light ur day with reading al quraaan

 

benifit of reading surah al kahf:

 

The Prophet (salAllahu alayhi wasalam) said, ‘Whoever recited Surah al Kahf on a Friday, Allah will kindle for him abundant light to brightly illuminate the period between the two Fridays (the Friday on which the recitation was made and the next Friday)’

 

فضل قراءة سورة الكهف:

وقال صلى الله عليه وسلم : ( من قرأ سورة ( الكهف ) في يوم الجمعة أضاء له من النور ما بين الجمعتين )

 

*****re-loaded ...

And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them...

 

factorypk.com/2016/03/surah-al-baqrah-verse-no-260/

Al-Muminun

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Al-Muminun

سورة المؤمنون

ClassificationMakkan

 

Meaning of the nameThe Believers

Statistics

Sura number23 106

Number of verses

118

Previous SuraAl-Hajj

 

Next SuraAn-Nur

   

Surat Al-Muminun (Arabic: سورة المؤمنون‎) (The Believers) is the 23rd sura of the Qur'an with 118 ayat.

The Surah begins with an assertion, "Most certainly the Believers have attained true success", intending to put across a point that the criterion of success and failure which people who disbelieve in Islam, hold in mind is in fact erred. This is owing to the fact that it is based on misconceptions and is transitory and limited in nature, in turn leading to eventual failure and not true success.

On the contrary, those who follow the teachings of Islam as taught of Muhammad (Allah's peace be upon him), whom they regard as failures, are truly successful because by their acceptance of the invitation to Islam, they are guaranteed of true success and everlasting bliss in this world as well as in the Hereafter. By rejecting the Message of Islam, the opponents have incurred a profound loss and would meet with the evil consequences both in this world and the next.

 

This is the main theme of the Surah and the whole discourse, from the beginning to the end, is meant to impress the same.[1]

The First Eleven Verses

A brief translation of the first 11 verses is as follows:Qur'an 23:1–11 (Translated by Pickthall)

•23:001 Successful indeed are the believers

•23:002 Who are humble (Khashi'oon) in their prayers,

•23:003 And who shun vain conversation (al-Lagw),

•23:004 And who are payers of the poor-due(Zakaat);

•23:005 And who guard their modesty ~

•23:006 Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy,

•23:007 But whoso craveth beyond that, such are transgressors (Zina)

•23:008 And who are shepherds of their pledge and their covenant,

•23:009 And who pay heed to their prayers (Salaat).

•23:010 These are the heirs

•23:011 Who will inherit paradise. There they will abide.

Qualities of the Believers

The first eleven verses of this Surah hence mention the desired qualities of the believers, they are blessed and will attain victory.

Possess Al-Khushoo

The first quality as described in verse 2 of this Surah is, "Those who are humble in their prayers"Qur'an 23:2; the Arabic word used to describe the people is 'Khashi'oon' meaning those who possess 'Al-Khushoo'.

According to Tafsir ibn Kathir, a classical Tafsir (i.e. a commentary of the Quran written by Islamic scholar Ibn Kathir, the Arabic word 'Khushoo' encompasses the meanings of calmness, serenity, tranquility, dignity, and humility."[2], while Ibn Abbas explains 'Khashi'oon' to mean, with fear and tranquility.[3] Al-Khushoo is a necessary component of Salaah, however can be very easily lost. In a Hadith, Prophet Muhammed said "The first thing to be lifted up (taken away) from this Ummah will be al-Khushoo; until you will see no one who has al-Khushoo."[4]

To attain al-Khushoo one must forget everything about the world and concentrate in the prayer acts, reciting the Qur'aan and thinking of the verses one reads and bearing death, grave and the torment in mind so that he never looses concentration. In his Tafseer, Imam Ibn Katheer writes, "Khushoo is gained by the fear of Allah and the sense that He is always watching."[2] In another section he says, "The site of al-Khushoo is in the heart and heart is the king of the limbs, so if one intends to pray wholeheartedly the limbs will follow the heart as Allah says (in the Qur'an): 'And seek help in patience and Salaat and truly it is extremely heavy and hard, except for Khashi'oon.'Qur'an 2:45–45 The meaning is that the burden of prayer is heavy indeed; except for those who have Khushoo." [2]

Regarding the same verse, i.e. 'And seek help in patience and Salaat and truly it is extremely heavy and hard, except for Khashi'oon.'Qur'an 2:45–45, Shaikh al-Islam Ibn Taymiyyah (rahimahullah) is of the opinion that "This (verse) implies condemnation of those who are not Khashi'oon... Condemnation only applies when something obligatory is not done, or when something forbidden is done. If those who do not have Khushoo are to be condemned, this indicates that Khushoo is obligatory."[5]

In his famous book titled Towards Understanding the Qur'an, Islamic thinker and philosopher Sayyid Abul Ala Maududi cites a notion that "Al-Khushoo of the heart is to fear and stand in awe of a powerful person, and al-Khushoo of the body is to bow one's head and lower one's gaze and voice in his presence. In Salaah one is required to show al-Khushoo, both of the heart and of the body, and this is the essence of this Islamic Prayer. It has been reported that when the Prophet Muhammed once saw a person offering Salaah, as well as playing with his beard, he remarked: "Had he khushu in his heart, his body would have manifested it."

Maududi then continues, "Though al-Khushoo is actually a condition of the heart, as stated by the above tradition, it is manifested by the body as a matter of course. The Shariah has enjoined certain etiquette which, on the one hand, helps produce al-Khushoo in the heart, and on the other, helps sustain the physical act of the Prayer in spite of the fluctuating condition of the heart. According to this etiquette, one should neither turn to the right or left, nor raise one's head to look up: one may, however, look around from the corner of the eye, but as far as possible, one must fix the gaze on the place where the forehead would rest in prostration; one is also forbidden to shift about, incline side ways, fold the garments or shake off dust from them. It is also forbidden that while going down for prostration, one should clean the place where one would sit or perform prostration. Similarly it is disrespectful that one should stand stuffy erect, recite the verses of the Qur'an in a loud resounding voice, or sing them, or belch or yawn repeatedly and noisily. It has also not been approved that one should offer the Prayer in a hurry. The injunction is that each article of the Prayer should be performed in perfect peace and tranquillity, and unless one article has been completely performed, the next should not be begun. If one feels hurt by something during the Prayer, one may cast it aside by one hand, but moving the hand repeatedly or using both the hands for the purpose is prohibited. with this etiquette of the body, it is also important that one should irrelevant things during the Prayer. If thoughts come to the mind intention, it is a natural human weakness, but one should try one's best and try to ensure with one's utmost that the mind and heart are wholly turned towards Allah, and the mind is in full harmony and tune with the tongue, and as soon as one becomes conscious of irrelevant thoughts one should immediately turn the attention to the Prayer".[6]

Turn away from Al-Lagw

The next quality gathered from verse 3 is that the believers turn away from 'Al-Lagw'. The Arabic word 'Al-Lagw', as explained by Ibn Katheer.[7] in his 'Tafseer', refers to falsehood, which encompasses all acts of sin, including the greatest[8] of them i.e. Shirk in Islam, and any words or deeds that are of no benefit. In a Sahih Hadith from the Tirmidhi collection of Hadiths, Prophet Muhammed is reported to have said: "Out of a person being a good Muslim is his leaving alone, what does not benefit him"; while in Sahih Bukhari he is also reported to have said "Let he who truly believes in Allah and the Last Day speak good or be silent.".

In his 'Musnan Ahmed', Imam Ahmed has reported[9], "The faith of a man cannot be straight unless his heart is straight, and his heart cannot be straight, unless his tongue becomes straight." It was from the manners of the Sahabah to speak very little, while Abu Tharr said: "Adopt silence, this is the way of causing Shaytan to run away; it is a supporter to you in the matter of your religion." Abdullah Ibn Mas'oud is reported to have said: "By the One other than whom there is no God on this earth there is no one more deserving of long imprisonment that the tongue."[10]

Pay the Zakaat

Verse 4 says that the believers pay Zakaat, i.e. poor-due that is paid on one's wealth. Commentators on the Qur'an, like Ibn Katheer[11] are of the opinion that this verse could also be referring to the poor-due mentioned in Qur'an 6:141–141 which states "pay the due thereof on the day of their harvest.", as well as that it could be that what is meant here by Zakaat is purification of the soul from Shirk and filth, as in Qur'an 91:9–10 which say "Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself." The commentators are hence of the opinion that probably both meanings are intended, purification of the soul as well as purification of one's wealth, because that is also part of the purification of the soul, and the true believer is one who pays attention to both matters.

Avoid Zina, i.e. Guard their Chastity

Verses 5 through to 7 of this Surah say "And who guard their modesty; Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy, But whoso craveth beyond that, such are transgressors. Zina (fornication/adultery) is one of the major sins in Islam concerning which stern warnings have been issued in the Qur'an as well as authentic Hadiths attributed to Prophet Muhammed. In Qur'an 17:32–32, Allah says "…come not near to Zina. Verily, it is Fahishah (immoral sin) and an evil way." Similarly, Islam says that Homosexuality too is Haraam (prohibited in Islam) and it is against the natural inclination which Allah has placed in man, whereby the male is inclined towards female and vice versa. Going against this has caused man diseases like AIDS, which attack the immune system in humans and cause death. Moreover, it has also caused breakups in families. In an authentic Hadith from the Tirmidhi collection, Prophet Muhammed is reported to have said: "There is nothing I fear for my Ummah more than the the deed of the people of Lot." [12].

Qur'an 27:54–58 refers to the punishment that befell the people of the Prophet Lut: "And (remember) Lut when he said to his people, 'Do you commit al-Fahishah (evil, great sin, every kind of unlawful sexual intercourse, sodomy) while you see (one another doing evil without any screen) Do you practice your lusts on men instead of women? Nay, but you are a people who behave senselessly.' There was no other answer given by his people except that they said: 'Drive out the family of Loot from your city. Verily, these are men who want to be clean and pure!' So We saved him and his family, except his wife. We destined her to be of those who remained behind. And We rained down on them a rain (of stones). So evil was the rain of those who were warned." Prophet Muhammed has also thus said: "Whoever of you finds (someone) doing the deed of the people of Loot, kill the one who does it and the one to whom it is done."[13]

Ibn al-Qayyim is of the opinion[14] that: "Both of them - fornication and homosexuality - involve immorality that goes against the wisdom of Allah's creation and commandment. For homosexuality involves innumerable evil and harms, and the one to whom it is done would be better off being killed than having this done to him, because after that he will become so evil and so corrupt that there can be no hope of his being reformed, and all good is lost for him, and he will no longer feel any shame before Allah or before His creation…The scholars differed as to whether the one to whom it is done will ever enter Paradise. There are two opinions which I heard Shaikh al-Islam (rahimahullah) narrate."

Are Faithful to their Covenants

This section requires expansion.

 

Qur'an 4:58–58 commands, "Verily, Allah commands that you should render back the trusts to those, to whom they are due…" Prophet Muhammed, in Sahih Muslim is reported to have said[15] "The rights will be rendered back to those to whom they are due, and even the sheep that does not have horns will take revenge from the horned sheep."

Strictly Guard their Salaat

This section requires expansion.

 

Allah, the Exalted, again mentions preserving of Salaat as one of the characteristics of the successful believer which shows the importance and virtue of Salaat. Ibn Mas'oud (narrated, 'I asked Allah's Messenger (sallallahu alaihe wa-sallam): 'O Messenger of Allah, which deed is most beloved to Allah?' He said: 'Prayer at the appointed time.' I said: 'Then what?' He said: 'Kindness to parents.' I said: 'Then what?' He said: 'Jihad in the way of Allah.'[16] He also compared the five daily prayer by five daily baths, which leave no filth on the body. Similarly, one who prays five times a day will become free of the filth of sins. "If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet (sallallahu alaihe wa-sallam) then said, "That is like the five daily prayers. Allah wipes away the sins by them." [17]

Qur'an 29:45–45 says "Verily, the prayer keeps one from the great sins and evil deeds."

Good News of Paradise for the Believers

This section requires expansion.

 

This article may require cleanup to meet Wikipedia's quality standards. Please improve this article if you can. (May 2009)

 

After mentioning the characteristics of the successful believer, Allah gives them the good news of Firdaus. Allah's Messenger (sallallahu alaihe wa-sallam) said: "If you ask Allah for Paradise, then ask him for Firdaus, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful." [Fath al-Baree (13: 415)]

Abu Hurayrah (radhiyallahu anhu) said: "The Messenger of Allah (sallallahu alaihe wa-sallam) said: "There is not one among you who does not have two homes; a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: 'These are indeed the heirs.'" [Ibn Majah (2): 1453]

References

1.^ Towards Understanding the Quran, Surah 28

2.^ a b c Tafseer Ibn Katheer, Dar al-Sha'ab Edition,(6/414)

3.^ At-Tabaree (19:9)

4.^ Saheeh at-Targheeb, Hadith No: 543

5.^ Majmoo al-Fatawa, 22/553-558

6.^ Towards Understanding the Quran, Surah 28

7.^ The Success is for the Believers, Surah 23, Tafseer Ibn Katheer

8.^ About Islam - The Muslim's Creed, Fatwa-Online.com

9.^ Musnad Ahmed

10.^ at-Tabaranee

11.^ The Success is for the Believers, Surah 23, Tafseer Ibn Katheer

12.^ [At-Tirmidhee: Hadith no. 1457] Authenticated by Shaikh al-Albanee in Saheeh al-Jamee (1552)

13.^ [At-Tirmidhee, Hadith: 1456], Authenticated by Shaikh al-Albanee in Saheeh al-Jamee :6589

14.^ al-Jawaab al-Kafi, p.115

15.^ Saheeh Muslim, 4:1097

16.^ Saheeh Muslim, (vol.1, no.89)

17.^ Saheeh al-Bukharee

   

سورة المؤمنون

من ويكيبيديا، الموسوعة الحرة

« سورة المؤمنون »

 

الترتيب في القرآن

23

عدد الآيات118

عدد الكلمات1051

عدد الحروف4354

الجزء18

   

النزول مكية

 

نص سورة المؤمنون في ويكي مصدر

 

السورة بالرسم العثماني

   

سورة المُؤْمِنُونَ 23/114

سبب التسمية :

سُميت ‏بهذا ‏الاسم ‏الجليل ‏تخليداً ‏لهم ‏و ‏إشادة ‏بمآثرهم ‏وفضائلهم ‏الكريمة ‏التي ‏استحقوا ‏بها ‏ميراث ‏الفردوس ‏الأعلى ‏في ‏جنات ‏النعيم‎.‎‏

التعريف بالسورة :

1) مكية .

2) من المئين .

3) عدد آياتها ." 118 .

4) ترتيبها الثالثة والعشرون .

5) نزلت بعد سورة " الأنبياء " .

6) بدأت باسلوب توكيد " قد أفلح المؤمنون " .

7) الجزء " 18 " ، الحزب " 35 " ، الربع " 1،2،3" .

محور مواضيع السورة :

سورة " المؤمنون " من السور المكية التي تعالج أصول الدين من التوحيد والرسالة والبعث .

سبب نزول السورة :

أخبرنا القاضي أبو بكر أحمد بن الحسن الحيري إملاء قال: أخبرنا حاجب بن أحمد الطوسي قال: أخبرنا محمد بن حماد الأبيوَرْدِي قال: أخبرنا عبد الرزاق قال: أخبرنا يونس بن سليمان قال: أملى عليّ يونس الإيلي عن ابن شهاب، عن عروة بن الزبير، عن عبد الرحمن بن عبد القاري قال: سمعت عمر بن الخطاب رضي الله عنه يقول: كان إذا أنـزل الوحي على رسول الله صلى الله عليه وسلم يسمع عند وجهه دويّ كدوي النحل، فمكثنا ساعة، فاستقبل القبلة ورفـع يديه فقال: "اللهم زدنا ولا تنقصنا، وأكرمنا ولا تهنا، وأعطنا ولا تحرمنا، وآثرنا ولا تؤثر علينا، وارضنا وارض عنا"، ثم قال: "لقد أنـزلت علينا عشر آيات من أقامهنَّ دخل الجنة" ثم قرأ: قَدْ أَفْلَحَ الْمُؤْمِنُونَ إلى عشر آيات، رواه الحاكم أبو عبد الله في صحيحه عن أبي بكر القطيعي، عن عبد الله بن أحمد بن حنبل، عن أبيه، عن عبد الرزاق.

 

2) عن ابي هريرةأن رسول الله كان إذا صلى رفع بصره إلى السماء فنزل (الذين هم في صلاتهم خاشعون ) .

3) عن أنس بن مالك قال قال عمر بن الخطاب وافقت ربي في أربع قلت يا رسول الله لو صلينا خلف المقام فأنزل الله تعالى (واتخذوا من مقام إبراهيم مصلى )وقلت يا رسول الله لو اتخذت على نسائك حجابا فانه يدخل عليك البر والفاجر فأنزل الله تعالى (وإذا سألتموهن فاسألوهن من وراء حجاب) وقلت لازواج النبيلتنتهن أو ليبدلنه الله سبحانه أزواجا خيرا منكن فانزل الله (عسى ربه إن طلقكن أن يبدله أزواجا خير منكن ) الآية ونزلت (ولقد خلقنا الإنسان من سلالة من طين إلى قول القرآن ثم أنشأناه خلقا أخر فقلت فتبارك الله أحسن الخالقين )

 

قد أفلح المؤمنون

 

بسم الله الرحمن الرحيم

 

{قد أفلحَ المؤمنونَ * الذينَ هُم في صلاتِهِم خاشعونَ * والذينَ هُم عن اللغوِ مُعرضونَ * والذينَ هُم للزكاة فاعلونَ * والذينَ هُم لِفُروجهم حافظونَ * إلاّ على أزواجهم أو ما ملكت أيمانُهُم فإنّهم غيرُ ملومين * فمن ابتغى وراءَ ذلك فأولئكَ هُمُ العادون * والذينَ هُم لأماناتِهم وعَهدِهِم راعونَ * والذينَ هُم على صلواتِهم يُحافظون * أولئكَ هُمُ الوارثونَ * الذينَ يرثونَ الفِردَوسَ هُم فيها خالدون}. (المؤمنون/1ـ11)

 

قراءة واعية، وتأمل دقيق في عطاء الوحي، وامتداد يقظ مع آفاق القرآن يجعلنا نكتشف محتوى هذه الرسالة الإلهية الخالدة، وندرك أهدافها ومنهجها اللاحب في الحياة.

 

وندرك أن القرآن مدرسة هداية، ومنهج دعوة، ودستور حياة، وفي ظلاله يجد الإنسان معنى الحياة، ويحيا فسحة الأمل، ويتنسم شذى الأمن والسعادة.

 

لنقرأ القرآن، ولنقرأ معانيه، ولنكتشف خزائن القيم والفكر ومنهج الحياة في كلمة الله الداعية إلى هدى الإنسان وانتشاله من وهدة السقوط، وصحارى التيه، وحيرة الضلال. لنقرأ القرآن ولنتجاوز قراءة أولئك الذين يقرأون الحروف وصيغ الألفاظ، ويغفلون عن المحتوى وخزين الفكر والمعرفة، إن الذي يقف على ساحل البحر لا يدرك عمق الماء، ومن يسبح على سطح الماء لا يجني لآلئ البحر.

 

آفاق القرآن مديدة، ومدرسته غنية وعطاؤه ثر، وفي كل أفق من آفاقه يكتشف الإنسان معنىً جديداً للحياة، وقيمة معبرة عن معنى الوجود.

 

وفي تصوير القرآن للمجتمع ولجماعة المؤمنين، وللإنسان النموذج، والشخصية السعيدة في الحياة، يرسم بأسلوبه الأدبي الرائع، وتصويره اللغوي الأخّاذ صورة ذلك الإنسان، ويشكل صيغة تلك الجماعة، ويعبّر عن طبيعة الحياة والعلاقة والخصائص التي ينبغي أن تكون في الإنسان الحضاري المتسامي، إنه يتحدث في آيات عديدة، ويصوّر في موارد شتّى صفة ذلك الكائن الذي استطاع أن يكون إنساناً (المؤمن)، إن الإنسانية في منطق القرآن، لا تتحقق بالشكل والهيأة، إنما تتحقق بتكامل الذات البشرية، وبتجسيد القيم والمثل العليا في وعي الإنسان وسلوكه ونوازعه، فالإنسان إن فقد هذه القيم، سيكون شراً من الحيوان، وأسوأ حالاً من الوحوش الكواسر:

 

{إن هُم إلا كالأنعام بل هُم أضلُّ سَبيلاَ}. (الفرقان/44)

 

إن الحياة ستفقد قيمتها، وإن الإنسان سيفقد إنسانيته، إذا ما غابت خصائص الإنسان وصفاته الحقّة من مسرح الحياة.

 

إذن لنصغ جميعاً إلى كلمة الله، ولنقرأ بوعي ما خطه قلم الوحي، ورسمته ريشة القرآن ولنحي في ظل تلك الأجواء الروحية العميقة، ولنستنر بهدى ذلك السراج الدليل.

 

لنقرأ صفة الإنسان المؤمن، وصفة الجماعة المؤمنة، ولنجعل هذه الصورة، هي صيغة الحياة وهدف الإنسان، وغاية الدعوة في منهج القرآن.

 

فها هو القرآن يتحدث ويصوّر، ويعرض لنا الإنسان النموذج في الحياة ويفاجئنا بمطلع سورة (المؤمنون) بالبشرى، فيثير الأمل وانفعال الرجاء في النفوس، ويبدد سحب البؤس وضباب اليأس والقنوط بمطلع بيانه:

 

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

”Allâh (Alone) created the heavens and the earth with truth.” Verily! There in is surely a sign for those who believe.

Surah Al-Ankabut 44

Verso of folio 1 of The Birmingham Qur'an.

 

This manuscript contains parts of surahs (chapters) 18 to 20 from the Islamic holy book, the Qur’an. It is written on parchment in Hijazi, an early form of Arabic script with distinctive slanting letters and few diacritical marks. Radiocarbon dating of the parchment on which the text is written, carried out at a laboratory at the University of Oxford, has placed it in the period between 568 - 645 CE (56-55 BH to 24-25 AH) with 95.4% probability. The result places the leaves close to the time of the Prophet Muhammad, who lived between c. 570 - 632, and the rule of the first three Rightly Guided Caliphs.

 

The manuscript is one of the earliest surviving fragments of the Qur’an in its written form, and one of only a handful of early manuscripts of the Qur’an in the world to have been radiocarbon dated.

 

The manuscript is part of the University’s Mingana Collection of Middle Eastern Manuscripts held in the Cadbury Research Library. Funded by Quaker philanthropist Edward Cadbury, from the chocolate-making family, the collection was acquired during the 1930s, to raise the status of Birmingham as an intellectual centre for religious studies. The 3,000 manuscripts in the Mingana Collection are now held in the Cadbury Research Library at the University of Birmingham, UK.

 

Reference: MINGANA Islamic Arabic 1572a

Mingana Collection of Middle Eastern Manuscripts,

Cadbury Research Library, University of Birmingham.

অতএব তাদের জন্যে আফসোস! যারা নিজ হাতে গ্রন্থ লেখে এবং বলে, এটা আল্লাহর পক্ষ থেকে অবতীর্ণ-যাতে এর বিনিময়ে সামান্য অর্থ গ্রহণ করতে পারে। অতএব তাদের প্রতি আক্ষেপ, তাদের হাতের লেখার জন্য এবং তাদের প্রতি আক্ষেপ, তাদের উপার্জনের জন্যে।

 

কোরআন

সূরা আল-বাকারা (৩), আয়াত ৭৯

  

26

বলুন ইয়া আল্লাহ! তুমিই সার্বভৌম শক্তির অধিকারী। তুমি যাকে ইচ্ছা রাজ্য দান কর এবং যার কাছ থেকে ইচ্ছা রাজ্য ছিনিয়ে নাও এবং যাকে ইচ্ছা সম্মান দান কর আর যাকে ইচ্ছা অপমানে পতিত কর। তোমারই হাতে রয়েছে যাবতীয় কল্যাণ। নিশ্চয়ই তুমি সর্ব বিষয়ে ক্ষমতাশীল।

My sister's daughter(#inshia) who reciting surah al hamd (fatiah ) in the age of 2 year. Every night when we finished the dinner. I always saw my father teach her surah alham within 4 days. you will also watch some of her naughtiness in this video.

cof

The story of the Companions of the Cave is referred to in Surah 18 (verses 9-26).[13]According to Muslim scholars, God revealed these verses because the people of Mecca challenged Muhammad with questions that were passed on to them from the Jews of Medina in an effort to test his authenticity. They asked him about young men who disappeared in the past, about a man who travelled the earth from east to west, Zulqurnain, and about the soul. The story parallels the Christian version, recounting the story of a group of young believers who resisted the pressure to worship others beside God, and took refuge in a cave, following which they fell asleep for a long time. When they woke up they thought that they had slept for only a day or so, and they sent one of them back to the city to buy food. His use of old silver coins revealed the presence of these youths to the town. Soon after their discovery, the People of the Cave (as the Qur'an calls them) died and the people of their town buried them in the cave and built a place of worship there. The Qur'an does not give their exact number. It mentions that some people would say that they were three, others would say five and some would say seven, in addition to one dog, and that they slept for 300 years, plus 9, which could mean 300 solar years or 309 lunar years (300 solar years are equal to 309 lunar years).

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

There is none in the heavens and the earth but comes unto the Most Beneficent (Allâh) as a slave.

Verily, He knows each one of them, and has counted them a full counting.

And everyone of them will come to Him alone on the Day of Resurrection

Surah Maryam 93-95

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Al-Quran | Surah Al-Baqarah | Ayat 29:

"He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is Knower of all things."

 

"Dialah (Allah) yang menjadikan untuk kamu segala yang ada di bumi, kemudian Ia menuju dengan kehendakNya ke arah (bahan-bahan) langit, lalu dijadikannya tujuh langit dengan sempurna; dan Ia Maha Mengetahui akan tiap-tiap sesuatu."

 

About The Shot | Sunset at Darul Quran:

This was captured during sunset hours yesterday at my favorite place Darul Quran.

 

Location, Date & Time:

- Darul Quran, Kuala Kubu Bharu | 11 October 2010 | 7:05pm (+8GMT)

 

Canon EOS 7D + Kitlens:

- ISO100, f/5.6, 1/125" at 135mm.

 

Me:

I'm really appreciate your kind visit and support =)

All comments, criticism and tips for improvements are welcome.

 

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© & ® 2010 annamir[at]putera.com | www.facebook.com/annamir

DEAR,GOD GIVE US POWER FROM HOLY QURAN WITH OTHER BOOKS 9:124 YET WHENEVER a surah [of this divine writ] is bestowed from on high, some of the deniers of the truth are prone to ask, [164] "Which of you has this [message] strengthened in his faith?" Now as for those who have attained to faith, it does strengthen them in their faith, and they rejoice in the glad tiding [which God has given them]. [165]

 

Waitha ma onzilat sooratun faminhum man yaqoolu ayyukum zadathu hathihi eemanan faamma allatheena amanoo fazadathum eemanan wahum yastabshiroona

وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُواْ فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ (9:124)

  

Yunus (Jonah)

 

10:25 AND [know that] God invites [man] unto the abode of peace, and guides him that wills [to be guided] onto a straight way. [40]

 

WaAllahu yadAAoo ila dari alssalami wayahdee man yashao ila siratin mustaqeemin

وَاللّهُ يَدْعُو إِلَى دَارِ السَّلاَمِ وَيَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ (10:25)

  

Yunus (Jonah)

 

10:26 For those who persevere in doing good there is the ultimate good in store, and more [than that]. [41] No darkness and no ignominy will overshadow their faces [on Resurrection Day]: it is they who are destined for paradise, therein to abide.

 

Lillatheena ahsanoo alhusna waziyadatun wala yarhaqu wujoohahum qatarun wala thillatun olaika ashabu aljannati hum feeha khalidoona

لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ وَلاَ يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلاَ ذِلَّةٌ أُوْلَـئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ (10:26)

  

Fussilat (Explained in Detail)

 

41:53 In time We shall make them fully understand [49] Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves, [50] so that it will become clear unto them that this [revelation] is indeed the truth. [Still,] is it not enough [for them to know] that thy Sustainer is witness unto everything? [51]

 

Sanureehim ayatina fee alafaqi wafee anfusihim hatta yatabayyana lahum annahu alhaqqu awalam yakfi birabbika annahu AAala kulli shayin shaheedun

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ

Surah al-Fātiḥah in square kufi, basmalah in square kufi and the first two ayāt of Surah al-Baqarah

Surah 3. The Family Of 'Imran, The House Of 'Imran

1. A. L. M.

 

2. Allah. There is no god but He,-the Living, the Self-Subsisting, Eternal.

 

3. It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong).

 

4. Then those who reject Faith in the Signs of Allah will suffer the severest penalty, and Allah is Exalted in Might, Lord of Retribution.

 

5. From Allah, verily nothing is hidden on earth or in the heavens.

 

6. He it is Who shapes you in the wombs as He pleases. There is no god but He, the Exalted in Might, the Wise.

 

7. He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.

 

8. "Our Lord!" (they say), "Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure.

 

9. "Our Lord! Thou art He that will gather mankind Together against a day about which there is no doubt; for Allah never fails in His promise."

 

10. Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah. They are themselves but fuel for the Fire.

 

11. (Their plight will be) no better than that of the people of Pharaoh, and their predecessors: They denied our Signs, and Allah called them to account for their sins. For Allah is strict in punishment.

 

12. Say to those who reject Faith: "Soon will ye be vanquished and gathered together to Hell,-an evil bed indeed (to lie on)!

 

13. "There has already been for you a Sign in the two armies that met (in combat): One was fighting in the cause of Allah, the other resisting Allah. these saw with their own eyes Twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see."

