worlds, and peace and blessings be on the Best of His creation, the last of His prophets and apostles, the Chief of the foremost and the later ones, the Redeemer of the sinners, the Mercy unto the Worlds – Muhammad (p) and his progeny, the Clean, the Pure and the Infallible ones.

A humble effort is made to highlight the directives given by Allah (swt) in the Holy Qur’an in context of various subjects that touch the day-to-day lives of every Muslim and for that matter every human being.

It is out of my personal experience I realise that most of my Muslims brethrens go along their entire lives not actually knowing what our Scriptures contain, which I realise is so straight and clear in most of the important issues touching the normal lives of a believer. While most of us read the Arabic text, the essence and the message is never really conveyed to us due to the limitation of not being well versed with the Arabic language. One is then dependent on hearsay, presumptions and assumptions, beliefs and customs. I too have been guilty of it in the past and know of many more such people.

Nevertheless the fact remains that all who believed and believe in it, this Qur’an represents the ultimate manifestation of God’s Grace to man, the ultimate wisdom, and the ultimate beauty of expression: in short, the true Word of God. This compilation of mine is keeping people like me in mind, with limited time and

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education in Islam, and comprises of extracts of the Holy Qur’an along with its translations and commentaries by Mir Ahmed Ali and Muhammad Asad, and also from Al-Mizan by Allama Tabatabai among other books.

It is also directed towards my Non-Muslims friends, who have such wrong preconceived notions about Islam. It is more than probable that one of the main reasons for their negative attitudes and lack of appreciation of this ‘Untarnished Word of God’ is to be found in that aspect of the Qur’an which differentiates it fundamentally from all other sacred scriptures: its stress on reason as a valid way to faith as well as its insistence on the inseparability of the spiritual and the physical (and, therefore, also social) spheres of human existence: the inseparability of man’s daily actions and behaviour, however “mundane”, from his spiritual life and destiny.

This absence of any division of reality into “physical” and “spiritual” compartments makes it difficult for people brought up in the orbit of other religions, to appreciate the predominantly rational approach of the Qur’an to all religious questions. Consequently, its constant interweaving of spiritual teachings with practical legislation perplexes the Western reader who is suddenly confronted with the claim of the Qur’an to being a guidance not only towards the spiritual good of the hereafter but also towards the good life attainable in this world.

Another reason may be found in the fact that the Qur’an itself has never yet been presented in any Universal language in a manner that

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would make it truly comprehensive.

The attempt here is to at least highlight certain verses which are revealed in the form of directives and which touch the daily lives of every human being. This is definitely not exhaustive and am aware could not really ‘do justice’ to the Qur’an and the layers upon layers of its meaning, for,

“if all the sea were ink for my Sustainer’s words, the sea would indeed be exhausted before my Sustainer’s words are exhausted.” (Surah al-Kahf, 18:109)

Ayatullah Sayyid Abul Qasim al-Khui writes in his book ‘Al-Bayan fi Tafsiril Qur’an(1)’:

"I was enamoured by Qur'an from the childhood, always keen to unravel its secrets and to discover its meaning. It behoves every true Muslim, and even non‑Muslim thinkers to ponder over the Qur'an, to unfold its hidden meaning and to benefit from its light. For it is a Book which has a message for human welfare and guides it to success and salvation. Qur'an is a reference for the linguist, a guide to the grammarian, an authority for the jurist, an example for the refined, a lost treasure for the wise. It even guides those who admonish and shows the goal in life. It is a source of social as well as political sciences, and upon it rest the sciences of Islam. It will reveal to you the fascinating secrets of Nature, and introduce you to the laws of crea­tion. Qur'an is the abiding miracle of this ever lasting religion, and a code of conduct based on

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the high and esteemed Shariah".

My personal thanks and gratitude to Brother Khalil Jaffer for his invaluable support, encouragement and efforts in making this project a reality. His guidance and knowledge has indeed played a pivotal role throughout my research. He has prepared a computer software programme to supplement this publication, which is available at the addresses given below.

My thanks and appreciation to Brother Moonawar Dhanani for the confidence he has placed in me and assuring me of his support in this publication.

The rewards of both my brethren remain with Allah (swt) alone.

Forbearance is sought for any errors and all are invited to offer suggestions - views - advices - comments on this publication and may be addressed to the undersigned. This would help us in our next publication the work of which has already started.

1. Hasnain Suchedina

P.O. Box 3014, Deira , Dubai, United Arab Emirates

Tel: 724741

2. Moonawar Dhanani

Crown Bureau De Change, Nairobi, Kenya.

Tel: 252388

3. World Islamic Network

67/69 Hazrat Abbas (A.S.) Street, Dongri, Mumbai 400 009, India

Tel: 3773648

sins - for, verily, He alone is much-forgiving, a dispenser of grace!”

The first Holy Imam Ali ibn Abi Talib (a) says that there is no greater verse of God’s grace and His mercy than this verse in the whole of the Qur’an. It is Islam and no other religion in the world which introduces God to His creation, not as a mere merciless just judge whose decisions are based only on law and facts without any concern of any grace or mercy in it, but as the Independent - the Beneficent - the Oft-Pardoning - the most Gracious - the Dispenser of Grace, who deals with His creation as He pleases, and whose justice is ever tempered with mercy.

His infinite mercy is ever in the waiting to receive repentance from his offenders. He has made mercy incumbent on Himself (Surah al-An’aam, 6:12 and 6:54). He Himself enjoins upon the sinners to seek His pardon (Surah an-Nisaa, 4:106). He bestows His mercy on whomsoever He pleases, and also entitles him to rewards. He is such a merciful judge that He does not wait to punish but to pardon. Hence before the matter comes to be tried, He invites repentance and even encourages the sinners to make haste in seeking His pardon. He never wants any sinner to be dejected and go hopeless of His mercy. But, the pardon is granted only when it is asked in time.

It is said that ‘Wahshi’ the assassin of Hazrat Hamza (p) at the

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Battle of Ohad, got hopeless of being forgiven by God and hence did not embrace Islam but when he came to know of this verse, he joined the ranks of the faithful.

In Hadith al-Qudsi, Allah (swt) says:

“It were not for ‘Ruku’ (kneeling) of elders, suckling babies, grazing animals, humble youths, indeed I would have made the sky of steel, the earth of copper and the mud of pebbles. I would have not sent a single drop of water from the sky and grown a single grain from the earth. I would have poured on you My worst wrath.”

He also says:

“O Son of Adam! If people know what I know about you, not one of My creatures will say Salaam to you. If your brother just smells your sin, he will never sit beside you. Your sins are increasing everyday and your life is decreasing. Don’t waste your life in falsehood and carelessness. If you want more, then be in the company of the generous. Seek refuge from the worldly people and mix with the deprived.”

’as-ghara min-zaa-lika wa laaa ’akbara ’il-laa fii kitaa-bim-Mubiin

61: “And in whatever condition thou mayest find thyself (O Prophet,) and whatever discourse of this (divine writ) thou mayest be reciting, and whatever work you (all, O men,) may do - (remember that) We are your witness (from the moment) when you enter upon it: for, not even an atom’s weight (of whatever there is) on earth or in heaven escapes thy Sustainer’s knowledge; and neither is there anything smaller than that, or larger, but is recorded in (His) clear decree.”

This verse makes it clearly understood that the Book of God mentioned here is not the one in any written or printed form but the Sacred Tablet (the Lauhe-Mahfooz) in which is secured the knowledge of everything in the Universe and the Will of the Lord.

the heart, which is considered so near to the life of an individual is cited here just to illustrate that God is nearer to the very existence of the individual than the very vein on which his life depends.

’il-la a Huu; - ’Al-Malikul-Qud-duusus-Salaamul - Mu‘-minul - Muhay-minul-‘Aziizul-Jab-baarul-Mutakab-bir: Sub-haanal-laahi ‘am-maa yushri-kuun.

God is He save whom there is no deity: the Sovereign Supreme, the Holy, the One with whom all salvation rests, the Giver of Faith, the One who determines what is true and false, the Almighty, the One who subdues wrong and restores right, the One to whom all greatness belongs!

Utterly remote is God, in His limitless glory, from anything to which men may ascribe a share in His divinity!

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاء الْحُسْنَی یُسَبِّحُ لَهُ مَا فِی السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِیزُ الْحَکِیمُ

Huwal-laahul Khaaliqul- Baari-’ul-Musaw-wiru lahul-’Asmaaa-’ul-Husnaa: yusab-bi-hu lahuu maa fis-samaa-waati wal-’arz: wa Huwal- ‘Aziizul-Hakiim.

He is God, the Creator, the Maker who shapes all forms and appearances!

His (alone) are the attributes of perfection. All that is in the heavens and on earth extols His limitless glory: for He alone is Almighty, truly wise!

These verses contain the most beautiful of God’s names using which in his supplication any sincere believer can invoke the infinite mercy of the Lord for the blessings desired by the adorer. None of the divine attributes of His, in any way or any extent resemble the qualities in any of His creatures. Thus He is the unique unit in all respects in the Absolute sense of the term.

least wrong to His creatures!

Here the infidels are warned saying: ‘do not think that your evil deeds end here and have no echo in your life hereafter. God is All-Just every evil doer shall be duly punished.’

The following verses also make reference to Allah’s (swt) justice:

Surah Fussilat, 41:46

“Whoso does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt: and never does God do the least wrong to His creatures.”

Surah az-Zalzal, 99:7-8

“And so, he who shall have done an atom’s weight of good, shall behold it; and he who shall have done an atom’s weight of evil, shall behold it.”

Surah an-Nisa, 4:40

إِنَّ اللّهَ لاَ یَظْلِمُ مِثْقَالَ ذَرَّهٍ وَإِن تَکُ حَسَنَهً یُضَاعِفْهَا وَیُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِیمًا

’In-nallaaha laa yazlimu misqaala zar-rah: wa ’in-taku hasanatan - yuzaa - ’ifhaa wa yu’-ti mil-la-dunhu ’ajran ‘a-ziimaa.

“Verily, God does not wrong (anyone) by as much as an atom’s weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward. (i.e. far in excess of what the doer of good may have merited)”

Surah an-Nisa, 4:49

أَلَمْ تَرَ إِلَی الَّذِینَ یُزَکُّونَ أَنفُسَهُمْ بَلِ اللّهُ یُزَکِّی مَن یَشَاء وَلاَ یُظْلَمُونَ فَتِیلاً

’Alam tara ilal-lazina yu-zak-kuuna ’anfusahum? Balil-laahu yuzak-kii man-yashaaa-’u wa laa yuzlamuuna fatiilaa.

“Art thou not aware of those who consider themselves pure? Nay, but it is God who causes whomsoever He wills to grow in purity; and none shall be wronged by as much as

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a hair’s breadth.”

from) within their bellies between that which is to be eliminated (from the animal’s body) and (its) life-blood: milk pure and pleasant to those who drink it.

وَمِن ثَمَرَاتِ النَّخِیلِ وَالأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَکَرًا وَرِزْقًا حَسَنًا إِنَّ فِی ذَلِکَ لآیَهً لِّقَوْمٍ یَعْقِلُونَ

Wa min - thama-raatin-na-khiili wal-’a‘-naabi tat-takhi-zuuna minhu sakaranw-wa rizqan hasanaa: ‘in-na fii zaalika la- ’Aaya-tal-liqaw-min ya‘-qi-luun.

And (We grant you nourishment) from the fruit of date-palms and vines: from it you derive intoxicants(1) as well as wholesome sustenance - in this, behold, there is a message indeed for people who use their reason!

وَأَوْحَی رَبُّکَ إِلَی النَّحْلِ أَنِ اتَّخِذِی مِنَ الْجِبَالِ بُیُوتًا وَمِنَ الشَّجَرِ وَمِمَّا یَعْرِشُونَ

Wa’awhaa Rab-buka ’ilan Nahli ’anit-ta-khizii minal-jibaali buyuu-tanw-wa minash-shajari wa mim-maa ya‘-ri-shuun;

And (consider how) thy Sustainer has inspired the bee: “Prepare for thyself dwellings in mountains and in trees, and in what (men) may build ( for thee by way of hives);

ثُمَّ کُلِی مِن کُلِّ الثَّمَرَاتِ فَاسْلُکِی سُبُلَ رَبِّکِ ذُلُلاً یَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِیهِ شِفَاء لِلنَّاسِ إِنَّ فِی ذَلِکَ لآیَهً لِّقَوْمٍ یَتَفَکَّرُونَ

Thum-ma kulii min kul-lis-thamaraati faslukiisubula Rab-biki zululaa. Yakhruju mim-butuu-nihaa sharaa-bum-mukh-talifun ’lwaa-nuhuu fiihi shifaaa-’ul-lin-naas: ’in-na fii zaa-lika la-’Aaya-tal-li-qawmin-ya-tafak-karuun.

and then eat of all manner of fruit, and follow humbly the paths ordained for thee by thy Sustainer.” (And lo!) there issues from within these (bees) a fluid of many hues, wherein there is health for man. In all this, behold, there is a message indeed for people who think!

- Zakaata wa ’atii-‘ur-Rasu-la la - ‘al-lakum turha-muun

Hence, (O believers,) be constant in prayers, and render the purifying dues, and pay heed unto the Apostle, so that you might be graced with Allah’s mercy.

الْخَنَّاسِ

Min-shar-ril-Waswaasil-khan-Naas,

from the evil of the whispering, elusive tempter

الَّذِی یُوَسْوِسُ فِی صُدُورِ النَّاسِ

’Al-lazii yu was-wisu fii su duu-rin-Naas

who whispers in the hearts of men

مِنَ الْجِنَّهِ وَ النَّاسِ

Minal-Jin-nati wan-Naas.

from all (temptation to evil by) invisible forces as well as men.”

creation after another, in threefold depths of darkness. Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth?

Surah Ash – Shura, 42:49-50

لِلَّهِ مُلْکُ السَّمَاوَاتِ وَالْأَرْضِ یَخْلُقُ مَا یَشَاء یَهَبُ لِمَنْ یَشَاء إِنَاثًا وَیَهَبُ لِمَن یَشَاء الذُّکُورَ

lil-laahi mulkus-samawaati wal ’arz. Yakhluqu maa yashaaa. Yahabu limay-yashaaa inaa-thaanw-wa bahabu limay-yashaaa-u zukuur.

49. God’s alone is the dominion over the heavens and the earth. He creates whatever He wills: He bestows the gift of female off-spring on whomsoever He wills, and the gift of male off-spring of whomsoever He wills;

أَوْ یُزَوِّجُهُمْ ذُکْرَانًا وَإِنَاثًا وَیَجْعَلُ مَن یَشَاء عَقِیمًا إِنَّهُ عَلِیمٌ قَدِیرٌ

’Aw yuzawwijuhum zukraananwwa ’inaasaa; wa yaj ‘alu many-yashaaa-’u ‘aqiimaa: ’innahuu ‘Aliimun - Qadiir

50. or He gives both male and female (to whomsoever He wills), and causes to be barren whomsoever He wills: for, verily, He is all-knowing, infinite in His power.

creating the earth,) placed firm mountains on it, (towering) above its surface, and bestowed (so many) blessings on it, and equitably apportioned its means of subsistence to all who would seek it: (and all this He created) in four aeons.

ثُمَّ اسْتَوَی إِلَی السَّمَاء وَهِیَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ اِئْتِیَا طَوْعًا أَوْ کَرْهًا قَالَتَا أَتَیْنَا طَائِعِینَ

Thum-mas-tawaaa ‘ilas- sa-maaa-’i wa hiya dukhaanun-faqaala laha wa lil-’arzi‘-tiyaa taw-‘an ’wa karhaa. Qaalataaa ’ataynaa taaa-i-‘iin

11. And He (it is who) applied His design to the skies, which were (yet but) smoke(1); and He (it is who) said to them and to the earth, “Come (into being), both of you, willingly or unwillingly!” - to which both responded, “We do come in obedience”

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِی یَوْمَیْنِ وَأَوْحَی فِی کُلِّ سَمَاء أَمْرَهَا وَزَیَّنَّا السَّمَاء الدُّنْیَا بِمَصَابِیحَ وَحِفْظًا ذَلِکَ تَقْدِیرُ الْعَزِیزِ الْعَلِیمِ

Faqazaahun-na sab-‘a samaa-waatin fii Yawmayni wa ’awhaa fii kul-li samaaa-’in ’amrahaa. Wa zay-yan-nas-samaaa-’ad-dunyaa bimasaaa-biiha wa hifzaa. Zaalika Taqdiirul- ‘Aziizil-‘Aliim.

12. And He (it is who) decreed that they become seven heavens in two aeons, and imparted unto each heaven its function. And We adorned the skies nearest to the earth with light, and made them secure: such is the ordaining of the Almighty, the All-knowing.

کُلٌّ یَجْرِی لأَجَلٍ مُّسَمًّی یُدَبِّرُ الأَمْرَ یُفَصِّلُ الآیَاتِ لَعَلَّکُم بِلِقَاء رَبِّکُمْ تُوقِنُونَ

‘Al-laa-hul-lazii rafa-‘as-sa-maa-waati bi-ghyri ‘amadin-ta-raw-nahaa thum-mas-tawaa ‘alal-’Arshi wa sakh-kharash-sham-sa wal-qamar! Kul-lu-yajrii li-’ajalim-musam-maa. Yudabiruk-’amra yufas silul-’Aayaa-ti la-‘al-la-kumbi-liqaaa-’i Rab-bi-kum tuuqi-nuun.

2. It is God who has raised the heavens without any supports(1) that you could see, and is established on the throne of His Almightiness; and He (it is who) has made the sun and the moon subservient (to His laws), each running its course for a term set (by Him). He governs all that exists. Clearly does He spell out these messages, so that you might be certain in your innermost that you are destined to meet your Sustainer (on Judgement Day).

وَهُوَ الَّذِی مَدَّ الأَرْضَ وَجَعَلَ فِیهَا رَوَاسِیَ وَأَنْهَارًا وَمِن کُلِّ الثَّمَرَاتِ جَعَلَ فِیهَا زَوْجَیْنِ اثْنَیْنِ یُغْشِی اللَّیْلَ النَّهَارَ إِنَّ فِی ذَلِکَ لَآیَاتٍ لِّقَوْمٍ یَتَفَکَّرُونَ

Wa Huwal-lazii mad-dal-’ar-za wa ja-‘ala fiihaa rawaasi wa an haar; wa min kul-lith-thamaraati ja‘ala fiiha zaw-jay-nith-nayni yugh-shil-lay-lan-nahaar. ’In-na fii zaalika la-’Aayaa-til-li-qaw-minya‘-qiluun!

3. And it is He who has spread the earth wide and placed on it firm mountains and running waters, and created thereon two sexes of every (kind of) plant; (and it is He who) causes the night to cover the day,

Verily, in all this there are messages indeed for people who think!

وَفِی الأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِیلٌ صِنْوَانٌ وَغَیْرُ صِنْوَانٍ یُسْقَی بِمَاء وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَی بَعْضٍ فِی الأُکُلِ إِنَّ فِی ذَلِکَ لَآیَاتٍ لِّقَوْمٍ یَعْقِلُونَ

Wa fil-’arzi qita ‘um-muta-jaa-wiraa - tunw-wa jan-jaatum-min’a’ -naabinw-wa nakhiilun sin-waanunw-wa ghay-ru sin-waanin-yusqaa bimaaa-‘inw -waahid. Wa nufaz -zilu ba‘-zahaa ‘alaa ba‘-zin-fil-’ukul.

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’In-na fii zaalika la-’Aayaa-til-li-qaw-minya‘-qiluun!

4. And there are on earth (many) tracts of land close by one another (and yet widely differing from one another); and (there are on it) vineyards, and fields of grain, and date-palms growing in clusters from one root or standing alone, (all) watered with the same water: and yet, some of them have We favoured above others by way of the food (which they provide for man and beast).

Verily, in all this there are messages indeed for people who use their reason!

permanent and shall pass away with the fulfilment of the purpose of the Creator. As the Universe had a beginning, there shall be an end of it. But the disbelievers turn aside from what they are warned of.

In Hadith al Qudsi, Allah (swt) says:

“Oh children of Adam! I did not create you so as to increase Myself out of poverty through you, or to seek companionship through you after being lonely, or for the sake of a benefit or for warding off harms. But I created you so you can worship Me constantly and thank Me a lot, and praise Me day and night. ‘Indeed, Allah is self-sufficient above any need of the worlds.’” (Surah al-Imraan, 3:97)

is designed as an instrument for the inner development of the worshipper, who, by the act of his conscious self-surrender to the all-pervading Creative Will, may hope to come closer to an understanding of that Will and, thus, closer to Allah (swt) Himself. This is therefore the object of creation, in the Holy Book, to act according to the Will and command of the Creator, the absolute submission to His Will i.e. Islam.

powers can you disavow?

خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ کَالْفَخَّارِ

Khalaqal - ’insaana min salsaalin-kal-fakh-khaar,

14. He has created man out of sounding clay, like pottery,

وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ

Wa khalaqal-Jaan-na mim-maarijim-min-Naar:

15. whereas the invisible beings He has created out of a confusing flame of fire.

فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

16. Which, then, of your Sustainer’s powers can you disavow?

رَبُّ الْمَشْرِقَیْنِ وَرَبُّ الْمَغْرِبَیْنِ

Rab-bul mash-ri-qay-ni wa Rab-bul-Magh-ribayn:

17. (He is) the Sustainer of the two farthest points of sunrise, and the Sustainer of the two farthest points of sunset.

فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

18. Which, then, of your Sustainer’s powers can you disavow?

مَرَجَ الْبَحْرَیْنِ یَلْتَقِیَانِ

Marajal - bah - rayni yal-taqiyaan

19. He has given freedom to the two great bodies of water, so that they might meet:

بَیْنَهُمَا بَرْزَخٌ لَّا یَبْغِیَانِ

Bayna-humaa Barza-khul laa yabghi-yaan:

20. (yet) between them is a barrier which they may not transgress.

فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

21. Which, then, of your Sustainer’s powers can you disavow?

یَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ

Yakh-ruju min-humal-Lu’-lu-’u wal-Marjaan:

22. Out of these two (bodies of water) come forth pearls, both great and small

فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

23. Which, then, of your Sustainer’s powers can you disavow?

وَلَهُ الْجَوَارِ الْمُنشَآتُ فِی الْبَحْرِ کَالْأَعْلَامِ

Wa lahul - Jawaaril-mun-sha-’aatu fil-bahri kal-’a‘-laam:

24. And His are the lofty ships that sail like (floating) mountains through the seas.

فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

25. Which, then, of your Sustainer’s powers can you disavow?

کُلُّ مَنْ عَلَیْهَا فَانٍ

Kul-lu man ‘alay-haa faan:

26. All that lives on earth or in the heavens is bound to pass away

وَیَبْقَی وَجْهُ رَبِّکَ ذُو الْجَلَالِ وَالْإِکْرَامِ

Wa yabqaa wajhu

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Rab-bika Zul-Jalaali wal-’Ikraam.

27. but forever will abide thy Sustainer’s Self, full of majesty and glory

فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

28. Which, then, of your Sustainer’s powers can you disavow?

یَسْأَلُهُ مَن فِی السَّمَاوَاتِ وَالْأَرْضِ کُلَّ یَوْمٍ هُوَ فِی شَأْنٍ

Yas-’aluhuu man-fis-samaawaati wal-arz: kul-la Yawmin Huwa fii sha’-n!

29. On Him depend all creatures in the heavens and on earth; (and) every day He manifests Himself in yet another (wondrous) way.

فَبِأَیِّ آلَاء رَبِّکُمَا تُکَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

30. Which, then, of your Sustainer’s powers can you disavow?

السَّمَاء مَاء مُّبَارَکًا فَأَنبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِیدِ

Wa naz-zalnaa minas-sa-maaa-’i maaa-’am-mubaarakan fa-’ambatnaa bihii jan-naatinw-wa hab-bal-hasiid;

9. And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain,

وَالنَّخْلَ بَاسِقَاتٍ لَّهَا طَلْعٌ نَّضِیدٌ

Wan-nakhla baa-siqaatil-lahaa tal-’un-nazid

10. and tall palm-trees with their thickly-clustered dates,

رِزْقًا لِّلْعِبَادِ وَأَحْیَیْنَا بِهِ بَلْدَهً مَّیْتًا کَذَلِکَ الْخُرُوجُ

Rizqal-lil-‘ibaadi wa ‘ah-yay-naa bihii baldata,-maytaa. Kazaa-likal-khuruuj.

11. as sustenance apportioned to men; and by (all) this We bring dead land to life: (and) even so will be (man’s) coming-forth from death.

The more and even more, man uses his brain and his own perfected scientific implements, it only increases his wonder about the heavens, and their heavenly wonders. The increase in knowledge, only increases the marvel about the objects, the heavens. This is the best and the most vivid illustration for every one who can reflect intelligently on the creation of the world around him. A wonderful description of the wonders of nature, proving the Omnipotence and Wisdom of its Author.

what faith (implies): but (now) We have caused this (message) to be a light, whereby We guide whom We will of Our servants: and verily, (on the strength thereof) thou, too, shalt guide (men) onto the straight way

صِرَاطِ اللَّهِ الَّذِی لَهُ مَا فِی السَّمَاوَاتِ وَمَا فِی الْأَرْضِ أَلَا إِلَی اللَّهِ تَصِیرُ الأمُورُ

Siraatillaahil - lazii lahuu maa fissamaawaati wa maa fil’arz. ’Alaaa ’ilallaahi tasiirul-’umuur.

53. the way that leads to God, to whom all that is in the heavens and all that is on earth belongs.

Oh, verily, with God is the beginning and the end of all things!.

Allah informed the Holy Prophet (S) of this man’s conduct. The man was calledHHH

and asked by the Holy Prophet (S), if he actually did it. He took an oath, saying he did not do so. The Holy Prophet (S) said that he would be pardoned. The hypocrites came and told men that the Holy Prophet (S) had very big ears for he hears whatever is said outside, away from him. It was then that this verse was revealed.

The leniency of the Holy Prophet (S) towards the mischief-maker hypocrites and listening to their excuses with toleration made them to think that he was very credulous, one who is easily deceived by them. Hence this verse which explains that it is due to his kindness and leniency and not any credulity that he listens to every one. At the end it also warns them against annoying the Holy Prophet (S). Refer to Surah al-Ahzaab, 33:57-61.

The hypocrites used to annoy the Holy Prophet (S) by accusing him of being unworthy of his position or annoying the members of his family or the innocent believers. The Holy Prophet (S) had prophesied that the annoyance of the members of his family will continue after his death.

up (to his guidance) in utter self-surrender!

It is said that whenever there is a mention of the name of the Holy Prophet (S), a believer must in duty bound recite the ‘Salawat’ or the salutation, and the one who does not do it, shall be away from God’s mercy and he who forgets to do it shall forget the right way to salvation. This is the least that every Muslim can do for the person who borne all pains and sufferings with patience to guide humanity aright and save it from being lost forever. This is highly regarded by Allah (swt) too, and amply rewarded by Him.

Hence, the believers are advised that if they want their prayers to be surely and certainly granted, encircle it with ‘Salawat’ i.e. by reciting it in the beginning of the prayer and at the end of it, for it is far from the Grace of Allah (swt) to accept the initial and the terminal part of the prayer which is the irrejectable offer (i.e. salawat) and reject only the middle part of the submission to Him.

The very act of ‘Salawat’ or Salutation implies that the Holy Prophet (S) is not considered a deity, but rather a ‘Devoted Servant’ deserving the highest blessings of Allah (swt).

will love you and forgive you your sins; for God is much-forgiving, a Dispenser of Grace.”

The love of God has to be proved by faithfully following the Prophet (S). It is only when we follow the Holy Prophet (S), Allah (swt) will love us and forgive our sins.

away from me’.

anyone gains (the merit of) a good deed, We shall grant him through it an increase of good: and, verily, God is much-forgiving, ever responsive to gratitude.

This verse is clear in its meaning that the Holy Prophet (S), is being commanded to ask the believers to love his kith and kin i.e. the holy Ahlul Bayt (a) and that would be the return for his apostolic services.

Behold, they who lower their voices in the presence of God’s Apostle - it is they whose hearts God has tested (and opened) to consciousness of Himself; (and) theirs shall be forgiveness and a reward supreme.

إِنَّ الَّذِینَ یُنَادُونَکَ مِن وَرَاء الْحُجُرَاتِ أَکْثَرُهُمْ لَا یَعْقِلُونَ

’In-nal-laziina yunaaduu-naka minw - waraaa-’il-Hujuraati ’ak-tharuhum laa ya‘-qiluun.

