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

Shaykh Yahya Ibrahim

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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 .

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    August 30, 2013 at 10:11 PM

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Lesson 13 From Surah Al -Kahf

Last verses of Surah Kahf

Shaykh Furhan Zubairi

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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

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Qur’an Contemplations: Openings of Timeless Truths | Sh Abu Aaliyah Surkheel

Shaykh Abu Aaliyah Surkheel

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From the outset, the Qur’an establishes a link between worshipping Allah and knowing Him. The first half of the ‘Opening Chapter’ of the Qur’an, Surat al-Fatihah, states:

.‎الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. الرَّحْمَنِ الرَّحِيمِ. مَالِكِ يَوْمِ الدِّينِ. إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

All praise be to Allah, Lord of the worlds. The All-Merciful, the Compassionate. Master of the Day of Judgement. You alone we worship, and Your help alone do we seek. [Q.1:1-4]

The first three verses teach us who Allah is, so that hearts may love, hope, fear and be in awe of Him. Only then does Allah ask us to declare our singular devotion and worship of Him. It is as if the Qur’an is saying: ‘You can’t worship or adore whom you don’t know.’

Thus in the first verse, Allah describes Himself as rabb – ‘Lord’. In the Quranic language, rabb is Master, Protector, Caretaker, Provider. And just as water descends from above as blessings and rises again to the skies as steam or vapour, so to the sending down of divine blessings and gifts; they are transformed into declarations of loving thanks and praise that ascend to the Lord of the Worlds. Reflecting on Allah’s care and kindness to us, as rabb; as Lord, then, nurtures an abiding sense of love for Allah in our hearts.

Allah then reveals that He, by His very nature, is al-rahman – the All-Merciful, and by dint of His divine act is al-rahim – the Compassionate. It has been said that al-rahman is like the blue sky: serene, vast and full of light; a canopy of protective care over us and over all things. The divine name, al-rahim is like warm rays, so to speak, touching, bathing and invigorating lives, places and events with this life-giving mercy. Those who flee from this joyous warmth, and opt to cover themselves from the light, choose to live in conditions of icy darkness. Knowing Allah is al-rahman, al-rahim, invites optimism; it instils hope (raja’) in Allah’s impulse to forgive, pardon, pity, overlook and, ultimately, to accept what little we offer Him as needy, fragile and imperfect creatures.

The Prophet ﷺ and his Companions once saw a woman frantically searching for a person among the warn-out and wounded. She then found a babe, her baby. She picked it up, huddled it to her chest and gave it to feed. On seeing this, the Prophet asked if such a woman could ever throw her baby into a fire or harms way? They all resoundingly replied, no; she could never do that; her maternal instincts of mercy would never permit it! The Prophet ﷺ went on to tell them:

 لَلَّهُ أَرْحَمُ بِعِبَادِهِ مِنْ هَذِهِ بِوَلَدِهَا – ‘Allah is more merciful to His creation than that mother is to her child.’ [Al-Bukhari, no.5653]

The final name of Allah that we encounter in this surah is: Malik – Master, King, Owner of all. It is Allah as Master, as King of Judgement Day, who stands at the end of every path. All things come finally to Him to be judged, recompensed and given their final place for the beliefs that defined who they are, the deeds that defined what they stood for and the sins that stand in their way. To know Allah as Malik, therefore, is to be wary, as well as apprehensive. It is a reason for hearts to be filled with a certain sense of fear (khawf) as well as trepidation concerning the final reckoning and one’s ultimate fate.

The Prophet ﷺ once visited a young boy on his death bed and asked him how he was. The boy replied: ‘O Messenger of Allah, I am between hoping in Allah and fearing for my sins.’ To which the Prophet ﷺ said:

‎لاَ يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ فِي مِثْلِ هَذَا الْمَوْطِنِ إِلاَّ أَعْطَاهُ اللَّهُ مَا يَرْجُو وَآمَنَهُ مِمَّا يَخَافُ

‘The like of these two qualities never unite in the heart of a servant except that Allah grants him what he hopes for and protects him from what he fears.” [Al-Tirmidhi, no.983]

Only after being made aware of these four names of Allah which, in turn, instil in hearts a sense of love, fear and hope in Allah, are we led to stating: You alone do we worship, and Your help alone do we seek. In other words, the order to worship comes after the hearts having come to know Allah – the object of their loving worship, reverence and adoration.

