Quraan Club, Members Lounge

[hodman]

I have always been fascinated by the Quran from a young age; an interest that was cultivated by my mother may Allah grant her mercy now and in the day when she will need it most. Amiin

 

Recently in one halaqa that I attend we studied Suratul Mulk and here is some of what we read

 

First let me start out by the hadith

Abu Hurayrah narrated that the prophet (S.A.W)said "Verily there is a chapter in the Quranwhich contains 30 verses that will intercede on behalf of it's recitoruntil he is forgiven. (It is)Suratul Mulk-Blessed be He in Whose hands is Dominion; and He over all things hath Power;

Imagine Nomads having a lawyer and an excellent one from the Quran itself on the day that Allah said in Baqarah [48] Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside).

 

The Prophet S.A.W encouraged us to read it each night.

 

In the name of Allah, Most Gracious, Most Merciful.

 

[1] Blessed be He in Whose hands is Dominion; and He over all things hath Power; Allah glorifies Himself in this verse and informs us that the dominion of all the heavens and the Earth is in his hands. Think of how we feel overwhelmed when we see a beautiful sunset or marvel at natural forces like volcanoes but rarely attribute this beauty to the greatness of Allah. Allah reminds us at the end of the verse that He is able to do all things. According to Ibn Katheer this means that He deals with all his creatures however he wishes and there is none that can reverse his decree. Indeed according to his attributes He is the irresistible.

 

[2] He Who created Death and Life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving; Reflection on this verse fortifies the reason why we are here on this earth. We were created simply to worship Allah, test our perseverance and to see if indeed we are grateful for all our blessings. How often we see a righteous brother or sister who falls apart at the first sign of trial. It is human nature to forget the blessings of yesterday in the light of todays trial. Notice that the verse does not say which one of us does the most deeds...but mentions who is best in deeds. This highlights the importance of good intention and the importance of Ikhlas. Still at the end of the verse Allah in his infinite mercy and wisdom reminds that he is the Almighty and Forgiving. This gives us hope that even when we slip-up in our mission to do the best deeds then we can still count on his forgiveness if we repent sincerely.

 

 

[3] He Who created the seven heavens one above another: no want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw? We can never look up at the sky and fail to marvel at its creation. How strong and with no sign of weakness or wear and tear. Imagine six more above it with the same strenght? How insignificant we feel when we think of it. Yet Allah reminds us in other parts of the Quran that he created the heavens and the earth for our comfort

example:

Allah says in 2:22] Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth

 

The last part of this verse no want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw? contains the ultimate challenge form the Lord of the universe. He challenges us to find any faults/ rifts in this awesome creation of his. Anything man-made needs maintainance and ultimately is worn out by continous use but Allah shows us how he is the greatest creator. He challenges us to look again and see if we can find fault again?

[4] Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out.

Now when the foolish eye looks upto the sky and searches for faults Allah tells us the state it finds itself in. The eye and the soul that owns it are worn out in disappointment and shame and frustration.

I am sure that I can never have enough insight to give these verses their due but this is my personal observations as a result of reflecting on them. Please feel free to correc me. Nur I would appreciate it if you would add what I missed. JZK

[Nur]

Hodman

 

MaashAllah Tabaarakallah, that was a breathtaking tour of the verses, I was hoping that you dont stop, the more you express, the more insights I was getting from your description, but since you have kindly invited me to throw in my few nickles, here is a single pepple on the coast of this great ocean of Surah al Mulk I toss deep into the non ending waves of wisdom.

 

 

You write:

 

[4] Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out.

Now when the foolish eye looks upto the sky and searches for faults Allah tells us the state it finds itself in. The eye and the soul that owns it are worn out in disappointment and shame and frustration.

