوا فُرُوجَهُمْ ذَلِکَ أَزْکَی لَهُمْ إِنَّ اللَّهَ خَبِیرٌ بِمَا یَصْنَعُونَ
Qul-lil-Mu’-miina yaghuz-zuu min ’absaarihim wa yahfazuu furuujahum: zaalika ’azkaa lahum: ’In-nal-laaha khabiirum-bimaa yasna-‘uun.
Surah An – Nur, 24:31
وَقُل لِّلْمُؤْمِنَاتِ یَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَیَحْفَظْنَ فُرُوجَهُنَّ وَلَا یُبْدِینَ زِینَتَهُنَّ إِلَّا مَا ظَهَرَ
مِنْهَا وَلْیَضْرِبْنَ بِخُمُرِهِنَّ عَلَی جُیُوبِهِنَّ وَلَا یُبْدِینَ زِینَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاء بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِی إِخْوَانِهِنَّ أَوْ بَنِی أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَکَتْ أَیْمَانُهُنَّ أَوِ التَّابِعِینَ غَیْرِ أُوْلِی الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِینَ لَمْ یَظْهَرُوا عَلَی عَوْرَاتِ النِّسَاء وَلَا یَضْرِبْنَ بِأَرْجُلِهِنَّ لِیُعْلَمَ مَا یُخْفِینَ مِن زِینَتِهِنَّ وَتُوبُوا إِلَی اللَّهِ جَمِیعًا أَیُّهَا الْمُؤْمِنُونَ لَعَلَّکُمْ تُفْلِحُونَ
Wa qul-lil-Mu’minaati yaghzuzna min ’absaarihin-na wa yahfazna furuujahun-na wa laa yubdiina ziinatahun-na ’il-laa maa zahara minhaa wal-yaz-ribna bi-khumurihin-na ‘alaa juyuubihinn; wa laa yubdiina ziinatahun-na ’il-laa libu-‘uulatihin-na ’aw ’aabaaa-’ihin-na ’aw-‘aabaaa-’i bu-‘uulatihin-na ’aw ’ab-naaa-’ihin-na ’aw-abnaaa-i bu-‘uulatihin-na ’aw ’ikhwaanihin-na ’aw baniii ’ikhwaanihin-na ’aw baniii ’akhwaatihin-na ’aw nisaaa-’ihin-na ’aw maa malakat ’aymaanu-hun-na ’awit-taabi-‘iina ghayri ’ulil-’irbati minar-rijaali ’awit-tiflil-laziina lam yaz-haruu ‘alaa ‘awraatin-nisaaa’: wa laa yazribna bi-‘arjulihin-na liyu‘-lama maa yukhfiina min-ziinatihinn. Wa tuubuuu ’ilal-laahi jamii-‘an ’ay-yuhal-Mu’-minuuna la‘al-lakum tuflihuun.
them not swing their legs (in walking) so as to draw attention to their hidden charms.
And (always), O you believers - all of you - turn unto God in repentance, so that you might attain to a happy state!
The above verses of Surah Nur, 24:30-31 are clear in what they mean and the legislation they lay down regarding men and women’s duties regarding the use of veil and guarding their chastity. Islam therefore does not prohibit woman to come out from the four walls of her home but prohibits her exposing her ornaments or adorning the parts of her body, to other than those who are mentioned in the exceptional clause.
The Holy Prophet (S) has cursed the husband who agrees to his wife getting adorned and going out exposing her beauty to the others.
The Holy Prophet (S) has said:
“‘You give me the guarantee for six things on your behalf and I will guarantee your getting Paradise for your eternal abode.
To speak always the truth.
To fulfil your promise.
To discharge faithfully a trust.
To guard your private parts against any forbidden use.
To be away from the forbidden acts.
Guard yourself against consuming the forbidden or ill-earned food or drink.”
Surah Al – Ahzab, 33:59
یَا أَیُّهَا النَّبِیُّ قُل لِّأَزْوَاجِکَ وَبَنَاتِکَ وَنِسَاء الْمُؤْمِنِینَ یُدْنِینَ عَلَیْهِنَّ مِن جَلَابِیبِهِنَّ ذَلِکَ أَدْنَی أَن یُعْرَفْنَ فَلَا یُؤْذَیْنَ وَکَانَ اللَّهُ غَفُورًا رَّحِیمًا
Yaaa ’ay-yuhan-Nabiy-yu qul-li’azwaajika wa banaatika wa nisaaa-’il-Mu’-miniina yudniina ‘alayhin-na min jalaabii-bihin-na; zaalika ’adnaaa ’ay-yu‘rafna falaa yu’-zayn. Wa kaanal-laahu Ghafuurar-Rahiimaa.
thy wives and thy daughters, as well as all (other) believing women, that they should draw over themselves some of their outer garments (when in public): this will be more conducive to their being recognised (as decent women) and not annoyed. But (withal) God is indeed much-forgiving, a dispenser of Grace!
Under this injunction every believer woman has been commanded to wear an over-garment or a covering mantle so that their feminine beauty might not attract the attention of men to stimulate evil intentions for a covering on the body of a woman would also indicate that the woman is pure, chaste, modest and the one pure in character and would never tolerate the least overtures or disregard to her chaste womanhood and consequently even the worst character will not dare cast even an evil look on such chaste ones and going without such a protection is indirectly inviting overtures and encouraging romance towards them. Refer to Surah An-Nur, 24:30-31 and 58.
Surah Al – Ahzab, 33:70-72
یَا أَیُّهَا الَّذِینَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِیدًا
Yaaa ’ay-yuhal-laziina ’aamanut-taqul-laaha wa quuluu qawlan-sadiidaa:
یُصْلِحْ لَکُمْ أَعْمَالَکُمْ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَمَن یُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِیمًا
Yuslih lakum ’a‘-maalakum wa yagh-fir lakum zunuubakum: wa may-yuti-‘il-laaha wa Rasuulahuu faqad faaza fawzan ‘aziimaa.
whoever pays heed unto God and His Apostle has already attained to a mighty triumph.
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَی السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَیْنَ أَن یَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ إِنَّهُ کَانَ ظَلُومًا جَهُولًا
’In-naa ‘araznal-’Amaanata ‘alas-Samaa-waati wal-’Arzi wal - Jibaali fa-’abayna ’ay-yahmil-nahaa wa ’ash-faqna minhaa wa hamalahal-’Insaan: ’In-nahuu kaana zaluuman-jahuulaa;-
This verse on ‘Trust’ is a serious issue on the application of the knowledge of the spirit of the Holy Qur’an. What God offered to the heavens and the earth and the mountains who rejected it, could not be anything simple or ordinary. It must be something very serious, grave and important, the acceptance of which would naturally carry a great reward and the failure to discharge it will also be very grave.
In Surah al-Hashr, 59:21:
“‘Had We bestowed this Qur’an from on high upon a mountain, thou wouldst indeed see it humbling itself, breaking asunder for awe of God....’ And (all) such parables We propound unto men, so that they might (learn to) think.’”
the sending down of the Holy Qur’an on the mountain is referred, but in a hypothetical sense and the concluding words of the verse say that it is a parable used for people to reflect, which means
that such expressions are not to be taken in the literal sense but must be studied with the inner or latent meaning treasured in them for its correct interpretation. It is said that the heavens and the earth and the mountains, (i.e. every creature other than man) refused to accept the offer, i.e. in other words, they expressed their inability to accept the responsibility. It could be possible that these creations with all their greatness in size, did not think it possible for them to discharge it, although the reward for discharging it, could be something equally great and glorious.
We see that everything in the celestial and the terrestrial world known to us, works like an automation without any personal choice of change or alteration in its respective activity, and this must be that much which they accepted to work and that which they rejected or begged to be excused to accept, must be the otherwise, i.e. the faculty of choice which is obviously and manifestly found only in Man. No doubt this is the great Trust for it is really a task to hold the independence of choice in this world of innumerable powerful distractive attractions and yet to choose the right course of fulfilling the Will of the Creator Lord, by avoiding the strong pull from the innumerable powerful temptation and being steadfast on the right way.
Man has been too audacious to accept the offer with the ignorance of the difficulties in discharging the ‘Trust’. Thus
man with his ignorance accepted it and subjected himself to the toil of discharging it, thus he as ‘Zaloom’ i.e. one who is the most unjust to himself in subjecting himself to the task and ‘Jahool’ i.e. the one most ignorant of the responsibility while undertaking it. It is presently seen that having taken the responsibility most of mankind have failed to discharge it and became hypocrites and disbelievers and have earned the wrath of God, while some of them proved totally faithful to the trust and true to their accepting it and entitled themselves to the special and exclusive Grace and Mercy of the Lord.
In Surah al-Baqarah, 2:30-34, is mentioned of this criterion in which man was declared superior to the angels. Man was taught the Names (of certain beings) which even the angels did not know. It clearly infers that the angels were asked if they were prepared to bear the burden of the divinity reflected through the divine entities displayed to them, which they could not.
Therefore the destiny made available to Man was the greatest, the highest, the most glorious one any mortal could ever have, and God endowed in man the great receptive qualities to get the divine attributes reflected in him and at the same time left to him also the choice of getting deviated by the distractions or to rise into the heights of the divine regions avoiding the fall into the abyss of degradation and humility.
But, man did not then realise
what a tremendous task he was undertaking nor did he ever consider whether he would be able to rise equal to it, i.e. man basically failed to measure his own power to achieve the task or to assess his own knowledge of the great responsibility he was undertaking, hence he being referred to as ‘Zaloom’ and ‘Jaloom’ i.e. unjust and ignorant.
It is this great and unique undertaking which entitled man to be the Vicegerent of God on earth. mentioned in Surah al-Baqarah, 2:30:
“(recollect O Our Apostle Muhammad) When said thy Lord unto the angels: “Verily I (intend to) appoint a vicegerent in the earth” they said, “Wilt Thou (O our Lord!) appoint therein one who will cause mischief and shed blood, while we celebrate by Thy praise and hallow Thee alone?” Said (the Lord to the angels) “Verily, I know what ye know not.””
Surah Baqarah, 2:183
یَا أَیُّهَا الَّذِینَ آمَنُواْ کُتِبَ عَلَیْکُمُ الصِّیَامُ کَمَا کُتِبَ عَلَی الَّذِینَ مِن قَبْلِکُمْ لَعَلَّکُمْ تَتَّقُونَ
Yaaa -’ayyu - hallaziina aamanuu kutiba ‘alay-kumus-Siyaamu kamaa kutiba ‘alal-laziina min-qablikum la-’allakum tatta-quun.
Allah (swt) has said in Hadith al Qudsi that:
“The fast is for Me, and I shall give its reward.”
Fasting is the only act of worship which consists of a negative aspect only, for example, not eating - not drinking etc. while all other acts of worship, like
prayer and pilgrimage, giving of charity etc consist of positive actions or are made up of positive and negative aspects. The positive actions cannot be absolutely pure in showing the worshipper’s spirit of servitude or the Lordship of Almighty Allah (swt). It cannot be free of materialistic imperfections and limitations, and sometimes it may be done to please someone other than Allah (swt) (as in the case of hypocrisy and showiness). But fasting is an act of worship in which one has just to abstain from lust and desire and restrain oneself from worldly matters. This negative aspect is a thing which nobody can know except Allah (swt). It is a dealing entirely between the servant and his Lord, and therefore this worship is purely for Allah (swt); others can have no share in it. The servant worshipped Him in a way that nobody knew but Allah (swt), so he will be given its reward in a way that nobody will know it but Allah (swt).
Surah At – Tawbah, 9:38-39 and 41
یَا أَیُّهَا الَّذِینَ آمَنُواْ مَا لَکُمْ إِذَا قِیلَ لَکُمُ انفِرُواْ فِی سَبِیلِ اللّهِ اثَّاقَلْتُمْ إِلَی الأَرْضِ أَرَضِیتُم بِالْحَیَاةِ الدُّنْیَا مِنَ الآخِرَةِ فَمَا مَتَاعُ الْحَیَاةِ الدُّنْیَا فِی الآخِرَةِ إِلاَّ قَلِیلٌ
Yaaa-’ay-yu-hal-laziina ’aamanuu maalakum ’izaa qiila lakumun-firuu fii Sabii-lil-laahith-thaaqal-tum ’ilal-’arz? ’A-raziitum bil-hayaa-tid-dunyaa minal-’Aakhirah? Famaa mataa-‘ul-hayaa-tid-dunyaa fil-’Aakhirati ’il-laa qaliil.
preference to (the good of) the life to come? But the enjoyment of life in this world is but a paltry thing when compared with the life to come!
إِلاَّ تَنفِرُواْ یُعَذِّبْکُمْ عَذَابًا أَلِیمًا وَیَسْتَبْدِلْ قَوْمًا غَیْرَکُمْ وَلاَ تَضُرُّوهُ شَیْئًا وَاللّهُ عَلَی کُلِّ شَیْءٍ قَدِیرٌ
’Il-laa tanfiruu yu-‘az-zibkum ‘azaaban ’aliimanw-wa yas-tabdil qaw-man ghayra-kum wa laa tazur-ruuhu shay-aa. wal-laahu ‘alaa kul-li shay-’in-Qadiir.
انْفِرُواْ خِفَافًا وَثِقَالاً وَجَاهِدُواْ بِأَمْوَالِکُمْ وَأَنفُسِکُمْ فِی سَبِیلِ اللّهِ ذَلِکُمْ خَیْرٌ لَّکُمْ إِن کُنتُمْ تَعْلَمُونَ
’Infiruu khifaafanw - wa thiqaalanw - wa jaa-hiduu bi’amwaa-likum wa ’anfusikum fii Sabii-lil-laah. Zaalikum khayrul-lakum ’in - kuntum ta ‘ -lamuun.
Surah Ya Sin, 36:68
وَمَنْ نُعَمِّرْهُ نُنَکِّسْهُ فِی الْخَلْقِ أَفَلَا یَعْقِلُونَ
Wa man-nu-‘am-mirhu nunak-kis-hu fil-khalq: ’afalaa ya‘-qiluun?
Man should never postpone his exercise of moral choice - for if human beings are superior creatures inasmuch as they have been endowed with the faculty of discernment and a wide measure of
free will, let them also remember that “man has been created weak” Surah an-Nisa, 4:28 and liable to decline still further in old age, hence the time at his disposal is short.
Surah Ash – Shura, 42:40-43
وَجَزَاء سَیِّئَةٍ سَیِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَی اللَّهِ إِنَّهُ لَا یُحِبُّ الظَّالِمِینَ
Wa jazaaa-’u say-yi-‘atin-say-yi-’atum-mithluhaa faman ‘afaa wa ’aslaha fa-’ajruhuu ‘alal-laah: ’in-nahuu laa yuhib-buz-zaalimiin.
وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُوْلَئِکَ مَا عَلَیْهِم مِّن سَبِیلٍ
Wa lamanin-tasara ba‘-da zulmihii fa-’ulaaa-’ika maa ‘alayhim-min-sabiil.
إِنَّمَا السَّبِیلُ عَلَی الَّذِینَ یَظْلِمُونَ النَّاسَ وَیَبْغُونَ فِی الْأَرْضِ بِغَیْرِ الْحَقِّ أُوْلَئِکَ لَهُم عَذَابٌ أَلِیمٌ
’In-namas-sabiilu ‘alal-laziina yaz-limuu-nan-naasa wa yabghuuna fil-’arzi bighayril-haqq. ’Ulaaa-’ika lahum ‘Azaabun ’aliim.
وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَلِکَ لَمِنْ عَزْمِ الْأُمُورِ
Wa laman-sabara wa ghafara ’in-na zaalika lamin ‘azmil ’umuur.
Surah Al – Hashr, 59:7-8
مَّا أَفَاء اللَّهُ عَلَی رَسُولِهِ مِنْ أَهْلِ الْقُرَی فَلِلَّهِ وَلِلرَّسُولِ وَلِذِی الْقُرْبَی وَالْیَتَامَی وَالْمَسَاکِینِ وَابْنِ السَّبِیلِ کَیْ لَا یَکُونَ دُولَةً بَیْنَ الْأَغْنِیَاء مِنکُمْ وَمَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاکُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ
اللَّهَ شَدِیدُ الْعِقَابِ
Maaa ’afaaa-’al-laahu ‘alaa Rasuulihii min ’ah-lil-Quraa falil-laahi wa lir-rasuuli wa lizil-qurbaa wal-yataamaa wal-masaa-kiini wab-nis-sabiil kay laa yakuuna duulatam-baynal-’agh-niyaaa-’i minkum. Wa maaa ’aataakumur-Rasuulu fa-khuzuuhu wa maa nahaakum ’anhu fantahuu. Wat-taqul-laah; in-nal-laaha Shadiidul-‘Iqaab.
