Ms DD Posted May 17, 2007 Salaam aleykum brother Nur I love reading the Quran. For me, I find that the Quran answers a lot of questions about morality and the purpose and meaning to this life. The message of the Quran is compelling and I personally have a deep emotional attachment. It has an extraordinary beauty when recited which is difficult to explain in words. But time takes me away and the dunya has a habit of making me forget of my duties. With regards to sura Rum, here is a commentary on that surah: Name The Surah takes its name Ar-Rum from the second verse in which the words ghulibat-ir-Rum have occurred. Period of Revelation The period of the revelation of this Surah is determined absolutely by the historical event that has been mentioned at the outset. It says: "The Romans have been vanquished in the neighboring land."In those days the Byzantine occupied territories adjacent to Arabia were Jordan, Syria and Palestine, and in these territories the Romans were completely overpowered by the Iranians in 615 A. D. Therefore, it can be said with absolute certainty that this Surah was sent down in the same year, and this was the year in which the migration to Habash took place. Historical Background The prediction made in the initial verses of this Surah is one of the most outstanding evidences of the Quran's being the Word of Allah and the Holy Prophet Muhammad's being a true Messenger of Allah. Let us have a look at the historical background relevant to the verses. Eight years before the Holy Prophet's advent as a Prophet the Byzantine Emperor Maurice was overthrown by Phocus, who captured the throne and became king. Phocus first got the Emperor's five sons executed in front of him, and then got the Emperor also killed and hung their heads in a thoroughfare in Constantinople. A few days after this he had the empress and her three daughters also put to death. The event provided Khusrau Parvez, the Sassanid king of Iran; a good moral excuse to attack Byzantium. For Emperor Maurice had been his benefactor; with his help he had got the throne of Iran. Therefore, he declared that he would avenge his godfather's and his children's murder upon Phocus, the usurper. So, he started war against Byzantium in 603 A. D. and within a few years, putting the Phocus armies to rout in succession, he reached Edessa (modern, Urfa) in Asia Minor, on the one hand, and Aleppo and Antioch in Syria, on the other. When the Byzantine ministers saw that Phocus could not save the country, they sought the African governor's help, who sent his son, Heraclius, to Constantinople with a strong fleet. Phocus was immediately deposed and Heraclius made emperor. He treated Phocus as he had treated Maurice. This happened in 610 A. D., the year the Holy Prophet was appointed to Prophethood. The moral excuse for which Khusrau Parvez had started the war was no more valid after the deposition and death of Phocus. Had the object of his war really been to avenge the murder of his ally on Phocus for his cruelty, he would have come to terms with the new Emperor after the death of Phocus. But he continued the war, and gave it the color of a crusade between Zoroastrianism and Christianity. The sympathies of the Christian sects (i. e. Nestorians and Jacobians, etc.) which had been excommunicated by the Roman ecclesiastical authority and tyrannized for years also went with the Magian (Zoroastrian) invaders, and the Jews also joined hands with them; so much so that the number of the Jews who enlisted in Khusrau's army rose up to 26,000. Heraclius could not stop this storm. The very first news that he received from the East after ascending the throne was that of the Iranian occupation of Antioch. After this Damascus fell in 613 A. D. Then in 614 A.D. the Iranians occupying Jerusalem played havoc with the Christian world. Ninety thousand Christians were massacred and the Holy Sepulcher was desecrated. The Original Cross on which, according to the Christian belief, Jesus had died was seized and carried to Mada'in. The chief priest Zacharia was taken prisoner and all the important churches of the city were destroyed. How puffed up was Khusrau Parvez at this victory can be judged from the letter that he wrote to Heraclius from Jerusalem. He wrote: "From Khusrau, the greatest of all gods, the master of the whole world : To Heraclius, his most wretched and most ****** servant: 'You say that you have trust in your Lord. why didn't then your Lord save Jerusalem from me?'" Within a year after this victory the Iranian armies over-ran Jordan, Palestine and the whole of the Sinai Peninsula, and reached the frontiers of Egypt. In those very days another conflict of a far greater historical consequence was going on in Makkah. The believers in One God, under the leadership of the Prophet Muhammad (may Allah's peace be upon him), were fighting for their existence against the followers of shirk under the command of the chiefs of the Quraish, and the conflict had reached such a stage that in 615 A. D., a substantial number of the Muslims had to leave their homes and take refuge with the Christian kingdom of Habash, which was an ally of the Byzantine Empire. In those days the Sassanid victories against Byzantium were the talk of the town, and the pagans of Makkah were delighted and were taunting the Muslims to the effect: "Look the fire worshipers of Iran are winning victories and the Christian believers in Revelation and Prophethood are being routed everywhere. Likewise, we, the idol worshipers of Arabia, will exterminate you and your religion." These were the conditions when this Surah of the Quran was sent down, and in it a prediction was made, saying:"The Romans have been vanquished in the neighboring land and within a few years after their defeat, they shall be victorious. And it will be the day when the believers will rejoice in the victory granted by Allah." It contained not one but two predictions: First, the Romans shall be Victorious; and second, the Muslims also shall win a victory at the same time. Apparently, there was not a remote chance of the fulfillment of the either prediction in the next few years. On the one hand, there were a handful of the Muslims, who were being beaten and tortured in Makkah, and even till eight years after this prediction there appeared no chance of their victory and domination. On the other, the Romans were losing more and more ground every next day. By 619 A. D. the whole of Egypt had passed into Sassanid hands and the Magian armies had reached as far as Tripoli. In Asia Minor they beat and pushed back the Romans to Bosporus, and in 617 A. D. they captured Chalcedon (modern, Kadikoy) just opposite Constantinople. The Emperor sent an envoy to Khusrau, praying that he was ready to have peace on any terms, but he replied, "I shall not give protection to the emperor until he is brought in chains before me and gives up obedience to his crucified god and adopts submission to the fire god." At last, the Emperor became so depressed by defeat that he decided to leave Constantinople and shift to Carthage (modern, Tunis). In short, as the British historian Gibbon says, even seven to eight years after this prediction of the Quran, the conditions were such that no one could even imagine that the Byzantine Empire would ever gain an upper hand over Iran. Not to speak of gaining domination, no one could hope that the Empire, under the circumstances, would even survive. http://www.islamicity.com/mosque/quran/maududi/mau30.html Quote Share this post Link to post Share on other sites