 

14. Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (To return to).

 

15. Say: Shall I give you glad tidings of things Far better than those? For the righteous are Gardens in nearness to their Lord, with rivers flowing beneath; therein is their eternal home; with companions pure (and holy); and the good pleasure of Allah. For in Allah.s sight are (all) His servants,-

 

16. (Namely), those who say: "Our Lord! we have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire;"-

 

17. Those who show patience, Firmness and self-control; who are true (in word and deed); who worship devoutly; who spend (in the way of Allah.; and who pray for forgiveness in the early hours of the morning.

 

18. There is no god but He: That is the witness of Allah, His angels, and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise.

 

19. The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account.

 

20. So if they dispute with thee, say: "I have submitted My whole self to Allah and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" If they do, they are in right guidance, but if they turn back, Thy duty is to convey the Message; and in Allah.s sight are (all) His servants.

 

21. As to those who deny the Signs of Allah and in defiance of right, slay the prophets, and slay those who teach just dealing with mankind, announce to them a grievous penalty.

 

22. They are those whose works will bear no fruit in this world and in the Hereafter nor will they have anyone to help.

 

23. Hast thou not turned Thy vision to those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration).

 

24. This because they say: "The Fire shall not touch us but for a few numbered days": For their forgeries deceive them as to their own religion.

 

25. But how (will they fare) when we gather them together against a day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or) injustice?

 

26. Say: "O Allah. Lord of Power (And Rule), Thou givest power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honour whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power.

 

27. "Thou causest the night to gain on the day, and thou causest the day to gain on the night; Thou bringest the Living out of the dead, and Thou bringest the dead out of the Living; and Thou givest sustenance to whom Thou pleasest, without measure."

 

28. Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah. except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.

 

29. Say: "Whether ye hide what is in your hearts or reveal it, Allah knows it all: He knows what is in the heavens, and what is on earth. And Allah has power over all things.

 

30. "On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But Allah cautions you (To remember) Himself. And Allah is full of kindness to those that serve Him."

 

31. Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful."

 

32. Say: "Obey Allah and His Messenger.: But if they turn back, Allah loveth not those who reject Faith.

 

33. Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people,-

 

34. Offspring, one of the other: And Allah heareth and knoweth all things.

 

35. Behold! a woman of 'Imran said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things."

 

36. When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and Allah knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected."

 

37. Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From Allah. for Allah Provides sustenance to whom He pleases without measure."

 

38. There did Zakariya pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!

 

39. While he was standing in prayer in the chamber, the angels called unto him: "(Allah) doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righteous."

 

40. He said: "O my lord! How shall I have a son seeing I am very old and my wife is barren?" "Thus" was the answer "doth Allah accomplish whatt He willeth."

 

41. He said: "O my Lord! Give me a Sign!" "Thy Sign," was the answer, "Shall be that thou shalt speak to no man for three days but with signals. Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning."

 

42. Behold! the angels said: "O Mary! Allah hath chosen thee and purified thee- chosen thee above the women of all nations.

 

43. "O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down."

 

44. This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger.) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point).

 

45. Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.

 

46. "He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous."

 

47. She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is!

 

48. "And Allah will teach him the Book and Wisdom, the Law and the Gospel,

 

49. "And (appoint him) an apostle to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah.s leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah.s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;

 

50. "'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me.

 

51. "'It is Allah Who is my Lord and your Lord; then worship Him. This is a Way that is straight.'"

 

52. When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) Allah." Said the disciples: "We are Allah.s helpers: We believe in Allah, and do thou bear witness that we are Muslims.

 

53. "Our Lord! we believe in what Thou hast revealed, and we follow the Messenger. then write us down among those who bear witness."

 

54. And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah.

 

55. Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.

 

56. "As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help."

 

57. "As to those who believe and work righteousness, Allah will pay them (in full) their reward; but Allah loveth not those who do wrong."

 

58. "This is what we rehearse unto thee of the Signs and the Message of Wisdom."

 

59. The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was.

 

60. The Truth (comes) from Allah alone; so be not of those who doubt.

 

61. If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!"

 

62. This is the true account: There is no god except Allah. and Allah.He is indeed the Exalted in Power, the Wise.

 

63. But if they turn back, Allah hath full knowledge of those who do mischief.

 

64. Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah. that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah.s Will).

 

65. Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding?

 

66. Ah! Ye are those who fell to disputing (Even) in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge? It is Allah Who knows, and ye who know not!

 

67. Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah.s (Which is Islam), and he joined not gods with Allah.

 

68. Without doubt, among men, the nearest of kin to Abraham, are those who follow him, as are also this Messenger and those who believe: And Allah is the Protector of those who have faith.

 

69. It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (Not you), but themselves, and they do not perceive!

 

70. Ye People of the Book! Why reject ye the Signs of Allah, of which ye are (Yourselves) witnesses?

 

71. Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge?

 

72. A section of the People of the Book say: "Believe in the morning what is revealed to the believers, but reject it at the end of the day; perchance they may (themselves) Turn back;

 

73. "And believe no one unless he follows your religion." Say: "True guidance is the Guidance of Allah. (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those (Receiving such revelation) should engage you in argument before your Lord?" Say: "All bounties are in the hand of Allah. He granteth them to whom He pleaseth: And Allah careth for all, and He knoweth all things."

 

74. For His Mercy He specially chooseth whom He pleaseth; for Allah is the Lord of bounties unbounded.

 

75. Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, "there is no call on us (to keep faith) with these ignorant (Pagans)." but they tell a lie against Allah, and (well) they know it.

 

76. Nay.- Those that keep their plighted faith and act aright,-verily Allah loves those who act aright.

 

77. As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty.

 

78. There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah. It is they who tell a lie against Allah, and (well) they know it!

 

79. It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah.s": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly."

 

80. Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)?

 

81. Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you an apostle, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."

 

82. If any turn back after this, they are perverted transgressors.

 

83. Do they seek for other than the Religion of Allah.-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back.

 

84. Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."

 

85. If anyone desires a religion other than Islam (submission to Allah., never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good).

 

86. How shall Allah Guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust.

 

87. Of such the reward is that on them (rests) the curse of Allah, of His angels, and of all mankind;-

 

88. In that will they dwell; nor will their penalty be lightened, nor respite be (their lot);-

 

89. Except for those that repent (Even) after that, and make amends; for verily Allah is Oft-Forgiving, Most Merciful.

 

90. But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray.

 

91. As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers.

 

92. By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well.

 

93. All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: "Bring ye the Law and study it, if ye be men of truth."

 

94. If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers.

 

95. Say: "(Allah) speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans."

 

96. The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings:

 

97. In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.

 

98. Say: "O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?"

 

99. Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, Seeking to make it crooked, while ye were yourselves witnesses (to Allah.s Covenant)? but Allah is not unmindful of all that ye do."

 

100. O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!

 

101. And how would ye deny Faith while unto you are rehearsed the Signs of Allah, and among you Lives the Messenger. Whoever holds firmly to Allah will be shown a way that is straight.

 

102. O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.

 

103. And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah.s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.

 

104. Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.

 

105. Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,-

 

106. On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): "Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith."

 

107. But those whose faces will be (lit with) white,- they will be in (the light of) Allah.s mercy: therein to dwell (for ever).

 

108. These are the Signs of Allah. We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures.

 

109. To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).

 

110. Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.

 

111. They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.

 

112. Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.

 

113. Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.

 

114. They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.

 

115. Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.

 

116. Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah. They will be companions of the Fire,- dwelling therein (for ever).

 

117. What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves.

 

118. O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.

 

119. Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in your rage; Allah knoweth well all the secrets of the heart."

 

120. If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do.

 

121. Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things:

 

122. Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust.

 

123. Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah. thus May ye show your gratitude.

 

124. Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down?

 

125. "Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.

 

126. Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise:

 

127. That He might cut off a fringe of the Unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose.

 

128. Not for thee, (but for Allah., is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers.

 

129. To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but Allah is Oft-Forgiving, Most Merciful.

 

130. O ye who believe! Devour not usury, doubled and multiplied; but fear Allah. that ye may (really) prosper.

 

131. Fear the Fire, which is repaired for those who reject Faith:

 

132. And obey Allah and the Messenger. that ye may obtain mercy.

 

133. Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,-

 

134. Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;-

 

135. And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah.- and are never obstinate in persisting knowingly in (the wrong) they have done.

 

136. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!

 

137. Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth.

 

138. Here is a plain statement to men, a guidance and instruction to those who fear Allah.

 

139. So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith.

 

140. If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.

 

141. Allah.s object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith.

 

142. Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?

 

143. Ye did indeed wish for death before ye met him: Now ye have seen him with your own eyes, (And ye flinch!)

 

144. Muhammad is no more than an apostle: many Were the apostle that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah. but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.

 

145. Nor can a soul die except by Allah.s leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.

 

146. How many of the prophets fought (in Allah.s way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah.s way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast.

 

147. All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."

 

148. And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good.

 

149. O ye who believe! If ye obey the Unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss.

 

150. Nay, Allah is your protector, and He is the best of helpers.

 

151. Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers!

 

152. Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe.

 

153. Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.

 

154. After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, Moved by wrong suspicions of Allah.suspicions due to ignorance. They said: "What affair is this of ours?" Say thou: "Indeed, this affair is wholly Allah.s." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts.

 

155. Those of you who turned back on the day the two hosts Met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing.

 

156. O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are travelling through the Earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do.

 

157. And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass.

 

158. And if ye die, or are slain, Lo! it is unto Allah that ye are brought together.

 

159. It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for ((Allah)'s) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).

 

160. If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? in Allah, then, Let believers put their trust.

 

161. No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.

 

162. Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!

 

163. They are in varying gardens in the sight of Allah, and Allah sees well all that they do.

 

164. Allah did confer a great favour on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.

 

165. What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For Allah hath power over all things."

 

166. What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-

 

167. And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (The foe from your city)." They said: "Had we known how to fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but Allah hath full knowledge of all they conceal.

 

168. (They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."

 

169. Think not of those who are slain in Allah.s way as dead. Nay, they live, finding their sustenance in the presence of their Lord;

 

170. They rejoice in the bounty provided by Allah. And with regard to those left behind, who have not yet joined them (in their bliss), the (Martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.

 

171. They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the Faithful to be lost (in the least).

 

172. Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;-

 

173. Men said to them: "A great army is gathering against you": And frightened them: But it (only) increased their Faith: They said: "For us Allah sufficeth, and He is the best disposer of affairs."

 

174. And they returned with Grace and bounty from Allah. no harm ever touched them: For they followed the good pleasure of Allah. And Allah is the Lord of bounties unbounded.

 

175. It is only the Evil One that suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have Faith.

 

176. Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah. Allah.s plan is that He will give them no portion in the Hereafter, but a severe punishment.

 

177. Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment.

 

178. Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment.

 

179. Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For the purpose) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.

 

180. And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that ye do.

 

181. Allah hath heard the taunt of those who say: "Truly, Allah is indigent and we are rich!"- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: "Taste ye the penalty of the Scorching Fire!

 

182. "This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never harms those who serve Him."

 

183. They (also) said: "(Allah) took our promise not to believe in an apostle unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you apostles before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?"

 

184. Then if they reject thee, so were rejected apostles before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.

 

185. Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.

 

186. Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.

 

187. And remember Allah took a covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made!

 

188. Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think escape the penalty. For them is a penalty Grievous indeed.

 

189. To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things.

 

190. Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,-

 

191. Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.

 

192. "Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers!

 

193. "Our Lord! we have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous.

 

194. "Our Lord! Grant us what Thou didst promise unto us through Thine apostles, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise."

 

195. And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards."

 

196. Let not the strutting about of the Unbelievers through the land deceive thee:

 

197. Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)!

 

198. On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of Allah. and that which is in the presence of Allah is the best (bliss) for the righteous.

 

199. And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah. They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account.

 

200. O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper.

 

   

Chapter 22 : Surah Al-Hajj

(Revealed partly before and partly after Hijrah)

 

Date of Revelation and Context

According to scholarly opinion a part of the Surah was revealed before the Hijrah and a part after it. Dahhak, however, holds that the whole of it was revealed after the Hijrah. In Surah Al-Anbiya' it was stated that Divine punishment continues to dog thefootsteps of disbelievers because they reject the truth. In its last verse the Holy Prophetwas enjoined to invoke Divine punishment upon disbelievers because of their persistentlyhostile attitude. The opening verse of the present Surah constitutes an answer to hisprayer. This is the immediate connection of the Surah with AI-Anbiya'. But there exists abroader connection and deeper relationship between the subject-matter of some precedingChapters and this Surah. The subject which began in Surah Maryam and was laterdeveloped and elaborated in Surahs TaHa and Al-Anbiya' is brought to completion inthe present Surah. In Surah Maryam the basic principles of the Christian Faith wereexplained and effectively refuted, as without their refutation there could have been nojustification for a new Message. The Holy Prophet had claimed to have brought a newMessage and a new Law for the whole of mankind. If Christianity could be shown tohave existed in the world in its pristine purity and if there was extant in the world a Faith which claimed to be true, practical and practicable, then the need of a new Faith could not arise. So the basic principles of Christianity had to be proved to be false and unfounded.

 

This was done in Surah Maryam where by shedding light on the incidents attending his birth Jesus was shown to have been in no way different from, or superior to, other Messengers of God. In Chapter Ta Ha, the Christian doctrine that Law is a curse was fully and completely repudiated, while in Surah Al-Anbiya' the same subject was treated in a different manner, and the doctrine of original sin was shown to be quite untenable. It was made clear that if man suffered from the legacy of original sin and being devoid of free will he could not get rid of it, then the very object of the advent of Divine Messengers was defeated and man could not have been regarded as accountable for his actions and deeds. In the present Surah, however, we are told that if Jesus had attained the highest stage of spiritual perfection, then there was no need of a new Shari'ah (Law) and a new Messenger. But the fact that the Holy Prophet had claimed to be a new Messenger and to have brought a new Law, in itself constitutes a challenge to this Christian belief.

 

Subject-Matter

The subject-matter of the Surah is split into five main parts:

 

(1) The disbelievers are threatened with Divine punishment because they reject the claim of the Holy Prophet which rests on the following very sound hypotheses: (a) His teachings are indispensable for mankind and are based on truth and wisdom and have sound and solid arguments to establish their abiding utility and the emptiness of the objections of disbelievers. (b) Heavenly Signs uphold the Prophet's cause-his followers are prospering both materially and spiritually and his enemies like those of the former Prophets are suffering defeat at his hands. (c) He will be blessed with Divine boons and blessings in an unusual measure. (d) His teachings are designed to bring about peace, harmony and goodwill among nations of the world. (e) All false Faiths and religious systems including Christianity will retreat before the invincible onrush of Islam and will eventually be completely routed.

 

(2) All Divine Messengers were opposed and satanic people placed all sorts of obstacles and impediments in their way. But God removed all those obstacles and the cause of Truth ultimately prevailed.

 

(3) The advent of the Holy Prophet has fulfilled that Divine purpose for which Patriarch Abraham had prayed to God in the barren and arid Valley of Mecca when he left his son Ishmael and his wife Hagar there.

 

(4) The Holy Prophet has met with long and hard opposition and has endured untold hardships with great patience and fortitude, and the time has now arrived that he be granted permission to fight his opponents in self-defence. Defensive warfare isnot only permissible but is commendable when the cause of Truth is at stake; and Divine succour comes to those who fight in its defence. If fighting in defence of Truth had not been allowed, man would have become deprived of freedom of conscience which is his most precious heritage, and God would have ceased to be worshipped and sin and iniquity would have reigned supreme in the world.

 

(5) Divine Teaching like fresh rain gives new life and vigour to a spiritually dead world and is, therefore, bound to succeed. The cycle of a new Revelation taking the place of an old one continues. When a particular Teaching completes its allotted span of life and serves its intended purpose, a new Teaching replaces it and becomes the vehicle of Divine Will and Purpose. The Surah ends with the Divine promise that Heavenly help will come to the Holy Prophet because he is the Promised Teacher. His followers should, therefore, give him full and unconditional allegiance. This is the way to victory and success.

    

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

[22:1] In the name of Allah, the Gracious, the Merciful.

 

يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ

[22:2] O people, fear your Lord; verily the earthquake of the Hour[1929] is a tremendous thing —

 

يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ

 

[22:3] The day when you see it, every woman giving suck shall forget her suckling and every pregnant woman shall cast her burden; and thou shalt see men as drunken while they will not be drunken[1930], but severe will indeed be the punishment of Allah.

 

وَمِنْ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَرِيدٍ

[22:4] And among men there are some who dispute concerning Allah without knowledge, and follow every rebellious satan

 

كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلاَّهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَى عَذَابِ السَّعِيرِ

[22:5] For whom it is decreed that whosoever makes friends with him[1931], him he will lead astray and will guide him to the punishment of the Fire.

 

يَاأَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنْ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الأَرْحَامِ مَا نَشَاءُ إِلَى أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلاً ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنْكُمْ مَنْ يُتَوَفَّى وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلاَ يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا وَتَرَى الأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ

 

[22:6] O people, if you are in doubt concerning the Resurrection, then consider that We have indeed created you from dust, then from a spermdrop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed, in order that We may make Our power manifest to you. And We cause what We will to remain in the wombs for an appointed term; then We bring you forth as babes; then We rear you that you may attain to your age of full strength. And there are some of you who are caused to die prematurely, and there are others among you who are driven to the worst part of life with the result that they know nothing after having had knowledge. And thou seest the earth lifeless, but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation[1932].

 

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِ الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[22:7] That is because Allah is the Truth, and that it is He Who brings the dead to life, and that He has power over all things;

 

وَأَنَّ السَّاعَةَ آتِيَةٌ لاَ رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ

[22:8] And because the Hour will certainly come, there is no doubt about it, and because Allah will raise up those who are in the graves.

 

وَمِنْ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلاَ هُدًى وَلاَ كِتَابٍ مُنِيرٍ

[22:9] And among men there is he who disputes concerning Allah without knowledge and without guidance and without an enlightening Book,[1933]

 

ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ لَهُ فِي الدُّنْيَا خِزْيٌ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ

[22:10] Turning his side disdainfully, that he may lead men astray from the way of Allah. For him is disgrace in this world; and on the Day of Resurrection We shall make him taste the punishment of burning.[1934]

 

ذَلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلاَّمٍ لِلْعَبِيدِ

[22:11] This is because of what thy hands have sent on before, and Allah is not unjust to His servants.

 

وَمِنْ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

 

[22:12] And among men there is he who serves Allah, standing as it were on the verge[1935]. Then if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. He loses in this world as well as in the Hereafter. That is an evident loss.

 

يَدْعُوا مِنْ دُونِ اللَّهِ مَا لاَ يَضُرُّهُ وَمَا لاَ يَنْفَعُهُ ذَلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ

[22:13] He calls beside Allah on that which can neither harm him, nor benefit him. That is indeed straying far away.

 

يَدْعُوا لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ لَبِئْسَ الْمَوْلَى وَلَبِئْسَ الْعَشِيرُ

[22:14] He calls on him whose harm is nearer than his benefit[1936]. Evil indeed is the patron, and evil indeed the associate.

 

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ

 

[22:15] Verily, Allah will cause those who believe and do good deeds to enter Gardens beneath which rivers flow; surely Allah does what He will.

 

مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنصُرَهُ اللَّهُ فِي الدُّنْيَا وَالآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لِيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ

 

[22:16] Whoso thinks that Allah will not help him (the Prophet) in this world and the Hereafter, let him, if he can, find a way to heaven, and let him cut off the divine help. Then let him see if his device can remove that which enrages him.[1937]

 

وَكَذَلِكَ أَنزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ اللَّهَ يَهْدِي مَنْ يُرِيدُ

[22:17] And thus have We sent it (the Qur’an) down as manifest Signs, and surely Allah guides whom He will.

 

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ

 

[22:18] As to those who believe, and the Jews, and the Sabians[1938], and the Christians, and the Magians and the idolaters, verily, Allah will judge between them on the Day of Resurrection[1939]; surely Allah is Witness over all things.

 

أَلَمْ تَرَى أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنْ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ وَمَنْ يُهِنْ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ

 

[22:19] Hast thou not seen that to Allah submits whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many of mankind[1940]? But there are many who become deserving of punishment. And whomsoever Allah disgraces, none can raise him to honour. Verily, Allah does what He pleases.

 

هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ

 

[22:20] These two are two[1941] disputants who dispute concerning their Lord. As for those who disbelieve, garments of fire will be cut out for them; and boiling water will be poured down on their heads,

 

يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ

[22:21] Whereby that which is in their bellies, and their skins too, will be melted;

 

وَلَهُمْ مَقَامِعُ مِنْ حَدِيدٍ

[22:22] And for them there will be maces of iron with which to punish them

 

كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ

[22:23] Whenever they will seek to get out of it from anguish, they will be turned back into it: and it will be said to them, ‘Taste ye the punishment of burning!’

 

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ

 

[22:24] But Allah will cause those who believe and do good deeds to enter Gardens beneath which rivers flow. They will be adorned therein with bracelets of gold, and with pearls; and their raiment therein will be of silk.[1942]

 

وَهُدُوا إِلَى الطَّيِّبِ مِنْ الْقَوْلِ وَهُدُوا إِلَى صِرَاطِ الْحَمِيدِ

[22:25] And they will be guided to pure speech, and they will be guided to the path of the Praiseworthy God.

 

إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِي وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ

 

[22:26] As to those who disbelieve, and hinder men from the way of Allah and from the Sacred Mosque, which We have appointed equally for all men, be they dwellers therein or visitors from the desert, and whoso seeks wrongfully to deviate therein from the right path — We shall cause them to taste of a grievous punishment.

 

وَإِذْ بَوَّأْنَا ِلأَبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لاَ تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

 

[22:27] And remember the time when We assigned[1943] to Abraham the site of the House[1943A] and said, ‘Associate not anything with Me, and keep My House clean[1944] for those who perform the circuits[1945], and those who stand up and those who bow down and fall prostrate in Prayers;

 

وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالاً وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ

[22:28] ‘And proclaim[1946] unto mankind the Pilgrimage. They will come to thee on foot, and on every lean camel, coming by every distant track,

 

لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ

 

[22:29] ‘That they may witness its benefits[1947] for them and may mention the name of Allah, during the appointed days, over the quadrupeds of the class of cattle that He has provided for them. Then eat ye thereof and feed the distressed, the needy.

 

ثُمَّ لِيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ

[22:30] ‘Then let them accomplish their needful acts of cleansing, and fulfill their vows, and go around the Ancient House.’[1948]

 

ذَلِكَ وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ وَأُحِلَّتْ لَكُمْ الأَنْعَامُ إِلاَّ مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا الرِّجْسَ مِنْ الأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ

 

[22:31] That is God’s commandment. And whoso honours the sacred things of Allah, it will be good for him with his Lord. And cattle are made lawful to you but not that which has been announced to you. Shun therefore the abomination of idols, and shun all words of untruth,

 

حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَمَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنْ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ

 

[22:32] Remaining ever inclined to Allah, not associating anything with Him. And whoso associates anything with Allah, falls, as it were, from a height, and the birds snatch him up, or the wind blows him away to a distant place.[1949]

 

ذَلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ

[22:33] That is so. And whoso respects the sacred Signs of Allah — that indeed proceeds from the righteousness of hearts.[1950]

 

لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ مُسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ

[22:34] In them (offerings) are benefits[1951] for you for an appointed term, then their place of sacrifice is at the Ancient House.

 

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الأَنْعَامِ فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا وَبَشِّرْ الْمُخْبِتِينَ

 

[22:35] And to every people We appointed rites[1952] of sacrifice, that they might mention the name of Allah over the quadrupeds of the class of cattle that He has provided for them. So your God is One God[1953]; therefore submit ye all to Him. And give thou glad tidings to the humble,

 

الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلاَةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

 

[22:36] Whose hearts are filled with fear when Allah is mentioned, and who patiently endure whatever befalls them, and who observe Prayer, and spend out of what We have provided for them.

 

وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ

 

[22:37] And among the sacred Signs of Allah We have appointed for you the sacrificial camels. In them there is much good for you. So mention the name of Allah over them as they stand tied up in lines. And when they fall down dead on their sides, eat thereof and feed him who is needy but contented and him who supplicates[1954]. Thus have We subjected them to you, that you may be thankful.

 

لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَبَشِّرْ الْمُحْسِنِينَ

 

[22:38] Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him[1955]. Thus has He subjected them to you, that you may glorify Allah for His guiding you. And give glad tidings to those who do good.

 

إِنَّ اللَّهَ يُدَافِعُ عَنْ الَّذِينَ آمَنُوا إِنَّ اللَّهَ لاَ يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ

[22:39] Surely, Allah defends those who believe[1956]. Surely, Allah loves not any one who is perfidious or ungrateful.

 

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ

[22:40] Permission to fight is given to those against whom war is made, because they have been wronged[1957] — and Allah indeed has power to help them —

 

الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلاَّ أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنصُرَنَّ اللَّهُ مَنْ يَنصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

 

[22:41] Those who have been driven out from their homes unjustly only because they said, ‘Our Lord is Allah’[1958] — And if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches and synagogues and mosques, wherein the name of Allah is oft commemorated[1959]. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty —

 

الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الأَرْضِ أَقَامُوا الصَّلاَةَ وَآتَوْا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنْ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الأُمُورِ

 

[22:42] Those who, if We establish them in the earth, will observe Prayer and pay the Zakat and enjoin good and forbid evil[1960]. And with Allah rests the final issue of all affairs.

 

وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُود

[22:43] And if they accuse thee of falsehood, even so, before them, the people of Noah and the tribes of ‘Ad and Thamud also accused their Prophets of falsehood.

 

وَقَوْمُ إِبْرَاهِيمَ وَقَوْمُ لُوطٍ

[22:44] So did the people of Abraham and the people of Lot;

 

وَأَصْحَابُ مَدْيَنَ وَكُذِّبَ مُوسَى فَأَمْلَيْتُ لِلْكَافِرِينَ ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ نَكِيرِ

[22:45] And the inhabitants of Midian. And Moses too was accused of falsehood. But I gave respite to the disbelievers; then I seized them, and how terrible was the change I effected in them!

 

فَكَأَيِّنْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ فَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ مَشِيدٍ

 

[22:46] And how many a city have We destroyed, while it was given to wrongdoing, so that it is fallen down on its roofs; and how many a deserted well and lofty castle!

 

أَفَلَمْ يَسِيرُوا فِي الأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لاَ تَعْمَى الأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ

 

[22:47] Have they not travelled in the land, so that they may have hearts wherewith to understand, or ears wherewith to hear? But the fact is that it is not the eyes that are blind, but it is the hearts which are in the breasts that are blind[1961].

 

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ

 

[22:48] And they ask thee to hasten on punishment, but Allah will never break His promise. And verily, a day with thy Lord is as a thousand years of your reckoning.[1961A]

 

وَكَأَيِّنْ مِنْ قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ

[22:49] And how many a city there is to which I gave respite, while it was given to wrongdoing. Then I seized it, and unto Me is the return.

 

قُلْ يَاأَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ نَذِيرٌ مُبِينٌ

[22:50] Say, ‘O mankind, I am but a plain Warner to you.’

 

فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

[22:51] Those who believe and do good works, for them is forgiveness and an honourable provision.

 

وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ أُوْلَئِكَ أَصْحَابُ الْجَحِيمِ

[22:52] But those who strive against Our Signs, seeking to frustrate Our purpose — these shall be the inmates of the Fire.

 

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلاَ نَبِيٍّ إِلاَّ إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ

 

[22:53] Never sent We a Messenger or a Prophet before thee, but when he sought to attain what he aimed at, Satan put obstacles in the way of what he sought after. But Allah removes the obstacles that are placed by Satan[1962]. Then Allah firmly establishes His Signs. And Allah is All-Knowing, Wise.

 

لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ

 

[22:54] He permits this that He may make the obstacles which Satan puts in the way of the Prophets a trial for those in whose hearts is a disease[1963] and those whose hearts are hardened — and surely the wrongdoers are gone far in error —

 

وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَى صِرَاطٍ مُسْتَقِيمٍ

 

[22:55] And that those to whom knowledge has been given may know that it is the truth from thy Lord, so that they may believe therein and their hearts may become lowly unto Him. And surely Allah guides those who believe to the right path.

 

وَلاَ يَزَالُ الَّذِينَ كَفَرُوا فِي مِرْيَةٍ مِنْهُ حَتَّى تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ

 

[22:56] And those who disbelieve will not cease to be in doubt about it until the Hour[1964] comes suddenly upon them or there comes to them the punishment of a destructive day.[1965]

 

الْمُلْكُ يَوْمَئِذٍ لِلَّهِ يَحْكُمُ بَيْنَهُمْ فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ

[22:57] The kingdom on that day[1966] shall be Allah’s. He will judge between them. So those who believe and do good deeds will be in Gardens of Delight.

 

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُوْلَئِكَ لَهُمْ عَذَابٌ مُهِينٌ

[22:58] But those who disbelieve and reject Our Signs, will have an humiliating punishment.

 

وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا أَوْ مَاتُوا لَيَرْزُقَنَّهُمْ اللَّهُ رِزْقًا حَسَنًا وَإِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ

 

[22:59] And those who leave their homes for the cause of Allah, and are then slain or die[1967], Allah will surely provide for them a goodly provision. And surely Allah is the Best of providers.

 

لَيُدْخِلَنَّهُمْ مُدْخَلاً يَرْضَوْنَهُ وَإِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ

[22:60] He will surely cause them to enter a place with which they will be well pleased. And Allah is indeed All-Knowing, Forbearing.

 

ذَلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ

[22:61] That shall be so. And whoso retaliates with the like of that with which he has been afflicted and is then transgressed against, Allah will surely help him[1968]. Allah is indeed the Effacer of sins and is Forgiving.

