Connect with us

Quran and Sunnah

Taraweeh Tonight: Connect With The Quran – Thirtieth Night of Ramadan

Shaykh Yahya Ibrahim

Published

on

Ramadan 2013 Posts

Thirtieth Night of Ramadan

Surah al-Naba – The Announcement (078)

In the name of God, the Lord of Mercy, the Giver of Mercy

38. On the Day when the Spirit and the angels stand in rows, they will not speak except for those to whom the Lord of Mercy gives permission, who will say only what is right.

39. That is the Day of Truth. So whoever wishes to do so should take the path that leads to his Lord.

40. We have warned you of imminent torment, on the Day when every person will see what their own hands have sent ahead for them, when the disbeliever will say, ‘If only I were dust!’

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Nazi’aat – The Chargers (079)

27. Which is harder to create: you people or the sky that He built,

28. Raising it high and perfecting it,

29. Giving darkness to its night and bringing out its morning brightness,

30. And the earth, too, He spread out,

31. Bringing waters and pastures out of it,

32. And setting firm mountains [in it]

33. For you and your animals to enjoy?

34. When the great overwhelming event arrives

35. On the Day that man remembers what he has done

36. And Hell is there for all to see,

37. For anyone who has transgressed

38. And preferred the present life

39. Hell will be home;

40. For anyone who feared the meeting with his Lord and restrained himself from base desires,

41. Paradise will be home.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah Abasa – He Frowned (080)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. He frowned and turned away

2. When the blind man came to him––

3. For all you know, he might have grown in spirit,

4. Or taken note of something useful to him.

5. For the self-satisfied one

6. You go out of your way––

7. Though you are not to be blamed for his lack of spiritual growth––

8. But from the one who has come to you full of eagerness

9. And awe

10. You allow yourself to be distracted.

11. No indeed! This [Quran] is a lesson

12. From which those who wish to be taught should learn,

13. [Written] on honored,

14. Exalted, pure pages,

15. By the hands of

16. Noble and virtuous scribes.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah at-Takwir – Shrouded in Darkness (081)

15. I swear by the planets

16. That recede, move, and hide,

17. By the night that descends,

18. By the dawn that softly breathes:

19. This is the speech of a noble messenger,

20. Who possesses great strength and is held in honor by the Lord of the Throne––

21. He is obeyed there and worthy of trust.

22. Your companion is not mad:

23. He did see him on the clear horizon.

24. He does not withhold what is revealed to him from beyond.

25. This is not the word of an outcast devil.

26. So where are you [people] going?

27. This is a message for all people;

28. For those who wish to take the straight path.

29. But you will only wish to do so by the will of God, the Lord of all people.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Infitar – Torn Apart (082)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. When the sky is torn apart,

2. When the stars are scattered,

3. When the seas burst forth,

4. When graves turn inside out:

5. Each soul will know what it has done and what it has left undone.

6. Mankind, what has lured you away from God,

7. Your generous Lord, who created you, shaped you, proportioned you,

8. In whatever form He chose?

9. Yet you still take the Judgement to be a lie!

10. Over you stand

11. Watchers, noble recorders

12. Who know what you do:

13. The good will live in bliss,

14. And the wicked will burn in the Fire.

15. They will enter it on the Day of Judgement

16. And they will find no escape.

17. What will explain to you what the Day of Judgement is?

18. Yes! What will explain to you what the Day of Judgement is?

19. The Day when no soul will be able to do anything for another; on that Day, command will belong to God.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Mutaffifeen – Those who give Short Measure (083)

18. No indeed! The list of the truly good is in Illiyyin ––

19. What will explain to you what  ‘Illiyyin is?––

20. A clearly written list,

21. Witnessed by those brought near.

22. The truly good will live in bliss,

23. Seated on couches, gazing around.

24. You will recognize on their faces the radiance of bliss.

25. They will be served a sealed nectar,

26 Its seal [perfumed with] a fragrant herb ––let those who strive, strive for this––

27. Mixed with the water of Tasnim,

28. A spring from which those brought near will drink.

29. The wicked used to laugh at the believers––

30. They would wink at one another when the believers passed by them,

31. Joke about them when they got back to their own people,

32. And say, when they saw them, ‘These people are misguided,’

33. Though they were not sent to be their keepers–

34. So today the believers are laughing at the disbelievers

35. As they sit on couches, gazing around.

36. Have the disbelievers [not] been repaid for their deeds?

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Inshiqaq – Ripped Apart (084)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. When the sky is ripped apart,

2. Obeying its Lord as it rightly must,

3. When the earth is levelled out,

4. Casts out its contents, and becomes empty,

5. Obeying its Lord as it rightly must,

6. You humans, toiling laboriously towards your Lord, will meet Him:

7. Whoever is given his record in his right hand

8. Will have an easy reckoning

9. And return to his people well pleased,

10. But whoever is given his record from behind his back

11. Will cry out for destruction––

12. He will burn in the blazing Fire.

13. He used to live among his people well pleased.

14. He thought he would never return [to his Lord]––

15. Indeed he will! His Lord was watching him.

16. I swear by the glow of sunset,

17. By the night and what it covers,

18. By the full moon,

19. You will progress from stage to stage.

20. So why do they not believe?

21. Why, when the Quran is read to them, do they not prostrate themselves [to God]?

22. No! The disbelievers reject the Quran––

23.God knows best what they keep hidden inside––

24. So give them news of a painful torment.

25. But those who believe and do good deeds will have a never-ending reward.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Burooj – The Towering Constellations (085)

10. For those who persecute believing men and women, and do not repent afterwards, there will be the torment of Hell and burning.

11. But for those who believe and do good deeds there will be Gardens graced with flowing streams: that is the great triumph.