لِلْفُقَرَاء الْمُهَاجِرِینَ الَّذِینَ أُخْرِجُوا مِن دِیارِهِمْ وَأَمْوَالِهِمْ یَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَیَنصُرُونَ اللَّهَ وَرَسُولَهُ أُوْلَئِکَ هُمُ الصَّادِقُونَ
Lil-fuqaraaa-il-Muhaajirii-nal-laziina ’ukhrijuu min-diyaarihim wa ’amwaali-him yabtaghuuna Fazlam-minal-laahi wa Rizwaa-nanw-wa yansu-ruunal-laaha wa Rasuulah: ’ulaaa-ika humus-
Saadiquun;-
This verse clearly lays down the formula giving out the classes of the beneficiaries whom the property of ‘Fie’ or spoils of war obtained without a fight, has to be distributed. It is earmarked for
God, for the Holy Prophet (S), the kith and kin of the Holy Prophet (S) (Sa’daat) i.e. Bani Hashim, the orphans, the needy and the wayfarers. The warriors are not entitled to any share in the ‘Fie’ for the reason that there was no necessity of their services.
The reason for this allotment by God is given saying that what was restored to the Holy Prophet (S) without any fight might not also be taken away by the other people to enrich themselves further while the poor among the near of kin to the Holy Prophet (S) on whom ‘Sadaqa’ and other such alms from the others are forbidden.
Unfortunately, this verse is misinterpreted to say that the reason was not to allow the Holy Prophet’s (S) share to be inherited at all. Here the Holy Qur’an expressively asserts that the property restored to the Holy Prophet (S) without the efforts of the Muslims, does not go to the public treasury.
It goes to people specified in this verse. The Holy Prophet (S) distributed the lands of the Jews restored among the Mohajirs who had left their property at Mecca and were a burden on the Ansars, the inhabitants of Medina. By the order of God, he therefore gave ‘Fadak’ to his daughter Fatima (a) in the same manner he gave to the other Mohajirs. Thus ‘Fadak’ was handed over to his daughter during his lifetime. However, history is proof of what happened after the demise of the Holy
Prophet (S), where it was claimed that this was a part of the ‘Baitul-Mal’ or public treasury.
Surah An – Nahl, 16:116-117
وَلاَ تَقُولُواْ لِمَا تَصِفُ أَلْسِنَتُکُمُ الْکَذِبَ هَـذَا حَلاَلٌ وَهَـذَا حَرَامٌ لِّتَفْتَرُواْ عَلَی اللّهِ الْکَذِبَ إِنَّ الَّذِینَ یَفْتَرُونَ عَلَی اللّهِ الْکَذِبَ لاَ یُفْلِحُونَ
Wa laa taquuluu limaa tasifu ’al-siantu-kumul-kaziba haazaa halaalunw-wa haazaa haraamul-litaf-taruu ‘alal-laa-hil-kazib. ’In-nal-laziina yaf-ta-ruuna ‘ala-laahil kaziba laa yufli-huun.
مَتَاعٌ قَلِیلٌ وَلَهُمْ عَذَابٌ أَلِیمٌ
Mataa-‘un-qaliil; wa lahum ‘azaabun ’aliim;
Surah Al - An’am, 6:151-152
قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّکُمْ عَلَیْکُمْ أَلاَّ تُشْرِکُواْ بِهِ شَیْئًا وَبِالْوَالِدَیْنِ إِحْسَانًا وَلاَ تَقْتُلُواْ أَوْلاَدَکُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُکُمْ وَإِیَّاهُمْ وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِی حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ ذَلِکُمْ وَصَّاکُمْ بِهِ لَعَلَّکُمْ تَعْقِلُونَ
Qul ta-‘aa-lau at-lu ma har-rama Ra-bu-kum alai-kum al-laa tush-ri-ku bihi shay-anw-wa bil wa-li-dayni ih-saa-naa; wa laa taq-tu-luu au-laa-dakum min im-laaq; Nahnu nar-zu-qukum wa iy-yaa-hum; wa la taq-ra-bul fa-wa-hisha maa zahara min-ha wa maa batan; wa laa taq-tulun naf-sal-la-ti har-ramal Laahu il-la bil haq. Za-likum was-saa-kum bihii la-‘al-lakum ta‘-qiluun.
Him and show kindness to your parents, and do not slay your children for (fear of) poverty - We provide for you and for them-and do not commit any indecencies, those of them which are apparent and those which are concealed, and do not kill the soul that Allah has forbidden except for the requirements of justice; this He has enjoined you with that you may understand.
وَلاَ تَقْرَبُواْ مَالَ الْیَتِیمِ إِلاَّ بِالَّتِی هِیَ أَحْسَنُ حَتَّی یَبْلُغَ أَشُدَّهُ وَأَوْفُواْ الْکَیْلَ وَالْمِیزَانَ بِالْقِسْطِ لاَ نُکَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ کَانَ ذَا قُرْبَی وَبِعَهْدِ اللّهِ أَوْفُواْ ذَلِکُمْ وَصَّاکُم بِهِ لَعَلَّکُمْ تَذَکَّرُونَ
Wa laa taq-rabuu maa-lal yatiimi il-la bil-la-tii hiya ah-sa-no hat-ta yab-lu-gha ashud-da, wa au-ful kaila wal miizaana bil qist, laa nu-kal-lifu nafsan il-la wus-‘ahaa; wa iza qul-tum fa‘ dilu wa lau kaa-na zaa qurbaa, wa bi-‘ah-dil laahi au-fuu zaa-likum was-saa-kum bihii la-‘al-lakum tazak-ka-ruun.
Surah An- Nisa, 4:31
إِن تَجْتَنِبُواْ کَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُکَفِّرْ عَنکُمْ سَیِّئَاتِکُمْ وَنُدْخِلْکُم مُّدْخَلاً کَرِیمًا
’In-taj-tanibuu kabaaa-’ira maa tun-hawna ‘anhu nu-kaf-fir ‘ankum say-yi-’aatikum wa nud-khilkum-Mud-khalan kariimaa.
We shall efface your (minor) bad deeds, and shall cause you to enter an abode of glory.
In Hadith al Qudsi, Allah (swt) says:
“Oh! Son of Adam! when you commit a minor sin, do not look at its minor status rather think of Whom you have disobeyed.”
Surah Ta –Ha, 20:131
وَلَا تَمُدَّنَّ عَیْنَیْکَ إِلَی مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَیَاةِ الدُّنیَا لِنَفْتِنَهُمْ فِیهِ وَرِزْقُ رَبِّکَ خَیْرٌ وَأَبْقَی
Wa laa tamud-dan-na ‘aynayka ‘ilaa maa mat-ta’-naa bihiii ’azawaa-jam-minhum zahra-tal-hayaatid-dunyaa, linaftina-hum fiih - wa rizqu Rab-bika khay-runw-wa ’abqaa.
The address is meant for the people and when this verse was revealed the Holy Prophet (S) sat erect and addressing the people around him said:
He who seeks from other than that of God shall depart from this world disappointed and dejected.
He who covets other’s wealth shall always be in grief and sorrow.
He who being endowed with wealth and does not spend it fearing poverty.
Do not cast your eyes upon the wealth of other.
Nor do you look down upon the one who owns no wealth.”
In Hadith al Qudsi, Allah (swt) says:
“A person who goes to a rich person and humiliates himself because of his wealth, looses one-third of his faith.”
Surah An –
Nisa, 4:2
وَآتُواْ الْیَتَامَی أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِیثَ بِالطَّیِّبِ وَلاَ تَأْکُلُواْ أَمْوَالَهُمْ إِلَی أَمْوَالِکُمْ إِنَّهُ کَانَ حُوبًا کَبِیرًا
Wa ’aatul yataamaaa ’amwaalahum wa laa tatabad-dalul khabiisa bit-tayyib. Wa laa ta’-kuluuu ’amwaala-hum ’ilaaa ’amwaalikum. ’In-nahuu kaana huuban-kabiiraa.
Surah An-Nisa, 4:6
وَابْتَلُواْ الْیَتَامَی حَتَّیَ إِذَا بَلَغُواْ النِّکَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ إِلَیْهِمْ أَمْوَالَهُمْ وَلاَ تَأْکُلُوهَا إِسْرَافًا وَبِدَارًا أَن یَکْبَرُواْ وَمَن کَانَ غَنِیًّا فَلْیَسْتَعْفِفْ وَمَن کَانَ فَقِیرًا فَلْیَأْکُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَیْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَیْهِمْ وَکَفَی بِاللّهِ حَسِیبًا
Wab-talul-yataamaa hat-taaa ’izaa balaghun-nikaah; fa-’in ’aanastum-minhum rushdan fadfa-‘uuu ’ilay-him ’amwaalahum; wa laa ta’kuluuhaaa ’israafanw-wa bidaaran ’ay-yak-baruu. Wa man-kaana ghaniy-yan-fal-yasta‘-fif. Wa man kaana faqiiran-fal-ya’kul bil-ma‘-ruuf. Fa-’izaa dafa‘-tum ’ilay-him ’am-waalahum fa’ash-hiduu ‘alayhim: wa kafaa bil-laahi Hasiibaa.
Surah An-Nisa, 4:10
إِنَّ الَّذِینَ یَأْکُلُونَ أَمْوَالَ الْیَتَامَی ظُلْمًا إِنَّمَا یَأْکُلُونَ فِی بُطُونِهِمْ نَارًا وَسَیَصْلَوْنَ
1) This refers to the legal guardians of orphans during the latter’s minority.
سَعِیرًا
’In-nal-laziina ya’-ku-luuna ’amwaalal - yataamaa zulman ’in-namaa ya’-kuluuna fii butuunihim Naaraa: Wa sa-yas-lawna sa-‘iiraa.
Surah An – Nisa, 4:93
وَمَن یَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِیهَا وَغَضِبَ اللّهُ عَلَیْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِیمًا
Wa may-yaqtul Mu’minam-muta-‘am-midan-fa-jazaaa-’uhuu Jahannamu khaalidan fiihaa wa ghazibal-laahu ‘alayhi wa la-‘anahuu wa ’a-‘ad-da lahuu ‘azaaban ‘aziimaa.
Surah An – Nur, 24:27
یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تَدْخُلُوا بُیُوتًا غَیْرَ بُیُوتِکُمْ حَتَّی تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَی أَهْلِهَا ذَلِکُمْ خَیْرٌ لَّکُمْ لَعَلَّکُمْ تَذَکَّرُونَ
Yaaa-’ay-yuhal-laziina ’aamanuu laa tad-khuluu buyuutan ghayra buyuutikum hat-taa tasta’-nisuu wa tusal-limuu ‘alaaa ’ahlihaa: zaalikum khayrul-lakum la-‘al-lakum tazak-karuun.
Surah An – Nur, 24:2
الزَّانِیَةُ وَالزَّانِی فَاجْلِدُوا کُلَّ وَاحِدٍ مِّنْهُمَا مِئَةَ جَلْدَةٍ وَلَا تَأْخُذْکُم بِهِمَا رَأْفَةٌ فِی دِینِ اللَّهِ إِن کُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ وَلْیَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِّنَ الْمُؤْمِنِینَ
’Az-zaaniyatu waz-zaanii fajliduu kul-la waahidim-minhumaa mi-’ata jalda; wa laa ta’-khuzkum - bihimaa ra’-fa-tun fii Diinil-laahi ’in-kuntum tu’-minuuna bil-laahi wal-Yawmil - ’Aakhir: wal-yash-had ‘azaaba-humaa taaa-’ifatum-minal Mu’miniin.
adulterer - flog each of them with a hundred stripes, and let not compassion with them keep you from (carrying out) this law of God, if you (truly) believe in God and the last day; and let a group of the believers witness their chastisement.
Surah Baqarah, 2:222
وَیَسْأَلُونَکَ عَنِ الْمَحِیضِ قُلْ هُوَ أَذًی فَاعْتَزِلُواْ النِّسَاء فِی الْمَحِیضِ وَلاَ تَقْرَبُوهُنَّ حَتَّیَ یَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَیْثُ أَمَرَکُمُ اللّهُ إِنَّ اللّهَ یُحِبُّ التَّوَّابِینَ وَیُحِبُّ الْمُتَطَهِّرِینَ
Wa yas-’aluunaka ‘anilmahiiz. Qul huwa ’azan fa‘tazilun-nisaaa-’a fil-mahiizi wa laa taqrabuu-hun-na nat-taa yat-hurn. Fa-’izaa ta-tah-harna fa’tuu-hun-na min haythu ’amara-kumul-laah. ’Innal-laaha yuhib-but-Tawwaa-biina wa yuhib-bul Muta-tah-hiriin.
Surah Baqarah, 2:221
وَلاَ تَنکِحُواْ الْمُشْرِکَاتِ حَتَّی یُؤْمِنَّ وَلأَمَةٌ مُّؤْمِنَةٌ خَیْرٌ مِّن مُّشْرِکَةٍ وَلَوْ أَعْجَبَتْکُمْ وَلاَ تُنکِحُواْ الْمُشِرِکِینَ حَتَّی یُؤْمِنُواْ وَلَعَبْدٌ مُّؤْمِنٌ خَیْرٌ مِّن مُّشْرِکٍ وَلَوْ أَعْجَبَکُمْ أُوْلَـئِکَ یَدْعُونَ إِلَی النَّارِ وَاللّهُ یَدْعُوَ إِلَی الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ وَیُبَیِّنُ آیَاتِهِ لِلنَّاسِ لَعَلَّهُمْ یَتَذَکَّرُونَ
Wa laa tankihul-mushrikaati hat-taa yu’ minn: wa la - ‘amatum - mu’-minatun khayrum-min - mushrikatinwwa lau ‘a ‘-jabat-kum. Wa laa tunkihul - mushrikiina hat-taa yu-minuu: wa la-’abdum-mu minun-khayrum-mim-mushrikniw - wa lau a-jabakum. ‘Ulaa-’ika yad-uuna ‘ilan-Naar. Wallaahu’ yad-uu ‘ilal-Jan-nati wal-maghfirati bi-’iznih, wa yu-bay-yino ‘aayaatihii linnaasi la-’allahum yatazak-ka-ruun.
to (true) belief: for any believing bondswoman (of God) is certainly better than a woman who ascribes divinity to aught besides God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to (true) belief: any believing bondsman (of God) is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly.
Such as these invite unto the fire, whereas God invites unto paradise, and unto (the achievement of) forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind.
Surah An – Nur, 24:4
وَالَّذِینَ یَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ یَأْتُوا بِأَرْبَعَةِ شُهَدَاء فَاجْلِدُوهُمْ ثَمَانِینَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُوْلَئِکَ هُمُ الْفَاسِقُونَ
Wal-laziina yarmuunal-muhsanaati thum-ma lam ya’-tuu bi-’arba-‘ati shuhadaaa-’a fajliduuhum thamaa-niina jaldatanw-wa laa taqbaluu lahum shahaadatan ’abadaa: wa u’laaa-’ika humul-faasiquun;-
With this ordinance, Islam has put a very effective check upon false accusations, slander and blasphemous gossip, liable to shatter the lives of people , particularly of the women, and cause irreparable disaster in the harmonious lives of families. Besides the punishment, the slanderer is debarred forever from the civic right
of giving evidence in any matter whatsoever thereafter.
Surah Al – Mujadalah, 58:1-4
قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِی تُجَادِلُکَ فِی زَوْجِهَا وَتَشْتَکِی إِلَی اللَّهِ وَاللَّهُ یَسْمَعُ تَحَاوُرَکُمَا إِنَّ اللَّهَ سَمِیعٌ بَصِیرٌ
Qad sami-‘al-laahu qawlal-latii tujaa-diluka fii zawjihaa wa tash-takiii ’ilal-laah: wal-laahu yasma-‘u tahaa-wura-kumaa. ’In-nal-laaha Samii‘um-Basiir.
الَّذِینَ یُظَاهِرُونَ مِنکُم مِّن نِّسَائِهِم مَّا هُنَّ أُمَّهَاتِهِمْ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِی وَلَدْنَهُمْ وَإِنَّهُمْ لَیَقُولُونَ مُنکَرًا مِّنَ الْقَوْلِ وَزُورًا وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
’Al-laziina yuzaa-hiruuna minkum min nisaaa-’ihim maa hun-na ’um-mahaa-tihim: ’in ’um-mahaa-tuhum ’il-lal-laaa-’ii walad-nahum. Wa ’in-nahum la-yaquu-luuna munkaram-minal qawli wa zuuraa: wa ’in-nal-laaha la-‘Afuw-wun-Ghafuur.