 

ذَلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَأَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ

[22:62] That is because Allah causes the night to enter into the day, and causes the day to enter into the night[1969], and because Allah is All-Hearing, All-Seeing.

 

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

[22:63] That is because it is Allah Who is the Truth, and that which they call on beside Him is falsehood, and because Allah is the High, the Great.

 

أَلَمْ تَرَى أَنَّ اللَّهَ أَنزَلَ مِنْ السَّمَاءِ مَاءً فَتُصْبِحُ الأَرْضُ مُخْضَرَّةً إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ

[22:64] Hast thou not seen that Allah sends down water from the sky and the earth becomes green[1970]? Allah is indeed the Knower of subtleties, the All-Aware.

 

لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَإِنَّ اللَّهَ لَهُوَ الْغَنِيُّ الْحَمِيدُ

[22:65] To Him belongs all that is in the heavens and all that is in the earth. And surely Allah is Self-Sufficient, Praiseworthy.

 

أَلَمْ تَرَى أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي الأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الأَرْضِ إِلاَّ بِإِذْنِهِ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ

 

[22:66] Hast thou not seen that Allah has subjected to you whatever is in the earth, and the ships that sail through the sea by His command? And He withholds the rain from falling on the earth save by His leave. Surely, Allah is Compassionate and Merciful to men.

 

وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ الإِنسَانَ لَكَفُورٌ

[22:67] And He it is Who gave you life, then He will cause you to die, then will He give you life again.[1971] Surely, man is most ungrateful.

 

لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ فَلاَ يُنَازِعُنَّكَ فِي الأَمْرِ وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُسْتَقِيمٍ

 

[22:68] To every people have We appointed ways of worship[1972] which they observe; so let them not dispute with thee in the matter; and invite thou to thy Lord, for surely, thou followest the right guidance.

 

وَإِنْ جَادَلُوكَ فَقُلْ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ

[22:69] And if they contend with thee, say, ‘Allah knows best what you do.

 

اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ

[22:70] ‘Allah will judge between you on the Day of Resurrection concerning that about which you used to differ.’

 

أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالأَرْضِ إِنَّ ذَلِكَ فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ

[22:71] Dost thou not know that Allah knows whatsoever is in the heavens and the earth? Surely, it is all preserved in a Book, and that is easy for Allah.

 

وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَا لَيْسَ لَهُمْ بِهِ عِلْمٌ وَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ

[22:72] And they worship beside Allah that for which He has sent down no authority, and that of which they have no knowledge[1973]. And for those that do wrong there is no helper.

 

وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنْكَرَ يَكَادُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ آيَاتِنَا قُلْ أَفَأُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكُمْ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُوا وَبِئْسَ الْمَصِيرُ

 

[22:73] And when Our clear Signs are recited unto them, thou wilt notice a denial on the faces of those who disbelieve. They would well-nigh attack those who recite Our Signs to them. Say, ‘Shall I tell you of something worse than that? It is the Fire! Allah has promised it to those who disbelieve. And a vile destination it is!’

 

يَاأَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا وَلَوْ اجْتَمَعُوا لَهُ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لاَ يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ

 

[22:74] O men, a similitude is set forth, so listen to it. Surely, those on whom you call instead of Allah cannot create even a fly, though they combine together for the purpose. And if the fly should snatch away anything from them, they cannot recover it therefrom. Weak indeed are both the seeker and the sought.[1974]

 

مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

[22:75] They esteem not Allah with the estimation which is His due[1975]. Surely, Allah is Powerful, Mighty.

 

اللَّهُ يَصْطَفِي مِنْ الْمَلاَئِكَةِ رُسُلاً وَمِنْ النَّاسِ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ

[22:76] Allah chooses His Messengers from among angels, and from among men. Surely, Allah is All- Hearing, All-Seeing.

 

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَإِلَى اللَّهِ تُرْجَعُ الأُمُورُ

[22:77] He knows what is before them and what is behind them; and to Allah shall all affairs be returned for decision.

 

يَاأَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ

[22:78] O ye who believe! bow down and prostrate yourselves in Prayer, and worship your Lord, and do good deeds that you may prosper.

 

وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمْ الْمُسْلِمينَ مِنْ قَبْلُ وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلاَةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاَكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ

 

[22:79] And strive in the cause of Allah[1976] as it behoves you to strive for it. He has chosen you, and has laid no hardship upon you in religion; so follow the faith of your father Abraham; He named you Muslims[1977] both before and in this Book[1977A], so that the Messenger may be a witness over you, and that you may be witnesses over mankind. Therefore observe Prayer and pay the Zakat, and hold fast to Allah. He is your Master. An excellent Master and an excellent Helper!

    

The Quran (English pronunciation: /kɔrˈɑːn/ kor-AHN , Arabic: القرآن‎ al-qur'ān, IPA: [qurˈʔaːn], literally meaning "the recitation", also romanised Qur'an or Koran) is the central religious text of Islam, which Muslims believe to be a revelation from God (Arabic: الله‎, Allah). Its scriptural status among a world-spanning religious community, and its major place within world literature generally, has led to a great deal of secondary literature on the Quran. Quranic chapters are called suras and verses are called ayahs.

 

Muslims believe that the Quran was verbally revealed by God to Muhammad through the angel Gabriel (Jibril), gradually over a period of approximately 23 years, beginning on 22 December 609 CE, when Muhammad was 40, and concluding in 632 CE, the year of his death. Muslims regard the Quran as the most important miracle of Muhammad, a proof of his prophethood, and the culmination of a series of divine messages that started with the messages revealed to Adam and ended with Muhammad. They consider the Quran to be the only revealed book that has been protected by God from distortion or corruption.

 

According to the traditional narrative, several companions of Muhammad served as scribes and were responsible for writing down the revelations. Shortly after Muhammad's death, the Quran was compiled by his companions who wrote down and memorized parts of it. These codices had differences that motivated the Caliph Uthman to establish a standard version now known as Uthman's codex, which is generally considered the archetype of the Quran we have today. However, the existence of variant readings, with mostly minor and some significant variations, and the early unvocalized Arabic script mean the relationship between Uthman's codex to both the text of today's Quran and to the revelations of Muhammad's time is still unclear.

 

The Quran assumes familiarity with major narratives recounted in the Jewish and Christian scriptures. It summarizes some, dwells at length on others and, in some cases, presents alternative accounts and interpretations of events. The Quran describes itself as a book of guidance. It sometimes offers detailed accounts of specific historical events, and it often emphasizes the moral significance of an event over its narrative sequence. The Quran is used along with the hadith to interpret sharia law. During prayers, the Quran is recited only in Arabic.

 

Someone who has memorized the entire Quran is called a hafiz. Some Muslims read Quranic ayahs (verses) with elocution, which is often called tajwīd. During the month of Ramadan, Muslims typically complete the recitation of the whole Quran during tarawih prayers. In order to extrapolate the meaning of a particular Quranic verse, most Muslims rely on the tafsir.

 

ETYMOLOGY & MEANING

The word qurʼān appears about 70 times in the Quran itself, assuming various meanings. It is a verbal noun (maṣdar) of the Arabic verb qaraʼa (قرأ), meaning "he read" or "he recited". The Syriac equivalent is (ܩܪܝܢܐ) qeryānā, which refers to "scripture reading" or "lesson". While some Western scholars consider the word to be derived from the Syriac, the majority of Muslim authorities hold the origin of the word is qaraʼa itself. Regardless, it had become an Arabic term by Muhammad's lifetime. An important meaning of the word is the "act of reciting", as reflected in an early Quranic passage: "It is for Us to collect it and to recite it (qurʼānahu)."

 

In other verses, the word refers to "an individual passage recited [by Muhammad]". Its liturgical context is seen in a number of passages, for example: "So when al-qurʼān is recited, listen to it and keep silent." The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel.

 

The term also has closely related synonyms that are employed throughout the Quran. Each synonym possesses its own distinct meaning, but its use may converge with that of qurʼān in certain contexts. Such terms include kitāb (book); āyah (sign); and sūrah (scripture). The latter two terms also denote units of revelation. In the large majority of contexts, usually with a definite article (al-), the word is referred to as the "revelation" (waḥy), that which has been "sent down" (tanzīl) at intervals. Other related words are: dhikr (remembrance), used to refer to the Quran in the sense of a reminder and warning, and ḥikmah (wisdom), sometimes referring to the revelation or part of it.

 

The Quran describes itself as "the discernment or the criterion between truth and falsehood" (al-furqān), "the mother book" (umm al-kitāb), "the guide" (huda), "the wisdom" (hikmah), "the remembrance" (dhikr) and "the revelation" (tanzīl; something sent down, signifying the descent of an object from a higher place to lower place). Another term is al-kitāb (the book), though it is also used in the Arabic language for other scriptures, such as the Torah and the Gospels. The adjective of "Quran" has multiple transliterations including "quranic," "koranic" and "qur'anic," or capitalised as "Qur'anic," "Koranic" and "Quranic." The term muṣḥaf ('written work') is often used to refer to particular Quranic manuscripts but is also used in the Quran to identify earlier revealed books. Other transliterations of "Quran" include "al-Coran", "Coran", "Kuran" and "al-Qurʼan".

 

HISTORY

PROPHETIC ERA

Islamic tradition relates that Muhammad received his first revelation in the Cave of Hira during one of his isolated retreats to the mountains. Thereafter, he received revelations over a period of 23 years. According to hadith and Muslim history, after Muhammad emigrated to Medina and formed an independent Muslim community, he ordered many of his companions to recite the Quran and to learn and teach the laws, which were revealed daily. It is related that some of the Quraish who were taken prisoners at the battle of Badr regained their freedom after they had taught some of the Muslims the simple writing of the time. Thus a group of Muslims gradually became literate. As it was initially spoken, the Quran was recorded on tablets, bones, and the wide, flat ends of date palm fronds. Most suras were in use amongst early Muslims since they are mentioned in numerous sayings by both Sunni and Shia sources, relating Muhammad's use of the Quran as a call to Islam, the making of prayer and the manner of recitation. However, the Quran did not exist in book form at the time of Muhammad's death in 632 CE. There is agreement among scholars that Muhammad himself did not write down the revelation.

 

Sahih al-Bukhari narrates Muhammad describing the revelations as, "Sometimes it is (revealed) like the ringing of a bell" and Aisha reported, "I saw the Prophet being inspired Divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over)." Muhammad's first revelation, according to the Quran, was accompanied with a vision. The agent of revelation is mentioned as the "one mighty in power", the one who "grew clear to view when he was on the uppermost horizon. Then he drew nigh and came down till he was (distant) two bows' length or even nearer." The Islamic studies scholar Welch states in the Encyclopaedia of Islam that he believes the graphic descriptions of Muhammad's condition at these moments may be regarded as genuine, because he was severely disturbed after these revelations. According to Welch, these seizures would have been seen by those around him as convincing evidence for the superhuman origin of Muhammad's inspirations. However, Muhammad's critics accused him of being a possessed man, a soothsayer or a magician since his experiences were similar to those claimed by such figures well known in ancient Arabia. Welch additionally states that it remains uncertain whether these experiences occurred before or after Muhammad's initial claim of prophethood. The Quran describes Muhammad as "ummi", which is traditionally interpreted as "illiterate," but the meaning is rather more complex. The medieval commentators such as Al-Tabari maintained that the term induced two meanings: first, the inability to read or write in general; second, the inexperience or ignorance of the previous books or scriptures (but they gave priority to the first meaning). Besides, Muhammad's illiteracy was taken as a sign of the genuineness of his prophethood. For example, according to Fakhr al-Din al-Razi, if Muhammad had mastered writing and reading he possibly would have been suspected of having studied the books of the ancestors. Some scholars such as Watt prefer the second meaning.

 

COMPILATION

Based on earlier transmitted reports, in the year 632 CE, after Muhammad died and a number of his companions who knew the Quran by heart were killed in a battle by Musaylimah, the first caliph Abu Bakr (d. 634CE) decided to collect the book in one volume so that it could be preserved. Zayd ibn Thabit (d. 655CE) was the person to collect the Quran since "he used to write the Divine Inspiration for Allah's Apostle". Thus, a group of scribes, most importantly Zayd, collected the verses and produced a hand-written manuscript of the complete book. The manuscript according to Zayd remained with Abu Bakr until he died. Zayd's reaction to the task and the difficulties in collecting the Quranic material from parchments, palm-leaf stalks, thin stones and from men who knew it by heart is recorded in earlier narratives. After Abu Bakr, Hafsa bint Umar, Muhammad's widow, was entrusted with the manuscript. In about 650 CE, the third Caliph Uthman ibn Affan (d. 656CE) began noticing slight differences in pronunciation of the Quran as Islam expanded beyond the Arabian peninsula into Persia, the Levant, and North Africa. In order to preserve the sanctity of the text, he ordered a committee headed by Zayd to use Abu Bakr's copy and prepare a standard copy of the Quran. Thus, within 20 years of Muhammad's death, the Quran was committed to written form. That text became the model from which copies were made and promulgated throughout the urban centers of the Muslim world, and other versions are believed to have been destroyed. The present form of the Quran text is accepted by Muslim scholars to be the original version compiled by Abu Bakr.

 

According to Shia and some Sunni scholars, Ali ibn Abi Talib (d. 661CE) compiled a complete version of the Quran shortly after Muhammad's death. The order of this text differed from that gathered later during Uthman's era in that this version had been collected in chronological order. Despite this, he made no objection against the standardized Quran and accepted the Quran in circulation. Other personal copies of the Quran might have existed including Ibn Mas'ud's and Ubayy ibn Kab's codex, none of which exist today.

 

The Quran most likely existed in scattered written form during Muhammad's lifetime. Several sources indicate that during Muhammad's lifetime a large number of his companions had memorized the revelations. Early commentaries and Islamic historical sources support the above-mentioned understanding of the Quran's early development. The Quran in its present form is generally considered by academic scholars to record the words spoken by Muhammad because the search for variants has not yielded any differences of great significance. Although most variant readings of the text of the Quran have ceased to be transmitted, some still are. There has been no critical text produced on which a scholarly reconstruction of the Quranic text could be based. Historically, controversy over the Quran's content has rarely become an issue, although debates continue on the subject.

 

In 1972, in a mosque in the city of Sana'a, Yemen, manuscripts were discovered that were later proved to be the most ancient Quranic text known to exist. The Sana'a manuscripts contain palimpsests, a manuscript page from which the text has been washed off to make the parchment reusable again - a practice which was common in ancient times due to scarcity of writing material. However, the faint washed-off underlying text (scriptio inferior) is still barely visible and believed to be "pre-Uthmanic" Quranic content, while the text written on top (scriptio superior) is believed to belong to Uthmanic time. Studies using radiocarbon dating indicate that the parchments are dated to the period before 671 AD with a 99 percent probability.

 

SIGNIFICANCE IN ISLAM

WORSHIP

Muslims believe the Quran to be the book of divine guidance revealed from God to Muhammad through the angel Gabriel over a period of 23 years and view the Quran as God's final revelation to humanity. They also believe that the Quran has solutions to all the problems of humanity irrespective of how complex they may be and in what age they occur.

 

Revelation in Islamic and Quranic concept means the act of God addressing an individual, conveying a message for a greater number of recipients. The process by which the divine message comes to the heart of a messenger of God is tanzil (to send down) or nuzūl (to come down). As the Quran says, "With the truth we (God) have sent it down and with the truth it has come down."

 

The Quran frequently asserts in its text that it is divinely ordained. Some verses in the Quran seem to imply that even those who do not speak Arabic would understand the Quran if it were recited to them. The Quran refers to a written pre-text, "the preserved tablet", that records God's speech even before it was sent down.

 

The issue of whether the Quran is eternal or created became a theological debate (Quran's createdness) in the ninth century. Mu'tazilas, an Islamic school of theology based on reason and rational thought, held that the Quran was created while the most widespread varieties of Muslim theologians considered the Quran to be co-eternal with God and therefore uncreated. Sufi philosophers view the question as artificial or wrongly framed.

 

Muslims believe that the present wording of the Quran corresponds to that revealed to Muhammad, and according to their interpretation of Quran 15:9, it is protected from corruption ("Indeed, it is We who sent down the Quran and indeed, We will be its guardian."). Muslims consider the Quran to be a guide, a sign of the prophethood of Muhammad and the truth of the religion. They argue it is not possible for a human to produce a book like the Quran, as the Quran itself maintains.

 

Muslims commemorate annually the beginning of Quran's revelation on the Night of Destiny (Laylat al-Qadr), during the last 10 days of Ramadan, the month during which they fast from sunrise until sunset.

 

The first sura of the Quran is repeated in daily prayers and in other occasions. This sura, which consists of seven verses, is the most often recited sura of the Quran:

 

"All praise belongs to God, Lord of the Universe, the Beneficent, the Merciful and Master of the Day of Judgment, You alone We do worship and from You alone we do seek assistance, guide us to the right path, the path of those to whom You have granted blessings, those who are neither subject to Your anger nor have gone astray."

 

Respect for the written text of the Quran is an important element of religious faith by many Muslims, and the Quran is treated with reverence. Based on tradition and a literal interpretation of Quran 56:79 ("none shall touch but those who are clean"), some Muslims believe that they must perform a ritual cleansing with water before touching a copy of the Quran, although this view is not universal. Worn-out copies of the Quran are wrapped in a cloth and stored indefinitely in a safe place, buried in a mosque or a Muslim cemetery, or burned and the ashes buried or scattered over water.

 

In Islam, most intellectual disciplines, including Islamic theology, philosophy, mysticism and Jurisprudence, have been concerned with the Quran or have their foundation in its teachings. Muslims believe that the preaching or reading of the Quran is rewarded with divine rewards variously called ajr, thawab or hasanat.

 

IN ISLAMIC ART

The Quran also inspired Islamic arts and specifically the so-called Quranic arts of calligraphy and illumination.[1] The Quran is never decorated with figurative images, but many Qurans have been highly decorated with decorative patterns in the margins of the page, or between the lines or at the start of suras. Islamic verses appear in many other media, on buildings and on objects of all sizes, such as mosque lamps, metal work, pottery and single pages of calligraphy for muraqqas or albums.

 

INIMITABILITY

Inimitability of the Quran (or "I'jaz") is the belief that no human speech can match the Quran in its content and form. The Quran is considered an inimitable miracle by Muslims, effective until the Day of Resurrection - and, thereby, the central proof granted to Muhammad in authentication of his prophetic status. The concept of inimitability originates in the Quran where in five different verses opponents are challenged to produce something like the Quran: "If men and sprites banded together to produce the like of this Quran they would never produce its like not though they backed one another."[61] So the suggestion is that if there are doubts concerning the divine authorship of the Quran, come forward and create something like it. From the ninth century, numerous works appeared which studied the Quran and examined its style and content. Medieval Muslim scholars including al-Jurjani (d. 1078CE) and al-Baqillani (d. 1013CE) have written treatises on the subject, discussed its various aspects, and used linguistic approaches to study the Quran. Others argue that the Quran contains noble ideas, has inner meanings, maintained its freshness through the ages and has caused great transformations in individual level and in the history. Some scholars state that the Quran contains scientific information that agrees with modern science. The doctrine of miraculousness of the Quran is further emphasized by Muhammad's illiteracy since the unlettered prophet could not have been suspected of composing the Quran.

 

TEXT & ARRANGEMENT

The Quran consists of 114 chapters of varying lengths, each known as a sura. Suras are classified as Meccan or Medinan, depending on whether the verses were revealed before or after the migration of Muhammad to the city of Medina. However, a sura classified as Medinan may contain Meccan verses in it and vice versa. Sura titles are derived from a name or quality discussed in the text, or from the first letters or words of the surah. Suras are arranged roughly in order of decreasing size. The sura arrangement is thus not connected to the sequence of revelation. Each sura except the ninth starts with the Bismillah (بسم الله الرحمن الرحيم) an Arabic phrase meaning 'In the name of God.' There are, however, still 114 occurrences of the Bismillah in the Quran, due to its presence in Quran 27:30 as the opening of Solomon's letter to the Queen of Sheba.

 

Each sura consists of several verses, known as ayat, which originally means a 'sign' or 'evidence' sent by God. The number of verses differs from sura to sura. An individual verse may be just a few letters or several lines. The total number of verses in the Quran is 6236, however, the number varies if the bismillahs are counted separately.

 

In addition to and independent of the division into suras, there are various ways of dividing the Quran into parts of approximately equal length for convenience in reading. The 30 juz' (plural ajzāʼ) can be used to read through the entire Quran in a month. Some of these parts are known by names - which are the first few words by which the juzʼ starts. A juz' is sometimes further divided into two ḥizb (plural aḥzāb), and each hizb subdivided into four rubʻ al-ahzab. The Quran is also divided into seven approximately equal parts, manzil (plural manāzil), for it to be recited in a week.

 

Muqatta'at, or the Quranic initials, are 14 different letter combinations of 14 Arabic letters that appear in the beginning of 29 suras of the Quran. The meanings of these initials remain unclear.

 

According to one estimate the Quran consists of 77,430 words, 18,994 unique words, 12,183 stems, 3,382 lemmas and 1,685 roots.

 

CONTENTS

The Quranic content is concerned with the basic beliefs of Islam which include the existence of God and the resurrection. Narratives of the early prophets, ethical and legal subjects, historical events of Muhammad's time, charity and prayer also appear in the Quran. The Quranic verses contain general exhortations regarding right and wrong and the historical events are related to outline general moral lessons. Verses pertaining to natural phenomena have been interpreted by Muslims as an indication of the authenticity of the Quranic message.

 

MONOTHEISM

The central theme of the Quran is monotheism. God is depicted as living, eternal, omniscient and omnipotent (see, e.g., Quran 2:20, 2:29, 2:255). God's omnipotence appears above all in his power to create. He is the creator of everything, of the heavens and the earth and what is between them (see, e.g., Quran 13:16, 50:38, etc.). All human beings are equal in their utter dependence upon God, and their well-being depends upon their acknowledging that fact and living accordingly.

 

The Quran uses cosmological and contingency arguments in various verses without referring to the terms to prove the existence of God. Therefore, the universe is originated and needs an originator, and whatever exists must have a sufficient cause for its existence. Besides, the design of the universe, is frequently referred to as a point of contemplation: "It is He who has created seven heavens in harmony. You cannot see any fault in God's creation; then look again: Can you see any flaw?"

 

ESCHATOLOGY

The doctrine of the last day and eschatology (the final fate of the universe) may be reckoned as the second great doctrine of the Quran. It is estimated that around a full one-third of the Quran is eschatological, dealing with the afterlife in the next world and with the day of judgment at the end of time. There is a reference of the afterlife on most pages of the Quran and the belief in the afterlife is often referred to in conjunction with belief in God as in the common expression: "Believe in God and the last day". A number of suras such as 44, 56, 75, 78, 81 and 101 are directly related to the afterlife and its preparations. Some of the suras indicate the closeness of the event and warn people to be prepared for the imminent day. For instance, the first verses of Sura 22, which deal with the mighty earthquake and the situations of people on that day, represent this style of divine address: "O People! Be respectful to your Lord. The earthquake of the Hour is a mighty thing."

 

The Quran is often vivid in its depiction of what will happen at the end time. Watt describes the Quranic view of End Time:

 

"The climax of history, when the present world comes to an end, is referred to in various ways. It is 'the Day of Judgment,' 'the Last Day,' 'the Day of Resurrection,' or simply 'the Hour.' Less frequently it is 'the Day of Distinction' (when the good are separated from the evil), 'the Day of the Gathering' (of men to the presence of God) or 'the Day of the Meeting' (of men with God). The Hour comes suddenly. It is heralded by a shout, by a thunderclap, or by the blast of a trumpet. A cosmic upheaval then takes place. The mountains dissolve into dust, the seas boil up, the sun is darkened, the stars fall and the sky is rolled up. God appears as Judge, but his presence is hinted at rather than described. [...] The central interest, of course, is in the gathering of all mankind before the Judge. Human beings of all ages, restored to life, join the throng. To the scoffing objection of the unbelievers that former generations had been dead a long time and were now dust and mouldering bones, the reply is that God is nevertheless able to restore them to life."

 

The Quran does not assert a natural immortality of the human soul, since man's existence is dependent on the will of God: when he wills, he causes man to die; and when he wills, he raises him to life again in a bodily resurrection.[68]

 

PROPHETS

According to the Quran, God communicated with man and made his will known through signs and revelations. Prophets, or 'Messengers of God', received revelations and delivered them to humanity. The message has been identical and for all humankind. "Nothing is said to you that was not said to the messengers before you, that your lord has at his Command forgiveness as well as a most Grievous Penalty." The revelation does not come directly from God to the prophets. Angels acting as God's messengers deliver the divine revelation to them. This comes out in Quran 42:51, in which it is stated: "It is not for any mortal that God should speak to them, except by revelation, or from behind a veil, or by sending a messenger to reveal by his permission whatsoever He will."

 

ETHICO-RELIGIOUS CONCEPTS

Belief is the center of the sphere of positive moral properties in the Quran. A number of scholars have tried to determine the semantic contents of the words meaning 'belief' and 'believer' in the Quran [70] The Ethico-legal concepts and exhortations dealing with righteous conduct are linked to a profound awareness of God, thereby emphasizing the importance of faith, accountability and the belief in each human's ultimate encounter with God. People are invited to perform acts of charity, especially for the needy. Believers who "spend of their wealth by night and by day, in secret and in public" are promised that they "shall have their reward with their Lord; on them shall be no fear, nor shall they grieve" It also affirms family life by legislating on matters of marriage, divorce and inheritance. A number of practices such as usury and gambling are prohibited. The Quran is one of the fundamental sources of the Islamic law, or sharia. Some formal religious practices receive significant attention in the Quran including the formal prayers and fasting in the month of Ramadan. As for the manner in which the prayer is to be conducted, the Quran refers to prostration. The term used for charity, Zakat, actually means purification. Charity, according to the Quran, is a means of self-purification.

 

LITERARY STYLE

The Quran's message is conveyed with various literary structures and devices. In the original Arabic, the suras and verses employ phonetic and thematic structures that assist the audience's efforts to recall the message of the text. Muslims[who?] assert (according to the Quran itself) that the Quranic content and style is inimitable.

 

The language of the Quran has been described as "rhymed prose" as it partakes of both poetry and prose, however, this description runs the risk of compromising the rhythmic quality of Quranic language, which is certainly more poetic in some parts and more prose-like in others. Rhyme, while found throughout the Quran, is conspicuous in many of the earlier Meccan suras, in which relatively short verses throw the rhyming words into prominence. The effectiveness of such a form is evident for instance in Sura 81, and there can be no doubt that these passages impressed the conscience of the hearers. Frequently a change of rhyme from one set of verses to another signals a change in the subject of discussion. Later sections also preserve this form but the style is more expository.

 

The Quranic text seems to have no beginning, middle, or end, its nonlinear structure being akin to a web or net. The textual arrangement is sometimes considered to have lack of continuity, absence of any chronological or thematic order and presence of repetition. Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown's observation that the seeming disorganization of Quranic literary expression – its scattered or fragmented mode of composition in Sells's phrase – is in fact a literary device capable of delivering profound effects as if the intensity of the prophetic message were shattering the vehicle of human language in which it was being communicated. Sells also addresses the much-discussed repetitiveness of the Quran, seeing this, too, as a literary device.

 

A text is self-referential when it speaks about itself and makes reference to itself. According to Stefan Wild the Quran demonstrates this meta-textuality by explaining, classifying, interpreting and justifying the words to be transmitted. Self-referentiality is evident in those passages when the Quran refers to itself as revelation (tanzil), remembrance (dhikr), news (naba'), criterion (furqan) in a self-designating manner (explicitly asserting its Divinity, "And this is a blessed Remembrance that We have sent down; so are you now denying it?"), or in the frequent appearance of the 'Say' tags, when Muhammad is commanded to speak (e.g. "Say: 'God's guidance is the true guidance' ", "Say: 'Would you then dispute with us concerning God?' "). According to Wild the Quran is highly self-referential. The feature is more evident in early Meccan suras.

 

INTERPRETATION

The Quran has sparked a huge body of commentary and explication (tafsīr), aimed at explaining the "meanings of the Quranic verses, clarifying their import and finding out their significance".

 

Tafsir is one of the earliest academic activities of Muslims. According to the Quran, Muhammad was the first person who described the meanings of verses for early Muslims. Other early exegetes included a few Companions of Muhammad, like ʻAli ibn Abi Talib, ʻAbdullah ibn Abbas, ʻAbdullah ibn Umar and Ubayy ibn Kaʻb. Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally, interpretation of one verse with the help of the other. If the verse was about a historical event, then sometimes a few traditions (hadith) of Muhammad were narrated to make its meaning clear.

 

Because the Quran is spoken in classical Arabic, many of the later converts to Islam (mostly non-Arabs) did not always understand the Quranic Arabic, they did not catch allusions that were clear to early Muslims fluent in Arabic and they were concerned with reconciling apparent conflict of themes in the Quran. Commentators erudite in Arabic explained the allusions, and perhaps most importantly, explained which Quranic verses had been revealed early in Muhammad's prophetic career, as being appropriate to the very earliest Muslim community, and which had been revealed later, canceling out or "abrogating" (nāsikh) the earlier text (mansūkh). Other scholars, however, maintain that no abrogation has taken place in the Quran. The Ahmadiyya Muslim Community has published a 10-volume Urdu commentary on the Quran, with the name Tafseer e Kabir.

 

ESOTERIC INTERPRETATION

Esoteric or Sufi interpretation attempts to unveil the inner meanings of the Quran. Sufism moves beyond the apparent (zahir) point of the verses and instead relates Quranic verses to the inner or esoteric (batin) and metaphysical dimensions of consciousness and existence. According to Sands, esoteric interpretations are more suggestive than declarative, they are 'allusions' (isharat) rather than explanations (tafsir). They indicate possibilities as much as they demonstrate the insights of each writer.