12. [Prophet], your Lord’s punishment is truly stern––

13. It is He who brings people to life, and will restore them to life again––

14. And He is the Most Forgiving, the Most Loving.

15. The Glorious Lord of the Throne,

16. He does whatever He will.

17. Have you [not] heard the stories of the forces

18. Of Pharaoh and Thamud?

19. Yet still the disbelievers persist in denial.

20. God surrounds them all.

21. This is truly a glorious Quran

22. [written] on a preserved Tablet.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah at-Tariq – The Night – Comer (086)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. By the sky and the night-comer––

2. What will explain to you what the night-comer is?

3. The piercing star––

4. There is a watcher over every soul.

5. Man should reflect on what he was created from.

6. He is created from spurting fluid,

7. Then he emerges from between the backbone and breastbone:

8. God is certainly able to bring him back to life.

9. On the Day when secrets are laid bare

10. He will have no power and no one to help him.

11. By the sky and its recurring rain,

12. By the earth that cracks open!

13. This is truly a decisive statement;

14. It is not something to be taken lightly.

15. They plot and scheme,

16. But so do I:

17. [Prophet], let the disbelievers be, let them be for a while.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-A’laa – The Most High (087)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. [Prophet], glorify the name of your Lord the Most High,

2. Who created [all things] in due proportion;

3. Who determined their destinies and guided them;

4. Who brought out the green pasture

5. Then made it dark debris.

6. [Prophet], We shall teach you [the Quran] and you will not forget––

7. Unless God wishes; He knows both what is open and what is hidden––

8. We shall show you the easy way.

9. So remind, if reminding will help.

10. Those who stand in awe of God will heed the reminder,

11. But it will be ignored by the most wicked,

12. Who will enter the Great Fire,

13. Where they will neither die nor live.

14. Prosperous are those who purify themselves,

15. Remember the name of their Lord, and pray.

16. Yet you [people] prefer the life of this world,

17. Even though the Hereafter is better and more lasting.

18. All this is in the earlier scriptures,

19. The scriptures of Abraham and Moses.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Ghashiyah – The Overwhelming Event (088)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Have you heard tell [Prophet] about the Overwhelming Event?

2. On that Day, there will be downcast faces,

3. Toiling and weary,

4. As they enter the blazing Fire

5. And are forced to drink from a boiling spring,

6. With no food for them except bitter dry thorns

7. That neither nourish nor satisfy hunger.

8. On that Day there will also be faces radiant with bliss,

9. Well pleased with their labor,

10. In a lofty garden,

11. Where they will hear no idle talk,

12. With a flowing spring,

13. Raised couches,

14. Goblets placed before them,

15. Cushions set in rows,

16. And carpets spread.

17. Do the disbelievers not see how rain clouds are formed,

18. How the heavens are lifted,

19. How the mountains are raised high,

20. How the earth is spread out?

21. So [Prophet] warn them: your only task is to give warning,

22. You are not there to control them.

23. As for those who turn away and disbelieve, God will inflict the greatest torment upon them. It is to Us they will return,

24. And then it is for Us to call them to account.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Fajr – Daybreak (089)

15. [The nature of] man is that, when his Lord tries him through honor and blessings, he says, ‘My Lord has honored me,’

16. But when He tries him through the restriction of his provision, he says, ‘My Lord has humiliated me.’

17. No indeed! You [people] do not honor orphans,

18. You do not urge one another to feed the poor,

19. You consume inheritance greedily,

20. And you love wealth with a passion.

21. No indeed! When the earth is pounded to dust, pounded and pounded,

22. When your Lord comes with the angels, rank upon rank,

23. When Hell is that Day brought near– on that Day man will take heed, but what good will that be to him then?

24. He will say, ‘Would that I had provided for this life to come!’

25. On that Day, no one will punish as He punishes,

26. And no one will bind as He binds.

27. ‘[But] you, soul at peace:

28. Return to your Lord well pleased and well pleasing;

29. Go in among My servants;

30. And into My Garden.’

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Balad – The City (090)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. I swear by this city ––

2. And you [Prophet] are an inhabitant of this city––

3. [I swear] by parent and offspring,

4. That We have created man for toil and trial.

5. Does he think that no one will have power over him?

6. ‘I have squandered great wealth,’ he says.

7. Does he think no one observes him?

8. Did We not give him eyes,

9. A tongue, lips,

10. And point out to him the two clear ways [of good and evil]?

11. Yet he has not attempted the steep path.

12. What will explain to you what the steep path is?

13. It is to free a slave,

14. To feed at a time of hunger

15. An orphaned relative

16. Or a poor person in distress,

17. And to be one of those who believe and urge one another to steadfastness and compassion.

18. Those who do this will be on the right-hand side,

19. But those who disbelieve in Our revelations will be on the left-hand side,

20. And the Fire will close in on them.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah ash-Shams – The Sun (091)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. By the sun in its morning brightness

2. And by the moon as it follows it,

3. By the day as it displays the sun’s glory

4. And by the night as it conceals it,

5. By the sky and how He built it

6. And by the earth and how He spread it,

7. By the soul and how He formed it

8. And inspired it [to know] its own rebellion and piety!

9. The one who purifies his soul succeeds

10. And the one who corrupts it fails.

11. In their arrogant cruelty, the people of Thamud called [their messenger] a liar,

12. When the most wicked man among them rose [against him].

13.The messenger of God said to them, ‘[Leave] God’s camel to drink,’

14. But they called him a liar and hamstrung her. Their Lord destroyed them for their crime and leveled them.

15. He did not hesitate to punish them.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Layl – The Night (092)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. By the enshrouding night,

2. By the radiant day,

3. By His creation of male and female!

4. The ways you take differ greatly.

5. There is the one who gives, who is mindful of God,

6. Who testifies to goodness––

7. We shall smooth his way towards ease.

8. There is the one who is miserly, who is self-satisfied,

9. Who denies goodness––

10. We shall smooth his way towards hardship

11. And his wealth will not help him as he falls.

12. Our part is to provide guidance––

13. This world and the next belong to Us––

14. So I warn you about the raging Fire,

15. In which none but the most wicked one will burn,

16. Who denied [the truth], and turned away.

17. The most pious one will be spared this––

18. Who gives his wealth away as self-purification,

19. Not to return a favor to anyone

20. But for the sake of his Lord the Most High ––

21. And he will be well pleased.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah ad-Duha – The Morning Brightness (093)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. By the morning brightness

2. And by the night when it grows still,

3. Your Lord has not forsaken you [Prophet], nor does He hate you,

4. And the future will be better for you than the past;

5. Your Lord is sure to give you so much that you will be well satisfied.

6. Did He not find you an orphan and shelter you?

7. Did He not find you lost and guide you? 8 Did He not find you in need and make you self-sufficient?

9. So do not be harsh with the orphan

10. And do not chide the one who asks for help;

11. Talk about the blessings of your Lord.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Sharh – The Morning Brightness (094)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Did We not relieve your heart for you [Prophet],

2. And remove the burden

3. That weighed so heavily on your back,

4. And raise your reputation high?

5. So truly where there is hardship there is also ease;

6. Truly where there is hardship there is also ease.

7. The moment you are freed [of one task] work on, 8 and turn to your Lord for everything.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Tin – The Fig (095)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. By the fig, by the olive,

2. By Mount Sinai,

3. By this safe town,

4. We create man in the finest state

5. Then reduce him to the lowest of the low,

6. Except those who believe and do good deeds––

7. They will have an unfailing reward. After this, what makes you [man] deny the

Judgement?