4. Verily, (O Prophet) as for those who call thee from within thy private apartment - most of them do not use their reason:

وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّی تَخْرُجَ إِلَیْهِمْ لَکَانَ خَیْرًا لَّهُمْ وَاللَّهُ غَفُورٌ رَّحِیمٌ

Wa lau ’an-nahum sabaruu hat-taa takh-ruja ’ilayhim lakaana khayral-lahum: wal-laahu Ghafuurur-Rahiim.

5. for, if they had patience (to wait) until thou come forth to them (of thine own accord), it would be for their own good.

Still, God is much forgiving, a dispenser of grace.

This verse ordains perfect and implicit obedience and reverence to the Holy Prophet (S). It is implied that none should sit before the Holy Prophet (S) but in a respectable posture and none should even go before him while walking along with him on the way but to be behind him. When there is a discourse with him or before him, not to sound any verdict of one’s own opinion, unless the Holy Prophet (S) himself grants his own decision.

Before this verse was revealed, people used to come and stand out of the apartment in which the Holy Prophet (S) lived and shout, calling him by name ‘O Muhammad! come out!’. When addressing him they would call him by name.

33:57

إِنَّ الَّذِینَ یُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِی الدُّنْیَا وَالْآخِرَهِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِینًا

’In-nal-laziina yu’- zuunal laaha wa Rasuulahuu la-‘anahumul-laahu fid-dunyaa wal ’Aakhirati wa ’a-‘ad-da lahum ‘Azaabam-mubiinaa.

57. Verily, as for those who (knowingly) annoy God and His Apostle - God will reject them in this world (i.e. exclusion from His Grace) and in the life to come; and shameful suffering will He ready for them.

then He strengthens it, so that it grows stout, and (in the end) stands firm upon its stem, delighting the sowers....

(Thus will God cause the believers to grow in strength,) so that through them He might confound the deniers of the truth. (But) unto such of them as may (yet) attain to faith and do righteous deeds, God has promised forgiveness and a supreme reward.

‘Those who are (truly) with him’ could never be any of the companions who remained with the Holy Prophet (S) when it served their own purpose in peace and prosperity and deserted him and took to their heels from the battle-fields leaving him in the midst of his enemies as done at Ohad and Hunain - history will give the names of these deserters among the companions. And those who sat quiet on the Day of Badr and Ahzab (Khandaq) and returned defeated by the enemies of Khaiber frightened, and refused to go even as a messenger to the Meccans to carry the message of the Holy Prophet (S) on the day of the first attempt for the pilgrimage.

Was it not ‘Ali’ who laid himself down in the bed of the Holy Prophet (S) and covered himself with the same mantle which the Holy Prophet (S) used, and helped him to escape from the house surrounded by the enemy on the night of Hijrat, risking his life under the swords of the plotters?

Was it not ‘Ali’ who stood single handed fighting the enemy and protecting

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the life of the Holy Prophet (S) when every one of his companions had deserted and ran away saving their lives in the battle of Ohad and Hunain?

Was it not ‘Ali’ who provided for the beggar even when he was approached while he was in prayer in the Mosque at which the verse in Surah Maaida, 5:55 was revealed?

Was it not ‘Ali’ and his family who gave away their bread to the poor for three days, themselves fasting consecutively at which the verse in Surah al-Insaan, 76:8-9 was revealed?

These are the ones referred to here.

The pity is whenever any interpretation of any verse brings out the super excellence of the holy personalities of the Ahlul Bayt, some commentators have tried to include all the companions of the Holy Prophet (S), in spite of their knowing fully about the personal qualities, character and the conduct of every one of them particularly of those brought in comparison or contrast to that of the holy Ahlul Bayt (a). Can anyone deny any of the disloyalties, treacheries and the desertions on the part of some of those who called themselves as the companions of the Holy Prophet (S), dreading the disbelievers and escaped from the battlefield at Ohad and Hunain. Could this ever be in any sense whatsoever, taken as the firmness against the disbelievers?

It would therefore be most appropriate and just to conclude that the whole of the above verse refers to ‘Ali’ and to those of the holy Ahlul

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Bayt (a), who possessed all the qualities of personal excellence mentioned in this verse.

faces which, if they pray to God for mountains to move from their places, the mountains will immediately move.”

This historic event has a great significance with regard to what it discloses about those who accompanied the Holy Prophet (S) on that memorable and unique occasion of highest sanctity. Many great Sunni scholars, commentators and traditionalists have given the details of the event with the various aspects of its significance, saying :

a. The event unquestionably establishes the truth about the spiritual purity and the holiness of the holy Ahlul Bayt (a).

b. It proves beyond all doubts as to who are the members of the family of the Holy Prophet (S), i.e., the holy Prophet’s Ahlul Bayt (a).

c. The seriousness and the solemnity of the occasion demands absolute purity, spiritual as well as physical in the individuals, to serve in the fateful occasion for the Holy Prophet (S) to present them to Allah (swt) as the best of His creation to be heard in their prayers for the Truth.

Thus it was unquestionably and firmly established and openly proved beyond all doubts before the huge crowds of the Muslims as well as the non-Muslims to bear witness that the Holy Prophet (S), his daughter Lady Fatima (a), her sons, and her husband are the divinely purified ‘Ahlul Bayt’, addressed to, in Surah al-Ahzaab, 33:33 and none else, for Allah’s (swt) command in this verse contains plurals as regards each kind of the relations to be summoned for the event, i.e., to call

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sons, women, and the selves to invoke the heavens curse on the liars, but the Holy Prophet (S) took only two children whereas there were innumerable other children of his followers, only one lady was taken whereas there were nine other ladies in his own household who were his wives among who were the daughter of Abu Bakr and also of Omar; and only one soul Ali (a), who is called as one of the ‘Selves’ of the Holy Prophet (S) ‘Anfosona’ was taken, whereas there were those who claim to be his companions and very close companions too. This act of the godly selection on the part of the Holy Prophet (S), loudly declares that there were no others either among the children or the women or the other adults to be compared to these godly souls in their personal purity and holiness.

The whole Muslim world recognizes these five as the ‘Panjatane-Pak’ the ‘Pure Five’ and this sacred term is not used for any others.

wad-Daaral-’Aakhirata fa-’in-nal-laaha ’a-‘ad-da lil-Muhsinaati minkun-na ’ajran ‘aziima.

29. but if you desire Allah (swt) and His Apostle, and (thus the good of) the life in the hereafter, then (know that), verily, for the doers of good among you God has readied a mighty reward!”

یَا نِسَاء النَّبِیِّ مَن یَأْتِ مِنکُنَّ بِفَاحِشَهٍ مُّبَیِّنَهٍ یُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَیْنِ وَکَانَ ذَلِکَ عَلَی اللَّهِ یَسِیرًا

Yaa-Nisaaa - ’an - Nabiy-yi man-ya’-timinkun-na bifaahishatim - mubay-yinatin - yu-zaa-‘af lahal-‘Azaabu zi‘-fayn: wa kaana zaalika ‘alal-laahi yasiiraa.

30. O wives of the Prophet! If any of you were to become guilty of manifestly immoral conduct, double (that of other sinners) would be her suffering (in the hereafter): for that is indeed easy for God.

وَمَن یَقْنُتْ مِنکُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُّؤْتِهَا أَجْرَهَا مَرَّتَیْنِ وَأَعْتَدْنَا لَهَا رِزْقًا کَرِیمًا

Wa Man-yaqnut minkun-na lil-la-hi wa Rasuulihii wa ta‘-mal saalihan-nu’-ti-haaa ’ajrahaa mar-ratayni wa ’a‘-tadnaa lahaa Rizqan-kariimaa.

31. But if any of you devoutly obeys God and His Apostle and does good deeds, on her shall We bestow her rewards twice-over: for We shall have readied for her a most excellent sustenance (in the life to come).

یَا نِسَاء النَّبِیِّ لَسْتُنَّ کَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَیْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَیَطْمَعَ الَّذِی فِی قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا

Yaa-Nisaaa-’an - Nabiy-yi lastun-na ka-’ahadim-minan-ni-saaa-’i ’init-taqaytun-na falaa takhza‘-na bil-qawli fayatma-‘al-lazii fii qalbihii marazunw-wa qulna qawlam-ma‘ruufaa.

32. O wives of the Prophet! You are not like any of the (other) women, provided that you remain (truly) conscious of God. Hence, be not over-soft in your speech, lest any whose heart is diseased should be moved

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to desire (you): but, withal, speak in a kindly way.

وَقَرْنَ فِی بُیُوتِکُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِیَّهِ الْأُولَی وَأَقِمْنَ الصَّلَاهَ وَآتِینَ الزَّکَاهَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا

Wa qarna fii buyuu-tikun-na wa laa tabar-rajna tabar-rujal-Jaahi-liy-yatil-’uulaa wa aqim-nas-Salaata wa ’aatiinaz-Zakaata wa ’ati‘-nal-laha wa Rasuulah. ’In-namaa yuriidul-laahuliyuz-hiba ‘ankumur-rijsa ’Ahlal-Bayti wa yutah-hirakum tat-hiiraa.

33. And abide quietly in your homes, and do not flaunt your charms as they used to flaunt them in the old days of pagan ignorance; and be constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle: for God only wants to remove from you all that might be loathsome, O you members of the (Prophet’s) household, and to purify you to utmost purity.{Ayat-e-Tathir - The Ahlul-Bayt’s (a)}

The verses referring to the wives of the Holy Prophet (S), clearly indicates that the wives of the Holy Prophet (S), were not of equal footing in faith and fidelity. Of them were those inclined towards worldly pleasures and some were inclined toward the external happiness of the life in this world and no assurance had been granted to any of them of their success in their life hereafter. The wives of the Holy Prophet (S) during their wedlock was not free from the impurities of mischief, envy, greed, intrigue, pride and prejudice.

There are incidents and even verses in the Qur’an which relates the Holy Prophet’s (S) displeasure of this misconduct in his wives, where he

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even goes to the extend of taking an oath not to go near them for a period of time. This is the reason that they could not be included in the last clause of the verse 33 above in which is given the highest standard of purity referring to the Ahlul Bayt (a), i.e., the People of the House of the Holy Prophet (S).

This is the reason that throughout these verses referring to the wives of the Holy Prophet (S), the personal pronoun used is in plural in the feminine gender, but in that celebrated verse 33, the pronoun used is plural in the masculine gender. Always for a mixed assembly of men and women, the Qur’an uses the masculine gender.

This transition in the grammatical use of the language, makes it quite obvious that this clause is quite a different matter used for a different group other than the previous one, and has been suitably placed here to show a comparative position of the Ahlul Bayt in contrast to the wives of the Holy Prophet (S).

When this verse (Surah al-Ahzaab, 33:33) was revealed, the Holy Prophet (S) was in the house of Umme-Salema. At the revelation of: “Verily willeth God to keep away impurity from you O People of the House! and He purifieth you with the perfect purification,” (Surah al-Ahzaab, 33:33) the Holy Prophet (S) assembled his daughter Fatima (a), her two sons Hasan (a) and Hussein (a) and her husband, his cousin

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Ali (a) and covered the group including himself with his own mantle and addressing God said:

“O God! These constitute my progeny! Keep them away from every kind of impurity, purified with perfect purification.”

Umme Salma, who was indeed among the righteous wife of the Holy Prophet, witnessing this marvellous occasion, humbly submitted to the Holy Prophet (S) “O Apostle of God! May I also join the group?” to which the Holy Prophet replied, “No, remain thou in thine own place, thou art in goodness.”

Even Ummul Momineen Ayesha has reported this occasion.

There is not even a single, even inauthentic tradition to show that the Holy Prophet (S) included the wives in the verse of Surah Ahzaab, 33:33.

eminence of the Holy Prophet (S) being raised to glorious heights both in this world and in the hereafter, high above the mention of any one in the world. Bringing into account the ‘Salawat’ or the salutation, every Muslim is obliged to recite it at least in each of the five times daily prayer.

There is none in the world to be compared to the Holy Prophet (S) in this regard for the name of no other apostle of God, is mentioned in such abundance. This prophesy was made when the Prophet (S) was a solitary figure, not much recognised even by the people of his own place and when most of the people in his surroundings were hostile to him. The whole life of the Holy Prophet (S) was of persecution, difficulties and toil, dangers and worries. The repeated statement here is to give emphasis to the promise and its assurance of the ultimate triumph of the cause even though in the earlier stages the situation was utterly hopeless and the survival of the Holy Prophet (S), the Muslims and the very name of the faith, Islam, seemed to be an impossibility.

- Ha-raami wal - hayda ma‘kuufan ’an - yablugha mahil-lah. Wa lau laa rijaalum-Mu’-minuuna wa nisaaa-’um-Mu’minaa-tul-lam ta‘-lamuuhum ’an-tata-’uu-hum fatusii-bakum -minhum- ma-‘ar-ratum-bi-ghayri ‘ilm, li-yudkhilal-laahu fii Rahmatihii may-yashaaa’. Lau tazay-yaluu la-‘az-zabnal-laziina kafaruu minhum ‘azaaban ’aliimaa.

25. [It was not for your enemies’ sake that He stayed your hands from them: for] it was they who were bent on denying the truth, and who debarred you from the Inviolable House of Worship and prevented your offering from reaching its destination. And had it not been for the believing men and believing women (in Mecca), whom you might have unwittingly trampled underfoot, and on whose account you might have become guilty, without knowing it, of a grievous wrong -: (had it not been for this, you would have been allowed to fight your way into the city: but you were forbidden to fight) so that (in time) God might admit to His grace whomever He wills. Had they (who deserve Our mercy and they whom we have condemned) been clearly discernible (to you), We would indeed have imposed grievous suffering (at your hands) on such of them as were bent on denying the truth.

of whatever remains (of earlier revelations) and clearly spells out the revelation (which comes) - let there be no doubt about it - from the Sustainer of all the worlds.

أَمْ یَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَهٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُم مِّن دُونِ اللّهِ إِن کُنتُمْ صَادِقِینَ

’Am yaquuluu-naf-taraah? Qul fa’-tuu bi-suuratim-mithlihii wad-‘uu manistata‘-tum-min-duunil-laahi ’in-kuntum Saadi-qiin!

38. And yet, they (who are bent on denying the truth) assert, “(Muhammad) has invented it!”

Say (unto them): “Produce, then, a surah of similar merit; and (to this end) call to your aid whomever you can, other than God, if what you say is true!”

man-yuzli-lil-laahu famaa lahuu min haad

23. God bestows from on high the best of all teachings in the shape of a divine writ fully consistent within itself, repeating each statement (of the truth) in manifold forms - (a divine writ) which do shivers the skins of all who of their Sustainer stand in awe: (but) in the end their skins and their hearts do soften at the remembrance of (the grace of) God......

Such is God’s guidance: He guides therewith him that wills (to be guided) - whereas he whom God lets go astray can never find any guide.

The Holy Qur’an was revealed in parts on various occasions during the wide span of twenty-thee (23) years. The greatest proof of the Holy Book being the revealed Word of God is in its uniformity in all its parts conforming to each other and constituting a perfect harmonious whole without the least contradiction or inconsistency anywhere in it, though the circumstances necessitating the revelations, were of varying nature and yet all through the vicissitudes, there is found a perfect uniformity.

As regards God’s guiding whomsoever He pleases and leaving whomsoever He pleases, to stray, refer to Surah an-Nahl, 16:93, Surah al-Ibrahim, 14:4 and Surah al-Baqarah, 2:26.

Said the Holy Prophet (S):

“ If anyone trembles, fearing God’s wrath against his sins, it would shed out his sins, off the individual’s account as the dried leaves are dropped away from a tree.”

of wisdom,

هُدًی وَرَحْمَهً لِّلْمُحْسِنِینَ

Hudanw-wa Rahmatal-lil-Muhsiniin,

3. providing guidance and grace unto the doers of good

الَّذِینَ یُقِیمُونَ الصَّلَاهَ وَیُؤْتُونَ الزَّکَاهَ وَهُم بِالْآخِرَهِ هُمْ یُوقِنُونَ

’Al-laziina yuqii-muunas-Salaata wa yu’tuunaz-Zakaata wa hum-bil ’Aakhiraati hum yuuqinuun.

4. who are constant in prayer and dispense charity: for it is they, they who in their innermost are certain of the life to come!

أُوْلَئِکَ عَلَی هُدًی مِّن رَّبِّهِمْ وَأُوْلَئِکَ هُمُ الْمُفْلِحُونَ

Ulaaa-’ika ‘alaa Hudam-mir-Rab-bihim wa ’ulaaa-’ika humul-Muflihuun.

5. It is they who follow the guidance ( that comes to them) from their Sustainer; and it is they, they who shall attain to a happy state!

The Holy Qur’an is termed as the Book of Wisdom for it contains factors of the highest knowledge which a mortal of any standard of intellect, from the average to the maximum degree, can possibly bear and which is sufficient for man to raise himself from the abyss of material degradation to the sublime heights of heavenly grace and eternal bliss. The Holy Qur’an is a guidance from God and God’s mercy - for those who are seeking to achieve goodness in their life on earth. Those who wish goodness for themselves and for others, loving the good (Tawallah) and discarding the evil (Tabarra). It is this quality, which is called ‘Taqwa’ i.e. piety.

In Hadith al Qudsi, Allah (swt) says:

“You have taken My Book and placed it under your feet, and you have taken this world and placed it over your head.”

Behold, it is We Ourselves who have bestowed from on high, step by step, this reminder: and, behold, it is We who shall truly guard it ( from all corruption).

This prophecy has been strikingly confirmed by the fact that the text of the Qur’an has remained free from all alterations, additions, or deletions ever since it was enunciated by the Prophet (S) in the seventh century of the Christian era; and there is no other instance of any book, of whatever description, which has been similarly preserved over such a length of time. The Holy Scriptures revealed through the several other apostles of God in the past, were either corrupted or made all together extinct. God would not allow a similar fate to befall His Final Word, for no other apostle would again come nor any other Book will be revealed. Hence the security of the Last and the Final Word of God becomes necessary and it could be done by none save by God Himself. Hence God Himself undertakes to see that it remains secure in its originally revealed form forever.

to exert all their strength in aiding one another!”.

and did not see the speaker.

In the fortieth year of his life on the 27th night of the month of Rajab when the Holy Prophet (S) was busy in his meditation and prayers in the cave of the Mount Hira, in deep silence and the calm atmosphere, all of a sudden he heard a voice calling him by name and a flood of light broke in upon him with dazzling splendour. He composedly beheld a human form approaching.

It was the Messenger Angel Gabriel, who, coming quite near, held a silken scroll before him and asked him to read what was written thereon. He felt his mind fully illumined with the Divine Light and his eyes were opened to the writing on the scroll and he recited the first few verses of this Surah (Surah al-Alaq, 96:1-5). when he finished the recitation, the Angel announced “O Muhammad! Verily thou art the apostle of God and I am His Angel Gabriel!”.

This address was a signal to start the ministry. The Angel saying this disappeared. Besides the Holy Prophet (S) getting charged with the reading of the Word of God, his memory was divinely conditioned with retention and what he recited only once, before the Angel, remained graven on his heart.

The story of the Holy Prophet (S) getting fright-stricken, returning home trembling, and he being frightened like a child etc. are all mere stories and wishful imagination of some Jewish fabrications against the Holy Prophet (S).

The Holy Prophet

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(S) says:

“I was the Apostle of God when Adam was still amidst water and the clay”.

Besides the one who was destined to be the Last Apostle or the Final Warner and his advent was prophesied in all the ancient scriptures, would never have been in the least perturbed at meeting the Angel.

حَمَلَتْهُ أُمُّهُ کُرْهًا وَوَضَعَتْهُ کُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّی إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِینَ سَنَهً قَالَ رَبِّ أَوْزِعْنِی أَنْ أَشْکُرَ نِعْمَتَکَ الَّتِی أَنْعَمْتَ عَلَیَّ وَعَلَی وَالِدَیَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِی فِی ذُرِّیَّتِی إِنِّی تُبْتُ إِلَیْکَ وَإِنِّی مِنَ الْمُسْلِمِینَ

Wa was-say-nal-’insaana bi-waali-day-i’ ihsaanaa: hamalat-hu ’um-muhuu kurhanw-wa waza-‘at-hu kurhaa. Wa hamluhuu wa fisaaluhuu thalaa-thuuna shahraa. Hat-taaa ’izaa balagha ’ashud-dahuu wa balagha ’arba-‘iina sana-tan-qaala Rab-bi ’awzi‘-niii ’an ’ashkura ni‘-matakal-latii ’an-‘amta ‘alay-ya wa ‘alaa waaliday-ya wa ’an ’a‘-mala saalihan-tar-zaahu wa ’aslih lii fii zur-riy-yatii. ’In-nii tubtu ’ilay-ka wa in-ni- minal-Muslimiin.

15. Now (among the best of the deeds which) We have enjoined upon man is goodness towards his parents. In pain did his mother bear him, and in pain did she give him birth; and her bearing him and his utter dependence on her took thirty months. And so, when he attains to full maturity and reaches forty years, he (that is righteous) prays: “O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, and that I may do what is right (in a manner) that will meet with Thy goodly acceptance; and grant me righteousness in my offspring (as well). Verily, unto Thee have I turned in repentance: for, verily, I am of those who have surrendered themselves unto Thee!”

أُوْلَئِکَ الَّذِینَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجاوَزُ عَن سَیِّئَاتِهِمْ فِی أَصْحَابِ الْجَنَّهِ وَعْدَ الصِّدْقِ الَّذِی کَانُوا یُوعَدُونَ

’Ulaaa-’ikal-laziina nataqab-balu ‘anhum ’ahsana maa-‘amiluu wa natajaa-wazu ‘an say-yi-’aatihim fiii

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’as-haabil-Jan-na: wa‘-das-sidqil-lazii kaanuu yuu-‘aduun.

16. It is (such as) these from whom We shall accept the best that they ever did, and whose bad deeds We shall overlook: (they will find themselves) among those who are destined for paradise, in fulfilment of the true promise which they were given (in this world).

Note the reasoning with which man is enjoined to regard, revere, honour, and respect the parents. ‘Ihsan’ is not what is done in return or for any good but the initiative in doing good without expecting any return for it.

reach old age with you, say not to them (so much as) “ugh” nor chide them, but (always) speak to them reverent speech.

Islam ranks the obedience to parents second only to God. The extent to which one has to regard his parents and obey them is peculiar only to Islam. None shall even raise his voice higher than the voice of his parents - nor look towards them even eye to eye - nor walk in advance of them - nor address them with their names. Nothing shall be done to bring disrepute or blame on them from the people and if they be believers, the children should pray for their salvation, and if they be disbeliever, they might be gently invited towards the right belief and goodness. If man cannot venerate the ones responsible in bringing him in this world, he will never be able to acknowledge truly the Only One Creator of all mankind.

a Salat prayed for the well-being and blessing of Almighty onto one’s parents in this world and the hereafter. This is a two rakaat Salat prayed similiar to Salat al-Fajr. In the first rakaat, after Surah Al-Hamd, 1:1-7, Surah al-Ibrahim, 14:41 is recited ten times in Qunoot, and in the second rakaat, after Surah Al Hamd, 1:1-7, Surah Nooh, 71:28 is recited ten times in Qunoot. After ending the Salat, Surah al-Israa, 17:24 is recited ten times and then plead to the Sustainer of all the worlds for blessing for ones’ parents.

state, ceasing to know anything of what he once knew so well.

Verily, God is all-knowing, infinite in His Power!

and (allow you to live) so that (some of) you might attain to maturity: for among you are such as are caused to die (in childhood), just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

And (if, O man, thou art still in doubt as to resurrection, consider this:) thou canst see the earth dry and lifeless - and (suddenly,) when We send down waters upon it, it stirs and swells and puts forth every kind of lovely plant!

ذَلِکَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ یُحْیِی الْمَوْتَی وَأَنَّهُ عَلَی کُلِّ شَیْءٍ قَدِی

Zaalika bian-nal Laaha Huwal haq-qu wa an-nahu yoh-yil mau-taa wa an-nahu ‘alaa kul-li shay-in qadiir.

6. All this (happens) because God alone is the Ultimate Truth, and because He alone brings the dead to life, and because He has the power to will anything.

Surah Al - Mu’minun, 23:12-14

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَهٍ مِّن طِینٍ

Wa laqad khalaq-nal-’in-saana min-sulaa-latim-min-tiin;

12. Now, indeed, We create man out of the essence of clay,

ثُمَّ جَعَلْنَاهُ نُطْفَهً فِی قَرَارٍ مَّکِینٍ

Thum-ma ja-‘alnaahu nutfa-tan-fii qaraarim-makiin;

13. and then We cause him to remain as a drop of sperm in (the womb’s) firm keeping,

ثُمَّ خَلَقْنَا النُّطْفَهَ عَلَقَهً فَخَلَقْنَا الْعَلَقَهَ مُضْغَهً فَخَلَقْنَا الْمُضْغَهَ عِظَامًا فَکَسَوْنَا

الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ

Thum-ma khalaq-nan-nutfata ‘alaqatan-fa-khalaqnal-‘alaqata muz-ghatan fa-khalaqnal-muz-ghata ‘izaaman-fa-kasawnal-‘izaama lahmaa; thum-ma ’an-sha’-naahu khalqan ’aakhar. Fa-tabaa-rakal-laahu ’Ahsanul-khaaliqiin!

14. and then We create out of the drop of sperm a germ-cell, and then We create out of the

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germ-cell an embryonic lump bones, and then We clothe the bones with flesh - and then We bring (all) this into being a new creation: hallowed, therefore, is God, the best of artisans!

Those who doubt about God’s raising the dead for the requital, are invited to reflect upon the evolution in their own birth or in the world of the nature around. This verse in the least words refers to the various evolutionary stages through which human being passes during his formation in the womb of his mother. The matter has been dealt with marvellous subtlety and grace, with every expression consisting of profound wealth of higher meaning. From the drop of a liquid caused to pass from the back of a father, collected in the womb of the mother as the seed, the semi-liquid of the seed is fertilized into a ovum, the ovum is turned into a fetus, the fetus is given the shape of a child.

These stages itself are quite sufficient to speak to man of the Omnipotence of the Creator. Then at the Independent Will of the Omnipotent Lord, is decided the sex of the child and grants its stay in the womb until its prescribed period, the minimum extend being six months and the maximum being ten months. The Will here also refers to the knowledge of God as to the features of the issue, physical as well as mental, moral and spiritual. The child is brought forth from the mother’s womb as a

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weak and a helpless infant which is caused either to die while still young or allowed to live and reach old age.

The subtle and the graceful way and the comprehensive expressions in the finest possible words holding in them treasures of knowledge about the creation of a human being can be better admired as a marvel of the heavenly literature, only by intelligent ones, particularly the scholars of the biological science about the pre-genital evolutionary stages of the human life.

be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced (of the truth of this divine writ); and that they who have attained to faith (in it) might grow yet more firm in their faith: and that (both) they who have been granted the earlier revelation and they who believe (in this one) might be freed of all doubt; and that they in whose hearts is disease and they who deny the truth outright might ask, “What does (your) God mean by this parable?”

In this way God lets go astray him that wills (to go astray), and guides aright him that wills (to be guided).And none can comprehend thy Sustainer’s forces save Him alone: and all this is but a reminder to mortal man.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Sons of Adam! Obey Me to the extent of your needs towards Me. Disobey Me to the extent of your ability to tolerate the fire of Hell. Collect wealth in this world according to the length of your stay here. Collect for your Akhirat (hereafter) according to the length of your stay there. Do not think that your death is far and your bounties are available, or your sins are hidden.”

mukh-taalin fakhuur,-

23. (Know this,) so that you may not despair over whatever (good) has escaped you nor exult (unduly) over whatever (good) has come to you: for, God does not love any of those who, out of self-conceit, act in a boastful manner -

الَّذِینَ یَبْخَلُونَ وَیَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَمَن یَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِیُّ الْحَمِیدُ

’Al-laziina yab-khaluuna wa ya-muruu-nan-naasa bil-bukhl. Wa man-yatawal-la fa-’in-nal-laaha Huwal-Ghaniy-yul-Hamiid.

24. those who are niggardly (with God’s bounty) and bid others to be niggardly!

And he who turns his back (on this truth ought to know that) verily, God alone is self-sufficient, the One to whom all praise is due!