But behold, God is indeed an absolver of sins, much-forgiving”
وَالَّذِینَ یُظَاهِرُونَ مِن نِّسَائِهِمْ ثُمَّ یَعُودُونَ لِمَا قَالُوا فَتَحْرِیرُ رَقَبَةٍ مِّن قَبْلِ أَن یَتَمَاسَّا ذَلِکُمْ تُوعَظُونَ بِهِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِیرٌ
Wal-laziina yuzaa-hiruuna min-nisaaa-’ihim thum-ma ya-‘uuduuna limaa qaaluu fa-tah-riiru raqabatim-min-qabli ’ay-yata-maaas-saa: zaalikum tuu ‘azuuna bih: wal-laahu bimaa ta‘-maluuna khabiir.
mother”, and thereafter would go back on what they have said, (their atonement) shall be the freeing of a human being from bondage before the couple may touch one another again: this you are (hereby) exhorted to do - for God is fully aware of all that you do.
فَمَن لَّمْ یَجِدْ فَصِیَامُ شَهْرَیْنِ مُتَتَابِعَیْنِ مِن قَبْلِ أَن یَتَمَاسَّا فَمَن لَّمْ یَسْتَطِعْ فَإِطْعَامُ سِتِّینَ مِسْکِینًا ذَلِکَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتِلْکَ حُدُودُ اللَّهِ وَلِلْکَافِرِینَ عَذَابٌ أَلِیمٌ
Famal-lam yajid fa-siyaamu shah-rayni muta-taabi-‘ayni minqabli ’ay-yata-maaas-saa. Famal-lam - yastati’ fa-’it-‘aamu sit-tiina miskiinaa. Zaalika li tu’-minuu bil-laahi wa Rasuulih.Wa tilka hudiidul-laahi Wa lil-kaafiriina ‘Azaabun ’aliim.
Now these are the bounds set by God; and grievous suffering (in the life to come) awaits all who deny the truth.
Surah An - Ana’m, 6:118-121
فَکُلُواْ مِمَّا ذُکِرَ اسْمُ اللّهِ عَلَیْهِ إِن کُنتُمْ بِآیَاتِهِ مُؤْمِنِینَ
Fa-ku-luu mim-ma zuki-rasmul Laahi ‘alayhi in kumtum bi-
aayaatihii muminiin.
وَمَا لَکُمْ أَلاَّ تَأْکُلُواْ مِمَّا ذُکِرَ اسْمُ اللّهِ عَلَیْهِ وَقَدْ فَصَّلَ لَکُم مَّا حَرَّمَ عَلَیْکُمْ إِلاَّ مَا اضْطُرِرْتُمْ إِلَیْهِ وَإِنَّ کَثِیراً لَّیُضِلُّونَ بِأَهْوَائِهِم بِغَیْرِ عِلْمٍ إِنَّ رَبَّکَ هُوَ أَعْلَمُ بِالْمُعْتَدِینَ
Wa maa lakum al-laa ta’-kuluu mim-ma zukiras mul-Laahi ‘alayhi wa qad fas-sala lakum maa har-rama
alaykum il-la mazturirtom ilaih. Wa in-na kathiiral-la-yuzil-luuna bi-ah-waaihim bi-ghairi ‘ilm. In-na Rab-baka Howa ’a‘lamu bil mu‘-tadiin.
وَذَرُواْ ظَاهِرَ الإِثْمِ وَبَاطِنَهُ إِنَّ الَّذِینَ یَکْسِبُونَ الإِثْمَ سَیُجْزَوْنَ بِمَا کَانُواْ یَقْتَرِفُونَ
Wa zaruu zaahiral ith-mi wa baatina; In-nal-laziina yaksibuu-nal ithma sayujzau-na bimaa kaa-nuu yaq-ta-rifuun.
وَلاَ تَأْکُلُواْ مِمَّا لَمْ یُذْکَرِ اسْمُ اللّهِ عَلَیْهِ وَإِنَّهُ لَفِسْقٌ وَإِنَّ الشَّیَاطِینَ لَیُوحُونَ إِلَی أَوْلِیَآئِهِمْ لِیُجَادِلُوکُمْ وَإِنْ أَطَعْتُمُوهُمْ إِنَّکُمْ لَمُشْرِکُونَ
Wa la ta‘-kuluu mim-ma lamyuz karismul-Laahi ‘alai-hi wa in-na-hu la-fisq. wa in-nash shayaatiina layuhuuna ilaaa au-liyaaihim li-yujaadiluukum wa in ata’-tumuuhum in-nakum la-mushrikuun.
Surah An - An’am, 6:145
قُل لاَّ أَجِدُ فِی مَا أُوْحِیَ إِلَیَّ مُحَرَّمًا عَلَی طَاعِمٍ یَطْعَمُهُ إِلاَّ أَن یَکُونَ مَیْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِیرٍ فَإِنَّهُ
رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَیْرِ اللّهِ بِهِ فَمَنِ اضْطُرَّ غَیْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ رَبَّکَ غَفُورٌ رَّحِیمٌ
Qul-laaa a-jidu fi maaa u-hiya ilay-ya mu-har-raman ‘ala taa-‘imiy-yat‘amu-huuu il-laaa ay-yakuuna maitatan au damam masfuuhan au lah-ma khin-ziirin fa-in-nahu rijsun au fis-qan uhil-la li-ghai-ril-Laahi bihii; Fa-maniz tur-ra ghai-ra ba-ghinw-wa laa ‘aa-din fa-in-na Rab-baka Ghafuu-rur Rahiim.
Surah Baqarah, 2:173
إِنَّمَا حَرَّمَ عَلَیْکُمُ الْمَیْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِیرِ وَمَا أُهِلَّ بِهِ لِغَیْرِ اللّهِ فَمَنِ اضْطُرَّ غَیْرَ بَاغٍ وَلاَ عَادٍ فَلا إِثْمَ عَلَیْهِ إِنَّ اللّهَ غَفُورٌ رَّحِیمٌ
‘In-namas har-rama ‘alaykumul-may-tata wad-dama wa lahmal-khin-ziiri wa maaa ‘u-hilla bihii li-ghayril-lash. Famaniz-turra ghayra baaghinw-wa laa ‘aadin-falaaa ‘ithma alayh. ‘In-nallasha Ghafuurur-Rahim.
Surah An – Nahl, 16:115
إِنَّمَا حَرَّمَ عَلَیْکُمُ الْمَیْتَةَ وَالْدَّمَ وَلَحْمَ الْخَنزِیرِ وَمَا أُهِلَّ لِغَیْرِ
اللّهِ بِهِ فَمَنِ اضْطُرَّ غَیْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ اللّهَ غَفُورٌ رَّحِیمٌ
’In-namaa har-rama ‘alaykumul-may-tata wa-dama wa lahmal khinziiri wa maaa ’uhil-la li-ghayril-laahi bih. Fa-maniz tur-raa ghayra baa-ghinw-wa laa ‘aadin-fa-’in-nal-laaha Ghafuurur-Rahiim.
Surah An - An’am, 6:146
وَعَلَی الَّذِینَ هَادُواْ حَرَّمْنَا کُلَّ ذِی ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَیْهِمْ شُحُومَهُمَا إِلاَّ مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَایَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَلِکَ جَزَیْنَاهُم بِبَغْیِهِمْ وِإِنَّا لَصَادِقُونَ
Wa alal-laziina haa-duu har-ramnaa kul-la zii zufur, wa minal baqari wal ghanami har-ramna ‘alai-him shuhumahumaaa il-laa maa hamalat zuhuu-ruhu-maaa a-wil ha-waa-yaaa au makh-ta-lata bi-‘azm; zaalika jazai-naa-hum bi-bagh-yihim wa in-naa la-saadiquun.
Surah Baqarah, 2:129
یَسْأَلُونَکَ عَنِ الْخَمْرِ وَالْمَیْسِرِ قُلْ فِیهِمَا إِثْمٌ کَبِیرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَکْبَرُ مِن نَّفْعِهِمَا وَیَسْأَلُونَکَ مَاذَا یُنفِقُونَ قُلِ الْعَفْوَ کَذَلِکَ یُبیِّنُ اللّهُ لَکُمُ الآیَاتِ لَعَلَّکُمْ تَتَفَکَّرُونَ
Yas ‘aluunaka ‘anilkhamri wal-maysir. Qul fiihi-maaa ‘ismim-kabiirunw -wa mannfi-’u lin-naasi wa ‘ismuhumaaa ‘akbaru min-naf ‘ihimaa. Wa yas-aluunaka maa zaa
yunfiquun. Qulil - ‘afw. Kazaalika yubayyi - nullaahu lakumul - ‘sayati la-’allakum tatafak-karuun.
Those who think that the verse under discussion does not contain a prohibition have only failed to understand the language of the Qur’an. When the harm of a thing is stated to be greater than its advantage, it is sufficient indication of its prohibition, for no sensible person would take a course which is sure to bring him a much greater loss than an advantage.
The dynamic or the miraculous change which this simple sentence or the verse of the Holy Qur’an brought about in the lengths and breadths of Arabia will ever remain a living miracle of the Holy Prophet (S). While experience has shown that drinking is the most difficult habit to be suddenly uprooted and yet one sentence of a prohibitive command of the Holy Qur’an was sufficient to blot out the evil from every part of the Arabian Peninsula.
The Holy Prophet (S) said:
“ Curse of God be on liquor, on him who manufactures it, on him who helps its manufacture, on its seller, its purchaser, its distributor, its consumer, the user of its value, its loader and its bearer.”
Imam Jafar as Sadiq (a.s.) said:
“The Messenger of Allah (swt)
said: ‘Cursed is he, cursed is he who sits at the table where alcohol is drunk.’ ‘There are four persons at whom Allah (swt) will not look (with mercy) on the day of resurrection –
(1) the one who is disobedient (to his parents),
(2) the one who helps a man and then reminds him of it,
(3) the one who denies the destiny (decreed by Allah (swt)), and
(4) the one who habitually drinks alcohol.’
‘ My Lord, Great is His Glory! has sworn thus: No servant of mine will drink alcohol in this world but that I shall make him drink on the day of resurrection from the boiling water (of hell) as much as he had drunk alcohol; (it would make no difference) whether after that he is punished or forgiven. Verily the one who drinks alcohol shall come on the day of resurrection, with blackened face, blue eyes, a slanting jaw-bone and running saliva, licking his tongue from his back-side.”
Liquor is called “Ummul Khabais” i.e. the mother of all vices.
Surah Al - Ma’idah, 5:90-91
یَا أَیُّهَا الَّذِینَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَیْسِرُ وَالأَنصَابُ وَالأَزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّیْطَانِ فَاجْتَنِبُوهُ لَعَلَّکُمْ تُفْلِحُونَ
Yaa ay-yuhal laziina aamanuuu in-namal khamruu walmaysiru wal-ansaabu wal-azlaamu rijsum-min ‘amalish-shaytaani fajtanibuuhu la ‘al-lakum tuflihuun.
إِنَّمَا یُرِیدُ الشَّیْطَانُ أَن یُوقِعَ
بَیْنَکُمُ الْعَدَاوَةَ وَالْبَغْضَاء فِی الْخَمْرِ وَالْمَیْسِرِ وَیَصُدَّکُمْ عَن ذِکْرِ اللّهِ وَعَنِ ال
صَّلاَةِ فَهَلْ أَنتُم مُّنتَهُونَ
In-namm yuriidush-shaytaanu ay-yuuqi-‘a baynakumul ‘adaawata walbaghdaaa-a fil-khamri wal maysiri wa yasud-dakum ‘an zikril-laahi wa ‘anis-salaa; fahal antum-muntahuun.
It is reported that when this verse was revealed a crier went through the streets of Medina crying about the verse and no sooner every Muslim heard about this prohibition that every jar of wine in every house was emptied and wine flew in the streets of Medina. History cannot show any parallel in its records, of such a mere declaration from their leader.
Surah An – Nisa, 4:43
یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُکَارَی حَتَّیَ تَعْلَمُواْ مَا تَقُولُونَ وَلاَ جُنُبًا إِلاَّ عَابِرِی سَبِیلٍ حَتَّیَ تَغْتَسِلُواْ وَإِن کُنتُم مَّرْضَی أَوْ عَلَی سَفَرٍ أَوْ جَاء أَحَدٌ مِّنکُم مِّن الْغَآئِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَیَمَّمُواْ صَعِیدًا طَیِّبًا فَامْسَحُواْ بِوُجُوهِکُمْ وَأَیْدِیکُمْ إِنَّ اللّهَ کَانَ عَفُوًّا غَفُورًا
Yaaa-’ayyu-hallaziina ’aamanuu laa taqrabus-salaata wa ’antum sukaaraa hat-taa ta‘-lamuu maa taquuluuna wa laa junuban ’il-laa ‘aabirii sabiilin hat-taa tagh-tasiluu. Wa ’inkuntum-marzaaa aw-‘alaa sarin awjaaa-a a-hadum-minkum-minal ghaaa-’iti ’aw laamas-tumun-nisaaa-’a falam tajiduu maaa-’an-fata-yam-mamuu sa-‘iidan tay-yiban famsahuu bi-wujuuhikum wa ’aydiikum: ’in-nal-laaha kaana ‘Afuuw-wan Ghafuuraa.
you are saying; nor yet (while you are) in a state requiring total ablution, (ghusl-e-janabat) until you have bathed - except if you are travelling (and are unable to do so). But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water - then take resort to pure dust, passing (therewith) lightly over your face and your hands. Behold, God is indeed an absolver of sins, much-forgiving.
Surah An – Nahl, 16:57-59
وَیَجْعَلُونَ لِلّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُم مَّا یَشْتَهُونَ
Wa yaj-‘aluuna lil-laahil-banaati Sub-haanahu wa lahum-maa yashta-huun!
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالأُنثَی ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ کَظِیمٌ
Wa ’izaa bush-shira ’ahadu hum-bil-’un-thaa zal-la wajhuhuu muswad-danw-wa huwa kaziim!
یَتَوَارَی مِنَ الْقَوْمِ مِن سُوءِ مَا بُشِّرَ بِهِ أَیُمْسِکُهُ عَلَی هُونٍ أَمْ یَدُسُّهُ فِی التُّرَابِ أَلاَ سَاء مَا یَحْکُمُونَ
Yata-waaraa minal-qawmi min-suuu-’i maa bush-shira bih! ’A-yumsi-kuhuu ‘alaa huunin ’am yadus-suhuu fit-turaab? ’Alaa saaa-’a maa yah-kumuun?
dust ? Oh, evil indeed is whatever they decide!
Surah Al-Isra’, 17:78-79
أَقِمِ الصَّلاَةَ لِدُلُوکِ الشَّمْسِ إِلَی غَسَقِ اللَّیْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ کَانَ مَشْهُودًا
’Aqimis-Salaata li-duluu-kish-shamsi ’ilaa ghasaqil-layli wa qur-’aanal-Fajr; ’in-na qur’aanal-Fajri kaana mash-huudaa.
وَمِنَ اللَّیْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّکَ عَسَی أَن یَبْعَثَکَ رَبُّکَ مَقَامًا مَّحْمُودًا
Wa minal-layli fa-tahaj-jad bihii naafilatal-lak: ‘asaaa ’ay-yab-‘athaka Rab-buka Maqaamam-Mah-muudaa!
In Hadith al Qudsi, Allah (swt) says:
“O Son of Adam! Do not miss the morning prayers; because all the things on which the sun shines will pray for the one who performs the prayer.”
Surah Ta – Ha, 20:132
وَأْمُرْ أَهْلَکَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَیْهَا لَا نَسْأَلُکَ رِزْقًا نَّحْنُ نَرْزُقُکَ وَالْعَاقِبَةُ لِلتَّقْوَی
Wa’-mur ’ahlaka bis-Salaati wasta-bir ‘alayhaa. Laa nas-’aluka rizqaa: Nahnu narzuquk. Wal-Aaqibatu lit-Taqwaa.
The first thing a believer would be questioned on the Day of Judgment would be about the Prescribed Compulsory Prayers, because for the offer of prayers (Salaat), one needs nothing besides his own self. If one cannot stand and pray, he may do it
sitting. If that also be not possible, to do it lying, and if one cannot move his hands, he can do it even by signs. Under any circumstances none is exempted from the Prescribed Prayers excepting the ladies when they are under the usual terminal and delivery confinements.