Fabregas Posted May 19, 2007 25. And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong: and know that Allah is strict in punishment. 26. Call to mind when ye were a small (band), despised through the land, and afraid that men might despoil and kidnap you; But He provided a safe asylum for you, strengthened you with His aid, and gave you Good things for sustenance: that ye might be grateful. 27. O ye that believe! betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you. 28. And know ye that your possessions and your progeny are but a trial; and that it is Allah with Whom lies your highest reward. 29. O ye who believe! if ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded. 30. Remember how the Unbelievers plotted against thee, to keep thee in bonds, or slay thee, or get thee out (of thy home). They plot and plan, and Allah too plans; but the best of planners is Allah. 31. When Our Signs are rehearsed to them, they say: "We have heard this (before): if we wished, we could say (words) like these: these are nothing but tales of the ancients." 32. Remember how they said: "O Allah if this is indeed the Truth from Thee, rain down on us a shower of stones form the sky, or send us a grievous penalty." 33. But Allah was not going to send them a penalty whilst thou wast amongst them; nor was He going to send it whilst they could ask for pardon. 34. But what plea have they that Allah should not punish them, when they keep out (men) from the sacred Mosque - and they are not its guardians? No men can be its guardians except the righteous; but most of them do not understand. 35. Their prayer at the House (of Allah. is nothing but whistling and clapping of hands: (Its only answer can be), "Taste ye the penalty because ye blasphemed." 36. The Unbelievers spend their wealth to hinder (man) from the path of Allah, and so will they continue to spend; but in the end they will have (only) regrets and sighs; at length they will be overcome: and the Unbelievers will be gathered together to Hell;- 37. In order that Allah may separate the impure from the pure, put the impure, one on another, heap them together, and cast them into Hell. They will be the ones to have lost. 38. Say to the Unbelievers, if (now) they desist (from Unbelief), their past would be forgiven them; but if they persist, the punishment of those before them is already (a matter of warning for them). 39. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do. 40. If they refuse, be sure that Allah is your Protector - the best to protect and the best to help. 41. And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things. 42. Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment: But (thus ye met), that Allah might accomplish a matter already enacted; that those who died might die after a clear Sign (had been given), and those who lived might live after a Clear Sign (had been given). And verily Allah is He Who heareth and knoweth (all things). 43. Remember in thy dream Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged, and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts. 44. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision). 45. O ye who believe! When ye meet a force, be firm, and call Allah in remembrance much (and often); that ye may prosper: 46. And obey Allah and His Messenger. and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere: 47. And be not like those who started from their homes insolently and to be seen of men, and to hinder (men) from the path of Allah. For Allah compasseth round about all that they do. 48. Remember Satan made their (sinful) acts seem alluring to them, and said: "No one among men can overcome you this day, while I am near to you": But when the two forces came in sight of each other, he turned on his heels, and said: "Lo! I am clear of you; lo! I see what ye see not; Lo! I fear Allah. for Allah is strict in punishment." 49. Lo! the hypocrites say, and those in whose hearts is a disease: "These people,- their religion has misled them." But if any trust in Allah, behold! Allah is Exalted in might, Wise. 50. If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) they smite their faces and their backs, (saying): "Taste the penalty of the blazing Fire- 51. "Because of (the deeds) which your (own) hands sent forth; for Allah is never unjust to His servants: 52. "(Deeds) after the manner of the people of Pharaoh and of those before them: They rejected the Signs of Allah, and Allah punished them for their crimes: for Allah is Strong, and Strict in punishment: 53. "Because Allah will never change the grace which He hath bestowed on a people until they change what is in their (own) souls: and verily Allah is He Who heareth and knoweth (all things)." 54. (Deeds) after the manner of the people of Pharaoh and those before them": They treated as false the Signs of their Lord: so We destroyed them for their crimes, and We drowned the people of Pharaoh: for they were all oppressors and wrong- doers. 55. For the worst of beasts in the sight of Allah are those who reject Him: They will not believe. 56. They are those with whom thou didst make a covenant, but they break their covenant every time, and they have not the fear (of Allah.. 57. If ye gain the mastery over them in war, disperse, with them, those who follow them, that they may remember. 58. If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms: for Allah loveth not the treacherous. Quote Share this post Link to post Share on other sites
Nur Posted September 5, 2007 Dhuc Dhuc Quran in general and Surah Ruum in particular are better understood and appreciated when we pay close attention to the context within which the verses were revealed. The better we relate our present condition to the revelations background, the deeper our understanding of Allah's intention behind the verses we read or listen to. So, as we read Quraan this Ramadan, let us also keep the Seerah books, Science, medicine and history for reference, in order to connect events, phenomenas and stories to our present day situation and predicaments, this is called TADABBUR in Quraan, and its an important aspect of dealing with Quran. Nur Quote Share this post Link to post Share on other sites
hodman Posted September 5, 2007 InshaAllah this Ramadan will bring us all back to Quran and also to sharing our insights. Ramadan Mubarak Quote Share this post Link to post Share on other sites
Warrior of Light Posted December 4, 2007 Asalaam aleykum, These verses (45-64) of Surah An- Nur had me contemplating today. Explaination are provided by Ibn Kathir accessible from www.tafsir.com [وَاللَّهُ خَلَقَ كُلَّ دَآبَّةٍ مِّن مَّآءٍ فَمِنْهُمْ مَّن يَمْشِى عَلَى بَطْنِهِ وَمِنهُمْ مَّن يَمْشِى عَلَى رِجْلَيْنِ وَمِنْهُمْ مَّن يَمْشِى عَلَى أَرْبَعٍ يَخْلُقُ اللَّهُ مَا يَشَآءُ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ] (45. Allah has created every moving creature from water. Of them there are some that creep on their bellies, and some that walk on two legs, and some that walk on four. Allah creates what He wills. Verily, Allah is able to do all things.) Allah's Power in His creation of the Animals Allah mentions His complete and almighty power to create all the different kinds of animals with their various forms, colors and ways of moving and stopping, from one kind of water. [فَمِنْهُمْ مَّن يَمْشِى عَلَى بَطْنِهِ] (Of them there are some that creep on their bellies,) like snakes and so on; [وَمِنهُمْ مَّن يَمْشِى عَلَى رِجْلَيْنِ] (and some that walk on two legs,) like humans and birds; [وَمِنْهُمْ مَّن يَمْشِى عَلَى أَرْبَعٍ] (and some that walk on four,) like cattle and all kinds of animals. Allah says: [يَخْلُقُ اللَّهُ مَا يَشَآءُ] (Allah creates what He wills.) meaning by His power, because what He wills happens and what He does not will does not happen. So he says: [إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ] (Verily, Allah is able to do all things.) [لَّقَدْ أَنزَلْنَآ ءَايَـتٍ مُّبَيِّنَـتٍ وَاللَّهُ يَهْدِى مَن يَشَآءُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ ] (46. We have indeed sent down manifest Ayat. And Allah guides whom He wills to the straight path.) Allah states that in this Qur'an He has revealed many clear and unambiguous rulings, words of wisdom and parables, and that He guides people of understanding, insight and intellect to ponder and understand them. He says: [وَاللَّهُ يَهْدِى مَن يَشَآءُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ] (And Allah guides whom He wills to the Straight Path.) [وَيِقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّى فَرِيقٌ مِّنْهُمْ مِّن بَعْدِ ذلِكَ وَمَآ أُوْلَـئِكَ بِالْمُؤْمِنِينَ - وَإِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِّنْهُمْ مُّعْرِضُونَ - وَإِن يَكُنْ لَّهُمُ الْحَقُّ يَأْتُواْ إِلَيْهِ مُذْعِنِينَ - أَفِى قُلُوبِهِمْ مَّرَضٌ أَمِ ارْتَابُواْ أَمْ يَخَافُونَ أَن يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ بَلْ أُوْلَـئِكَ هُمُ الظَّـلِمُونَ - إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُواْ سَمِعْنَا وَأَطَعْنَا وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ - وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ وَيَتَّقْهِ فَأُوْلَـئِكَ هُمُ الْفَآئِزُون ] (47. They say: "We have believed in Allah and in the Messenger, and we obey,'' then a party of them turn away thereafter, such are not believers.) (48. And when they are called to Allah and His Messenger, to judge between them, lo! a party of them refuses and turns away.) (49. But if the truth is on their side, they come to him willingly with submission.) (50. Is there a disease in their hearts Or do they doubt or fear lest Allah and His Messenger should wrong them in judgement. Nay, it is they themselves who are the wrongdoers.) (51. The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey.'' And such are the successful.) (52. And whosoever obeys Allah and His Messenger, fears Allah, and has Taqwa of Him, such are the successful.) The Treachery of the Hypocrites and the Attitude of the Believers Allah tells us about the characteristics of the hypocrites who show one thing while hiding another, and who say with their tongues, [آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّى فَرِيقٌ مِّنْهُمْ مِّن بَعْدِ ذلِكَ] ("We have believed in Allah and in the Messenger, and we obey,'' then a party of them turn away thereafter,) meaning, their actions contradict their deeds, and they say that which they do not do. Allah says: [وَمَآ أُوْلَـئِكَ بِالْمُؤْمِنِينَ] (such are not believers.) [وَإِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ] (And when they are called to Allah and His Messenger, to judge between them...) means, when they are asked to follow the guidance which Allah has revealed to His Messenger , they turn away and are too arrogantly proud of themselves to follow him. This is like the Ayah: [أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ] (Have you not seen those who claim that they believe in that which has been sent down to you, and that which was sent down before you,) until His saying: [رَأَيْتَ الْمُنَـفِقِينَ يَصُدُّونَ عَنكَ صُدُوداً] (you see the hypocrites turn away from you with aversion) [4: 60-61]. [وَإِن يَكُنْ لَّهُمُ الْحَقُّ يَأْتُواْ إِلَيْهِ مُذْعِنِينَ ] (But if the truth is on their side, they come to him willingly with submission.) means, if the ruling will be in their favor and not against them, then they will come and will listen and obey, which is what is meant by the phrase [مُذْعِنِينَ] (willingly with submission.) But if the ruling will go against him, he turns away and demands something that goes against the truth, and he prefers to refer for judgement to someone other than the Prophet so that his false claims may prevail. His acceptance in the beginning was not because he believed that it was the truth, but because it happened to be in accordance with his desires. So when the truth went against what he was hoping for, he turned away from it. Allah said: [أَفِى قُلُوبِهِمْ مَّرَضٌ] (Is there a disease in their hearts...) meaning, their situation cannot be anything else, they must necessarily have a disease in their hearts, or else they have some doubts about the religion, or they are afraid that Allah and His Messenger will be unjust in their ruling against them. Whichever it is, it is pure disbelief, and Allah knows which of these characteristics each one of them has. d [بَلْ أُوْلَـئِكَ هُمُ الظَّـلِمُونَ] (Nay, it is they themselves who are the wrongdoers.) means, they are the evildoers who commit immoral actions, and Allah and His Messenger are innocent of the injustice and unfairness that they imagine; exalted be Allah and His Messenger above such a thing. Then Allah tells us about the attributes of the believers who respond to Allah and His Messenger and who seek no other way apart from the Book of Allah and the Sunnah of His Messenger . Allah says: [إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُواْ سَمِعْنَا وَأَطَعْنَا] (The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey''.) meaning, to hear to obey. Allah describes them as having attained success, which is achieving what one wants and being saved from what one fears. So Allah says: [وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ] (And such are the successful.) Concerning the Ayah: [أَن يَقُولُواْ سَمِعْنَا وَأَطَعْنَا] (they say: "We hear and we obey''.), Qatadah said: "We were told that when `Ubadah bin As-Samit, who had been present at Al-`Aqabah and at Badr, and was one of the leaders of the Ansar, was dying, he said to his nephew Junadah bin Abi Umayyah: `Shall I not tell you what you must do and what is your due' He said, `Yes.' He said: `You have to listen and obey when times are easy and when they are hard, when you feel energetic and when you do not want to, and when you feel selfish. You have to train your tongue to speak the truth. Do not go against those who are in authority, unless they openly command you to commit acts of disobedience to Allah. Whenever you are commanded to do something that goes against the Book of Allah, then follow the Book of Allah.''' Qatadah said: We were told that Abu Ad-Darda' said, "There is no Islam except through obedience to Allah, and no goodness except in Jama`ah. Sincerity is to Allah and His Messenger , and to the Khalifah and all the believers.'' He said: "And we were told that `Umar bin Al-Khattab, may Allah be pleased with him, used to say; `The bonds of Islam are La ilaha illallah, establishing prayer, paying Zakah and obeying those whom Allah has given authority over the affairs of the Muslims.''' This was recorded by Ibn Abi Hatim. There are very many Hadiths and reports which state that it is obligatory to obey the Book of Allah, the Sunnah of His Messenger, the Rightly-Guided Khalifahs and the Imams when they command us to obey Allah; there are too many of these reports to quote them all here. [وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ] (And whosoever obeys Allah and His Messenger,) in what he is commanded with, and avoid what he is forbidden, [وَيَخْشَ اللَّهَ] (fears Allah, ) means, for his past sins, [وَيَتَّقْهِ] (and has Taqwa of Him,) regarding sins he may commit in the future. [فَأُوْلَـئِكَ هُمُ الْفَآئِزُون] (such are the successful.) means, those who will attain all goodness and be saved from all evil in this world and the Hereafter. [وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِنْ أَمَرْتَهُمْ لَيَخْرُجُنَّ قُل لاَّ تُقْسِمُواْ طَاعَةٌ مَّعْرُوفَةٌ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ - قُلْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ فَإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَّا حُمِّلْتُمْ وَإِن تُطِيعُوهُ تَهْتَدُواْ وَمَا عَلَى الرَّسُولِ إِلاَّ الْبَلَـغُ الْمُبِينُ ] (53. They swear by Allah their strongest oaths that if only you would order them, they would leave. Say: "Swear you not; obedience is known. Verily, Allah knows well what you do.'') (54. Say: "Obey Allah and obey the Messenger, but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the Message) in a clear way.'') Allah says about the hypocrites who had promised the Messenger and sworn that if he were to command them to go out for battle, they would go: [قُل لاَّ تُقْسِمُواْ] (Say: "Swear you not...'') meaning, do not swear this oath. [طَاعَةٌ مَّعْرُوفَةٌ] (obedience is known.) It was said that the meaning is, your obedience is known, i.e., it is known that your obedience is merely verbal and is not accompanied by action. Every time you swear an oath you lie. This is like the Ayah: [يَحْلِفُونَ لَكُمْ لِتَرْضَوْاْ عَنْهُمْ] (They swear to you that you may be pleased with them...) [9:96] And Allah says: [اتَّخَذْواْ أَيْمَـنَهُمْ جُنَّةً] (They have made their oaths a screen (for their evil actions).) [58:16] It is part of their nature to tell lies, even in the issues they choose, as Allah says: [أَلَمْ تَرَ إِلَى الَّذِينَ نَـفَقُواْ يَقُولُونَ لإِخْوَانِهِمُ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلاَ نُطِيعُ فيكُمْ أَحَداً أَبَداً وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَـذِبُونَ - لَئِنْ أُخْرِجُواْ لاَ يَخْرُجُونَ مَعَهُمْ وَلَئِن قُوتِلُواْ لاَ يَنصُرُونَهُمْ وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ الاٌّدْبَـرَ ثُمَّ لاَ يُنصَرُونَ ] (Have you not observed the hypocrites who say to their friends among the people of the Scripture who disbelieve: "If you are expelled, we indeed will go out with you, and we shall