 

Sufi interpretation, according to Annabel Keeler, also exemplifies the use of the theme of love, as for instance can seen in Qushayri's interpretation of the Quran. Quran 7:143 says:

 

"when Moses came at the time we appointed, and his Lord spoke to him, he said, 'My Lord, show yourself to me! Let me see you!' He said, 'you shall not see me but look at that mountain, if it remains standing firm you will see me.' When his Lord revealed Himself to the mountain, He made it crumble. Moses fell down unconscious. When he recovered, he said, 'Glory be to you! I repent to you! I am the first to believe!'"

 

Moses, in 7:143, comes the way of those who are in love, he asks for a vision but his desire is denied, he is made to suffer by being commanded to look at other than the Beloved while the mountain is able to see God. The mountain crumbles and Moses faints at the sight of God's manifestation upon the mountain. In Qushayri's words, Moses came like thousands of men who traveled great distances, and there was nothing left to Moses of Moses. In that state of annihilation from himself, Moses was granted the unveiling of the realities. From the Sufi point of view, God is the always the beloved and the wayfarer's longing and suffering lead to realization of the truths.[90]

 

Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, ta'wil indicates the particular meaning a verse is directed towards. The meaning of revelation (tanzil), as opposed to ta'wil, is clear in its accordance to the obvious meaning of the words as they were revealed. But this explanation has become so widespread that, at present, it has become the primary meaning of ta'wil, which originally meant "to return" or "the returning place". In Tabatabaei's view, what has been rightly called ta'wil, or hermeneutic interpretation of the Quran, is not concerned simply with the denotation of words. Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Quran issue forth. Interpretation is not the meaning of the verse - rather it transpires through that meaning, in a special sort of transpiration. There is a spiritual reality - which is the main objective of ordaining a law, or the basic aim in describing a divine attribute - and then there is an actual significance that a Quranic story refers to.

 

According to Shia beliefs, those who are firmly rooted in knowledge like Muhammad and the imams know the secrets of the Quran. According to Tabatabaei, the statement "none knows its interpretation except God" remains valid, without any opposing or qualifying clause. Therefore, so far as this verse is concerned, the knowledge of the Quran's interpretation is reserved for God. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Quran to a certain extent.

 

According to Tabatabaei, there are acceptable and unacceptable esoteric interpretations. Acceptable ta'wil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to God and can't be comprehended directly through human thought alone. The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger and sorrow, which are apparently attributed to God. Unacceptable ta'wil is where one "transfers" the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable ta'wil has gained considerable acceptance, it is incorrect and cannot be applied to the Quranic verses. The correct interpretation is that reality a verse refers to. It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea.

 

HISTORY OF SUFI COMMENTARIES

One of the notable authors of esoteric interpretation prior to the 12th century is Sulami (d. 1021 CE) without whose work the majority of very early Sufi commentaries would not have been preserved. Sulami's major commentary is a book named haqaiq al-tafsir ("Truths of Exegesis") which is a compilation of commentaries of earlier Sufis. From the 11th century onwards several other works appear, including commentaries by Qushayri (d. 1074), Daylami (d. 1193), Shirazi (d. 1209) and Suhrawardi (d. 1234). These works include material from Sulami's books plus the author's contributions. Many works are written in Persian such as the works of Maybudi (d. 1135) kash al-asrar ("the unveiling of the secrets"). Rumi (d. 1273) wrote a vast amount of mystical poetry in his book Mathnawi. Rumi makes heavy use of the Quran in his poetry, a feature that is sometimes omitted in translations of Rumi's work. A large number of Quranic passages can be found in Mathnawi, which some consider a kind of Sufi interpretation of the Quran. Rumi's book is not exceptional for containing citations from and elaboration on the Quran, however, Rumi does mention Quran more frequently. Simnani (d. 1336) wrote two influential works of esoteric exegesis on the Quran. He reconciled notions of God's manifestation through and in the physical world with the sentiments of Sunni Islam. Comprehensive Sufi commentaries appears in the 18th century such as the work of Ismail Hakki Bursevi (d. 1725). His work ruh al-Bayan (the Spirit of Elucidation) is a voluminous exegesis. Written in Arabic, it combines the author's own ideas with those of his predecessors (notably Ibn Arabi and Ghazali), all woven together in Hafiz, a Persian poetry form.

 

LEVELS OF MEANING

Unlike the Salafis and Zahiri, Shias and Sufis as well as some other Muslim philosophers believe the meaning of the Quran is not restricted to the literal aspect. For them, it is an essential idea that the Quran also has inward aspects. Henry Corbin narrates a hadith that goes back to Muhammad:

 

"The Quran possesses an external appearance and a hidden depth, an exoteric meaning and an esoteric meaning. This esoteric meaning in turn conceals an esoteric meaning (this depth possesses a depth, after the image of the celestial Spheres, which are enclosed within each other). So it goes on for seven esoteric meanings (seven depths of hidden depth)."

 

According to this view, it has also become evident that the inner meaning of the Quran does not eradicate or invalidate its outward meaning. Rather, it is like the soul, which gives life to the body. Corbin considers the Quran to play a part in Islamic philosophy, because gnosiology itself goes hand in hand with prophetology.

 

Commentaries dealing with the zahir (outward aspects) of the text are called tafsir, and hermeneutic and esoteric commentaries dealing with the batin are called ta'wil ("interpretation" or "explanation"), which involves taking the text back to its beginning. Commentators with an esoteric slant believe that the ultimate meaning of the Quran is known only to God. In contrast, Quranic literalism, followed by Salafis and Zahiris, is the belief that the Quran should only be taken at its apparent meaning.

 

TRANSLATIONS

Translation of the Quran has always been a problematic and difficult issue. Many argue that the Quranic text cannot be reproduced in another language or form. Furthermore, an Arabic word may have a range of meanings depending on the context, making an accurate translation even more difficult.

 

Nevertheless, the Quran has been translated into most African, Asian and European languages. The first translator of the Quran was Salman the Persian, who translated surat al-Fatiha into Persian during the seventh century. Another translation of the Quran was completed in 884 CE in Alwar (Sindh, India now Pakistan) by the orders of Abdullah bin Umar bin Abdul Aziz on the request of the Hindu Raja Mehruk.

 

The first fully attested complete translations of the Quran were done between the 10th and 12th centuries in Persian language. The Samanid king, Mansur I (961-976), ordered a group of scholars from Khorasan to translate the Tafsir al-Tabari, originally in Arabic, into Persian. Later in the 11th century, one of the students of Abu Mansur Abdullah al-Ansari wrote a complete tafsir of the Quran in Persian. In the 12th century, Najm al-Din Abu Hafs al-Nasafi translated the Quran into Persian. The manuscripts of all three books have survived and have been published several times.

 

Islamic tradition also holds that translations were made for Emperor Negus of Abyssinia and Byzantine Emperor Heraclius, as both received letters by Muhammad containing verses from the Quran. In early centuries, the permissibility of translations was not an issue, but whether one could use translations in prayer.

 

In 1936, translations in 102 languages were known. In 2010, the Hürriyet Daily News and Economic Review reported that the Quran was presented in 112 languages at the 18th International Quran Exhibition in Tehran.

   

Continued from: flickr.com/photos/42093313@N00/51683698952/in/dateposted-...

 

40. Refer all matters to Allah and His Messenger, then defer

 

يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡۤا اَطِيۡـعُوا اللّٰهَ وَاَطِيۡـعُوا الرَّسُوۡلَ وَاُولِى الۡاَمۡرِ مِنۡكُمۡ

فَاِنۡ تَنَازَعۡتُمۡ فِىۡ شَىۡءٍ فَرُدُّوۡهُ اِلَى اللّٰهِ وَالرَّسُوۡلِ اِنۡ كُنۡـتُمۡ تُؤۡمِنُوۡنَ بِاللّٰهِ وَالۡيَـوۡمِ الۡاٰخِرِ ؕ

ذٰ لِكَ خَيۡرٌ وَّاَحۡسَنُ تَاۡوِيۡلًا‏

 

O you who believed!

Obey Allah and obey the Messenger and those who have been entrusted with authority among you.

Then if you disagree in anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day.

That is the best for you and the best determination.

Surah An-Nisa, Verse 59

 

I had to study the verse in the Tafseer e Jilani. Only Ghaus Pak (ra) would explain what it really meant; obeying!

 

Ya Ayyuhalladina Amino: By bringing faith, being counted among the Momineen, your duty becomes that you obey Allah and you obey His Messenger (peace be upon him).

 

Atiu’ Allah: You obey Allah by acting upon His Commands and avoiding what He has forbidden.

 

Wa Atiu’ Rasool: And you obey the Rasool (peace be upon him), the one He chose Himself as His Khalifa, Vice-regent, for he is the one who guides you towards His One-ness.

 

Wa: And also obey…

 

Ulil Amri Minkum: the ones who decide matters and they are those who establish the Sha’ir ul Islam, the Signs of Islam, amongst you. These people are the ones who are leaders, those who have authority and who are judges, who struggle in the application of orders and finding a solution.

 

I asked Qari Sahib what it means to establish Sha’ir ul Islam – the Signs of Islam. He referred me to the next part of the verse;

 

Fa in Tanaaza’tum: So if there happens to be a dispute between you and the ulil amr, those who have authority over you…

 

Fi Shayin: in a matter of whether something is according to the Shari’a, Islamic Law, or not…

 

Fa rudduhu; return the matter to and turn yourself towards…

 

Ila: Allah’s Book…

 

Allah Wa: and the hadith

 

Ar-Rasool: and present the matter before both of them and find a solution from both of them…

 

In kuntu tu’mino billahi: if you believe in Allah, the One who gives the reward to His Servants for their deeds, be they good or bad…

 

Wal Yaumil Akhira: and you believe in the Last Day, which is the Day prepared for reward or punishment.

 

Dalika: This returning of the matter…

 

Khairun: is better for you than the injustice you will arrive at from your own reflection…

 

Wa ahsanu taweela: and will yield the best result for you, better than the result you arrive at on your own and will be more deserving of praise for the conclusion of the matter than your unfairness.

 

Sheikh Nurjan:

 

“As soon as you say, “ati`oollah, obey Allah,” it has a power and a secret. There are 500 ma’moorat, obligations, that Allah ordered us to fulfill, and 800 manhiyyaat, things which are forbidden, that we must leave. How can one count and follow 500 orders and leave 800 forbidden actions?

 

If you repeat that word alone, “ati`ullah, ati`ullah, ati`ullah,” reminding yourself with it, then Allah Subhan Ta’ala will completely dress you as if you have fulfilled all 500 obligations and left the 800 forbiddens. Allahu Akbar! Then you continue with, “ati`ur-Rasool, obey the Prophet,” and with Allah’s order, Prophet (peace be upon him) will dress you with all his Sunnah, voluntary actions, and in the meaning of Khaatam ar-Rasool, “Seal of Prophets,” as if you have obeyed him from beginning to end!

 

As Grandshaykh and Mawlana Shaykh Nazim said, with every letter of the Holy Qur’an, even if it is repeated hundreds or thousands of times, Allah opens 24,000 oceans of knowledge to His Auliya (the Ulul Amr), which they keep hidden. They give to their followers little by little, as if from a dropper. They give a little bit to the hearts of their listeners and continue to upload that until one day Allah will give permission to fully open it to the hearts of their disciples.

 

The goal is to reach Allah’s Pleasure and enter into the Divinely Presence and it enters within us. It is to make the house and heart of the believer the House of Allah so that His Light and His Grace can emanate from such a heart. That is why in the Quran Allah describes the Ka’ba as ‘wash your heart, clean your heart, circumambulate your heart, which is My House, the Ka’ba.’ That’s why we call Auliya Allah, the Friends of God, Qiblas (directions) and Ka’ba. Their hearts are like the Ka’ba which direct people towards the Divinely Presence. And they are a Qibla in that they give a direction and focus in life.

 

Allah knows we are weak and if we were given a thousand lives, we won’t be able to achieve that without this system Allah has put in place. People may have beliefs and love but to enter into that Divinely Light, Allah has a system to reach the Haqaiq, the Realities of ‘La ilaha Illallah.’

 

So then Allah says ‘ati’ur Rasool’ He is telling us ‘I know you can’t follow Me because that’s the Station of the Messengers. So follow the way and the love of your Beloved Messenger (peace be upon him) who is beloved by Allah and most praised within all of Creation, Sayadna Muhammadan Rasool Ullah (peace be upon him).

 

So then comes the third piece, Ulil Amr, because the Auliya Allah begin to describe that if our goal was to make our house a Ka’ba, the only one who can bring the law and discipline of Allah, the deen (religion) of Allah, the Message of Allah is Muhammadun Rasool Ullah (peace be upon him). The spiritual paths are the schools of guidance.

 

For in the Quran Allah says, ‘there is no guidance except if Allah guides’ and that has many degrees of guidance; something basic, something middle, something high and something very high. There are darajaats, spiritual ranks, of guidance and realities of guidance. The highest rank is Maqam Al Mahmood, the highest heaven is Jannat al Firdaus. These are all in fact existent within the reality and the heart of Sayaddna Muhammad (peace be upon him).

 

So the Auliya Allah, their whole teachings are about only him, Muhammad Ar Rasool Allah (peace be upon him). Through that the heart can be perfected. Allah says in the Quran that the Prophet (peace be upon him) is a guidance. He brings the message, he purifies the believers. He brings lights and blessings into the hearts of the believers. So how does Allah say that? He says if you want to reach Me, following the Prophet (peace be upon him) and I will love you. My Divine Love will emanate from your heart. ”

 

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ

 

Say (O Prophet (peace be upon you)), "If you love God, follow me and God will love you and forgive you your sins for God is Much-Forgiving, a Dispenser of Grace."

Surah Al e Imran, Verse 31

 

You can live a thousand years and a thousand lifetimes and you cannot achieve this without this system. Because Allah is saying come to Me through him. So the perfect line of Tauheed – La ilaha illallah Muhammad ar Rasoolallah – Allah is saying if you want to reach my La ilaha illallah, (Tauheed, My One-ness), come to me through Muhammad ar Rasoolallah. You cannot just say La ilaha illallah. Without Muhammad ar Rasoolallah, you are outside the belief system.”

 

Hazrat Khawaja Moinuddin Chisti Ajmeri (ra) said the same in a different way:

 

If the one who does not believe utters (the words) La Ilaha Illallah, There is no God but God, for a 100 years , he will never attain faith. But if once he says, Muhammad Ar-Rasool Allah, Muhammad (peace be upon him) is His Messenger, he removes from himself a 100 years of apostasy.

 

“So the Ulil Amr are dressed and blessed by Allah to open a door on this Earth and the door must have a tongue in which it teaches, trains and guides, everything based on Muhammad Ar Rasoolallah (peace be upon him).

 

So be wary, when you enter a door and they talk a lot about Allah. Allah, Allah, Allah, Allah, that is not the right door. That is not the right room. For all doors in the Universe, above it is only Muhammad Ar Rasoolallah (peace be upon him). So the Ulil Amr should be talking about him so you can try to reach him for he is who is above them. The one who doesn’t talk about him and cuts him out, only talking about Allah, that’s Hizb ul Shaitaan, the party of Iblis. He is the one who says, ‘I don’t accept any of these Adams, only Allah.

 

So that’s how the student should know; if I enter into a room on the Ulil Amr, their whole existence pivots, like moons, around one sun; the Prophet Muhammad (peace be upon him). The moon is guidance. It gives you your time, your coordinates, it nourishes you and raises you. Read the Farmer’s Almanac on what a moon is. The Shams ul Arifeen, the Sun of the Gnostics, is Muhammad Ar Rasoolullah (peace be upon him). It is his light upon them, upon the moons, that makes everything guided and beatific and ripened and sweet.”

 

Subhan Allah!

 

“The room we want to enter is the room that teaches all the realities of the beatific nature of Rasool Allah (peace be upon him) and his creation. Everything they say is about his reality and the realities of his essence – The Muhammadan Reality. So the door to that reality, how will you find it? By picking up a book? No! These people are the Ulil Amri minkum.’

 

Now understand the levels of Ulil Amr. A president is Ulil Amr. Allah has given him that authority. Even if he’s an oppressor, Allah gave him the authority. It doesn’t matter what they believe or not. There are duniya Ulil Amr, who have authority of the matters related to the world. Then there are people who give guidance within religions like the clergy.

 

But the Ulil Amr minkum that Allah is describing are of a different nature and reality. They understand the alif-meem-ra of the word Amr. They are dressed by the Alif which makes them have Izzatullah (Honour of Allah), they’re dressed with the realities of the Meem which is Izzat ur Rusool (the honour of the Messenger (peace be upon him)), the might and majestry and authority of his person and Izzat ul Mo’mineen (the honor of the believers). It is by virtue of these three realities that power is bestowed upon this Earth.

 

The Ulil Amr represent the Honour of Allah on this Earth, they represent the honour of the Rasool (peace be upon him) and they are the Auliya Allah. The authority granted to them does not require speech. It is not from this world but from the World of the Unseen. The Ulil Amr are a door upon this Earth. Our life is to find that door.

 

The Spiritual Masters who can teach that reality, speak to it, they are from that door. They’re from the Ulil Amr. As a result, the doors that are established on this Earth at all time, for all time, Allah will keep guidance on this Earth through them for the sake of the nation of Sayyadna Muhammad (peace be upon him). Some of them have been given blessings but not guidance.

 

Those who have been given guidance are inheritors of the 313 Messengers of Allah. They have been given a support from Allah through their ears, and their eyes, and their breath and their hands and their feet and their Lisaan as Sadeeq – a truthful tongue.

 

41. Who are the Faithful – The Momineen? The Truthful

 

وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦٓ أُو۟لَـٰٓئِكَ هُمُ ٱلصِّدِّيقُونَ ۖ

وَٱلشُّهَدَآءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ

 

˹As for˺ those who believe in Allah and His messengers, it is they who are ˹truly˺ the people of truth. And the ones who witness, with their Lord, will have their reward and their light.

Surah Al-Hadeed, Verse 19

 

Tafseer e Jilani:

 

Alladina a’mano billahi wa rasooli hi: Those who are sincere (akhlasu) in their faith and then attested that sincerity by goodness in their deeds and their ehsaan, which is humility in the presence of Allah…

 

O’laika: these are the lucky ones who are accepted (by God).

 

Humuss siddeeqoon: They are the truthful one, who have reached the highest ranks of truth and have restricted themselves upon sincerity, steadfast and still in the Way of truthful certainty.

 

Wa Shuhuda: They are the ones who unveil, the ones who witness and the ones who are present…

 

I’nda Rabbihim: near their Lord, seeking further submergence in Him through their desire for a prolonging of that meeting.

 

Lahum: For them is in the next life…

 

Ajarhum wa nooruhum: is their reward and their light promised to them from Allah for they don’t want anything other than that.

 

Qari Sahib asked me, “Why are they getting two things, ajr and noor?”

 

As usual I was dumb because as usual I had no idea.

 

The Ajr, reward, is for their deeds and the noor is for their ikhlaas, sincerity. Then there’s a second layering to it; the reward, ajr, is for the faith in Allah, imaan. The noor is for following the Prophet Muhammad (peace be upon him). See the reference:

 

‏يَٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَءَامِنُوا۟ بِرَسُولِهِۦ

يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ

وَيَجْعَل لَّكُمْ نُورًۭا تَمْشُونَ بِهِۦ

وَيَغْفِرْ لَكُمْ ۚ

وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ

 

O you who believe! Be mindful of Allah and believe in His Messenger;

He will give you double portion of His Mercy

and He will make for you a light,

you will walk with it,

and He will forgive you.

And Allah (is) Oft-Forgiving, Most Merciful.

Surah Al-Hadeed, Verse 28

  

42. The Healing of the Heart

 

‏يَٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌۭ مِّن رَّبِّكُمْ وَشِفَآءٌۭ لِّمَا فِى ٱلصُّدُورِ وَهُدًۭى وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ ‎

 

O Mankind! Verily has come to you an instruction from your Lord,

and a healing for what is in your breasts,

and guidance

and mercy

for the believers.

Surah Yunus, Verse 57

 

Tafseer e Jilani:

 

Ya Ayyun naas: O Mankind, those who have forgotten their original purpose and their true abode…

 

Qad Ja’atkum: indeed has come to you (a Prophet (peace be upon him) and The Book, 5/15) to awaken you and warn you…

 

Muazzatun: as an admonishment and to remind you…

 

Mir Rabbikum wa shifa ullima fi sudoor: from your Lord. And heal you from your anger and grudges that have taken firm residence in your hearts.

 

Wa hudan: And they will guide you to those who are in the know (about Allah) and bring you before Him.

 

Wa rahmatun: and they are the mercy in abundance which encompasses everything…

 

Lil Momineen: for those who are virtuous and conscious of Allah.

 

43. Allah’s Bounty; the Prophet (peace be upon him) and the Quran

 

‏قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌۭ مِّمَّا يَجْمَعُونَ ‎

 

Say O Prophet (peace be upon him), "In (this) is the Bounty of Allah and His Mercy so in that let them rejoice."

It is far better than what they accumulate.

Surah Yunus, Verse 10

 

Tafseer e Jilani:

 

Qul: O Messenger (peace be upon him) who completes the Message, say to the one who follows you reminding them and guiding them,

 

Bi fadlillah hi: with Allah’s Bounty and His Best Acceptance and with His endowing of Honour and His Presence…

 

Wa bi rahmatihi: and by His Mercy, which is expansive for everyone and which is for all His Reflections in the Universe, “They should try to attain the blessings (of them both, the person of the Prophet (peace be upon him) and the Quran) and unveil them.

 

Fa bi dalika: By the delight they will receive from them both, they will attain presence before Allah.

 

Fal yafrahu: So let them rejoice, instead of being of those who do not experience this happiness and do not experience this joy because they prioritize the few moments of their physical, yet perishable desires.

 

Huwa: Your spiritual joy and happiness…

 

Khairun Mimma Yajma’oon: is far better than the lusts of your nafs, your base self, and what it demands from your being, if you are of the sincere and those who possess certainty.

 

44. What is Steadfastness?

 

‏إِنَّ ٱلَّذِينَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَمُوا۟

 

Indeed, those who say, "Our Lord, (is) Allah," then stand firm.

Surah Fussilat, Verse 30

 

Tafseer e Jilani:

 

Innalladina : The ones who believe in One-ness…

 

Qalu: they say in happiness and in difficulty, in secrecy and openly…

 

Rabbuna Allah: Our Lord is Allah, The One who is One, by Himself, Alone, beyond need who is lam yalid wa lam yulad…

 

Summastaqamu: the ones who then have to prove what they have claimed. And they acknowledge, realize and confess that (claim) through their deeds as well and their states and their intentions in their daily, ordinary actions.  

 

45. All happiness and pain comes from Allah

 

مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۗ

وَمَن يُؤْمِنۢ بِٱللَّهِ يَهْدِ قَلْبَهُۥ ۚ

وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ

 

No calamity befalls anyone except by Allah’s Will.

And whoever has faith in Allah, He will rightly guide their hearts.

And Allah has ˹perfect˺ knowledge of all things.

Surah At-Taghabun, Verse 11

 

Tafseer e Jilani:

 

Then He said Subhan Ta’ala, to make us steadfast and firm footed for the ones who possess ma’rifat and iqaan, certainty, on the station of entrusting and reliance.

 

Ma asaba: That which comes upon one and what it entails…

 

Min museebati: i.e. whether it is an incidence of happiness that reaches you or of pain…

 

Illa bi idnallah: it doesn’t happen except with Allah’s Permission according to His Order.

 

Wa mayyomin Billahi: And the one who believes in Allah and entrusts his matters to Him and makes Him his Disposer of Affairs and makes Him Sufficient and His Protector…

 

Yahdi qalba hu: He will give guidance to and enlighten his heart and He will show him the Kingdom of Tauheed, One-ness and the symbols of certainty.

 

Wa: and overall

 

Allahu: The One who is fully Aware of what is hidden and what is present…

 

Bi kulli shayan: all that which is under His Control…

 

Aleem un: because His Knowledge is forever present and nothing can be hidden from Him.

 

46. The Door of Truth

 

وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ

وَأَخْرِجْنِى مُخْرَجَ صِدْقٍۢ

وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَـٰنًۭا نَّصِيرًۭا

 

And say (in your prayer O Beloved), “O my Sustainer!

Cause me to enter (in whatever I do) in a manner, true and sincere,

and cause me to leave it in a manner true and sincere.

And grant me of from Your Presence, a sustaining support.

Surah Al-Isra’, Verse 80

 

Tafseer e Jilani:

 

“O my Lord, enter me into the place of being settled, which is the place of Tauheed where everything else vanishes. And place me forever in it without doubt and change within me.

 

And take me out of the demands of egoism and selfish desires towards dissolution in You, that enjoins me to the Honor of Your Eternity, with a meeting to a place without jolts and slippage, all the while when I am embattling my ego and my nafs Ammara is trying to control me, with that which silences them once and for all and never turns me towards them but towards an appearance before You, that helps me against my enemies and rescues me when they attack me.”

 

There is Doer except Allah

 

لا فاعل في الحقيقة و لا مؤثر الا الله

 

There is no doer except Allah and there is no effect except that which is caused by Allah.

Ghaus Pak (ra)

  

47. The Ones given knowledge

 

‏بَلْ هُوَ ءَايَتٌۢ بَيِّنَتٌۭ فِى صُدُورِ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ۚ

 

Nay, it is the verses clear in the breasts of those who are given the knowledge.

Surah Al Ankaboot, Verse 49

 

Tafseer e Jilani:

 

Bal huwa: The Quran in its essence…

 

Ayatun: has signs and proofs which prove the One-ness of Allah…

 

Bayyinatun: which are so clear that no other evidence, is needed, firm…

 

Fi Sudoor: in the hearts of the ones who are believers of One-ness…

 

Alladina utol ilm: and have been granted Knowledge from Him, which emanates directly from the Knowledge of Allah, and is received by them from His Divine Treasures according to their capacity and ability due to His Bounty and His Favour upon them.

 

Are you an Enemy or a Friend?

 

Hazrat Najmuddin Kubra (ra) says in the Tafseer e Jilani;

 

“When Allah sends a trial or a difficulty, He is testing to see who is an enemy and who is a friend.

 

The one who is a friend and close to Him, in their state of pain, returns to Allah with sighs and remembrance. They rely only upon Him, holding on to the rope of patience and surrender and seeking his Pleasure and firmly holds onto the Support of Allah.

 

Whereas the enemy of God, in the time of difficulty becames impatient and impulsive. They become ungrateful of His Blessings, impatient and do not surrender to the Destiny of His Lord. Then they turn their face away from Allah and start running to people.”

 

48. I am a man like you except...

 

‏قُلْ إِنَّمَآ أَنَا۠ بَشَرٌۭ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ

 

Say O Last Messenger (peace be upon you),

“I am only a man like you, to who has been revealed that your God is one God.”

Surah Al-Kahf, Verse 110

 

Tafseer e Jilani:

 

Qul: O Messenger who completes The Message (peace be upon you), after you have conveyed to them, the Words of Allah, endless, Words which are devoid of trying to show-off and to impress which leads to arrogance. These Words are only for wisdom and intellect.

 

Qari Sahib; Allah never says about him that he is a man. He makes him say it, not Himself; You say it! For it is wisdom and for the intellect.

 

Inna ana basharum mislukum: No doubt, I am a man in appearance like you, accepting of certain knowledge and knowing according to Mankind. There is no difference between me and you in terms of human nature. But there is one difference…

 

Youha illaya: Revelation comes upon me and pours upon me Ilm ul Yaqeen, Ayn ul Yaqeen and Haq ul Yaqeen (Knowledge of the Divine, Witnessing of the Divine and the Truth of the Divine).

 

Qari Sahib; This word yufadu – pouring - reminds me of the hadith when Nabi Kareem (peace be upon you) was praying and he was seeing the grapes of Heaven while he was praying – Ayn ul Yaqeen. He reached his hand upwards as if to break off a bunch – Haq ul Yaqeen.

 

عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا ،

قَالَ : خَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى ،

قَالُوا : يَا رَسُولَ اللَّهِ رَأَيْنَاكَ تَنَاوَلْتَ شَيْئًا فِي مَقَامِكَ ، ثُمَّ رَأَيْنَاكَ تَكَعْكَعْتَ ،

قَالَ : إِنِّي أُرِيتُ الْجَنَّةَ ، فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا ، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا .

 

Narrated by Hazrat `Abdullah bin `Abbas (ratu):

 

Once a solar eclipse occurred during the time of Allah's Apostle (peace be upon him).

 

He offered the eclipse prayer.

 

His companions asked, O Allah's Apostle! We saw you trying to take something while standing at your place and then we saw you retreating.

 

The Prophet answered, “I was shown Paradise and wanted to have a bunch of fruit from it. Had I taken it, you would have eaten from it as long as the world remains.”

 

49. How to receive honour

 

مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًاۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّلِحُ يَرْفَعُهُۚۥ

 

Whoever for him desires the honor, then for Allah is the Honor all.

To Him ascends the good words, and righteous deeds raises it.

Surah Fatir, Verse 10

 

Tafseer e Jilani:

 

Man kana yureed ul izzata: The one who wants honour, endless, after which never comes humiliation ever, then he should turn towards Allah and makes his focus His One-ness.

 

Fa lillahe izzatu: For only Allah is the True Owner of Honour, which includes control, eternal majesty and all kingdoms…

 

Jami-an: overt (zahiri) and inner (batini). And the one who desires that Allah bestow upon him honour and control and absolute kingdoms and abundance that remains forever, then he should, in his initial stages toward Allah, praise Him by way of His Perfect Names and Exalted Attributes till his remembrance reaches the stages of their reflection in him.