لَیَقُولَنَّ هَذَا لِی وَمَا أَظُنُّ السَّاعَهَ

قَائِمَهً وَلَئِن رُّجِعْتُ إِلَی رَبِّی إِنَّ لِی عِندَهُ لَلْحُسْنَی فَلَنُنَبِّئَنَّ الَّذِینَ کَفَرُوا بِمَا

عَمِلُوا وَلَنُذِیقَنَّهُم مِّنْ عَذَابٍ غَلِیظٍ

Wa la-’in ’azaqnaahu Rah-matam-min-naa mim-ba’-di zar-raaa-’a mas-sat-hu layaquu-lan-na haazaa lii wa maaa ’azunnus-Saa-‘ata qaaa-’imatanw-wa la-’ir-ruji‘atu ’ilaa Rab-biii ’in-na lii ‘indahuu lal-husnaa! Falanu-nab-bi-’an-nal-laziina kafaruu bimaa ‘amiluu, wa lanuziiqan-nahum-min ‘Azaabin ghaliiz.

50. yet whenever We let him taste some of Our grace after hardship has visited him, he is sure to say, “This is but my due!” - and, “I do not think that the Last Hour will ever come: but if (it should come, and) I should indeed be brought back unto my Sustainer, then, behold, the ultimate good awaits me with Him!”

But (on the Day of Judgement) We shall most certainly give those who were bent on denying the truth, full understanding of all that they ever did, and shall most certainly give them (thereby) a taste of suffering severe.

وَإِذَا أَنْعَمْنَا عَلَی الْإِنسَانِ أَعْرَضَ وَنَأی بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاء

عَرِیضٍ

Wa ’izaaa ’an-‘amnaa ‘alal-’insaani ’a‘-raza wa naa bi-jaanibi. Wa ’izaa mas-sahush-shar-ru fazuu du-‘aaa-’in ‘ariiz!

51. And, too, when We bestow Our blessings upon man, he tends to turn aside and keep aloof (from remembering Us); but as soon as evil fortune touches him, he is full of wordy prayers!

for man is prone to be hasty (in his judgements).

This verse applies to the following occasions:

1. When one is worried or angry against himself or his people, in disgust, the individual starts cursing himself and his people in the same earnestness as he prays for good. If God only grants such prayers the individual will meet only perdition, which, God by His mercy does not do it.

2. Praying for immediate gains, neglecting the ultimate consequences.

3. Praying for things not allowed in the same way that he prays for things allowed.

for the fire!

Surah Az – Zumar, 39:49

فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَهً مِّنَّا قَالَ إِنَّمَا أُوتِیتُهُ عَلَی

عِلْمٍ بَلْ هِیَ فِتْنَهٌ وَلَکِنَّ أَکْثَرَهُمْ لَا یَعْلَمُونَ

Fa iza mas-sal in-saana zur-run da-‘aa-na thum-ma iza khaw-wal-naahu ni‘-ma-tam min-na qaa-la in-na-maa o-ti-tuhu ‘ala ‘il-min bal hiya fit-na-tonw-walaa-kin-na ak-tha-rahum la ya‘-lamuun.

49. Now (thus it is:) when affliction befalls man, he cries out unto Us for help; but when We bestow upon him a boon by Our grace, he says (to himself), “I have been given (all) this by virtue of (my own) wisdom!”

Nay, this (bestowal of grace) is a trial: but most of them understand it not!

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! You eat My provision and still disobey Me; but when you call Me, I still answer you. I give you whatever you ask Me, but still you go on sinning. I hide these sins, one after the another, one evil deed after another. I am ashamed of you but you are not ashamed of Me? You forget Me, but I remember you. You are afraid of people, but you are careless of Me. You fear enmity of people, but do not fear My wrath.”

Surah Ash – Shura, 42:48

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاکَ عَلَیْهِمْ حَفِیظًا إِنْ عَلَیْکَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَهً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَیِّئَهٌ بِمَا قَدَّمَتْ أَیْدِیهِمْ فَإِنَّ الْإِنسَانَ کَفُورٌ

Fa-’in ’a‘-razuu famaaa ’arsal-naaka ‘alayhim hafiizaa. ’In ‘alayka ’il-lal-balaagh. Wa ’in-naaa ’izaaa ’azaqnal-’insaana min-naa Rahmatan-fariha bihaa. Wa ’in-tusib-hum say-yi-’atum-bimaa qad-damat ’aydii-him fa-’in-nal-’insaanaa kafuur!

48. But

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if they turn away (from thee, O Prophet, know that) We have not sent thee to be their keeper: thou art not bound to do more than deliver the message (entrusted to thee).

And, behold, (such as turn away from Our messages are but compelled by the weakness and inconstancy of human nature: thus,) when We give man a taste of Our grace, he is prone to exult in it; but if misfortune befalls (any of) them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude.

Instead of remembering his past happiness with gratitude, he calls the very existence of God in question, arguing that if God really did exist, He “could not possibly have permitted” so much misfortune and unhappiness to prevail in the world: a fallacious argument inasmuch as it does not take the reality of the hereafter into account and is, moreover, based on a concept of God in terms of purely human feelings and expectations.

persevere in their prayer;

وَالَّذِینَ فِی أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ

Wal-laziiina fiii ’am-waa-lihim haq-qum-ma‘-luum.

24. and in whose possessions there is a due share, acknowledged (by them),

لِّلسَّائِلِ وَالْمَحْرُومِ

Lis-saaa-’ili wal - mah-ruum;

25. for such as ask (for help) and such as are deprived (of what is good in, life);

وَالَّذِینَ یُصَدِّقُونَ بِیَوْمِ الدِّینِ

Wal-laziina yusad-diquuna bi-Yawmid-Diin;

26. and who accept as true the (coming of the ) Day of Judgement;

وَالَّذِینَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

Wal-laziina-hum-min ‘azaabi Rab-bihim mushfi-quun.

27. and who stand in dread of their Sustainer’s chastisement

إِنَّ عَذَابَ رَبِّهِمْ غَیْرُ مَأْمُونٍ

’In-na ‘azaaba Rab-bihim ghayru ma’-muun; -

28. for, behold, of their Sustainer’s chastisement none may ever feel (wholly) secure;

وَالَّذِینَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

Wal-laziina hum li-furuuji-him haafizuun.

29. and who are mindful of their chastity,

إِلَّا عَلَی أَزْوَاجِهِمْ أَوْ مَا مَلَکَتْ أَیْمَانُهُمْ فَإِنَّهُمْ غَیْرُ مَلُومِینَ

’Il-laa ‘alaaa ‘az-waa-jihim ’aw maa malakat ’aymaa-nuhum fa-’in-nahum ghayru maluumiin.

30. (not giving way to their desires) with any but their spouses - that is, those whom they rightfully possess (through wedlock) -: for then, behold they are free of all blame,

فَمَنِ ابْتَغَی وَرَاء ذَلِکَ فَأُوْلَئِکَ هُمُ الْعَادُونَ

Fa-manib-taghaa waraaa-’a zaalika fa-’ulaaa-’ika humul-‘aaduun; 31. whereas such as seek to go beyond that (limit) are truly transgressors;

وَالَّذِینَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

Wal-laziina hum li-’amaa-naatihim wa ‘ahdihim raa-‘uun;

32. and who are faithful to their trusts and to their pledges;

وَالَّذِینَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ

Wal-laziina hum-bi-shahaa-daatihim qaaa-’imuun;

33. and who stand firm whenever they bear witness;

وَالَّذِینَ هُمْ عَلَی صَلَاتِهِمْ یُحَافِظُونَ

Wal-laziina hum ‘alaa Salaatihim yuhaa-fizuun;-

34. and who guard their prayers (from all worldly intent).

أُوْلَئِکَ فِی جَنَّاتٍ مُّکْرَمُونَ

’Ulaaa-’ika fii Jan-naatim-mukra-muun.

35. These it is who in the gardens (of paradise) shall

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be honoured!

The first three verses give in details what man does, when in distress or need and how the same individual acts when receiving a relief and bounty from God. In adversity, he is restless despair and in prosperity be becomes forgetful of his previous helplessness and becomes puffed up of his position and unmindful of the dues from him to the others.

None should feel himself secure against the wrath of God. People should never be confident or proud of their being prayerful or charitable. One should always be fearing the chastisement for going against the divine law or violating the prescribed limits.

The chaste are those who practice the due control of the sex urge, which is prescribed for both man and women.

The honourable ones in Paradise, are only those who fulfil the above conditions of faith and conduct.

life of the world is nothing but a sport and play; and as for the next abode, that most surely is the life, did they but know.

In this Divinely question two points are clear. One is that ‘life is a fact’ and the other is ‘it has a purpose’. Studying the purpose of life leads you towards the ‘fact of this worldly life’. In many places the Holy Qur’an has made this point clear by giving examples of the past historic events. Wealth of Shaddad and Fir’aun (Pharoah) and persons of the categories perished. They left this world with their own deeds and they are tasting what they have done in this world.

The materialistic world has dragged mankind in the race to unlimited desire, to achieve more and more which results in a disgraceful life of homicide, genocide, drugs, child abuse, women abuse, and all family and social misbehaviour. Islam is undoubtedly the only solution for these problems, for, it teaches not only about this worldly life’s achievements, but it also teaches mankind to be God conscious (Taqwa).

(born) of certainty,

لَتَرَوُنَّ الْجَحِیمَ

Latara-wun-nal-Jahiim!

6. you would indeed, most surely, behold the blazing fire (of hell)!

ثُمَّ لَتَرَوُنَّهَا عَیْنَ الْیَقِینِ

Thum-ma latara-wun-nahaa ‘aynal-yaqiin!

7. In the end you will indeed, most surely, behold it with the eye of certainty:

ثُمَّ لَتُسْأَلُنَّ یَوْمَئِذٍ عَنِ النَّعِیمِ

Thum-ma la-tus-’alun-na Yaw-ma-’izin ‘anin-na-‘iim.

8. and on that Day you will most surely be called to account for (what you did with) the boon of life!

This Surah is one of the most powerful and prophetic passages of the Qur’an, illuminating man’s unbounded greed in general, and more particularly, the tendencies which have come to dominate all human societies in our technological age. This verse highlights the greedily striving of mankind for an increase in benefits, be they tangible or intangible, real or illusory. It denotes man’s obsessive striving for more and more comforts, more material goods, greater power over his fellow-men or over nature, and unceasing technological progress.

A passionate pursuit of such endeavours, to the exclusion of everything else, bars man from all spiritual insight and, hence, from the acceptance of any restrictions and inhibitions based on purely moral values - with the result that not only individuals but whole societies gradually lose all inner stability and thus, all chance of happiness. It is warning man that this unrestrained pursuit of “economic growth” is bound to bring - and has, indeed, brought in our time - frustration, unhappiness and confusion, and man will lose all remnants of spiritual and religious orientation.

The occasion for the revelation of this Surah has been reported

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to be that the people of Bani Abde-Manaf, Bani Qusai and Ibne-Sahm Ibne Omar, got involved in a mutual contest of priding over each other, the strength, their number and the matter went to the extent of counting even the dead among them, to the sides and once when one of the parties fell short of one to win over the others, a grave was opened and the dead lying therein was counted. Then this Surah was revealed.

The last verse mentions the fact that man will be questioned about the bounties of God which has been granted to him. It is reported to have been told by the Holy Prophet (S) that man will not be questioned about three things:

1. The garment he used to cover his shame.

2. The food he took in hunger.

3. What he spent in the way of the Lord.

the (guilty) hearts:

إِنَّهَا عَلَیْهِم مُّؤْصَدَهٌ

’In-nahaa ‘alayhim-mu’-sadah

8. verily, it will close in upon them

فِی عَمَدٍ مُّمَدَّدَهٍ

Fii ‘amadim-mumad-dada.

9. in endless columns!

Reference in this verse is made to the back-biters and the hoarderers of wealth, and in turn it is a warning too that whatever one possesses of materialistic values shall not remain with him forever, for he has to pass away from this world empty-handed as a destitute. Those who think otherwise are fooled by their imagination. Also if such acquirement is made lawfully, man is still accountable to the Lord about its proper disbursement and disposal.

أَجَلٍ قَرِیبٍ فَأَصَّدَّقَ وَأَکُن مِّنَ الصَّالِحِینَ

Wa’anfiquu mim-maa razaq-naakum-min-qabli ’ay-ya’-tiya ahada-kumul-Mawtu fa-yaquula Rab-bi lau laaa ’akh-khar-taniii ilaaa ‘ajalin-qariibin - fa-’as-sad-daqa wa ’akum-minas-Saalihiin.

10. And spend on others out of what We have provided for you as sustenance, ere there come a time when death approaches any of you, and he then says, “O my Sustainer! If only Thou wouldst grant me a delay for a short while, so that I could give in charity and be among the righteous!”

وَلَن یُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاء أَجَلُهَا وَاللَّهُ خَبِیرٌ بِمَا تَعْمَلُونَ

Wa lan-yu-’akh-khiral-laahu nafsan ’izaa jaaa-’a ’ajaluhaa: Wal-laahu khabiirum-bimaa ta‘-maluun.

11. But never does God grant a delay to a human being when his term has come; and God is fully aware of all that you do.

Surah At – Taghabun, 64: 15-18

إِنَّمَا أَمْوَالُکُمْ وَأَوْلَادُکُمْ فِتْنَهٌ وَاللَّهُ عِندَهُ أَجْرٌ عَظِیمٌ

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِیعُوا وَأَنفِقُوا خَیْرًا لِّأَنفُسِکُمْ وَمَن یُوقَ

’In-namaaa ’amwaa-lukum wa ’awlaa-dukum fitna: wal-laahu ‘indahuuu ’Ajrun ‘aziim.

15. Your worldly goods and your children are but a trial and a temptation, whereas with God there is a tremendous reward.

شُحَّ نَفْسِهِ فَأُوْلَئِکَ هُمُ الْمُفْلِحُونَ

Fat-taqul-laaha masta-ta’-tum wasma-‘uu wa ’atii-‘uu wa ’anfiquu khay-ral-li-’anfusi-kum. Wa may-yuuqa shuh-ha nafsihii fa’ulaaa-’ika humul-Muf-lihuun.

16. Remain, then, conscious of God as best you can, and listen (to Him), and pay heed. And spend in charity for the good of your own selves: for, such as from their own covetousness are saved - it is they, they that shall attain to a happy state!

إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا یُضَاعِفْهُ لَکُمْ وَیَغْفِرْ لَکُمْ وَاللَّهُ شَکُورٌ حَلِیمٌ

’In-tuqrizul-laaha qarzan hasanay-yuzaa-‘ifuhu

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lakum wa yagfirlakum. Wallahu shukuurun haliim.

17. If you offer up to God a goodly loan, He will amply repay you for it, and will forgive you your sins: for God is ever responsive to gratitude, forbearing,

عَالِمُ الْغَیْبِ وَالشَّهَادَهِ الْعَزِیزُ الْحَکِیمُ

‘Aalimul-ghaybi wash-shahaa-datil-Aziizul-Hakiim.

18. knowing all that is beyond the reach of a created being’s perception a well as all that can be witnessed by a creature’s senses or mind - the Almighty, the Wise!

to own wealth and in owning it, they have no regard for the right or wrong or the legal, or the illegal means of gathering it, they do not pay from it even the prescribed share to the poor and the needy. They spend it in evil and forbidden ways. The Hell-fire will be their reward.”

you who believe! most surely most of the doctors of law and the monks devour men’s possessions and turn (others) away from the path of God; and (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a grievous chastisement (in the life to come).

یَوْمَ یُحْمَی عَلَیْهَا فِی نَارِ جَهَنَّمَ فَتُکْوَی بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَ_ذَا مَا کَنَزْتُمْ لأَنفُسِکُمْ فَذُوقُواْ مَا کُنتُمْ تَکْنِزُونَ

Yawma yuhmaa ‘alay-haa fii Naari Jahan-nama fatukwaa bihaa jibaahu-hum wa junuu-buhum wa zuhuu-ruhum. Haa-zaa maa kanaz-tum li-’anfusikum fa-zuuquu maa kuntum tak-nizuun.

35. On the day when it (the hoarded wealth) shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; (those sinners shall be told) “this is what you hoarded up for yourself, therefore taste what you hoarded.”

The degree to which Islam abhors unlawful acquisition of wealth and its hoarding and the strength with which the punishment is announced for those who do it. While Islam does not stop any one from acquiring wealth but what is dealt with here in this verse is the hoarding of wealth and not spending it in the way of God. Hoarding of wealth stops circulation and the society suffers.

Under Islam the owner of wealth is only a trustee; he has in his earnings the share of God, of the Holy Prophet (S), of his own self, as well as the share of his family, his children and by

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way of benefiting the others, the share of mankind in general among them, the orphans, the needy and the wayfarers. This is a clear condemnation of those who do not regularly and faithfully disburse ‘Zakat’ and ‘Khums’ from their well-earned wealth.

will be safe and shall gain salvation, and those who go astray and disassociate themselves from them, will be lost.”

To identify the genuine Imam against the false one, the quality of his being endowed with the knowledge of everything is clearly marked out in the Holy Qur’an, Surah Yasin, 36:12:

“ All things have We accommodated in a manifest guide (Imam).”

Further as to who are those divinely chosen to be Imams of the people, the Lord Himself has made it clear in Surah al-Baqarah, 2:124:

‘And remember when his Lord tried Ibrahim by (His) commandments and the latter fulfilled them, He said “ Verily I make thee Imam for mankind;” (Ibrahim) said “And of my offspring?”: He said: “My covenant reacheth not the unjust.’

In this verse Prophet Ibrahim was granted Imamat and he prayed that his issues too be granted the same. It was said to him that it (i.e. Imamat) would only reach the non-iniquitous ones in his seed. The greatest iniquity according to the Qur’an being polytheism, Surah al-Luqman, 31:13, it gets very clear that those whom polytheism had polluted, would never have this great gift of God.

Now if one analyses who during the advent of Islam, besides the Holy Prophet (S), was totally free from the pollution of polytheism or shirk, there is only one among the many around him who had never in his life yielded to any false deity and that singular personality is Ali Ibne Abi Talib (a); It is referring to this unique position

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of Ali (a) the Muslim world as a whole mentions the name of Ali (a) with the suffix - ‘Karramallaho Wajhaho’ - i.e. he whose face God has graced to have not bowed to any one, besides God.

mountains are made to vanish,

وَإِذَا الْعِشَارُ عُطِّلَتْ

Wa ’izal-‘ishaaru ‘ut-tilat;

4. and when the she-camels big with young, about to give birth, are left untended,

وَإِذَا الْوُحُوشُ حُشِرَتْ

Wa ’izal-wuhuu-shu hushirat;

5. and when all beasts are gathered together,

وَإِذَا الْبِحَارُ سُجِّرَتْ

Wa ’izal-bihaaru suj-jirrat;

6. and when the seas boil over,

وَإِذَا النُّفُوسُ زُوِّجَتْ

Wa ’izan-nufuusu zuw-wijat:

7. and when all human beings are coupled (with their deeds),

وَإِذَا الْمَوْؤُودَهُ سُئِلَتْ

Wa ’izal-maw-’uudatu su’ilat-

8. and when the girl-child that was buried alive is made to ask

بِأَیِّ ذَنبٍ قُتِلَتْ

Bi-’ay-yi zambin-qutilat:

9. for what crime she had been slain,

وَإِذَا الصُّحُفُ نُشِرَتْ

Wa ’izas-suhu-fu nushirat:

10. and when the scrolls (of men’s deeds) are unfolded,

وَإِذَا السَّمَاء کُشِطَتْ

Wa ’izas-samaaa-’u kushitat;

11. and when heaven is laid bare,

وَإِذَا الْجَحِیمُ سُعِّرَتْ

Wa ’izal-Jahiimu su‘-‘irat;

12. and when the blazing fire (of hell) is kindled bright,

وَإِذَا الْجَنَّهُ أُزْلِفَتْ

Wa ’izal-Jan-natu ’uzlifat;

13. and when paradise is brought into view:

عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ

‘Alimat nafsum-maaa-’ah-zarat.

14. (on that Day) every human being will come to know what he has prepared (for himself).

The above verses mention the signs which will herald the dawn of the Day of Judgement. It is a well-known fact that the sun is the centre, controlling the solar system and it is the sun that gives all the light, heat and energy. With the sun losing its essential property, will naturally cease to maintain the present order in the heavenly bodies and every heavenly body will consequently lose its native property and will necessarily be decomposed and lose its form, its use and the usual functioning.

The stars will follow suit and with it the earth, mountains

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and every created thing in this world. The whole equilibrium of the natural control at the flow of the water and its level will be lost and oceans will have no bounds and consequently surge and boil. Human beings will be sorted, separated and re-classified or paired with the others of corresponding, equal or the identical value. As mentioned in Surah al-Waqiah, 56:1-7, there will be three general classifications of the people on the Day of Judgement. With the solar system disappearing, there will naturally be an open space in the place of the present skies.

Surah Al – Infitar, 82:1-5

إِذَا السَّمَاء انفَطَرَتْ

’izas - Samaaa - ’un-fatarat;

1. When the sky is cleft asunder,

وَإِذَا الْکَوَاکِبُ انتَثَرَتْ

Wa ’izal-kawaa-ki-bun-tatharat;

2. and when the stars are scattered,

وَإِذَا الْبِحَارُ فُجِّرَتْ

Wa ’izal-bihaaru fuj-jirat;

3. and when the seas burst beyond their bounds,

وَإِذَا الْقُبُورُ بُعْثِرَتْ

Wa ’izal-qubuuru bu‘-thirat;

4. and when the graves are overturned -

عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

‘Alimat nafsum-maa qad-damat wa’akh-kharat.

5. every human being will (at last) comprehend what he has sent ahead and what he has held back (in this world).

This is another verse about the happening of the Day of Judgement. The collective meaning of all these events will be that the Day of the Final Judgement will begin with the total destruction of the present physical world which we see and its disappearance, giving place to a new state of pure and spiritual nature, laying bare everything in its essential reality. The rivers and sees will burst forth and boil. The fresh and the saltish

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waters will be mixed and the flood will cover the whole globe.

is this Day!”

above anything to which they may ascribe a share in His divinity!

وَنُفِخَ فِی الصُّورِ فَصَعِقَ مَن فِی السَّمَاوَاتِ وَمَن فِی الْأَرْضِ إِلَّا مَن شَاء اللَّهُ

ثُمَّ نُفِخَ فِیهِ أُخْرَی فَإِذَا هُم قِیَامٌ یَنظُرُونَ

Wa nufikha fis-Suuri fasa‘iqa man fis-samaa-waati wa man fil-‘arzi ’il-laa man-shaaa-’al-laah. Thum-ma nufikhaa fiihi’ukh-raa fa-’izaa hum qiyaamun-yanzuruun!

68. And (on that Day) the trumpet (of judgement) will be sounded, and all (creatures) that are in the heavens and all that are on earth will fall down senseless, unless they be such as God wills (to exempt).

And then it will sound again - and lo! standing (before the Seat of Judgement), they will begin to see (the truth)!

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْکِتَابُ وَجِیءَ بِالنَّبِیِّینَ وَالشُّهَدَاء وَقُضِیَ بَیْنَهُم بِالْحَقِّ وَهُمْ لَا یُظْلَمُونَ

Wa ’ash-raqatil-’arzu bi-nuuri Rab-bihaa wa wuzi-‘al-Kitaabu wa jiii-’a bin-nabiy-yiina wash-shuha-daaa-’i wa quziya baynahum-bil-haq-qi wa hum laa yuz-lamuun.

69. And the earth will shine bright with her Sustainer’s light. And the record (of everyone’s deeds) will be laid bare, and all the Prophets will be brought forward, and all (other) witnesses; and judgement will be passed on them all in justice. And they will not be wronged,

وَوُفِّیَتْ کُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا یَفْعَلُونَ

Wa wuf-fiyat kul-lu nafsim-maa ‘amilat wa Huwa ’a‘ lamu bimaa yaf-‘aluun.

70. for every human being will be repaid in full for whatever (good or evil) he has done: and He is fully aware of all that they do.

وَسِیقَ الَّذِینَ کَفَرُوا إِلَی جَهَنَّمَ زُمَرًا حَتَّی إِذَا جَاؤُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ یَأْتِکُمْ رُسُلٌ مِّنکُمْ یَتْلُونَ عَلَیْکُمْ

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آیَاتِ رَبِّکُمْ وَیُنذِرُونَکُمْ لِقَاء یَوْمِکُمْ هَذَا قَالُوا بَلَی وَلَکِنْ حَقَّتْ کَلِمَهُ الْعَذَابِ عَلَی الْکَافِرِینَ

Wa siiqal-laziina kafaruuu ’ilaa Jahan-nama zumaraa: Hat-taaa ’izaa jaaa-’uuhaa futihat ’abwaa-buhaaa wa qaala lahum khazanatuhaaa ’alam ya’-ti-kum rusulum-minkum yatluuna ‘alaykum ’Aayaati Rab-biikum wayunziruu-nakum Liqaaa-’a Yawmikum haazaa? Qaaluu balaa wa laakin haq-qat Kalimatul-‘Azaabi ‘alal-kaafiriin!

71. And those who were bent on denying the truth will be urged on in throngs towards hell till, when they reach it, its gates will be opened, and its keepers will ask them, “Have there not come to you apostles from among yourselves, who conveyed to you your Sustainer’s messages and warned you of the coming of this your Day (of Judgement)?” They will answer: “Yea, indeed!”

But the sentence of suffering will (already) have fallen due upon the deniers of the truth;

قِیلَ ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِینَ فِیهَا فَبِئْسَ مَثْوَی الْمُتَکَبِّرِینَ

Qiilad-khuluuu ’abwaaba Jahan-nama khaalidiina fiihaa fabi‘sa math-wal-mutakab-biriin!

72. (and) they will be told, “Enter the gates of hell, therein to abide!” And how vile an abode for those who were given to false pride!

وَسِیقَ الَّذِینَ اتَّقَوْا رَبَّهُمْ إِلَی الْجَنَّهِ زُمَرًا حَتَّی إِذَا جَاؤُوهَا وَفُتِحَتْ أَبْوَابُهَا

وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَیْکُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِینَ

Wa siiqal-lazii-nat-taqaw Rab-bahum ’ilal - Jan-nati zumaraa: hat-taaa ’izaa jaaa-’uuhaa wa futihat ’abwaa-buhaa wa qaala lahum khazanatuhaa “Salaamun ‘alaykum tibtum fad-khuluuhaa khaalidiin,”

73. But those who are conscious of their Sustainer will be urged on in throngs towards paradise till, when they reach it, they shall find its gates wide-open; and its keepers will say unto them, “Peace be upon you! Well have you done:

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enter, then, this (paradise), herein to abide!”

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِی صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّهِ حَیْثُ

نَشَاء فَنِعْمَ أَجْرُ الْعَامِلِینَ

Wa qaalul-Hamdu-lil-lahil lazii sadaqanaa Wa‘-dahuu wa ’awra-thanal-’arza natabaw-wa-’u minal-Jan-nati hay-thu nashaaa: fani‘-ma ’ajrul-‘aamiliin!

74. And they will exclaim: “All praise is due to God, who has made His promise to us, come true, and has bestowed upon us this expanse (of bliss) as our portion, so that we may dwell in paradise as we please!”

And how excellent a reward will it be for those who laboured (in God’s way)!

وَتَرَی الْمَلَائِکَهَ حَافِّینَ مِنْ حَوْلِ الْعَرْشِ یُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَقُضِیَ بَیْنَهُم بِالْحَقِّ وَقِیلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِینَ

Wa taral-malaaa-’ikata haaaf-fiina min hawlil-‘Arshi yusab-bihuuna bi-Hamdi Rab-bihim. Wa quziya baynahum-bil-haq-qi wa qiilal-Hamdu lil-laahi Rab-bil-‘Aalamiin!

75. And thou wilt see the angels surrounding the throne of (God’s) almightiness, extolling their Sustainer’s glory and praise. And judgement will have been passed in justice on all (who had lived and died), and the word will be spoken: “All praise is due to God, The Sustainer of all the worlds!”

Surah Al – Haqqah, 69:13-37

فَإِذَا نُفِخَ فِی الصُّورِ نَفْخَهٌ وَاحِدَهٌ

Fa-izaa nufikha fis-suuri nafkhatuw-waahida

13. Hence, (bethink yourselves of the Last Hour,) when the trumpet (of judgement) shall be sounded with a single blast,

وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُکَّتَا دَکَّهً وَاحِدَهً

Wa humilatil-arzu waljibaalu faduk-kataa dak-kataw-waahida

14. and the earth and the mountains shall be lifted up and crushed with a single stroke!