The surah concludes by teaching us to give voice to the universal hope, by asking to be guided to the path of Allah’s people and to help steer clear of the paths of misguidance and perdition:

‎اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ. صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ. غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ

Guide us to the Straight Path; the path of those whom You have favoured; not of those who incur wrath, nor of those who are astray. [Q.1:5-7]

Ameen!

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Lesson 12 From Surah Al-Kahf

Tafsir of Verses 83-98

Shaykh Furhan Zubairi

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Alhamdulillah last session we were able to explore the meanings of verses 71-82. InshAllah tonight we’ll cover the meanings and lessons of verses 83-98. Just as a quick reminder the last passage of the Surah dealt with a very unique and interesting episode from the life of Musa 'alayhi'l-salām (peace be upon him); the story of his encounter and journey with a man of God known as Khidr or Khadir. There are a number of very beneficial and practical lessons that we can learn from this particular story. That’s why it’s important for us to recite it, reflect over it and try to relate it to our daily lives.

In this next set of verses, Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us the story of Dhul Qarnain, a just and righteous king 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 narrative is the answer to the third question that the Quraysh asked the Prophet ﷺ after consulting with the Jews of Madinah. If you remember at the beginning of the Surah we talked about the sabab al-nuzūl or the circumstances and background in which the Surah was revealed.

Ibn ‘Abbas raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that the Quraysh sent two men, Al-Nadr ibn Al-Hartih and ‘Uqbah ibn abi Mu’ayt, to the Jewish scholars of Madinah. The Quraysh told these two men to ask the Jews about Muhammad (saw), his characteristics and to inform them about some of his teachings because they knew more about Prophets since they were people of the book. So they arrived in Madinah and told the Rabbis about Muhammad (saw), about his characteristics, his message and his teachings. They said ask him three questions; if he answers them correctly then he is a prophet and a messenger. If he doesn’t answer them then he is a fake.

  • سلوه عن ثلاث، فإن أخبركم بهن فهو نبي و إن لم يفعل فالرجل متقول

Ask him about the young men who left their city in the distant past and what happened to them, because this is a unique event. Ask him about the person who traveled the East and the West and what happened to him. Ask him about the spirit and what it is.

So they came back and posed these three questions to the Prophet ﷺ. The Prophet ﷺ told them that he would reply to them the next day expecting Allah ﷻ to send down revelation, but he forgot to say inshAllah. Allah ﷻ didn’t send down any revelation for the next fifteen days (one narration says 3) and the Quraysh began to assume that he didn’t know the answers and that his claims to prophethood were false. After 15 days Allah ﷻ revealed the entire Surah and reminded the Prophet ﷺ to always say InshAllah.

This is the fourth story mentioned in the Surah after the story of the people of the cave, the owner of the two gardens and the story of Musa (as) and Khidr. Allah ﷻ introduces the story by saying,

Verse 83: They ask you about Dhul-Qarnain. Say, “I shall now recite to you an account of him.”

Meaning the Quraysh asked you about Dhul Qarnain after consulting with the Jews of Madinah so tell them you will now recite some of his story to them that will answer their question.

Who was Dhul Qarnain?

The Quran doesn’t tell us the exact identity of Dhul Qarnain, why he was given that name, and what time period he lived in or the exact location of his travels and rule. All these details are extra and unnecessary and immaterial; no aspect of our belief or action depends on knowing these details. However, the commentators do get into discussions regarding these details in an attempt to present historical facts. So we’ll go through a brief discussion about who he was and his time period.

Some historical narratives mention that there were four people who ruled over the entire known world of their respective times, 2 believers and 2 non-believers. Throughout history, there have been a few people who were given the name Dhul Qarnain and interestingly they all had the title Alexander as well. Some people held the opinion that the Dhul Qarnain mentioned in the Quran is the famous Alexander the Great, the Greek who had Aristotle as his teacher. Although he fits the description of having ruled the East and the West he can’t be the Dhul Qarnain mentioned in the Quran because he was a non-believer. This is the conclusion of ibn Kathīr.