 

 

The translation of Vision in this verse as Al Basar is short of its vast meaning in the Arabic language, for example, to SEE, is translated as (Nadhara), so the verb( Undhur) means LOOK AT something, as you can see from the Enlglish words, of LOOK and SEE, have different meanings, you can LOOK without actually SEEing, now , if you consider the word VISION, we have the process that combines ( LOOK + SEE) which means that light from a source reaches your eye, detected by a nerve, the signal is sent to the brain for interpretation, and in a millionth of a second the code is translated and object identified against a library of stored images.

 

Now, the verse says that VISION bounces back toward you ( Yanqalibu Ileika al Basaru) which means, that your VISION has travelled in space for search of something to SEE, but due to the perfection of creation, your VISION will bounce back weak and without finding a flaw in the creation, thus failing in the challenge to find a flaw, rather, your VISION will have the flaw of not finding a flaw in the creation of Allah.

 

Imagine that your VISION to be like a puppy in a rainy day, that you ordered to get something for you, and after trying, it comes back subdued, its tail between its legs, unable to get the object. That is the meaning of ( Xasiir).

 

Therefore, we need another set of VISION, the BASEERAH. Home of iimaan.

 

Here is an axcerpt of an article I wrote in eNuri Opticians about Vision on Baseerah and Basar.

 

 

Our patients depending on the severity of their eye sight ailment, vary from blind, to mildly unfocused, Allah SWT says about the serious patients:

 

" Wa taraahum yandhuruna ileyka wa hum laa yubsiruun"

 

Meaning, "you see them looking at you yet unable to see you"

 

Allah also says about them : "Lahum Acyunun Laa Yubsiruuna Bihaa"

 

"They have eyes that do not help them see"

 

 

As for the mildly unfocused patients, Allah SWT says:

 

" Idaa massahum taa ifun minal sheitaani tadhakaruu, fa idaa hum mubsiruun"

 

Meaning: when Satan corrupts their perception, they wake up and remember ( Allah) and they begin seeing ( Again)

 

Because the vision deseases that we are about to cure do not attack the eyes, rather it blinds the perception of reality known in Quraan as ( BASEERAH)

 

Allah SWT says: " Fa innahaa laa tacmil absaar wa laa kin tacmil quluub allatii fis Suduur"

 

" It ( Evil) does not blind the eye-vision, rather, it blinds the hearts ( Gut feeling) ( Baseerah) that are in the chests"

 

 

Nur

[Didi Kong]

These are verses 41-47 from Surah El-Ankabut(The Spider). Anyone can feel free to correct my commentary.

 

 

41. The parable of those who take protectors other than Allah is that of the spider, who builds (to itself) a house; but truly the flimsiest of houses is the spider's house;- if they but knew.

 

commentary: An aspect of taking a protector entails doing so by means of beliefs and intentions. This is Shirk. If one relies on others besides Allah in a way only Allah should be relied on; then this person builds their love, fear and hope i.e. the foundations with which they relate to their protector on shaky grounds similar to the webs spiders build for themselves. And there is any fyi; the flimsiest of houses is that of the spider.

 

42. Verily Allah doth know of (every thing) whatever that they call upon besides Him: and He is Exalted (in power), Wise.

 

commentary: This is an extension of the previous verse discussing shirk but it covers the action component of it, i.e. calling on to others beside Allah for help. Allah knows it all.

 

43. And such are the Parables We set forth for mankind, but only those understand them who have knowledge.

 

This is too deep. The quran is full of parables like the one in verse 41 and only those with knowledge understand it. This verse puts emphasis on the importance of having knowledge and seeking it, because the more we know the deeper we understand.

 

44. Allah created the heavens and the earth in true (proportions): verily in that is a Sign for those who believe.

45. Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do.

 

Commentary: These verses inform us of the different methods the remembrance of Allah can take; we can remember him through acts of contemplating on his creation, or through direct spiritual acts that we are commanded to do like salah and quran recitation. Allah is aware of all the good that is done.

 

46. And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam)."

 

Commentary: Purposeful dialogues can be undertaken with the people of the book (i.e. the jews and the christians) based on our common grounds. However with others beside them we should not use this method in fulfilling our dawah responsiblities.