فَیَوْمَئِذٍ وَقَعَتِ الْوَاقِعَهُ

Fa yauma-izinw-waqa-‘atil waaqi-‘a

15. And so, that which must come to pass will on that Day have come to pass;

وَانشَقَّتِ السَّمَاء فَهِیَ یَوْمَئِذٍ وَاهِیَهٌ

Wanshaq-qatis-samaaa-u

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fahiya yauma-izinw-waahiya

16. and the sky will be rent asunder - for, frail will it have become on that Day -;

وَالْمَلَکُ عَلَی أَرْجَائِهَا وَیَحْمِلُ عَرْشَ رَبِّکَ فَوْقَهُمْ یَوْمَئِذٍ ثَمَانِیَهٌ

Wal malaku ‘alaaa arjaaa-ihaa. Wa yahmilu ‘arsha rab-bika fauqahum yauma-izin thamaaniya

17. and the angels (will appear) at its ends, and, above them, eight will bear aloft on that Day the throne of thy Sustainer’s almightiness.....”

یَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَی مِنکُمْ خَافِیَهٌ

Yauma-izin tu‘razuuna laa takhfaa minkum khaafiya

18. On that Day you shall be brought to judgement: not (even) the most hidden of your deeds will remain hidden.

فَأَمَّا مَنْ أُوتِیَ کِتَابَهُ بِیَمِینِهِ فَیَقُولُ هَاؤُمُ اقْرَؤُوا کِتَابِیهْ

Fa-am-ma man uutiya kitaabahu biyamiinihii fayaquulu haaaumuqra-uu kitaabiya

19. Now as for him whose record shall be placed in his right hand, he will exclaim: “Come you all! Read this my record!

إِنِّی ظَنَنتُ أَنِّی مُلَاقٍ حِسَابِیهْ

In-nii zanantu an-nii mulaaqin hisaabiya

20. Behold, I did know that (one day) I would have to face my account!”

فَهُوَ فِی عِیشَهٍ رَّاضِیَهٍ

Fahuwa fii ‘iishatir raaziya

21. And so he will find himself in a happy state of life,

فِی جَنَّهٍ عَالِیَهٍ

Fii jan-natin ‘aaliya

22. in a lofty paradise,

قُطُوفُهَا دَانِیَهٌ

Qutuufuhaa daaniya

23. with its fruits within easy reach.

کُلُوا وَاشْرَبُوا هَنِیئًا بِمَا أَسْلَفْتُمْ فِی الْأَیَّامِ الْخَالِیَهِ

Kuluu washrabuu haniii-am bimaaa aslaftum filay-yaamil-khaaliya

24. (And all who are thus blest will be told:) “Eat and drink with good cheer in return for all (the good deeds) that you have sent ahead in days gone by!”

وَأَمَّا مَنْ أُوتِیَ کِتَابَهُ بِشِمَالِهِ فَیَقُولُ یَا لَیْتَنِی لَمْ أُوتَ کِتَابِیهْ

Wa am-ma man uutiya kitaabahu bishimaalihii fayaquulu yaalaitanii lam uuta kitaabiya

25. But

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as for him whose record shall be placed in his left hand, he will exclaim: “Oh, would that I had never been shown this my record,

وَلَمْ أَدْرِ مَا حِسَابِیهْ

Walam adrimaa hisaabiya

26. and neither known this my account!

یَا لَیْتَهَا کَانَتِ الْقَاضِیَهَ

Yaalaitahaa kaanatil qaaziya

27. Oh, would that this (death of mine) had been the end of me!

مَا أَغْنَی عَنِّی مَالِیهْ

Maaa aghnaa ‘an-nii maaliya

28. Of no avail to me is all that I have (ere) possessed,

هَلَکَ عَنِّی سُلْطَانِیهْ

Halaka ‘an-nii sultaaniya

29. (and) all my power of argument has died away from me!”

خُذُوهُ فَغُلُّوهُ

Khuzuuhu fagul-luuhu

30. (Thereupon the command will go forth:) “Lay hold of him, and shackle him,

ثُمَّ الْجَحِیمَ صَلُّوهُ

Thum-mal jahiima sal-luuhu

31. and then let him enter hell,

ثُمَّ فِی سِلْسِلَهٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُکُوهُ

Thum-ma fii silsilatin zir‘uhaa sab‘uuna ziraa-‘an faslukuu

32. and then thrust him into a chain (of sinners like him - a chain) the length whereof is seventy cubits:

إِنَّهُ کَانَ لَا یُؤْمِنُ بِاللَّهِ الْعَظِیمِ

In-nahu kaana laa yu-minu bil-laahil ‘aziim

33. for, behold, he did not believe in God, the Tremendous,

وَلَا یَحُضُّ عَلَی طَعَامِ الْمِسْکِینِ

Wa laa yahuz-zu ‘alaa ta-‘aamil miskiin

34. and did not feel any urge to feed the needy:

فَلَیْسَ لَهُ الْیَوْمَ هَاهُنَا حَمِیمٌ

Fa laisa lahul yawma haa-hunaa hamiim

35. and so, no friend has he here today,

وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِینٍ

Walaa ta-‘aaamun il-laa min ghisliin

36. nor any food save the filth

لَا یَأْکُلُهُ إِلَّا الْخَاطِؤُونَ

Laa ya-kuluhuuu il-lal khaati-uun.

37. which none but the sinners eat!”

Surah Al - Ma’arij, 70:6-18

إِنَّهُمْ یَرَوْنَهُ بَعِیدًا

’In-nahum yarawnahuu ba-‘iidaa:

6. Behold, men look upon that (reckoning) as something far away

وَنَرَاهُ قَرِیبًا

Wa naraahu qariibaa.

7. but

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We see it as near!

یَوْمَ تَکُونُ السَّمَاء کَالْمُهْلِ

Yawma takuunus-samaaa-’u kal-muhl,

8. (It will take place) on a Day when the sky will be like molten lead,

وَتَکُونُ الْجِبَالُ کَالْعِهْنِ

Wa takuunul - jibaali kal-‘ihn,

9. and the mountains will be like tufts of wool,

وَلَا یَسْأَلُ حَمِیمٌ حَمِیمًا

Wa laa yas-’alu hamiimun hamiimaa,

10. and (when) no friend will ask about his friend,

یُبَصَّرُونَهُمْ یَوَدُّ الْمُجْرِمُ لَوْ یَفْتَدِی مِنْ عَذَابِ یَوْمِئِذٍ بِبَنِیهِ

Yubas-saruu-nahum,: ya-wad-dul-mujrimu lau yaftadii min ‘Azaabi Yaw-mi-’izim-bi-baniih,

11. though they may be in one another’s sight: (for,) everyone who was lost in sin will on that Day but desire to ransom himself from suffering at the price of his own children,

وَصَاحِبَتِهِ وَأَخِیهِ

Wa saahi-batiihii wa’akhiih,

12. and of his spouse, and of his brother,

وَفَصِیلَتِهِ الَّتِی تُؤْویهِ

Wa fasiilatihii-latiii tu’-wiih,

13. and of all the kinsfolk who ever sheltered him,

وَمَن فِی الْأَرْضِ جَمِیعًا ثُمَّ یُنجِیهِ

Wa man fil-’arzi jamii-‘an-thum-ma yunjiih:

14. and of whoever (else) lives on earth, all of them - so that he could but save himself.

کَلَّا إِنَّهَا لَظَی

Kal-laa! ’in-nahaa lazaa!

15. But, nay! Verily, all (that awaits him) is a raging flame,

نَزَّاعَهً لِّلشَّوَی

Naz-zaa-‘atal-lish-shawaa!

16. tearing away his skin!

تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّی

Tad-‘uu man ’ad-bara wa tawal-laa,

17. It will claim all such as turn their backs (on what is right), and turn away (from the truth),

وَجَمَعَ فَأَوْعَی

Wa jam-‘a fa-’aw-‘aa!

18. and amass (wealth) and thereupon withhold (it from their fellow-men).

Surah An - Nazi’at, 79:34-41

فَإِذَا جَاءتِ الطَّامَّهُ الْکُبْرَی

Fa-’izaa jaaa-’atit-taaam-’matul-Kubraa,-

34. And so, when the great, overwhelming event (of resurrection) comes to pass -

یَوْمَ یَتَذَکَّرُ الْإِنسَانُ مَا سَعَی

Yawma yatazak-karul-’insaanu maa sa-‘aa,

35. on that Day man will (clearly) remember all that

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he has ever wrought;

وَبُرِّزَتِ الْجَحِیمُ لِمَن یَرَی

Wa bur-rizatil-Jahiimu liman-yaraa.

36. and the blazing fire (of hell) will be laid open before all who (are destined to) see it.

فَأَمَّا مَن طَغَی

Fa-’am-maa man-taghaa,

37. For, unto him who shall have transgressed the bounds of what is right,

وَآثَرَ الْحَیَاهَ الدُّنْیَا

Wa-’aa-tharal-hayaatad-dun-yaa,

38. and preferred the life of this world (to the good of his soul),

فَإِنَّ الْجَحِیمَ هِیَ الْمَأْوَی

Fa-’in-nal-Jahiima hiyal-ma’-waa.

39. that blazing fire will truly be the goal!

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَی النَّفْسَ عَنِ الْهَوَی

Wa ’am-maa man khaafa Maqaama Rab-bihii wa nahan-nafsa ‘anil-hawaa,

40. But unto him who shall have stood in fear of his Sustainer’s Presence, and held back his inner self from base desires,

فَإِنَّ الْجَنَّهَ هِیَ الْمَأْوَی

Fa-’in-nal-Jan-nata hiyal-ma’-waa.

41. paradise will truly be the goal!

Surah ’Abasa, 80:33-41

فَإِذَا جَاءتِ الصَّاخَّهُ

Fa-’izaa jaaa-’atis-Saaakh-khah,-

33. And so, when the piercing call (of resurrection) is heard,

یَوْمَ یَفِرُّ الْمَرْءُ مِنْ أَخِیهِ

Yawma yafir-rul-mar-’u min ’akhiihi.

34. on a Day when everyone will (want to) flee from his brother,

وَأُمِّهِ وَأَبِیهِ

Wa ’um-mihil wa ’abiihi,

35. and from his mother and father

وَصَاحِبَتِهِ وَبَنِیهِ

Wa saahiba-tihii wa baniih.

36. and from his spouse and his children:

لِکُلِّ امْرِئٍ مِّنْهُمْ یَوْمَئِذٍ شَأْنٌ یُغْنِیهِ

Li-kul-limri-’im - minhum Yawma-’izin sha’-nun-yugh-niih.

37. on that Day, to every one of them will his own state be of sufficient concern.

وُجُوهٌ یَوْمَئِذٍ مُّسْفِرَهٌ

Wujuu-hun-Yawma-’izim-musfirah,

38. Some faces will on that Day be bright with happiness,

ضَاحِکَهٌ مُّسْتَبْشِرَهٌ

Zaahika-tum-mustab-shirah,

39. laughing, rejoicing at glad tidings.

وَوُجُوهٌ یَوْمَئِذٍ عَلَیْهَا غَبَرَهٌ

Wa wujuu-hun-Yawma-’izin ‘alayhaa ghaba-rah;

40. And some faces will on that Day with dust be covered,

تَرْهَقُهَا قَتَرَهٌ

Tarha-quhaa qatarah:

41. with darkness overspread:

Surah Al – Infitar, 82:17-19

وَمَا أَدْرَاکَ مَا یَوْمُ الدِّینِ

Wa maaa ’ad-raaka maa

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Yawmud-Diin?

17. And what could make thee conceive what that Judgment Day will be?

ثُمَّ مَا أَدْرَاکَ مَا یَوْمُ الدِّینِ

Thum-ma maaa ’ad-rakaa maa Yawmud-Diin?

18. And once again: What could make thee conceive what that Judgement Day will be?

یَوْمَ لَا تَمْلِکُ نَفْسٌ لِّنَفْسٍ شَیْئًا وَالْأَمْرُ یَوْمَئِذٍ لِلَّهِ

Yawma laa tamlik nafsul-li-nafsin-shay-’aa: wal-’Amru Yawma-’izil-lil-laah.

19. (It will be) a Day when no human being shall be of the least avail to another human being: for on that Day (it will become manifest that) all sovereignty is God’s alone.

Surah Al – Ghashiyah, 88:1-16

هَلْ أَتَاکَ حَدِیثُ الْغَاشِیَهِ

Hal ’ataaka hadii-thul-Ghaashiyah?

1. Has there come unto thee the tiding of the Overshadowing Event?

وُجُوهٌ یَوْمَئِذٍ خَاشِعَهٌ

Wujuu-hun-Yawma-’izin khaashi-‘ah.

2. Some faces will on that Day be downcast,

عَامِلَهٌ نَّاصِبَهٌ

‘Aamila-tun-naa-sibah.

3. toiling (under burdens of sin), worn out (by fear),

تَصْلَی نَارًا حَامِیَهً

Taslaa Naaran haamiyah,-

4. about to enter a glowing fire,

تُسْقَی مِنْ عَیْنٍ آنِیَهٍ

Tusqaa min ‘aynin-’aaniyah,

5. given to drink from a boiling spring

لَّیْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِیعٍ

Laysa lahum ta-‘aamun ’il-laa min-Zarii‘.

6. No food for them save the bitterness of dry thorns,

لَا یُسْمِنُ وَلَا یُغْنِی مِن جُوعٍ

Laa usminu wa laa yughnii min juu‘

7. which gives no strength and neither stills hunger.

وُجُوهٌ یَوْمَئِذٍ نَّاعِمَهٌ

Wujuu-uy-yawma-izin-naa-‘ima

8. (And) some faces will on that Day shine with bliss,

لِسَعْیِهَا رَاضِیَهٌ

Lisa‘-yihaa raaziya

9. well-pleased with (the fruit of) their striving,

فِی جَنَّهٍ عَالِیَهٍ

Fii jan-natin ‘aaliya

10. in a garden sublime,

لَّا تَسْمَعُ فِیهَا لَاغِیَهً

Laa tasma-‘u fiihaa laaghiya

11. wherein thou wilt hear no empty talk.

فِیهَا عَیْنٌ جَارِیَهٌ

Fiihaa a‘iinun jaariya

12. Countless springs will flow therein,

فِیهَا سُرُرٌ مَّرْفُوعَهٌ

Fiihaa sururum-marfuu-‘aa

13. (and) there will be thrones (of happiness) raised high,

وَأَکْوَابٌ مَّوْضُوعَهٌ

Wa-akwaabum-mauzuu-‘aa

14. and goblets placed

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ready,

وَنَمَارِقُ مَصْفُوفَهٌ

Wa namaariqu masfuufa

15. and cushions ranged,

وَزَرَابِیُّ مَبْثُوثَهٌ

Wazaraa biy-yu mab-thuutha

16. and carpets spread out.....

Surah Al – Fajr, 89:21-30

کَلَّا إِذَا دُکَّتِ الْأَرْضُ دَکًّا دَکًّا

Kal-laa ’izaa duk-katil-’arzu dak-kan dak-kaa,

21. Nay, but (how will you fare on Judgement Day,) when the earth is crushed with crushing upon crushing,

وَجَاء رَبُّکَ وَالْمَلَکُ صَفًّا صَفًّا

Wa jaaa-’a Rab-buka wal-malaku saf-fan saf-faa,

22. and (the majesty of) thy Sustainer stands revealed, as well as (the true nature of) the angels, rank upon rank?

وَجِیءَ یَوْمَئِذٍ بِجَهَنَّمَ یَوْمَئِذٍ یَتَذَکَّرُ الْإِنسَانُ وَأَنَّی لَهُ الذِّکْرَی

Wa jiii-’a Yawma-’izim-bi-Jahan-nam,-Yawma-’ izin-yatazak-karul-’insaanu wa ’an-naa lahuz-zikraa?

23. And on that Day hell will be brought (within sight); on that Day man will remember (all that he did and failed to do): but what will that remembrance avail him?

یَقُولُ یَا لَیْتَنِی قَدَّمْتُ لِحَیَاتِی

Yaquulu yaalay-tanii qad-damtu li-Hayaatii!

24. He will say, “Oh, would that I had provided beforehand for my life (to come)!”

فَیَوْمَئِذٍ لَّا یُعَذِّبُ عَذَابَهُ أَحَدٌ

Fa-Yawma-’izil-laayu--’za-zibu ‘Azaa-bahuuu ’ahad,

25. For, none can make suffer as He will make suffer (the sinners) on that Day,

وَلَا یُوثِقُ وَثَاقَهُ أَحَدٌ

Wa laa yuu-thiqu wathaaqa-huuu ’ahad,

26. and none can bind with bonds like His.

یَا أَیَّتُهَا النَّفْسُ الْمُطْمَئِنَّهُ

Yaaa-’ay-yatuhan - Nafsul-mutma-’in-nah!

27. (But unto the righteous God will say,) “O thou human being that hast attained to inner peace!

ارْجِعِی إِلَی رَبِّکِ رَاضِیَهً مَّرْضِیَّهً

’Irji-‘iii ‘ilaa Rab-biki raa-ziyatam-marziy-yah!

28. return thou unto thy Sustainer, well-pleased (and) pleasing (Him):

فَادْخُلِی فِی عِبَادِی

Fad-khulii fii ‘Ibaadii!

29. enter, then, together with My (other true) servants -

وَادْخُلِی جَنَّتِی

Wad-khulii Jan-natii!

30. yea, enter thou My paradise!”

Surah Az – Zalzalah, 99:1-8

إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا

’Izaa zul-zilatil-’Arzu zilaa-lahaa

1. When the Earth quakes

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with her (last) mighty quaking,

وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا

Wa ’akhra-jatil - ’Arzu ’ath-qaalahaa,

2. and (when) the earth yields up her burdens,

وَقَالَ الْإِنسَانُ مَا لَهَا

Wa qaalal-’insaanu maa lahaa? –

3. and man cries out, “What has happened to her?”

یَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

Yawma - ’izin -tuhad-dithu ’akhbaa-rahaa

4. on that Day will she recount all her tidings,

بِأَنَّ رَبَّکَ أَوْحَی لَهَا

Bi-’an-na Rab-baka ’awhaa lahaa.

5. as thy Sustainer will have inspired her to do.

یَوْمَئِذٍ یَصْدُرُ النَّاسُ أَشْتَاتًا لِّیُرَوْا أَعْمَالَهُمْ

Yawma-’izin - yasdurun-naasu ’ashtaa-tal-liyuraw ’a‘-maalahum.

6. On that Day will all men come forward, cut off from one another, to be shown their (past) deeds.

فَمَن یَعْمَلْ مِثْقَالَ ذَرَّهٍ خَیْرًا یَرَهُ

Faman-ya‘-mal mithqaala zar-ratin khay-ran-yarah!

7. And so, he who has done an atom’s weight of good, shall behold it;

وَمَن یَعْمَلْ مِثْقَالَ ذَرَّهٍ شَرًّا یَرَهُ

Wa man-ya‘mal mithqaala zar-ratin shar-ran-yarah!

8. and he who shall have done an atom’s weight of evil, shall behold it.

There will be the violent effects of destruction and disaster on the earth on the day of Judgement. The whole earth will be quaked and will get reduced to nothing, bursting and throwing out its contents, even the heaviest one. Due to all this, man will be plunged into a terrific surprise.

The Holy Prophet (S) is reported to have said that “Save yourselves from calamities by always being clean with ablutions. Save yourselves by always being regular in your prayers. Beware of your good and evil deeds on earth, for it will disclose everything on the Day of Judgement.” Here man is warned of the strictness with which he will be

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dealt with in the accounting of his deeds. Even the smallest deed, good or evil, will not escape the accounting and will be duly recompensed and no one will be able to bear the burden of the other.

Surah Al - Qari’ah, 101:1-11

الْقَارِعَهُ

’Al-Qaari-’ah:

1. Oh, the sudden calamity!

مَا الْقَارِعَهُ

Mal-Qaari-‘ah?

2. How awesome the sudden calamity!

وَمَا أَدْرَاکَ مَا الْقَارِعَهُ

Wa maa ’ad-raaka mal-Qaari-‘ah?

3. And what could make thee conceive what that sudden calamity will be?

یَوْمَ یَکُونُ النَّاسُ کَالْفَرَاشِ الْمَبْثُوثِ

Yawma yakuu-nun - naasu kal-faraashil-mab-thuuth.

4. (It will occur) on that Day when men will be like moths swarming in confusion,

وَتَکُونُ الْجِبَالُ کَالْعِهْنِ الْمَنفُوشِ

Wa takuunul - jibbalu kal-ihnil-manfuush.

5. and the mountains will be like fluffy tufts of wool.....

فَأَمَّا مَن ثَقُلَتْ مَوَازِینُهُ

Fa-’am-maa man-thaqulat mawaa-ziinu-huu.

6. And then, he whose weight (of good deeds) is heavy in the balance

فَهُوَ فِی عِیشَهٍ رَّاضِیَهٍ

Fa-huwa fii ‘Ishatir-raazi-yah.

7. shall find himself in a happy state of life;

وَأَمَّا مَنْ خَفَّتْ مَوَازِینُهُ

Wa ’am-maa man khaf-fat mawaa-ziinu-huu.

8. whereas he whose weight is light in the balance

فَأُمُّهُ هَاوِیَهٌ

Fa-’um-muhuu Haawiyah.

9. shall be engulfed by an abyss.

وَمَا أَدْرَاکَ مَا هِیَهْ

Wa maaa ’ad-raaka maa hiyah?

10. And what could make thee conceive what that (abyss) will be?

نَارٌ حَامِیَهٌ

Naarun haamiyah!

11. A fire hotly burning!

A tremendous clamorous striking noise will accompany the inauguration of the great calamity. Out of terror that this clamorous noise will create in the minds of people, they will run bewildered on all sides in tumultuous multitude - out of fear and the tumult each falling over the other, like the tiny insignificant being, the moths scattered by a violent stormy

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wind. This is to give an imaginable view of the confusion and distress and helplessness man will be thrown into, all of a sudden.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! Fear Allah before the Day of Judgement :

• the great Event (Waqia), the day of Calamity, the day which measures 50,000 years,

• the day on which no one can talk, the day when excuses won’t be accepted,

• the day of predominating calamity (Taamma),

• the day when the deafening cry comes (Sakha), the day of stern and distress,

• the day when no soul shall control anything for another soul,

• the day of destruction , the day of earthquake, the day of terrible Calamity (Zilzaal),

• the day of horror that turns children into old people.

Don’t become one of those people who will say we heard and we disobeyed.”

hum jamii-‘ul-ladaynaa muh-zaruun!

53. Nothing will there have been but one single blast - and lo! before Us will all of them be brought (and be told):

فَالْیَوْمَ لَا تُظْلَمُ نَفْسٌ شَیْئًا وَلَا تُجْزَوْنَ إِلَّا مَا کُنتُمْ تَعْمَلُونَ

Fal-Yawma laa tuzlamu nafsun shay-’anw-wa laa tuj-zawna ’il-laa maa kuntum ta‘-maluun.

54. “Today, then, no human being shall be wronged in the least, nor shall you be requited for aught but what you were doing (on earth).

إِنَّ أَصْحَابَ الْجَنَّهِ الْیَوْمَ فِی شُغُلٍ فَاکِهُونَ

’In-na ’As-haabal-Jan-natil-Yawma fii shu-ghulin-faakihuun.

55. “Behold, those who are destined for paradise shall today have joy in whatever they do:

هُمْ وَأَزْوَاجُهُمْ فِی ظِلَالٍ عَلَی الْأَرَائِکِ مُتَّکِؤُونَ

Hum wa ’azwaa-juhum fii zilaalin ‘alal-’araaa-’iki mut-ta-ki-’uun;

56. in happiness will they and their spouses on couches recline;

لَهُمْ فِیهَا فَاکِهَهٌ وَلَهُم مَّا یَدَّعُونَ

Lahum fiihaa faakiha-tunw-wa lahum-maa yad-da-‘uun.

57. (only) delight will there be for them, and theirs shall be all that they could ask for:

سَلَامٌ قَوْلًا مِن رَّبٍّ رَّحِیمٍ

“Salaam!” - Qawlam-mir Rab-bir-Rahiim!

58. peace and fulfilment through the word of a Sustainer who dispenses all grace.

وَامْتَازُوا الْیَوْمَ أَیُّهَا الْمُجْرِمُونَ

Wamtaazul-Yawma ’ay-yuhal-muj-rimuun!

59. “But stand aside today, O you who were lost in sin!

أَلَمْ أَعْهَدْ إِلَیْکُمْ یَا بَنِی آدَمَ أَن لَّا تَعْبُدُوا الشَّیْطَانَ إِنَّهُ لَکُمْ عَدُوٌّ مُّبِینٌ

’Alam ’a‘had ’ilaykum yaa-Baniii-’Aadama ’al-laa ta‘bu-dush-Shaytaan; ’in-nahuu lakum ‘aduw-wun-mubiin?-

60. Did I not enjoin on you, O you children of Adam, that you should not worship Satan - since, verily he is your open foe -

وَأَنْ اعْبُدُونِی هَذَا صِرَاطٌ مُّسْتَقِیمٌ

Wa ’ani-buduunii. Haazaa Siraatum-Mustaqiim.

61. and that you should worship Me (alone)? This would have been a straight way!

وَلَقَدْ أَضَلَّ مِنکُمْ جِبِلًّا کَثِیراً

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أَفَلَمْ تَکُونُوا تَعْقِلُونَ

Wa laqad ’azal-la minkum jibil-lan kathiiraa. ’Afalam takuunuu ta‘qiluun?

62. And (as for Satan -) he had already led astray a great many of you: could you not, then, use your reason?

هَذِهِ جَهَنَّمُ الَّتِی کُنتُمْ تُوعَدُونَ

Haazihii Jahan-namul-latii kuntum tuu-‘aduun!

63. “This, then, is the hell of which you were warned again and again:

اصْلَوْهَا الْیَوْمَ بِمَا کُنتُمْ تَکْفُرُونَ

’Islau-hal-Yawma bimaa kuntum takfuruun.

64. endure it today as an outcome of your persistent denial of the truth!”

الْیَوْمَ نَخْتِمُ عَلَی أَفْوَاهِهِمْ وَتُکَلِّمُنَا أَیْدِیهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا کَانُوا

یَکْسِبُونَ

’Al-Yawma nakhtimu ‘alaaa ’afwaahihim wa tukal-limunaaa ’aydiihim wa tash-hadu ’ajruluhum-bimaa kaanuu yaksibuun.

65. On that Day We shall set a seal on their mouths - but their hands will speak unto Us, and their feet will bear witness to whatever they have earned (in life).

they will ask their skins, “Why did you bear witness against us?” - (and) these will reply: “God, who gives speech to all things, has given speech to us (as well): for He (it is who) has created you in the first instance - and unto Him you are (now) brought back.

وَمَا کُنتُمْ تَسْتَتِرُونَ أَنْ یَشْهَدَ عَلَیْکُمْ سَمْعُکُمْ وَلَا أَبْصَارُکُمْ وَلَا جُلُودُکُمْ وَلَکِن ظَنَنتُمْ أَنَّ اللَّهَ لَا یَعْلَمُ کَثِیراً مِّمَّا تَعْمَلُونَ

Wa maa kuntum tastatiruuna ’an-yash-hada ‘alaykum sam-‘ukum wa laaa ‘absaarukum wa laa juluu-dukum wa laakin zanan-tum ’an-nal-laaha laa ya‘-lamu kathiiram-mim-maa ta‘-maluun!

22. And you did not try to hide (your sins) lest your hearing or your sight or your skins bear witness against you: nay, but you thought that God did not know much of what you were doing -

وَذَلِکُمْ ظَنُّکُمُ الَّذِی ظَنَنتُم بِرَبِّکُمْ أَرْدَاکُمْ فَأَصْبَحْتُم مِّنْ الْخَاسِرِینَ

Wa zaalikum zan-nukumul-lazii zanan-tum-bi-Rab-bikum ’ardaakum fa-‘asbahtum-minal-khaasiriin.

23. and that very thought which you thought about your Sustainer has brought you to perdition, and so now you find yourselves among the lost!”

attained to what is right!

وَأَصْحَابُ الْمَشْأَمَهِ مَا أَصْحَابُ الْمَشْأَمَهِ

Wa as-haabul mash-amah: maaa as-haabul mash-amah?

9. And there shall be such as will have lost themselves in evil: Oh, how (unhappy) will be they who have lost themselves to evil!

وَالسَّابِقُونَ السَّابِقُونَ

Was-Saabiquu-nas-Saabiquun.

10. But the foremost shall be (they who in life were) the foremost (in faith and good works):

أُوْلَئِکَ الْمُقَرَّبُونَ

’Ulaaa-’ikal-Muqar-rabuun:

11. they who were (always) drawn close unto God!

فِی جَنَّاتِ النَّعِیمِ

Fii Jan-naatin-Na-‘iim:

12. In gardens of bliss (will they dwell) -

ثُلَّهٌ مِّنَ الْأَوَّلِینَ

Thul-latum-minal-’aw-waliin.