Surah An – Nisa, 4:103
فَإِذَا قَضَیْتُمُ الصَّلاَةَ فَاذْکُرُواْ اللّهَ قِیَامًا وَقُعُودًا وَعَلَی جُنُوبِکُمْ فَإِذَا اطْمَأْنَنتُمْ فَأَقِیمُواْ الصَّلاَةَ إِنَّ الصَّلاَةَ کَانَتْ عَلَی الْمُؤْمِنِینَ کِتَابًا مَّوْقُوتًا
Fa-’izaa qazay-tamus-Salaata faz-kurul-laaha qiyaa-manw-wa qu-‘uudanw-wa ‘alaa junuubikum. Fa-izat-ma’-nantum fa-’aqii-mus-Salaah: ’in-nas-Salaata kaanat ‘alal-Mu’-miniina kitaabam-mawquutaa.
Verily, for all believers prayer is indeed a sacred duty linked to particular times (of the day).
Surah Hud, 11:114
وَأَقِمِ الصَّلاَةَ طَرَفَیِ النَّهَارِ وَزُلَفًا مِّنَ اللَّیْلِ إِنَّ الْحَسَنَاتِ یُذْهِبْنَ السَّـیِّئَاتِ ذَلِکَ ذِکْرَی لِلذَّاکِرِینَ
Wa ‘aqi-mis-Salaata tarafa-yin-nahaari wa zulafam-minal-layl: ’in-nal hasanaati yuz-hibnas-say-yi-’aat: zaalika zikraa liz-zaa-kiriin:
Surah al-Isra’, 17:78
أَقِمِ الصَّلاَةَ لِدُلُوکِ الشَّمْسِ إِلَی غَسَقِ اللَّیْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ کَانَ مَشْهُودًا
’ Aqimis - Salaata li-duluuu-kish-shamsi ’ilaa ghasaqil-layli wa qur-’aanal-Fajr; ’in-na qur-’aanal-Fijri kaana mash-huu-daa.
“The Holy Prophet (S) prayed Zuhr and Asr in combination and Maghrib and Isha in combination without a reason for fear or travel.”
The same is quoted in Sahih Muslim, English version, chapter CCL, Tradition 1515 in the following words:
“ The messenger of Allah (S) observed the noon and the afternoon prayers together, and the sunset and Isha prayers together without being in a state of fear or in a state of journey.”
Another quote by the same authority in Sahih Muslim, English version, Chapter CCL, Tradition 1520 reports the following :
Ibn Abbas reported that the messenger of Allah (S) combined the noon prayer with the afternoon prayer and the sunset prayer with the Isha prayer in Medina without being in a state of danger or rainfall.
And in the hadith transmitted by Waki (the words are):
“I said to Ibn Abbas: What prompted him to do that? He said: So that his (Prophet’s) Ummah should not be put to (unnecessary) hardship.”
Other Traditions are 1523-1524-1516-1522 in Sahih Muslim.
.These verses gives the ordinance about the five times of the prescribed daily prayers. This
1) Allah (swt) mentions in the Holy Qur’an in Surah al-Israa, 17:78 three and not five different occasions for prayers, i.e. Sun’s decline, Darkness of the Night, and the Morning.
Ibn Abbas, one of the most famous narrators, has quoted a Hadith of our Holy Prophet (S) which is written in “Muwatta” of Malik (Imam of Maliki sect) Vol.1, page 161:
is another clear evidence about the fallacy in the claim of ‘Hasbuna Kitaballah’. The verse only gives the timing of the prayers while the details as to how they should be conducted and with what recitals of the passages of the Holy Qur’an, i.e. the wording of the prayers, we have to get from the Holy Prophet (S). This fact clearly indicates that any heavenly scripture, particularly the Holy Qur’an, independent by itself without the guidance from the Apostle of God, can never be sufficient to guide any one right.
It was only in view of the above fact , the Book of God was left by the Holy Prophet (S) with those exactly like him in purity and knowledge, and it was declared:
“I leave behind me amidst you Two great things, the ‘Book of God’ (The Holy Qur'an) and my Ahlul-Bayt (a) (i.e. the members of the Holy Family). Should you be attached to these Two, never, never shall you be misled after me, for verily these Two will never be separated from each other until they meet me at the Spring of Kawthar.”
The offering of the five daily prayers in Islam is of the greatest importance and it is the first and the foremost prescribed daily duty of every Muslim.
The Holy Prophet (S) said
“that the likeness of the prescribed five daily prayers is that of a river flowing at every door and he who bathes five times in it (i.e. offers prayers regularly five times every day) no
dirt of any sin will remain on him.”
According to Imam Ali (a) this verse is the most hope-giving verse in the Holy Qur’an for sinners.
While the Shia acknowledge the Five Daily Prayers, they believe that it is acceptable to pray them in Three distinct Times, and not five. The Fajr (morning) prayers is at the same time as their Sunni brothers do, however, the Shia usually wait 10 minutes before they consider it to be time for Fajr. They pray the noon and the afternoon prayer one after the another. And similarly they pray the sunset and the night prayer too, one after the other (without a lot of delay between the two).
No doubt, it is better to pray in their own specific time (close to what Sunnis do), but it is not necessary. The prayers in all cases are Distinct and separate, and it is not (as commonly misunderstood) that the Shia pray eight rakat of Zuhr and Asr straight or seven rakat of Maghrib and Isha straight, as part of one prayer. It is the same regular form of prayer, but combines into one Time and Not one Prayer.
It should also be noted that the Sunni brothers agree to the combining of prayers in the case of Rain, Travel, Fear or other emergencies. The exception among them are the Hanifites (followers of Imam Abu Hanifa) who contend that you cannot combine the prayers at any time, not even if you are travelling. This clearly violated the
other Sunni schools of thought. The Maliki’s, Shafeei’s, and the Hanbali’s all agree to the combining of prayers when one is travelling, but are in conflict on other times. The Shia believe that one can combine the prayers anytime without any cause of fear, rain or whatever. Nonetheless, the Shia also contend that they can be prayed separately too.
Furthermore, Allah (swt) continually reminds us in the Qur’an that Islam was revealed to make your life easier, not more difficult.
Another area of difference with respect to prayers (Salat) between the Shia and Sunni brothers are that the Shia will only pray on natural rock or ground (if the ground has nothing planted in it which is edible and/ or something of which clothes can be made which are to be worn by humans), rugs made of dry grass like material or rugs made of palm tree leaves. A Shia will not pray on regular carpet or cement because the ingredients that they are made up of are not known.
They may contain material which are haram to prostrate one’s head on. Secondly the prostration on the ground is more humble and modest and is a form of eliminating pride, arrogance and flamboyance. While the Shia prefer to use the mud of Karbala, where their 3rd Imam Hussain (a) was slaughtered by Yazid’s army, it is not a mandatory requirement - the mud can be from anyplace on Earth as long it is clean and as mentioned earlier, is not planted
edible foods or material which can be made into clothe that humans can wear.
Sahil al-Bukhari V2, page 256, in the chapter of “Retreating to Prayer in the last ten days (of Ramadhan)” narrates at the end of a long tradition that when the Holy Prophet (S) raised his head from prayer, the companions saw marks of mud and water on his forehead. This indicates that he prayed on the ground.
Sahih Muslim V1, page 168, narrates that the Holy Prophet (S) had a special rug made of Palm tree leaves that he used to pray on.
Surah Qaf, 50 :39-40
فَاصْبِرْ عَلَی مَا یَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّکَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ
Fasbir ‘alaa maa yaquuluuna wa sab-bih bi-Hamdi Rab-bika qabla tuluu-‘ish-shamsi wa qabla tuluu‘ish-shamsi wa qablal-ghuruub,-
وَمِنَ اللَّیْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ
Wa minal-layli fasab-bih-hu wa ’ad-baaras-sujuud.
Surah Baqarah, 2:201
وِمِنْهُم مَّن یَقُولُ رَبَّنَا آتِنَا فِی الدُّنْیَا حَسَنَةً وَفِی الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
Wa minhum - man - yaquulu Rab-banaaa ‘aatinaa fid-duniya hasanatanw-wa qinaa azaaban-Naar.
Those who pray either for the present life only or only for the hereafter show that
they feel themselves secure in the life for which they do not pray for, without the help of God. Hence the prayer of a true or a sincere believer must be for both the life here and also for the hereafter.
Surah An – Nahl, 16:98-100
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللّهِ مِنَ الشَّیْطَانِ الرَّجِیمِ
Fa-’izaa qara’-tal-Qur-’aana fasta-‘iz bil-laahi minash-Shay-taanir-Rajiim.
إِنَّهُ لَیْسَ لَهُ سُلْطَانٌ عَلَی الَّذِینَ آمَنُواْ وَعَلَی رَبِّهِمْ یَتَوَکَّلُونَ
’In-nahuu laysa lahuu sultaanun ‘alal-laziina ’aamanuu wa ‘alaa Rab-bihim yatawak-kaluun.
إِنَّمَا سُلْطَانُهُ عَلَی الَّذِینَ یَتَوَلَّوْنَهُ وَالَّذِینَ هُم بِهِ مُشْرِکُونَ
’In-namaa sultaa-nuhuu ‘alal-laziina yata-wal-lau nahuu wal-laziina hum-bihii mushrikuun.
Surah Ghafir, 40 :60
وَقَالَ رَبُّکُمُ ادْعُونِی أَسْتَجِبْ لَکُمْ إِنَّ الَّذِینَ یَسْتَکْبِرُونَ عَنْ عِبَادَتِی سَیَدْخُلُونَ جَهَنَّمَ دَاخِرِینَ
Wa qaa-la Rab-bukumud-‘uuniii as-tajib lakum; In-nal laziina yastakbiruuna ‘an ibaa-datii sa-yad-khuluu-na Jahan-nama daakhiriin.
This indicates that no prayer from man is without the response from God. The response may be in complete accord to what man has prayed for or it may be a blessing in other shape and form depending upon, and in God’s knowledge what is advantageous to the supplicant. The seventh Imam,
Imam Musa al-Kadhim (a) has said that ‘Dua’ itself is one of the best forms of devotion to God and no devotion will be left without reward. There is nothing more loved by God than man’s asking and beseeching Him for His bounties and there is nothing which is disliked by God more than the one who refrains from such devotion and does not beseech for His bounties, even for the minute thing in life or the hereafter.
In Hadith al Qudsi, Allah (swt) says:
“Oh! Son of Adam! Be patient and be humble and I will elevate you.
Thank Me and I will increase your bounties.
Seek pardon from Me, and I will forgive you.
Call upon Me, and I will answer you.
Ask from Me, and I will provide for you.
Give alms in My way, and I will bless your bounties.
Be kind towards your relatives, and I will add to your age by delaying death.
Seek from Me good health as long as you are healthy.
Seek safety from Me when you are alone.
Seek sincerity in purity.
Seek piety in repentance (Tawba).
Seek worship in knowledge.”
Surah Baqarah, 2:186
وَإِذَا سَأَلَکَ عِبَادِی عَنِّی فَإِنِّی قَرِیبٌ أُجِیبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْیَسْتَجِیبُواْ لِی وَلْیُؤْمِنُواْ بِی لَعَلَّهُمْ یَرْشُدُونَ
Wa ‘izaa sa-’alaka ‘ibaadii ‘an-nil fa-’innii Qariib: ‘ujiibu da’-watad-daa-’i ‘izaa da-’aani fal-yastajiibuu lii wasyu’ - minuu bii la-allahum yar-shuduun.
in Me, so that they might follow the right way.
It is clearly stated in this verse that a devout supplicant is heard or responded to, by God. The words of the Verse clearly indicate the acceptance of a sincere prayer, as promised by God. Acceptance of a prayer referred to here does not mean immediate fulfilment or the grant of whatever sought for. Only that which is best in the infinite wisdom of the All-Merciful Lord, for the individual, is done.
Reverting to prayer or the efficacy of prayer, it does not at all exclude the necessity on the part of the Supplicant, of the use of the necessary external means of achieving the desired object.
The connection between the practical means and prayer is indissoluble. Any sincere seeker of an object will naturally look for the practical means to achieve it. In the search for the means one must endeavour as best as possible for him, employing all his native faculties, devoting the necessary time and attention to achieve the desired object. When one is in search for the means open and hidden, he naturally desires guidance from higher powers from which nothing is hidden and for which nothing is impossible or difficult.
Prayer blesses the supplicant by granting him the guidance necessary for the realization of the desire. With the sincerity of intention, and fullness of effort one seeks help from the Almighty Lord, the seeker will naturally be granted his desires if in the view of the
All-Merciful, All-Wise Lord the realization of that object also be profitable to the seeker.
“Therefore, call upon Allah, being sincere to Him in religion, through averse be the disbelievers.” Surah al-Ghaafir, 40:14
“Call upon your Lord humbly and secretly; surely He loves not those who exceed the limit. And call on Him fearing and hoping; surely, the mercy of Allah is near to those who do good.” Surah al-A’araf, 7:55-56
It is narrated in Hadith al Qudsi, wherein Allah (swt) says:
“ O’ Musa! Ask from Me all that you need, even fodder for your goat and salt for your dough.”
The Prophet of Islam (S) has said:
“Calling (upon Allah) is better than reciting the Qur’an, because Allah has said, “Say, My Lord would not care for you were it not for your prayers.”
He also has said,
“Allah (swt) informed one of his prophets in a revelation: ‘By My Power and Dignity! Verily I shall change into despair the hope of everyone who hoped from other than Me, and I shall remove him from My relief and bounty. Does my servant put his hope in other than Me in hardships, while hardships are in My hand; And does He expect anything from other than Me, while I am Self-sufficient, the Munificent? In My hands are the keys of the doors, while they are closed; and My door is open for the one who call on Me.”
He has also said:
“Resort to Allah (swt) in your needs; and seek refuge in Him in your misfortunes;
and humiliate yourselves before Him and beseech Him, because, verily, supplication is the essence of worship.”
Imam Ali (a) wrote in his will to his son Imam Hussein (a):
“Then He placed the keys of His treasures in your hands in the sense that He allowed you to ask Him. Therefore, whenever you wish, you may get the doors of His bounties opened with prayer. Delay in acceptance of the prayer should not disappoint you, because the granting (of prayer) in according to the measure of (your) intention.”
Imam al-Baqir (a) has said:
“A servant does not extend his hand towards Allah (swt), but that Allah (swt) is ashamed to return it empty. He puts in it from His bounty and mercy whatever He wishes. So, when one calls (upon Allah (swt)), he should not return his hand until he wipes it on his head and face.”
The Messenger of Allah (S) said to Abu Dharr:
“ O Abu Dharr! Should I not teach you some words by which Allah (swt) will benefit you? Guard (the commands of) Allah (swt), (and) Allah (swt) will guard you. Keep (the remembrance of) Allah (swt), (and) you will find His before you. Make the acquaintance of Allah (swt) in opulence (i.e. prosperity), He will know you in hardship. And when you ask, ask from Allah (swt); and when you seek help, seek help from Allah (swt), and if all the creatures together strived to benefit you with what Allah (swt) did not write for you,
they would not be able to do so.”
Surah An – Naml, 27:19
فَتَبَسَّمَ ضَاحِکًا مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِی أَنْ أَشْکُرَ نِعْمَتَکَ الَّتِی أَنْعَمْتَ عَلَیَّ وَعَلَی وَالِدَیَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِی بِرَحْمَتِکَ فِی عِبَادِکَ الصَّالِحِینَ
Fatabas-sama zaahikam-min-qawliha wa qaala Rab-bi ’awzi‘-niii’ an ’ashkuru ni‘matakal-latiii ’an-‘amta ‘alay-ya wa ‘alaa waaliday-ya wa ’an ’a‘mala saalihan-tarzaahu wa ‘ad-khilnii bi-Rahmatika fii ‘ibaadikas-saalihiin.
Surah Al – Kahf, 18:23-24
وَلَا تَقُولَنَّ لِشَیْءٍ إِنِّی فَاعِلٌ ذَلِکَ غَدًا
Wa laa taquu lan-na li shai-in in-nii faa-‘ilun zaalika ghadan.
إِلَّا أَن یَشَاء اللَّهُ وَاذْکُر رَّبَّکَ إِذَا نَسِیتَ وَقُلْ عَسَی أَن یَهْدِیَنِ رَبِّی لِأَقْرَبَ مِنْ هَذَا رَشَدًا
’Il-laaa ’ay-yashaaa - ’al-laah! Wazkur-Rab-baka ’izaa nasii-ta wa qul ‘asaaa ’ay-yah-diyani Rab-bii li-’aqraba min haazaa rashadaa.
Note the extent of dependence on God’s Will, Islam demands of every true believer; for when one promises to do a thing he is not
to depend upon his own will or ability but subject his will and ability to the Will of the Lord and say - ‘If God wills’
It is a general directive that man should never feel confident of his ability when he decides to do anything in future. However strong may be his will-power and ability, he is nothing before God’s Will and Ability.