 

This (the reflection) is the last effort and then he becomes a reflector of Allah’s Being, wanting to unveil the Veils of His Omnipotence, till he becomes present before Him, able to unveil Him and witness the Signs of His Names and Attributes on the surface of the Universe without the distortion created by others. 

 

And overall (in summary), the one who seeks honour should be occupied in the Remembrance by Allah in the early stages because

 

Ilayhi yasadu alkalm at tayyabu: towards Him ascend good words which are the Prefect Names of Allah and His Exalted Attributes, increasing in frequency from the tongues of The Sincere and The Ones who Reflect in Allah’s Blessings and His Bounty…

 

Wal al amal as saleh: and (they should be occupied) in good deeds enjoined with ikhlas, sincerity and tabbatul, devotion to Him (also ascending towards Him)…

 

Yarfa’uhu: (which will be why) He then raises that deed founded upon sincerity and those good words allowing them to reach towards the stages of Closeness with Allah. So for the one whose sincerity in his deed is perfect, then the ranks of his words which are raised towards Allah Subhanahu are the highest and the most supreme to Him.

 

50. The Prayer of Tahajjud

 

‏وَمِنَ ٱلَّيْلِ فَتَهَجَّدْ بِهِۦ نَافِلَةًۭ لَّكَ

 

And rise from your sleep and pray during the part of the night and extra voluntary prayer,

it may be well that your Lord will raise you (to) a station praiseworthy.

Surah Al Isra’, Verse 79

 

Tafseer e Jilani:

 

Wa: And if you want even more closeness (to Allah) and blessings, then awaken your heart and body, in the last part…

 

Min al layli: of the night and leave sleep out of desire for the Pleasure of Allah…

 

Fatahajjad bihi: and pray the Prayer of Tahajjud, prolonging your recitation in it so it becomes…

 

Nafilatan: extra…

 

Laka: than the dutied prayers for you. It will increase your Closeness and your honour (before your Lord).

 

51. Seek help through prayer and patience

 

‏وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَشِعِينَ

 

And seek help through patience and the prayer.

And indeed it is surely difficult, except for those who are humble.

Surah Al Baqarah, Verse 45

 

Tafseer e Jilani:

 

Wa: And so Allah commands to ask for help through them both (prayer and patience)…

 

Asta’ino: with (tawajju) focus upon Him and (taqarrab) achieving nearness to Him…

 

Bis sabr: with control of that which creates lust in the body and that which causes attraction to the world…

 

Wa salat: and instead incline yourself towards the focus and the nearness and turn away from everything except Allah. Don’t ignore this Command and don’t take it lightly.

 

Wa innaha la kabeera: Indeed this (turning towards Allah) is heavy and burdensome upon everyone…

 

Illa ala al-Khashiyeen: except the ones whose hearts are in prostration.

 

52. Who are the Khashiyeen? – The ones whose hearts are in prostration

 

‏ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَجِعُونَ ‎

 

(They are) the ones who believe they will meet their Lord and that they will return to Him.

Surah Al Baqarah, Verse 46

 

Tafseer e Jilani:

 

Alladeena: They (the Kashiyeen) are the ones who lift the grime of other-ness (from Allah) from the eye (of the heart). And drop the blemish of duality to attain clarity.

 

Yadunoona annahum mulaqu Rabbihim: They believe in the meeting with their Lord in this life because they worship him as if they see Him.

 

Wa: And they know with certainty…

 

Annahum ilayhi: they will, without doubt, towards Him and no one except Him, because there is no one in existence except Him…

 

Raji’oon: return, making their abode in the Hereafter.

 

Then he (Ghaus Pak (ra)) prays: Please Dear Lord, Make us of the one who follow these people and love these people - (who possess certainty of their return to You and worship You as if they see You and make their abode the Hereafter).

 

53. Man is created Weak

 

‏يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَنُ ضَعِيفًۭا

 

Allah wishes to lighten your burdens because Man has been created weak.

Surah An-Nisa, Verse 28

 

Tafseer e Jilani:

 

Yureed Allah u: Allah wishes, as The One who manages your affairs,…

 

Ayyukhaffifa ankum: that He makes it light for you, the ones who are believers – the Momineen - the burdens you carry. For these (burdens) are the reasons for your needs and your state of being dependent on the world.

 

Wa: And the condition is that…

 

Khuliq al Insaan: Man is created, in his original nature…

 

Daeefan: weak. He cannot carry the burden of being needful of the world, just like other animals.

 

Then Ghaus Pak (ra) prays: Dear Lord, Make light for us the weight of our sins by Your Bounty and remove from us the evilness of evils by virtue of Your Generosity and grant us the life of the ones that were devoted to You.

 

54. Man was created in hardship

 

‏لَقَدْ خَلَقْنَا ٱلْإِنسَنَ فِى كَبَدٍ ‎

 

Certainly, we have created Man to be in hardship.

Surah Al Balad, Verse 4

 

Tafseer e Jilani:

 

And overall, Allah takes oaths upon so many things (Verses 1-3) because

 

Laqad khalaqnal insaana: Surely, We created Man and revealed his life in this world, to be buried…

 

Fi kabad: in extensive exhaustion and toil, which makes busy his entire external physical being as well as his internal organs so much that (that life) envelops all his internal and external parts. This is caused by the needs of his livelihood and its means.

 

Thus he becomes distracted from Allah and because of those needs, he leaves the affairs of his return to Him. Then begins the gathering of money and the collection of fuel and sins which make him distant from Al Hakeen Al Allaam, The Wise and All Knowing Lord.

 

So he becomes so intensely busy with this world, forgetting the Afterlife and his feet slip from the Path of His Lord.

 

55-57: Time

 

‏وَٱلْعَصْرِ

‏إِنَّ ٱلْإِنسَنَ لَفِى خُسْرٍ ‎

‏إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّلِحَتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ ‎

 

The human being is surely in a state of loss

Except those who believe and do righteous deeds and enjoin (each other) to the truth and enjoin (each other) to [the] patience.

Surah Al-Asr, Verses 1-3

 

Wal Asr: Then Allah Suban Ta’ala takes an oath upon time and the ages, the meaning of which is about the Eternal Essence of Allah, from the beginning till the end, timeless and everlasting.

 

Innal Insaana: Indeed, the human being, created such to have a natural propensity towards the nature of ma’rifa, the Recognition of God and imaan, faith according to the his share of the Lahoot, the Realm of the Divine where there is no time and space…

 

Lafe khusr: is in a state of loss, immense and humiliating failure, as a result of their busyiness in that which is useless due to the requirements (and needs) of his physical being, as related to his share of the world of Nasoot, the life in this world.

 

Illa: Except the Muqinoon, those who possess inner certainty…

Alladina Aamami: about the One-ness of Allah Subhan Ta’ala and are conscious, through their steadfastness, in their behaviour continuously in His Kingdom and about His Authority.

 

Wa: And with this faith and certainty…

 

Amilos Sualihaat: they do good deeds which points towards their ikhas, sincerity and their yaqeen, absolute conviction, and niyyat, intention.

 

Wa: And in this condition…

 

Tawasau bil Haq: they enjoin each other towards the Path of God and His One-ness…

 

Wa tawasau: and they also enjoin each other…

 

Bis sabr: towards patience for the practice of matters that require obedience and (patience towards) their tiredness from striving hard and (patience towards) from what they suffer as a result of cutting themselves off from their love of the world and (patience towards) leaving their animalistic desires which are attached to human nature.

 

Then Ghaus Pak (ra) prays: May Allah grant us the ability to be rid of and cut off (from these desires).

  

58. And you (O Beloved (peace be upon you)) indeed, possess the Best of Manners

 

‏وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍۢ ‎

 

And truly you possess the most outstanding manners.

Surah Al Qalm, Verse 4

 

Tafseer e Jilani:

 

Wa Innaka: Indeed you, O beloved (peace be upon you), who are the personification of the most perfected adoption of Allah’s Akhlaq, Etiquette and Attributes, and proved to be the most truthful and steadfast in fulfilling your friendship with Allah and in being the most exemplary Vice-regent,…

 

La’ala khuliqin azeem: possess the most excellent of manners. No one’s akhlaq, behavior, is better than yours because you have gathered and brought together the etiquettes of all the ones before and all the ones after, in line with the ranks you were granted, which are the most exalted (of anyone in existence).

 

Ikhlas

 

الإخلاص سر من سري استودعته قلب من أحببت من عبادي

 

And Prophet Muhammad (peace be upon him) said that Allah Ta’ala said:

 

“Ikhlas, sincerity, is a secret from My Secrets

and I place it in the heart of my servant who is my beloved.”

 

Ikhlas (sincerity) of intention, action and then perseverance on it is the highest station of love and servitude to God. Ikhlas is defined and explained as:

 

• The honourable `arif and the wise wayfarer, Khwajah `Abd Allah al Ansari (qs) says: “Ikhlas means purging action of all impurities.” And the ‘impurities’ mean desire to please oneself and other creatures.

 

• The great scholar Shaykh al-Baha'i (ra) has narrated that the people of the heart (those who love Allah by heart) say that: "Ikhlas means keeping action free from other than God having a role in it and that the performer of an action should not desire any reward for it in the world and the Hereafter."

 

Ikhlas is subsequent to action

 

One must exercise vigilance as it some¬times happens that man carries out an action faultlessly without any shortcoming and performs it without riya' (showing off) or `ujb (self-love) but after the action he becomes afflicted with riya' through mentioning it to others, as pointed out in the following noble hadith:

 

• Imam al Baqir (a) said: "Perseverance in an action is more difficult than the act itself."

 

He was asked, "What is meant by perseverance in action?"

 

He (a) replied, "A man does some kindness to a relative or expends something for the sake of God, Who is One and has no partner. Thereupon the reward of a good deed performed secretly is written for him.

 

Later, he mentions it to someone and that which was written earlier is wiped out and instead the reward of a good deed performed openly is written for him. Later, when he makes a mention of it again, the vice of riya' (showing off) is written for him (instead of the reward written earlier)."

 

The Reality of Action is Intention

 

• It is the sincere intention and pure purpose on which depend the perfection or defectiveness of 'ibadat (worships) and thus their validity or invalidity. Spiritual traits constitute the soul's primary character and intentions, to which actions are subservient, making up its secondary character. And as long as self love remains in the heart and a person remains in the oppressive habitat of the self, he is not a wayfarer toward God (musafir ila Allah); rather, he is one of those who cling to the earth (mukhalladun ila al 'ard).

 

Shirk in `ibadah' that encompasses all its levels is the inclusion of the good pleasure and satisfaction of anyone other than God, whether it is one's own self or someone else. If it is for someone else's satisfaction and for people, it is outward shirk and fiqhi riya'.

 

If it is for one's own satisfaction (rida), it is hidden and inward shirk. In view of the `urafa' (gnostics) this also invalidates the 'ibadah and makes it unacceptable to God. Examples of it are offering the nightly prayer (tahajjud) for increase in one's livelihood, or giving zakat for increase in one's wealth;

 

Although those 'ibadat are valid, and one who performs them is considered to have performed his duty and fulfilled the require¬ments of the shari'ah, they do not amount to the sincere worship of God Almighty, nor are they characterized with sincerity of intention and purity of purpose. Rather, this kind of 'ibadat are aimed to achieve mundane purposes and to seek the objects of lowly desires. Hence the acts of such a person are not rightful.

 

The Steps to Learning

 

And it was indicated to me to read the hadith such that these are the means to gain knowledge not that of the world but of the self.

 

جَاءَ رَجُلٌ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ يَا رَسُولَ اَللَّهِ مَا اَلْعِلْمُ

قَالَ اَلْإِنْصَاتُ

قَالَ ثُمَّ مَهْ

قَالَ اَلاِسْتِمَاعُ

قَالَ ثُمَّ مَهْ

قَالَ اَلْحِفْظُ

قَالَ ثُمَّ مَهْ

قَالَ اَلْعَمَلُ بِهِ

قَالَ ثُمَّ مَهْ يَا رَسُولَ اَللَّهِ

قَالَ نَشْرُهُ

 

The Prophet of God (peace be upon him) was asked:

 

“What is Knowledge?” He replied: “To keep silent”.

 

He was asked: “Then?” He said: “To listen.”

 

He was asked: “Then?” He said: “To remember.”

 

He was asked: “Then?” He said: “To act upon (what is learned).”

 

He was asked: “Then?” He said: “To propagate.”

 

[Ref: Al-Majlisi, Bihar al-Anwar, vol. 2, pg. 28]

 

Said the wise:

 

اَلحِفْظُ فِى الصِّغَرِ كَالنَّقْشِ عَلَى الْحَجَرِ وَ الْحِفْظُ فِى الْكِبَرِ كَالْكِتَابَةِ عَلَى الْمَاءِ

 

''Learning something during one's youth is like engraving in stone,

and learning something when one is old is like writing on the surface of water.’’

 

[Ref : Bihar al-Anwar, v. 1, p. 222, no. 6]

 

The Child

 

The Prophet of God (peace be upon him) said:

 

إنَّ لِكُلِّ شَجَرَةٍ ثَمَرَةً ، وثَمَرَةُ القَلْبِ الوَلَدُ

 

“For every tree there is a fruit and the fruit of the heart is the child.”

 

[Ref: Kanz al-`Ummal, no. 45415]

  

Ghaus Pak (ra) in Al Fath Ar Rabbani:

 

“An incident goes that the people of Bani Israel once were faced with a suffering. They gathered and went to the Prophet of their time. ‘What can we do, O Nabi (as)?’ they asked him. “What is the deed that will please Allah and it becomes the means to deliver us from our hardship?”

 

The Prophet (as) prayed to Allah to unveil to him what that deed would be.

 

Allah Subhan a Ta’ala revealed to his Prophet (as), “Tell them! If you seek My Pleasure, become a cause to bring happiness to the needy. Thus if you bring ease to them, in their happiness I will become pleased with you. And if you displease them, I will remain displeased with you.”

 

59. If you love God, follow me

 

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ

 

Say (O Prophet (peace be upon you)), "If you love God, follow me and God will love you

and forgive you your sins for God is Much-Forgiving, a Dispenser of Grace."

Surah Aal e Imran, Verse 31

 

Tafseer e Jilani:

 

Qul: Say, O Beloved (peace be upon you), who has been created to reflect Our Appearance, who has been shaped according to the collective standards of Our Names and Attributes, who has been made so as to acquire all of Our Manner, (say) to the one who you wish to guide and make them reach a certain status from amongst Creation…

 

In kuntum: “If you, O one who is wayward and drowning in the sea of heedlessness and being astray,

 

Tuhuboon Allaha: claim love for God, The One who brought you into appearance from nothingness, and you want to focus towards His Being and you want to be in good standing at His Door…

 

Fattabi’ouni: follow me, because it is His Command and His Order…

 

Yuhbibkum Allahu: and Allah will love you i.e. He will allow you nearness of His Essence and He will make you reach the Honour of meeting Him…

 

Wa yaghfir: And He will hide and make disappear…

 

Lakum: for you, from your outer and inner eyes,…

 

Dhunubukum: your sins, which cause you to be veiled from the witnessing of the Beauty of Allah and His Magnificence and the vision of His Names and Attributes.

 

Wallahu: Allah is The Only Guide for you towards Sirat e Tauheed, the Path of His One-ness.

 

Ghafur: And He is Most Forgiving for you, lifting the barriers that prevent you from gaining closeness to Him.

 

Rahim: And Most Affectionate towards you making you reach towards what you desire eagerly.

 

60. Allah is Sufficient for you and the believers who follow you

 

‏يَٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ ‎

 

O Prophet (peace be upon you), Allah is Sufficient for you and those of the believers who follow you.

Surah Al Anfal, Verse 64

 

Tafseer e Jilani:

 

Ya Ayyuha Nabi: O Communicator of the Hidden (peace be upon you), the one who has been succored by Allah with His Help and victory against the enemies…

 

Hasabaka Allahu: only your Lord is Sufficient for you, who is the Disposer of your affairs…

 

Wa man attaba’ka: and (He is Sifficient) for the one who is obedient to you by the Permission of Allah and His Will…

 

Min al Mo’mineen: from amongst the believers, the ones who possess certainty in the One-ness of Allah, Al Mo’qineen, the ones who are fulfillers of their promises, Al Muwaffaween, the ones who are striving hard and struggling, in His Way, Al Badileen.

  

61. Indeed I am Me, Allah

 

‏إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ ‎

 

Indeed, only I am Allah. (There is) no god but I, so worship Me

and establish the prayer for My remembrance.

Surah Taha, Verse 14

 

So let the people know from Me, as My Vice-regent,

 

Innani ana Allah: Indeed, only I am Allah, The Only One, The All Encompassing, gathering all the Ranks and Names.

 

La ilaha: There is no one else who is The Gatherer of these ranks…

 

Illa ana: except Me, The Possessor of All Things, The One Worthy of obedience and being bound by…

 

Fa’budni: so that you worship Me as is rightful of My Worship i.e. with the best of etiquette with Me by being in your manners as My Manners.

 

Wa iqm as-salat: And always be inclined with all your (physical and spiritual) parts…

 

Li dikri: with conscious concentration upon Me with all your (inner and outer) parts so that you can remember Me with all of them and express your gratitude to Me with all of them, till I unveil for you (all your veils), from every part of you, such that I become your hearing and your sight and your body and your feet and everything else in your parts until the Hour of Resurrection comes upon you.

 

And you stand up in front of your Lord and you find your abode in Jannat al Mawa, near Sidrat ul Muntaha, the Lote Tree, where lies the climax of ascension, the ending of your ascent in moving upwards and your advancement.

 

62. The Breaking of the Pact

 

‏بَرَآءَةٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَهَدتُّم مِّنَ ٱلْمُشْرِكِينَ

 

The disavowal from obligations by Allah and His Messenger (peace be upon him) from the covenant with the idolators.

Surah Tauba, Verse 1

 

Commentary by Hazrat Najmuddin Kubra (ra) on the verse:

 

The symbolic meaning of the verse is this: The mushrikeen, the idolator, is the wayward and polytheist nafs, the base self, who made desires its lord and master and began to worship the idols of the world. When a person is in their early years, the ruh and qalb, the soul and the heart within the heart which is the Station of Recognition of Allah, made a pact with the nafs.

 

The terms of it being that the ruh and the qalb will not fight and kill the nafs until the person reaches maturity. Similarly, the nafs also makes a pact not to instigate problems with the ruh and the qalb so that the bodily skeleton reaches complete maturity and the physical strength is attained at its peak, which carry the burden of Allah’s Trust and become watchful of Islamic Jurisprudence, the Shari’a.

 

In this time, the aql, the intellect, the power to reason and reflect, becomes strong which can then accept the invitation of Truth and have the ability to answer it. It is this aql that allows the recognition of the Prophets and their miracles. And it is through this aql that the proof of the Presence of Allah is established and it understands the compulsion of His Worship in order to express gratitude towards Him for His Blessings.

Indeed, Allah and His Messenger (peace be upon him) withdraw from the pact after maturity is gained.

 

Because Man broke the pact which was between the nafs and the ruh and the qalb. Before maturity was gained, the nafs was only focused on eating, drinking and clothing itself so that the body can develop and all its needs are met. To this extent, there was no problem for the ruh and the qalb from the nafs. But once maturity was gained, lust and desires became added to these needs.

 

When the lust appeared along with the need for food and drink, its destruction, created physical desires for a mate. When that lust was aroused and started tempting the body, the qalb and the ruh began to become weak. This was the fatal disease for which the Prophets were sent so as to dispel it.

 

انما بعثت لرفع العادات و ترک الشھوات

 

Just like Nabi Kareem (peace be upon said),

“I have been sent to end the ways of ignorance and to prevail over the desires of lust.”

 

63. God bears Witness that there is no god but Him.

 

‏شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَهَ إِلَّا هُوَ وَٱلْمَلَٓئِكَةُ وَأُو۟لُوا۟ ٱلْعِلْمِ قَآئِمًۢا بِٱلْقِسْطِ ۚ

لَآ إِلَهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ‎

 

God bears witness that there is no god but Him.

And so do the angels and all who are endowed with knowledge and He is the Upholder of Justice.

There is no God except Him, the All-Mighty and the Truly Wise.

Surah Aal e Imran, Verse 8

 

Tafseer e Jilani:

 

Shahid Allah: Allah bears witness Himself for His Self that, without doubt, He is…

 

Annahu la ilaha: The Only One Present and there is no being except His and there is nothing else and there is no reality and nor will there be any presence, being or reality and there is nothing lasting…

 

Illa hu: except Him Who is, in fact, The Only One Ever-Living with Truth, The Only One who is the Sustainer of All Existence, The One Alone forever, there is nothing except Him.

Wa: And in the way He proffers evidence about Himself…

 

Al-Malaikatu: so do the angels, which are His Perfect Names and Attributes which exist with the existence of His Essence, because everything is in existence because of His Existence, Unchanging and there is no Authority to resort to except for His.

 

Wa: And in the way that He proffers evidence about Himself…

Ulol ilm: so do the people who were given knowledge, who are from amongst the phenomenon of Creation (created) upon His Appearance that is nourished by His Attributes and His Names. And indeed, the witnessing of each thing is a returning towards His Witnessing so it is as if everything…

 

Qaiman: is made to be forever (because He has made it everlasting)…

 

Bil qist: with His Justice extended across the surface of the Universe from the beginning till the end because…

 

La ilaha: there is nothing that makes a thing appear…

 

Illa huwal Aziz: except The One who is Dominant, All Powerful

upon making all things appear…

 

Al Hakeem: The One who is Perfect in its nurturing and its management, these witnesses say with obedience and with love after they become steadfast in the rank of being worshippers.

  

64. This religion was made according to your nature

 

‏فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ

لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ

ذَلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ‎

 

So set your face steadfastly to the faith, upright, made by Allah according to the nature Mankind was created upon.

There is no changing God’s Creation.

That is the correct religion but most people do not know it.

Surah Ar-Rum, Verse 30

 

Tafseer e Jilani:

 

And after you heard, O Messenger who completes the Message (peace be upon you), that guidance and being astray, indeed, both are entrusted to Me, The Greatest, The Most Exalted…

 

Faiqm wajhaka: be steadfast and firmly rooted by the focus of your heart, which is a special bestowing from Allah upon you, perfecting your perfection and purifying you from your limitations of being mortal and the shackles of your nature, so that you can reach the Place of One-ness, which is what you have been created for…

 

Liddini: in the religion that was sent upon you from your Lord, to teach you manners (ta’deebun) O Messenger who completes The Message (peace be upon you), and the ones who follow you and to reform your state (islaha-ka) and the states of your followers…

 

Haneefan: so you are the ones who turn away from the religions of falsehood and untrue perceptions in entirety. And be certain, O Messenger who completes The Message (peace be upon you), that indeed…

 

Fitratallaha allati fatarn naasa aliyha: this is the nature established by Allah upon which He has created Mankind and (the nature) set-up by Allah upon which they have been born, originally moulded, which stays in them forever because…

 

La tabdeela: it does not alter and it does not change and it does not transform…

 

Likhalq illah: Allah’s Creation. The One who is All-Wise, All Knowing and His Planning, which is set-up according to His Knowledge and Wisdom as He says, “My Decree does not change - Surah Qaf/29”…

 

Dalika Adeeno: this is the religion that was sent upon you from your Lord, O Messenger who completes The Message (peace be upon you), for safeguarding the original nature, mentioned above. This is the religion…

 

Al Qayyum: that is the Path that is straight, moderate and steadfast, which will connect to the One-ness of Allah, through this Path which is upright without crookedness and inclinations.

 

Wa liknna akthar anaasi: But most people, who have been created upon inability to be attentive and are forgetful…

 

La yalamoon: do not know the reality of this religion. And they do not understand its uprightness and its connection with Allah’s One-ness. So it is dutied upon you all, who follow the Prophet Muhammad (peace be upon him), that you accept the faith and are obedient in everything from that Allah commands and that which He forbids you from.

 

66. What you want (in goodness) is only that which Allah wills

 

‏وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلْعَلَمِينَ

 

And you cannot will it unless Allah wills it.

Surah At-Takwir, Verse 29

 

Tafseer e Jilani

 

Wa: And the end of this chapter is this, that indeed…

 

Ma tasha’oona: what you will and what you choose in the way of your conscience and guidance for yourselves…

 

Illa ayyasha Allahu: is not except that which Allah wills for your guidance and gives you ability for with steadfastness and morality, as a favour upon you and His Bounty.

 

Because the deeds performed by you in your routine are only coming from Allah, generated by Him in their origin, because He is the Only One, Glory be to Him…

 

Rabbul Alimeen: The Sustainer of the Universe. There is no Sustainer present except Him and there is no Disposer of Affairs in the apparent realms except Him. And the demand of His Nurturing and making perfect and complete is fulfilled by guiding His Servants and granting them ability towards that which is best for them and what is the most suitable for their situation.

 

Then Ghaus Pak (ra) prays: “Dear Allah! Give us ability to do, by Your Bounty and Your Munificence, that which You love and that which pleases You from us, O Our Protector!

 

Continued at flickr.com/photos/42093313@N00/51722302249/in/dateposted-...

 

[Keutamaan Surah Al-Baqarah]

"Janganlah kalian jadikan rumah-rumah kalian laksana kubur-kuburan. Sungguh syaitan akan lari tercirit-birit menjauhi rumah yang dibacakan didalamnya surah Al-Baqarah.'

(HR. Muslim)

Recto of folio 2 of The Birmingham Qur'an.

 

This manuscript contains parts of surahs (chapters) 18 to 20 from the Islamic holy book, the Qur’an. It is written on parchment in Hijazi, an early form of Arabic script with distinctive slanting letters and few diacritical marks. Radiocarbon dating of the parchment on which the text is written, carried out at a laboratory at the University of Oxford, has placed it in the period between 568 - 645 CE (56-55 BH to 24-25 AH) with 95.4% probability. The result places the leaves close to the time of the Prophet Muhammad, who lived between c. 570 - 632, and the rule of the first three Rightly Guided Caliphs.

 

The manuscript is one of the earliest surviving fragments of the Qur’an in its written form, and one of only a handful of early manuscripts of the Qur’an in the world to have been radiocarbon dated.

 

The manuscript is part of the University’s Mingana Collection of Middle Eastern Manuscripts held in the Cadbury Research Library. Funded by Quaker philanthropist Edward Cadbury, from the chocolate-making family, the collection was acquired during the 1930s, to raise the status of Birmingham as an intellectual centre for religious studies. The 3,000 manuscripts in the Mingana Collection are now held in the Cadbury Research Library at the University of Birmingham, UK.

 

Reference: MINGANA Islamic Arabic 1572a

Mingana Collection of Middle Eastern Manuscripts,

Cadbury Research Library, University of Birmingham.

  

Pengantar Redaksi : Jauh sebelum kasus penistaan agama oleh Ahok mencuat, HTI telah lebih dini menyerukan keharaman pemimpin kafir. Karena itu, menistakan Islam atau tidak, Ahok—juga kalangan non-Muslim lainnya—tidak layak dipilih menjadi pemimpin di tengah-tengah mayoritas umat Islam di negeri ini. Mengapa? Apa alasannya? Apakah masih relevan mengangkat isu pemimpin kafir saat ini? Bukankah ini negara demokrasi dan siapapun berpeluang untuk menjadi pemimpin, termasuk non-Muslim? Bukankah juga pemimpin itu yang penting kinerjanya, bukan preferensi agamanya? Untuk menjawab beberapa persoalan di atas, kali ini Redaksi mewawancarai Juru Bicara Hizbut Tahrir Indonesia (HTI), M. Ismail Yusanto. Berikut hasil wawancaranya.HTI sejak dini menyerukan “Tolak Pemimpin Kafir”. Mengapa slogan yang terkesan “menohok” itu dipilih? Mengapa bukan karena alasan lain misalnya pemimpin zalim, tukang gusur, bermulut lancang?

Mungkin saja secara politik penolakan terhadap Ahok lebih tepat menggunakan istilah pemimpin zalim, tukang gusur, bermulut lancang dan sebagainya ketimbang penyebutan istilah kafir. Sebagian orang malah menyebut, ini tidaklah strategis. Namun, secara teologis-ideologis, penyebutan itu lebih dekat pada hakikat masalah. Maksudnya, alasan utama penolakan terhadap kepemimpinan Ahok adalah memang karena dia kafir. Surah an-Nisa’ ayat 41 jelas sekali mengharamkan umat untuk mengangkat orang kafir menjadi pemimpin di negeri Muslim. Meski dalam redaksi berita, ayat ini mengandung celaan. Maknanya adalah larangan, yakni larangan untuk memberikan jalan kepada orang kafir untuk menguasai kaum Muslim. Kekuasaan atau kepemimpinan merupakan jalan terbesar untuk itu. Kata “lan” dalam ayat ini menunjukkan larangan ini bersifat tegas. Artinya, haram kaum Muslim menyerahkan kekuasaan kepada orang kafir. Meski umpamanya Ahok tidak korup, bertindak santun atau berkinerja bagus, sepanjang masih kafir, tetap saja harus ditolak.

Penyebutan istilah kafir ini juga lebih dekat ke hakikat dakwah. Inti dakwah adalah seruan ke jalan Islam. Islam telah dengan tegas mengharamkan pemimpin kafir. Istilah kafir itu sendiri adalah istilah al-Quran. Bila Allah menyebut istilah kafir, dan mengharamkan orang kafir menjadi pemimpin bagi umat Islam, mengapa kita enggan mengabarkan ketentuan ini? Ingat, salah satu makna berpegang teguh pada al-Quran adalah dengan menjadikan istilah-istilah al-Quran sebagai ukuran kita menilai dan memandang suatu masalah.