13. a good many of those olden times,

وَقَلِیلٌ مِّنَ الْآخِرِینَ

Wa qali-lum-minal-’aa-khiriin.

14. but (only) a few of later times.

lil-laziina ’aamanuu wa ‘alaa Rab-bihim yatawak-kaluun.

36. And (remember that) whatever you are given (now) is but for the (passing) enjoyment of life in this world - whereas that which is with God is far better and more enduring.

(It shall be given) to all who attain to faith and in their Sustainer place their trust;

وَالَّذِینَ یَجْتَنِبُونَ کَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ

یَغْفِرُونَ

Wal-laziina yajto-nibuuna kabaaa-’iral-’ithmi wal-fawaa-hisha wa ’izaa maa ghazibuu hum yaghfiruun.

37. and who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive;

وَالَّذِینَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاهَ وَأَمْرُهُمْ شُورَی بَیْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ یُنفِقُونَ

Wal-laziinas-tajaa-buu li-Rab-bihim wa ’aqaamus-Salaah; wa ’amruhum Shuuraa bay-nahum wa mim-maa razaq-naahum yunfiquun;

38. and who respond to (the call of) their Sustainer and are constant in prayer; and whose rule (in all matters of common concern) is consultation among themselves; and who spend on others out of what We provide for them as sustenance;

وَالَّذِینَ إِذَا أَصَابَهُمُ الْبَغْیُ هُمْ یَنتَصِرُونَ

Wal-laziina ’izaa ’asaabahumul-bagh-yu hum yantasiruun.

39. and who whenever tyranny afflicts them, defend themselves.

The heinous sins or ‘Dhunub al-Kabira’ are Polytheism, Adultery, Drunkenness, etc. The Fifth Imam Muhammad ibn Baqir (a) said that, one who, with the power, authority and means to retaliate, still suppresses his own anger against any one - on the Day of Judgement God will fill his heart with peace and security and he will be safe from Hell-fire.

There are two kinds of people among the believers: Those who overlook and forgive the excesses and aggression against them and the

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others who take revenge for the wrongs done to them. The command is that the revenge should never exceed the limits of the wrong done and under no circumstances the retaliation should cross the extend of the offence, and , if any wrong is forgiven and pardoned, it has its own reward with God - for the compensation for it, God has taken it on Himself, which means the reward would be extraordinarily great.

The critics of Islam may note the control that Islam imposes even on those who suffer wrongs, far, far away from allowing any one to commit any aggression against any one at all. It would be a disgraceful lie to say that such a religion was spread by sword. What Islam prescribes for punishing the evil doer, is a golden mean: it is neither the merciless justice of ‘tooth for tooth’ nor the impracticable ideal of ‘giving away the coat also if the cloak has already been taken away by force’.

Surah Al - Mu’minun, 23:1-11

قَدْ أَفْلَحَ الْمُؤْمِنُونَ

Qad ’aflahal-mu’minuun,

1. Truly, to a happy state shall attain the believers :

الَّذِینَ هُمْ فِی صَلَاتِهِمْ خَاشِعُونَ

’Al-laziina hum fii Salaati-him khaashi-‘uun;

2. those who humble themselves in their prayer(1)

وَالَّذِینَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ

Wal-laziina hum a‘nil-laghwi mu’ri-zuun;

3. and who turn away from all that is frivolous,

وَالَّذِینَ هُمْ لِلزَّکَاهِ فَاعِلُونَ

Wal-laziina hum liz-Zakaati-fa-‘iluun;

4. and who are intent on inner purity(2)

وَالَّذِینَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

Wal-laziina hum li-furuujihim haafizuun,

5. and who are mindful of their chastity,(3)

إِلَّا عَلَی أَزْوَاجِهِمْ أوْ مَا مَلَکَتْ أَیْمَانُهُمْ فَإِنَّهُمْ غَیْرُ مَلُومِینَ

’Il-laa ‘alaaa ’azwaa-jihim ’aw maa

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malakat ’aymaanuhum fa-’in-nahum ghayru maluumin.

6. (not giving away to their desires) with any but their spouses - that is, those whom they rightfully possess (through wedlock) - for then, behold, they are free of all blame,

فَمَنِ ابْتَغَی وَرَاء ذَلِکَ فَأُوْلَئِکَ هُمُ الْعَادُونَ

Famanib-taghaa waraaa-’a zaalika fa’ulaaa-’ika humul-‘aaduun.

7. whereas such as seek to go beyond that (limit) are truly transgressors;

وَالَّذِینَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

Wal-laziina hom li-amaa-naa-tihim wa ah-dihim raa-uun.

8. and who are faithful to their trusts and to their pledges,

وَالَّذِینَ هُمْ عَلَی صَلَوَاتِهِمْ یُحَافِظُونَ

Wal-laziina hom alaa salawaa-tihim yoha-fizuun.

9. and who guard their prayers (from all worldly intent)(1),

أُوْلَئِکَ هُمُ الْوَارِثُونَ

Ulaa-ika homul waa-rithuun.

10. It is they, they who shall be the inheritors

الَّذِینَ یَرِثُونَ الْفِرْدَوْسَ هُمْ فِیهَا خَالِدُونَ

Al-laziina yarithu-nal Firdausa, hom fiiha khaa-liduun.

11. that will inherit the paradise; (and) therein shall they abide.

This verse gives the description or the identifications of the true believers of God.

سَقَرَ

Maa salaka-kum fii Saqar?

42. “What has brought you into hell-fire?”

قَالُوا لَمْ نَکُ مِنَ الْمُصَلِّینَ

Qaaluu lam naku minal-Musal-liin.

43. They will answer: “ We were not among those who prayed,

وَلَمْ نَکُ نُطْعِمُ الْمِسْکِینَ

Wa lam naku nut - ‘imul-Miskiin;

44. and neither did we feed the needy;

وَکُنَّا نَخُوضُ مَعَ الْخَائِضِینَ

Wa kun-naa nakhuuzu ma’al-khaa-’iziin.

45. and we were wont to indulge in sinning together with all (the others) who indulged in it;

وَکُنَّا نُکَذِّبُ بِیَوْمِ الدِّینِ

Wa kun-naa nukaz-zibu bi-Yawmid-Diin

46. and the Day of Judgement we were wont to lie -

حَتَّی أَتَانَا الْیَقِینُ

Hat-taaa ’ataanal-yaqiin.

47. until certainty came upon us (in death).”

فَمَا تَنفَعُهُمْ شَفَاعَهُ الشَّافِعِینَ

Famaa tanfa-‘uhum shafaa‘atush-shaafi-‘iin.

48. And so, of no benefit to them could be the intercession of any that would intercede for them.

There are no limits to the number of signs of God and the Day of Final Requital is the greatest of God’s signs. The message of Islam in the Holy Qur’an is for the human world as a whole and not for any particular community, clan, tribe or nation.

that is within their bodies, as well as the skins, to melt away.

وَلَهُم مَّقَامِعُ مِنْ حَدِیدٍ

Wa lahum maqa-mi-o min hadiid.

21. And they shall be held (in this state as if) by iron grips;

کُلَّمَا أَرَادُوا أَن یَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِیدُوا فِیهَا وَذُوقُوا عَذَابَ

الْحَرِیقِ

Kul-lamaa araa-duu an yakhroju min-ha min gham-min o-iidu fiiha wa zuqu asaa-bal hariiq.

22. and every time they try in their anguish to come out of it, they shall be returned thereto and (be told): “Taste suffering through fire (to the full)!”

In a Hadith al Qudsi, Allah (swt) says:

“Oh, Son of Adam! How could you disobey Me while you cannot resist the hot sun and the hot desert.

And indeed, for hell, there are seven levels in which there are fires which eat each other.

• In each level of Hell, there are seventy thousand valleys of fires,

• In each valley of fire, there are seventy thousand sections of fires.

• In each section of fire, there are seventy thousand cities of fires,

• In each city of fire, there are seventy thousand castles of fires,

• In each castle of fire, there are seventy thousand houses of fires,

• In each house of fire, there are seventy thousand rooms of fires,

• In each room of fire, there are seventy thousand wells of fires,

• In each well of fire, there are seventy thousand chests of fires,

• In each chests of fire, there are seventy thousand trees of Zaqqum.

• Under each tree of Zaqqum, there are seventy thousand nails of fires,

• with each nail, there

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are seventy thousand chains of fire,

• In each chain of fire, there are seventy thousand serpents of fires.

• And the length of each serpent is seventy thousand yards.

• In the stomach of each serpent, there is an ocean of black poison in which there are seventy thousand scorpions of fires.

• And each scorpion has seventy thousand tails of fires.

• The length of each tail is seventy thousand vertebras, and in each vertebra there are seventy thousand Ratis (449.28 grams) of red poison.

I swear by Myself, by Mount Sinai, by the written Book, by an outstretched fine parchment, by the House (Ka’aba) that is visited

I have not created this Hell fires but for all the unbelievers, and for the miser, and for the gossiper, and for the A’aq (disinherited by parents), and for the preventer of Zakat, and for the eater of Riba (usury), and for the Zani (adulterer), and for the collector of haram (unlawful), and for the one who forgets the Qur’an, and for the bad neighbour.

Except for those who do repentance (Tawba), and enjoin goodness.”

He raises you up therein that an appointed term may be fulfilled; then to Him is your return, then He will inform you of what you were doing.

in the glad tiding given to those (of their brethren) who have been left behind and have not yet joined them, that no fear need they have, and neither shall they grieve:

یَسْتَبْشِرُونَ بِنِعْمَهٍ مِّنَ اللّهِ وَفَضْلٍ وَأَنَّ اللّهَ لاَ یُضِیعُ أَجْرَ الْمُؤْمِنِینَ

Yastab-shiruuna bi-ni-matim-minallaahi wa fazlinw-wa an-nallaaha laa yuzii-u ‘ajral-Mu’miniin.

171. they rejoice in the glad tiding of God’s blessings and bounty, and (in the promise) that God will not fail to requite the believers,

الَّذِینَ اسْتَجَابُواْ لِلّهِ وَالرَّسُولِ مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ لِلَّذِینَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَواْ أَجْرٌ عَظِیمٌ

’Allaziinas-tajaabuu lil-laahi war-Rasuuli mim-ba -dimaaa ‘asaaba-humul-qarhu lillaziina ’ah-sanuu minhum wat-ta-qaw ’ajrun ’azlim.

172. who responded to the call of God and the Apostle after misfortune had befallen them (in the battle of Ohad). A magnificent requital awaits those of them who have persevered in doing good and remained conscious of God.

extinct or have perished. In commonly language death is the opposite of life and with death one becomes extinct. In this context, the martyrs are alive.

The aim is to cheer the believers by reminding them of this reality, in order that they should not grieve, should not be perturbed, should not loose their hearts when death faces them or their dear ones in the way of Allah (swt). The only thing that the relatives would be afflicted with, in such cases, is separation from their martyr for a few days, as long as they themselves are alive in this world. And this temporary separation is not a big problem - especially if compared to the pleasure of Allah (swt), and to the bounties bestowed on the martyr, such as the pleasant life of the hereafter and the everlasting grace.

Surah Al – Baqarah, 2:155

وَلَنَبْلُوَنَّکُمْ بِشَیْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِینَ

Wa lanablu-wan-nakum-bi-shay-’im-minal-’amwaali wal-’anfusi was-samaraat: wa bashshiris-Saabiriin.

155. And most certainly shall We try you by means of danger, hunger, and loss of worldly goods, of lives and of (labour’s) fruits. But give glad tidings unto those who are patient in adversity.

The emphasis laid upon is basically on any kind of fear of loss of sustenance, children and suffering. The more an individual rises in his faith in God, his personal virtues and the quality of patience, more he is beset with trials through calamities to prove his personal excellence, and as he passes through his trials successfully,

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he is raised into higher and higher elevations of the excellence of divinity and promoted to be nearer to God. Those who do not suffer these calamities at all in this life are not much to be congratulated for it might be that these souls are not considered fit to be tried.

It was only once in the history of the creation of the earth that all the kinds of trials mentioned in the verse were enacted all together to the maximum degree conceivable, with the Holy Imam Hussein and the small band of his faithful comrades in the plain of Kerbala. This verse had its fullest realization only in the suffering and the martyrdom of Hussein and his faithful comrades and the suffering of the other Imams at different times under the Omayyids and Abbaside Caliphs.

faces towards the east or the west - but truly pious is he who believes in God, and the Last Day, and the angels, and revelation, and the prophets: and spends his sustenance - however much he himself may cherish it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the bondage; and is constant in prayer, and renders the purifying dues; and (truly pious are) they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.

It is said that when the Qiblah was changed from Baytu’l Maqdis to the Ka’aba, there ensued a long drawn out controversy and conflict in the public. It was then that this verse was revealed. The verse further goes to describe the righteous ones (and is not defining righteousness) and thereby introduces the people in the light of their attributes.

It is a well known style of the Qur’an that it explains and defines a condition and a rank by introducing the people having that rank and condition. The first part of the verse is a comprehensive description of all the true gnosis which Allah (swt) wants His servants to believe in. When a believer attains to this stage of faith, his heart is never assailed by any doubt or confusion; he does not take a dim view of

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whatever befalls him, nor is he offended if afflicted with a misfortune.

After this description, Allah (swt) mentions some of his deeds, i.e. charity - prayers - etc. Lastly, the verse cites some of their excellent moral characteristics i.e. keeping of their promises, and the patient in distress and affliction .

The Holy Prophet (S) said that whoever acts up to this one verse has attained to perfection in faith. The theories and the practices given here are the real virtues which apart from being ordered by God, appeal as well to human reasoning.

As regards spending in the way of God, while Islam does not demand absolute hatred or indifference to property or the other things of earthly value, but the subordination of the possessions of the spirit of charity, treating oneself only as a trustee charged with the prescribed duties as regulated and prescribed by God through His apostle Muhammad. Charity in Islam is also regulated and ranked:

Firstly - to the nearest in the relations.

Secondly - to the helpless orphans.

Thirdly - to the poor.

Fourthly - to the helpless wayfarers.

Fifthly - to the captives or the slaves in getting them liberated.

Any intelligent reader of this verse will find all these superb qualities in their perfection or completeness only in the Holy Prophet (S) and the Twelve Imams (a), and it is left to every one of the readers of this Holy Book to see if history can present any one else of any other religions, with all these qualities of

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faith of God.

This is a very important verse particularly for those who sincerely long to have the correct lead or guidance to truth and the truthful ones.

The Muslim world as a whole without any exception of any school of thought in it, know the fact and acknowledges it unreservedly that for the wonderful qualities of divine excellence, it was only ALI who earned exclusively for himself the unique title of “Madh-harul Ajaib” i.e. the Manifestation of Wonders.

night, prostrating themselves and standing;

وَالَّذِینَ یَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا کَانَ غَرَامًا

Wal-laziina yaquuluuna Rab-banas-rif ‘an-naa ‘Azaaba Jahan-nama ’in-na ‘Azaa-bahaa kaana gharaa-maa,-

65. and who pray: “O our Sustainer, avert from us the suffering of hell - for, verily, the suffering caused by it is bound to be a torment dire:

إِنَّهَا سَاءتْ مُسْتَقَرًّا وَمُقَامًا

’In-nahaa saaa-’at mustaqar-ranw-wa muqaa-maa.

66. verily, how evil an abode and a station!” -;

وَالَّذِینَ إِذَا أَنفَقُوا لَمْ یُسْرِفُوا وَلَمْ یَقْتُرُوا وَکَانَ بَیْنَ ذَلِکَ قَوَامًا

Wal-laziina ’izaaa ’anfaquu lam yusrifuu wa lam yaqturuu wa kaana bayna zaalika qawaamaa.

67. and who, whenever they spend on others, are neither wasteful nor niggardly but (remember that) there is always a just mean between those (two extremes);

وَالَّذِینَ لَا یَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا یَقْتُلُونَ النَّفْسَ الَّتِی حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا یَزْنُونَ وَمَن یَفْعَلْ ذَلِکَ یَلْقَ أَثَامًا

Wal-laziina laa yad-’uuna ma-‘al-laahi ’ilaahan ’aakhara wa laa yaq-tuluunan-nafsal-latii har-ramal-laahu ’il-laa bil-haq-qi wa laa

yaz-nuun; wa man-yaf-‘al zaalika yalqa ’athaamaa.

68. and who never invoke any (imaginary) deity side by side with God, and do not take any human being’s life - (the life) which God has willed to be sacred - otherwise than in (pursuit of) justice, and do not commit adultery.

And (know that) he who commits aught thereof shall (not only) meet with full requital

یُضَاعَفْ لَهُ الْعَذَابُ یَوْمَ الْقِیَامَهِ وَیَخْلُدْ فِیهِ مُهَانًا

Yuzaa-’af lahul - ‘Azaabu Yawmal-Qiyaamati wa yakh-lud fiihii muhaanaa.-

69. (but) shall have his suffering doubled on Resurrection Day: for on that (day) he shall abide in ignominy.

إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُوْلَئِکَ یُبَدِّلُ

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اللَّهُ سَیِّئَاتِهِمْ حَسَنَاتٍ وَکَانَ اللَّهُ غَفُورًا رَّحِیمًا

’Il-laa man taaba wa ’aa-mana wa ‘amila ‘amalan-saa-lihan fa-’ulaaa-’ika yubad-di-lullaahu say-yi - ‘aatihim hasanaat: wa kaanal-laahu Ghafuurar-Rahiimaa.

70. Excepted, however, shall be they who repent and attain to faith and do righteous deeds: for it is they whose (erstwhile) bad deeds God will transform into good ones - seeing that God is indeed much forgiving, a dispenser of Grace,

وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ یَتُوبُ إِلَی اللَّهِ مَتَابًا

Wa man taaba wa ‘amila saalihan fa-’in-nahuu yatuubu ’ilal-laahi mataabaa.

71. and seeing that he who repents and (thenceforth) does what is right has truly turned unto God by (this very act of) repentance.

وَالَّذِینَ لَا یَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا کِرَامًا

Wal-laziina laa yash-haduu-naz-zuura wa ’izaa mar-ruu bil-lagh-wi mar-ruu kiraama.

72. And (know that true servants of God are only) those who never bear witness to what is false, and (who), whenever they pass by (people engaged in) frivolity, pass on with dignity.

وَالَّذِینَ إِذَا ذُکِّرُوا بِآیَاتِ رَبِّهِمْ لَمْ یَخِرُّوا عَلَیْهَا صُمًّا وَعُمْیَانًا

Wal-laziina ’izaa zuk-kir-ruu bi-’Aayaati Rab-bihim lam ya-khir-ruu ‘alayhaa sum-manw-wa ‘umyaanaa.

73. And who, whenever they are reminded of their Sustainer’s messages, do not throw themselves upon them (as if) deaf and blind;

وَالَّذِینَ یَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّیَّاتِنَا قُرَّهَ أَعْیُنٍ وَاجْعَلْنَا لِلْمُتَّقِینَ إِمَامًا

Wal-laziina yaquu-luuna Rab-banaa hablanaa min ’azawaajinaa wa zur-riy-yaatinaa qur-rata ’a‘-yuniw-waj-‘alnaa lil-Mut-taqiina Imaama.

74. And who pray: “O our Sustainer! grant that our spouses and our offspring be a joy to our eyes, and cause us to be foremost among those who are conscious of Thee!”

أُوْلَئِکَ یُجْزَوْنَ الْغُرْفَهَ بِمَا

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صَبَرُوا وَیُلَقَّوْنَ فِیهَا تَحِیَّهً وَسَلَامًا

’Ulaaa-ika yuj-zawnal-ghur-fata bimaa sabaruu wa yulaq-qawna fiihaa tahiy-yatanw-wa salamaa.

75. (Such as) these will be rewarded for all their patient endurance (in life) with a high station (in paradise), and will be met therein with a greeting of welcome and peace,

خَالِدِینَ فِیهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا

Khaa-lidiina fiihaa; hasunat musta-qar-ranw-wa muqaamaa!

76. therein to abide: (and) how goodly an abode and (how high) a station!

قُلْ مَا یَعْبَأُ بِکُمْ رَبِّی لَوْلَا دُعَاؤُکُمْ فَقَدْ کَذَّبْتُمْ فَسَوْفَ یَکُونُ لِزَامًا

Qul maa ya‘-ba-’u bikum Rab-bii lau la du-‘aaa-’ukum: faqad kaz-zabtum fa-sawfa ya-kuunu lizaamaa!

77. Say (unto those who believe ): “no weight or value would my Sustainer attach to you were it not for your faith (in Him)!”

(And say unto those who deny the truth:) “you have indeed given the lie (to God’s message), and in time this (sin) will cleave unto you!”

God and the Last Day and (at the same time) love anyone who contends against God and His Apostle - even though they be their fathers, or their sons, or their brothers, or (others of) their kindred.

(As for the true believers,) it is they in whose hearts He has inscribed faith, and whom He has strengthened with inspiration from Himself, and whom (in time) He will admit into gardens through which running waters flow, therein to abide. Well-pleased is God with them, and well-pleased are they with Him. They are God’s partisans: oh, verily, it is they, the partisans of God, who shall attain to a happy state!

مِّن شَیْءٍ کُلُّ امْرِئٍ بِمَا کَسَبَ رَهِینٌ

Wal-laziina ’aamanuu wattaba-‘at-hum zur-riy-yatuhum bi-’iimaanin ’alhaqnaa bihim zur-riy-yatahum wa maaa ’alatnaahum - min ‘amalihim - min shay: kul-lum-ri-’im bimaa kasaba rahiin.

21. And as for those who have attained to faith and whose offspring will have followed them in faith, We shall unite them for their offspring; and We shall not let aught of their deeds go to waste: (but) every human being will be held in pledge for whatever he has earned.

وَأَمْدَدْنَاهُم بِفَاکِهَهٍ وَلَحْمٍ مِّمَّا یَشْتَهُونَ

Wa ’amdad-naahum - bifaa-kihatinw-wa lahmim-mim-maa yash-tahuun.

22. And We shall bestow on them fruit and meat in abundance - whatever they may desire:

یَتَنَازَعُونَ فِیهَا کَأْسًا لَّا لَغْوٌ فِیهَا وَلَا تَأْثِیمٌ

Yatanaaza-‘uuna fihaa ka’-sal-laa lagh-wun-fiihaa wa laa ta’-thiima.

23. and in that (paradise) they shall pass on to one another a cup which will not give rise to empty talk, and neither incite to sin.

وَیَطُوفُ عَلَیْهِمْ غِلْمَانٌ لَّهُمْ کَأَنَّهُمْ لُؤْلُؤٌ مَّکْنُونٌ

Wa yatuufu ‘alayhim ghilmaanul-lahum ka-’an-nahum Lu’-lu-’um-maknuun.

24. And they will be waited upon by (immortal) youths, (as if they were children) of their own, (as pure) as if they were pearls hidden in their shells.

وَأَقْبَلَ بَعْضُهُمْ عَلَی بَعْضٍ یَتَسَاءلُونَ

Wa ’aqbala ba‘-zuhum ‘alaa ba‘ziy-yata-saaa-’aluun.

25. And they (who are thus blest) will turn to one another, asking each other (about their past lives).

قَالُوا إِنَّا کُنَّا قَبْلُ فِی أَهْلِنَا مُشْفِقِینَ

Qaaluuu ’in-naa kun-naa qablu fiii ’ahlinaa mushfiqiin.

26. They will say: “Behold, aforetime - when we were (still living) in the midst of our kith and kin - we were full of fear (at the thought of

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God’s displeasure):

فَمَنَّ اللَّهُ عَلَیْنَا وَوَقَانَا عَذَابَ السَّمُومِ

Faman-nal-laahu ‘alaynaa wa waqaanaa ‘Azaabas-Samuum.

27. and so God has graced us with His favour, and has warded off from us all suffering through the scorching winds (of frustration).

إِنَّا کُنَّا مِن قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ الْبَرُّ الرَّحِیمُ

’In-naa kun-naa min-qablu nad-‘uuh: ’in-nahuu Huwal-Bar-rur Rahiim!

28. Verily, we did invoke Him (alone) ere this: (and now He has shown us) that He alone is truly benign, a true dispenser of grace!”

In Hadith al Qudsi, Allah (swt) says:

“Indeed, for the followers there is Heavens which has eight gates.

◊ And in each Heaven there are seventy thousand gardens of Sophorine,

◊ In each garden there are seventy thousand cities of pearls, both large and small,

◊ In each city there are seventy thousand palaces of Ruby,

◊ In each palace there are seventy thousand rooms made of Gold,

◊ In each room there are seventy thousand stages made of silver,

◊ In each stage there are seventy thousand tables,

◊ On each table there are seventy thousand plates of jewels,

◊ In each plate there are seventy thousand kinds of food,

◊ Around each stage, there are seventy thousand thrones of red gold,

◊ On each throne there are seventy thousand carpets made of silk and thick silk brocade,

◊ Around each throne there are seventy thousand rivers flow with life water, wine and pure honey.

◊ In each river, there are seventy thousand kinds of fruits,

◊ In the same manner, in each room there are seventy thousand purple tents,

◊ In each tent there are seventy thousand carpets,

◊ On each carpet

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there are seventy thousand Houris with big eyes,

◊ With them there are seventy thousand mates as if they are eggs carefully protected,

◊ On top of each palace there are seventy thousand domes of camphor,

◊ In each dome there are seventy thousand gifts from the Merciful, which has not been seen by any eye, heard by any ear and no human being could think of it.

◊ There shall be fruits which they like, meat of birds which they like to eat,

◊ there shall be Houris, the like of the hidden pearls.

There shall be no death, no crying and no grief, no ageing process, no worship and prayer, no fasting, no sickness, no urine, no stool shall come, no growth, never going to be afraid, and nobody is going to take them out.”

this world and (will be so) in the life to come; and in that (life to come) you shall have all that your souls may desire, and in it you shall have all that you ever prayed for,

نُزُلًا مِّنْ غَفُورٍ رَّحِیمٍ

Nuzu-lam-min ghafuurir-Rahiim.

32. as a ready welcome from Him who is much-forgiving, a dispenser of grace!”

miskii-nanw-wa yatii-manw-wa ’asiiraa,-

8. and who give food - however great be their own want in it - unto the needy, and the orphan, and the captive,

إِنَّمَا نُطْعِمُکُمْ لِوَجْهِ اللَّهِ لَا نُرِیدُ مِنکُمْ جَزَاء وَلَا شُکُورًا

’In-namaa nut-‘imukum li-waj-hil-laahi laa nuriidu minkum jazaaa-’anw-wa laa shukuuraa.

9. (saying in their hearts) “We feed you for the sake of God alone: we desire no recompense from you, nor thanks:

إِنَّا نَخَافُ مِن رَّبِّنَا یَوْمًا عَبُوسًا قَمْطَرِیرًا

’In-naa nakhaafu mir-Rab-binaa Yawman ‘abuusan-qamtariira.

10. behold, we stand in awe of our Sustainer’s judgement on a distressful, fateful Day!”

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِکَ الْیَوْمِ وَلَقَّاهُمْ نَضْرَهً وَسُرُورًا

Fa waqaa-humul-laahu shar-ra zaalikal-Yawmi wa laq-qaahum naz-ratanw-wa suruuraa.

11. And so, God will preserve them from the woes of that Day, and will bestow on them brightness and joy,

وَجَزَاهُم بِمَا صَبَرُوا جَنَّهً وَحَرِیرًا

Wa jazaahum-bimaa sabaruu Jan-natanw-wa hariiraa.

12. and will reward them for all their patience in adversity with a garden (of bliss) and with (garments of) silk.

مُتَّکِئِینَ فِیهَا عَلَی الْأَرَائِکِ لَا یَرَوْنَ فِیهَا شَمْسًا وَلَا زَمْهَرِیرًا

Mut-taki-’iina fiihaa ‘alal-’araaa-’iki laa yarawna fiihaa sham-sanw-wa laa zam-hariiraa.

13. In that (garden) they will on couches recline, and will know therein neither (burning) sun nor cold severe,

وَدَانِیَهً عَلَیْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِیلًا

Wa daaniyatan ‘alay-him zilaa-luhaa wa zul-li-lat qutuufuhaa taz-liilaa.

14. since its (blissful) shades will come down low over them, and low will hang down its clusters of fruit, most easy to reach.

وَیُطَافُ عَلَیْهِم بِآنِیَهٍ مِّن فِضَّهٍ وَأَکْوَابٍ کَانَتْ قَوَارِیرَا

Wa yutaafu ‘alay-him-bi-’aaniyatim-min fiz-zatinw-wa ’akwaabin kaanat qawaariiraa,-

15. And they will be waited upon with vessels of silver and goblets that will (seem to) be

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crystal

قَوَارِیرَ مِن فِضَّهٍ قَدَّرُوهَا تَقْدِیرًا

Qawaariira min fiz-zatin-qad-daruuhaa taqdiiraa.