 

47. And thus (it is) that We have sent down the Book to thee. So the People of the Book believe therein, as also do some of these (pagan Arabs): and none but Unbelievers reject our signs.

 

commentary: If someone asks you the reason behind the revelation being sent down we can use this verse as an answer. Allah sent the book down so the people of the book i.e. the Jews and Christians and others beside them could believe in it. And anyone who rejects the miracle of Allah i.e. the quran is a 'kafir' a disbeliever.

[Nur]

Didi, that didit

 

JZK , that was a great selection sis.

 

in the heart of Tawheed principle , resides the Walaa principle, or allegiance to a protector. Humans in the course of their lives seek protectors to secure them in this life and next, in reality, no one but Allah can provide security, and as such the vesre is telling us that those who seek other vthan Allah as their protectors are the like of a spider who seeks its flimsy web as a protection from the elements. The weakest of security covereage is that of a spider web, and those who feel comfortable under the umbrella of false protection are doomed according to this verse in Quraan.

 

 

Nur

[Rose]

A/S

 

 

Isnt the commentary of the Quran best left to those that are able to explain it such as those that have studied arabic and teh Quran extensively?

[Nur]

Rose sis

 

Where do you get the idea that some of the Nomads discussing the verses have no command of the Arabic language, hence unqualified to shed light on the ever expanding horizons of knowledge of this eternal Masterpiece Quraan?

 

 

Nur

[hodman]

[109] Say: "If the ocean were ink (wherewith to write out) the words of my Lord. Sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."

Glory be to Allah for his infinite wisdom and mercy to us. Yet how many of us really appreciate that Allah gave us the Quran as guidance and light. I try to read or at least listen to Surah Alkahf every friday and each day it's like I am hearing the words anew. I thought I would share the above verse as a reminder to myself and others of the wisdom of Allah and His greatness

[Khayr]

Originally posted by hodman:

[109] Say: "If the ocean were ink (wherewith to write out) the words of my Lord. Sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."

Glory be to Allah for his infinite wisdom and mercy to us. Yet how many of us really appreciate that Allah gave us the Quran as guidance and light. I try to read or at least listen to Surah Alkahf every friday and each day it's like I am hearing the words anew. I thought I would share the above verse as a reminder to myself and others of the wisdom of Allah and His greatness

Now, this verse surely contradicts those that assume that ALL KNOWLEDGE can be attained and explained on a BLACK BOARD (Socad Badne ain't it sad )

[Qandalawi]

^^^Knowlodge is a no limit substance, no mankind have ever reached or crossed that border, now If anyone did that then that would be a Godly act, isn't it? If I remember God says in the Quran in different verse that " YOu are not given any knowledge but just a little" meaning the human beings. No wonder you see or hear every other day the news of what one(Sceintist or could be you) discoved and when, its just a process of a never ending invension, experience and learning that will live through all in life untill the day we part this word and meet our creator.

[hodman]

Something always brings me back to this thread! Please let's keep it alive by our contributions. I have always been abit puzzled by verse 35 in Surah Nur but this gives a good explanation I think. If any of you have any other insight pliz share.

Surah Noor - Verse 35

 

`Ali bin Abi Talhah reported that Ibn `Abbas said:

[اللَّهُ نُورُ السَّمَـوَتِ وَالاٌّرْضِ]

(Allah is the Light of the heavens and the earth.) means, the Guide of the inhabitants of the heavens and the earth. Ibn Jurayj said: "Mujahid and Ibn `Abbas said concerning the Ayah:

[اللَّهُ نُورُ السَّمَـوَتِ وَالاٌّرْضِ]

(Allah is the Light of the heavens and the earth.) He is controlling their affairs and their stars and sun and moon.'' As-Suddi said concerning the Ayah:

[اللَّهُ نُورُ السَّمَـوَتِ وَالاٌّرْضِ]