Misalnya dalam masalah LGBT. Bila kita berpegang teguh pada al-Quran, pasti dengan mudah mendudukkan status perbuatan itu, dan tidak akan bingung seperti yang terjadi pada sebagian kelompok masyarakat yang menilai fenomena LGBT sebagai refleksi kebebasan dan sebagainya. Merujuk ayat 28 surah al-Ankabut, perbuatan seperti yang dilakukan oleh kaum Nabi Luth (sodomi) itu disebut dengan istilah fâkhisyah. Fâkhisyah itu tidak bisa diartikan lain kecuali keburukan. Imam Ibnu Katsir mengartikan fâkhisyah sebagai ‘amal al-khabîtsah (perbuatan yang amat keji).

Jadi, menyampaikan istilah-istilah dalam al-Quran seperti fâkhisah, mu’min, munâfiq, jihâd, amr ma’rûf nahy mungkar, kâfir dan sebagainya sangatlah penting. Pasalnya, istilah itu mengandung pemikiran atau pemahaman tertentu. Sebaliknya, mengingkari istilah dalam al-Quran sama artinya kita menghindar dari pengertian yang dikandung oleh al-Quran. Sikap seperti ini tentu saja tidak sesuai dengan spirit dakwah itu sendiri.

Penyebutan istilah kafir ini juga lebih dekat ke hakikat solusi atau penyelesaian masalah. Kita tahu, orang kafir bisa terpilih menjadi pemimpin politik di negeri yang penduduknya mayoritas Muslim ini karena ada partai yang mencalonkan, kemudian calon itu dipilih oleh rakyat dalam Pemilu. Partai itu bisa mencalonkan orang kafir karena menurut peraturan perundangan yang ada memang hal itu dibolehkan. Jadi, andai tidak ada partai yang mencalonkan, dan andai pun dicalonkan tetapi tidak dipilih oleh rakyat, tentu orang kafir tidak akan bisa terpilih menjadi pemimpin. Apalagi bila dibuat aturan yang melarang, tentu tidak akan mungkin orang kafir bakal menjadi pemimpin di negeri mayoritas Muslim ini.

 

Ada yang mengatakan, slogan “tolak pemimpin kafir” itu SARA dan membahayakan masyarakat Indonesia. Bagaimana Ustadz?

SARA itu kan singkatan dari Suku – Agama – Ras – Antar Golongan. Suku, maksudnya mempertentangkan antarsuku-suku yang di Indonesia yang memang sangat banyak. Misalnya antara suku Jawa dengan Sunda, atau antara Jawa dan luar Jawa, dan lain sebagainya. Ras adalah mempertentangkan Cina dengan Pribumi, atau antara Cina dengan Arab atau dengan yang lainnya. Antar Golongan artinya mempertentangkan antara golongan kaya dan miskin, golongan sipil dan ABRI dan semacamnya.

Dalam pandangan Islam, memperten-tangkan suku dan ras dilarang karena manusia memang diciptakan Allah bersuku-suku dan berbangsa-bangsa untuk saling mengenal, bukan untuk saling bertentangan. Juga tidak boleh mempertentangkan antar golongan karena, dalam konteks ekonomi, pasti ada yang kaya dan miskin. Itu merupakan realitas masyarakat yang sebagiannya merupakan qadhâ atau takdir Allah. Dalam konteks profesi pasti ada yang memilih sipil dan non-sipil. Apalagi bila mereka semua yang bersuku Jawa, Padang, Sunda, atau yang Cina, Arab atau pribumi, atau yang sipil dan militer adalah Muslim, maka lebih tidak boleh lagi dipertentangkan.

Adapun mengenai agama, bukan kita mau mempertentangkan, tetapi memang watak antaragama itu pasti bertentangan. Lihat saja, Muslim menyatakan Allah itu ahad (esa), sedangkan orang Kristen mengatakan Tuhan itu satu dari tiga. Soal ketentuan halal-haram pasti juga berbeda. Begitu pun terkait masalah kepemimpinan. Islam tegas melarang memilih pemimpin dari kalangan orang kafir. Mengapa? Karena tugas pokok dan fungsi kepemimpinan dalam Islam adalah menerapkan syariah secara kâffah dan melaksanakan amar makruf nahi mungkar. Bagaimana kita bisa mengharap orang kafir bisa melakukan tugas ini bila ia sendiri tidak paham amar makruf nahi mungkar dan tidak mengimani syariah? Sikap ini harus dipahami sebagai ketundukan umat Islam pada ketentuan agama. Tidak boleh dianggap SARA.

Di negeri Muslim seperti Indonesia, soal keterkaitan politik seperti Pemilu, Pilkada atau Pilpres, bahkan juga dalam pergantian pejabat di berbagai instansi Pemerintah, faktor agama mestinya harus dipandang sebagai hal yang biasa. Islam itu telah menjadi bagian tak terpisahkan dari dinamika politik negeri ini bahkan sejak sebelum merdeka. Lihatlah ada Sarikat Islam, ada Muhammadiyah, NU dan lain sebagainya yang turut mewarnai perjuangan kemerdekaan. Sebelumnya ada P. Diponegoro, Imam Bonjol dan lainnya. Semua itu menunjukkan bahwa Islam itu tak pernah lepas dari masalah politik. Bahkan heboh penghapusan 7 kata dalam Piagam Jakarta, juga dipicu oleh soal agama.

  

Soal keharusan pemimpin itu harus bertakwa, sebuah idiom agama, juga dicantumkan secara resmi dalam peraturan perundangan. Misalnya dalam Undang-Undang No. 23 Tahun 2003 Pasal 6 disebutkan, syarat-syarat untuk menjadi calon Presiden dan Wakil Presiden Indonesia nomer 1 adalah bertakwa kepada Tuhan Yang Maha Esa. Meski pengertian takwa di situ dimaknai secara umum, bukan dalam pengertian Islam, faktanya ajaran Islam memberikan tuntunan yang sangat jelas tentang kriteria takwa. Kalau dia kafir kan berarti tidak memenuhi kriteria takwa itu. Karena itu aneh sekali bila umat Islam menginginkan pemimpin yang bertakwa lantas dituduh SARA.

Meski umat Islam menolak pemimpin kafir, tidak berarti kita boleh berlaku semena-mena terhadap orang kafir. Kita dilarang menyerang atau menyakiti orang kafir tanpa alasan yang dibenarkan oleh syariah. Bila sikap seperti ini dipegang teguh, tidak ada yang perlu dikhawatirkan dari penolakan terhadap pemimpin kafir.

 

Masalahnya, sekarang ini eranya demokrasi modern. Propaganda tolak pemimpin kafir itu sudah tidak cocok. Bagaimana?

Siapa bilang tidak cocok? Lihatlah, di negara sekular seperti AS yang disebut sebagai kampiunnya demokrasi, juga Jerman, faktor agama dalam memilih pemimpin tetap saja diperhatikan. Di AS, WASP (White – Anglo – Saxon – Protestant) menjadi referensi utama dalam memilih presiden. Karena itu selalu saja presiden AS terpilih adalah dari kulit putih. Obama yang kulit hitam adalah perkecualian. Itu pun terjadi setelah 220 tahun AS merdeka. Juga umumnya presiden AS beragama Kristen Protestan, bukan Kristen Katolik, apalagi Islam. Butuh waktu 171 tahun untuk John F Kennedy, yang beragama Katolik, bisa jadi presiden di sana.

Bukan hanya di AS, di Jerman pun preferensi agama juga cukup kuat. Partai yang sekarang memerintah di sana adalah Partai Kristen Demokrat, CDU, pimpinan Kanselir Angela Merkel. Lihatlah, nama partainya saja pakai Kristen. Di Indonesia malah tidak ada partai yang eksis yang menggunakan nama agama, termasuk Islam. Partai berasas Islam seperti PKS, PBB dan PPP tak ada satu pun yang menggunakan nama Islam. Kalau di AS dan Jerman, juga negara-negara lain, agama boleh menjadi referensi dalam memilih pemimpin, mengapa di Indonesia yang mayoritas Muslim, tidak boleh?

Yang penting itu bagaimana kinerjanya. Jadi kalau pemimpin kafir itu kinerjanya lebih baik, ya mengapa tidak? Kalau ada yang bilang begitu, bagaimana?

Siapa bilang agama seseorang tidak terkait kinerjanya? Coba tanyakan hal itu kepada penduduk AS, mengapa Presiden AS harus Kristen Protestan? Bukankah Katolik juga sama-sama Kristen? Apa hubungan keprotestanan dan kekatolikan pemimpin dengan kinerja? Mereka pasti punya jawaban.

Islam juga sangat mementingkan kinerja dalam memilih pemimpin. Kinerja itu terkait dengan tugas pokok dan fungsi pemimpin dalam pandangan Islam, yakni kemampuan dalam menerapkan syariah dan melakukan amar makruf nahi mungkar. Dengan itu akan terwujud rahmatan lil alamin berupa kemajuan dalam seluruh lapangan kehidupan, keadilan, kesejahteraan, kedamaian dan ketenteraman serta kesucian. Inilah ukuran kinerja pemimpin menurut Islam.

Oleh karena itu Islam mengharamkan pemimpin kafir justru karena kekafirannya itu memastikan ia tidak akan mungkin bisa mewujudkan kinerja yang dikehendaki itu. Iya, kan? Bagaimana bisa ia diharapkan bisa menerapkan syariah dan melakukan amar makruf nahi mungkar jika dia sendiri tidak paham, bahkan tidak percaya pada syariah serta tidak mengerti mana yang makruf dan mana yang mungkar?

 

Pemimpin kafir yang penting membawa kemaslahatan bagi umat Islam. Ahok, misalnya, dia membangun masjid besar di Balaikota, sesuatu yang tidak dilakukan pemimpin Muslim sebelumnya. Dia juga mengumrahkan banyak orang, dsb. Bagaimana, Ustadz?

Kalaulah itu semua dianggap kebaikan, itu hanya bagian kecil dari kebaikan atau rahmat yang dikehendaki oleh Islam. Penerapan syariah akan mencakup seluruh aspek kehidupan. Bukan hanya aspek ibadah mahdhah; tetapi juga politik, ekonomi, sosial, budaya dan sebagainya. Terwujudnya kesejahteraan, keadilan, kedamaian, ketenteraman serta kesucian adalah sebagian dari rahmat yang dimaui oleh Islam. Jadi, tidak bisa hanya karena Ahok mengumrahkan para pengurus masjid, membangun mushalla atau masjid, apalagi masjid di Balaikota itu faktanya bukan dia yang usahakan, melainkan Ibu Sylviana Murni yang sekarang menjadi calon Wagub, lantas kita sebut ia telah melakukan banyak kemajuan.

Mestinya, kita menilai kinerja dengan ukuran-ukuran yang lebih substansial. Lihatlah, bila kita merujuk pada Perda No. 2/2012 tentang RPJMD Provinsi DKI Jakarta 2013-2017, nyata sekali kegagalan Ahok. Di antaranya, jumlah orang miskin di DKI terus makin meningkat. Pada September 2015, jumlah penduduk miskin di DKI Jakarta mencapai 368.670 orang, atau 3,61 persen dari total jumlah penduduk. Lalu pada bulan Maret 2016 jumlah penduduk miskin meningkat menjadi 384.300 orang atau 3,75 persen. Artinya, ada peningkatan sebesar 15.630 orang atau meningkat 0,14 poin. Kesenjangan kaya miskin juga makin meningkat. Ini ditunjukkan dengan naiknya indek gini DKI yang sekarang menjadi 0,46; lebih tinggi dari rata-rata nasional yang hanya 0,41. Serapan anggaran semester pertama tahun 2016 pun sangat rendah, baru sekitar 33%, sama seperti tahun lalu, terendah di seluruh Indonesia. Pertumbuhan ekonomi DKI juga terus menurun. Pertumbuhan triwulan I 2016 hanya sebesar 5,62 persen secara tahunan (yoy) lebih rendah dibandingkan dengan triwulan sebelumnya, yaitu 6,48 persen (yoy). Problem akut seperti banjir dan macet juga tetap saja tak tertangani dengan baik.Ada yang mengatakan, seruan tolak pemimpin kafir itu membahayakan kebhinekaan. Komentar Ustadz?Seruan itu (Tolak Pemimpin Kafir, red.) mestinya harus juga dianggap sebagai bagian dari kebhinekaan itu, yakni sebagai seruan agama (Islam). Saya sangat yakin, seruan itu tidak akan membahayakan bila ditanggapi secara tepat. Justru yang berbahaya adalah bila ditanggap secara salah, seperti yang dilakukan Ahok. Jujur saja, demo besar 4 November lalu itu kan terjadi karena tanggapan yang tidak tepat terhadap al-Maidah 51. Ahok telah gagal menanggapi hal itu, khususnya pemaknaan ayat-ayat dalam al-Quran, sebagai bagian dari kebhinekaan yang harus dihormati.

 

Ada pula anggapan, larangan menjadikan orang kafir sebagai wali itu jika dalam kondisi perang, kalau dalam kondisi damai tidak dilarang?

Ingat, larangan pemimpin kafir bukan hanya ada dalam surah al-Maidah ayat 51. Ada juga ada di surah an-Nisa’ ayat 141, juga di banyak ayat lain. Itu semua berlaku umum dalam seluruh keadaan, bukan hanya dalam kondisi perang.

  

Ada juga anggapan, tidak boleh pemimpin kafir itu kalau dia memusuhui umat Islam. Kalau tidak memusuhi pemimpin kafir boleh. Betulkah?

Kalau orang kafir itu memusuhi umat Islam, ia bukan hanya tidak boleh menjadi pemimpin, tetapi bahkan harus diperangi.

  

Apakah cukup kalau pemimpinya Muslim?

Tidak cukup. Setiap pemimpin Muslim wajib memimpin secara adil, yakni melaksanakan syariah secara kâffah dan menegakkan amar makruf nahi mungkar. Oleh karena itu, kepada pemimpin Muslim harus terus diserukan tentang kewajiban ini melalui dakwah fikriyah dan dakwah siyâsiyah. []

 

via Abad Khilafah | Mengembalikan Kegemilangan Islam ift.tt/2hZ0Jzb

Continued from: www.flickr.com/photos/42093313@N00/52649997760/in/datepos...

 

The Seed of Tauba

 

أسْتَغْفِرُ اللهَ رَبي مِنْ كُلِ ذَنبٍ

وَأتُوبُ إلَيهِ

 

I ask forgiveness of my sins from Allah who is my Lord

and I turn towards Him.

 

توبوا من ذنوبكم و سوء أدبكم

هذه التوبة غرسي في أرض قلوبكم بناء أبنيه عندكم،

أنقض بناء الشيطان

و أبن بناء الرحمن

و ألحقكم بمولاكم و ربكم عزوجل

 

“Repent for your misdeeds and your inappropriate regard!

This repentance is my seed in the soil of your hearts

so that I will make the foundation of a building for you.

I will demolish the building of Shaitaan

and make a building of Allah Ar Rahman

and I will make you rejoin with your Maula and Rabb, your Master

and your Lord, Exalted is His Majesty.”

Ghaus Pak (ra)

 

Ahmed Javaid Sahib had said that identifying flaws and shortcoming of character and behaviour were essential. Just identify them, he had said. I realized why the emphasis on the exercise was heavy.

 

From that identification by the aql to make disappear ignorance of one’s own self would follow remorse. It would be inevitable. At least for the person who might reflect truthfully on how that feature of their personality had come as an obstacle between them and their Lord.

 

From that regret would be expressed tauba. The repentance would ask, insist, of forgiveness. A prayer would be uttered. A dua would save the day!

 

Only days ago I had come across one of the most powerful verses around forgiveness. Giving it was truly Allah Al Ghaffar’s Declaration of love as well as mercy. The former was for His Love (salutations and greetings upon the Mercy of the Universe by His Lord of the Universe). The latter was for his enemies. For it was offered before it was asked for!

 

First Subhanahu said He wouldn’t destroy them whilst Nabi Kareem (salutations and greetings upon Ar Rauf by Allah Ar Rauf) was amidst them even though that is what they deserved for rejecting him. A trial for them would become a trial for him. Instead then He would grant them leeway because they might seek forgiveness and so He would forgive them.

 

وَمَا كَانَ ٱللَّهُ لِیُعَذِّبَهُمۡ وَأَنتَ فِیهِمۡۚ

وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمۡ وَهُمۡ یَسۡتَغۡفِرُونَ

 

But Allah will not punish them while you (are) among them,

Allah will not punish them while they seek forgiveness.

Surah Al Anfal, Verse 33

 

Tafseer e Jilani

 

Wa ma kana Allahu li-yuaddibahum: And Allah has nothing to gain from punishing them, although they were deserving of intense punishment and an exemplary chastisement and destruction complete because of their refuting you and rejecting your Book…

 

Wa anta fi-him: whilst you are among them meaning that as long as you are among them and in their midst and in their places, then if Allah punished them, certainly it would afflict you like it would afflict them…

 

Wa: and if it became possible that We would choose you and save you in the moment of punishing them…

 

Ma kana Allahu mu’addibahum: Allah will still not punish them and will not intend to torment them and uproot them…

 

Wa hum yastaghfiroon: while they are supplicating before Him for forgiveness i.e. it is expected from them, despite their opposing imaan, faith that they might seek forgiveness in the future, unlike those nations who were destroyed before (because they would not ask for forgiveness ever).

 

It was extraordinary!

 

The Quran says that Subhanahu creates veils between Man and his heart when he is disobedient:

 

وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ

وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ

 

And know that Allah comes between Man and his heart,

and that to Him you will be gathered.

Surah Al Anfal, Verse 24

 

Wa’lamo annallaha: And be certain that Allah Al Muttali’u, The Perfect Informer, who knows what is hidden in His Servants…

 

Yahoolu: diverts and creates an envelope…

 

Bayna al mar’ay: between Man, the one who has structured himself in a human skeleton, which is specific upon on the fixture of true balance…

 

Wa qalbihi: and his qalb, the Seat of Recognition within the heart, which encompasses within it Allah Al Haqq, The Truth who is Allah Al Munazza, The One Purified of all, free of being imprisoned, and Allah Al Mubri’o, The One Above Everything in being encompassed or in any limitation, (He creates between Man and his qalb) many veils.

 

So these veils and coverings always remain, hanging, between Man and his qalb, so the scent of love and closeness cannot reach him, that scent which is Al Muwaddi’, which leads towards fana, dissolution which results in baqa, everlastingness.

 

And this opening of the doors of Divine Love and Closeness is received only with ikhlas, sincerity, and tasleem, surrender and tafweed, submission and tawakkal, reliance and tabbattal, detachment and Tauheed Al Musqit, One-ness which makes drop everything extra.

 

Wa: And over all…

 

Annahu: Indeed, He…

 

Ilayhi: towards him, Subhanahu and no one else but Him, will rise the shadows in dissolution and will rise the invalid tangibles…

 

Tuhsharoon: gathered, returned like shadows return to the Creator of Shadows.

 

That was my favourite image of myself, being a shadow returning to the Creator of Shadows.

 

Each choice was like a road that had a fork in it. Even when it overtly seemed like there was no option. One path was always of obedience to the nafs and Shaitaan, the other to hear and answer the call of the one sent to teach as the guide, the warner, the witness, the bringer of glad tidings, the sun lit; Nabi Kareem, who Ghaus Pak (ra) calls Al Mazhar Al Ilahaya Az Zaati, the appearance of the Essence of The Divine.

 

He, who was Allah’s Jamaal, Beauty (Allah Al Jameel pours his greetings and salutations upon him and his family) was the only one for whom Subhanahu deliberately uses a verb (singular when the dual exists in Arabic) in the Quran so as to render them one and not two when it came to the invitation towards His Tauheed, His One-ness.

 

“Because the calling of the Rasool (peace be upon him and his family) is in fact the calling of Allah Al Haqq…”

 

‏يَٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ‎

 

O you who believe!

Respond to Allah and His Messenger when he calls you to what gives you life.

Surah Al Anfal, Verse 24

 

Tafseer e Jilani

 

Then said Allah Subhanahu, as a call to the believers, as a reminder for them and as a teaching:

 

Ya ayyohalladina aamino: O ye who attained to faith, it is the requirement of your imaan, faith, to answer the Call of Allah and answer the call of His Rasool (peace be upon him and his family)…

 

Istajeebo lillahe: respond to Him, be obedient to what is His Command and His Order and stay away from what He forbids…

 

Wa lir-Rasool: and His Rasool (peace be upon him and his family) adopt his sunnat, practice, and his adaab, manners and his ikhlaq, etiquette.

 

Ida da’akum: When he calls you, any one of them, because the calling of the Rasool (peace be upon him and his family) is in fact the calling of Allah Al Haqq…

 

Lima yuhhyeekum: because he gives you life-giving messages from the Al Aloom Ad Dineeya, knowledges of religion and Al Ma’aaraf Al Haqeeqa, the recognitions of the realities, bearing fruits of Mukashafaat, unveilings and Mushahidaat, witnessings which had become faded for the people who were on the right path and the ones on the wrong path, both (i.e. forgotten by them both and unclear for them).

 

Nabi Kareem (salutations and greetings upon him and his family by their Lord God) was the reminder for all in the Universe. Those on the right path and those on the wrong. For both would forget again and again.

 

Ghaus Pak (ra) saying was the reason Rajab came into my focus last year. A 90 day cycle was unheard of in spirituality. 900 years of striving couldn’t ensure a result!

 

رجب شھر الزرع و شعبان شھر السقی و رمضان شھر الحصاد

و کل یحصد ما زرع و یجزی ما صنع

و من ضیع الزراعۃ ندم یوم حصادہ و احلف ظنہ مع سوء معادہ

 

Rajab is the month for sowing seeds, Sha’ban is the month for watering, and Ramadan is the month for reaping.

And all reap what they sow and will be rewarded for what they did.

And the one who wasted the (season of) planting regretted it on the day of harvest

and found it to be against what he thought would be the result.

 

Then the seeds had been about increased, never before performed, extra rituals of worship, nawafil. They were offered from the mind though, not the essence of my being, even though the intention to do them came out of a love for the Imam (as) in my heart.

 

This time I longed for my acts to be only be about adab and akhlaq, regard and manners, behaviour, character and morality.

 

Whether they were inspired by the most honoured Ahl e Bait, the family of Nabi Kareem (salutations and greetings upon them by Subhanahu), his companions or his followers who became the Friends of Allah. For there was only one standard that was in replication anyway.

 

“Glory be to Allah, whose praise should precede every writing and every speech!

 

May the blessings of Allah rest upon Muhammad, His Prophet and His Apostle, and on his family and companions, by whose guidance error is escaped!”

 

Imam Al Ghazali (ra)

 

At first I wanted my seeds to come from what I had heard were the foundational traits of Nabi Pak (salutations and greetings upon his perfection of manner by his Lord who raised him and his family such):

 

Haya – modesty.

Sakha – generosity.

Murrawwat – affection.

Tawadda’a – humility.

 

All took their root in sincerity. That sincerity of obedience and surrender was expressed in perfection by one.

 

‏قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ مُخْلِصًۭا لَّهُ ٱلدِّينَ ‎

 

Say, "Indeed, I, I am commanded that I worship Allah,

being sincere to Him in the religion.

 

Surah Az Zumar, Verse 11

 

Tafseer e Jilani

 

Then said Subhanahu, Exalted is He, commanding His Habeeb (salutations and greetings be upon him and his family by His Lord and His Angels) in order to guide him and to convey to His (other) ordinary worshippers, a thing He said that is specified for wisdom, a wisdom empty of the desires of the nafs of showing-off (of the self), only and only for wishing well and perfection (for others);

 

Qul: Say O Messenger who completes Messenger-hood (peace be upon you)…

 

Inni umirtu: Indeed I have been ordered from My Lord…

 

An a’buda Allaha: that I worship Allah as is His Right to be worshipped and be obedient to Him as His Right to be obeyed…

 

Mukhlisal lahu deen: bringing sincerity into the religion and offering surrender from myself in such a way that I make both, my obedience with sincerity and my surrender with sincerity, the means of reaching Him.

 

So that I gain recognition of Him as is His Right to be recognized and He pours upon my heart the purified waters of His Tauheed, One-ness and His Karamat, His Honour.

Waters from seas sweet!

 

But then Ghaus Pak (ra) told me what the seed should be. It was a seed of tauba.

 

“Repent for your misdeeds and your inappropriate regard!

This repentance is my seed in the soil of your hearts

so that I will make the foundation of a building for you.

I will demolish the building of Shaitaan

and make a building of Allah Ar Rahman

and I will make you rejoin with your Maula and Rabb, your Master

and your Lord, Exalted is His Majesty.”

 

If I chose repentance, then the seed wouldn’t even be mine. He had promised that he would become the seed. In the soil of my own heart. Shaitaan would lose influence over me as just he did over Amir Muawia (ratu). My remorse, my regret at all times would protect me from him.

 

The watering of that seed happens in Shabaan. It is the month that Nabi Kareem (salutations and greetings upon his mercy upon us and his family’s) calls his own. So I thought that perhaps he, himself, would be the water that is poured on that seed.

 

Like rain that Subhanahu describes thus:

 

Anzalna: We sent down from the Station of Our Generosity…

Mina: from…

 

As Sama’i ma’an tahooran: the skies, rain pure, utmost in purity, highest, extreme in its purpose (of purification).

 

The month of Ramadan, Subhanahu calls His Own. Fasting is for Him. It is the only ritual for which He makes Himself the reward. Could it be His Qurb?

 

It was making sense why Ghaus Pak (ra) only mentioned one seed and no other. In my spiritual journey that I write about incessantly, one thing had made crystal clear these past months. The relationship between possibilities and shirrk, the intertwining of taqwa and tauba.

 

What had been in my control all along, in all of my decisions, was the exercising of the don’ts. I did things because I didn’t want to do them anymore. I didn’t want to do them because I started to care about the consequences, the most imperative of which became Subhanahu’s Displeasure, His Ghadab. That only came because when the first time I was terrified of my Master’s displeasure. Before that I was unaware of the gravity of my actions careless about their consequences, forgetting both. I was ghafil.

 

The connection between taqwa and tauba, then I learnt, is that one lies within the other. From the refrain follows naturally the repentance for not doing it earlier. It comes because the forgiveness of Subhanahu is a “breeze of good news and glad tidings and spirituality.”

 

The Chosen Ones, the Extraordinary, they live in a state of tauba from the start. It in kneaded in their essence.

 

Ghaus Pak: “The one who was loved by Allah from the beginning, He makes them pure in the world from that which might distract him even for a single moment from His Being.”

 

The ordinary reach it by way of mindfulness.

 

قُلۡ یَـٰعِبَادِ ٱلَّذِینَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمۡۚ

 

Say, "O My Servants those who attained to faith!

Be mindful of your Lord.”

Surah Az Zumar, Verse 10

 

Tafseer e Jilani

 

Qul: Say, Ya Akmal Ar Rusul (Allah sends blessings and salutations upon you since the beginning of Creation till the end), O Messenger who completes the Messenger-hood, give this message on Our Behalf, calling out to the selected sincere amongst my Servants…

 

Ya ibadi: O My Worshippers, by attaching them with His Essence making them special and honouring them…

 

Alladina aamano: those who attained to faith from amongst you in the One-ness of My Essence and My Appearance according to My Affairs and My Ever changing-ness in accordance with My Names and Attributes, the requirement of your faith is taqwa, mindfulness from the demands of your desires…

 

Ittaqu Rabbukum: be conscious of your Lord and stay away from what is forbidden by Him and what He has ordered prevented for you and characterize yourself with His Commands and know that He…

 

Stay away…from the forbidden, the prevented. It was a don’t!

It made me remember the beginning of the Quran. The second line of Al Baqarah. It said in total clarity; the Book was only a guidance for the one who was Muttaqi, who were conscious of being seen by Him at all times and therefore exercised restraint.

 

Since the verses in the Quran appear in the order of importance, in terms of a ranking it seemed to be; seeking refuge from Shaitaan, then praise of Subhanahu, the expression of gratitude, a supplication (all in Surah Fateha) and then taqwa, being in a constant state of mindfulness of Him. The start of Al Baqarah.

 

ذَٰلِكَ ٱلۡكِتَـٰبُ لَا رَیۡبَۛ فِیهِۛ هُدࣰى لِّلۡمُتَّقِینَ

 

That (is) the book, there is no doubt in it, it is a guidance for the ones conscious of Allah.

Surah Al Baqarah, Verse 2

 

Tafseer e Jilani

 

Dalika al Kitab-u: That is the Book لَّا یَأۡتِیهِ ٱلۡبَـٰطِلُ مِنۢ بَیۡنِ یَدَیۡهِ وَلَا مِنۡ خَلۡفِهِۦۖ falsehood cannot approach it (the Quran) from before or from behind. The levels of its exaltedness are far from comprehension. It is the gatherer of the ranks of the Exalted Names and Attributes in the Realms of the Unseen and Seen. It is gradually revealed upon your qalb, O Akmal Ar Rusul, O Messenger who completes the Messenger-hood (salutations and greetings upon you and your family by your Lord), compiling in totality the order of the creation of the Universe from the beginning till the end, such that there is no inconsistency in it at all…

 

La raiba fihi: (such that) there is no possibility of doubt in it because, indeed, it is revealed from Us, its words and its meanings.

 

Words: Ghaus Pak (ra) means that they make helpless the most prominent of the orators and the most famous of the well-spoken from competing with the shortest verse of it, even though their claims were boastful.

 

Where as the meaning, it is inclusive of the totality of all the states of realities seen and secrets unseen, which were and which will be in both the worlds, this and the next and it is not possible to know it (that totality) and describe what all is in it, in terms of its wonderful patterns, except for the one who is the knower of the Unseen.