16. crystal-like, (but) of silver - the measure whereof they alone will determine.

وَیُسْقَوْنَ فِیهَا کَأْسًا کَانَ مِزَاجُهَا زَنجَبِیلًا

Wa yus-qawna fiihaa ka’-san-kaana mizaa-juhaa zanjabiilaa,-

17. And in that (paradise) they will be given to drink of a cup flavoured with ginger,

عَیْنًا فِیهَا تُسَمَّی سَلْسَبِیلًا

‘Ay-nan-fiihaa tusam-maa Sal-sabiilaa.

18. (derived from) a source (to be found) therein, whose name is “Salsabeel (Seek Thy Way)”.

وَیَطُوفُ عَلَیْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَیْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا

Wa yatuu fu ‘alay-him wildaanum-mukhal-laduun:’izaa ra-’aytahum hasib-tahum lu’-lu-’am-man-thuuraa.

19. And immortal youths will wait upon them: when thou seest them, thou wouldst deem them to be scattered pearls;

وَإِذَا رَأَیْتَ ثَمَّ رَأَیْتَ نَعِیمًا وَمُلْکًا کَبِیرًا

Wa ’izaa ra-’ayta tham-ma ra-’ayta Na-‘iimanw-wa Mul-kan-Kabiiraa.

20. and when thou seest (anything that is) there, thou wilt see (only) bliss and a realm transcendent.

عَالِیَهُمْ ثِیَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّهٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

‘Aaliyahum thiyaabu sundusin khuz-runw-wa ’is-tabraq, wa hul-luuu ’asaawira min-fiz-zah; wa saqaahum Rab-buhum Sharaa-ban-Tahuuraa.

21. Upon those (blest) will be garments of green silk and brocade; and they will be adorned with bracelets of silver. And their Sustainer will give them to drink of a drink most pure.

إِنَّ هَذَا کَانَ لَکُمْ جَزَاء وَکَانَ سَعْیُکُم مَّشْکُورًا

’In-na haazaa kaana lakum jazaaa-’anw-wa kaana sa‘-yu-kum-mash-kuuraa.

22. (And they will be told:) “Verily, all this is your reward, since your endeavour (in life) has met with (God’s) goodly acceptance!”

The scholars of both the Shia and the Sunni schools are unanimous in their statement that these verses and even the whole chapter was revealed in praise of the

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Holy Ahlul Bayt (a). These verses serve also as guidance to mankind as a whole as to what extent those who sincerely love God, should sacrifice their personal interest and how selfless any service in the way of the Lord should be. Charity would always be motivated by piety and righteousness and should be unpretentious.

guilty thereof and) do not repent - it is they, they who are evildoers!

یَا أَیُّهَا الَّذِینَ آمَنُوا اجْتَنِبُوا کَثِیراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا یَغْتَب بَّعْضُکُم بَعْضًا أَیُحِبُّ أَحَدُکُمْ أَن یَأْکُلَ لَحْمَ أَخِیهِ مَیْتًا فَکَرِهْتُمُوهُ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَّحِیمٌ

Yaaa-’ay-yuhal-laziina ’aa-manuj-tanibuu kathiiram-minaz-zann: ’in-na ba‘-zaz-zan-ni ’ith-munw-wa laa tajas-sasuu wa laa yaghtab-ba‘zukum ba‘zaa. ’A-yuhib-bu ’ahadukum ’ay-ya’kula lahma ’akhiihi maytan-fakarihtumuuh? Wat-taqul-laah: ’in-nal-laaha Taw-waabur-Rahiim.

12. O you who have attained to faith! Avoid most guesswork (about one another) - for, behold, some of (such) guesswork is (in itself) a sin; and do not spy upon one another, and neither allow yourselves to speak ill of one another behind your backs. Would any of you like to eat the flesh of his dead brother? Nay, you would loathe it!

And be conscious of God. Verily, God is an acceptor of repentance, a dispenser of grace!

The brotherhood in faith which Islam established, is nothing short of a miracle and a great miracle too. There is no caste system, colour bar, distinction of any financial status or communal restriction. Once an individual embraces Islam, all the social distinctions he suffered in his former faith, are once for all annihilated. He becomes a member of the All-World International human brotherhood of the believers of God.

Five times every day, the Muslims in every locality of a town stand side by side without any distinction. Once a week Muslims of an area consisting of several localities together assemble for the Friday congregational prayers and twice

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a year the Muslims of the whole town meet together in the Idgah i.e. the place where prayers at offered on the two occasions of ‘Id al-Adha’ and ‘Id ul-Fitr’. And once a year there takes place the congregational prayer at Mecca around the holy Ka’ba where assemble the Muslims belonging to the different countries in the various parts of the earth.

This unique assembly of the world-wide human brotherhood of the believers in One God, is a wonderful voluntary response which has been continuously made, since it was instituted by the Holy Prophet (S) for more than 1300 years from today.

A Muslim is ordained to help his Muslim brother as much as he could do to his own brother. If there is a quarrel between any two Muslims, the reconciliation, becomes a duty to be executed an any cost. The Sixth Imam Jafar as-Sadiq (a) said:

“The charity which God loves the most, i.e. which is more readily accepted by God, is the peace re-established between two quarrelling men or groups.”

The Holy Prophet (S) said that the reward for effecting reconciliation and re-establishing peace and harmony between two quarrelling parties or individuals would be equal to that of ‘Jihad’.

The Holy Prophet said ‘O Ali’:

“- Go a mile to inquire about the sick.

- Go two miles along with a funeral of a believer.

- Go three miles accepting an invitation to please thy believer brother.

- Go four miles to meet the one whom thou

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hast called thy brother in faith.

- Go five miles to relieve one in distress.

- Go six miles to help an oppressed and aggressed.

- And be thou always seeking the protection and the forgiveness of God.”

The First Holy Imam Ali ibn Abi Talib (a) said:

“Base your opinion about your brother in faith on goodness unless otherwise proved.”

The Holy Prophet (S) said:

“Abstain from backbiting for it is worse than adultery for after committing adultery, if one seeks God’s pardon, He grants it, but the forgiveness for backbiting is not granted until the one back-bitten forgives him.”

of some extra-importance and of special value to those who wish to draw guidance from the Holy Qur’an. It gives the gravity of the crime of murder and the extent to which the gravity of the crime runs. The gravity of the crime fixed by Islam, i.e. the slaying of even a single human being, being equal to the annihilation of the human race as a whole, is aimed to establish peace on earth.

illaa manit-taba-‘aka minal ghaawiin.

42. verily, thou shalt have no power over My creatures - unless it be such as are (already) lost in grievous error and follow thee ( of their own will):

وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِینَ

Wa in-na jahan-nama lamaw‘iduhum ajma-‘iin.

43. and for all such, behold, hell is the promised goal,

لَهَا سَبْعَهُ أَبْوَابٍ لِّکُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ

Lahaa sab‘atu abwaab. Likul-li baabim-minhum juz-um-maqsuum.

44. with seven gates(1) leading into it, each gate receiving its allotted share of sinners.”

It is said that Iblees has been granted respite until the blowing of the Trumpet which will be given for the total annihilation of all living beings before the Final Judgment. He will meet death between the first and the second blow of the Trumpet.

The Shia concept of ‘Masoom’ is proved in this verse, where even the Arch-deceiver Iblees himself puts an exception in his challenge to beguile the issues of Adam on earth. These are none but the ‘purified ones’ as mentioned in Surah Ahzaab, 33:33 by God Almighty. The purified ones or the Mukhlaseen were the holy apostles and the holy Imams (a) who were free from any kind of sin, pollution or shortcoming from the beginning of their life to its end in this world.

The Seven Doors or the stages of Hell are:

1. Jahannum i.e. the hell

2. Sa’yur i.e. the burning fire

3. Saqar i.e. the scorching fire

4. Jahim i.e. the fierce fire

5. Luza i.e. the flaming fire (Surah al-Ma’aarij, 70:15)

6. Hatamah i.e. the crushing disaster (Surah al-Humaza, 104:4)

7. Huwiyah(2) i.e. the

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abyss (Surah al-Qaari’a, 101:9)

لِیُقَرِّبُونَا إِلَی اللَّهِ زُلْفَی إِنَّ اللَّهَ یَحْکُمُ بَیْنَهُمْ فِی مَا هُمْ فِیهِ یَخْتَلِفُونَ إِنَّ اللَّهَ لَا یَهْدِی مَنْ هُوَ کَاذِبٌ کَفَّارٌ

’Alaa lil-laahid-diinul-khaa-lis? Wal-laziinat-takhazuu min duunihii ’awliyaaa’. Maa na‘-buduhum ’il-laa liyuqar-ribuu-naaa ’ilal-laahi zulfaa. ’In-nal-laaha yah-kumu baynahum fii maa hum fiihi yakhtalifuun. ’In-nal-laaha laa yahdii man huwa kaazibun Kaf-faar.

3. Is it not to God alone that all sincere faith is due? And yet, they who take for their protectors aught beside Him (are wont to say), “We worship them for no other reason than that they bring us nearer to God”

Behold, God will judge between (on Resurrection Day) with regard to all wherein they differ (from the truth): for, verily, God does not grace with His guidance anyone who is bent on lying (to himself and is) stubbornly ingrate!

deeds they may do will be so completely outweighed by the sin of being an unbeliever that they will amount to nothing on the Day of Judgement.

Surah Az – Zumar, 39:65

وَلَقَدْ أُوحِیَ إِلَیْکَ وَإِلَی الَّذِینَ مِنْ قَبْلِکَ لَئِنْ أَشْرَکْتَ لَیَحْبَطَنَّ عَمَلُکَ وَلَتَکُونَنَّ مِنَ الْخَاسِرِینَ

Wa laqad ’uuhiya ’ilayka wa ’ilal-laziina min-qablik: la’in ’ashrak-ta la-yah-batan-na ‘amaluka wa latakuu-nan-na minal-khaa-siriin.

65. And yet, it has already been revealed to thee (O man) as well as to those who lived before thee, that if thou ever ascribe divine powers to aught but God, all thy works shall most certainly have been in vain: for (in the life to come) thou shalt most certainly be among the lost.

In Hadith al Qudsi, Allah (swt) says:

“O son of Adam! A king will be thrown into Hell because of his oppression, an Arab because of his pride of being an Arab, a scholar because of his jealousy, the poor because of his lies, businessmen because of their treachery, farmer because of their ignorance, worshippers because of their showing off, wealthy because of their pride, indigents because of their carelessness, dyers because of their fraud, preventors of Zakat because of their prevention.Then where are the seekers of Paradise (Jannah)?”

those who reject Our communications and scorn them in their pride, the doors of heaven shall not be opened for them, and they shall not enter paradise any more than the camel can pass through the eye of the needle; and thus do We requite such as are lost in sin.

The example of the passing of a camel through the eye of the needle stands for the impossibility of the action.

’aalaaa-’i Rab-bikumaa tukaz-zibaan?

45. Which, then, of your Sustainer’s powers can you disavow?

suffering, and banish them utterly from Thy grace!”

wa yah-sabuuna ’an-nahum ‘alaa shay. alaaa ’in-nahum humul-kaazibuun!

18. On the Day when God will raise them all from the dead, they will swear before Him as they (now) swear before you, thinking that they are on firm ground (in their assumptions).

Oh, verily, it is they, they who are the (greatest) liars!

اسْتَحْوَذَ عَلَیْهِمُ الشَّیْطَانُ فَأَنسَاهُمْ ذِکْرَ اللَّهِ أُوْلَئِکَ حِزْبُ الشَّیْطَانِ أَلَا إِنَّ حِزْبَ الشَّیْطَانِ هُمُ الْخَاسِرُونَ

’Is-tahwaza ‘alay-himush-Shay-taanu fa-’ansaahum zik-ral-laah. ’Ulaaa-’ika Hizbush-Shay-taan. ’Alaaa ’in-na Hiz-bash-Shay-taani humul-khaasiruun!

19. Satan has gained mastery over them, and has caused them to remain oblivious of the remembrance of God,

Such as these are Satan’s partisans: oh, verily, it is they, the partisans of Satan, who will truly be the loser!

إِنَّ الَّذِینَ یُحَادُّونَ اللَّهَ وَرَسُولَهُ أُوْلَئِکَ فِی الأَذَلِّینَ

’In-nal-laziina yuhaaad-duu-nal-laaha wa Ra suu-lahuuu ’ulaaa-’ika fil-’azal-liin.

20. Verily, those who contend against God and His Apostle - it is they who (on Judgment Day) shall find themselves among the abject.

کَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِی إِنَّ اللَّهَ قَوِیٌّ عَزِیزٌ

Katabal-laahu la-’aghliban-na ’anaa wa rusulii: ’In-nal-laaha Qawiy-yun ‘Aziiz.

21. (For) God has thus ordained: “I shall most certainly prevail, I and My apostles!”

All the references above are to the hypocrites among the companions of the Holy Prophet (S) who posed as true believers but their activities used to betray and expose them. On the day of Judgement the hypocrites would swear upon their being the sincere believers as they did to deceive the Holy Prophet (S) and the believers in their life, but it will be in vain.

تُصَدِّقُونَ

Nahnu khalaq-naakum falau laa tusad-diquun?

57. It is We who have created you, (O men:) why, then, do you not accept the truth?

أَفَرَأَیْتُم مَّا تُمْنُونَ

’Afara-’ay-tum-maa tum-nuun?

58. Have you ever considered that (seed) which you emit?

أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ

’A - ’antum takh-luquuna-huuu ’am Nahnul-Khaa-liquun?

59. Is it you who create it - or are We the source of its creation?

نَحْنُ قَدَّرْنَا بَیْنَکُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِینَ

Nahnu qad-damaa bay-na-kumul-Mawta wa maa Nahnu bimas-buuqiin

60. We have (indeed) decreed that death shall be (ever-present) among you: but there is nothing to prevent Us

عَلَی أَن نُّبَدِّلَ أَمْثَالَکُمْ وَنُنشِئَکُمْ فِی مَا لَا تَعْلَمُونَ

‘Alaaa ’an-nubad-dila ’Am-thaalakum wa nun-shi-’akum fii maa laa ta‘-lamuun.

61. from changing the nature of your existence and bringing you into being (anew) in a manner (as yet) unknown to you.

وَلَقَدْ عَلِمْتُمُ النَّشْأَهَ الْأُولَی فَلَوْلَا تَذکَّرُونَ

Wa laqad ‘alim-tumun-nash-’atal-’uulaa falau laa tazak-karuun?

62. And (since) you are indeed aware of the (miracle of your) coming into being in the first instance - why, then, do you not bethink yourselves (of Us)?

أَفَرَأَیْتُم مَّا تَحْرُثُونَ

‘Afara-’aytum-maa tahru-thuun?

63. Have you ever considered the seed which you cast upon the soil?

أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ

’A-antum tazra-‘uunahuuu am Nahnuz-zaari-‘uun?

64. Is it you who cause it to grow - or are We the cause of its growth?

لَوْ نَشَاء لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَکَّهُونَ

Lau nashaaa-’u laja-‘al-naahu hutaa-man fa-zal-tum tafak-kahuun:

65. (For) were it our will, We could indeed turn it into chaff, and you would be left to wonder (and to lament)

إِنَّا لَمُغْرَمُونَ

’In-naa lamugh-ramuun:

66. “Verily, we are ruined!

بَلْ نَحْنُ مَحْرُومُونَ

Bal nahnu mahruu-muun.

67. Nay, but we have been deprived

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(of our livelihood)!”

أَفَرَأَیْتُمُ الْمَاء الَّذِی تَشْرَبُونَ

’Afara-’ay-tumul-maaa-’al-lazii tash-rabuun?

68. Have you ever considered the water which you drink?

أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ

’A-’antum ’anzal-tumuuhu minal-muzni ’am Nahnul-mun-ziluun?

69. Is it you who cause of its coming down from the clouds - or are We the cause of its coming down?

لَوْ نَشَاء جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْکُرُونَ

Lau nashaa-’u ja-‘alnaahu ’ujaajan falau laa tash-kuruun?

70. (It comes down sweet - but) were it our will, We could make it burning salty and bitter: why, then, do you not give thanks (unto Us)?

أَفَرَأَیْتُمُ النَّارَ الَّتِی تُورُونَ

’Afara-’aytumun-naaral-latii tuuruun?

71. Have you ever considered the fire which you kindle?

أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِؤُونَ

’A-’antum ’ansha’tum shajara-tahaa ’am Nahnul-munshi-’uun?

72. Is it you who have brought into being the tree that serves as its fuel - or are We the cause of its coming into being?

نَحْنُ جَعَلْنَاهَا تَذْکِرَهً وَمَتَاعًا لِّلْمُقْوِینَ

Nahnu ja-‘alnaahaa tazkiratanw-wa mataa-‘al-lil-muqwiin.

73. It is We who have made it a means to remind (you of Us), and a comfort for all who are lost and hungry in the wilderness(of their lives).

فَسَبِّحْ بِاسْمِ رَبِّکَ الْعَظِیمِ

Fasab-bih bismi-Rab-bikal-‘Aziim!

74. Extol, then, the limitless glory of thy Sustainer’s mighty name!

فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ

Falau laaa ’izaa balaghatil-hulquum,-

83. Why, then, when (the last breath) comes up to the throat (of a dying man),

وَأَنتُمْ حِینَئِذٍ تَنظُرُونَ

Wa ’antum hiina-’izin-tanzuruun –

84. the while you are (helplessly) looking on -

وَنَحْنُ أَقْرَبُ إِلَیْهِ مِنکُمْ وَلَکِن لَّا تُبْصِرُونَ

Wa Nahnu ’aqrabu ’ilayhi minkum wa laakil-laa tubsiruun,-

85. and while We are closer to him than you, although you see (Us) not -

فَلَوْلَا إِن کُنتُمْ غَیْرَ

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مَدِینِینَ

Falau laaa ’in-kuntum ghayra madiiniin,-

86. why, then, if (you think that) you are not truly dependent (on Us),

تَرْجِعُونَهَا إِن کُنتُمْ صَادِقِینَ

Tarji-’uunahaaa ’in-kuntum saadiqiin?

87. can you not cause that (ebbing life) to return - if what you claim is true?

should naturally be dealt with duly. It is a pity that in spite of such a clear ordinance of Islam, not only to avoid any hostility with their peaceful neighbours of the other faith, i.e. the non-believers in God, but also to be kind and equitable to them enjoining equity. Islam is therefore not against Muslims extending their generosity and kindness to non-Muslims who are not violent.

Hence, if it should happen that a prompting from Satan stirs thee up (to blind anger), seek refuge with God: behold, He alone is all-hearing, all-knowing!

In this verse the best possible way and the greatest and best remedy against an open attack from the satanic forces is given i.e., to seek refuge with God and the promise of response from God is there for everyone who seeks to have it.

says:

“Oh! Sons of Adam! How many candles have been extinguished by the wind?

How many worshipper’s worship has been corrupted by their pride?

How many poor people have been corrupted because of their poverty?

How many wealthy people have been corrupted because of their wealth?

How many healthy people have been corrupted because of their good health?

How many scholars have been corrupted because of their knowledge?”

مِنْهَا وَلْیَضْرِبْنَ بِخُمُرِهِنَّ عَلَی جُیُوبِهِنَّ وَلَا یُبْدِینَ زِینَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاء بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِی إِخْوَانِهِنَّ أَوْ بَنِی أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَکَتْ أَیْمَانُهُنَّ أَوِ التَّابِعِینَ غَیْرِ أُوْلِی الْإِرْبَهِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِینَ لَمْ یَظْهَرُوا عَلَی عَوْرَاتِ النِّسَاء وَلَا یَضْرِبْنَ بِأَرْجُلِهِنَّ لِیُعْلَمَ مَا یُخْفِینَ مِن زِینَتِهِنَّ وَتُوبُوا إِلَی اللَّهِ جَمِیعًا أَیُّهَا الْمُؤْمِنُونَ لَعَلَّکُمْ تُفْلِحُونَ

Wa qul-lil-Mu’minaati yaghzuzna min ’absaarihin-na wa yahfazna furuujahun-na wa laa yubdiina ziinatahun-na ’il-laa maa zahara minhaa wal-yaz-ribna bi-khumurihin-na ‘alaa juyuubihinn; wa laa yubdiina ziinatahun-na ’il-laa libu-‘uulatihin-na ’aw ’aabaaa-’ihin-na ’aw-‘aabaaa-’i bu-‘uulatihin-na ’aw ’ab-naaa-’ihin-na ’aw-abnaaa-i bu-‘uulatihin-na ’aw ’ikhwaanihin-na ’aw baniii ’ikhwaanihin-na ’aw baniii ’akhwaatihin-na ’aw nisaaa-’ihin-na ’aw maa malakat ’aymaanu-hun-na ’awit-taabi-‘iina ghayri ’ulil-’irbati minar-rijaali ’awit-tiflil-laziina lam yaz-haruu ‘alaa ‘awraatin-nisaaa’: wa laa yazribna bi-‘arjulihin-na liyu‘-lama maa yukhfiina min-ziinatihinn. Wa tuubuuu ’ilal-laahi jamii-‘an ’ay-yuhal-Mu’-minuuna la‘al-lakum tuflihuun.

31. And tell the believing woman to lower their gaze and be mindful of their chastity, and not to display their charms (in public) beyond what may (decently) be apparent thereof; hence, let them draw their head - coverings over their bosoms. And let them not display (more of) their charms to any but their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brother’s sons, or their sisters sons, or their woman folk, or those whom they rightfully possess, or such male attendants as are beyond all sexual desires, or children that are as yet aware of women’s nakedness; and let

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them not swing their legs (in walking) so as to draw attention to their hidden charms.

And (always), O you believers - all of you - turn unto God in repentance, so that you might attain to a happy state!

The above verses of Surah Nur, 24:30-31 are clear in what they mean and the legislation they lay down regarding men and women’s duties regarding the use of veil and guarding their chastity. Islam therefore does not prohibit woman to come out from the four walls of her home but prohibits her exposing her ornaments or adorning the parts of her body, to other than those who are mentioned in the exceptional clause.

The Holy Prophet (S) has cursed the husband who agrees to his wife getting adorned and going out exposing her beauty to the others.

The Holy Prophet (S) has said:

“‘You give me the guarantee for six things on your behalf and I will guarantee your getting Paradise for your eternal abode.

1. To speak always the truth.

2. To fulfil your promise.

3. To discharge faithfully a trust.

4. To guard your private parts against any forbidden use.

5. To be away from the forbidden acts.

6. Guard yourself against consuming the forbidden or ill-earned food or drink.”

thy wives and thy daughters, as well as all (other) believing women, that they should draw over themselves some of their outer garments (when in public): this will be more conducive to their being recognised (as decent women) and not annoyed. But (withal) God is indeed much-forgiving, a dispenser of Grace!

Under this injunction every believer woman has been commanded to wear an over-garment or a covering mantle so that their feminine beauty might not attract the attention of men to stimulate evil intentions for a covering on the body of a woman would also indicate that the woman is pure, chaste, modest and the one pure in character and would never tolerate the least overtures or disregard to her chaste womanhood and consequently even the worst character will not dare cast even an evil look on such chaste ones and going without such a protection is indirectly inviting overtures and encouraging romance towards them. Refer to Surah An-Nur, 24:30-31 and 58.

whoever pays heed unto God and His Apostle has already attained to a mighty triumph.

إِنَّا عَرَضْنَا الْأَمَانَهَ عَلَی السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَیْنَ أَن یَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ إِنَّهُ کَانَ ظَلُومًا جَهُولًا

’In-naa ‘araznal-’Amaanata ‘alas-Samaa-waati wal-’Arzi wal - Jibaali fa-’abayna ’ay-yahmil-nahaa wa ’ash-faqna minhaa wa hamalahal-’Insaan: ’In-nahuu kaana zaluuman-jahuulaa;-

72. Verily, We did offer the trust (of reason and violation) to the heavens and the earth and the mountains: but they refused to bear it because they were afraid of it. Yet man took it up - for verily, he has always been prone to be most unjust, most ignorant.

This verse on ‘Trust’ is a serious issue on the application of the knowledge of the spirit of the Holy Qur’an. What God offered to the heavens and the earth and the mountains who rejected it, could not be anything simple or ordinary. It must be something very serious, grave and important, the acceptance of which would naturally carry a great reward and the failure to discharge it will also be very grave.

In Surah al-Hashr, 59:21:

“‘Had We bestowed this Qur’an from on high upon a mountain, thou wouldst indeed see it humbling itself, breaking asunder for awe of God....’ And (all) such parables We propound unto men, so that they might (learn to) think.’”

the sending down of the Holy Qur’an on the mountain is referred, but in a hypothetical sense and the concluding words of the verse say that it is a parable used for people to reflect, which means

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that such expressions are not to be taken in the literal sense but must be studied with the inner or latent meaning treasured in them for its correct interpretation. It is said that the heavens and the earth and the mountains, (i.e. every creature other than man) refused to accept the offer, i.e. in other words, they expressed their inability to accept the responsibility. It could be possible that these creations with all their greatness in size, did not think it possible for them to discharge it, although the reward for discharging it, could be something equally great and glorious.

We see that everything in the celestial and the terrestrial world known to us, works like an automation without any personal choice of change or alteration in its respective activity, and this must be that much which they accepted to work and that which they rejected or begged to be excused to accept, must be the otherwise, i.e. the faculty of choice which is obviously and manifestly found only in Man. No doubt this is the great Trust for it is really a task to hold the independence of choice in this world of innumerable powerful distractive attractions and yet to choose the right course of fulfilling the Will of the Creator Lord, by avoiding the strong pull from the innumerable powerful temptation and being steadfast on the right way.

Man has been too audacious to accept the offer with the ignorance of the difficulties in discharging the ‘Trust’. Thus

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man with his ignorance accepted it and subjected himself to the toil of discharging it, thus he as ‘Zaloom’ i.e. one who is the most unjust to himself in subjecting himself to the task and ‘Jahool’ i.e. the one most ignorant of the responsibility while undertaking it. It is presently seen that having taken the responsibility most of mankind have failed to discharge it and became hypocrites and disbelievers and have earned the wrath of God, while some of them proved totally faithful to the trust and true to their accepting it and entitled themselves to the special and exclusive Grace and Mercy of the Lord.

In Surah al-Baqarah, 2:30-34, is mentioned of this criterion in which man was declared superior to the angels. Man was taught the Names (of certain beings) which even the angels did not know. It clearly infers that the angels were asked if they were prepared to bear the burden of the divinity reflected through the divine entities displayed to them, which they could not.

Therefore the destiny made available to Man was the greatest, the highest, the most glorious one any mortal could ever have, and God endowed in man the great receptive qualities to get the divine attributes reflected in him and at the same time left to him also the choice of getting deviated by the distractions or to rise into the heights of the divine regions avoiding the fall into the abyss of degradation and humility.

But, man did not then realise

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what a tremendous task he was undertaking nor did he ever consider whether he would be able to rise equal to it, i.e. man basically failed to measure his own power to achieve the task or to assess his own knowledge of the great responsibility he was undertaking, hence he being referred to as ‘Zaloom’ and ‘Jaloom’ i.e. unjust and ignorant.

It is this great and unique undertaking which entitled man to be the Vicegerent of God on earth. mentioned in Surah al-Baqarah, 2:30:

“(recollect O Our Apostle Muhammad) When said thy Lord unto the angels: “Verily I (intend to) appoint a vicegerent in the earth” they said, “Wilt Thou (O our Lord!) appoint therein one who will cause mischief and shed blood, while we celebrate by Thy praise and hallow Thee alone?” Said (the Lord to the angels) “Verily, I know what ye know not.””

prayer and pilgrimage, giving of charity etc consist of positive actions or are made up of positive and negative aspects. The positive actions cannot be absolutely pure in showing the worshipper’s spirit of servitude or the Lordship of Almighty Allah (swt). It cannot be free of materialistic imperfections and limitations, and sometimes it may be done to please someone other than Allah (swt) (as in the case of hypocrisy and showiness). But fasting is an act of worship in which one has just to abstain from lust and desire and restrain oneself from worldly matters. This negative aspect is a thing which nobody can know except Allah (swt). It is a dealing entirely between the servant and his Lord, and therefore this worship is purely for Allah (swt); others can have no share in it. The servant worshipped Him in a way that nobody knew but Allah (swt), so he will be given its reward in a way that nobody will know it but Allah (swt).

preference to (the good of) the life to come? But the enjoyment of life in this world is but a paltry thing when compared with the life to come!