8. Is God not the most decisive of judges?

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-‘Alaq – The Clinging Form (096)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Read! In the name of your Lord who created:

2. He created man from a clinging form.

3. Read! Your Lord is the Most Bountiful One

4. Who taught by [means of] the pen,

5. Who taught man what he did not know.

6. But man exceeds all bounds

7. When he thinks he is self-sufficient:

8. [Prophet], all will return to your Lord.

9. Have you seen the man who forbids

10. [Our] servant to pray?

11. Have you seen whether he is rightly guided,

12. Or encourages true piety?

13. Have you seen whether he denies the truth and turns away from it?

14. Does he not realize that God sees all?

15. No! If he does not stop, We shall drag him by his forehead ––

16. His lying, sinful forehead.

17. Let him summon his comrades;

18. We shall summon the guards of Hell.

19. No! Do not obey him [Prophet]: bow down in worship and draw close.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Qadr – The Night of Glory (097)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. We sent it down on the Night of Glory.

2. What will explain to you what that Night of Glory is?

3. The Night of Glory is better than a thousand months;

4. On that night the angels and the Spirit descend again and again with their Lord’s permission on every task;

5. [there is] peace that night until the break of dawn.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Bayina – The Clear Evidence (098)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Those who disbelieve among the People of the Book and the idolaters were not about to change their ways until they were sent clear evidence,

2. A messenger from God, reading out pages [blessed with] purity,

3. Containing true scriptures.

4. [Yet] those who were given the Scripture became divided only after they were sent [such] clear evidence

5. Though all they are ordered to do is worship God alone, sincerely devoting their religion to Him as people of true faith, keep up the prayer, and pay the prescribed alms, for that is the true religion.

6. Those who disbelieve among the People of the Book and the idolaters will have the Fire of Hell, there to remain. They are the worst of creation.

7. Those who believe and do good deeds are the best of creation.

8. Their reward with their Lord is everlasting Gardens graced with flowing streams, where they will stay forever. God is well pleased with them and they with Him. All this is for those who stand in awe of their Lord.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Zalzalah – The Earthquake (099)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. When the earth is shaken violently in its [last] quaking,

2. When the earth throws out its burdens,

3. When man cries, ‘What is happening to it?’;

4. On that Day, it will tell all

5. Because your Lord will inspire it [to do so].

6. On that Day, people will come forward in separate groups to be shown their deeds: 7. Whoever has done an atom’s-weight of good will see it, 8but whoever has done an atom’s-weight of evil will see that.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-‘Adiyaat – The Charging Steeds (100)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. By the charging steeds that pant

2. And strike sparks with their hooves,

3. Who make dawn raids,

4. Raising a cloud of dust,

5. And plunging into the midst of the enemy,

6. Man is ungrateful to his Lord––

7. And He is witness to this ––

8. He is truly excessive in his love of wealth.

9. Does he not know that when the contents of graves burst forth,

10. When the secrets of hearts are uncovered, on that Day,

11. Their Lord will be fully aware of them all?

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Qaria – The Crashing Blow (101)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. The Crashing Blow!

2. What is the Crashing Blow?

3. What will explain to you what the Crashing Blow is?

4. On a Day when people will be like scattered moths

5. And the mountains like tufts of wool,

6. The one whose good deeds are heavy on the scales

7. Will have a pleasant life,

8. But the one whose good deeds are light

9. Will have the Bottomless Pit for his home ––

10. What will explain to you what that is?––

11. A blazing fire.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Takathur – Striving for More (102)

In the name of God, the Lord of Mercy, the Giver of Mercy 

1. Striving for more distracts you

2. Until you go into your graves.

3. No indeed! You will come to know.

4. No indeed! In the end you will come to know.

5. No indeed! If only you knew for certain.

6. You will most definitely see Hellfire,

7. You will see it with the eye of certainty.

8. On that Day, you will be asked about your pleasures.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Asr – Declining Day (103)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. By the declining day,

2. Man is [deep] in loss,

3. Except for those who believe, do good deeds, urge one another to the truth, and urge one another to steadfastness.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Humaza – The Backbiter (104)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Woe to every fault-finding backbiter

2. Who amasses riches, counting them over,

3. Thinking they will make him live for ever.

4. No indeed! He will be thrust into the Crusher!

5. What will explain to you what the Crusher is?

6. It is God’s Fire, made to blaze,

7. Which rises over people’s hearts.

8. It closes in on them

9. In towering columns.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Fil – The Elephant (105)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Do you [Prophet] not see how your Lord dealt with the army of the elephant?

2.  Did He not utterly confound their plans?

3. He sent ranks of birds against them,

4. Pelting them with pellets of hard-baked clay:

5. He made them [like] cropped stubble.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah Quraysh (106)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. [He did this] to make the Quraysh feel secure,

2. Secure in their winter and summer journeys.

3. So let them worship the Lord of this House:

4. Who provides them with food to ward off hunger, safety to ward off fear.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Maun – Common Kindness (107)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. [Prophet], have you considered the person who denies the Judgement?