 

And We only sent it upon you, O one who is deserving of the matter of Messenger-hood and Vice-regency, so you (salutations and blessings upon your qalb that receives and reveals the Quran) can guide by it towards the Ocean of Divine Reality and you can guide through it also the one who is obedient to you from the ones who are walking in bewilderment in the wilderness of being astray, because in it…

Huda-n: is guidance, great…

 

Lil Muttaqeen: for the ones who safe-guard with compliance to His Commands and avoid what He disallows for their selves from the impurities of sins forbidden with true purification and a reaching towards the real rank and destination.

 

Safe-guards, avoids, disallows – don’ts!

 

I could not become grateful. I could only decide I didn’t want to be ungrateful. I could not become generous. I could only decide not to be a miser. I could not decide I will be patient. I could only decide I didn’t want to be impatient. I couldn’t decide to be selfless. I could only want to not be selfish. I couldn’t become sensitive. I could just desire to not be insensitive. Even in rituals, I could not decide to pray the two

Sunnah of Fajr without fail. I could only intend to not miss it.

Each time I exercised a don’t, mindful of it, conscious of it like the Imam Ghazali (ra) became, in my being rather than my mind, I reaped a fruit. I was rewarded for the taqwa, for the restraint. When I failed in the don’t, I felt regret.

 

The best example of in following something Maula e Kayinaat (as) said which was also the most difficult. “Even if a man came to you riding on a red camel (the most expensive of the time) and asks you for something, don’t let him leave empty handed.”

 

He said empty handed for us. He probably gave the man everything he possessed!

 

I could not tell myself to always say yes to everyone who asked me for money. That would never happen. My nafs, which I trained to be a miser, would never allow it. Most often I found that when I didn’t give many people anything at all I thought nothing of it.

 

But if I consciously decided I didn’t want to say no to anyone, then I would at least always give them something. A little, a lot, something. Why? Because the promise was to myself. If I broke it, I was a liar. If I didn’t, I felt remorse. If for nothing else, then for being a liar.

 

Any change that came within me was the fruit of emulating a practice of Nabi Kareem (salutations and greetings upon him and his beloved family) or a Prophet (as) or a Friend of God (ra). Because they did it and they told me to do it. They told me how to do it. When I connected the act with them, the manner of executing it became “excellent.”

 

It came with ease.

 

فَأَمَّا مَنۡ أَعۡطَىٰ وَٱتَّقَىٰ

وَصَدَّقَ بِٱلۡحُسۡنَىٰ

فَسَنُیَسِّرُهُۥ لِلۡیُسۡرَىٰ

 

Then as for (him) who gives and is mindful,

and believes in the best,

then We will ease him towards the ease.

Surah Al Layl, Verses 5-8

 

Tafseer e Jilani

 

Fa amma man aa’ta: So as for the one who gives from that which he was given from Al Haqq from rizq, sustenance, in (both) form and meaning, along with khushu, humility and khudu, submission and khuloos, sincerity, of intention and inner most feelings and different kinds of obedience and worship commanded for him…

 

Wa attaqa: and is mindful in totality of that which is forbidden and that which is prohibited about which Allah’s warnings of restraint have come in them…

 

Wa saddaqa bil husna: and he affirms the limitless demands of the Names of Allah and the effects of His Exalted Attributes which can never be counted and never be enumerated…

 

Fa sanuyassirruhu: then We will prepare for him and give him ability…

 

Lil yusra: for ease towards the way, which is easy, connecting towards the goal of Tauheed, One-ness and Ma’rifa, Divine Recognition, that brings deliverance from the darkness of doubts and the shadows of paranoia.

 

Tauba was my wish to not be the same person. It was my wish that I was dying to change. It was my reward for being forgiven.

  

Forgiveness

 

قَالَ رَبِّ إِنِّی ظَلَمۡتُ نَفۡسِی فَٱغۡفِرۡ لِی فَغَفَرَ لَهُۥۤۚ

إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِیمُ

 

He, the Prophet Musa (as) said, "My Lord! Indeed, I [I] have wronged my soul, so forgive me."

Then He, Subhanahu, forgave him.

Indeed He, He (is) the Oft-Forgiving, the Most Merciful.

Surah Al Qasas, Verse 16

 

Tafseer e Jilani

 

Qala: He said, the Prophet Musa (as), in humility before Allah Al Haqq, returning to Him, repentant of that which happened from him, pleading with Him with only regret…

 

Rabbi: O my Lord who raises me with the different kinds of Lutf, Affection and Karam, Generosity between me and my enemy and purifies me from the distress that is causing me suffering xxx by the demand of Your Jood, Your Bounty…

 

Inni: Indeed, I, with the steps taken in this matter loathsome…

 

Dalamtu nafsi: wronged my own self and offer it to you for Your Punishment because of the exiting from the demands of Your Boundaries by the killing of this man without the permission of the Shari’a…

 

Faghfir li: so forgive me, O my Lord, my sin after that I repented before you and returned to you from my sin, remorseful and seeking refuge, towards Your Door, returning…

 

Faghafara lahu: so his Lord forgave him his sin after he returned to him sincerely…

 

Innahu huwa al Ghafoor-u: Indeed, He is Al Ghafoor, The Forgiver of all sins of His Servants after they returned to him, in humility, disappointed, as losers…

 

Ar Rahim: He is Merciful for them accepting their tauba, repentance, after they were sincere in it and after he repented and returned about what was they did in error.

 

Ahmed Javaid Sahib said in a lecture once that a relationship loses its meaning when the emotion attached to it disappears. It is the emotion that defines the rights and duties attached to any bond between two people. With a younger person, its shafqat, kindness. With an older its ehtaram, respect. With a contemporary, its muhabbat, love.

 

Hence, he says, the absence of the emotion makes it devoid of ehsaas, feeling. Then it is simply rendered to be a delusion. It has no existence. It bears no reality.

 

It made sense. That was why extreme carelessness and indifference, total unawareness could come to exist in behaviour. No matter how paramount the relationship. Why akhlaq experienced sudden death in relationships that should have been life-long. There was no longer a fear of consequence from displeasing the other. The relationship being void of emotion is what allowed that indifference.

 

What kills emotion? I don’t know. So I asked Qari Sahib.

 

He told me this, “The first thing is that Allah Subhanahu places the inclination for another in one’s heart. It cannot be created. It cannot be caused. When it is pure, it is a blessing and it is endowed. It is the people themselves that make the feeling leave.

 

One reason is the tongue and what comes forth from it. That is from the prodding of Shaitaan in terms of anger etc. Another is lust that corrupts that feeling. For the world or others in relationships which are forbidden. Again Shaitaan.

The other even more important reason emotions become numb, appear dead is ingratitude.”

 

The effect of the blessing had to appear, be seen.

 

If you hide the blessings from Allah Azzo Jal and did not express gratitude for it, He will sieze it from you.

 

Those who were in a state of mindfulness of their akhlaq, its effect on others, taufeeq, ability, was granted. They became of the Saliheen; the ones who corrected and reformed themselves.

 

It was perfectly expressed in the prayer of the Prophet Yusuf (as) that I had been saying for months not realizing the effect it was having on my life:

 

تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّلِحِينَ ‎ رَبِّ

 

Cause me to die as a Muslim, and join me with the righteous."

Surah Yusuf, Verse 101

 

Tafseer e Jilani

 

Then prayed Hazrat Yousuf (as) for himself and he said softly to his Lord, a prayer, that uttered from him only with wisdom, intellect and reasoning, with his invocation:

 

Rabbi: O my Lord who raises me, by Your Unmerited Affection and Your Bounty, with different kinds of guidance and favour that you have granted me…

…

Tawwafini: Make me die and take my soul…

 

Muslim-an: surrendering, entrusting all my matters to you…

 

Walhiqni: and enjoin me, with Your Special Favour…

 

Bi saliheen: with the righteous ones who are the ones who reformed their selves in this life and the Hereafter until they achieved success from You with the honour of meeting You.

 

The same blessed Prophet who taught me that self-deceit would only yield me living like the dead. Unable to see, unable to hear. Veil upon veil upon veil. I had to stop absolving my nafs, no matter the circumstance. It was

 

Shaitaan’s trap: “rationalizations.” In any situation with anyone, I had to take its failing upon my self. Regardless of who did what. Regardless of innocence and guilt.

No one offered the proof of that like Sayyadna Yusuf (as).

 

‏ وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ

إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ ۚ

إِنَّ رَبِّى غَفُورٌۭ رَّحِيمٌۭ ‎

 

"And yet I am not trying to absolve myself.

Indeed, the nafs Ammara is a certain inciter of evil,

unless my Lord bestows Mercy.

Indeed, my Lord (is) Oft-Forgiving, Most Merciful."

Surah Yusuf, Verse 53

 

Tafseer e Jilani

 

The he, Hazrat Yusuf (as) said:

 

Wa ma ubarri’o: And I do not absolve and do not justify…

 

Nafsi: my nafs, my self, from furataat, excessiveness and ghafalaat, forgetfulness and shameful thoughts and repulsive deeds according to the demands of the organs of lust and animalistic desires and how can I absolve myself and justify it?

 

Inna an nafsa: Indeed the nafs, the base self, that has been embodied in the nature of human beings…

 

La-Ammaarat-un: the forceful commanding of which is by its nature towards …

 

Bis su’: wrong-doing and fasaad, corruption and its focus upon that whenever it’s free and is its nature…

 

Illa ma rahima Rabbi: except for the one upon whom is bestowed the Mercy of my Lord i.e. Allah protects that nafs by His Endless Mercy and Affection from its transgressions and the whisperings of Satan towards it.

 

Inna Rabbi: Indeed my Lord, who has raised me with safeguarding from sin and with virtuousness…

 

Ghafoor-an: is All Forgiving of that which has happened from me from the occurences of my nafs…

 

Raheem-un: is All Merciful. He bestows Mercy towards me with His Fazal, Bounty and He preserves me with His Lutf, Kindness, from those things that make me distant from His Kunuf, Protection and His Jawaar, Safety.

 

The idea of focusing upon what not to do yielded a revelation. What applies to my own self also applied to a relationship with another.

 

If there was a problem that emerged in it I should not focus on what I could do but rather on what I should NOT do. The first took its root in desperation. The overtures, when unreturned, caused heartache and agonizing disappointment. The doing of the action caused the birth of hope that it would be reciprocated. It created the expectation that it would be noticed, appreciated.

 

I knew the drill. It would begin with me thinking of myself as “good” courtesy of Shaitaan’s imprisoning of my nafs with that whispering. Never would I reach the realization that my expectation of an outcome, of a change in another, was the cardinal sin; shirrk!

 

I had just experienced that with the young man in Karachi with whom I exercised patience simply but vowing not to be impatient. With a prayer, calling upon Subhanahu as my Musta’aan as did Hazrat Yaqoub (as) and leaving the matter with Him for resolve.

 

Along side the dua I practiced the attribute of murrawwat from the akhlaq from the blessed person who Allah’s Beloved (salutations and greetings upon the one declared the guide of the Universe by Allah Al Hadi). His instruction to not demean others publicly. There was no one else from the world then left in the equation. It was me, my guide and my Lord.

 

Then ability was granted. The nafs could not grant ability. It only stoked its egoism when it took on missions. Ability was only granted by Allah Al Mutawaffiq, The Granter of taufeeq. Sometimes it arrived with simply a tear that held in it helplessness. In the utterance of a prayer in the words of the Chosen!

 

Every time my nafs tried to do something good, it lasted but for a short time. Then I regressed. My qalb changed and then changed back again. What promised steadfastness, stability was up to The Divine. Hence the prayer of Nabi Kareem (salutations and greetings upon his heart):

 

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ ‏

 

O Changer of Hearts forever changing!

Make my qalb steadfast upon your religion.

 

When I pondered upon Ghaus Pak (ra) being the seed in my heart I felt overwhelmed. Who would have thought my heart would one day become hallowed ground!

 

The blessed of Nabi Kareem (salutations and greetings upon that name) only appears in the Quran four times. When I came across an instance in writing this piece where it did, I was excited to study the context of its appearance.

 

وَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدࣲ وَهُوَ ٱلۡحَقُّ مِن رَّبِّهِمۡ كَفَّرَ عَنۡهُمۡ سَیِّءَاتِهِمۡ وَأَصۡلَحَ بَالَهُمۡ

 

And those who believe and do righteous deeds, and believe in what is revealed to Muhammad (salutations and greetings upon him and his deeds),

and it (is) the truth from their Lord,

He will remove from them their misdeeds, and relieve their concerns.

Surah Muhammad, Verse 2

 

Tafseer e Jilani

 

Walladina aamano: And those who attained to imaan, faith in Allah and in His Rasool (salutations and greetings upon him and his honoured family by their Lord)…

 

Wa: and along with that…

 

Aamilo salihaat: do righteous deeds persistently, that create closeness for them with Allah…

 

Wa aamilu ala bima nuzzila ala Muhammad: and believe in what was revealed upon Muhammad (salutations and greetings upon his blessed name) i.e. in the totality of what has been revealed to him…

 

Wa: and they attest to all that is descent upon him…

 

Huwa al haqq: it is the truth, truthful according to the happenings, (the truth that is) descending…

 

Mir Rabbihim: from their Lord, without doubt and confusion…

 

Kaffara: He erases and removes…

 

Anhum: from them, Subhanahu…

 

Sayyiatihim: their bad deeds i.e. their consequences and their punishment from them…

 

Wa aslaha: and He reforms what was attached to them (those sinful deeds), and He changes the consequences that follow…

 

Baalahum: in their states of being i.e. He makes their states the best in religion and in the world according to the measure of this world and the Hereafter and He compensates them with the best of rewards.

 

Wa aslaha: He, Subhanahu, reforms…

 

The definition of aslaha, to reform, was different when it was Subhanahu doing the reforming for His Servant. It was the reward of deeds that were mindful of disobedience, thus allowing closeness. It was the reward of believing in His Seal of Prophet-hood (salutations and greetings upon his noor). Sins would be erased, their consequences would be removed, they would change so that states changed. To become the best!

 

Subhan Allah!

 

One page that would keep opening for me at the shrines was from the end of Surah Al Mo’minoon. It was always the last page. I kept translating different verses from it until I reached the last verse. It was a supplication that Subhanahu was teaching His Beloved (salutations and greetings upon the mercy of the Universe and his blessed family by His Lord Ar Raheem).

 

It became my dua!

 

وَقُل رَّبِّ ٱغۡفِرۡ وَٱرۡحَمۡ وَأَنتَ خَیۡرُ ٱلرَّٰحِمِینَ

 

And say, "My Lord! Forgive and have mercy,

and You are the Best of those who show mercy."

Surah Al Mo’minoon, Verse 118

 

Tafseer e Jilani

 

Wa: And after that Subhanahu made it certain, the success for the Mo’mineen, the believers, Al Muwwahideen, who are certain in the One-ness of Allah, in the beginning of this Surah and He deprived the Kafireen, the deniers of truth, Al Mushrikeen, the ones who associate others with Allah in the end (of the Surah)…

 

Qul: Say O Akmal Ar Rusul, O Messenger who completes the Messenger-hood (greetings and salutations upon him and his family by His Allah who loves him), educating everyone who considers you his leader and follows in your footsteps and warning them as well of this and reminding them…

 

Rabbi: O my Lord, who raised me by your Kunf, Protection and Jawar, Safe Guarding…

 

Ighfir: forgive me and hide for me my selfish, egoistic self from my inner eyes…

 

Warham: and have mercy upon me by the negation of the essence of my nature and dissolve it in Your Essence.

 

Wa anta: And You with Your Essence and Your Names and Your Attributes…

 

Khair ur Rahimeen: are the Best of the Merciful, who are also demands of Your Attributes and reflections of Your Names and everything is with You and from You and there is no one who is Merciful except You and there is no Lord for me other than You.

 

For the first time I noticed that ask did not have in it a time frame. It was a plea for now as well as the Day of Judgement. It was a plea for now!

 

Normally in my translations of the tafseer of the verses, Qari Sahib and I never got into how Ghaus Pak (ra) starts and ends the exegesis of each Surah. There would be the opening section addressing the ones especially chosen by Allah Subhanahu. At the end would then be a section addressing the ordinary.

 

For some reason, Qari Sahib sent me the closing section of Surah Al Mo’minoon and we translated it.

 

Khatim as Surah – Al Mo’minoon

 

“O Muhammadi (his servant)! Upon you, as Al Mutahaqqiq, the one steadfast upon the station of worship, is compulsory this prayer (above) which you were made to hear by Allah Al Haqq through the tongue of your Prophet (greetings and salutations upon him and his family O Beloved by your Lord who chose his words) and be forever in its utterance, especially in your seclusion and after your prayers, determined upon it, holding on to this firmly.

 

Hear this prayer with acceptance and willingness until it becomes rooted in your heart and be trained in it till your state speaks through it without help from your tongue.

 

And when you are certain and settled in this rank, you will have completed the station of worship.

 

So for you, after that the progression of your worship is perfected by taufeeq, ability, granted from Allah and love from Him (you will reach) towards the rank of dissolution in Allah and being everlasting in His Permanence.

 

And this will not be completed except by the disappearance of your nature and vanishing of your personality and your being (an ordinary) human, until it is dropped from you, your personality completely and your individuality is dissolved overall.

 

And at this point you will be successful by how much you will be fated in success and you will reach what you are ordained to reach and there is no purpose except Allah and no end except Him.

 

It was comforting that all I had to do is bring a verse in to my state. Be in synch with the ask in it with the sincerity of my heart. That was easy; I awaited forgiveness. I was desperate for my selfish ego to be hidden from me. I wanted my tabyat, the acquired nature to be dissolved, to entirely disappear.

I memorized the prayer and its utterance came forth from my tongue through my days and in my nights.

 

The other prayer that had impacted my life had come by way of Imam Zain ul Abedin (as). After I had heard that his prayers “are the saplings for nisbat, association, with Nabi Pak’s (salutations and greetings upon him and his family by Allah Al Wudood) duas, I asked Qari Sahib if he had the book mentioned in the lecture; It was called Saheefa e Sajjadia.

He did and he sent it to me. It was in pdf format. I could barely read anything, the print was so small. I decided to do what I always do. Go to a random page and see what came up for me.

 

Almost all the prayers were long spanning several lines on an entire page. On the one I landed, the title was “The prayer for his own self and his loved ones in his family and his friends.”

On the translated Urdu page was a paragraph break. The first line of that paragraph was the supplication I picked and it was this:

 

اللَّهُمَّ أَغْنِنَا عَنْ هِبَةِ الْوَهَابِيْنَ بِهِبَتِكَ،

وَاكْفِنَا وَحْشَةَ الْقَاطِعِين بِصِلَتِكَ،

حَتّى لا نَرْغَبَ إلَى أحَد مَعَ بَذْلِكَ،

وَلاَ نَسْتَوْحِشَ مِنْ أحَد مَعَ فَضْلِكَ

 

Allahuma aghnina an hibbat il wahhabiyaani bi-hibatika

wakfina wahshat-il qaatiyeena bi silatika hatta la narghaba ila ahdim ma’ bi-dalika

wa la nastauhisha min ahdim ma’ fadlika

 

My first focus was upon the words that took their root in the Exalted Names of Allah. One was in the 99, Al Ghani. I looked up the exact meaning to understand the plea. What was I asking for myself when I said, ‘Aghnina - Make us ghani…?’

 

Ghani: From the root gha-noon-yeh which has the following classical Arabic connotations: to be free from wants or needs, to be self-sufficient, independent, to be able to do without help from others, to be content, satisfied, flourishing.

 

The other Beautiful Name was Al Kafi also meaning The Sufficient One as in He is Sufficient for all His Servants’ needs.

 

O Lord!

 

Make us free of the need of being gifted by others with only being granted by You

and make us self-sufficient from being melancholy because of the cutting off of ties by

others with the attachment of Your Being,

until we do not ask anything from anyone else because of it (that Gifting and Attachment)

and we do not ever feel the misery of loneliness because of anyone as a resut of Your Bounty upon us.

 

Ameen summa Ameen summa Ameem

 

I felt elated!

 

The universality of the prayers of Subhanahu’s Chosen always touched my heart. The pronoun was always, without fail, “us.” The words would be spoken by one but it would be asked for all of Mankind. No one was left outside. Everybody was included in the circle of humanity.

 

There is no such thing as coincidence in Islam. Everything is in the Knowledge of Allah Al Aleem. Where we land is a function of our choices, courtesy of our free will. Those choices are ours. The outcome is just pre-known and recorded in the Lauh e Mahfooz, the Tablet of Fate. That is what the Arif is gifted access to. All he has to do is glance at it whenever he wishes for anyone.

 

Imam Zain ul Abedin’s (as) prayer was a God-send, there is no doubt about that. I started memorizing it in Arabic. My need was certainly captured in it perfectly. Other cutting off ties suddenly appeared like a blessing instead of a trial. The closing of doors was necessary, as Ghaus Pak (ra) had said, for the Greatest Door of Subhanahu to open.

 

A mushrik would never be allowed any nearness at all. A person with ugly manners would never come close to it. Those people who were mean to me were making me in turn be mean to them. I hated that the most about being around them. The sarcasm that would spill from my tongue, the barbs impolite, the impatience rude. It was a nightmare. That a month ago my nafs, knowing that would be its behaviour, still pined for!

 

The thing about truth is that whenever it appears it challenges the status quo, whatever it might be. That is the Sunnah of Nabi Kareem (salutations and greetings upon him and his family and those who gained imaan, faith, by bowing in obedience to him. Love is the purest form of truth. That is why the rank of the beloved is the highest in the rungs of spirituality.

 

Al Fath Ar Rabbani:

 

“You are not of the ones who are without fear (as in the ones who don’t feel it) because without deed, the rote memorization of knowledge is all you possess. Therefore you cannot be an inheritor of the Prophets. Their inheritance only comes from knowledge and deed accompanied by sincerity.

 

Be in a state of awareness of your station and do not move towards that which is has not been apportioned for you.

 

Be in agreement with that has been destined for you by Allah Azzo Jal in your fate. If you do that, for sure, He will grant you ability and bestow kindness upon you and lift the burdens from your head and will treat you with an attitude of softness in this world and the Hereafter.”

 

A promise!

 

“When the imaan, the faith, of the Mo’min, the believer, becomes strong only then he is given the title of Sahib e Iqaan, the person of certainty. When that iqaan becomes strong, he is called the Arif, the one who knows Allah. When his knowledge becomes strong, he is named Muhibb, the lover. And when that love becomes steadfast, he is called the Mehboob, the beloved.”

 

Each time love appeared in my life, it forced me to change. Luckily I submitted to that change because I loved love. It’s swooning effect, its joy, its appearance. Even when later it almost always turned out to be an illusion. I was always overcome by it so I had no interest in preserving whatever version of myself I was then. I was in submission to it.

 

Yet I practiced my faith taking submission to my Lord who created me for granted. Even though it always formed the first layer of my identity.

 

I started reading about my faith fervently in my 30s but nothing changed in my behaviour till I went to Iraq. Till I went to Imam Ali (as), the Door of the City of Knowledge. That’s why I tell anyone and everyone I care for. If they want a relationship with Allah and His Beloved (salutations and greetings upon him and his family eternally) that possesses in it an ever evolving truth, an appearance before Maula e Ali (as) is the first step. It is incumbent.

 

He is the one who opens the door for knowledge to meet deed.

 

Rajab is his month. As I pray my new-found prayers, I wish for my identity to be shed and my states to be altered in it.

 

Forever!

 

I couldn’t help but think that I was brought full circle to a beginning. A thought that began in Damascus on the roof of a hotel, staring at a mountain was meant to show me that my thoughts, almost of them were mere imkaan, possibilities.

 

Each one reflected the state of my heart which was like a cupboard stacked with idols of hopes and statues of expectations. All of which were coated in ill-will. Both were flip sides of the same coin of shirrk!

 

And only two broke idols. Then or now!

 

As recorded by Allama Haysmi (ra) in Majma’ az Zawaid:

Imam Ali (as) narrates: “I accompanied Rasool Allah (salutations and greeting upon him and his family) until we reached the Ka’aba. Then Rasool Allah (salutations and greeting upon him and his family) stood upon my shoulders.

I tried to stand up and Rasool Allah (salutations and greeting upon him and his family) felt the weakness in me so he said, “Sit.”

 

I sat and he came down and said again, “You stand upon my shoulders,” so I climbed his shoulders and stood up.

 

Then I felt that if I wanted to, I could hold onto the edges of the sky.

 

I reached upwards inside the Ka’aba and there was a statue there of copper and bronze. I started taking it apart from the left and the right and from the front and back, until I had successfully dismantled it.

 

Nabi Kareem (salutations and greeting upon him and his family most eminent in the blessings of Allah) said, “Throw it,” so I threw it. Then I broke it into pieces the way glass is broken into pieces. Then I descended and he and I left the Ka’aba without coming across anyone.”

 

Only two are our friends.

 

‏إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَكِعُونَ ‎

 

Your only ally is Allah and His Messenger, and those who believe, and those who establish prayer and give zakat and they are those who bow down in prayer.

Surah Al Maida’, Verse 55

 

Except that the verse was sent down in praise of one person’s deed:

 

“Huzoor Ghaus Pak (ra) says the verse is revealed for Maula Ali (may Allah gives honour to his countenance), when a beggar asked him (for alms) while he was in ruku’, bowing in prayer, and he loosened his ring so that it dropped (for him to take).”

 

Tafseer e Jilani

Then when Allah, Exalted is He, forbade the Mo’mineen from friendships with the Kuffar, the infidels, and love towards them and Allah, in emphasis, decided to inform them as to who is deserving of friendship and love and the reality of the two, He said…

 

Inna walliyyukum Allah: Indeed, Allah is your Friend, The One who is in charge of your matters as related to all kinds of ordinary love…

 

Wa Rasooluhu: and so is His Messenger (peace be upon him), who is His Vice-regent second to Him, also in charge…

 

Walladina aamino: and those who brought faith in Allah with a special love (extraordinary) because of their following the Prophet (peace be upon him) and they…

 

Alladina yuqeemoona: are the one who are forever…

As salat: in prayer that brings one close to Allah’s Essence…

And yu’toona az zakata: and they give charity which cleanses their batin, inner being, from focus on anything other than Allah…

 

Wa: in the state of…

 

Hum rak’ioon: bowing in their prayer.

 

The Imam’s prayer brought one closer to Allah’s Essence. The emulation of his charity cleansed the batin from shirrk.

 

The perfect manifestation of spirituality, jurisprudence, akhlaq – morality, character, behaviour, all stemmed from them and theirs. Whether they were the family and lineage by blood or companions or through the spiritual silsilas, all linked together in a chain from Master to disciple and so on.

 

One person of utmost importance before Subhanahu is Syeda Bibi Zainab (as). She was what made Damascus Paradise, the title given to the city by her beloved grand-father (salutations and greetings upon the life of the Universe and his honoured family) years before her entrance into it.

 

She was the reason the city was enclosed in a dome of Divine Mercy that brought souls into their most exalted state, Mutma’inna, effortlessly. I knew she was the reason that I was shown how that state of contentedness could come to exist elsewhere and everywhere, even for the ordinary.

 

That is what I realized from all the verses where Allah Al Muqtadir declares that He only does what He wills and nothing impedes in that.

 

He purifies whom He wills from Shaitaan.

 

وَلَكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ ۗ

…but Allah purifies whom He wills.

Surah An-Nur, Verse 21

 

Wa lakinn Allah: But Allah Ta’ala, the One who manages the affairs of His Servants…

 

Yuzzaki: inserts sincerity and purifies them from the traps of Satan and his evil promptings…

 

Mayyasha: whom so ever He wills, by virtue of His Wisdom and His Control by which He forms the human being…

He guides and misguides who he wills as a function of their obedience to His Beloved (salutations and greetings upon him and his softness by his Lord who keep him and his family in His Eyes at all times):

 

فَإِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُۖ

فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍۚ

 

For verily, Allah lets him go astray who wills to go astray, just as he guides him that wills to be guided.

Hence, O Allah’s Habeeb (salutations of peace be upon you and your family eternally),

don’t let your sorrow over them destroy you.

Surah Fatir, Verse 8

 

Fa Innallaha: The One who possess all Honour (Al-Mutazziz), who has Supreme Authority and Majesty, who controls all He wants…

 

Yudillu: He makes (some) wayward from the Path of Tauheed, according to His Wrath and according to His Majesty…

 

Mayya sha’: those of His Creation who are disobedient, sinking them in waywardness and making them lost…

 

Wa yahdi maayya sha’: and He guides and gives guidance (to others), for indeed, this is what is asked for as help by them first of all. This (Decision) is a function only and only of Allah’s Will and His Choice. Nothing is allowed to interrupt that or become involved in it in any way whatsoever.

 

Fa la tadhab nafsuka: So don’t exhaust yourself, O Beloved (peace be upon him), and don’t be a cause of your own extreme anguish and torment…

 

Alaihim: over the ones who are astray, though you love for them guidance and wish it for them…

 

Hasaraat: feeling sad for them and sorry for them, pining over this wish of yours for them again and again feeling that sorrow for them, layering grief upon grief because of their waywardness and refusal to accept guidance.

 

The exercise of my don’ts. That was the only hope for my obedience.

 

In repeating the meaning of the verse again Ghaus Pak (ra) says for emphasis:

 

“For that person who thinks his sin is goodness and thinks the deed is good for his nafs and believes it to be correct, all the time being unaware that it is in fact falsehood. This is the reason he has turned from the Right Path, thus totally distancing himself from guidance.

 

And you, O Beloved Messenger (peace be upon him) who completes The Message, will you torture yourself over them in sorrow wondering all the whole; “Why don’t they accept guidance and why don’t they bring faith?” Indeed, Allah makes astray those He wishes to make astray and guides those He wishes to guide. So don’t feel badly for them.”