(Allah is the Light of the heavens and the earth.) by His Light the heavens and earth are illuminated. In the Two Sahihs, it is recorded that Ibn `Abbas, may Allah be pleased with him, said: "When the Messenger of Allah got up to pray at night, he would say:

«اللَّهُمَّ لَكَ الْحَمْدُ، أَنْتَ قَيِّمُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ»

(O Allah, to You be praise, You are the Sustainer of heaven and earth and whoever is in them. To You be praise, You are the Light of the heavens and the earth and whoever is in them. ) It was narrated that Ibn Mas`ud said, "There is no night or day with your Lord; the Light of the Throne comes from the Light of His Face.''

[مَثَلُ نُورِهِ]

(The parable of His Light) There are two views concerning the meaning of the pronoun (His). The first is that it refers to Allah, may He be glorified and exalted, meaning that the parable of His guidance in the heart of the believer is

[كَمِشْكَاةٍ]

(as a niche) This was the view of Ibn `Abbas. The second view is that the pronoun refers to the believer, which is indicated by the context of the words and implies that the parable of the light in the heart of the believer is as a niche. So the heart of the believer and what he is naturally inclined to of guidance and what he learns of the Qur'an which is in accordance with his natural inclinations are, as Allah says:

[أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ]

(Can they who rely on a clear proof from their Lord, and whom a witness from Him recites it (can they be equal with the disbelievers)) [11:17]. The heart of the believer in its purity and clarity is likened to a lamp in transparent and jewel-like glass, and the Qur'an and Shari`ah by which it is guided are likened to good, pure, shining oil in which there is no impurity or deviation.

[كَمِشْكَاةٍ]

(as (if there were) a niche) Ibn `Abbas, Mujahid, Muhammad bin Ka`b and others said, "This refers to the position of the wick in the lamp.'' This is well-known, and hence Allah then says:

[فِيهَا مِصْبَاحٌ]

(and within it a lamp.) This is the flame that burns brightly. Or it was said that the niche is a niche in the house. This is the parable given by Allah of obedience towards Him. Allah calls obedience to Him as light, then He calls it by other numerous names as well. Ubayy bin Ka`b said, "The lamp is the light, and this refers to the Qur'an and the faith that is in his heart.'' As-Suddi said, "It is the lamp.''

[الْمِصْبَاحُ فِى زُجَاجَةٍ]

(the lamp is in a glass,) means, this light is shining in a clear glass. Ubayy bin Ka`b and others said, "This is the likeness of the heart of the believer.''

[الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ]

(the glass as it were a star Durriyyun,) Some authorities recite the word Durriyyun with a Dammah on the Dal and without a Hamzah, which means pearls, i.e., as if it were a star made of pearls (Durr). Others recite it as Dirri'un or Durri'un, with a Kasrah on the Dal, or Dammah on the Dal, and with a Hamzah at the end, which means reflection (***'), because if something is shone on the star it becomes brighter than at any other time. The Arabs call the stars they do not know Darari. Ubayy bin Ka`b said: a shining star. Qatadah said: "Huge, bright and clear.''

[يُوقَدُ مِن شَجَرَةٍ مُّبَـرَكَةٍ]

(lit from a blessed tree,) means, it is derived from olive oil, from a blessed tree.

[زَيْتُونَةٍ]

(an olive,) This refers to the blessed tree mentioned previously.

[لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ]

(neither of the east nor of the west,) means, it is not in the eastern part of the land so that it does not get any sun in the first part of the day, nor is it in the western part of the land so that it is shaded from the sun before sunset, but it is in a central position where it gets sun from the beginning of the day until the end, so its oil is good and pure and shining. Ibn Abi Hatim recorded that Ibn `Abbas commented on:

[زَيْتُونَةٍ لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ]

(an olive, neither of the east nor of the west,) "This is a tree in the desert which is not shaded by any other tree or mountain or cave, nothing covers it, and this is best for its oil.'' Mujahid commented on:

[لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ]

(neither of the east nor of the west, ) saying; "It is not in the east where it will get no sun when the sun sets, nor is it in the west where it will get no sun when the sun rises, but it is in a position where it will get sun both at sunrise and sunset.'' Sa`id bin Jubayr commented:

[زَيْتُونَةٍ لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىءُ]

(an olive, neither of the east nor of the west, whose oil would almost glow forth (of itself)) "This is the best kind of oil. When the sun rises it reaches the tree from the east and when it sets it reaches it from the west, so the sun reaches it morning and evening, so it is not counted as being in the east or in the west.''

[يَكَادُ زَيْتُهَا يُضِىءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ]

(whose oil would almost glow forth (of itself), though no fire touched it.) `Abdur-Rahman bin Zayd bin Aslam said (this means) because the oil itself is shining.

[نُّورٌ عَلَى نُورٍ]

(Light upon Light!) Al-`Awfi narrated from Ibn `Abbas that this meant the faith and deeds of a person. As-Suddi said:

[نُّورٌ عَلَى نُورٍ]

(Light upon Light!) "Light of the fire and the light of the oil: when they are combined they give light, and neither of them can give light without the other. Similarly the light of the Qur'an and the light of faith give light when they are combined, and neither can do so without the other.''

[يَهْدِى اللَّهُ لِنُورِهِ مَن يَشَآءُ]

(Allah guides to His Light whom He wills.) means, Allah shows the way to the ones whom He chooses, as it says in the Hadith recorded by Imam Ahmad from `Abdullah bin `Amr, who said, "I heard the Messenger of Allah say:

«إِنَّ اللهَ تَعَالَى خَلَقَ خَلْقَهُ فِي ظُلْمَةٍ ثُمَّ أَلْقَى عَلَيْهِمْ مِنْ نُورِهِ يَوْمَئِذٍ، فَمَنْ أَصَابَ مِنْ نُورِهِ يَوْمَئِذٍ اهْتَدَى وَمَنْ أَخْطَأَ ضَلَّ فَلِذَلِكَ أَقُولُ: جَفَّ الْقَلَمُ عَلَى عِلْمِ اللهِ عَزَّ وَجَلَّ»

(Allah created His creation in darkness, then on the same day He sent His Light upon them. Whoever was touched by His Light on that day will be guided and whoever was missed will be led astray. Hence I say: the pens have dried in accordance with the knowledge of Allah, may He be glorified.)''

[وَيَضْرِبُ اللَّهُ الاٌّمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَىْءٍ عَلَيِمٌ]

(And Allah sets forth parables for mankind, and Allah is All-Knower of everything.) Having mentioned this parable of the Light of His guidance in the heart of the believer, Allah ends this Ayah with the words:

[وَيَضْرِبُ اللَّهُ الاٌّمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَىْءٍ عَلَيِمٌ]

(And Allah sets forth parables for mankind, and Allah is All-Knower of everything.) meaning, He knows best who deserves to be guided and who deserves to be led astray. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, "The Messenger of Allah said:

«الْقُلُوبُ أَرْبَعَةٌ: قَلْبٌ أَجْرَدُ فِيهِ مِثْلُ السِّرَاجِ يُزْهِرُ، وَقَلْبٌ أَغْلَفُ مَرْبُوطٌ عَلَى غِلَافِهِ، وَقَلْبٌ مَنْكُوسٌ، وَقَلْبٌ مُصْفَحٌ. فَأَمَّا الْقَلْبُ الْأَجْرَدُ: فَقَلْبُ الْمُؤْمِنِ سِرَاجُهُ فِيهِ نُورُهُ، وَأَمَّا الْقَلْبُ الْأَغْلَفُ فَقَلْبُ الْكَافِرِ، وَأَمَّا الْقَلْبُ الْمَنْكُوسُ فَقَلْبُ الْمُنَافِقِ، عَرَفَ ثُمَّ أَنْكَرَ، وَأَمَّا الْقَلْبُ الْمُصْفَحُ فَقَلْبٌ فِيهِ إِيمَانٌ وَنِفَاقٌ، وَمَثَلُ الْإِيمَانِ فِيهِ كَمَثَلِ الْبَقْلَةِ يُمِدُّهَا الْمَاءُ الطَّيِّبُ،وَمَثَلُ النِّفَاقِ فِيهِ كَمَثَلِ الْقَرْحَةِ يُمِدُّهَا الدَّمُ وَالْقَيْحُ، فَأَيُّ الْمدَّتَيْنِ غَلَبَتْ عَلَى الْأُخْرَى غَلَبَتْ عَلَيْهِ»