According to ibn Kathīr, Dhul Qarnain lived during the time period of Ibrahim (as) and he also mentions that Khidr was his minister. Other researchers are of the opinion that the Dhul Qarnain mentioned in the Quran is the ancient Persian king Cyrus the Great. In modern times this theory has been given more weight because of supporting evidence. As for the name Dhul Qarnain, it literally means “the person with two horns”. The name is due to his having reached the two ‘Horns’ of the Sun, east and west, where it rises and where it sets” during his journey. The following is what the Quran tells us about him.

Verse 84: Surely, We gave him power on earth and gave him means to (have) everything (he needs).

Meaning, Allah subḥānahu wa ta'āla (glorified and exalted be He) gave him all the material instruments and resources, knowledge, insight, and experience needed to be an effective ruler. Allah gave him everything he needed to maintain just rule, establish peace and extend his area of influence.

Verse 85-86: So he followed a course until when he reached the point of sunset, he found it setting into a murky spring, and found a people near it. We said, “O Dhul-Qarnain, either punish them or treat them well.”

He traveled towards the West until he reached where the sun sets, to the extreme west beyond which there was only an Ocean, which was most likely the Atlantic. There he found the sun setting into dark, muddy spring, meaning that it looked as if the sun were setting into the Sea. Depending on our own geographic location the sun seems to set into different places within the horizon. For example, from our perspective sometimes it looks like the sun is setting into the ocean, or behind a mountain or into the sand.

At this location, there was also a nation of disbelievers. So Allah subḥānahu wa ta'āla (glorified and exalted be He) told him through Ilham (inspiration) that he has a choice. He can either punish them for their disbelief or he could deal with them kindly, invite them to the truth and teach them. Then reward those who believe and punish those who choose to disbelieve. He chose to invite them to belief first and then reward the believers and punish the non-believers.

Verse 87-88: He said, “As for him who does wrong, we shall punish him, then he will be sent back to his Lord, and He will punish him with severe punishment. As for the one who believes and acts righteously, he will have the best (life) as reward, and we shall speak to him politely in our directions.”

This is an expression of his justice; Dhul Qarnain was a just ruler who ruled according to the dictates of faith, belief, and righteousness. Those who were presented with the truth, Islam, and then chose to consciously reject it would be punished in this world and then Allah will punish them in the next. And as for those who accept Islam, who affirm faith in Allah, His prophets and the last day and do righteous deeds will be rewarded. When those who do well in the community, pursuing a fair line of action in all their pursuits, receive a good reward for their actions, and when the unjust and oppressors receive a fair punishment and humiliation, then the whole community is motivated to follow the line of goodness. But when matters go wrong, and the unjust, oppressor and corrupt people are the ones who enjoy favor with the ruler, while those who are good and fair are persecuted, then the ruler’s power becomes no more than a tool of corruption and misery for the whole community. Nothing remains fair. The whole society sinks into chaos. He established peace and justice and this location and then decided to travel towards the East.

Verse 89-90: Thereafter, he followed a course until when he reached the point of sunrise; he found it rising over a people for whom We did not make any shelter against it.

Then he travelled towards the East and there he found a group of people who were not used to the ways of advanced people. They didn’t have homes or shelter or clothes to protect against the sun. These people were also non-believers so he dealt with them in the same way as he dealt with the previous people. He employed the same policy of fairness and justice and building a society on faith.

Verse 91: Thus it was, and Our knowledge fully comprehends whatever (wealth and equipment) he had with him.

Ibn Kathīr writes that the early commentators Mujahid and As-Suddi said, “This means that Allah knew everything about him and his army, and nothing was hidden from Him, even though they came from so many different nations and lands. For, ﴿لاَ يَخْفَى عَلَيْهِ شَىْءٌ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ﴾ truly nothing is hidden from Allah in the Earth and in the heaven. After establishing justice and peace he decided to move north.

Verse 92-93: Thereafter he followed a course until he reached between the two mountains, he found by them a people who were almost unable to understand anything said.

Then he traveled towards the North until he reached a point between two mountains. There he found a nation of people who were barely able to understand what he was saying because of their foreign language. They said to him through a translator or through some other means.

Verse 94: They said, “O Dhul-Qarnain, the (tribes of) Ya’jūj and Ma’jūj (Gog and Magog) are mischief-makers on the earth. So, should we assign a payment for you on condition that you make a barrier between us and them?”