never obey any one against you; and if you are attacked, we shall indeed help you.'' But Allah is Witness that they verily are liars. Surely, if they are expelled, never will they go out with them; and if they are attacked, they will never help them. And if they do help them, they will turn their backs, and they will not be victorious.) [59:11-12] Then Allah says: [قُلْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ] (Say: "Obey Allah and obey the Messenger...) meaning, follow the Book of Allah and the Sunnah of His Messenger . [فَإِن تَوَلَّوْاْ] (but if you turn away,) if you ignore what he has brought to you, [فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ] (he is only responsible for the duty placed on him), conveying the Message and fulfilling the trust. [وَعَلَيْكُمْ مَّا حُمِّلْتُمْ] (and you for that placed on you.) accepting that, and venerating it and doing as it commanded. [وَإِن تُطِيعُوهُ تَهْتَدُواْ] (If you obey him, you shall be on the right guidance.) because he calls to the straight path, [صِرَطِ اللَّهِ الَّذِى لَهُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ] (The path of Allah to Whom belongs all that is in the heavens and all that is in the earth. ..) [42:53] [وَمَا عَلَى الرَّسُولِ إِلاَّ الْبَلَـغُ الْمُبِينُ] (The Messenger's duty is only to convey in a clear way.) This is like the Ayat: [فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ] (your duty is only to convey and on Us is the reckoning.) [13:40] [فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ ] (So remind them -- you are only one who reminds. You are not a dictator over them.) [88:21-22] [وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاٌّرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِّن بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِى لاَ يُشْرِكُونَ بِى شَيْئاً وَمَن كَفَرَ بَعْدَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْفَـسِقُونَ ] (55. Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them. And He will surely give them in exchange a safe security after their fear if they worship Me and do not associate anything with Me. But whoever disbelieved after this, they are the rebellious.) Allah's Promise to the Believers that He would grant them Succession This is a promise from Allah to His Messenger that He would cause his Ummah to become successors on earth, i.e., they would become the leaders and rulers of mankind, through whom He would reform the world and to whom people would submit, so that they would have in exchange a safe security after their fear. This is what Allah did indeed do, may He be glorified and exalted, and to Him be praise and blessings. For He did not cause His Messenger to die until He had given him victory over Makkah, Khaybar, Bahrayn, all of the Arabian Peninsula and Yemen; and he took Jizyah from the Zoroastrians of Hajar and from some of the border lands of Syria; and he exchanged gifts with Heraclius the ruler of Byzantium, the ruler of Egypt and Alexandria, the Muqawqis, the kings of Oman and An-Najashi of Abyssinia, who had become king after Ashamah, may Allah have mercy on him and grant him honor. Then when the Messenger died, his successor (Khalifah) Abu Bakr As-Siddiq took over the reins of power and united the Ummah, preventing its disintegration. He took control of the entire Arabian Peninsula, and he sent the Islamic armies to the land of Persia, under the leadership of Khalid bin Al-Walid, may Allah be pleased with him, who conquered a part of it and killed some of its people. He sent another army under the leadership of Abu `Ubaydah, may Allah be pleased with him, and the other commanders who came after him in the lands of Syria. He sent a third army under the leadership of `Amr bin Al-`As, may Allah be pleased with him, to Egypt. Allah enabled the army sent to Syria to conquer Busra and Damascus and their provinces the land of Hawran and its environs. Then Allah chose for Abu Bakr to honor him with Him and he died. The people of Islam were blessed that As-Siddiq was inspired to appoint `Umar Al-Faruq as his successor, so he took the reins of power after him and did a perfect job. After the Prophets, the world never saw anyone like `Umar in excellence of conduct and perfect justice. During his time, the rest of Syria and Egypt, and most of Persia, was conquered. Kisra was defeated and utterly humiliated, and he retreated to the furthest point of his kingdom. Mighty Caesar was brought low, his rule over Syria was overthrown, and he retreated to Constantinople. Their wealth was spent for the sake of Allah, as the Messenger of Allah had foretold and promised. May Allah's perfect peace and purest blessing be upon him. During the rule of `Uthman, the Islamic domains spread to the furthest points of the earth, east and west. The lands of the west were conquered as far as Cyprus and Andalusia, Kairouan and Sebta which adjoins the Atlantic Ocean. Towards the east, the conquests extended as far as China. Kisra was killed, his kingdom was utterly destroyed and the cities of Iraq, Khurasan and Al-Ahwaz were conquered. The Muslims killed a great number of Turks and Allah humiliated their great king Khaqan. Taxes were collected from the east and the west, and brought to the Commander of the faithful `Uthman bin `Affan, may Allah be pleased with him. This was a blessing brought by his recitation and study of the Qur'an, and his bringing the Ummah together to preserve and protect it. In the Sahih it was recorded that the Messenger of Allah said: «إِنَّ اللهَ زَوَى لِيَ الْأَرْضَ فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زُوِيَ لِي مِنْهَا» (Allah showed me the earth and I looked at the east and the west. The dominion of my Ummah will reach everywhere I was shown.) And now we are enjoying that which Allah and His Messenger promised us, for Allah and His Messenger spoke the truth. We ask Allah to give us faith in Him and His Messenger, and to help us to give thanks to Him in a manner that will earn us His pleasure. [وَعَدَ اللَّهُ الَّذِينَ ءامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاْرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ وَلَيُبَدّلَنَّهُمْ مّن بَعْدِ خَوْفِهِمْ أَمْناً] (Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them. And He will surely, give them in exchange a safe security after their fear...) Ar-Rabi` bin Anas narrated that Abu Al-`Aliyah said, "The Prophet and his Companions were in Makkah for nearly ten years, calling people in secret to worship Allah Alone with no partner or associate. They were in a state of fear and were not instructed to fight until after they were commanded to migrate to Al-Madinah. When they came to Al-Madinah, then Allah instructed them to fight. In Al-Madinah they were afraid and they carried their weapons morning and evening. This is how they remained for as long as Allah willed...'' Then Allah revealed this Ayah. He caused His Prophet to prevail over the Arabian Peninsula, and then they felt safe and put down their weapons. Then Allah took His Prophet and they remained safe throughout the time of Abu Bakr, `Umar and `Uthman, until what happened happened, and fear again prevailed over them, so they instituted a police force and guards. They changed, so their situation changed. One of the Salaf said, "The Khilafah of Abu Bakr and `Umar was true and adhered to the Book of Allah. Then he recited this Ayah.'' Al-Bara' bin `Azib said, "This Ayah was revealed when we were in a state of extreme fear.'' This Ayah is like the Ayah: [وَاذْكُرُواْ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى الاٌّرْضِ] (And remember when you were few and were reckoned weak in the land) Until His statement: [لَعَلَّكُمْ تَشْكُرُونَ] (so that you might be grateful) [8:26]. [كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ] (as He granted succession to those before them,) This is like the Ayah where Allah tells us that Musa said to his people: [عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ] ("It may be that your Lord will destroy your enemy and make you successors on the earth...'') [7:129] And Allah says: [وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُواْ فِى الاٌّرْضِ] (And We wished to do a favor to those who were weak in the land,) until the two Ayat there after. [28: 5-6] [وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ] (and