إِلاَّ تَنفِرُواْ یُعَذِّبْکُمْ عَذَابًا أَلِیمًا وَیَسْتَبْدِلْ قَوْمًا غَیْرَکُمْ وَلاَ تَضُرُّوهُ شَیْئًا وَاللّهُ عَلَی کُلِّ شَیْءٍ قَدِیرٌ

’Il-laa tanfiruu yu-‘az-zibkum ‘azaaban ’aliimanw-wa yas-tabdil qaw-man ghayra-kum wa laa tazur-ruuhu shay-aa. wal-laahu ‘alaa kul-li shay-’in-Qadiir.

39. If you do not go forth to war (in God’s cause), He will chastise you with grievous chastisement, and will place another people in your stead - whereas you shall in no wise harm Him: for, God has the power to will anything.

انْفِرُواْ خِفَافًا وَثِقَالاً وَجَاهِدُواْ بِأَمْوَالِکُمْ وَأَنفُسِکُمْ فِی سَبِیلِ اللّهِ ذَلِکُمْ خَیْرٌ لَّکُمْ إِن کُنتُمْ تَعْلَمُونَ

’Infiruu khifaafanw - wa thiqaalanw - wa jaa-hiduu bi’amwaa-likum wa ’anfusikum fii Sabii-lil-laah. Zaalikum khayrul-lakum ’in - kuntum ta ‘ -lamuun.

41. Go forth to war, whether it be easy or difficult (for you) and strive hard in Allah’s cause with your possessions and your lives; this is for your own good - if you but knew it!

free will, let them also remember that “man has been created weak” Surah an-Nisa, 4:28 and liable to decline still further in old age, hence the time at his disposal is short.

اللَّهَ شَدِیدُ الْعِقَابِ

Maaa ’afaaa-’al-laahu ‘alaa Rasuulihii min ’ah-lil-Quraa falil-laahi wa lir-rasuuli wa lizil-qurbaa wal-yataamaa wal-masaa-kiini wab-nis-sabiil kay laa yakuuna duulatam-baynal-’agh-niyaaa-’i minkum. Wa maaa ’aataakumur-Rasuulu fa-khuzuuhu wa maa nahaakum ’anhu fantahuu. Wat-taqul-laah; in-nal-laaha Shadiidul-‘Iqaab.

7. Whatever (spoils taken) from the people of those villages God has turned over to His Apostle - (all of it) belongs to God and the Apostle, and the near of kin, and the orphans, and the needy, and the wayfarer, so, that it may not be (a benefit) going round and round among such of you as may (already) be rich. Hence, accept (willingly) whatever the Apostle gives you (thereof), and refrain from (demanding) anything that he withholds from you; and remain conscious of God: for, verily, God is severe in retribution.

لِلْفُقَرَاء الْمُهَاجِرِینَ الَّذِینَ أُخْرِجُوا مِن دِیارِهِمْ وَأَمْوَالِهِمْ یَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَیَنصُرُونَ اللَّهَ وَرَسُولَهُ أُوْلَئِکَ هُمُ الصَّادِقُونَ

Lil-fuqaraaa-il-Muhaajirii-nal-laziina ’ukhrijuu min-diyaarihim wa ’amwaali-him yabtaghuuna Fazlam-minal-laahi wa Rizwaa-nanw-wa yansu-ruunal-laaha wa Rasuulah: ’ulaaa-ika humus-

Saadiquun;-

8. (Thus, part of such war-gains shall be given) to the poor among those who have forsaken the domain of evil: those who have been driven from their homelands and their possessions, seeking favour with God, and (His) goodly acceptance, and who aid (the cause of) God and His Apostle: it is they, they who are true to their word!

This verse clearly lays down the formula giving out the classes of the beneficiaries whom the property of ‘Fie’ or spoils of war obtained without a fight, has to be distributed. It is earmarked for

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God, for the Holy Prophet (S), the kith and kin of the Holy Prophet (S) (Sa’daat) i.e. Bani Hashim, the orphans, the needy and the wayfarers. The warriors are not entitled to any share in the ‘Fie’ for the reason that there was no necessity of their services.

The reason for this allotment by God is given saying that what was restored to the Holy Prophet (S) without any fight might not also be taken away by the other people to enrich themselves further while the poor among the near of kin to the Holy Prophet (S) on whom ‘Sadaqa’ and other such alms from the others are forbidden.

Unfortunately, this verse is misinterpreted to say that the reason was not to allow the Holy Prophet’s (S) share to be inherited at all. Here the Holy Qur’an expressively asserts that the property restored to the Holy Prophet (S) without the efforts of the Muslims, does not go to the public treasury.

It goes to people specified in this verse. The Holy Prophet (S) distributed the lands of the Jews restored among the Mohajirs who had left their property at Mecca and were a burden on the Ansars, the inhabitants of Medina. By the order of God, he therefore gave ‘Fadak’ to his daughter Fatima (a) in the same manner he gave to the other Mohajirs. Thus ‘Fadak’ was handed over to his daughter during his lifetime. However, history is proof of what happened after the demise of the Holy

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Prophet (S), where it was claimed that this was a part of the ‘Baitul-Mal’ or public treasury.

Him and show kindness to your parents, and do not slay your children for (fear of) poverty - We provide for you and for them-and do not commit any indecencies, those of them which are apparent and those which are concealed, and do not kill the soul that Allah has forbidden except for the requirements of justice; this He has enjoined you with that you may understand.

وَلاَ تَقْرَبُواْ مَالَ الْیَتِیمِ إِلاَّ بِالَّتِی هِیَ أَحْسَنُ حَتَّی یَبْلُغَ أَشُدَّهُ وَأَوْفُواْ الْکَیْلَ وَالْمِیزَانَ بِالْقِسْطِ لاَ نُکَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ کَانَ ذَا قُرْبَی وَبِعَهْدِ اللّهِ أَوْفُواْ ذَلِکُمْ وَصَّاکُم بِهِ لَعَلَّکُمْ تَذَکَّرُونَ

Wa laa taq-rabuu maa-lal yatiimi il-la bil-la-tii hiya ah-sa-no hat-ta yab-lu-gha ashud-da, wa au-ful kaila wal miizaana bil qist, laa nu-kal-lifu nafsan il-la wus-‘ahaa; wa iza qul-tum fa‘ dilu wa lau kaa-na zaa qurbaa, wa bi-‘ah-dil laahi au-fuu zaa-likum was-saa-kum bihii la-‘al-lakum tazak-ka-ruun.

152. And do not approach the poverty of the orphan except in the best manner until he attains his maturity; and give full measure and weight with justice-We do not impose on any soul a duty except to the extent of its ability; and when you speak, then be just though it be (against) a relative, and fulfil Allah’s covenant; this he has enjoined you with that you may be mindful.

We shall efface your (minor) bad deeds, and shall cause you to enter an abode of glory.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! when you commit a minor sin, do not look at its minor status rather think of Whom you have disobeyed.”

Nisa, 4:2

وَآتُواْ الْیَتَامَی أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِیثَ بِالطَّیِّبِ وَلاَ تَأْکُلُواْ أَمْوَالَهُمْ إِلَی أَمْوَالِکُمْ إِنَّهُ کَانَ حُوبًا کَبِیرًا

Wa ’aatul yataamaaa ’amwaalahum wa laa tatabad-dalul khabiisa bit-tayyib. Wa laa ta’-kuluuu ’amwaala-hum ’ilaaa ’amwaalikum. ’In-nahuu kaana huuban-kabiiraa.

2. Hence, render unto the orphans their possession, and do not substitute bad things (of your own) for the good things (that belong to them), and do not consume their possessions together with your own(1):this, verily, is a great crime.

Surah An-Nisa, 4:6

وَابْتَلُواْ الْیَتَامَی حَتَّیَ إِذَا بَلَغُواْ النِّکَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ إِلَیْهِمْ أَمْوَالَهُمْ وَلاَ تَأْکُلُوهَا إِسْرَافًا وَبِدَارًا أَن یَکْبَرُواْ وَمَن کَانَ غَنِیًّا فَلْیَسْتَعْفِفْ وَمَن کَانَ فَقِیرًا فَلْیَأْکُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَیْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَیْهِمْ وَکَفَی بِاللّهِ حَسِیبًا

Wab-talul-yataamaa hat-taaa ’izaa balaghun-nikaah; fa-’in ’aanastum-minhum rushdan fadfa-‘uuu ’ilay-him ’amwaalahum; wa laa ta’kuluuhaaa ’israafanw-wa bidaaran ’ay-yak-baruu. Wa man-kaana ghaniy-yan-fal-yasta‘-fif. Wa man kaana faqiiran-fal-ya’kul bil-ma‘-ruuf. Fa-’izaa dafa‘-tum ’ilay-him ’am-waalahum fa’ash-hiduu ‘alayhim: wa kafaa bil-laahi Hasiibaa.

6. And test the orphans (in your charge) until they reach a marriageable age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely (from his wards property); and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf - although none can take count as God does.

Surah An-Nisa, 4:10

إِنَّ الَّذِینَ یَأْکُلُونَ أَمْوَالَ الْیَتَامَی ظُلْمًا إِنَّمَا یَأْکُلُونَ فِی بُطُونِهِمْ نَارًا وَسَیَصْلَوْنَ

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سَعِیرًا

’In-nal-laziina ya’-ku-luuna ’amwaalal - yataamaa zulman ’in-namaa ya’-kuluuna fii butuunihim Naaraa: Wa sa-yas-lawna sa-‘iiraa.

10. Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for (in the life to come) they will have to endure a blazing flame!

adulterer - flog each of them with a hundred stripes, and let not compassion with them keep you from (carrying out) this law of God, if you (truly) believe in God and the last day; and let a group of the believers witness their chastisement.

to (true) belief: for any believing bondswoman (of God) is certainly better than a woman who ascribes divinity to aught besides God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to (true) belief: any believing bondsman (of God) is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly.

Such as these invite unto the fire, whereas God invites unto paradise, and unto (the achievement of) forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind.

of giving evidence in any matter whatsoever thereafter.

mother”, and thereafter would go back on what they have said, (their atonement) shall be the freeing of a human being from bondage before the couple may touch one another again: this you are (hereby) exhorted to do - for God is fully aware of all that you do.

فَمَن لَّمْ یَجِدْ فَصِیَامُ شَهْرَیْنِ مُتَتَابِعَیْنِ مِن قَبْلِ أَن یَتَمَاسَّا فَمَن لَّمْ یَسْتَطِعْ فَإِطْعَامُ سِتِّینَ مِسْکِینًا ذَلِکَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتِلْکَ حُدُودُ اللَّهِ وَلِلْکَافِرِینَ عَذَابٌ أَلِیمٌ

Famal-lam yajid fa-siyaamu shah-rayni muta-taabi-‘ayni minqabli ’ay-yata-maaas-saa. Famal-lam - yastati’ fa-’it-‘aamu sit-tiina miskiinaa. Zaalika li tu’-minuu bil-laahi wa Rasuulih.Wa tilka hudiidul-laahi Wa lil-kaafiriina ‘Azaabun ’aliim.

4. However, he who does not have the wherewithal shall fast (instead) for two consecutive months before the couple may touch one another again; and he who is unable to do it shall feed needy ones: this, so that you might prove your faith in God and His Apostle.

Now these are the bounds set by God; and grievous suffering (in the life to come) awaits all who deny the truth.

alaykum il-la mazturirtom ilaih. Wa in-na kathiiral-la-yuzil-luuna bi-ah-waaihim bi-ghairi ‘ilm. In-na Rab-baka Howa ’a‘lamu bil mu‘-tadiin.

119. And what reason have you that you should not eat of that on which Allah’s name has been mentioned, seeing that He has already made plain to you what He has forbidden to you-excepting what you are compelled to; But, behold, (it is precisely in such matters that) many people lead others astray by their own errant views, without (having any real) knowledge. Surely your Lord - He best knows those who exceed the limits.

وَذَرُواْ ظَاهِرَ الإِثْمِ وَبَاطِنَهُ إِنَّ الَّذِینَ یَکْسِبُونَ الإِثْمَ سَیُجْزَوْنَ بِمَا کَانُواْ یَقْتَرِفُونَ

Wa zaruu zaahiral ith-mi wa baatina; In-nal-laziina yaksibuu-nal ithma sayujzau-na bimaa kaa-nuu yaq-ta-rifuun.

120. And abandon open and secret sin; surely they who earn sin shall be recompensed with what they earned.

وَلاَ تَأْکُلُواْ مِمَّا لَمْ یُذْکَرِ اسْمُ اللّهِ عَلَیْهِ وَإِنَّهُ لَفِسْقٌ وَإِنَّ الشَّیَاطِینَ لَیُوحُونَ إِلَی أَوْلِیَآئِهِمْ لِیُجَادِلُوکُمْ وَإِنْ أَطَعْتُمُوهُمْ إِنَّکُمْ لَمُشْرِکُونَ

Wa la ta‘-kuluu mim-ma lamyuz karismul-Laahi ‘alai-hi wa in-na-hu la-fisq. wa in-nash shayaatiina layuhuuna ilaaa au-liyaaihim li-yujaadiluukum wa in ata’-tumuuhum in-nakum la-mushrikuun.

121. And do not eat of that on which Allah’s name has not been mentioned, and that is most surely a transgression; and most surely the Shaitans suggest(i.e. the evil impulses within men’s heart) to their friends that they should contend with you; and if you obey them, you shall most surely be Polytheists.

Surah An - An’am, 6:145

قُل لاَّ أَجِدُ فِی مَا أُوْحِیَ إِلَیَّ مُحَرَّمًا عَلَی طَاعِمٍ یَطْعَمُهُ إِلاَّ أَن یَکُونَ مَیْتَهً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِیرٍ فَإِنَّهُ

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رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَیْرِ اللّهِ بِهِ فَمَنِ اضْطُرَّ غَیْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ رَبَّکَ غَفُورٌ رَّحِیمٌ

Qul-laaa a-jidu fi maaa u-hiya ilay-ya mu-har-raman ‘ala taa-‘imiy-yat‘amu-huuu il-laaa ay-yakuuna maitatan au damam masfuuhan au lah-ma khin-ziirin fa-in-nahu rijsun au fis-qan uhil-la li-ghai-ril-Laahi bihii; Fa-maniz tur-ra ghai-ra ba-ghinw-wa laa ‘aa-din fa-in-na Rab-baka Ghafuu-rur Rahiim.

145. Say: I do not find in that which has been revealed to me anything forbidden for an eater to eat of, except that it be what died of itself, or blood poured forth, or the flesh of swine - for that surely is unclean - or a sinful offering (deed) over which other than (the name of) Allah having been evoked on it; but whoever is driven to necessity, not desiring nor exceeding the limit, then surely your Lord is forgiving, merciful.

اللّهِ بِهِ فَمَنِ اضْطُرَّ غَیْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ اللّهَ غَفُورٌ رَّحِیمٌ

’In-namaa har-rama ‘alaykumul-may-tata wa-dama wa lahmal khinziiri wa maaa ’uhil-la li-ghayril-laahi bih. Fa-maniz tur-raa ghayra baa-ghinw-wa laa ‘aadin-fa-’in-nal-laaha Ghafuurur-Rahiim.

115. He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God’s has been invoked; but if one is driven (to it) by necessity - neither coveting it nor exceeding his immediate need - verily, God is much-forgiving, a dispenser of grace.

yunfiquun. Qulil - ‘afw. Kazaalika yubayyi - nullaahu lakumul - ‘sayati la-’allakum tatafak-karuun.

219. They will ask thee ( O Our apostle Muhammad!) about intoxicants and games of chance. Say: “ In both there is great evil as well as some benefit for man; but the evil which they cause is greater that the benefit which they bring.”

Those who think that the verse under discussion does not contain a prohibition have only failed to understand the language of the Qur’an. When the harm of a thing is stated to be greater than its advantage, it is sufficient indication of its prohibition, for no sensible person would take a course which is sure to bring him a much greater loss than an advantage.

The dynamic or the miraculous change which this simple sentence or the verse of the Holy Qur’an brought about in the lengths and breadths of Arabia will ever remain a living miracle of the Holy Prophet (S). While experience has shown that drinking is the most difficult habit to be suddenly uprooted and yet one sentence of a prohibitive command of the Holy Qur’an was sufficient to blot out the evil from every part of the Arabian Peninsula.

The Holy Prophet (S) said:

“ Curse of God be on liquor, on him who manufactures it, on him who helps its manufacture, on its seller, its purchaser, its distributor, its consumer, the user of its value, its loader and its bearer.”

Imam Jafar as Sadiq (a.s.) said:

“The Messenger of Allah (swt)

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said: ‘Cursed is he, cursed is he who sits at the table where alcohol is drunk.’ ‘There are four persons at whom Allah (swt) will not look (with mercy) on the day of resurrection –

(1) the one who is disobedient (to his parents),

(2) the one who helps a man and then reminds him of it,

(3) the one who denies the destiny (decreed by Allah (swt)), and

(4) the one who habitually drinks alcohol.’

‘ My Lord, Great is His Glory! has sworn thus: No servant of mine will drink alcohol in this world but that I shall make him drink on the day of resurrection from the boiling water (of hell) as much as he had drunk alcohol; (it would make no difference) whether after that he is punished or forgiven. Verily the one who drinks alcohol shall come on the day of resurrection, with blackened face, blue eyes, a slanting jaw-bone and running saliva, licking his tongue from his back-side.”

Liquor is called “Ummul Khabais” i.e. the mother of all vices.

Surah Al - Ma’idah, 5:90-91

یَا أَیُّهَا الَّذِینَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَیْسِرُ وَالأَنصَابُ وَالأَزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّیْطَانِ فَاجْتَنِبُوهُ لَعَلَّکُمْ تُفْلِحُونَ

Yaa ay-yuhal laziina aamanuuu in-namal khamruu walmaysiru wal-ansaabu wal-azlaamu rijsum-min ‘amalish-shaytaani fajtanibuuhu la ‘al-lakum tuflihuun.

90. O you who have attained to faith ! Intoxicants, and games of chance, and idolatrous practices, and the divining of the future are but a loathsome evil of Satan’s doing: shun it, then, so that you might attain to a happy state !

إِنَّمَا یُرِیدُ الشَّیْطَانُ أَن یُوقِعَ

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بَیْنَکُمُ الْعَدَاوَهَ وَالْبَغْضَاء فِی الْخَمْرِ وَالْمَیْسِرِ وَیَصُدَّکُمْ عَن ذِکْرِ اللّهِ وَعَنِ ال

صَّلاَهِ فَهَلْ أَنتُم مُّنتَهُونَ

In-namm yuriidush-shaytaanu ay-yuuqi-‘a baynakumul ‘adaawata walbaghdaaa-a fil-khamri wal maysiri wa yasud-dakum ‘an zikril-laahi wa ‘anis-salaa; fahal antum-muntahuun.

91. By means of intoxicants and games of chance Satan seeks only to sow enmity and hatred among you, and to turn you away from the remembrance of God and from prayer. Will you not then desist?

It is reported that when this verse was revealed a crier went through the streets of Medina crying about the verse and no sooner every Muslim heard about this prohibition that every jar of wine in every house was emptied and wine flew in the streets of Medina. History cannot show any parallel in its records, of such a mere declaration from their leader.

you are saying; nor yet (while you are) in a state requiring total ablution, (ghusl-e-janabat) until you have bathed - except if you are travelling (and are unable to do so). But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water - then take resort to pure dust, passing (therewith) lightly over your face and your hands. Behold, God is indeed an absolver of sins, much-forgiving.

dust ? Oh, evil indeed is whatever they decide!

sitting. If that also be not possible, to do it lying, and if one cannot move his hands, he can do it even by signs. Under any circumstances none is exempted from the Prescribed Prayers excepting the ladies when they are under the usual terminal and delivery confinements.

is another clear evidence about the fallacy in the claim of ‘Hasbuna Kitaballah’. The verse only gives the timing of the prayers while the details as to how they should be conducted and with what recitals of the passages of the Holy Qur’an, i.e. the wording of the prayers, we have to get from the Holy Prophet (S). This fact clearly indicates that any heavenly scripture, particularly the Holy Qur’an, independent by itself without the guidance from the Apostle of God, can never be sufficient to guide any one right.

It was only in view of the above fact , the Book of God was left by the Holy Prophet (S) with those exactly like him in purity and knowledge, and it was declared:

“I leave behind me amidst you Two great things, the ‘Book of God’ (The Holy Qur'an) and my Ahlul-Bayt (a) (i.e. the members of the Holy Family). Should you be attached to these Two, never, never shall you be misled after me, for verily these Two will never be separated from each other until they meet me at the Spring of Kawthar.”

The offering of the five daily prayers in Islam is of the greatest importance and it is the first and the foremost prescribed daily duty of every Muslim.

The Holy Prophet (S) said

“that the likeness of the prescribed five daily prayers is that of a river flowing at every door and he who bathes five times in it (i.e. offers prayers regularly five times every day) no

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dirt of any sin will remain on him.”

According to Imam Ali (a) this verse is the most hope-giving verse in the Holy Qur’an for sinners.

While the Shia acknowledge the Five Daily Prayers, they believe that it is acceptable to pray them in Three distinct Times, and not five. The Fajr (morning) prayers is at the same time as their Sunni brothers do, however, the Shia usually wait 10 minutes before they consider it to be time for Fajr. They pray the noon and the afternoon prayer one after the another. And similarly they pray the sunset and the night prayer too, one after the other (without a lot of delay between the two).

No doubt, it is better to pray in their own specific time (close to what Sunnis do), but it is not necessary. The prayers in all cases are Distinct and separate, and it is not (as commonly misunderstood) that the Shia pray eight rakat of Zuhr and Asr straight or seven rakat of Maghrib and Isha straight, as part of one prayer. It is the same regular form of prayer, but combines into one Time and Not one Prayer.

It should also be noted that the Sunni brothers agree to the combining of prayers in the case of Rain, Travel, Fear or other emergencies. The exception among them are the Hanifites (followers of Imam Abu Hanifa) who contend that you cannot combine the prayers at any time, not even if you are travelling. This clearly violated the

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other Sunni schools of thought. The Maliki’s, Shafeei’s, and the Hanbali’s all agree to the combining of prayers when one is travelling, but are in conflict on other times. The Shia believe that one can combine the prayers anytime without any cause of fear, rain or whatever. Nonetheless, the Shia also contend that they can be prayed separately too.

Furthermore, Allah (swt) continually reminds us in the Qur’an that Islam was revealed to make your life easier, not more difficult.

Another area of difference with respect to prayers (Salat) between the Shia and Sunni brothers are that the Shia will only pray on natural rock or ground (if the ground has nothing planted in it which is edible and/ or something of which clothes can be made which are to be worn by humans), rugs made of dry grass like material or rugs made of palm tree leaves. A Shia will not pray on regular carpet or cement because the ingredients that they are made up of are not known.

They may contain material which are haram to prostrate one’s head on. Secondly the prostration on the ground is more humble and modest and is a form of eliminating pride, arrogance and flamboyance. While the Shia prefer to use the mud of Karbala, where their 3rd Imam Hussain (a) was slaughtered by Yazid’s army, it is not a mandatory requirement - the mud can be from anyplace on Earth as long it is clean and as mentioned earlier, is not planted

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edible foods or material which can be made into clothe that humans can wear.

Sahil al-Bukhari V2, page 256, in the chapter of “Retreating to Prayer in the last ten days (of Ramadhan)” narrates at the end of a long tradition that when the Holy Prophet (S) raised his head from prayer, the companions saw marks of mud and water on his forehead. This indicates that he prayed on the ground.

Sahih Muslim V1, page 168, narrates that the Holy Prophet (S) had a special rug made of Palm tree leaves that he used to pray on.

they feel themselves secure in the life for which they do not pray for, without the help of God. Hence the prayer of a true or a sincere believer must be for both the life here and also for the hereafter.

Imam Musa al-Kadhim (a) has said that ‘Dua’ itself is one of the best forms of devotion to God and no devotion will be left without reward. There is nothing more loved by God than man’s asking and beseeching Him for His bounties and there is nothing which is disliked by God more than the one who refrains from such devotion and does not beseech for His bounties, even for the minute thing in life or the hereafter.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! Be patient and be humble and I will elevate you.

Thank Me and I will increase your bounties.

Seek pardon from Me, and I will forgive you.

Call upon Me, and I will answer you.

Ask from Me, and I will provide for you.

Give alms in My way, and I will bless your bounties.

Be kind towards your relatives, and I will add to your age by delaying death.

Seek from Me good health as long as you are healthy.

Seek safety from Me when you are alone.

Seek sincerity in purity.

Seek piety in repentance (Tawba).

Seek worship in knowledge.”

in Me, so that they might follow the right way.

It is clearly stated in this verse that a devout supplicant is heard or responded to, by God. The words of the Verse clearly indicate the acceptance of a sincere prayer, as promised by God. Acceptance of a prayer referred to here does not mean immediate fulfilment or the grant of whatever sought for. Only that which is best in the infinite wisdom of the All-Merciful Lord, for the individual, is done.

Reverting to prayer or the efficacy of prayer, it does not at all exclude the necessity on the part of the Supplicant, of the use of the necessary external means of achieving the desired object.

The connection between the practical means and prayer is indissoluble. Any sincere seeker of an object will naturally look for the practical means to achieve it. In the search for the means one must endeavour as best as possible for him, employing all his native faculties, devoting the necessary time and attention to achieve the desired object. When one is in search for the means open and hidden, he naturally desires guidance from higher powers from which nothing is hidden and for which nothing is impossible or difficult.

Prayer blesses the supplicant by granting him the guidance necessary for the realization of the desire. With the sincerity of intention, and fullness of effort one seeks help from the Almighty Lord, the seeker will naturally be granted his desires if in the view of the

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All-Merciful, All-Wise Lord the realization of that object also be profitable to the seeker.

“Therefore, call upon Allah, being sincere to Him in religion, through averse be the disbelievers.” Surah al-Ghaafir, 40:14

“Call upon your Lord humbly and secretly; surely He loves not those who exceed the limit. And call on Him fearing and hoping; surely, the mercy of Allah is near to those who do good.” Surah al-A’araf, 7:55-56

It is narrated in Hadith al Qudsi, wherein Allah (swt) says:

“ O’ Musa! Ask from Me all that you need, even fodder for your goat and salt for your dough.”

The Prophet of Islam (S) has said:

“Calling (upon Allah) is better than reciting the Qur’an, because Allah has said, “Say, My Lord would not care for you were it not for your prayers.”

He also has said,

“Allah (swt) informed one of his prophets in a revelation: ‘By My Power and Dignity! Verily I shall change into despair the hope of everyone who hoped from other than Me, and I shall remove him from My relief and bounty. Does my servant put his hope in other than Me in hardships, while hardships are in My hand; And does He expect anything from other than Me, while I am Self-sufficient, the Munificent? In My hands are the keys of the doors, while they are closed; and My door is open for the one who call on Me.”

He has also said:

“Resort to Allah (swt) in your needs; and seek refuge in Him in your misfortunes;

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and humiliate yourselves before Him and beseech Him, because, verily, supplication is the essence of worship.”

Imam Ali (a) wrote in his will to his son Imam Hussein (a):

“Then He placed the keys of His treasures in your hands in the sense that He allowed you to ask Him. Therefore, whenever you wish, you may get the doors of His bounties opened with prayer. Delay in acceptance of the prayer should not disappoint you, because the granting (of prayer) in according to the measure of (your) intention.”

Imam al-Baqir (a) has said:

“A servant does not extend his hand towards Allah (swt), but that Allah (swt) is ashamed to return it empty. He puts in it from His bounty and mercy whatever He wishes. So, when one calls (upon Allah (swt)), he should not return his hand until he wipes it on his head and face.”

The Messenger of Allah (S) said to Abu Dharr:

“ O Abu Dharr! Should I not teach you some words by which Allah (swt) will benefit you? Guard (the commands of) Allah (swt), (and) Allah (swt) will guard you. Keep (the remembrance of) Allah (swt), (and) you will find His before you. Make the acquaintance of Allah (swt) in opulence (i.e. prosperity), He will know you in hardship. And when you ask, ask from Allah (swt); and when you seek help, seek help from Allah (swt), and if all the creatures together strived to benefit you with what Allah (swt) did not write for you,

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they would not be able to do so.”

to depend upon his own will or ability but subject his will and ability to the Will of the Lord and say - ‘If God wills’

It is a general directive that man should never feel confident of his ability when he decides to do anything in future. However strong may be his will-power and ability, he is nothing before God’s Will and Ability.

Holy Prophet (S) had said that

“Charity in secret, quiets the wrath of God and takes away one’s sin as the water puts out the fire and keeps away seventy kinds of calamities.”

self-sufficient, whereas you stand in need (of Him): and if you turn away (from Him), He will cause other people to take your place, and they will not be the likes of you!