Surah Baqarah, 2:215
یَسْأَلُونَکَ مَاذَا یُنفِقُونَ قُلْ مَا أَنفَقْتُم مِّنْ خَیْرٍ فَلِلْوَالِدَیْنِ وَالأَقْرَبِینَ وَالْیَتَامَی وَالْمَسَاکِینِ وَابْنِ السَّبِیلِ وَمَا تَفْعَلُواْ مِنْ خَیْرٍ فَإِنَّ اللّهَ بِهِ عَلِیمٌ
Yas-’aluunaka maa zaa yunfiquun Qul maaa ‘anfaqtum-min khayrin falil-waalidayni wal-’aqrabilina wal-yataamaa wal-masaakiini wab-nissabiil. Wa maa taf-’aluu min khayrin fa-in-nallaaha bihii ‘Aliim.
Surah Baqarah, 2:271
إِن تُبْدُواْ الصَّدَقَاتِ فَنِعِمَّا هِیَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَیْرٌ لُّکُمْ وَیُکَفِّرُ عَنکُم مِّن سَیِّئَاتِکُمْ وَاللّهُ بِمَا تَعْمَلُونَ خَبِیرٌ
‘In-tubdus-sadaqaati fa-ni-’im-maa nii; wa ‘in-tukhfuu-haa wa tu-tuuhal-fuqaraa-’afa-huwa khayrul-lakum: wa yukaf-firu ‘ankum-min:-sayyi-’aatikum. Wallaahu bimaata’-maluuna khabiir.
It is reported of the sixth Imam Jafar as-Sadiq (a) that the
Holy Prophet (S) had said that
“Charity in secret, quiets the wrath of God and takes away one’s sin as the water puts out the fire and keeps away seventy kinds of calamities.”
Surah Muhammad, 47:36-38
إِنَّمَا الحَیَاةُ الدُّنْیَا لَعِبٌ وَلَهْوٌ وَإِن تُؤْمِنُوا وَتَتَّقُوا یُؤْتِکُمْ أُجُورَکُمْ وَلَا یَسْأَلْکُمْ أَمْوَالَکُمْ
’In-namal-hayaatud-dunyaa la-‘ibunw-wa lah: wa ’in-tu’-minuu wa tat-taquu yu’tikum ’ujuurakum wa laa yas-’alkum ’amwaa-lakum.
And withal, He does not demand of you (to sacrifice in His cause all of) your possessions:
إِن یَسْأَلْکُمُوهَا فَیُحْفِکُمْ تَبْخَلُوا وَیُخْرِجْ أَضْغَانَکُمْ
’Iy-yas-’alkumuu-haa fa-yuh-fikum tab-khaluu wa yukhrij az-
ghaa-nakum
.
هَاأَنتُمْ هَؤُلَاء تُدْعَوْنَ لِتُنفِقُوا فِی سَبِیلِ اللَّهِ فَمِنکُم مَّن یَبْخَلُ وَمَن یَبْخَلْ فَإِنَّمَا یَبْخَلُ عَن نَّفْسِهِ وَاللَّهُ الْغَنِیُّ وَأَنتُمُ الْفُقَرَاء وَإِن تَتَوَلَّوْا یَسْتَبْدِلْ قَوْمًا غَیْرَکُمْ ثُمَّ لَا یَکُونُوا أَمْثَالَکُمْ
Haaa-’antum haaa-’ulaaa-’i tud-‘awna litun-fiquu fii Sabiilil-laah: famin-kum-may-yabkhal , Wa may-yabkhal fa-’in-namaa yab-khalu ‘an-nafsih. Wal-laahul-Ghaniy-yu wa antumul fuqaraaa, wa in tatawal-lau yastabdil qawman ghairakum thum-ma laa yakuunuuu amthaalakum. lakum.
self-sufficient, whereas you stand in need (of Him): and if you turn away (from Him), He will cause other people to take your place, and they will not be the likes of you!
The above implication is that since ‘man has been created weak’ the imposition of too great a burden on the believers would be self-defeating inasmuch as it might result not in an increase of faith but, rather, in its diminution. This passage illustrates the supreme realism of the Qur’an, which takes into account human nature as it is, with all its God willed complexity and its inner contradictions, and does not therefore postulate a priori am impossible ideal as a norm of human behaviour. The last verse is a prophesy about the Non-Arabs who would embrace Islam and who would be more loyal to the cause of the faith than those addressed here.
Surah Al – Hadid, 57:11
مَن ذَا الَّذِی یُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَیُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ کَرِیمٌ
Man-zal-lazii yuqrizul-laaha Qarzan Hasanan-fayuzaa-‘ifahuu lahuu wa lahuuu ’ajrun-kariim.
For, such (as do so) shall have a noble reward.
The goodly loan to God is charity i.e. spending of the wealth in God’s way. It is bound by the following conditions for its acceptance:
• that which is given away or spent in the way of the Lord must have been well-earned i.e. through lawful means.
• the thing given must be defectless.
• that which is given, must
be needed by the giver for himself and not the stuff not needed by the giver.
• not that which is given away at the point of death when the giver would not need it any longer.
• it must be given without publicity.
• it must be given to the one who needs it the most.
• when given away no obligation or even mention of it should be made and the receiver in no way should be troubled thereafter.
• the offer must be exclusively and purely, to please God and not for any hypocritical show, name or fame.
• that which is given, even though it be much in quantity, the giver should consider it to be less and insignificant.
• what is given away should be dear to the giver.
Surah An- Nisa, 4:22-24
وَلاَ تَنکِحُواْ مَا نَکَحَ آبَاؤُکُم مِّنَ النِّسَاء إِلاَّ مَا قَدْ سَلَفَ إِنَّهُ کَانَ فَاحِشَةً وَمَقْتًا وَسَاء سَبِیلاً
Wa laa tankihuu maa nakaha ’aabaaa-’ukum-minan-nisaaa-’i ’il-laa maa qad salaf: ’in-nahuu kaana fashishatanw-wa maqtaa, - wa saaa-’a sabii-laa.
حُرِّمَتْ عَلَیْکُمْ أُمَّهَاتُکُمْ وَبَنَاتُکُمْ وَأَخَوَاتُکُمْ وَعَمَّاتُکُمْ وَخَالاَتُکُمْ وَبَنَاتُ الأَخِ وَبَنَاتُ الأُخْتِ وَأُمَّهَاتُکُمُ اللاَّتِی أَرْضَعْنَکُمْ وَأَخَوَاتُکُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَآئِکُمْ وَرَبَائِبُکُمُ اللاَّتِی فِی حُجُورِکُم مِّن نِّسَآئِکُمُ اللاَّتِی دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَکُونُواْ دَخَلْتُم بِهِنَّ فَلاَ جُنَاحَ عَلَیْکُمْ وَحَلاَئِلُ أَبْنَائِکُمُ الَّذِینَ مِنْ أَصْلاَبِکُمْ وَأَن تَجْمَعُواْ بَیْنَ الأُخْتَیْنِ إَلاَّ مَا قَدْ سَلَفَ إِنَّ اللّهَ کَانَ غَفُورًا رَّحِیمًا
Hur-rimat
‘alaykum ’um-mahaa-tukum wa banaa-tukum wa ’akhawas-tukum wa ‘am-maa-tukum wa khaalaa-tukum wa banaatul -’akhi wa banaatul-’ukhti wa ’um-ma-haatukumul-laatiii ’arza - nakum wa ’akhawaa-tukum-minar-razaa-’ati wa ’um-ma-haatu nisaaa-’ikum wa rabaaa-’ibukumul-laatii fii hujuurikum - min-nisaaa-’ikumul-laatii dakhaltum-bihinn, - fa’il-lam takuunuu dakhaltum bihin-na falaa junaaha ‘alaykum; - wa halaaa-’ilu ’abnaaa-’ikumul-laziina min ’aslaa-bikum wa ’an-tajma-’uu baynal-’ukhtayni ’il-laa maa qad salaf; ’in-nallaaha kaana Ghafuurar Rahiimaa.
وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَکَتْ أَیْمَانُکُمْ کِتَابَ اللّهِ عَلَیْکُمْ وَأُحِلَّ لَکُم مَّا وَرَاء ذَلِکُمْ أَن تَبْتَغُواْ بِأَمْوَالِکُم مُّحْصِنِینَ غَیْرَ مُسَافِحِینَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِیضَةً وَلاَ جُنَاحَ عَلَیْکُمْ فِیمَا تَرَاضَیْتُم بِهِ مِن بَعْدِ الْفَرِیضَةِ إِنَّ اللّهَ کَانَ عَلِیمًا حَکِیمًا
Wal-Muhsanaatu minan nisaaa-’i ’il-laa maa malakat-ay-maanukum. Kitaabal-laahi ’alaykum. Wa ’uhil-lalakum-maa waraaa-’a zaalikum ’an-tab-taghuu bi-’amwaalikum-muhsi-niina ghayra musaa-fihiin. Famas-tamta - tam-bihii minhum-na fa-’aatuuhun-na ’ujuura-hun-na fariizah. Wa laa junaaha
‘alaykum fiimaa tarr-zaytum-bihii mim-ba dil-fariizati, ’innal-laaha kaana ’Aliiman hakiimaa.
And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after (having agreed upon) this lawful due, you freely agree with one another upon anything (else): behold God is indeed all knowing, wise.
Surah An-Nisa, 4:3
وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِی الْیَتَامَی فَانکِحُواْ مَا طَابَ لَکُم مِّنَ النِّسَاء مَثْنَی وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَکَتْ أَیْمَانُکُمْ ذَلِکَ أَدْنَی أَلاَّ تَعُولُواْ
Wa ’in khiftum ’al-laa tuqsituuu fil-yataamaa fan - kihuu maa taabalakum-kinan-nisaaa-’i masnaa wa sulaasa wa rubaa ‘. Fa-in khiftum ’al-laa ta’-diluu fawaa-hidatan ’aw maa malakat ’aymaanukum. Zaalika ’adnaaaa ’al-laa ta- ‘uuluu.
Surah An – Nisa,
4:129
وَلَن تَسْتَطِیعُواْ أَن تَعْدِلُواْ بَیْنَ النِّسَاء وَلَوْ حَرَصْتُمْ فَلاَ تَمِیلُواْ کُلَّ الْمَیْلِ فَتَذَرُوهَا کَالْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ کَانَ غَفُورًا رَّحِیمًا
Wa lan-tastatii-‘uuu ’anta‘-diluu baynan-nisaaa-’i wa lau harastum falaa tamiiluu kul-lal-mayli fataza-ruuhaa kal-mu-‘allaqah. Wa‘in tus-lihuu wa tat-taquu fa-’in-nallaah kaana Ghafuurar-Rahiimaa.
Surah An – Nur, 24:6-10
وَالَّذِینَ یَرْمُونَ أَزْوَاجَهُمْ وَلَمْ یَکُن لَّهُمْ شُهَدَاء إِلَّا أَنفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِینَ
Wal-laziina yarmuuna ’az-waajahum wa lam yakul-lahum shuhadaa-’u ’il-laaa ’anfusuhum fa-shahaadatu ’ahadihim ’arba-‘u shahaa-daatim-bil-laahi ’in-nahuu laminas-saadiqiin;
وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَیْهِ إِن کَانَ مِنَ الْکَاذِبِینَ وَیَدْرَأُ
Wal-khaamisatu ’an-na la‘-natal-laahi ‘alayhi ’in-kaana minal-kaazibiin.
عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْکَاذِبِینَ
Wa yadra-’uu ‘anhal-‘azaaba ’an tash-hada ’arba-‘a shahaadaatim bil-laahi ’in-nahuu laminal kaazibiin;
she testifies four times (swearing) by God, that verily he (i.e. the husband) is one of the liars,
وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَیْهَا إِن کَانَ مِنَ الصَّادِقِینَ
Wal-khaamisata ’anna ghazabal-laahi ‘alayhaaa ’in-kaana minas-saadiqiin.
وَلَوْلَا فَضْلُ اللَّهِ عَلَیْکُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَکِیمٌ
Wa lau laa fazlul-laahi ‘alaykum wa rahma-tuhuu wa ’an-nal-laaha Taw-waabun Hakiim.
If one accuses his wife of adultery, and brings no witness in support of his accusation - the accusation could be genuine and also can be a false excuse of a wicked husband to get rid of his wife. However, with such a charge of gross disloyalty against the wife, it would be against the human nature for the normal harmony of the married life to continue between the two spouses. The wedlock is automatically dissolved. But the allegation could also be correct, in which case the wife should be punished. Conversely if it is a false charge, then the husband must be punished.
While laying the charge upon the wife, the husband should swear for four times pointing to his wife saying “I bear witness before God that what I say is true that the women, my wife, has committed adultery”, and at the end of these oaths, repeated for four times he should invoke the
curse of God saying, “ May the curse of God be upon me (the husband himself) if I be a liar.”
On the other hand, the wife is also given the choice of receiving the sentence or to acquit herself in a similar way - She must repeat for four times - “I bear witness before God that what my husband accuses me of adultery is a lie” and the fifth time she should say, “May the wrath of God be on me (the wife herself) if what he says is true.”
With this, the wife is forever separated from her husband, with the wedlock dissolved, never again to be effected between the two and if the wife be pregnant the issue will not be called as that of the husband but exclusively of the wife.
It is admirably noted here how the Islamic justice is tempered with mercy recognising the individual responsibility of every human being, man and woman, to his or her faith in God and God’s Authority.
Surah Baqarah, 2:234
وَالَّذِینَ یُتَوَفَّوْنَ مِنکُمْ وَیَذَرُونَ أَزْوَاجًا یَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلاَ جُنَاحَ عَلَیْکُمْ فِیمَا فَعَلْنَ فِی أَنفُسِهِنَّ بِالْمَعْرُوفِ وَاللّهُ بِمَا تَعْمَلُونَ خَبِیرٌ
Wal-lazina yutawaf-fawna minkum wa yazaruuna ’azwaajan-yatarab basna bi-’anfusi-hin-na arba-’ata ‘ash-hurinw-wa ‘ashraa Fa’izaa balagh- na ‘ajalahun-na falaa junaaha a’lay. Kum filma fa-alna fiii ’anfusi-hin-na bil-ma’-ruuf. Wal-laahu bimaa ta-maluuna khabiir.
days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.
Surah An-Nisa, 4:11-12
یُوصِیکُمُ اللّهُ فِی أَوْلاَدِکُمْ لِلذَّکَرِ مِثْلُ حَظِّ الأُنثَیَیْنِ فَإِن کُنَّ نِسَاء فَوْقَ اثْنَتَیْنِ فَلَهُنَّ ثُلُثَا مَا تَرَکَ وَإِن کَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ وَلأَبَوَیْهِ لِکُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَکَ إِن کَانَ لَهُ وَلَدٌ فَإِن لَّمْ یَکُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلأُمِّهِ الثُّلُثُ فَإِن کَانَ لَهُ إِخْوَةٌ فَلأُمِّهِ السُّدُسُ مِن بَعْدِ وَصِیَّةٍ یُوصِی بِهَا أَوْ دَیْنٍ آبَآؤُکُمْ وَأَبناؤُکُمْ لاَ تَدْرُونَ أَیُّهُمْ أَقْرَبُ لَکُمْ نَفْعاً فَرِیضَةً مِّنَ اللّهِ إِنَّ اللّهَ کَانَ عَلِیما حَکِیمًا
Yuusii-kumul-laahu fiii ’aw-laadikum:liz-zakari mislu haz-zil-’unsa-yayn: fa-’in-kun-na nisaaa-’an -fawqas-natayni fala hun-na sulusaa maa tarak; wa’in- kaanat waahidatan-fala-han-nisf. Wa li-’aba-wayhilikul-li waahidim-min-humassudusu mim-maa taraka ‘in-kaana lahuu walad; fa-’il-lamyakul-lahuu waladunw-wa wa-risahuuu ‘abawaahu fali-’um-mihis-sulus; fa-in-kaanalahuuu’ikh-watun-fali-’um-mi-his-sudusu mim ba, ’-di wa-siy-yatin-yuusii bihaa ’aw dayn. Aabaaa-’ukum, wa abnaaa-’ukum laa tadruuna ‘ay-yuhum’aqrabu lakum naf-’aa. Farii-zatam-minallaah; ’in-nallaahakaana ‘Aliiman Hakiimaa.
And as for the parents (of the deceased), each of them shall have one-sixth of what he leaves behind, in the event of his having (left) a child; but if he has left no child and his parents are his (only) heirs, then his
mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after (the deduction of) any bequest he may have made, or any debt (he may have incurred).