2. It is he who pushes aside the orphan

3. And does not urge others to feed the needy.

4. So woe to those who pray

5. But are heedless of their prayer;

6. Those who are all show

7. And forbid common kindnesses.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Kauthar – Abundance (108)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. We have truly given abundance to you [Prophet]––

2. So pray to your Lord and make your sacrifice to Him alone––

3. It is the one who hates you who has been cut off.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Kafiroon – The Disbelievers (109)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Say [Prophet], ‘Disbelievers:

2. I do not worship what you worship,

3. You do not worship what I worship,

4. I will never worship what you worship,

5. You will never worship what I worship:

6. You have your religion and I have mine.’

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Nasr – Help (110)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. When God’s help comes and He opens up your way [Prophet],

2. When you see people embracing God’s faith in crowds,

3. Celebrate the praise of your Lord and ask His forgiveness: He is always ready

to accept repentance.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Masad – The Palm Fibre (111)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. May the hands of Abu Lahab be ruined! May he be ruined too!

2. Neither his wealth nor his gains will help him:

3. He will burn in the Flaming Fire––  

4. And so will his wife, the firewood-carrier,

5. With a palm-fibre rope around her neck.

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Ikhlas – Purity of Faith (112)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Say, ‘He is God the One,

2. God the eternal.

3. He begot no one nor was He begotten.

4. No one is comparable to Him.’

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Falaq – (113)

In the name of God, the Lord of Mercy, the Giver of Mercy

1. Say [Prophet], ‘I seek refuge with the Lord of daybreak

2. Against the harm in what He has created,

3. The harm in the night when darkness gathers,

4. The harm in witches when they blow on knots,

5. The harm in the envier when he envies.’ 

Further on Allah, the Al-Mighty, says what can be interpreted to mean:

Surah al-Naas – People (114)

In the name of God, the Lord of Mercy, the Giver of Mercy 

1. Say, ‘I seek refuge with the Lord of people,

2. The Controller of people,

3. The God of people,

4. Against the harm of the slinking whisperer––

5. Who whispers into the hearts of people––

6. Whether they be jinn or people.’

Ustadh Yahya Ibrahim is Canadian by birth & education, Egyptian through a rich ancestry, Turkish via the blessing of marriage to Songul and Australian by Choice of residence and migration. Since his early teens, in the 90's, Ustadh Yahya has been talking about Islam to Muslims and non-Muslims. He was blessed with numerous opportunities to meet, translate, study and teach alongside some of the Islamic worlds top scholars. Ustadh Yahya is blessed now to be living in Perth, Western Australia with his wife and three wonderful children – Shireen, Omar and Adam. He is a regular lecturer to Muslim and non-Muslim audiences their and around the world. Recently, Ustadh Yahya was awarded by the West Australian State Government the "Individual Excellence in Community Service Award." Ustadh Yahya is a passionate educator with a decades experience in school leadership as an Asst. Principal & registered Teacher. He, also, serves the Muslim community at Curtin University and the University of Western Australia as the Islamic Chaplain and teaches Islamic Ethics & Theology,internationally, with al-Kauthar Institute www.alkauthar.org .

2 Comments

2 Comments

  1. Avatar

    quranexplore

    August 30, 2013 at 10:11 PM

    *This comment was removed by the MM Comments Team in order to comply with our Comments Policy*

Leave a Reply

Your email address will not be published. Required fields are marked *

featured

Lessons From Surah Maryam: 1

Shaykh Furhan Zubairi

Published

on

Alhamdulillah, it’s a great blessing of Allah subḥānahu wa ta'āla (glorified and exalted be He) that He has given us both the opportunity and ability to come here tonight to study and explore the meanings of His words in Surah Maryam. I’m truly grateful for this opportunity. May Allah subḥānahu wa ta'āla (glorified and exalted be He) accept this effort from all of us and place it on our scale of good deeds.

Alhamdulillah, in our last series we were able to complete the tafsir of Surah Al-Kahf. InshAllah, in this next series, we’ll be exploring the meanings, lessons, and reminders of Surah Maryam. Tafsīr is an extremely noble and virtuous discipline. The reason why it’s so noble and virtuous is that it’s the study of the divine speech of Allah subḥānahu wa ta'āla (glorified and exalted be He). As mentioned in a hadith the superiority of the speech of Allah over all other speech is like the superiority of Allah over all of His creation. There’s nothing more beneficial and virtuous than studying the Quran. And by doing so we’ll be counted amongst the best of people. As the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “the best amongst you are those who learn the Quran and teach it.”

All of us need to build a stronger relationship with the Quran. The Quran is full of wisdom and guidance in every single verse and word. It’s our responsibility to seek that guidance, understand it, contextualize it and more importantly act upon it. Tafsīr is such a unique science that it brings together all of the other Islamic sciences. While exploring a Surah a person comes across discussions regarding Arabic grammar and morphology, rhetoric, Ahādīth, fiqh, sīrah and all those studies that are known as the Islamic Sciences. One scholar described the Quran as an ocean that has no shore, بحر لا ساحل له. The more we study the Qur’ān the stronger our relationship with it will become. We’ll become more and more attached to it and will be drawn into its beauty and wonder. The deeper a person gets into tafsir and studying the more engaged and interested they become. They also recognize how little they truly know. It develops humility. That’s the nature of true knowledge. The more we learn the more we recognize we don’t know. May Allah ﷻ allow us all to be sincere and committed students of the Qur’ān.

Surah Maryam

Surah Maryam is the 19th surah in the Quran. It is a relatively long Makki surah made up of 98 verses. Some commentators mention that it’s the 44th Surah to be revealed, after Surah Al-Fatir and before Surah Taha. It has been given the name Maryam because Allah subḥānahu wa ta'āla (glorified and exalted be He) mentions the story of Maryam (as) and her family and how she gave birth to Isa 'alayhi'l-salām (peace be upon him) miraculously at the beginning of the Surah. Just like other Makkan surahs, it deals with the most fundamental aspects of our faith. It talks about the existence and oneness of Allah subḥānahu wa ta'āla (glorified and exalted be He), prophethood, and resurrection and recompense.

The Surah is made up of a series of unique stories filled with guidance and lessons that are meant as reminders. One of the main themes of this Surah is mercy… It has been mentioned over 16 times in this Surah. We’ll find the words of grace, compassion and their synonyms frequently mentioned throughout the sūrah, together with Allah’s attributes of beneficence and mercy. We can say that one of the objectives of the Surah is to establish and affirm the attribute of mercy for Allah subḥānahu wa ta'āla (glorified and exalted be He). That’s why all of the stories mentioned also have to do with Allah’s mercy.