These people recognized that Dhul Qarnain was a fair and just ruler so they asked him for help against the menace of Ya’jūj and Ma’jūj. Ya’jūj and Ma’jūj is the name of a tribe of people. There’s a lot of speculation regarding who exactly they are and what area or region they’re from, but nothing can be said with certainty. They complained to Dhul Qarnain saying that they spread mischief and corruption in our lands by killing and destruction. If we pay you some money will you build a barrier between them and us to prevent them from reaching our town?

Verse 95: He said, “What my Lord has (already) given in my control is better (for me than the payment you are offering to me), so help me (only) with strength, and I shall make a barrier between you and them.

Basically, he told them that he doesn’t need their money, but he will need their help. Meaning, Allah ﷻ had given him such great wealth and power that he had no need of what they could offer him. He would provide this service simply for the sake of righteousness and doing good.

Verse 96: Bring me big pieces of iron.” (They proceeded accordingly) until when he leveled (the gap) between the two cliffs, he said, “Blow.” (They complied) until when he made it (like) fire, he said, “Bring me molten copper, and I will pour it upon this.”

So they brought pieces of iron and filled the space between the two mountains with it. Then they made this iron really hot and poured molten copper over it making a huge metal structure.

Verse 97: So they (Ya’jūj and Ma’jūj) were not able to climb it, nor were they able to make a hole in it.

They weren’t able to climb it because of its height nor were they able to make a hole in it because of its depth and strength. After building this giant barrier Dhul Qarnain said,

Verse 98: He said, “This is a mercy from my Lord. Then, when the promise of my Lord will come, He will make it leveled to the ground. The promise of my Lord is true.”

Meaning his ability to build such a strong and impenetrable barrier was a mercy from Allah ﷻ; it had nothing to do with his own strength or ability. The “promise of my Lord” is referring to the onset of the events that will lead to the Hour; the Day of Judgment. This includes the trials of Dajjāl and the return of ‘Isa 'alayhi'l-salām (peace be upon him). One of these events will be that the barrier will crumble to dust and Ya’jūj and Ma’jūj will wreak havoc across the Earth. And once their barrier is opened and they’re let loose they will descend from every elevation, attacking humanity from every single corner and angle. They will come rushing down the mountains in huge groups like waves crashing down upon the people while destroying and killing everything in sight.

There are many sings of the Day of Judgment mentioned in the Quran and Ahādīth of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Some of them are minor and some of them are major. Some of them will happen further away from the Day of Judgment and others will happen very close to the Day of Judgment. For example, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) being appointed the last and final Messenger is one of the signs that the Day of Judgment is near. As the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) told us, “I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.”

  • عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ ‏”‏ ‏.‏ قَالَ وَضَمَّ السَّبَّابَةَ وَالْوُسْطَى ‏.

Hudhaifah raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that once the Companions were sitting together in the middle of a discussion and the Prophet (saw) came and asked what they were talking about. They said they were talking about the Day of Resurrection. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Indeed the Hour will not come until you see 10 signs before it.” He mentioned the smoke, Dajjal, the beast, the rising of the sun from the west, the return of ‘Isa ibn Maryam (as), Ya’jūj and Ma’jūj and three land-slides (sink holes); one in the East, one in the West and one in the Arabian Peninsula, at the end of which fire would burn forth from Yemen, and would drive people to the place of their assembly.”

Two of the greatest trials, greatest fitnahs, this Ummah will face before the Day of Resurrection is the fitnah of Dajjal and the attack of Ya’jūj and Ma’jūj. Both of these are major signs of the Day of Judgment and will happen very close to each other. There’s a very lengthy hadīth recorded in Sahīh Muslim narrated by Al-Nawwās ibn Sam‘ān raḍyAllāhu 'anhu (may Allāh be pleased with him) that gives the details of these two specific trials, meaning the trial of Dajjal and Ya’jūj and Ma’jūj. Basically, the narration tells us about the details of the fitnah of Dajjal; his description, how long he will stay and how exactly he’s going to test us. He will stay in this world for a period of forty days; but the first day will be equivalent to one year, the second day to one month and the rest of the days will be normal. He will move extremely swiftly across the Earth spreading his mischief and asking people to believe in him. He will continue to misguide and test people until ‘Isa (as) is sent back to this world. ‘Isa (as) will search for him until he catches up with him at the eastern gate of Ludd, located in Palestine, where he will kill him.