As for your parents and your children - you know not which of them is more deserving of benefit from you: (therefore this) ordinance from God. Verily, God is all-knowing, wise.
وَلَکُمْ نِصْفُ مَا تَرَکَ أَزْوَاجُکُمْ إِن لَّمْ یَکُن لَّهُنَّ وَلَدٌ فَإِن کَانَ لَهُنَّ وَلَدٌ فَلَکُمُ الرُّبُعُ مِمَّا تَرَکْنَ مِن بَعْدِ وَصِیَّةٍ یُوصِینَ بِهَا أَوْ دَیْنٍ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَکْتُمْ إِن لَّمْ یَکُن لَّکُمْ وَلَدٌ فَإِن کَانَ لَکُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَکْتُم مِّن بَعْدِ وَصِیَّةٍ تُوصُونَ بِهَا أَوْ دَیْنٍ وَإِن کَانَ رَجُلٌ یُورَثُ کَلاَلَةً أَو امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِکُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ فَإِن کَانُوَاْ أَکْثَرَ مِن ذَلِکَ فَهُمْ شُرَکَاء فِی الثُّلُثِ مِن بَعْدِ وَصِیَّةٍ یُوصَی بِهَا أَوْ دَیْنٍ غَیْرَ مُضَآرٍّ وَصِیَّةً مِّنَ اللّهِ وَاللّهُ عَلِیمٌ حَلِیمٌ
Wa lakum nisfu maa taraka ’azwaa-jukum ’il-lam-yakullahun-na walad; fa-’in-kaana lahun-na waladun - falakumurrubu- ‘u mim-maa tarakna mimba ‘-di Wa - siyyatin-yuusiina bihaaa ’aw dayn. Wa lahunnar-rubu- ‘u mim-ma taraktum ’il-lam-yakul-lakum walad; fa-’in-kaana lakum waladun-falahun-nas-sumunu mimmaa taraktum-mim-ba ‘-di Wa-siyyatin-tuu-suuna bihaaa ’aw dayn. Wa ’in-kaana rajulun yuu-rasu kalaalatan ’a-wimra-’atunw-wa lahuuu ’akhun ’aw ’ukhtun - fali - kul-li washidim-min-humas-sudas; fa-’in-kaanuuu ’ak-sra min zaalika fahum shura-kaaa-’u fis-sulusi mim-ba ‘-di Wa-siyyatin-yuusaa bihaaa ’aw daynin ghayra muzaaarr. Wa-siyyatam-minallaah; wallaahu ‘Aliimun Haliim.
then you shall have one-quarter of what they leave behind, after the deduction of any bequest they may have made, or any debt (they may have incurred). And your widows shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after (the deduction of) any bequest you may have made, or any debt (you may have incurred).
And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two, then they shall have one-third (of the inheritance), after (the deduction of) any bequest that may have been made, or any debt (that may have been incurred), neither of which having been intended to harm (the heirs).
This is the injunction from God: and God is all-knowing, forbearing.
Surah Ali-’Imran, 3:186
لَتُبْلَوُنَّ فِی أَمْوَالِکُمْ وَأَنفُسِکُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِینَ أُوتُواْ الْکِتَابَ مِن قَبْلِکُمْ وَمِنَ الَّذِینَ أَشْرَکُواْ أَذًی کَثِیراً وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَلِکَ مِنْ عَزْمِ الأُمُورِ
Latubla-wun-na fiii ’amwaalikum wa ’anfusikum; wa latasma - ’un-na minal-laziina ’uutul-Kitaaba min-qablikum wa minal-laziina ’ashrakuuu ’azan-kasiiraa. Wa ’in-tasbiruu wa tat-taquu fa-’in-na zaalika min ’azmil-’umuur.
ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him - this, behold, is something to set one’s heart upon.
Surah Al – Baqarah, 2:155
وَلَنَبْلُوَنَّکُمْ بِشَیْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِینَ
Wa lanablu-wan-nakum-bi-shay-’im-minal-’amwaali wal-’anfusi was-samaraat: wa bashshiris-Saabiriin.
The emphasis laid upon is basically on any kind of fear of loss of sustenance, children and suffering. The more an individual rises in his faith in God, his personal virtues and the quality of patience, more he is beset with trials through calamities to prove his personal excellence, and as he passes through his trials successfully, he is raised into higher and higher elevations of the excellence of divinity and promoted to be nearer to God. Those who do not suffer these calamities at all in this life are not much to be congratulated for it might be that these souls are not considered fit to be tried.
It was only once in the history of the creation of the earth that all the kinds of trials mentioned in the verse were enacted all together to the maximum degree conceivable, with the Holy Imam Hussein (S) and the small band of his faithful comrades in the plain of Kerbala. This verse had its fullest realization only in the suffering
and the martyrdom of Hussein (S) and his faithful comrades and the suffering of the other Imams at different times under the Umayyad and Abbasid Caliphs.
Surah Al i- ‘Imran, 3:200
یَا أَیُّهَا الَّذِینَ آمَنُواْ اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَاتَّقُواْ اللّهَ لَعَلَّکُمْ تُفْلِحُونَ
Yaaa-’ayyu-hal-laziina ’aama-nusbiruu wa saabiruu wa raabituu: wat-taqul-laaha la-’al-lakum tufli-huun.
In Hadith al Qudsi, Allah (swt) says:
“A person who is not happy with My orders, not patient with my afflictions, not thankful for My bounties, not content with My gifts, then he should look for another Lord other than Me and he should get out of my Universe.
A person who does not get what he wants in this world and becomes sad by it, is as if he is angry with Me.
A person who complains of calamities to another, which has befallen upon him, is as if he has complained about Me.”
Surah Ta Ha, 20:130
فَاصْبِرْ عَلَی مَا یَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّکَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاء اللَّیْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّکَ تَرْضَی
Fasbir ‘alaaa maa yaquu-luuna wa sab-bih bi-Hamdi Rab-bika qabla tuluu-‘ish-shamsi wa qabla ghuruu-bihaa; wa min ’aanaaa-’il-layli fasab-bih wa ’atraafan-nahaari la-‘al-laka tar-zaa.
before its setting; and extol His glory, too, during some of the hours of the night as well as during the hours of the day, so that thou might attain to happiness.
This verse gives out in the best comprehensive way the five obligatory and optional prayers.
Before the rising of the sun - ‘Salatul-Fajr’ or the Morning Prayers.
Before the setting of the sun - ‘Zuhr’ ‘Asr’ or the Afternoon and Evening Prayers.
The hours of the night - ‘Maghrib’ ‘Isha’ or the Evening and the Night Prayers.
‘The hours of the Night’ comprehends also the time for the ‘Sunnat’ or the optional prayers which are offered past midnight i.e. ‘Tahajjud’.
Surah An – Nahl, 16:61
وَلَوْ یُؤَاخِذُ اللّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَکَ عَلَیْهَا مِن دَآبَّةٍ وَلَکِن یُؤَخِّرُهُمْ إلَی أَجَلٍ مُّسَمًّی فَإِذَا جَاء أَجَلُهُمْ لاَ یَسْتَأْخِرُونَ سَاعَةً وَلاَ یَسْتَقْدِمُونَ
Wa lau yu-’aakhizul-laahun-naasa bi-zulmihim maa-taraka ‘alay-haa min daaab-batinw-wa laa kiy-yu-’akh-khiruhum ’ilaaa ’ajalim-musam-maa: fa-’izaa jaaa-’a ’ajaluhum laa yasta’-khiruuna saa-‘atanw-wa laa yastaq-dimuun.
Surah Al – Fatir, 35:45
وَلَوْ یُؤَاخِذُ اللَّهُ النَّاسَ بِمَا کَسَبُوا مَا تَرَکَ عَلَی ظَهْرِهَا مِن دَابَّةٍ وَلَکِن یُؤَخِّرُهُمْ إِلَی أَجَلٍ مُّسَمًّی فَإِذَا جَاء أَجَلُهُمْ فَإِنَّ اللَّهَ کَانَ
بِعِبَادِهِ بَصِیرًا
Wa lau yu - ’aakhizul-laahun-naasa bimaa kasabuu maa taraka ‘alaa zahrihaa min daaab-batinw-wa laakinyu - ’akh-khiruhum ’ilaaa ’ajalim-musam-maa: Fa-’izaa jaaa- ’a ’Ajaluhum fa -’in-nal-laaha kaana bi- ‘ibaadihii Basiiraa.
It is God’s mercy that the sinners in the world are left to themselves with the respite to amend their ways otherwise every one on earth would long have been perished if God had dealt everyone with His strict justice. That is why the holy Ahlul Bayt (a) have taught us to be ever prayerful saying ‘O Lord! Deal us with thy Mercy and deal Thou not with Thy Justice.’
Surah An-Nisa, 4:17-18
إِنَّمَا التَّوْبَةُ عَلَی اللّهِ لِلَّذِینَ یَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ یَتُوبُونَ مِن قَرِیبٍ فَأُوْلَـئِکَ یَتُوبُ اللّهُ عَلَیْهِمْ وَکَانَ اللّهُ عَلِیماً حَکِیماً
’In-namat - tawbatu ‘alal-laahi lil-lazina ya-maluunas-suuu-a bi jahaalatin sum-ma yatuubuuna min-qariibin - fa’ulaaa - ’ika yatuu-bul-laahu ‘alayhim - ’ika yatuu-bul-laahu ‘alayhim: wa kaanallaahu ‘Aliiman Hakiimaa.
is all-knowing, wise;
وَلَیْسَتِ التَّوْبَةُ لِلَّذِینَ یَعْمَلُونَ السَّیِّئَاتِ حَتَّی إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّی تُبْتُ الآنَ وَلاَ الَّذِینَ یَمُوتُونَ وَهُمْ کُفَّارٌ أُوْلَـئِکَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِیمًا
Wa laysa-tit-taw-batu lillaziina ya’- maluunas-sayyi’aati hat-taaa’izaa hazara ’ahadahummul-mawtu qaala ’in-nii tubtul-’aana wa lal-laziina yamuutuuna wa hum kuf-faar: ’ulaaa-’ika ’a ‘-tadnaa lahum ‘azaaban ’aliimaa.
Surah Al – Hijr, 15:19-23
وَالأَرْضَ مَدَدْنَاهَا وَأَلْقَیْنَا فِیهَا رَوَاسِیَ وَأَنبَتْنَا فِیهَا مِن کُلِّ شَیْءٍ مَّوْزُونٍ
Wal-’arza madad-naahaa wa ’al-qay-naa fiihaa rawaasiya wa ’ambat-naa fiihaa min kul-li shay-’im-maw-zuun.
وَجَعَلْنَا لَکُمْ فِیهَا مَعَایِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِینَ
Wa ja-‘alnaa lakum fiihaa ma-‘aa-yisha wa mal-las-tum lahuu bi-raa-ziqiin.
وَإِن مِّن شَیْءٍ إِلاَّ عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلاَّ بِقَدَرٍ مَّعْلُومٍ
Wa ’im-min-shay-’in ’il-laa ‘indanaa khazaaa-’inuh; wamaa nunaz-zi-luhuuu ’il-laa bi-qadarim-ma‘luum.
وَأَرْسَلْنَا الرِّیَاحَ لَوَاقِحَ فَأَنزَلْنَا مِنَ السَّمَاء مَاء فَأَسْقَیْنَاکُمُوهُ وَمَا أَنتُمْ لَهُ بِخَازِنِینَ
Wa ’arsalnar-riyaaha la-waa-qiha fa-’anzalnaa
minas-samaaa-’i maaa-’an fa-’as-qay-naa-kumuuh: wa maaa ’antum lahuu bi-khaa-ziniin.
وَإنَّا لَنَحْنُ نُحْیِی وَنُمِیتُ وَنَحْنُ الْوَارِثُونَ
Wa ’in-naa lanahnu nuh-yii wa numiitu wa nahnul-waarithuun.
Surah Ar - Ra’d, 13:26
اللّهُ یَبْسُطُ الرِّزْقَ لِمَنْ یَشَاء وَیَقَدِرُ وَفَرِحُواْ بِالْحَیَاةِ الدُّنْیَا وَمَا الْحَیَاةُ الدُّنْیَا فِی الآخِرَةِ إِلاَّ مَتَاعٌ
’Al-laahu yabsutur-Rizqa limay-yashaa-u’ wa yaq-dir. Wa farihuu bil-ha-yaatid-dunyaa. Wa mal-hayaatud-dunyaa fil-’Aakhi-rati ’il-laa mataa‘-
In Hadith al Qudsi, Allah (swt) says:
“Oh! Son of Adam! If Almighty Allah has taken the responsibility of providing your sustenance then why are your efforts directed exclusively towards it?
And if all fortunes and misfortunes are from Me, then why are you impatient.
So, you should not be disappointed when you love something and should be so happy when you gain something from this world.”
Surah Az – Zumar, 39:52
أَوَلَمْ یَعْلَمُوا أَنَّ اللَّهَ یَبْسُطُ الرِّزْقَ لِمَن یَشَاء وَیَقْدِرُ إِنَّ فِی ذَلِکَ لَآیَاتٍ لِّقَوْمٍ یُؤْمِنُونَ
’Awalam ya-lamuuu ’an-nal-laaha yabsutur - rizqa liman-yashaaa- ‘u
wa yaqdir? ’In-na fii zaalika la-’Aayaatil-liqaw-min-yu’-minuun ?
The provision of sustenance to His creation is a matter which is in the hands of God Himself. He provides everything with its sustenance. With sustenance in the hands of God, the existence of everything would naturally depend upon Him. There is no need for any creature to fear or implore anyone else save God. Any act of worshipping anyone beside Him would not only be foolishness but an unpardonable act of ingratitude and thanklessness.
Surah Sad, 38:71-85
إِذْ قَالَ رَبُّکَ لِلْمَلَائِکَةِ إِنِّی خَالِقٌ بَشَرًا مِن طِینٍ
’Iz qaala Rab-buka lil-malaaa-’ikati ’in-nii khaaliqum basharam-min-tiin.
فَإِذَا سَوَّیْتُهُ وَنَفَخْتُ فِیهِ مِن رُّوحِی فَقَعُوا لَهُ سَاجِدِینَ
Fa-’izaa saw-way-tuhuu wa nafakhtu fiihi mir-Ruuhii faqa-‘uu lahuu saajidiin.
فَسَجَدَ الْمَلَائِکَةُ کُلُّهُمْ أَجْمَعُونَ
Fasajadal-malaaa-’ikatu kul-luhum ’ajam-‘uun.
إِلَّا إِبْلِیسَ اسْتَکْبَرَ وَکَانَ مِنْ الْکَافِرِینَ
’Il-laa ’Ibliis. ’Istak-bara wa kaana minal-kaafiriin.
قَالَ یَا إِبْلِیسُ مَا مَنَعَکَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِیَدَیَّ أَسْتَکْبَرْتَ أَمْ کُنتَ مِنَ الْعَالِینَ
Qaala Yaaa-’Ibliisu maa mana-‘aka ’an-tasjuda limaa khalaqtu biyadayy? ’Astakbarta ’am kunta minal-‘aaliin?
has kept thee from prostrating thyself before that (being) which I have created with My hands? Art thou too proud (to bow down before another created being), or art thou of those who think (only) of themselves as high?”
قَالَ أَنَا خَیْرٌ مِّنْهُ خَلَقْتَنِی مِن نَّارٍ وَخَلَقْتَهُ مِن طِینٍ
Qaala ’ana khayrum-minh: khalaqtanii min-naarinw-wa khalaq-tahuu min-tiin.
قَالَ فَاخْرُجْ مِنْهَا فَإِنَّکَ رَجِیمٌ
Qaala fakhruj minhaa fa’in-naka rajiim.
وَإِنَّ عَلَیْکَ لَعْنَتِی إِلَی یَوْمِ الدِّینِ
Wa ’in-na ‘alayka la‘-natiii ’ilaa Yawmid-diin.
قَالَ رَبِّ فَأَنظِرْنِی إِلَی یَوْمِ یُبْعَثُونَ
Qaala Rab-bi fa-’anzirniii ’ilaa Yawmi yub-‘athuun.
قَالَ فَإِنَّکَ مِنَ الْمُنظَرِینَ
Qaala fa-’in-naka minal - munzariin.
إِلَی یَوْمِ الْوَقْتِ الْمَعْلُومِ
’Ilaa Yawmil-Waqtil-Ma‘luum.