Another objective of the Surah is to remind us of our relationship with Allah ﷻ; the concept of Al-‘Ubūdiyyah. These are the two major themes or ideas of this Surah; the concept of Rahmah and the concept of ‘Ubūdiyyah (Mercy and Servitude).

The Surah can be divided into 8 sections:

1) Verses 1-15: The surah starts with the story of Zakariyya (as) and how he was given the gift of a child at a very old age, which was something strange and out of the ordinary.

2) Verses 16-40: mention the story of Maryam and the miraculous birth of Isa 'alayhi'l-salām (peace be upon him) without a father and how her community responded to her.

3) Verses 41-50: The surah then briefly mentions one part of the story of Ibrahim 'alayhi'l-salām (peace be upon him), specifically the conversation he had with his father regarding the worship of idols. The surah then briefly mentions a series of other Prophets.

4) Verses 51-58: Mention Musa and Haroon 'alayhi'l-salām (peace be upon him), Ismail 'alayhi'l-salām (peace be upon him) and Idrees 'alayhi'l-salām (peace be upon him) to show that the essence of the message of all Prophets was the same

5) Verses 59-65: compare and contrast the previous generations with the current ones in terms of belief and actions.

6) Verses 66-72: Allah subḥānahu wa ta'āla (glorified and exalted be He) addresses the Mushrikoon rejecting their false claims regarding life after death and judgment.

7) Verses 73-87: continue to address the Mushrikoon and warn them regarding their attitude towards belief in Allah and His messengers. They also mention the great difference between the resurrection of the believer and the resurrection of the non-believer.

8) Verses 88-98: contain a severe warning to those who claim that Allah subḥānahu wa ta'āla (glorified and exalted be He) has taken a child. They also express that Allah is pleased with the believers and mentions that one of the objectives of the Quran is to give glad tidings to the believers and to warn the non-believers.

Story

From various narrations, we learn that this surah was revealed near the end of the fourth year of Prophethood. This was an extremely difficult time for Muslims. The Quraysh were frustrated with their inability to stop the message of Islam from spreading so they became ruthless. They resorted to any method of torture that they could think of; beating, starving and harassing. When the persecution became so severe that it was difficult for the Muslims to bear it, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) gave permission to migrate to Abyssinia. “For in it dwells a king in whose presence no one is harmed.” 10 men and 4 women migrated in the 5th year of Prophethood secretly. After a few months, a larger group of 83 men and 18 women migrated as well. This migration added more fuel to the fire. It enraged the people of Quraysh.

Umm Salamah [rahna]narrated, “When we stopped to reside in the land of Abyssinia we lived alongside the best of neighbors An-Najashi. We practiced our religion safely, worshipped Allah without harm and didn’t hear anything we disliked. When news of our situation reached the Quraysh they started to plot against us…” They decided to send two delegates to persuade An-Najashi to send the Companions back by offering him and his ministers’ gifts. The plan was to go to each minister with gifts and turn them against the Muslims. So they went to each minister with gifts and said, “Verily, foolish youth from amongst us have come to the country of your king; they have abandoned the religion of their people and have not embraced your religion. Rather they have come with a new religion that neither of us knows. The noblemen of their people, from their fathers and uncles, have sent us to the king asking that he send them back. So when we speak to the king regarding their situation advise him to surrender them to us and to not speak to them…” The minister agreed.

Then they went to the king, offered him gifts and said the same thing… The ministers tried to convince him as well. An-Najashi became angry with them and said, “No, by Allah, I will not surrender them to these two and I don’t fear the plotting of a people who have become my neighbors, have settled down in my country, and have chosen me (to grant them refuge) over every other person. I will not do so until I summon them and speak to them. If they are as these two say I will give them up, but if they aren’t then I will protect them from these two and continue to be a good neighbor to them as long as they are good neighbors to me.”

al-Najāshī then summoned the Prophet’s ﷺ Companions. When his messenger informed the Prophet’s Companions that they were to appear before the king, they gathered together to discuss what they should do. One of them asked, “What will you say to the name (al-Najāshī) when you go to him?” They all agreed on what they would say to him, “By Allah, we will say what our Prophet ﷺ taught us and commanded us with, regardless of the consequences.” Meanwhile, al-Najāshī called for his priests, who gathered around him with their scrolls spread out before them. When the Muslims arrived al-Najāshī began by asking them, “What is this religion for which you have parted from your people? You have not entered into the fold of my religion, nor the religion of any person from these nations.”

Umm Salamah [rahna] narrated, “The Person among us who would speak to him was Jaʿfar ibn abī Ṭālib [rahnu] who then said, “O king, we were an ignorant people: we worshipped idols, we would eat from the flesh of dead animals, we would perform lewd acts, we would cut off family ties, and we would be bad neighbors; the strong among us would eat from the weak. We remained upon that state until Allah sent us a Messenger, whose lineage, truthfulness, trustworthiness, and chastity we already knew. He invited us to Allah – to believe in His oneness and to worship Him; to abandon all that we and our fathers worshipped besides Allah, in terms of stones and idols. He ﷺ commanded us to speak truthfully, to fulfill the trust, to join ties of family relations, to be good to our neighbors, and to refrain from forbidden deeds and from shedding blood. And he ﷺ forbade us from lewd acts, from uttering falsehood, from wrongfully eating the wealth of an orphan, from falsely accusing chaste women of wrongdoing. And he ﷺ ordered us to worship Allah alone and to not associate any partners with him in worship; and he ﷺ commanded us to pray, to give zakāh, and to fast.” He enumerated for al-Najāshī the teachings of Islam. He said, “And we believe him and have faith in him. We follow him in what he came with. And so we worship Allah alone, without associating any partners with Him in worship. We deem forbidden that which he has made forbidden for us, and we deem lawful that which he made permissible for us. Our people then transgressed against us and tortured us. The tried to force us to abandon our religion and to return from the worship of Allah to the worship of idols; they tried to make us deem lawful those abominable acts that we used to deem lawful. Then, when they subjugated us, wronged us, and treated us in an oppressive manner, standing between us and our religion, we came to your country, and we chose you over all other people. We desired to live alongside you, and we hoped that, with you, we would not be wronged, O king.” al-Najāshī said to Jaʿfar [rahnu], “Do you have any of that which he came with from Allah?” Jaʿfar [rahnu] said, “Yes”. “Then recite to me,” said al-Najāshī. Jaʿfar [rahnu] recited for him the beginning of Surah Maryam. By Allah, al-Najāshī began to cry, until his beard became wet with tears. And when his priests heard what Jaʿfar [rahnu] was reciting to them, they cried until their scrolls became wet. al-Najāshī then said, “By Allah, this and what Mūsa (as) came with come out of the same lantern. Then by Allah, I will never surrender them to you, and henceforward they will not be plotted against and tortured.”