that He will grant them the authority to practise their religion which He has chosen for them...) vAs the Messenger of Allah said to `Adiyy bin Hatim when he came to him in a delegation: «أَتَعْرِفُ الْحِيرَةَ؟» (Do you know Al-Hirah) He said, "I do not know it, but I have heard of it.'' The Messenger of Allah said: «فَوَالَّذِي نَفْسِي بِيَدِهِ لَيُتِمَّنَّ اللهُ هَذَا الْأَمْرَ حَتَّى تَخْرُجَ الظَّعِينَةُ مِنَ الْحِيرَةِ حَتَّى تَطُوفَ بِالْبَيْتِ فِي غَيْرِ جِوَارِ أَحَدٍ، وَلَتَفْتَحُنَّ كُنُوزَ كِسْرَى بْنِ هُرْمُزَ» (By the One in Whose Hand is my soul, Allah will make this matter [i.e., Islam] prevail until a woman riding a camel will come from Al-Hirah and perform Tawaf around the House without needing the protection of anybody, and the treasures of Kisra the son of Hurmuz will be opened.) He said, "Kisra the son of Hurmuz'' He said, «نَعَمْ، كِسْرَى بْنُ هُرْمُزَ، وَلَيُبْذَلَنَّ الْمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ» (Yes, Kisra the son of Hurmuz, and wealth will be given until there will be no one who will accept it.) `Adiyy bin Hatim said: "Now it is happening that a woman riding a camel comes from Al-Hirah and performs Tawaf around the House without needing the protection of anybody, and I was among those who opened the treasure of Kisra the son of Hurmuz. By the One in Whose Hand is my soul, the third thing will also come to pass, because the Messenger of Allah said it.'' [يَعْبُدُونَنِى لاَ يُشْرِكُونَ بِى شَيْئاً] (if they worship Me and do not associate anything with Me.) Imam Ahmad recorded from Anas that Mu`adh bin Jabal told him, "While I was riding behind the Prophet on a donkey, with nothing between me and him but the back of his saddle, he said, «يَا مُعَاذُ بْنَ جَبَلٍ» (O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' Then a while passed, then he said, «يَا مُعَاذُ بْنَ جَبَلٍ» (O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' Then a while passed, then he said, «يَا مُعَاذُ بْنَ جَبَلٍ» (O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' He said, «هَلْ تَدْرِي مَا حَقُّ اللهِ عَلَى الْعِبَادِ؟» (Do you know the rights that Allah has over His servants) I said, `Allah and His Messenger know best.' He said, «فَإِنَّ حَقَّ اللهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا» (The rights that Allah has over His servants are that they should worship Him and not associate anything with Him.) Then a while passed, then he said, «يَا مُعَاذُ بْنَ جَبَلٍ» (O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' He said, «فَهَلْ تَدْرِي مَا حَقُّ الْعِبَادِ عَلَى اللهِ إِذَا فَعَلُوا ذَلِكَ؟» (Do you know the rights that people have over Allah if they do that) I said, `Allah and His Messenger know best.' He said, «فَإِنَّ حَقَّ الْعِبَادِ عَلَى اللهِ أَنْ لَا يُعَذِّبَهُمْ» (The rights that people have over Allah is that He will not punish them.)'' This was also recorded in the Two Sahihs. [وَمَن كَفَرَ بَعْدَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْفَـسِقُونَ] (But whoever disbelieved after this, they are the rebellious.) means, `whoever then stops obeying Me after that, has stopped obeying the command of his Lord, and that is a great sin.' The Companions -- may Allah be pleased with them -- were the most committed of people after the Prophet to the commands of Allah and the most obedient to Allah. Their victories were in accordance with their level of commitment. They caused the Word of Allah to prevail in the east and the west, and Allah supported them so much that they governed all the people and all the lands. When the people subsequently fell short in their commitment to some of the commandments, their strength and victory fell short accordingly, but it is confirmed through more than one route in the Two Sahihs that the Messenger of Allah said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ إِلَى يَوْمِ الْقِيَامَةِ» (There will remain a group of my Ummah adhering to the truth, and those who forsake them or oppose them will not harm them until the Day of Resurrection. ) According to another report: «حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ كَذَلِكَ» (.. until the command of Allah comes to pass and they are like that.) According to another report: «حَتَّى يُقَاتِلُوا الدَّجَّالَ» (... until they fight the Dajjal.) According to another report: «حَتَّى يَنْزِلَ عِيسَى ابْنُ مَرْيَمَ وَهُمْ ظَاهِرُونَ» (... until `Isa bin Maryam comes down and they are prevailing.) All of these reports are Sahih, and there is no contradiction between them. [وَأَقِيمُواْ الصَّـلَوةَ وَآتُواْ الزَّكَـوةَ وَأَطِيعُواْ الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ - لاَ تَحْسَبَنَّ الَّذِينَ كَفَرُواْ مُعْجِزِينَ فِى الاٌّرْضِ وَمَأْوَاهُمُ النَّارُ وَلَبِئْسَ الْمَصِيرُ ] (56. And perform the Salah, and give the Zakah and obey the Messenger that you may receive mercy.) (57. Consider not that the disbelievers can escape in the land. Their abode shall be the Fire -- and worst indeed is that destination.) The Command to pray, give the Zakah and obey the Messenger ; the inability of the Disbelievers to escape, and the ultimate Destiny Allah commands His believing servants to establish prayer, which means worshipping Allah Alone with no partner or associate; to pay the Zakah, which is an act of kindness towards His poor and weak creatures; and by doing so to obey the Messenger of Allah , i.e., to do as he commands them and to avoid what he forbids them, so that Allah will have mercy on them for that. No doubt, whoever does that, Allah will have mercy on him, as Allah says in another Ayah: [أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ] (Allah will have His mercy on them) [9:71] [لاَ تَحْسَبَنَّ] (Consider not) means, `do not think, O Muhammad,' that: [الَّذِينَ كَفَرُواْ] (the disbelievers) meaning, those who opposed and denied you, [مُعْجِزِينَ فِى الاٌّرْضِ] (can escape in the land.) means, that they can flee from Allah. No, Allah is able to deal with them and He will punish them most severely for that. Allah says: [وَمَأْوَاهُمُ] (Their abode) meaning, in the Hereafter, [النَّارُ وَلَبِئْسَ الْمَصِيرُ] (shall be the Fire -- and worst indeed is that destination.) means, how terrible the consequences will be for the disbelievers, how evil a place to stay in and how awful a place to rest! [يأَيُّهَا الَّذِينَ ءَامَنُواْ لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ وَالَّذِينَ لَمْ يَبْلُغُواْ الْحُلُمَ مِنكُمْ ثَلاَثَ مَرَّاتٍ مِّن قَبْلِ صَـلَوةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ طَوَفُونَ عَلَيْكُمْ بَعْضُكُمْ عَلَى بَعْضٍ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ وَاللَّهُ عَلِيمٌ حَكِيمٌ - وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ ءَايَـتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ - وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ وَاللَّهُ سَمِيعٌ عِلِيمٌ ] (58. O you who believe! Let your slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission on three occasions: before the Fajr prayer, and while you put off your clothes during the afternoon, and after the `Isha' prayer. (These) three (times) are of privacy for you; other than these times there is no sin on you or on them to move about, attending to each other. Thus Allah makes clear the Ayat to you. And Allah is All-Knowing, All-Wise.) (59. And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age) ask permission. Thus Allah makes clear His Ayat for you. And Allah is All-Knowing, All-Wise.) (60. And the Qawa`id among women who do not hope for marriage, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain is better for them. And Allah is All-Hearer, All-Knower.) The Times when Servants and Young Children should seek Permission to enter These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another. What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another. Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times: the first is before the Fajr prayer, because people are asleep in their beds at that time. [وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ] (and while you put off your clothes during the afternoon,) means, at the time of rest, because a man may be in a state of undress with his wife at that time. [وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ] (and after the `Isha' prayer.) because this is the time for sleep. Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on. Allah says: [ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ] ((These) three (times) are of privacy for you; other than these times there is no sin on you or on them) If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times. They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven. Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and `Abdullah bin `Abbas denounced the people for that. Abu Dawud recorded that Ibn `Abbas said: "Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter.'' Abu Dawud said: `Ata' also narrated that Ibn `Abbas commanded this. Ath-Thawri narrated that Musa bin Abi `A'ishah said, "I asked Ash-Sha`bi [about the Ayah]: [لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ] (Let your slaves and slave-girls ask your permission.) He said, `It has not been abrogated.' I said: `But the people do not do that.' He said, `May Allah help them.''' Then Allah says: [وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ] (And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age)) meaning: when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above. There is no Sin on Elderly Women if They do not wear a Cloak [وَالْقَوَاعِدُ مِنَ النِّسَآءِ] (And the Qawa`id among women.) Sa`id bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that these are the women who no longer think that they can bear children, [الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً] (who do not hope for marriage,) meaning, they no longer have any desire for marriage, [فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ] (it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment.) meaning, they do not have to cover themselves in the same way that other women have to. Abu Dawud recorded that Ibn `Abbas said that the Ayah: [وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ] (And tell the believing women to lower their gaze) [24:31] was abrogated and an exception was made in the case of: [وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً] (the past childbearing among women who do not hope for marriage, .) [فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ] (it is no sin on them if they discard their (outer) clothing) Ibn Mas`ud said about (outer) clothing,, "The Jilbab or Rida'.'' A similar view was also narrated from Ibn `Abbas, Ibn `Umar, Mujahid, Sa`id bin Jubayr, Abu Ash-Sha`tha', Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Az-Zuhri, Al-`Awza`i and others. [غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ] (in such a way as not to show their adornment.) Sa`id bin Jubayr said, "They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen.'' [وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ] (But to refrain is better for them.) means, not removing their outer garment, even though that is permissible for them, is better for them. [وَاللَّهُ سَمِيعٌ عَلِيمٌ] (And Allah is All-Hearer, All-Knower.) [لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ وَلاَ عَلَى الاٌّعْرَجِ حَرَجٌ وَلاَ عَلَى الْمَرِيضِ حَرَجٌ وَلاَ عَلَى أَنفُسِكُمْ أَن تَأْكُلُواْ مِن بُيُوتِكُمْ أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَـتِكُمْ أَوْ بُيُوتِ إِخْوَنِكُمْ أَوْ بُيُوتِ أَخَوَتِكُمْ أَوْ بُيُوتِ أَعْمَـمِكُمْ أَوْ بُيُوتِ عَمَّـتِكُمْ أَوْ بُيُوتِ أَخْوَلِكُمْ أَوْ بُيُوتِ خَـلَـتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً فَإِذَا دَخَلْتُمْ بُيُوتاً فَسَلِّمُواْ عَلَى أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَـرَكَةً طَيِّبَةً كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ ] (61. There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah, blessed and good. Thus Allah makes clear the Ayat to you that you may understand.) Eating from One's Relatives' Houses What is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could. They felt too embarrassed to eat with the lame because they could not sit comfortably, and their companions might take advantage of them, and they felt embarrassed to eat with the sick because they might not eat as much as others. So they were afraid to eat with them lest they were unfair to them in some way. Then Allah revealed this Ayah, granting them a dispensation in this matter. This was the view of Sa`id bin Jubayr and Miqsam. Ad-Dahhak said: "Before the Prophet's Mission, they used to feel too embarrassed and too proud to eat with these people, lest they might have to help them. So Allah revealed this Ayah.'' [لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ] (nor any restriction on the lame,) `Abdur-Razzaq recorded that Mujahid said: "A man would take a blind, lame or sick person to the house of his brother or sister or aunt, and those disabled people would feel ashamed of that and say, `they are taking us to other people's houses.' So this Ayah was revealed granting permission for that.'' As-Suddi said: "A man would enter the house of his father or brother or son, and the lady of the house would bring him some food, but he would refrain from eating because the master of the house was not there, so Allah revealed: [لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ] (There is no restriction on the blind. ..) [وَلاَ عَلَى أَنفُسِكُمْ أَن تَأْكُلُواْ مِن بُيُوتِكُمْ] (nor on yourselves, if you eat from your houses,) This is stated here although it is obvious, so that from this starting point the houses of others may be mentioned, and to make it clear that the ruling applies equally to what comes after. Sons' houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son's wealth as being like the father's wealth. In the Musnad and the Sunan, it is reported through several routes that the Messenger of Allah said: «أَنْتَ وَمَالُكَ لِأَبِيكَ» (You and your wealth belong to your father.) [أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَـتِكُمْ] (or the houses of your fathers, or the houses of your mothers,) until His statement; [أَوْ مَا مَلَكْتُم مَّفَاتِحهُ] (or (from that) whereof you hold keys,) This is obvious, and this is used as evidence by those who think that it is obligatory for relatives to spend on one another. [أَوْ مَا مَلَكْتُم مَّفَاتِحهُ] (or (from that) whereof you hold keys,) Sa`id bin Jubayr and As-Suddi said, "This refers to a people's servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason.'' Az-Zuhri narrated from `Urwah that `A'isha, may Allah be pleased with her, said, "The Muslims used to go out on military campaigns with the Messenger of Allah and they would give their keys to people they trusted and say, `We permit you to eat whatever you need.' But they would say, `It is not permissible for us to eat, they have given us permission reluctantly and we are only trustees.' Then Allah revealed: [أَوْ مَا مَلَكْتُم مَّفَاتِحهُ] (or (from that) whereof you hold keys).'' [أَوْ صَدِيقِكُمْ] (or (from the house) of a friend.) means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it. [لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً] (No sin on you whether you eat together or apart.) `Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah, "When Allah revealed the Ayah: [يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ] (O you who believe! Eat not up your property among yourselves unjustly) [4: 29], the Muslims said, `Allah has forbidden us to eat up our property among ourselves unjustly, and food is the best of property, so it is not permissible for anyone among us to eat at the house of anyone else.' So the people stopped doing that. Then Allah revealed: [لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ] (There is no restriction on the blind,) until His statement; [أَوْ صَدِيقِكُمْ] (or (from the house) of a friend.) A man would also feel embarrassed and would refrain from eating alone until someone else came along, but Allah made the matter easier for them and said: [لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً] (No sin on you whether you eat together or apart.)'' Qatadah said, "This was a clan of Banu Kinanah who during the Jahiliyyah thought that it was a source of shame for one of them to eat alone, to such an extent that a man might keep on driving his laden camel even though he was hungry, until he could find someone to eat and drink with him. Then Allah revealed: [لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً] (No sin on you whether you eat together or apart.) So this was a dispensation from Allah, allowing people to eat either alone or with others, even though eating with others is more blessed and is better. Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet , "We eat but we do not feel satisfied.'' He said: «لَعَلَّكُمْ تَأْكُلُونَ مُتَفَرِّقِينَ، اجْتَمِعُوا عَلَى طَعَامِكُمْ، وَاذْكُرُوا اسْمَ اللهِ، يُبَارَكْ لَكُمْ فِيهِ» (Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you.) It was also recorded by Abu Dawud and Ibn Majah. Ibn Majah also recorded that Salim reported from his father from `Umar, may Allah be pleased with him, that the Messenger of Allah said: «كُلُوا جَمِيعًا، وَلَا تَفَرَّقُوا، فَإِنَّ الْبَرَكَةَ مَعَ الْجَمَاعَةِ» (Eat together and not separately, for the blessing is in being together.) [فَإِذَا دَخَلْتُمْ بُيُوتاً فَسَلِّمُواْ عَلَى أَنفُسِكُمْ] (But when you enter the houses, greet one another) Sa`id bin Jubayr, Al-Hasan Al-Basri, Qatadah and Az-Zuhri said, "This means greet one another with Salam.'' Ibn Jurayj said: Abu Az-Zubayr said, "I heard Jabir bin `Abdullah say, `When you enter upon your family, greet them with a greeting from Allah, blessed and good.' He said, `I do not think it is anything but obligatory.''' Ibn Jurayj said: "And Ziyad said that Ibn Tawus used to say: `When any one of you enters his house, let him say Salam.''' Mujahid said: "And when you enter the Masjid, say: `Peace be upon the Messenger of Allah'; when you enter upon your families, greet them with Salam; and when you enter a house in which there is nobody, say: `As-Salamu `Alayna wa `Ala `Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah).' This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting.'' [كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ] (Thus Allah makes clear the Ayat to you that you may understand.) When Allah mentioned what wise rulings and reasonable, well-constructed laws are contained in this Surah, He points out to His servants that He explains the Ayat to them clearly so that they may ponder them and understand their meanings. [إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ ءَامَنُواْ بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُواْ مَعَهُ عَلَى أَمْرٍ جَامِعٍ لَّمْ يَذْهَبُواْ حَتَّى يَسْتَـْذِنُوهُ إِنَّ الَّذِينَ يَسْتَـْذِنُونَكَ أُوْلَـئِكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ فَإِذَا اسْتَـْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ ] (62. The believers are only those who believe in Allah and His Messenger; and when they are with him on some common matter, they go not away until they have asked his permission. Verily, those who ask your permission, those are they who (really) believe in Allah and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them, and ask Allah for their forgiveness. Truly, Allah is Oft-Forgiving, Most Merciful.) Asking Permission to leave when They are doing something together This is another matter of etiquette to which Allah has guided His believing servants. Just as He commanded them to seek permission when entering, He also commanded them to seek permission when leaving, especially when they are doing something together with the Messenger , such as the Friday, `Id, or congregational prayers, or a meeting for the purpose of consultation and so on. Allah commanded them not to leave him in these situations until they had asked his permission. If they did this, then they were of the true believers. Then Allah commanded His Messenger to give permission when someone asked for it, if he wanted to. He said: [فَأْذَن لِّمَن شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ] (give permission to whom you will of them, and ask Allah for their forgiveness.)Abu Dawud reported that Abu Hurayrah said, "The Messenger of Allah said: «إِذَا انْتَهَى أَحَدُكُمْ إِلَى الْمَجْلِسِ فَلْيُسَلِّمْ، فَإِذَا أَرَادَ أَنْ يَقُومَ فَلْيُسَلِّمْ، فَلَيْسَتِ الْأُولَى بِأَحَقَّ مِنَ الْآخِرَةِ» (When any of you joins a gathering, let him say Salam, and when he wants to leave, let him say Salam. The former is not more important than the latter.) This was also recorded by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said: "It is a Hasan Hadith.'' [لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذاً فَلْيَحْذَرِ الَّذِينَ يُخَـلِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ ] (63. Make not the calling of the Messenger among you as your calling one of another. Allah knows those of you who slip away under shelter. And let those beware who oppose the Messenger's commandment, lest some Fitnah should befall them or a painful torment be inflicted on them.) The Etiquette of addressing the Prophet Ad-Dahhak said, reporting from Ibn `Abbas: "They used to say, `O Muhammad,' or `O Abu Al-Qasim,' but Allah forbade them to do that, as a sign of respect towards His Prophet , and told them to say, `O Prophet of Allah,' `O Messenger of Allah.''' This was also the view of Mujahid and Sa`id bin Jubayr. Qatadah said: "Allah commanded that His Prophet should be treated with respect and honor, and that he should be a leader.'' Muqatil said concerning the Ayah: [لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً] (Make not the calling of the Messenger among you as your calling one of another.) "When you address him, do not say, `O Muhammad,' or `O son of `Abdullah'; rather honor him and say, `O Prophet of Allah,' or, `O Messenger of Allah.' [لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً] (Make not the calling of the Messenger among you as your calling one of another.) A second view concerning the meaning of the Ayah is that it means `do not think that if he prays against you it is like when anyone else prays against you, because his prayers will be answered; so beware lest he prays against you and you will be doomed.' Ibn Abi Hatim recorded this from Ibn `Abbas, Al-Hasan Al-Basri and `Atiyyah Al-`Awfi. And Allah knows best. [قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذاً] (Allah knows those of you who slip away under shelter.) Muqatil bin Hayyan said, "This refers to the hypocrites who used to find it too difficult to listen to the Khutbah on Fridays, so they would hide behind some of the Companions of Muhammad and sneak out of the Masjid. It was not proper for a man to leave on Fridays once the Khutbah began, unless he had permission from the Prophet . If one of them wanted to leave, he would make a gesture to the Prophet with his finger, and the Prophet would give permission without the man speaking. This is because if the Prophet was giving the Khutbah and a man spoke, it would invalidate his Friday prayer.'' As-Suddi said, "If they were with him for a congregational prayer, they would hide behind one another so that he could not see them.'' The Prohibition of going against the Messenger's Commandment [فَلْيَحْذَرِ الَّذِينَ يُخَـلِفُونَ عَنْ أَمْرِهِ] (And let those beware who oppose the Messenger's commandment) This means going against the commandment of the Prophet , which is his way, methodology and Sunnah. All words and deeds will be measured against his words and deeds; those that are in accordance with his words and deeds will be accepted, and whatever does not match up will be rejected, no matter who the person is who said and did them. It was recorded in the Two Sahihs and elsewhere that the Messenger of Allah said: «مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ» (Whoever does a deed that is not in accordance with this matter of ours will have it rejected.) meaning, let those beware who go against the Shari`ah of the Messenger , in secret and in the open, [أَن تُصِيبَهُمْ فِتْنَةٌ] (lest some Fitnah should befall them), i.e., lest some disbelief or hypocrisy or innovation enter their hearts. [أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ] (or a painful torment be inflicted on them.) means in this world afflicting them with capital punishment, or by law of prescribed punishment, or by confinement in prison, or so on. Imam Ahmad recorded that Abu Hurayrah said, "The Messenger of Allah said: «مَثَلِي وَمَثَلُكُمْ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهَا جَعَلَ الْفَرَاشُ وَهَذِهِ الدَّوَابُّ اللَّائِي يَقَعْنَ فِي النَّارِ يَقَعْنَ فِيهَا، وَجَعَلَ يَحْجُزُهُنَّ وَيَغْلِبْنَهُ فَيَقْتَحِمْنَ فِيهَا قَالَ: فَذَلِكَ مَثَلِي وَمَثَلُكُمْ، أَنَا آخِذٌ بِحُجَزِكُمْ عَنِ النَّارِ هَلُمَّ عَنِ النَّارِ، فَتَغْلِبُونِي وَتَقْتَحِمُونَ فِيهَا» n(The parable of me and you is as the example of a man who kindled a fire and when it illuminated all around him, moths and other creatures started falling into the fire, and he was trying to stop them but they overwhelmed him and still kept falling in. This is the parable of me and you. I am trying to restrain you and keep you away from the fire, but you overwhelm me and fall in.) This was also narrated by Al-Bukhari and Muslim. [أَلا إِنَّ للَّهِ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ قَدْ يَعْلَمُ مَآ أَنتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِمَا عَمِلُواْ وَاللَّهُ بِكُلِّ شَىْءٍ عَلِيمُ ] (64. Certainly, to Allah belongs all that is in the heavens and the earth. Indeed, He knows your condition and the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything.) Allah knows your Condition Allah tells us that He is the Sovereign of the heavens and the earth, and He knows the seen and the unseen. He knows what His servants do in secret and in the open. So He says: [قَدْ يَعْلَمُ مَآ أَنتُمْ عَلَيْهِ] (Indeed, He knows your condition) He knows and it is visible to Him, and not one iota is hidden from him. This is like the Ayah: [وَتَوكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ ] (And put your trust in the All-Mighty, the Most Merciful,) until His saying; [إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ] (Verily, He, only He, is the All-Hearer, the All-Knower) [26:217-220]. [وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ وَلاَ أَصْغَرَ مِن ذَلِكَ وَلا أَكْبَرَ إِلاَّ فِى كِتَابٍ مُّبِينٍ ] (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed but We are Witness thereof when you are doing it. And nothing is hidden from your Lord; (even) the weight of a speck of dust on the earth or in the heaven. Not what is less than that or what is greater than that but is in a Clear Record.) [10:61] [أَفَمَنْ هُوَ قَآئِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ] (Is then He Who takes charge of every person and knows all that he has earned) [13: 33] He sees all that His servants do, good and evil alike. And Allah says: [أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ] (Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal) [11:5]. [سَوَآءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ] (It is the same (to Him) whether any of you conceals his speech or declares it openly) [13:10]. [وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ ] (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) [11:6] [وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ ] (And with Him are the keys of the Unseen, none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) [6:59] And there are many Ayat and Hadiths which say similar things. [وَيَوْمَ يُرْجَعُونَ إِلَيْهِ] (the Day when they will be brought back to Him,) means, the day when all creatures will be brought back to Allah, which is the Day of Resurrection. [فَيُنَبِّئُهُمْ بِمَا عَمِلُواْ] (then He will inform them of what they did.) means, He will tell them everything they did in this life, major and minor, significant and insignificant. As Allah says: [يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ ] (On that Day man will be informed of what he sent forward (of deeds), and what he left behind.) [75:13] [وَوُضِعَ الْكِتَـبُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يوَيْلَتَنَا مَا لِهَـذَا الْكِتَـبِ لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا ] (And the Book will be placed, and you will see the criminals, fearful of that which is therein. They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!'' And they will find all that they did, placed before them, and your Lord treats no one with injustice.) [18:49] Allah says here: [وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِمَا عَمِلُواْ وَاللَّهُ بِكُلِّ شَىْءٍ عَلِيمُ] (the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything.) Praise be to Allah, the Lord of all that exists, and we ask Him to help us achieve perfection. The end of the Tafsir of Surat An-Nur, to Allah be praise and thanks. Quote Share this post Link to post Share on other sites
Nur Posted December 22, 2007 Dr. WOL The verse " (And let those beware who oppose the Messenger's commandment, of a Fitna ( Kufr) or a severe punsihment ( In this life and next) If the mere opposition of a single commandment of the Prophet SAWS cam lead a person to Kufr, then what about a " Muslim " who opposes the establishment of the entire Sharia? Nur Quote Share this post Link to post Share on other sites
Warrior of Light Posted December 24, 2007 Asalaam aleykum Brother Nur, Thats a tough question. Personally Im for Shariah but unfortunately, the administrators in the so called Shariah inforcing countries fail us. They apply the shariah to whom they want which is not what our religion dictated. Women, the old, poor, and children are mostly affected. And it is widely known this group should be the ones protected.The affiliated, rich/royality are not touched. This distrust is the reason why alot of Muslims are against the enforcement of sharia. And the media hasnt helped either, people jump in their seats when they hear the word "shariah" being mentioned. I think a "relook" into the shariah and its administration Vs other judicial systems , should be undertaken. If a muslim really understand what the shariah has in store for him/her I dont think they would oppose such an establishment. If such a person opposes then he/she opposes Islam in its totality as we arent allowed to take parts of the religion and leave other parts out. Quote Share this post Link to post Share on other sites
Warrior of Light Posted August 28, 2010 Asalaam Aleykum my fellow Nomads Wanted to share these audio & visual collection of supplications from the Holy Quraan. Very helpful for memorization. I remember in the past I made a compilation of duas in this thread, hope these clips will also get us closer to Allah in attaining our goal of perfecting ourselves and increasing us in faith. Amin. Fiamanillah WOL Quote Share this post Link to post Share on other sites
Nur Posted September 21, 2010 Jazakellahu Kheiran WOL. No matter how many times we hear these duaa, its always relieving to know when we are let down that a true friend is nearby to respond to our prayers. Nur Quote Share this post Link to post Share on other sites
Baarqab Qooqay Posted July 20, 2011 This is a great thread insha Allah i will contribute something good that you'll like. Quote Share this post Link to post Share on other sites
AYOUB Posted August 1, 2011 Surah At-Takwir (The Overthrowing, Extinguished! Wrapping Things Up) In the name of Allah, Most Gracious, Most Merciful. 1. When the sun (with its spacious light) is folded up; 2. When the stars fall, losing their lustre; 3. When the mountains vanish (like a mirage); 4. When the she-camels, ten months with young, are left untended; 5. When the wild beasts are herded together (in the human habitations); 6. When the oceans boil over with a swell; 7. When the souls are sorted out, (being joined, like with like); 8. When the female (infant), buried alive, is questioned - 9. For what crime she was killed; 10. When the scrolls are laid open; 11. When the world on High is unveiled; 12. When the Blazing Fire is kindled to fierce heat; 13. And when the Garden is brought near;- 14. (Then) shall each soul know what it has put forward. 15. So verily I call to witness the planets - that recede, 16. Go straight, or hide; 17. And the Night as it dissipates; 18. And the Dawn as it breathes away the darkness;- 19. Verily this is the word of a most honourable Messenger, 20. Endued with Power, with rank before the Lord of the Throne, 21. With authority there, (and) faithful to his trust. 22. And (O people!) your companion is not one possessed; 23. And without doubt he saw him in the clear horizon. 24. Neither doth he withhold grudgingly a knowledge of the Unseen. 25. Nor is it the word of an evil spirit accursed. 26. When whither go ye? 27. Verily this is no less than a Message to (all) the Worlds: 28. (With profit) to whoever among you wills to go straight: 29. But ye shall not will except as Allah wills,- the Cherisher of the Worlds. Quote Share this post Link to post Share on other sites