قَالَ فَبِعِزَّتِکَ لَأُغْوِیَنَّهُمْ أَجْمَعِینَ
Qaala fabi-‘iz-zatika la-’ughwiyan-nahum ’ajma-‘iin,
إِلَّا عِبَادَکَ مِنْهُمُ الْمُخْلَصِینَ
’Il-laa ‘Ibaadaka minhumul mukhlasiin.
قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ
Qaala falhaq-qu wal-haq-qa ’aquul
truth do I state:
لَأَمْلَأَنَّ جَهَنَّمَ مِنکَ وَمِمَّن تَبِعَکَ مِنْهُمْ أَجْمَعِینَ
La-’amla-an-na. Jahan-nama minka wa mim-man tabi-‘aka minhum ‘ajma-‘iin.
Surah Yunus, 10 :108
قُلْ یَا أَیُّهَا النَّاسُ قَدْ جَاءکُمُ الْحَقُّ مِن رَّبِّکُمْ فَمَنِ اهْتَدَی فَإِنَّمَا یَهْتَدِی لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا یَضِلُّ عَلَیْهَا وَمَا أَنَاْ عَلَیْکُم بِوَکِیلٍ
Qul yaaa-’ay-yu-han-naasu qad-jaaa-’akumul-Haq-qu mir-Rab-bi-kum! Fa-manih-tadaa fa-’in-namaa yah-tadii li-nafsih; wa man-zal-la fa-’in-namaa ya-zil-lu ‘alay-haa: wa maaa ’ana ‘alay-kum bi-wakiil.
Surah Az – Zumar, 39:54-56
وَأَنِیبُوا إِلَی رَبِّکُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن یَأْتِیَکُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ
Wa ’aniibuuu ’ilaa Rab-bikum wa ’aslimuu lahuu min qabli ’ay-ya’-tiya-kumul-‘Azaabu thum-ma laa tunsa-ruun.
وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَیْکُم مِّن رَّبِّکُم مِّن قَبْلِ أَن یَأْتِیَکُمُ العَذَابُ بَغْتَةً وَأَنتُمْ لَا تَشْعُرُونَ
Wat-tabi-‘uuu ’ah-sana maaa ’unzila ‘ilaykum-mir-Rab-bikum-min-qabli ’ay-ya’-tiya-kumul-‘azaabu bagh-tatanw-wa ’antum laa tash-‘uruun! –
أَن تَقُولَ نَفْسٌ یَا حَسْرَتَی علَی مَا فَرَّطتُ فِی جَنبِ اللَّهِ
وَإِن کُنتُ لَمِنَ السَّاخِرِینَ
’An taquula nafsuy-yaa has-rataa ‘alaa maa far-rat-tu fii jambil-laahi wa ’in-kuntu laminas-saakhiriin!
This verse invites the sinners to turn to the Lord before their case comes up to Him for His final decision. Pardon could reasonably be had before being caught by the execution or the application of the law and before being held by justice to deal with the offence, and once the degree is passed there remains no room for any excuse for the one who never repented and went on committing the offence until caught and brought to account. Thus a disbeliever and a sinner who throughout his life mocked at every admonition, would retrieve his position and all kinds of regrets would assail the individual with sighs of no avail.
Surah As – Saff, 61:10-13
یَا أَیُّهَا الَّذِینَ آَمَنُوا هَلْ أَدُلُّکُمْ عَلَی تِجَارَةٍ تُنجِیکُم مِّنْ عَذَابٍ أَلِیمٍ
Yaaa-’ay-yuhal-laziina ’aa-manuu hal ’adul-lukum ‘alaa tijaaratin-tunjii-kum-min ‘Azaabin ’aliim?
تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِی سَبِیلِ اللَّهِ بِأَمْوَالِکُمْ وَأَنفُسِکُمْ ذَلِکُمْ خَیْرٌ لَّکُمْ إِن کُنتُمْ تَعْلَمُونَ
Tu’-minuuna bil-laahi wa Rasuu-lihii wa tujaa-hiduuna fii Sabiilil-laahi bi-’amwaa-likum wa ’anfusi-kum ’in-kuntum ta‘-lamuun!
and to strive hard in God’s cause with your possessions and your lives: this is for your own good - if you but knew it!
یَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَیُدْخِلْکُمْ جَنَّاتٍ تَجْرِی مِن تَحْتِهَا الْأَنْهَارُ وَمَسَاکِنَ طَیِّبَةً فِی جَنَّاتِ عَدْنٍ ذَلِکَ الْفَوْزُ الْعَظِیمُ
Yaghfir lakum zunuu-bakum wa yud-khil-kum Han-naatin tajrii min tah-tihal-’anhaaru wa masaa-kina tay-yibatan fii Jan-naati ‘Adn: zaalikal-Fawzul-‘aziim.
وَأُخْرَی تُحِبُّونَهَا نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِیبٌ وَبَشِّرِ الْمُؤْمِنِینَ
Wa ’ukhraa tuhib-buu-nahaa,-nasrum-minal-laahi wa fat-hun-qariib. Wa bash-shiril-Mu’miniin.
Surah Ar - Ra’d, 13:28-29
الَّذِینَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُم بِذِکْرِ اللّهِ أَلاَ بِذِکْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ
’Al-laziina ’aa-manuu wa tatma-’in-nu quluu-buhum bizikril-laah. ’Alaa bizikril-laahi tatma-‘in-nul-quluub.
الَّذِینَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ طُوبَی لَهُمْ وَحُسْنُ مَآبٍ
’Al-laziina ’aamanuu wa ‘amilu-Saalihaati tuubaa lahum wa husnu ma-’aab.
Surah
Al-Isra’, 17:16
وَإِذَا أَرَدْنَا أَن نُّهْلِکَ قَرْیَةً أَمَرْنَا مُتْرَفِیهَا فَفَسَقُواْ فِیهَا فَحَقَّ عَلَیْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِیرًا
Wa ’izaaa ’aradnaaa ’an-nuhlika qaryatan ’amarnaa mutra-fiihaa fa-fasaquu fiihaa fa-haq-qa ‘alayhal qawlu fadam-mar naahaa tad-miiraa.
Surah Al - Ma’idah, 5:57
یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تَتَّخِذُواْ الَّذِینَ اتَّخَذُواْ دِینَکُمْ هُزُوًا وَلَعِبًا مِّنَ الَّذِینَ أُوتُواْ الْکِتَابَ مِن قَبْلِکُمْ وَالْکُفَّارَ أَوْلِیَاء وَاتَّقُواْ اللّهَ إِن کُنتُم مُّؤْمِنِینَ
Yaa ay-yuhal-laziina aamanuu laatat-takhizul-laziinat-takhizuu diinakum huzuwaw-wala-‘ibam-minal-laziina uutulditaaba min qablikum walkuf-fara awliyaaa, wat-taqul-laaha in duntum-mu-miniin.
Surah At – Tahrim, 66:2
قَدْ فَرَضَ اللَّهُ لَکُمْ تَحِلَّةَ أَیْمَانِکُمْ وَاللَّهُ مَوْلَاکُمْ وَهُوَ الْعَلِیمُ الْحَکِیمُ
Qad farazal-laahu lakum tahil-lata ’aymaa-nikum: wal-laahu Mawlaa-kum, wa Huwal ’Aliimul-Hakiim.
If any vow taken,
stands in the way of any good or the discharge of any duties, it should be expiated - just for the sake of the vow, none should refrain from doing good deeds.
Surah Az – Zumar, 39:7
إِن تَکْفُرُوا فَإِنَّ اللَّهَ غَنِیٌّ عَنکُمْ وَلَا یَرْضَی لِعِبَادِهِ الْکُفْرَ وَإِن تَشْکُرُوا یَرْضَهُ لَکُمْ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَی ثُمَّ إِلَی رَبِّکُم مَّرْجِعُکُمْ فَیُنَبِّئُکُم بِمَا کُنتُمْ تَعْمَلُونَ إِنَّهُ عَلِیمٌ بِذَاتِ الصُّدُورِ
’In-takfuruu fa-’in-nal-laaha Ghaniy-yun ‘ankum: wa laa yarzaa li-‘ibaadihil-kufr: wa ’in-tashkuruu yarzahu lakum. Wa laa taziru waazira-tunw-wizra ’ukhraa. Thum-ma ’ilaa Rab-bikum-Marji-‘ukum wayunab-biudum bimaa kuntum ta‘-maluun. ’In-nahuu ‘Aliimum bizaatis-suduur.
And no bearer of burdens shall be made to bear another’s burden.
Surah An – Nisa, 4:157-158
وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِیحَ عِیسَی ابْنَ مَرْیَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـکِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِینَ اخْتَلَفُواْ فِیهِ لَفِی شَکٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ یَقِینًا
Wa qaw-lihim in-na qatalnal masiiha ‘Iisab-na Maryama rasuulal laah, wa maa qataluuhu wa maa sala-buuhu walaakin shub-biha lahum; wa in-nal-laziinakh talafuu fiihi lafii shak-kim minhu; ma lahum bihii Min ‘ilmin il-lat-tibaa ‘az-zan, wa ma qataluuhu yaqiinaa.
However, they did not slay him, and neither did they crucify him, but it only seemed to them (as if it
has been) so; and, verily, those who hold conflicting views thereon are indeed confused, having no (real) knowledge thereof, and following mere conjecture. For, of a certainty, they did not slay him:
بَل رَّفَعَهُ اللّهُ إِلَیْهِ وَکَانَ اللّهُ عَزِیزًا حَکِیمًا
Bar-rafa-‘ahul Laaho ilay. Wa kaanal-laahu ‘aziizan hakiima.
Surah Al - Ma’idah, 5:6
یَا أَیُّهَا الَّذِینَ آمَنُواْ إِذَا قُمْتُمْ إِلَی الصَّلاةِ فاغْسِلُواْ وُجُوهَکُمْ وَأَیْدِیَکُمْ إِلَی الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِکُمْ وَأَرْجُلَکُمْ إِلَی الْکَعْبَینِ وَإِن کُنتُمْ جُنُبًا فَاطَّهَّرُواْ وَإِن کُنتُم مَّرْضَی أَوْ عَلَی سَفَرٍ أَوْ جَاء أَحَدٌ مَّنکُم مِّنَ الْغَائِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَیَمَّمُواْ صَعِیدًا طَیِّبًا فَامْسَحُواْ بِوُجُوهِکُمْ وَأَیْدِیکُم مِّنْهُ مَا یُرِیدُ اللّهُ لِیَجْعَلَ عَلَیْکُم مِّنْ حَرَجٍ وَلَـکِن یُرِیدُ لِیُطَهَّرَکُمْ وَلِیُتِمَّ نِعْمَتَهُ عَلَیْکُمْ لَعَلَّکُمْ تَشْکُرُونَ
Yaaa-ay-yuhal-laziina aamanuuu izaa qumtum ilas-salaati faghsiluu wujuuhakum wa aydi-yakum ilal maraafiqi wamsahuu biru-uusikum wa arjulakum ilal ka‘-bayn. Wa in kuntum junuban fat-tah-haruu. Wa in kuntum-marzaaa aw ‘alaa safarin awjaaa-a a-hadum-minkum-minal ghaaaiti awlaamastumun-nisaaa-a falam tajiduu maaa-an fatayam-mamuu sa‘iidan tay-yiban famsahuu bi-wujuuhikum wa aydiikum-min. Maa yuriidul-laahu liyaj‘ala ‘alaykum-min harajinw-walaakiy-yuriidu liyutah-hirakum waliyutim-ma ni‘matahuu ‘alaykum la-‘al-lakum tashkuruun.
have cohabited with a woman, and can find no water - then take resort to pure earth, passing therewith lightly over your face and your hands. God does not want to impose any hardship on you. but wants to make you pure, and to bestow upon you the full measure of His blessings, so that you might have cause to be grateful.
The prescribed cleanliness is laid down in this verse.
Surah At – Tawbah, 9:36
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ شَهْرًا فِی کِتَابِ اللّهِ یَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِکَ الدِّینُ الْقَیِّمُ فَلاَ تَظْلِمُواْ فِیهِنَّ أَنفُسَکُمْ وَقَاتِلُواْ الْمُشْرِکِینَ کَآفَّةً کَمَا یُقَاتِلُونَکُمْ کَآفَّةً وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِینَ
In-na ‘id-datash-shuhuuri-‘indal-laahithnaa ‘asharan fii kitaabil-laahi yawma khalaqas-samaawaati wal-arza minhaaa arba-‘atun hurum. Zaalikad-diinul-qay-yimu falaa tazlimuu fiihin-na anfusakum waqaatilul mushrikiina kaaaf-fatin kamaa yuqaatiluunakum kaaaf-fa. Wa‘lamuuu an-nal-laaha ma ‘almut-taqiin.
And fight the polytheists all together as they fight you all together; and know that Allah is with those who guard (against evil).
This verse declares a general amnesty during these four months which have been declared sacred by God, and even the heathens of Arabia regarded this period as such and stopped all warfare for all these four months. But, alas, even this general amnesty allowed even the disbeliever who might
be peaceful, was not allowed for the family of the Holy Prophet (S) by those who called themselves Muslims. Let it be remembered that it was this sacred month of Muharram in which the so-called Muslim king Yazid who posed himself as the Caliph of Islam i.e. the successor of the Holy Prophet (S), and his subjects who also termed themselves as Muslims, effected the most heart-rendering wholesale massacre of the holy ones at Karbala in which Hussein (a) the grandson of the Holy Prophet (S) along with the faithful band of 72 comrades and companions was brutally butchered, sparing not even a baby of six months.
This great tragedy, the greatest sacrifice has been prophesied in the Old testament :-
“For this is the day of the Lord God of Hosts, a day of Vengeance, that he may avenge him of his adversaries and the sword shall devour, and it shall be satiate and made drunk with their blood, for the Lord God of hosts hath a sacrifice in the north country of the river Euphrates.”
Surah Al Hajj, 22:36-37
وَالْبُدْنَ جَعَلْنَاهَا لَکُم مِّن شَعَائِرِ اللَّهِ لَکُمْ فِیهَا خَیْرٌ فَاذْکُرُوا اسْمَ اللَّهِ عَلَیْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَکُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ کَذَلِکَ سَخَّرْنَاهَا لَکُمْ لَعَلَّکُمْ تَشْکُرُونَ
Wal budna ja-‘alnaa-ha lakum min sha-‘aa-iril laahi lakum fiiha kahair; Faz-kurus-mal Laahi ‘alaiha saw-waaaf; Fa-iza waja-bat junuubuhaa fa-kuluu min-ha wa at-‘imul qaani-‘a walmu‘-tar; kazaalika sakh-kharnaa-haa lakum la-‘al-lakum tash-kuruun.
by God, in which there is (much) good for you. Hence, extol the name of God over them when they are lined up (for sacrifice); and after they have fallen lifeless to the ground, eat of their flesh, and feed the poor who is contented with his lot (and does not beg), as well as him who is forced to beg. It is to this end that We have made them subservient to your needs, so that you might have cause to be grateful.
لَن یَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَکِن یَنَالُهُ التَّقْوَی مِنکُمْ کَذَلِکَ سَخَّرَهَا لَکُمْ لِتُکَبِّرُوا اللَّهَ عَلَی مَا هَدَاکُمْ وَبَشِّرِ الْمُحْسِنِینَ
Lay yanaa-lal-Laaha luhuumuhaa walaa dimaaa-uhaa walaakiy-yanaaluhut-taqwaa minkum. Kazaalika sahkh-kharahaa lakum litukab-birul Laaha ‘alaa ma hadaakum wa bash-shiril muh-siniin.
And give thou this glad tiding unto the doers of good:
Surah Baqarah, 2: 166-167
إِذْ تَبَرَّأَ الَّذِینَ اتُّبِعُواْ مِنَ الَّذِینَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ
‘Iz tabarra-’allazii-nattubi-’uu minal-laziinat-taba-’uu wara-’a-wul-’azaaba wa taqatta-’at bihimul-’asbab.
وَقَالَ الَّذِینَ اتَّبَعُواْ لَوْ أَنَّ لَنَا
کَرَّةً فَنَتَبَرَّأَ مِنْهُمْ کَمَا تَبَرَّؤُواْ مِنَّا کَذَلِکَ یُرِیهِمُ اللّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَیْهِمْ وَمَا هُم بِخَارِجِینَ مِنَ النَّارِ
Wa qaalal-laziinat-taba-’uu lau ‘an-na lanaa kar-ratan-fanatabarra-’a minhum kamaa tabarra-’uu min-naa. Kazaalika yuriihimul-laahu a’amaalahum hasaraatin ‘alayhim. Wa maa hum-bi-khaarijiina minan-Naar.
Thus will God show them their deeds (in a manner that will cause them) bitter regrets; but they will not come out of the fire.
This verse gives out the fate of the false religious leaders and their followers, on the Day of Judgment, i.e. the mutual denouncement of the false leaders and their foolish followers which will take place.
• Allah (swt) is Most Gracious- The Dispenser of Grace
• Az-Zumar 39:53
• Allah (swt) is Omniscient (Knowing Everything)
• Yunus 10:61
• Allah (swt) is Omnipotent and Omnipresent (Having infinite power is Present Everywhere)
• Qaf, 50:16
• Declaration of Allah's (swt) Perfection and Absolute Oneness
• Al-Ikhlas, 112:01-04
• Attributes of Allah (swt)
• Al-Hashr, 59:22-24
• Allah's (swt) Justice (Adl)
• Al-Imran, 3:182
• An-Nisa, 4:40
• An-Nisa, 4:49
• Allah's (swt) Justice (Adl) - A Supplication for His unlimited Mercy
• Al-Baqarah, 2:286
• The innumerable blessings of Allah (swt) bestowed upon Mankind
• An-Nahl, 16:66-69
• How to earn Allah's (swt) Mercy
• An-Nur, 24:56
• Certain knowledge is only with Allah (swt)
• Luqman, 31:34
• Taking refuge with the Almighty
• Al-Falaq, 113:01-05
• An-Nas, 114:01-06
• Allah's (swt) creation
• Az-Zumar, 39:05-06
• Ash Shura, 42:49-50
• Creation of the Universe
• Fussilat, 41:09-12
• The Creator's way of creating anything
• An-Nahl, 16:40
• Magnificence of Allah's (swt) creation
• Ar-Ra’d, 13:02-04
• How Man Jinn are created
• Al-Hijr, 15:26-27
• Purpose of creation
• Al-Ahqaf, 46:03
• Purpose of Allah's (swt) creation of Man Jinn
• Adh-Dhariyat, 55:01-30
• Allah's (swt) manifold creation
• Ar-Rahman, 55:01-30
• Allah's (swt) manifold creation of Nature
• Qaf, 50:05-11
• The Holy Prophet (S) made the medium of revelations path to self-surrender
• Ash-Shura, 42:52-53
• The Holy Prophet is "Rehmatil - Aalamin"
• At-Tawbah, 9:61
• The reciting of the Salwaat (durood) on the Prophet is made incumbent on Mankind
• Al-Ahzaab, 33:56
• To follow Sunnah of the Prophet
• Al-Imran, 3:31
• To disobey Allah and His Prophet can erase Man's good deeds
• Muhummad, 47:33
• The Holy Prophet's responsibility towards Mankind as directed by Allah
• Ash-Shura, 42:48
• What the Holy Prophet expects in return of his services to Mankind
• Ash-Shura, 42:23
• Etiquette in the Holy Prophet's presence, as commanded by Allah
• Al Hujurat, 49:01-05
• Annoyance of the Holy Prophet
• Al-Ahzaab, 33:57
• Characteristics of the choicest closest companions of the Holy Prophet(S)
• Al-Fath, 48:29
• Mubahaila and its importance in defining who are the Ahlul Bayt (a) in Surah al-Ahzaab, 33:33.
• Al-Imran, 3:61
• Directives to the Holy Prophet's (S) wives his Holy Ahlul Bayt
• Al-Ahzab, 33:28-34
• Assurance (to the Holy Prophet) of tranquility and happiness after trials
tribulations
• Al-Inshira, 94:01-08
• Reasons stated by Allah for making the Prophet sign the Treaty of Hudaybiyyah
• Al-Fath, 48:25
• The Holy Qur'an - Revelation from Allah (swt) only
• Yunus, 10:37-38
• God's unique way of sending His messages to Mankind
• Ash-Shura, 42:51
• The Holy Qur'an - A Book complete in every aspect and sent as a Grace from the
• Az-Zumar, 39:23
• The Holy Qur'an - A Book of True Guidance - but, only for the Believers
• Luqman, 31:02-05
• The Holy Qur'an - Its protection against any distortion is promised by Allah (swt)
• Al-Hijr, 15:09
• Allah's (swt) challenge to Mankind to produce a like of the Qur’an
• Al-Isra’, 17:88
• The first Revelation of the Qur'an
• Al-Alaq, 96:01-05
• Night of Qadr - The Night of Destiny - better than a 1000 nights
• Al-Qadr, 97:01-05
• The Best Deed Before Allah (swt)
• Al Ahqaf, 40:15-16
• Status of Parents in Islam
• Luqman, 31:14
• Utmost respect and veneration to Parents
• Al-Isra’, 17:23
• Prayer for one's Parents
• Ibrahim, 14:41
• Al-Isra’, 17:24
• Dua for Parents and the Believers
• Nuh, 71:28
• The Human Cycle
• An Nahl, 16:70
• Evolution of Man from Dust
• Al-Hajj, 22:05-06
• Al-Mu’minun, 23:12-14
• Man not created without a purpose
• Al-Mu’minun, 23:115
• Allah (swt) has granted Man free will to choose between good and evil
• Al-Muddaththir, 74:31
• Man advised not to be pompous
• Al-Hadid, 57:23-24
• Man is himself accountable for his own actions
• Al-Isra’, 17:15
•
Man's selfish mentality
• Fussilat, 41:49-51
• Man's always makes hasty decisions
• Al-Isra’, 17:11
• Ungrateful Nature of Man
• Az-Zumar, 39:08
• Az-Zumar, 39:49
• Ash-Shura, 42:48
• Most men are ungrateful except a few having certain distinct qualities
• Al-Ma’arij, 70:19-35
• Life span of this world as compared to the span of the Hereafter
• Ar-Rum, 30:55
• Life of this world as compared to the Hereafter
• Al-Ankabut, 29:64
• Man's obsession and attachment to this life
• At-Takhatur, 102:01-08
• Consequences of Man's attachment to the materialistic world
• Al-Humazah, 104:01-09
• Worldly attachments should not deter man from remembrance of God and giving Charity
• Al-Munafiqun, 63:09-11
• At-Taghabun, 64:15-18
• Man will always be a loser due to his worldly attachments
• Al-‘Asr, 103:01-03
• Good deeds weigh heavier than worldly adornments (wealth children)
• Al-Kahf, 18:46
• Allah (swt) - His Apostle - Jihad more important than all worldly relations, pleasures and possessions
• At-Tawbah, 9:24
• Punishment for hoarding of wealth
• At-Tawbah, 9:34-35
• Day of Judgment
• Al-Isra’, 17:71
• Repeated warning of the Day of Judgment
• Saba’, 34:03
• Al-Haqqah, 69:01-03
• Signs to proclaim the arrival of the Day of Judgment
• At-Takwir, 81:01-14
• Al-Infitar, 82:01-05
• State of Mankind on the Day of Judgment
• Al-Hajj, 22:01-02
• State of Mankind when the Trumpet is blown
• Al-Qamar, 54:06-08
• This life would seem like an hour on the Day of Judgment
• Yunus, 10:45
• State of Affairs on the Day of Judgment
• Az-Zumar, 39:67-75
• Al-Haqqah, 69:13-37
• Al-Ma’arij, 70:06-18
• An-Nazi’at, 79:34-41
• Abasa, 80:33-41
• Al-Infitar, 82:17-19
• Al-Ghashiyah, 88:01-16
• Al-Fajr, 89:21-30
• Az-Zalzalah, 99:01-08
• Al-Qari’ah, 101:01-11
• State of the Believers Non Believers on the Day of Judgment
• Yasin, 36:51-65
• Man's limbs will be his witness on the Day of Judgment
• Fussilat, 41:19-23
• Division of Mankind into three groups on the Day of Judgment
• Al-Waqi’ah, 56:04-14
• Intercession will be permitted by Allah on Day of Judgment
• An-Najm, 53:26
• Intercession will be accepted from His selected people
• Az-Zumar, 39:44
• The inheritors of Paradise
• Ash-Shura, 42:36-39
• Al-Mu’minun, 23:01-11
• Hell Fire - the final resort of the evil doers and the Unbelievers
• Al-Muddaththir, 74:35-48
• Condition of the Unbelievers
• Al-Hajj, 22:19-22
• Sleep is temporary Death
• Al-An’am, 6:60
• Saying at the time of Death
• Al-Baqarah, 2:156
• Martyrs in Allah's way and their rewards
• Al-Imran, 3:169-172
• Status of Martyrs
• Al-Baqarah, 2:154
• Definition and attributes of a Pious (Muttaqi) person
• Al Baqarah, 2:177
• Equality, is on the basis of piety, before Allah (swt)
• Az-Zumar, 39:09
• Prerequisites of a true servant of Allah (swt)
• Al-Furqan, 25:63-77
• Allah's (swt) Grace on to the true Believers
• Al-Mujadalah, 58:22
• Privileges and Status enjoyed by the true Believers in Paradise
• At-Tur, 52:17-28
• State of righteous people in this World and the Hereafter
• Fussilat, 41:30-32
• State of righteous people on the Day of Judgment
• Al-Waqiah, 56:27-40
• The virtuous people and their rewards in Paradise
•
Al-Insan, 76:07-22
• The Etiquette to be adopted between Muslims
• Al-Hujurat, 49:10-12
• To slay a Believer for any but lawful reason is like slaying entire Mankind, and to save a life of a Believer is like saving the life of entire Mankind
• Al-Maidah, 5:32
• Shaitan (Iblees) given respite and he in turn vowing to mislead all, but a few human beings
• Al Hijr, 15:36-44
• Allah's (swt) respite to the Evil Doers
• Ibrahim, 14:42-43
• Non Believers are Najis
• At-Tawbah, 9:28
• Worshipping of deities along with Allah (swt) by the Non Believers
• Az-Zumar, 39:03
• Good deeds of a Non Believer will be of no avail on Day of Judgment
• Muhummad, 47:1, 8-9
• All good deeds will be naught of the non-believers
• Az-Zumar, 39:65
• Fate of those who do not believe in Allah's Revelation
• Al-A’araf, 7:40
• State of the non-believers on the Day of Judgment
• Ar-Rahman, 55:37-45
• Fate of the non-believers on the Day of Judgment
• Al-Ahzaab, 33:63-68
• Fate of the Hypocrites on the Day of Judgment
• Al-Mujadalah, 58:14-21
• Arguments put to the non-believers to convince them to believe in the One God
• Al-Waqi’ah, 56:57-74
• Al-Waqi’ah, 56:83-87
• To live in harmony with the non-believers unless they transgress and oppress
• Al-Mumtahanah, 60:8-9
• Commandments of Allah (swt)
• An-Nahl, 16:90-91
• Advised to seek refuge with God, from Satan
• Fussilat, 41:36
• Advice of Prophet Luqman to his son
• Luqman, 31:17-19
• To die as Muslims
• Yusuf, 12:101
• Men to adopt
Chastity
• An-Nur, 24:30
• Women to adopt chastity and veil (Hijaab) before a Na – Mahram
• An-Nur, 24:31
• Hijaab
• Al-Ahzaab, 33:59
• Trust
• Al-Ahzaab, 33:70-72
• Fasting
• Al-Baqarah, 2:183
• Jihad
• At-Tawbah, 9:38-38, 41
• Man must not postpone the doing of good deeds and worship
• Yasin, 36:68
• Essential to defend against oppression but not to the extend of being an Oppressor
• Ash-Shura, 42:40-43
• Spoils of 'Fie' i.e. property - wealth etc. obtained without a fight
• Al-Hashr, 59:07-08
• Forbidden to make or change Islamic Laws (Shariah)
• An-Nahl, 16:116-117
• Directives of Allah (swt)
• Al-An’am, 6:151-152
• Avoid Major sins and Minor sins will be forgiven
• An-Nisa, 4:31
• Do not envy others
• TaHa, 20:131
• Forbidden to usurp the rights and property of orphans
• An-Nisa, 4:02
• An-Nisa, 4:06
• An-Nisa, 4:10
• Punishment for killing a Muslim deliberately
• An-Nisa, 4:93
• Islamic Akhlaq - Forbidden to enter others houses without permission
• An-Nur, 24:27
• Punishment for Adultery and Fornication
• An-Nur, 24:02
• Intercourse forbidden during women's menstrual period
• Al-Baqarah, 2:222
• Forbidden to marry Non Believers
• Al-Baqarah, 2:221
• Punishment for those who wrongly accuse women of adultery
• An-Nur, 24:04
• Abolishment of the age-old practice of 'Zihar'
• Al-Mujadalah, 58:01-04
• Unlawful food - Its consequences
• Al-An’am, 6:118-121
• Al-An’am, 6:145
• Forbidden to Consume
• Al-Baqarah, 2:173
• An-Nahl, 16:115
• Unlawful food to the Jews
• Al-An’am, 6:146
• On intoxication and games of chance
• Al-Baqarah, 2:219
• Al-Ma’idah, 5:90-91
• Forbidden to pray
in the state of intoxication and impurity
• An-Nisa, 4:43
• Evil to have a negative attitude upon the birth of a female
• An-Nahl, 16:57-59
• Directive for prayers with stress on morning (Fajr) and midnight (Tahajjud) prayers
• Al-Isra’, 17:78-79
• No excuse for refraining from daily Salat
• TaHa, 20:132
• Prescribed Salat at particular times
• An-Nisa, 4:103
• Hud, 11:114
• Salat ordained along with patience in adversity
• Qaf, 50:39-40
• Common supplication in Qunoot of Salat
• Al-Baqarah, 2:201
• Recitation of "Bismillah" and seeking refuge from Shaitan before reciting the Qur'an
• An-Nahl, 16:98-100
• The Sustainer's assurance to accept the prayer of all who call upon Him sincerely
• Ghafir, 40:60
• Assurance of acceptance from Allah (swt) when asked from Him through the medium of Dua
• Al-Baqarah, 2:186
• Supplication (Dua) recited by Prophet Sulayman (S)
• An-Naml, 27:19
• To mention 'if Allah (swt) Wills' (InshaAllah) before intending to do any deed
• Al-Kahf, 18:24
• How to spend money on charity
• Al-Baqarah, 2:215
• Charity is best when given privately
• Al-Baqarah, 2:271
• No compulsion by Allah to spend in His way
• Muhammad, 47:36-38
• Charity in God's cause is a loan given to Him
• Al-Hadid, 57:11
• Whom to marry and who is Mahram and Nah Mahram
• An-Nisa, 4:22-24
• Terms of marriage to up to four wives
• An-Nisa, 4:3
• To treat all wives equal which may not be possible
• An-Nisa, 4:129
• Accusation by husband without witnesses
• An-Nur, 24:06-10
• Iddah period of wife after husband's
death
• Al-Baqarah, 2:234
• Law of Inheritance
• An-Nisa, 4:11-12
• Test by Allah (swt)
• Al-Baqarah, 2:155
• Al-Imran, 3:186
• Patience in adversity
• Al-Imran, 3:200
• Patience in adversity praise the Creator by day and by night
• TaHa, 20:130
• Allah (swt) is most Gracious in giving Mankind a chance to repent
• An-Nahl, 16:61
• Al-Fatir, 35:45
• Allah's (swt) acceptance of Tawbah
• An-Nisa, 4:17-18
• Sustenance for every created thing provided only by Allah (swt)
• Al-Hijr, 15:19-23
• Ar-Ra’d, 13:26
• Allah (swt) alone provides sustenance
• Az-Zumar, 39:52
• Disobedience of Azazil (Shaitan) and his vow to misguide Mankind up to the Day of Judgment
• Sad, 38:71-85
• Free Will given to Mankind
• Yunus, 10:108
• A pre-warning of Allah (swt) to Mankind
• Az-Zumar, 39:54-56
• Anecdote from Allah (swt) for a blissful life in this world and the Hereafter
• As-Saff, 61:10-13
• Salvation rests only from nearness to Allah (swt)
• Ar-Ra’d, 13:28-29
• Warning given to Mankind to amend their wrongful doings before destroying the entire Community
• Al-Isra’, 17:16
• Types of friends to have
• Al-Ma’idah, 5:57
• Unreasonable promises / oaths can be broken
• At-Tahrim, 66:02
• Refuting the Christian Doctrine of atonement of one's sins by another
• Az-Zumar, 39:07
• Jesus Christ is exalted unto God and not slain
• An-Nisa, 4:157-158
• Ablution (Wudhu - Ghusl - Tayammum)
• Al-Maidah, 5:06
• 12 months in an Islamic Year - 4 are sacred
• At-Tawbah, 9:36
• Significance and importance of Ritual Sacrifice (Qurbani)
• Al-Hajj, 22:36-37
•
Following Saints and alleged Divine Personalities
• Al-Baqarah, 2:166-167