Describing what happened after the aforementioned discussion between al-Najāshī and Jaʿfar [rahnu], Umm Salamah raḍyAllāhu 'anha (may Allāh be pleased with her) said, “When both ʿAmr ibn al-ʿĀṣ and ʿAbdullah ibn abī Rabīʿah left the presence of al-Najāshī, ʿAmr [rahnu] said, “By Allah tomorrow I will present to him information about them with which I will pull up by the roots their very lives.” Abdullah ibn Rabīʿah who was more sympathetic of the two towards us said, “Don’t do so, for they have certain rights of family relations, even if they have opposed us.” ʿAmr said, “By Allah, I will inform him that they claim that ʿĪsā ibn Maryam is a slave.”

He went to the king on the following day and said, “O king, verily, they have strong words to say about ʿĪsa (as). Call them here and ask them what they say about him.” al-Najāshī sent for them in order to ask them about ʿĪsa. Nothing similar to this befell us before. The group of Muslims gathered together and said to one another, “What will you say about ʿĪsa when he asks you about him?” They said, “By Allah, we will say about him that which Allah says and that which our Prophet ﷺ came with, regardless of the outcome.” When they entered into his presence, he said to them, “What do you say about ʿĪsa ibn Maryam?” Jaʿfar raḍyAllāhu 'anha (may Allāh be pleased with her) said, “We say about him that which our Prophet ﷺ came with – that he is the slave of Allah, His messenger, a spirit created by Him, and His word, which he bestowed on Maryam, the virgin, the baṭūl.”

al-Najāshī struck his hand on the ground and took from it a stick. He then said, “ʿĪsa ibn Maryam did not go beyond what you said even the distance of the stick.” When he said this, his ministers spoke out in anger, to which he responded, “What I said is true even if you speak out in anger, by Allah. (Turning to the Muslims, he said) Go, for you are safe in my land. Whoever curses you will be held responsible. And I would not love to have a reward of gold in return for me hurting a single man among you. (Speaking to his ministers he said) Return to these two (men) their gifts, since we have no need for them. For by Allah, Allah did not take from me bribe money when He returned to me my kingdom, so why should I take bribe money. The two left, defeated and humiliated; and returned to them were the things they came with. We then resided alongside al-Najāshī in a very good abode, with a very good neighbor.”

The response was simply amazing in its eloquence. A believer puts the needs of his soul before the needs of his body. Allah subḥānahu wa ta'āla (glorified and exalted be He) starts the Surah by saying,

Verse 1: Kaf, Ha, Ya, ‘Ayn, Sad.

Allah subḥānahu wa ta'āla (glorified and exalted be He) starts Surah Maryam with a series of five letters. There are many different saying or explanations regarding these five letters. The most correct opinion is that these are from the broken letters. There are 29 different Surahs in the Quran that start with the broken letters. Only Allah subḥānahu wa ta'āla (glorified and exalted be He) alone knows the meanings of these letters. They are a secret from amongst the secrets of Allah subḥānahu wa ta'āla (glorified and exalted be He), meaning that no one knows what they truly mean. Only Allah subḥānahu wa ta'āla (glorified and exalted be He) knows their meanings so they are from amongst the Mutashaabihat, those verses whose meanings are hidden.

However, we do find that some great Companions, as well as their students, sometimes gave meanings to these words. For example, it’s said that it is in acronym and each letter represents one of the names of Allah subḥānahu wa ta'āla (glorified and exalted be He). Kaf is for Al-Kafi or Al-Kareem, “haa” is for Al-Hadi, “yaa” is from Hakeem or Raheem, “’ayn” is from Al-‘Aleem or Al-‘Adheem, and “saad” is from Al-Saadiq. Others said that it is one of the names of Allah and it’s actually Al-Ism Al-‘Atham or that it’s a name of the Quran. However, these narrations can’t be used as proof or to assign definitive meanings. They offer possibilities, but no one truly knows what they mean.

Now the question should come to our mind that why would Allah subḥānahu wa ta'āla (glorified and exalted be He) start of a Surah with words that no one understands?

1) To grab the attention of the listeners.

2) To remind us that no matter how much we know there’s always something that we don’t know.

3) These letters are the letters of the Arabic language and the Quran was revealed at a time that was the peak of eloquence of the language and it was their identity. The Quran was revealed challenging them spiritually and intellectually. The Arabs never heard these letters being used in such a majestic way.

4) To prove the inimitable nature of the Quran.

Allah then starts the story of Zakariyya 'alayhi'l-salām (peace be upon him). Zakariyya 'alayhi'l-salām (peace be upon him) was one of the Prophets sent to Bani Israel. He was the husband of Maryam’s paternal aunt. He was also one of the caretakers or custodians of Baitul Maqdis.

Continue Reading

#Islam

Heart Soothers: Idrees Al Hashemi

Guests

Published

on

Quran

Continue Reading

#Islam

Lesson 13 From Surah Al -Kahf

Last verses of Surah Kahf

Shaykh Furhan Zubairi

Published

on

Surah Kahf

Alhamdulillah last session we were able to cover the meanings of verses 83-98. InshAllah tonight we’ll explore the meanings of verses 99-110, which will bring us to the end of this noble and beautiful Surah. Just as a quick reminder, the last set of verses related the story of Dhul Qarnain, who was an upright and God-conscious ruler who ruled over the entire known world of his time. He was a righteous servant of Allah to whom Allah granted might, power and sovereignty over the world along with knowledge and wisdom. He was a special servant of God. We’re told about his journeys to the east, west, and north as well as his building of a huge wall to prevent Ya’jūj and Ma’jūj from escaping. This story highlighted the fitna and trial of might, power, leadership, and authority and showed us that the way to deal with it is through faith and sincerity. Dhul Qarnain was tested with a lot of wealth and power but it was unable to corrupt him because of his faith and sincerity. The Surah follows the story of Dhul Qarnain with a scene from the Day of Judgment.