(Hearts are of four kinds: the heart that is clear like a shining lamp; the heart that is covered and tied up; the heart that is upside-down; and the heart that is clad in armor. As for the clear heart, it is the heart of the believer in which is a lamp filled with light; as for the covered heart, this is the heart of the disbeliever; as for the upside-down heart, this is the heart of the hypocrite, who recognizes then denies; as for the armor-clad heart, this is the heart in which there is both faith and hypocrisy. The parable of the faith in it is that of legume, a sprout that is irrigated with good water, and the likeness of the hypocrisy in it is that of sores that are fed by blood and pus. Whichever of the two prevails is the characteristic that will dominate.) Its chain of narrators is good (Jayyid) although they (Al-Bukhari and Muslim) did not record it.

[فِى بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالاٌّصَالِ - رِجَالٌ لاَّ تُلْهِيهِمْ تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَوةِ وَإِيتَآءِ الزَّكَـوةِ يَخَـفُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالاٌّبْصَـرُ - لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُواْ وَيَزِيدَهُم مِّن فَضْلِهِ وَاللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ ]

(36. In houses which Allah has ordered to be raised, in them His Name is remembered. Therein glorify Him in the mornings and in the evenings,) (37. Men whom neither trade nor business diverts from the remembrance of Allah nor from performing the Salah nor from giving the Zakah. They fear a Day when hearts and eyes will be overturned.) (38. That Allah may reward them according to the best of their deeds, and add even more for them out of His grace. And Allah provides without measure to whom He wills.)

[Changed]

Better late than never count me in....so how does it go? we read and share what we learned?

[hodman]

^^ JZK

Yes the idea is to read the Quran and share the verses that stood out for you or those that you have an insight about. The main reason for this thread is to exchange ideas and also stay connected to the Quran by reading often

[hodman]

In this fast paced western world we often find ourselves rushing about and days pass into months without us reading or reflecting on the quran. It is from one Ramadhan to another that alot of us do any reading. One important aspect to consider is how quran and Salat make life easier and bring a sense of calmness to our hearts. The best time to ercite is in the early morning as these ayat point out

The Command to offer the Prayers at their appointed Times Allah says, commanding His Messenger to offer the prescribed prayers at the appointed times: [أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ] (Perform the Salat from midday.) Hushaym narrated from Mughirah from Ash-Sha`bi from Ibn `Abbas: "Midday means when the sun is at its zenith.'' This was also reported by Nafi` from Ibn `Umar, and by Malik in his Tafsir from Az-Zuhri from Ibn `Umar. This was the opinion of Abu Barzah Al-Aslami and Mujahid, and of Al-Hasan, Ad-Dahhak, Abu Ja`far Al-Baqir and Qatadah. It is also understood to [generally] refer to the times of the five prayers. Allah said; [لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ الَّيْلِ] (from midday till the darkness of the night,) meaning darkness, or it was said, sunset. This was understood to mean Zuhr `Asr, Maghrib and `Isha'. [وَقُرْءَانَ الْفَجْرِ] (and recite the Qur'an in the early dawn.) meaning Salat Al-Fajr. The details of the timings of the prayers were reported in the Mutawatir Sunnah from the words and deeds of the Prophet , and this is what the people of Islam have followed until the present day, passing it down from generation to generation, century after century, as we have stated in the appropriate place, praise be to Allah.