The above implication is that since ‘man has been created weak’ the imposition of too great a burden on the believers would be self-defeating inasmuch as it might result not in an increase of faith but, rather, in its diminution. This passage illustrates the supreme realism of the Qur’an, which takes into account human nature as it is, with all its God willed complexity and its inner contradictions, and does not therefore postulate a priori am impossible ideal as a norm of human behaviour. The last verse is a prophesy about the Non-Arabs who would embrace Islam and who would be more loyal to the cause of the faith than those addressed here.

be needed by the giver for himself and not the stuff not needed by the giver.

• not that which is given away at the point of death when the giver would not need it any longer.

• it must be given without publicity.

• it must be given to the one who needs it the most.

• when given away no obligation or even mention of it should be made and the receiver in no way should be troubled thereafter.

• the offer must be exclusively and purely, to please God and not for any hypocritical show, name or fame.

• that which is given, even though it be much in quantity, the giver should consider it to be less and insignificant.

• what is given away should be dear to the giver.

‘alaykum ’um-mahaa-tukum wa banaa-tukum wa ’akhawas-tukum wa ‘am-maa-tukum wa khaalaa-tukum wa banaatul -’akhi wa banaatul-’ukhti wa ’um-ma-haatukumul-laatiii ’arza - nakum wa ’akhawaa-tukum-minar-razaa-’ati wa ’um-ma-haatu nisaaa-’ikum wa rabaaa-’ibukumul-laatii fii hujuurikum - min-nisaaa-’ikumul-laatii dakhaltum-bihinn, - fa’il-lam takuunuu dakhaltum bihin-na falaa junaaha ‘alaykum; - wa halaaa-’ilu ’abnaaa-’ikumul-laziina min ’aslaa-bikum wa ’an-tajma-’uu baynal-’ukhtayni ’il-laa maa qad salaf; ’in-nallaaha kaana Ghafuurar Rahiimaa.

23. Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts paternal and maternal, and a brother’s daughters, and a sister’s daughters; and your milk-mothers, and your milk-sisters; and the mother of your wives; and your step-daughters who are your foster-children - born of your wives with whom you have consummated your marriage; but if you have not consummated your marriage, you will incur no sin (by marrying their daughters); and (forbidden to you are) the spouses of the sons who have sprung from your loins; and (you are forbidden) to have two sisters (as your wives) at one and the same time - but what is past is past: for, behold, God is indeed much forgiving, a dispenser of grace.

وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَکَتْ أَیْمَانُکُمْ کِتَابَ اللّهِ عَلَیْکُمْ وَأُحِلَّ لَکُم مَّا وَرَاء ذَلِکُمْ أَن تَبْتَغُواْ بِأَمْوَالِکُم مُّحْصِنِینَ غَیْرَ مُسَافِحِینَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِیضَهً وَلاَ جُنَاحَ عَلَیْکُمْ فِیمَا تَرَاضَیْتُم بِهِ مِن بَعْدِ الْفَرِیضَهِ إِنَّ اللّهَ کَانَ عَلِیمًا حَکِیمًا

Wal-Muhsanaatu minan nisaaa-’i ’il-laa maa malakat-ay-maanukum. Kitaabal-laahi ’alaykum. Wa ’uhil-lalakum-maa waraaa-’a zaalikum ’an-tab-taghuu bi-’amwaalikum-muhsi-niina ghayra musaa-fihiin. Famas-tamta - tam-bihii minhum-na fa-’aatuuhun-na ’ujuura-hun-na fariizah. Wa laa junaaha

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‘alaykum fiimaa tarr-zaytum-bihii mim-ba dil-fariizati, ’innal-laaha kaana ’Aliiman hakiimaa.

24. And (forbidden to you are) all married women other than those whom you rightfully possess (through wedlock): this is God’s ordinance, binding upon you. But lawful to you are all (women) beyond these, for you to seek out, offering them of your possessions, taking them in honest wedlock, and not in fornication.

And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after (having agreed upon) this lawful due, you freely agree with one another upon anything (else): behold God is indeed all knowing, wise.

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وَلَن تَسْتَطِیعُواْ أَن تَعْدِلُواْ بَیْنَ النِّسَاء وَلَوْ حَرَصْتُمْ فَلاَ تَمِیلُواْ کُلَّ الْمَیْلِ فَتَذَرُوهَا کَالْمُعَلَّقَهِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ کَانَ غَفُورًا رَّحِیمًا

Wa lan-tastatii-‘uuu ’anta‘-diluu baynan-nisaaa-’i wa lau harastum falaa tamiiluu kul-lal-mayli fataza-ruuhaa kal-mu-‘allaqah. Wa‘in tus-lihuu wa tat-taquu fa-’in-nallaah kaana Ghafuurar-Rahiimaa.

129. And it will not be within your power to treat your wives with equal fairness, however much you may desire it; and so, do not allow yourselves to incline towards one to the exclusion of the other, leaving her in a state, as it were, of having and not having a husband. And if you put things to rights and are conscious of Him - behold, God is indeed much-forgiving, a dispenser of grace.

she testifies four times (swearing) by God, that verily he (i.e. the husband) is one of the liars,

وَالْخَامِسَهَ أَنَّ غَضَبَ اللَّهِ عَلَیْهَا إِن کَانَ مِنَ الصَّادِقِینَ

Wal-khaamisata ’anna ghazabal-laahi ‘alayhaaa ’in-kaana minas-saadiqiin.

9. And the fifth (oath) to be that the wrath of God be on her if he be of the truthful ones.

وَلَوْلَا فَضْلُ اللَّهِ عَلَیْکُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَکِیمٌ

Wa lau laa fazlul-laahi ‘alaykum wa rahma-tuhuu wa ’an-nal-laaha Taw-waabun Hakiim.

10. And had it not been God’s grace upon you and His mercy - and that God is Oft-Returning. All-wise (ye had been ruined indeed).

If one accuses his wife of adultery, and brings no witness in support of his accusation - the accusation could be genuine and also can be a false excuse of a wicked husband to get rid of his wife. However, with such a charge of gross disloyalty against the wife, it would be against the human nature for the normal harmony of the married life to continue between the two spouses. The wedlock is automatically dissolved. But the allegation could also be correct, in which case the wife should be punished. Conversely if it is a false charge, then the husband must be punished.

While laying the charge upon the wife, the husband should swear for four times pointing to his wife saying “I bear witness before God that what I say is true that the women, my wife, has committed adultery”, and at the end of these oaths, repeated for four times he should invoke the

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curse of God saying, “ May the curse of God be upon me (the husband himself) if I be a liar.”

On the other hand, the wife is also given the choice of receiving the sentence or to acquit herself in a similar way - She must repeat for four times - “I bear witness before God that what my husband accuses me of adultery is a lie” and the fifth time she should say, “May the wrath of God be on me (the wife herself) if what he says is true.”

With this, the wife is forever separated from her husband, with the wedlock dissolved, never again to be effected between the two and if the wife be pregnant the issue will not be called as that of the husband but exclusively of the wife.

It is admirably noted here how the Islamic justice is tempered with mercy recognising the individual responsibility of every human being, man and woman, to his or her faith in God and God’s Authority.

days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.

mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after (the deduction of) any bequest he may have made, or any debt (he may have incurred).

As for your parents and your children - you know not which of them is more deserving of benefit from you: (therefore this) ordinance from God. Verily, God is all-knowing, wise.

وَلَکُمْ نِصْفُ مَا تَرَکَ أَزْوَاجُکُمْ إِن لَّمْ یَکُن لَّهُنَّ وَلَدٌ فَإِن کَانَ لَهُنَّ وَلَدٌ فَلَکُمُ الرُّبُعُ مِمَّا تَرَکْنَ مِن بَعْدِ وَصِیَّهٍ یُوصِینَ بِهَا أَوْ دَیْنٍ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَکْتُمْ إِن لَّمْ یَکُن لَّکُمْ وَلَدٌ فَإِن کَانَ لَکُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَکْتُم مِّن بَعْدِ وَصِیَّهٍ تُوصُونَ بِهَا أَوْ دَیْنٍ وَإِن کَانَ رَجُلٌ یُورَثُ کَلاَلَهً أَو امْرَأَهٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِکُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ فَإِن کَانُوَاْ أَکْثَرَ مِن ذَلِکَ فَهُمْ شُرَکَاء فِی الثُّلُثِ مِن بَعْدِ وَصِیَّهٍ یُوصَی بِهَا أَوْ دَیْنٍ غَیْرَ مُضَآرٍّ وَصِیَّهً مِّنَ اللّهِ وَاللّهُ عَلِیمٌ حَلِیمٌ

Wa lakum nisfu maa taraka ’azwaa-jukum ’il-lam-yakullahun-na walad; fa-’in-kaana lahun-na waladun - falakumurrubu- ‘u mim-maa tarakna mimba ‘-di Wa - siyyatin-yuusiina bihaaa ’aw dayn. Wa lahunnar-rubu- ‘u mim-ma taraktum ’il-lam-yakul-lakum walad; fa-’in-kaana lakum waladun-falahun-nas-sumunu mimmaa taraktum-mim-ba ‘-di Wa-siyyatin-tuu-suuna bihaaa ’aw dayn. Wa ’in-kaana rajulun yuu-rasu kalaalatan ’a-wimra-’atunw-wa lahuuu ’akhun ’aw ’ukhtun - fali - kul-li washidim-min-humas-sudas; fa-’in-kaanuuu ’ak-sra min zaalika fahum shura-kaaa-’u fis-sulusi mim-ba ‘-di Wa-siyyatin-yuusaa bihaaa ’aw daynin ghayra muzaaarr. Wa-siyyatam-minallaah; wallaahu ‘Aliimun Haliim.

12. And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child,

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then you shall have one-quarter of what they leave behind, after the deduction of any bequest they may have made, or any debt (they may have incurred). And your widows shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after (the deduction of) any bequest you may have made, or any debt (you may have incurred).

And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two, then they shall have one-third (of the inheritance), after (the deduction of) any bequest that may have been made, or any debt (that may have been incurred), neither of which having been intended to harm (the heirs).

This is the injunction from God: and God is all-knowing, forbearing.

ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him - this, behold, is something to set one’s heart upon.

Surah Al – Baqarah, 2:155

وَلَنَبْلُوَنَّکُمْ بِشَیْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِینَ

Wa lanablu-wan-nakum-bi-shay-’im-minal-’amwaali wal-’anfusi was-samaraat: wa bashshiris-Saabiriin.

155. And most certainly shall We try you by means of danger, hunger, and loss of worldly goods, of lives and of (labour’s) fruits. But give glad tidings unto those who are patient in adversity.

The emphasis laid upon is basically on any kind of fear of loss of sustenance, children and suffering. The more an individual rises in his faith in God, his personal virtues and the quality of patience, more he is beset with trials through calamities to prove his personal excellence, and as he passes through his trials successfully, he is raised into higher and higher elevations of the excellence of divinity and promoted to be nearer to God. Those who do not suffer these calamities at all in this life are not much to be congratulated for it might be that these souls are not considered fit to be tried.

It was only once in the history of the creation of the earth that all the kinds of trials mentioned in the verse were enacted all together to the maximum degree conceivable, with the Holy Imam Hussein (S) and the small band of his faithful comrades in the plain of Kerbala. This verse had its fullest realization only in the suffering

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and the martyrdom of Hussein (S) and his faithful comrades and the suffering of the other Imams at different times under the Umayyad and Abbasid Caliphs.

before its setting; and extol His glory, too, during some of the hours of the night as well as during the hours of the day, so that thou might attain to happiness.

This verse gives out in the best comprehensive way the five obligatory and optional prayers.

1. Before the rising of the sun - ‘Salatul-Fajr’ or the Morning Prayers.

2. Before the setting of the sun - ‘Zuhr’ ‘Asr’ or the Afternoon and Evening Prayers.

3. The hours of the night - ‘Maghrib’ ‘Isha’ or the Evening and the Night Prayers.

‘The hours of the Night’ comprehends also the time for the ‘Sunnat’ or the optional prayers which are offered past midnight i.e. ‘Tahajjud’.

بِعِبَادِهِ بَصِیرًا

Wa lau yu - ’aakhizul-laahun-naasa bimaa kasabuu maa taraka ‘alaa zahrihaa min daaab-batinw-wa laakinyu - ’akh-khiruhum ’ilaaa ’ajalim-musam-maa: Fa-’izaa jaaa- ’a ’Ajaluhum fa -’in-nal-laaha kaana bi- ‘ibaadihii Basiiraa.

45. Now if God were to take men (at once) to task for whatever (wrong) they commit (on earth), He would not leave a single living creature upon its surface. However, He grants them respite for a term set (by Him): but when their term comes to an end - then, verily, (they come to know that) God sees all that is in (the hearts of) His servants.

It is God’s mercy that the sinners in the world are left to themselves with the respite to amend their ways otherwise every one on earth would long have been perished if God had dealt everyone with His strict justice. That is why the holy Ahlul Bayt (a) have taught us to be ever prayerful saying ‘O Lord! Deal us with thy Mercy and deal Thou not with Thy Justice.’

is all-knowing, wise;

وَلَیْسَتِ التَّوْبَهُ لِلَّذِینَ یَعْمَلُونَ السَّیِّئَاتِ حَتَّی إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّی تُبْتُ الآنَ وَلاَ الَّذِینَ یَمُوتُونَ وَهُمْ کُفَّارٌ أُوْلَ_ئِکَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِیمًا

Wa laysa-tit-taw-batu lillaziina ya’- maluunas-sayyi’aati hat-taaa’izaa hazara ’ahadahummul-mawtu qaala ’in-nii tubtul-’aana wa lal-laziina yamuutuuna wa hum kuf-faar: ’ulaaa-’ika ’a ‘-tadnaa lahum ‘azaaban ’aliimaa.

18. Whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say, “Behold, I now repent”; nor from those who die as deniers of the truth: it is these for whom We have readied grievous suffering.

minas-samaaa-’i maaa-’an fa-’as-qay-naa-kumuuh: wa maaa ’antum lahuu bi-khaa-ziniin.

22. And We let loose the winds to fertilize (plants), and we send down water from the skies and let you drink thereof: and it is not you who dispose of its source -

وَإنَّا لَنَحْنُ نُحْیِی وَنُمِیتُ وَنَحْنُ الْوَارِثُونَ

Wa ’in-naa lanahnu nuh-yii wa numiitu wa nahnul-waarithuun.

23. for, behold, it is We - We alone - Who grant life and deal death, and it is We alone who shall remain after all else will have passed away!

Surah Ar - Ra’d, 13:26

اللّهُ یَبْسُطُ الرِّزْقَ لِمَنْ یَشَاء وَیَقَدِرُ وَفَرِحُواْ بِالْحَیَاهِ الدُّنْیَا وَمَا الْحَیَاهُ الدُّنْیَا فِی الآخِرَهِ إِلاَّ مَتَاعٌ

’Al-laahu yabsutur-Rizqa limay-yashaa-u’ wa yaq-dir. Wa farihuu bil-ha-yaatid-dunyaa. Wa mal-hayaatud-dunyaa fil-’Aakhi-rati ’il-laa mataa‘-

26. God grants abundant sustenance, or gives it in scant measure, unto whomever He wills; and they (who are given abundance) rejoice in the life of this world - even though, as compared with the life to come, the life of this world is naught but a fleeting pleasure.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! If Almighty Allah has taken the responsibility of providing your sustenance then why are your efforts directed exclusively towards it?

And if all fortunes and misfortunes are from Me, then why are you impatient.

So, you should not be disappointed when you love something and should be so happy when you gain something from this world.”

Surah Az – Zumar, 39:52

أَوَلَمْ یَعْلَمُوا أَنَّ اللَّهَ یَبْسُطُ الرِّزْقَ لِمَن یَشَاء وَیَقْدِرُ إِنَّ فِی ذَلِکَ لَآیَاتٍ لِّقَوْمٍ یُؤْمِنُونَ

’Awalam ya-lamuuu ’an-nal-laaha yabsutur - rizqa liman-yashaaa- ‘u

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wa yaqdir? ’In-na fii zaalika la-’Aayaatil-liqaw-min-yu’-minuun ?

52. Are they, then, not aware that it is God who grants abundant sustenance, or gives it in scant measure, unto whomever He wills?

The provision of sustenance to His creation is a matter which is in the hands of God Himself. He provides everything with its sustenance. With sustenance in the hands of God, the existence of everything would naturally depend upon Him. There is no need for any creature to fear or implore anyone else save God. Any act of worshipping anyone beside Him would not only be foolishness but an unpardonable act of ingratitude and thanklessness.

has kept thee from prostrating thyself before that (being) which I have created with My hands? Art thou too proud (to bow down before another created being), or art thou of those who think (only) of themselves as high?”

قَالَ أَنَا خَیْرٌ مِّنْهُ خَلَقْتَنِی مِن نَّارٍ وَخَلَقْتَهُ مِن طِینٍ

Qaala ’ana khayrum-minh: khalaqtanii min-naarinw-wa khalaq-tahuu min-tiin.

76. Answered (Iblees): “I am better than he: Thou hast created me out of fire, whereas him Thou hast created out of clay.”

قَالَ فَاخْرُجْ مِنْهَا فَإِنَّکَ رَجِیمٌ

Qaala fakhruj minhaa fa’in-naka rajiim.

77. Said He: “Go forth, then, from this (angelic state) for, behold, thou art henceforth accursed,

وَإِنَّ عَلَیْکَ لَعْنَتِی إِلَی یَوْمِ الدِّینِ

Wa ’in-na ‘alayka la‘-natiii ’ilaa Yawmid-diin.

78. and My rejection shall be thy due until the Day of Judgement!”

قَالَ رَبِّ فَأَنظِرْنِی إِلَی یَوْمِ یُبْعَثُونَ

Qaala Rab-bi fa-’anzirniii ’ilaa Yawmi yub-‘athuun.

79. Said (Iblees): “ Then, O my Sustainer, grant me a respite till the Day when all shall be raised from the dead!”

قَالَ فَإِنَّکَ مِنَ الْمُنظَرِینَ

Qaala fa-’in-naka minal - munzariin.

80. Answered He: “Verily, so (be it:) thou shalt be among those who are granted respite

إِلَی یَوْمِ الْوَقْتِ الْمَعْلُومِ

’Ilaa Yawmil-Waqtil-Ma‘luum.

81. till the Day the time whereof is known (only to Me).”

قَالَ فَبِعِزَّتِکَ لَأُغْوِیَنَّهُمْ أَجْمَعِینَ

Qaala fabi-‘iz-zatika la-’ughwiyan-nahum ’ajma-‘iin,

82. (Whereupon Iblees) said: “then (I swear) by Thy very might: I shall most certainly beguile them all into grievous error -

إِلَّا عِبَادَکَ مِنْهُمُ الْمُخْلَصِینَ

’Il-laa ‘Ibaadaka minhumul mukhlasiin.

83. (all) save such of them as are truly Thy servants!”

قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ

Qaala falhaq-qu wal-haq-qa ’aquul

84. (And God) said: “This, then, is the truth! And this

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truth do I state:

لَأَمْلَأَنَّ جَهَنَّمَ مِنکَ وَمِمَّن تَبِعَکَ مِنْهُمْ أَجْمَعِینَ

La-’amla-an-na. Jahan-nama minka wa mim-man tabi-‘aka minhum ‘ajma-‘iin.

85. Most certainly will I fill hell with thee and such of them as shall follow thee, all together!”

وَإِن کُنتُ لَمِنَ السَّاخِرِینَ

’An taquula nafsuy-yaa has-rataa ‘alaa maa far-rat-tu fii jambil-laahi wa ’in-kuntu laminas-saakhiriin!

56. lest any human being should say (on Judgement Day), “Alas for me for having been remiss in what is due to God, and for having been indeed one of those who scoffed (at the truth)!”

This verse invites the sinners to turn to the Lord before their case comes up to Him for His final decision. Pardon could reasonably be had before being caught by the execution or the application of the law and before being held by justice to deal with the offence, and once the degree is passed there remains no room for any excuse for the one who never repented and went on committing the offence until caught and brought to account. Thus a disbeliever and a sinner who throughout his life mocked at every admonition, would retrieve his position and all kinds of regrets would assail the individual with sighs of no avail.

and to strive hard in God’s cause with your possessions and your lives: this is for your own good - if you but knew it!

یَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَیُدْخِلْکُمْ جَنَّاتٍ تَجْرِی مِن تَحْتِهَا الْأَنْهَارُ وَمَسَاکِنَ طَیِّبَهً فِی جَنَّاتِ عَدْنٍ ذَلِکَ الْفَوْزُ الْعَظِیمُ

Yaghfir lakum zunuu-bakum wa yud-khil-kum Han-naatin tajrii min tah-tihal-’anhaaru wa masaa-kina tay-yibatan fii Jan-naati ‘Adn: zaalikal-Fawzul-‘aziim.

12. (If you do so) He will forgive you your sins, and (in the life to come) will admit you into gardens through which running waters flow, and into goodly mansions in (those) gardens of perpetual bliss: that (will be) the triumph supreme!

وَأُخْرَی تُحِبُّونَهَا نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِیبٌ وَبَشِّرِ الْمُؤْمِنِینَ

Wa ’ukhraa tuhib-buu-nahaa,-nasrum-minal-laahi wa fat-hun-qariib. Wa bash-shiril-Mu’miniin.

13. And (withal, He will grant you) yet another thing that you dearly love: succour from God (in this world), and a victory soon to come: and (thereof, O Prophet,) give thou a glad tiding to all who believe.

Al-Isra’, 17:16

وَإِذَا أَرَدْنَا أَن نُّهْلِکَ قَرْیَهً أَمَرْنَا مُتْرَفِیهَا فَفَسَقُواْ فِیهَا فَحَقَّ عَلَیْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِیرًا

Wa ’izaaa ’aradnaaa ’an-nuhlika qaryatan ’amarnaa mutra-fiihaa fa-fasaquu fiihaa fa-haq-qa ‘alayhal qawlu fadam-mar naahaa tad-miiraa.

16. But when it is Our Will to destroy a community, We convey Our last warning to those of its people who have lost themselves entirely in the pursuit of pleasures; and (if) they (continue to) act sinfully, the sentence (of doom) passed on the community takes effect, and We break it to smithereens.

stands in the way of any good or the discharge of any duties, it should be expiated - just for the sake of the vow, none should refrain from doing good deeds.

has been) so; and, verily, those who hold conflicting views thereon are indeed confused, having no (real) knowledge thereof, and following mere conjecture. For, of a certainty, they did not slay him:

بَل رَّفَعَهُ اللّهُ إِلَیْهِ وَکَانَ اللّهُ عَزِیزًا حَکِیمًا

Bar-rafa-‘ahul Laaho ilay. Wa kaanal-laahu ‘aziizan hakiima.

158. nay, God exalted him unto Himself - and God is indeed almighty, wise.

have cohabited with a woman, and can find no water - then take resort to pure earth, passing therewith lightly over your face and your hands. God does not want to impose any hardship on you. but wants to make you pure, and to bestow upon you the full measure of His blessings, so that you might have cause to be grateful.

The prescribed cleanliness is laid down in this verse.

be peaceful, was not allowed for the family of the Holy Prophet (S) by those who called themselves Muslims. Let it be remembered that it was this sacred month of Muharram in which the so-called Muslim king Yazid who posed himself as the Caliph of Islam i.e. the successor of the Holy Prophet (S), and his subjects who also termed themselves as Muslims, effected the most heart-rendering wholesale massacre of the holy ones at Karbala in which Hussein (a) the grandson of the Holy Prophet (S) along with the faithful band of 72 comrades and companions was brutally butchered, sparing not even a baby of six months.

This great tragedy, the greatest sacrifice has been prophesied in the Old testament :-

“For this is the day of the Lord God of Hosts, a day of Vengeance, that he may avenge him of his adversaries and the sword shall devour, and it shall be satiate and made drunk with their blood, for the Lord God of hosts hath a sacrifice in the north country of the river Euphrates.”

by God, in which there is (much) good for you. Hence, extol the name of God over them when they are lined up (for sacrifice); and after they have fallen lifeless to the ground, eat of their flesh, and feed the poor who is contented with his lot (and does not beg), as well as him who is forced to beg. It is to this end that We have made them subservient to your needs, so that you might have cause to be grateful.

لَن یَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَکِن یَنَالُهُ التَّقْوَی مِنکُمْ کَذَلِکَ سَخَّرَهَا لَکُمْ لِتُکَبِّرُوا اللَّهَ عَلَی مَا هَدَاکُمْ وَبَشِّرِ الْمُحْسِنِینَ

Lay yanaa-lal-Laaha luhuumuhaa walaa dimaaa-uhaa walaakiy-yanaaluhut-taqwaa minkum. Kazaalika sahkh-kharahaa lakum litukab-birul Laaha ‘alaa ma hadaakum wa bash-shiril muh-siniin.

37. (But bear in mind:) never does their flesh reach God, and neither their blood: it is only your God-consciousness that reaches Him. It is to this end that We have made them subservient to your needs, so that you might glorify God for all the guidance with which He has graced you.

And give thou this glad tiding unto the doers of good:

کَرَّهً فَنَتَبَرَّأَ مِنْهُمْ کَمَا تَبَرَّؤُواْ مِنَّا کَذَلِکَ یُرِیهِمُ اللّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَیْهِمْ وَمَا هُم بِخَارِجِینَ مِنَ النَّارِ

Wa qaalal-laziinat-taba-’uu lau ‘an-na lanaa kar-ratan-fanatabarra-’a minhum kamaa tabarra-’uu min-naa. Kazaalika yuriihimul-laahu a’amaalahum hasaraatin ‘alayhim. Wa maa hum-bi-khaarijiina minan-Naar.

167. And then those followers shall say: “Would that we had a second chance (in life), so that we could disown them as they have disowned us!”

Thus will God show them their deeds (in a manner that will cause them) bitter regrets; but they will not come out of the fire.

This verse gives out the fate of the false religious leaders and their followers, on the Day of Judgment, i.e. the mutual denouncement of the false leaders and their foolish followers which will take place.

• Az-Zumar, 39:05-06

    • Ash Shura, 42:49-50

• Creation of the Universe

    • Fussilat, 41:09-12

• The Creator's way of creating anything

    • An-Nahl, 16:40

• Magnificence of Allah's (swt) creation

    • Ar-Ra’d, 13:02-04

• How Man Jinn are created

    • Al-Hijr, 15:26-27

• Purpose of creation

    • Al-Ahqaf, 46:03

• Purpose of Allah's (swt) creation of Man Jinn

    • Adh-Dhariyat, 55:01-30

• Allah's (swt) manifold creation

    • Ar-Rahman, 55:01-30

• Allah's (swt) manifold creation of Nature

    • Qaf, 50:05-11

tribulations

    • Al-Inshira, 94:01-08

• Reasons stated by Allah for making the Prophet sign the Treaty of Hudaybiyyah

    • Al-Fath, 48:25

Man's selfish mentality

    • Fussilat, 41:49-51

• Man's always makes hasty decisions

    • Al-Isra’, 17:11

• Ungrateful Nature of Man

    • Az-Zumar, 39:08

    • Az-Zumar, 39:49

    • Ash-Shura, 42:48

• Most men are ungrateful except a few having certain distinct qualities

    • Al-Ma’arij, 70:19-35

• Al-Ma’arij, 70:06-18

    • An-Nazi’at, 79:34-41

    • Abasa, 80:33-41

    • Al-Infitar, 82:17-19

    • Al-Ghashiyah, 88:01-16

    • Al-Fajr, 89:21-30

    • Az-Zalzalah, 99:01-08

    • Al-Qari’ah, 101:01-11

• State of the Believers Non Believers on the Day of Judgment

    • Yasin, 36:51-65

• Man's limbs will be his witness on the Day of Judgment

    • Fussilat, 41:19-23

• Division of Mankind into three groups on the Day of Judgment

    • Al-Waqi’ah, 56:04-14

• Intercession will be permitted by Allah on Day of Judgment

    • An-Najm, 53:26

• Intercession will be accepted from His selected people

    • Az-Zumar, 39:44

• The inheritors of Paradise

    • Ash-Shura, 42:36-39

    • Al-Mu’minun, 23:01-11

• Hell Fire - the final resort of the evil doers and the Unbelievers

    • Al-Muddaththir, 74:35-48

• Condition of the Unbelievers

    • Al-Hajj, 22:19-22

Al-Insan, 76:07-22

• The Etiquette to be adopted between Muslims

    • Al-Hujurat, 49:10-12

• To slay a Believer for any but lawful reason is like slaying entire Mankind, and to save a life of a Believer is like saving the life of entire Mankind

    • Al-Maidah, 5:32