Verse 99: And We shall leave them, on that day, to surge over one another like waves. And the trumpet shall be blown, and We shall gather them together.

The first part of this verse is referring to Ya’jūj and Ma’jūj and the second part refers to resurrection, when the Angel Isrāfīl will blow into the horn bringing all creation back to life. On that day, is referring to the day near the end of times when Ya’jūj and Ma’jūj will break through the barrier and surge down the mountains like waves upon humanity destroying everything in their way. As Allah ﷻ tells us in Surah Al-Anbiya, “Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend…” They will wreak havoc for a period of time known to Allah until they will be destroyed.

As we’ve covered before there will be two instances when the trumpet will be sounded. Allah subḥānahu wa ta'āla (glorified and exalted be He) has appointed the Angel Isrāfīl to blow into the trumpet. This will happen twice. The first time every single thing will be destroyed. The second time every single thing will be brought back to life. This is how the day of Resurrection will start. The sūr, which is a trumpet or a horn, will be blown and all of mankind will rise from their graves and come towards the plain of judgment. That’s what Allah ﷻ is mentioning here in this verse, “And the trumpet shall be blown, and We shall gather them together.”

The Surah then describes a scene from the day of Judgment that’s specific to the non-believers. Those who received the message and consciously chose to reject it and rebel against God and His messengers.

Verse 100-101: And We shall present Hell, on that Day, as an array before the non-believers, those whose eyes were veiled from the remembrance of Me, and could not hear.

Meaning on the Day of Judgment Allah ﷻ will show the non-believers Hell Fire, exposing it to them so that they can see it with their own eyes. They will see it with their own eyes and hear its raging and frightening sounds even before entering it. Allah then describes the non-believers with 3 characteristics, which are essentially three reasons why they will be punished in the hereafter:

1) “Those whose eyes were veiled from the remembrance of Me, and could not hear.” They weren’t able to understand the truth when it was presented to them because they were spiritually blind and deaf. They were blind to the signs of Allah’s existence and power all around them spread throughout the universe, so they never thought or reflected over them. On top of that, they weren’t able to understand what was being recited to them. Meaning, they consciously chose to ignore the message and turn away from it. Here Allah is contrasting their condition in the hereafter to their condition in the life of this world. In this world, they chose to turn away from belief in the fire and in the hereafter, they won’t have the option to turn away. The veil over their eyes will be removed and they will see the consequences of their choice.

2) The second is that they worshipped others besides Allah.

Verse 102: Do those who disbelieve reckon that they may take My servants as protectors apart from Me? Truly We have prepared Hell as a welcome for the disbelievers!

Allah is scolding them and showing them their mistake. Did they really think or believe that they could take created beings or inanimate objects as protectors apart from Me? Did they really believe that worshipping idols, angels or people would benefit them or help them in any way? There’s no help or protection except with Allah, who deserves to be worshipped alone without any partners. As Allah ﷻ says in Surah Maryam, “No! Those “gods” will deny their worship of them and will be against them opponents [on the Day of Judgment].” Allah then tells us that their punishment is Jahannam, which has been prepared as a resting place for them. “Truly We have prepared Hell as a welcome for the disbelievers!”

3) The third quality that the non-believers are described with is that they are fools for thinking that their actions in this world will be of any benefit to them in the Hereafter.

Verse 103-104: Say, “Shall We inform you who are the greatest losers in respect to their deeds? Those whose efforts go astray in the life of this world, while they think that they are virtuous in their works.

In this verse, Allah ﷻ is addressing the Prophet ﷺ directly and he’s telling him to pose this question to the non-believers. “Shall We inform you who are the greatest losers in respect to their deeds?” Do you want to know who the greatest and biggest losers are with respect to their deeds? They are the ones who did good deeds and put in effort, but all of it went to waste. Those individuals who were misguided in the life of this world so their actions were guided by their wants, desires, and pleasures. Their actions were misplaced and not guided by faith in Allah. The reason why all of their efforts will go to waste is their disbelief or absence of faith. As Allah says,

Verse 105-106: They are those who disbelieve in the signs of their Lord, and in the meeting with Him. So their deeds have gone to waste, and on the Day of Resurrection, We shall assign them no weight. That is their recompense, the Jahannam, for having disbelieved and for having taken My signs and My messengers in mockery.

The greatest losers with respect to their deeds are those who reject the signs of Allah in this world. Those who refuse to accept the oneness, might, power and magnificence of Allah, those who refuse to believe in life after death and accountability. Their deeds will go to waste and on the Day of Judgment, they won’t have any weight. We know from multiple verses and narrations that our deeds are going to be weighed on the Day of Judgment. And on the Day of Judgment, it’s not about the number of deeds but the quality. That’s why on the Day of Judgment our deeds won’t be counted but they will be weighed. It could be that the weight of one action or deed is more than a thousand other deeds.

Those actions that are devoid of faith and sincerity will have no weight whatsoever. As Allah ﷻ says in Surah Al-Furqān, “And We will regard what they have done of deeds and make them as dust dispersed.” Their recompense is the fire of Jahannam, and that is the ultimate justice and fairness. They get punishment as recompense because of their rejection and disbelief and mockery of Allah’s signs and His messengers. Allah ﷻ then contrasts the punishment of the non-believers with the reward of the believers in Paradise.

Verse 107-108: Those who believe and perform righteous deeds, theirs shall be the Gardens of Paradise as a welcome. Abiding therein forever, they don’t seek any change from it.