The Meeting of the Angels at the Times of Fajr and `Asr Prayers

[إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا]

(Verily the recitation of the Qur'an in the early down is ever witnessed.) Ibn Mas`ud reported from Abu Hurayrah (may Allah be pleased with them both) that the Prophet said concerning this Ayah :

[وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا]

(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.)

«تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَار»

(It is witnessed by the angels of the night and the angels of the day.) Al-Bukhari narrated from Abu Hurayrah that the Prophet said:

«فَضْلُ صَلَاةِ الْجَمِيعِ عَلَى صَلَاةِ الْوَاحِدِ خَمْسٌ وَعِشْرُونَ دَرَجَةً، وَتَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الْفَجْر»

(The prayer offered in congregation is twenty-five degrees better than the prayer offered individually, and the angels of the night and the angels of the day meet at Salat Al-Fajr.) Abu Hurayrah said: Recite, if you wish:

[وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا]

(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.) Imam Ahmad recorded from Ibn Mas`ud and Abu Hurayrah that the Prophet said, concerning the Ayah:

[وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا]

(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.)

«تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَار»

(It is witnessed by the angels of the night and the angels of the day.) This was recorded by At-Tirmidhi, An-Nasa'i, and Ibn Majah. At-Tirmidhi said, "It is Hasan Sahih.'' According to the version recorded in the Two Sahihs from Abu Hurayrah, the Prophet said:

«يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الصُّبْحِ وَفِي صَلَاةِ الْعَصْرِ، فَيَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ رَبُّهُمْ وَهُوَ أَعْلَمُ بِكُمْ كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: أَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ، وَتَرَكْنَاهُمْ وَهُمْ يُصَلُّون»

(The angels of the night and the angels of the day come amongst you in successive groups (in shifts). They meet at the Morning prayer (Fajr) and at the Mid-afternoon prayer ('Asr). Those who stayed among you at ascend, and their Lord asks them, although He knows best about you, "How did you leave My servants'' They say, "We came to them when they were praying and we left them when they were praying.'') `Abdullah bin Mas`ud said, "The two guards meet at Salat Al-Fajr, and one group ascends while the other stays where it is. '' These were the comments of Ibrahim An-Nakha`i, Mujahid, Qatadah and others on the Tafsir of this Ayah.

 

[Nur]

Hodman, Tukale and Kheir

 

Is it possible that we focus on surah (Al ROOM), I suggest we al read this great Surah for inspiration on Tawhid, in light current events. Let us dig this great Surah for treasures and share.

 

The Surah begins with an attention getter of unlikely news, that the Christian Romans, who are the next in religious kinship to Islam who were defeated by the ploythiest Zoroastrian Persians, will finally strike back and defeat their Perisan enelmies and prevail, which will cause the rejoicing of the Muslims who were at odds with Quresihi polythiests who taunted the Muslims that they will prevail over them, just like how their polytheist brethern dfeated the Christain Romans.

 

That victory as predicted by the Quran took place in several years, to the jubilation of the Muslims of Allah's promise that came true.

 

The Surah can be summarised as follows:

 

1. The Prophecy of the Roman victory over the Persians.

2. Allah's promise is always true, although most people are oblivious.

3. Allah claims true supremacy and sovreignty by virtue of his vast dominion of the Universe. In comparison to the flimsy human architecture of buildings that is in ruin after their death as unbelievers.

4. The cycle of Allah's creation, and its repitition.

5. Hints of the unseen, by looking deeply into nature for clues.

6. The Super parable: The Slave and Master Parable, very very very DEEEEEEEEEEEP, may be the heart of the Surah.

 

Nur

[Nur]

Nomads

 

Maxaa dahcay, where are the Quraan readers?

 

Nur