Allah subḥānahu wa ta'āla (glorified and exalted be He) will then reveal to him, “I have brought forth from amongst My creatures people against whom none will be able to fight. Take My servants safely to mount (Tūr).” Then Allah will send Ya’jūj and Ma’jūj, as Allah says: “And they, from every elevation, will descend.”

Another narration from Abu Sa’eed Al-Khudri raḍyAllāhu 'anhu (may Allāh be pleased with him) describes what they will do when they descend upon the people. They will be seen coming down from the mountains like waves of people overwhelming humanity, killing and destroying everything in sight. ‘Isa (as) along with his companions will take refuge on Mount Tūr and the other Muslims will retreat to their own cities and strongholds. They (Ya’jūj and Ma’jūj) will drink all the water of the land until some of them will pass a river and drink it dry, then those who come after them will pass by that place and will say, “There used to be water here once.” Then there will be no one left except those who are in their strongholds and cities. Then one of them will say, “We have defeated the people of the earth; now the people of heaven are left.” One of them will shake his spear and hurl it into the sky, and it will come back stained with blood, as a test and a trial for them.

The narration of Al-Nawwās tells us that while this is happening, ‘Isa (as) and his companions will turn to Allah asking him to remove their distress. Allah subḥānahu wa ta'āla (glorified and exalted be He) will answer their prayer and send an epidemic that will completely wipe Ya’jūj and Ma’jūj out. Allah will send some sort of insect that will attack their necks, and in the morning they will all perish as one. Then `Isa and his companions will come down and they will not find a single spot on earth that is free from their putrefaction and stench. Then `Isa and his companions will again beseech Allah, and He will send birds with necks like those of Bactrian camels, and they will carry them and throw them wherever Allah wills. Then Allah subḥānahu wa ta'āla (glorified and exalted be He) will send rain continuously for forty days to cleanse and purify the earth. The earth will be washed clean until it looks like a mirror. Then it will be said to the earth: bring forth your fruit and restore your blessing. On that day a group of people will be able to eat from one pomegranate and seek shade under its skin, and everything will be blessed. A camel will give so much milk that it will be sufficient for a whole group of people, and a cow will give so much milk that it will be sufficient for a whole clan, and a sheep will be sufficient for an entire household. (This period of extraordinary peace, protection, and blessings will last for forty years) At that time Allah will send a pleasant wind which will reach beneath their armpits and will take the soul of every Muslim — or every believer — and there will be left only the most evil of people who will commit fornication like mules, and then the Hour will come upon them.”

From other narrations, we learn that Ya’jūj and Ma’jūj have already made a hole in their wall. Zainab bint Jahash raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that once the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) woke up from sleep saying, “There is no being worthy of worship except Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Allah’s Messenger, would we perish in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.”

  • عَنْ زَيْنَبَ بِنْتِ جَحْشٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم اسْتَيْقَظَ مِنْ نَوْمِهِ وَهُوَ يَقُولُ ‏”‏ لاَ إِلَهَ إِلاَّ اللَّهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ ‏”‏ ‏.‏ وَعَقَدَ سُفْيَانُ بِيَدِهِ عَشَرَةً ‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ أَنَهْلِكُ وَفِينَا الصَّالِحُونَ قَالَ ‏”‏ نَعَمْ إِذَا كَثُرَ الْخَبَثُ ‏”‏ ‏.

In a narration recorded in Tirmidhi Abu Hurairah raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that the Prophet (saw) said: Ya’jūj and Ma’jūj continue digging through the wall built by Dhul Qarnain. Every day the dig so much that they reach the farthest part of the iron wall. They’re so close that light from the other side is almost visible. But at that point, they stop digging and decide that they will complete the task the following day. However, Allah subḥānahu wa ta'āla (glorified and exalted be He) makes the wall just as thick and strong as it was before so when they come back they have to start all over again. This cycle of digging and re-building will continue as long as Allah wills. Then one day when it has been decreed for them to be released they will dig all the way to the end and say, “If Allah wills we will cross it tomorrow. So when they return the next day they will find the wall just as they left it and break through wreaking havoc on the Earth.

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