Just as Hell is a “welcome” for the non-believers, Paradise is a true “welcome” for the believers. Meaning, those who believe in the existence and oneness of Allah, believe in the Prophet ﷺ and life after death and that faith expresses itself through their actions, their reward will be Gardens of Paradise. Again we see this formula being mentioned, faith + righteous deeds. This is the simple formula to achieve success in this world and the next. Our faith has to be real and practical; it has to translate into action. If we do so then our reward will be Jannah al-Firdaws, which is the highest and most virtuous level of Paradise. The Prophet ﷺ said, “When you ask Allah for Paradise ask Him for Al-Firdaws. It is the highest level of Paradise, the middle of Paradise and the rivers of Paradise flow from it.”

  • إذا سألتم الله الجنة، فاسألوه الفردوس، فإنه أعلى الجنة، و أوسط الجنة، و منها تفجر أنهار الدنة.

In another narration, the Prophet ﷺ said, “In Paradise, there are a hundred levels, what is between every two levels is like what is between the heavens and the earth. Al-Firdaws is its highest level, and from it the four rivers of Paradise are made to flow forth. So when you ask Allah, ask Him for Al-Firdaws.”

  • “‏ فِي الْجَنَّةِ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ وَالْفِرْدَوْسُ أَعْلاَهَا دَرَجَةً وَمِنْهَا تُفَجَّرُ أَنْهَارُ الْجَنَّةِ الأَرْبَعَةُ وَمِنْ فَوْقِهَا يَكُونُ الْعَرْشُ فَإِذَا سَأَلْتُمُ اللَّهَ فَسَلُوهُ الْفِرْدَوْسَ ‏”‏ ‏.

They will be in Paradise for all of eternity, enjoying all of its pleasures and not wanting or desiring anything other than it. Allah (swt) then tells us about the extent and vastness of His knowledge. That his knowledge is infinite. This is also a description of the greatness and status of the Qur’ān.

Verse 109: Say, “If the ocean were ink for the words of my Lord, the ocean would be exhausted before the words of my Lord were exhausted, even if We brought the like thereof to replenish it.”

“The words of my Lord” may be a reference to Allah’s infinite knowledge or wisdom or the meanings of the Qur’ān. Meaning that if the oceans were turned into ink and the words of Allah subḥānahu wa ta'āla (glorified and exalted be He) were to be written with this ink, then the ink would run out and the words of Allah (swt) would still be left, even if more ink were to be brought. This is an example to make us understand the vastness of Allah’s knowledge, wisdom, and secrets. This example is being given to make us as human beings recognize the infinite nature of Allah’s knowledge as compared to or finite and limited knowledge.

The ocean is the largest and richest creation known to us as human beings. It takes up more than 70% of the surface of the Earth. And we use ink to document and record our knowledge, which we think is vast and amazing. So Allah gives this example of the ocean as ink being used to write and record His words. The entire ocean is used up and then it’s replenished but the words of Allah are still being written. This example is trying to help us comprehend the difference between the infinite and the finite. “And if all the trees on earth were pens, and if the sea and seven more added to it were ink, the words of Allah would not be exhausted. Truly Allah is Mighty, Wise.” This example should allow us to recognize the greatness and magnificence of Allah ﷻ as well as humble us as human beings as well.

We as human beings should never be deceived or fooled by our own intellect and abilities. No matter how much we learn and how advanced we become scientifically and technologically, it’s nothing compared to the infinite knowledge and wisdom of Allah ﷻ. Our knowledge compared to the knowledge of Allah is like a drop of water compared to all the oceans. Allah ﷻ then ends the noble Surah by reminding the Prophet (saw) about humility and us about the path of true salvation.

Verse 110: Say, “I am only a human being like you. It has been revealed to me that your God is one God. So whosoever hopes for the meeting with his Lord, let him perform righteous deeds and make no one a partner with his Lord in worship.

Allah ﷻ is speaking directly to the Prophet ﷺ. He’s telling him to tell his nation, his community, that he is a human being just like them. He’s not an Angel nor is he divine in any way. He eats, drinks, walks, talks and sleeps just like them. The only difference is that he ﷺ receives revelation from above from the Most High. It has been revealed to him that there is only one God, alone without any partners. So whoever believes in the meeting with their Lord, meaning they believe in the last day, resurrection, accountability and judgment. They know that the life of this world is temporary and finite and that the life of the hereafter is eternal and infinite, should “perform righteous deeds and make no one a partner with his Lord in worship.”

Righteous deeds include fulfilling all of our obligations, obeying the commands of Allah and staying away from His prohibitions. It includes all voluntary acts of worship such as praying, fasting, reading Quran, making dua, dhikr and charity. It includes being kind to our parents, spouses, children, relatives, neighbors, and co-workers. It even includes smiling at someone. There are multiple paths of righteousness in Islam.

We’re then reminded to not associate partners with Allah in our worship; to not commit shirk. There are two types of shirk: al-shirk al-akbar and al-shirk al-asghar. Al-Shirk Al-Akbar is associating partners with Allah; it’s an act of disbelief. Al-Shirk Al-Asghar refers to ostentation and showing off or not having sincerity in acts of worship. The Prophet ﷺ referred to ostentation as “the lesser idolatry.” The Prophet ﷺ said, “I do not fear that you will worship the sun, the stars and the moon, but I fear your worshipping other than Allah through ostentation.” The Prophet ﷺ said, “What I fear most for my community is doing things for other than the sake of Allah.” Ibn al-‘Arabi quotes his shaykh, “Let not the hours of your dear life pass away confronting contemporaries and socializing with friends. Watch out! Allah concluded His statement on the following verse…”

Alhamdulillah that brings us to then end of this noble and beautiful Surah. A Surah that has a special and unique status because the Prophet ﷺ encouraged us to recite it specifically on Fridays. Through four stories the Surah focuses on four different types of trials we’re going to face in this world and how to respond to them.

1) The story of the people of the cave represents the trial of faith. And we’re taught that one of the best ways to deal with it is through good company; surrounding ourselves with people of faith and righteousness.

2) The story of the owner of the two gardens is representative of the trial of wealth. And we’re taught the most powerful way to deal with it is by recognizing the reality of the life of this world.

3) The story of Musa (as) with Khidr is representative of the trial of knowledge and the way to deal with it is through seeking knowledge and humility.

4) The last story, the story of Dhul Qarnain is representative of the trial of power. The solution is sincerity and righte

Continue Reading

Trending