 

The verses went on and on. In reference to every aspect of life. It was Subhanahu’s Will to bestow His Rahma, Mercy, Fazal, Bounty, Rizq, livelihood, Noor, His Light, Taqwa, His Consciousness. Darajaat, ranks of closeness leading to Him, Nasr, His Help, Huda, His Guidance, Sama’, inner hearing, Baseera, seeing from the eyes of the heart, Izza, honour in both the worlds upon whoever He wants, whenever He wishes. It was a sustenance complete, mental, emotional, physical, material and spiritual and it was for a person as well as their family.

 

If heaven and hell are states, as Iqbal says, hell is possibilities. Heaven is surrender.

 

Thus I come to await Rajab this year like no other month and the 13th like no other day I have ever waited for before. It will begin with asking Allah Al Haailo, The Only One who comes between, to be the barzakh, the separation of mercy between my states of being a Mo’min and my states of being a Kafir. I was both the seas, salty and sweet.

 

It will end with the last verse of Surah Al Baqarah, the series of prayers gifted to The Beloved (salutations and greetings upon him and his family who are the source of Allah’s Forgiveness in the Universe).

 

َعَن ابْن عَبَّاس قَالَ: بَيْنَمَا جِبْرِيلُ قَاعِدٌ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعَ نَقِيضًا مِنْ فَوْقِهِ فَرَفَعَ رَأْسَهُ فَقَالَ: «هَذَا بَابٌ مِنَ السَّمَاءِ فُتِحَ الْيَوْمَ لَمْ يُفْتَحْ قَطُّ إِلَّا الْيَوْمَ فَنَزَلَ مِنْهُ مَلَكٌ فَقَالَ هَذَا مَلَكٌ نَزَلَ إِلَى الْأَرْضِ لَمْ يَنْزِلْ قَطُّ إِلَّا الْيَوْمَ فَسَلَّمَ وَقَالَ أَبْشِرْ بِنُورَيْنِ أُوتِيتَهُمَا لَمْ يُؤْتَهُمَا نَبِيٌّ قَبْلَكَ فَاتِحَةُ الْكِتَابِ وَخَوَاتِيمُ سُورَةِ الْبَقَرَةِ لَنْ تَقْرَأَ بِحَرْفٍ مِنْهُمَا إِلَّا أَعْطيته» . رَوَاهُ مُسلم

 

Hazrat Ibn e Abbas (ratu) narrates:

 

Hazrat Gibrael (as) was sitting near the Prophet (salutations and greetings upon him and his family) when they heard a loud sound above them so they turned to look up and he said,

“This door has been opened for the first time in the skies and an angel has descended from it.”

 

Hazrat Gibrael (as) said, “This angel has not come to the Earth ever before.”

 

He, the angel, presented his salam and said, “Glad tidings come for you with two nur, Divine Lights, that have been sent only for you and not for any Prophet before you. Al Fatiha and the ending verses of Surah Al Baqarah.

 

Not will a word of them be uttered that will not be granted.

 

Rabbana…O my Lord who raises me with His Lutf, Affection and Fazl, Bounty…

 

رَبَّنَا لَا تُؤَاخِذۡنَاۤ إِن نَّسِینَاۤ أَوۡ أَخۡطَأۡنَاۚ

 

"Our Lord! (Do) not take us to task if we forget or we err.

Surah Al Baqarah, Verse 286

 

Tafseer e Jilani

 

Then when he pointed, Subhanahu, towards the secret behind obligations, He willed towards the performance of what was commanded to do, which is not possible except by His granting ability and a pulling from Him. For this purpose He has directed the dua, prayer and ista’anat, the asking of help and munajaat, the silent supplication in His Words:

 

Rabbana: O Our Lord, The One who raises us by His Lutf, Kindness, for the acceptance of Your Obligations (upon us) so we can reach towards the Atmosphere of Your Tauheed, One-ness and Your Glorification…

 

La tu-aakhid-na in naseena: do not take us to task for being forgetful about performing what You commanded us to do because of (the delusions of) our possibilities…

 

Au akhtaana: or our erring in it because of the lack of our understanding.

 

رَبَّنَا وَلَا تَحۡمِلۡ عَلَیۡنَاۤ إِصۡرࣰا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِینَ مِن قَبۡلِنَاۚ

رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ

وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَاۤۚ

أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَـٰفِرِینَ

 

And (do) not lay upon us a burden like that (which) You laid on those who (were) from before us.

Our Lord! [And] (do) not lay on us what we don’t have (the) strength (to bear).

And pardon us, and forgive us and have mercy on us.

You (are) our Protector, so help us against the people - [the] disbelievers.

 

Tafseer e Jilani

 

Rabbana wa la tahmil alayna isran: O Our Lord, do not lay upon us a burden of a veil thick and a curtain heavy which blinds the vision of Our quloob, the station within Our hearts that recognizes You, from the comprehension of Nur, the light of Your Tauheed, Your One-ness…

 

Kama hamalta-hu alladina min qabli-na Rabbana wa la tuhammil-na: the way you burdened the ones who came before us. Our Lord, do not burden us with the exhaustion of our ritualistic exercises and the hardships of obligations intensive due to the filth of imkaan, possibilities and ambiguities in relationships…

 

Ma la taqata lana bihi wa’fu: (exhaustion and hardship) that we don’t have the strength to bear and remove them, erase (them), by Your Favour…

 

An-na: for us (these burdens) from the demands of the characteristics of possibilities (in our nature)…

 

Waghfir lana: and forgive us i.e. conceal for us, O our Lord, our selfishness and ego-ism and the true nature of our personality from our own eyes….

 

Wa: and after that…

 

Irham-na: have mercy upon us with Your Mercy Expansive.

 

Anta Maulana: You are Our Lord and Master, The Controller of our blessings …

 

Fan sur na: so help us with your help and your succour so we can make well known Your Tauheed…

 

Ala qaum il Kafireen: against the nation of the deniers of truth and the ungrateful, As Saatireen, the ones covered by the haze of their false natures from the sun of the truth apparent on the horizon.

 

Ghaus Pak (ra) prays: Make us steadfast by Your Lutf, Affection and by Your Ultimate Truth and by Your Tauheed, One-ness, Ya Khair ul Nasireen, O Best of Helpers, Ya Hadi-il Muddaleen, O Guide of the Astray!

 

In another tradition by Imam Abd bin Hameed the incident of the descent of the blessed verses ends with the line: “When the angel Gibrael (as) read the last two verses of Surah Al Baqarah, Nabi Kareem (salutations and greetings upon him and his family by his Lord who taught them prayers that bring us relief) said, “Ameen.”

 

In the echo of that “Ameen,” the one uttered by the Beloved of Allah Subhanahu (salutations or greetings upon his prayers and those of his blessed family’s prayers for us which are always answered by their Lord), “Ameen summa Ameena summa Ameen…”

 

رَبِّ ٱجۡعَلۡنِی مُقِیمَ ٱلصَّلَوٰةِ وَمِن ذُرِّیَّتِیۚ

رَبَّنَا وَتَقَبَّلۡ دُعَاۤءِ

رَبَّنَا ٱغۡفِرۡ لِی وَلِوَٰلِدَیَّ وَلِلۡمُؤۡمِنِینَ یَوۡمَ یَقُومُ ٱلۡحِسَابُ

 

My Lord! Make me an establisher (of) the prayer, and from my offsprings.

Our Lord! and accept my prayer.

Our Lord! Forgive me and my parents and the believers (on) the Day of Reckoning.

Surah Ibrahim, Verse 40-41

 

Tafseer e Jilani

 

Rabbi ja’alni muqeem as salati: O my Lord! Make me steadfast in prayer in the manner of khudu’, intense compliance (of the heart) and khushu’, submission and tabattal, devotion and ikhlas, sincerity…

 

Wa: and make…

 

Min zurriyati: from my offspring as well ones who are steadfast in it like the etiquettes mentioned previously.

 

Rabbana: O Our Lord! Respond to my supplication…

 

Wa taqabbal dua: and accept (my) prayer in my favour and in favour of my children.

 

Rabbana aghfir-li: O Our Lord, Forgive me by your Favour, for if You do not, I don’t have control for my self over harm or benefit…

 

Wa liwalidayya wa lil Mo’mineena: and forgive my parents and the believers, all of them, and forgive in accordance with the demands of your Jood, Generosity, my errors and their errors…

 

Youma yaqoom ul hisaab: on the Day of Reckoning when the Register of deeds will be opened and accountability be asked for everything which happened in sin.

 

Ameen!

 

It was narrated from Ibn Abbas that: the Messenger of Allah (peace be upon him) said: “There is nothing like marriage, for two who love one another.” (Sunan Ibn Majah, Vol. 3, Book 9, Hadith 1847)

And if they decide upon divorce (let them remember that) Allah is Hearer, Knower.(Surah Al-Baqrah Verse No 227 Juz:2 Hizb:28)

Surah Al-Baqrah Verse No 227

  

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Kufi: Sūrah al-Ikhlāṣ سورة الاخلاص

 

Inspired by Iranian tile works

 

kufilutfi.wordpress.com

 

(Basmalah in the middle)

Mojiza haq or sadaqat ka dikhanewale,

Aagaye wadi-e-nijran me aanay wale,

Dekh le haq ki fatah PANJETAN PAK se hai,

Hain haqiqat me yehi deen bachanewale.

 

from facebook update

   

Today the Shias celebrate Idd e Mubhaila and important event during the life time of the Holy Prophet.

 

Letter of invitation to Christians of Najran:

  

The Prophet of Islam (S.A.W) wrote a letter to Abdul Haris Ibne Alqama, the Grand Bishop of Najran, who was the official representative of the Roman Church in the Hijaz. And invited the people of that area to embrace Islam. The text of the said letter runs as under:

 

In the name the Lord of Ibrahim, Ishaq and Ya'qub

 

This is a letter from Muhammad, the Prophet and Messenger of Allah to the Bishop of Najran: I Praise and glorify the Lord of Ibrahim, Ishaq and Ya'qub, and invite you all to worship Allah instead of worshipping His creatures, so that you may come out of the guardianship of the creatures of Allah and take place under the guardianship of Allah Himself. And in case you do not accept my invitation you must (at least) pay Jizyah (tribute) to the Islamic Government (in lieu of which it will undertake the protection of your lives and property), failing which you are hereby warned of dangerous consequences.

 

Muhammad, say to the followers of the Bible, "We must come to a common term: 'Let us worship no one except Allah'........" (Surah Ale Imran, 3:64)

   

The Prophet (S.A.W) goes for Mubahala (Imprecation)

  

Towards the close of the ninth year of Hijra, embassies from all parts of Arabia came uninterruptedly to the Holy Prophet at Medina, to profess Islam and to declare the adherence of their tribes to Prophet Muhammad. (Mention is made in the Holy Qur'an as below about this in Sura An-Nasr (Succor, Divine support)

 

When there comes the help of Allah and the victory, And you see men entering the religion of Allah in companies, Then celebrate the praise of your Lord, and ask His forgiveness; surely He is oft-returning (to mercy). 110:1-3

 

Until now, the Christians of Najran (a city in the province of Yemen) had kept themselves aloof. The Holy Prophet (S.A.W) sent a letter, inviting them to embrace Islam. In response to that letter the Christians counseled among themselves the course of their action and did ultimately send a representative deputation of fourteen members to Medina to study the facts pertaining to Hazrat Muhammad (S.A.W) and his mission. Three Christian scholars, viz. Abdul Maseeh Aaquib, Saiyed and Abdul Haris, headed the deputation.

 

When these deputies reached Medina, they changed their clothes, which they had worn on the journey, dressed themselves in silken garments, put rings of gold on their fingers, and went to the mosque to greet the Holy Prophet. All of them greeted the Prophet traditionally, but the Apostle of God did not respond and turned his face away from them. They left the mosque and approached Osman and Abdul Rahman Ibn Auf, complaining "your Apostle wrote to us and invited us, but when we went to see him and wished him, he neither reciprocated our wishes nor replied to us. Now what do you advise us to do? Should we go back or wait for another opportunity?" Osman and Abdul Rehman could not comprehend the situation. At last they took the disputes to Ali, who advised them to remove the clothes of silk and the rings of gold that they were wearing and to put on their priestly robes. The Holy Prophet would then willingly see them. Thereupon the Christian delegates changed into humble garments and presented themselves to the Apostle who then responded to their salutations and said, "By the Lord who has appointed me His Messenger, when they first came to me they were accompanied by Satan".

 

Thereafter the Apostle preached to them and requested them to accept Islam. They asked, "What is your opinion about Jesus Christ?" The Apostle said, "You may rest today in this city and after being refreshed you will receive the replies to all your questions from me." The Apostle was awaiting a revelation in this matter, and the next day the verses of the Holy Qur'an Sura No.3 (Al-e-Imraan) verses 59-60 were revealed to him to show the true position of Jesus Christ.

 

Surely the likeness of Jesus is with Allah as the likeness of Adam; He created him from dust, then said to him 'Be', and he was. (This is) the truth from your Lord, so be not of the disputers. 3:59-60

 

When they reappeared before the Holy Prophet, The Holy Prophet recited the above verses before the visiting Christians explaining that Christ was a Prophet like Adam and like Adam, created from dust and therefore could not be the son of God. After this, the Holy Prophet invited them to embrace Islam. The Christians remained obstinate and refused to be convinced by anything. Thereupon the following verse No. 61 from Sura No.3 was revealed:

 

But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and ourselves and yourselves, then let us be earnest in prayer, and invoke the curse of Allah on the liars. 3:61

 

Now the Holy Prophet reproduced the Quranic verse before the deputation of the Christians and declared the challenge of 'Mubahala'. The term 'Mubahala' is derived from its Arabic root 'Bahlah' meaning 'curse'. Thus the word 'Mubahala' literally means cursing each other. The Christians consulted each other and ultimately announced their acceptance of the challenge.

 

Early next morning the Holy Prophet (S.A.W) sent Salman al Farsi ( May Allah be well pleased with him ) to the open place, fixed outside the city for the historic event, to erect a small shelter for himself and those he intended to take along with him for the contest. However, it was on the morning of 24th Zilhajj that the Holy Prophet emerged at the appointed time and place, from his sacred abode with Imam Hussain in his arms and holding Imam Hasan's hand and Janab-e-Fatima followed by Hazrat Ali (styled as the Holy Panjetan). The Holy Prophet then directed them to utter "Ameen" when he prayed to God.

 

No sooner had the sacred caravan of the Holy Prophet appeared to the sight of the opposing group of the Christians of Najran then they were awestruck and spellbound. Abdul Haris lbne Alqama, the greatest scholar among them, addressed his people:

 

"Verily I see a divine light on the face of our combatants; I am beholding such faces among them as can make the mountains move from their spots if they pray to God. So beware! Never try to contest with them, otherwise you will perish and the entire nation of Christians will succumb to extinction!"

 

Thereupon the Holy Prophet reiterated, "By God! Had the Christians of Najran contested with us, they would have been transformed into monkeys and swans. Fire would have rained over them from the sky and they would have been doomed."

 

When the Christians refrained from 'Mubahala', the Holy Prophet put before them two alternatives: either to embrace Islam or to be prepared to come to terms. But the Christians would not agree till the matter was finally decided by an offer of treaty from their side. Thus a peace treaty was signed on the terms that the Christians of Najran would thereby be committed to pay the Holy Prophet an annual tribute consisting of two thousand costumes-worth: forty thousand Dinars, thirty horses, thirty camels, thirty armors and thirty spears. (Meraj-un-Nabuwat)

 

Authentic Proofs are quoted below regarding the Ayat of the Holy Qur'an-Sura 3-verse 61 as given on page 73 Imam Fakhruddin Razi writes in his Tafseer-e-Kabeer (volume 2): "When this verse was revealed to the Holy Prophet, the Christians of Najran accepted the challenge of 'Mubahala' and the Holy Prophet took along with him Imam Hussain, Imam Hasan, Janab-e-Fatima and Hazrat Ali to the field of Mubahala."

 

To quote Allama Zamakhshari in his 'Tafseer-e-Kashshaf'. "There can be no more authentic and stronger evidence for the integrity of Ashab-e-Kisa, i.e., Hazrat Ali, Janab-e-Fatima, Imam Hasan and Imam Hussain than this Qur'anic verse. For in compliance with the order of God the Holy Prophet summoned his Ahl-ul-Bait, took Hussain in his arms, and grasped Imam Hasan's hand in his own, asked Janab-e-Fatima to follow him and Hazrat Ali to follow her. This proved that the Holy Ahl-ul-Bait were those to whom the Qur'anic verse was directed."

 

It is related by Soad Ibne Waqas that: "When this verse was revealed, the Holy Prophet sent for Hazrat Ali, Janab-e-Fatima, Imam Hasan and Imam Hussain and prayed to God thus: "O My God! These are the very Ahl-ul-Bait of mine!" (Sahih Muslim. Vol. 1, Sahih Tirmizi.)

 

Abdullah Ibne Umar quotes the Holy Prophet to have commented:

 

"Had there been any soul on the whole earth better than Ali, Fatima, Hasan and Hussain, God would have commanded me to take them along with me to 'Mubahala'. But as they were superior in dignity and respect to all human beings, God confined His Choice on them only for participation in 'Mubahala'". (Tasfeer-e-Baizavi)

 

According to some versions it is stated that on the morning of 24th Zilhajj, a large number of people thronged the door of the Holy Prophet, every one anticipating his chance to be selected for the team of 'Mubahala'. But when the Holy Prophet emerged out of his house accompanied by his 'Ahl-ul-Bait'. They were all stunned.

 

The event of the Mubahala is important for the following reasons:

 

01. It proved to be a silencing lesson for all the Christians of Arabia who no longer dared any competition with the Holy Prophet (S.A.W).

 

02. The invitation of 'Mubahala' was directed by God, and it was in compliance with His Command that the Holy Prophet took his Ahl-ul-Bait along with him to the field of 'Mubahala'. This serves to generalize how affairs pertaining to Apostleship and the religion of God are determined by the Will of God; allowing no margin of interference from the common people (Ummat). The matter of Hazrat Ali's succession followed by eleven Imams to the office of religious leadership should be viewed in this perspective.

 

03. The indispensability of Hazrat Ali, Janab-e-Fatima, Imam Hasan and Imam Hussain in following the precepts of the Holy Prophet (S.A.W) could no longer be disputed.

 

04. That notwithstanding their childhood, Imam Hasan and Imam Hussain did nevertheless, serve as the active partners of the Holy Prophet in the field of 'Mubahala'. This yields the conclusion that age is no criteria for the greatness of the infallibles (Masoom). They are born adorned with virtues and knowledge.

 

05. That the Holy Prophet's act of having preferred a few obviously elevates their status above all others.

 

As Islam had emerged triumphantly against Christianity on the occasion of 'Mubahala', this day assumes the significance of an Eid day in Islamic history.

 

Why was Imam Ali included?

 

The Almighty commanded His Messenger to say to the delegation of Najran: "Come! We will summon our Sons and your Sons, our women and your women; and ourselves and yourselves...."

 

In compliance with this command, the Prophet brought with him, Al-Hasan and Al-Hussain, because they were the sons of his daughter Fatima, and for this they are his sons. He brought Fatima with him because she represents the women from the members of his House. But why did he bring with him Imam Ali who was neither from the sons nor from the women?

 

Imam Ali has no place in the verse unless he is included in the word "ourselves."

 

Bringing Imam Ali with him indicates that the Messenger of God considered Imam Ali an extension of his personality. By considering him so, he elevated him above all the Muslims.

 

The Messenger said on many occasions: "Ali is from me and I am from him."

 

Hubshi Ibn Janadah reported that he heard the Messenger of God, saying:

 

"Ali is from me and I am from him, and no one represents me but Ali."

   

www.ezsoftech.com/islamic/mubahila.asp

 

Those who believe, and whose hearts find satisfaction in the remembrance of Allah. for without doubt in the remembrance of Allah do hearts find satisfaction.

Surah 13 - Al Ra' d , Al-Qur' an

রাসুলুল্লাহ (সঃ) বলেছেনঃ যে কোন মুসলমান ফলবান গাছ লাগালে তা থেকে যা কিছু খাওয়া হয় তা তার জন্য দান স্বরুপ, যা কিছু চুরি হয় তাও দান স্বরুপ, বন্য জন্তু যা খায় তাও দান স্বরুপ। পাখী যা খায় তাও দান স্বরুপ। আর অন্য কেউ কিছু নিয়ে গেলে তাও তার জন্য দান স্বরুপ।

 

সহীহ মুসলিম, মুসাকাত

Verso of folio 2 of The Birmingham Qur'an.

 

This manuscript contains parts of surahs (chapters) 18 to 20 from the Islamic holy book, the Qur’an. It is written on parchment in Hijazi, an early form of Arabic script with distinctive slanting letters and few diacritical marks. Radiocarbon dating of the parchment on which the text is written, carried out at a laboratory at the University of Oxford, has placed it in the period between 568 - 645 CE (56-55 BH to 24-25 AH) with 95.4% probability. The result places the leaves close to the time of the Prophet Muhammad, who lived between c. 570 - 632, and the rule of the first three Rightly Guided Caliphs.

 

The manuscript is one of the earliest surviving fragments of the Qur’an in its written form, and one of only a handful of early manuscripts of the Qur’an in the world to have been radiocarbon dated.

 

The manuscript is part of the University’s Mingana Collection of Middle Eastern Manuscripts held in the Cadbury Research Library. Funded by Quaker philanthropist Edward Cadbury, from the chocolate-making family, the collection was acquired during the 1930s, to raise the status of Birmingham as an intellectual centre for religious studies. The 3,000 manuscripts in the Mingana Collection are now held in the Cadbury Research Library at the University of Birmingham, UK.

 

Reference: MINGANA Islamic Arabic 1572a

Mingana Collection of Middle Eastern Manuscripts,

Cadbury Research Library, University of Birmingham.

No matter how far you have gone in life, it is never too late to make a U-turn to Allah.

 

Dr. Bilal Philips

holy quran-Surah Al Kahf (The Cave)

سورة الكهف

Min al Jinnati wa Naas

(From the Jinn and Mankind)

 

Part I - The Cause

 

April 17th, 2020: “Brave new world” by Aldous Huxley starring Demi Moore! The tag selling the show: A world where monogamy is illegal. “Yikes” I thought! Infidelity in marriages and otherwise single partner relationships being berated in Hollywood’s writing, or perhaps all of the West, is not new. It first became noticeable to me in the mid 2000’s, 15 years ago. But illegal? That was definitely a whole different story.

 

The episode I remember in particular is from Gray’s Anatomy. The most insignificant and plain character in an otherwise “beautiful” cast was moping around because he wanted Thursdays to himself to do whatever he wished with whomever he chose. His wife was apparently being a pain about it. The insert was horrendous in terms of its deliberateness.

 

In Lahore the idea appeared differently in my generation. People started hiding behind “philosophical” discussions of whether monogamy was really a part of human nature to avoid saying, “I’m dying to have an affair.” It’s not like infidelity is a new concept having been around since time immemorial. The generation before mine just accepted it for what it was; a transgression. Mine has always wanted things to be somehow deemed kosher by someone else.

 

For the millenials and whatever the generation after them is called, the stakes were even higher. They were being taught subversively that there was no such thing as fidelity to begin with. Like religion it was outdated and irrelevant. The most overt example for me came from the first season of Ryan Murphy’s The Politician, a dark comedy about high school seniors, out on Netflix this January, Alice says to Payton after getting caught cheating on him, “Sex has nothing to do with loyalty. We're not our parents.” If the diktat of Hollywood prevails, which history has proven it almost always does, perhaps we can also safely arrive to a society where monogamy is illegal.

 

It made me wonder what that meant in terms of the verses of the Quran that spelled out the future in clear terms for those who were about to embark on the journey of being available to all.

 

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ

 

(In the nature of things), corrupt women are for corrupt men, and corrupt men, for corrupt women - just as good women are for good men, and good men for good women – Surah An-Nur, Verse 26

 

Talk about going head to head on an issue!

 

I knew people personally who, come a certain age, upon reading these verses had changed lifestyles completely. They had dropped whatever they were doing for eons. It wasn’t so surprising. Who wants to be with a corrupt, also translated as “evil, impure, wicked, unclean, bad, vile, indecent and dirty” person? No one I would think. But Iblis has his ways.

 

Huxley wrote his novel in the 1930s. It was required reading by my Mamu but I stopped when I got to the part of “hundreds of naked children engaged in sexual play and games.” It was too disturbing. The plot of the book moves around “a futuristic society, the World State, and warns of the dangers of giving the state control over new and powerful technologies…In this society, emotions and individuality are conditioned out of children at a young age. The embyros hatched in a lab are divided into five castes and there are no lasting relationships because ‘every one belongs to everyone else.’”

 

“People are divided into five castes; Alpha, Beta, Gamma, Delta, or Epsilon. The Alpha embryos are destined to become the leaders and thinkers of the World State. Each of the succeeding castes is conditioned to be slightly less physically and intellectually impressive. One group, the Delta infants, are reprogrammed to dislike books and flowers. This conditioning helps to make Deltas docile and eager consumers. The Epsilons, stunted and stupefied by oxygen deprivation and chemical treatments, are destined to perform menial labor.”

 

“‘Hypnopaedic’ (sleep-teaching) methods are used to teach children the morals of the World State. The State successfully removes strong emotions, desires, and human relationships from society. Religion is abolished because it causes wars, pain, suffering and tears. Ford is the perfect “god” for World State society because, in developing his Ford Motor Company, he invented mass production by means of the assembly line and the specialization of workers, each of whom has one single, specific job.”

 

There were too many boxes to check in terms of the novel resonating with what was happening today so I leave that to the reader. I guess if one was writing a novel of that nature today, the “god” could be named Schmidt or Zuckerberg although the most promising choice seems to be Gates. A good friend of mine had been very upset with the Common Core system that the Gates Foundation, had sold to the public school system in 2009, “spending 400 million itself and influencing $4 trillion in US tax payer funds.”

 

She thought its sole purpose was to sift students through math and standardized tests and divide them into leaders and welders. Alphas and Epsilons so to speak! Her son was on the autism spectrum. The program ignored children with learning difficulties altogether. The stranger thing was that “the (Common Core) program had no pilot…There wasn’t even a draft available to the public before the Obama administration hooked states into contracts.” Today it’s dead.

 

A billionaire had an idea of what counts as success, decided to put it to action through what is these days knows as “advocacy philanthropy” and ended with naught. Except that for many schools, books were eliminated and learning became technology based. Technology in education had already made its advent much before Gates. In the 1920’s came radio programming in schools. In the 50’s and 60’s instructional television was introduced with huge grants from the Ford Foundation. In the 80’s came the computer. And that’s when the Jinn apparently came into my life.

 

To be clear I never knew anything about this particular creation of God. Then in the early days of the virus, I received a video from a friend of mine on the Naqshbandi path. It was intriguing. The speaker was Sheikh Hisham Qabbani and this is what he said:

 

April 20th, 2020: “We are in a war that has not been known before. Everybody is involved in it. We leave it to Allah who knows best what He has created. We need to adhere to the Zikr (remembrance of God) that follows this battle, which is a spiritual battle. Involving Jinn and human beings, the righteous ones against the corrupt (fasid) ones. And we are the ones oppressed in this battle that has come upon us from every side, but in the end we are the victors. We are the victors and victory is for the people of Islam and for the entire community (of Mankind), so do not be afraid.”

 

“This is a battle involving Jinn because it is coming from corrupt Jinn. There will come a time when the corrupt ones will perish. Like other corrupt ones have perished before them. So stay steadfast where you are and do not be afraid. There is someone coming to purify the Earth and that is Imam Mahdi (as) and the family of the Prophet (saw).”

 

Jinn! The only thing I ever heard about them in my life in Lahore was of people reading verses of the Quran specifically to call them for furtive purposes. Information could be retrieved though them or other favours asked. There seemed to always be a clear code for the arrangement. Between the human beings money exchanged hands or other compensation was due. Between the human supposedly in control of the Jinn, if you asked anything from the Jinn one thing was certain; they would ask something of you.

 

The Naqshbandi Spiritual Masters have been giving lectures on a regular basis to prepare and support their disciples throughout the world through the crisis of the disease that had enveloped the world. One of my friends happened to send me one titled “Jinn, Demon and Technology” by Sheikh Nurjan Mirahmadi. But it was a year old so had nothing to do with COVID-19. I include parts of it throughout the piece.

 

Feb 10th, 2019: “In the way of knowing ourselves, Mankind invented computers…This is from the world of Jinn. This is the convergence of the Jinn world into the human world with the intention to overtake Insaan. They (Jinn) are the smokeless fire.”

 

I asked Qari Sahib where exactly their creation was mentioned in the Quran. It was in Surah Ar-Rahman.

 

وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ

 

And He (Allah) created the Jinn from a smokeless flame of fire – Surah Ar-Rahman, Verse 55

 

“You are using a smokeless fire that is called electricity,” Shiekh Nujan said. “Before that was the ‘horse and buggy world.’ How much change came about in that time (in the lives of human beings)? As soon as the Jinn world was allowed to enter the Earth, it began to enslave Mankind to be worshipped and to be taken as lords.”

 

“There are Jinn who live amongst us and those who live outside of this planet. The computer is (to make us) enter into their world. The Jinn are spiritual beings whose subtle reality has no physical protection. As a result of their spiritual power but physical frailty they conceal themselves in different forms…The computer was their way of asking us to communicate with them.”

 

“They are a reality from the time of Sayydana Sulaiman (as) who was given command of them. Allah did not want to establish the sunnah (way) of the Prophet to ask the Jinn for anything so his vizier who had the knowledge of the Book said, ‘I will bring it.’ So then using the Jinn became a choice for Mankind; to rely on the Jinn or the heavenly Book and the people of the Book?”

 

I knew the story of the Prophet Sulaiman (as) somewhat but not in great detail so I looked it up. It was the proof that whatever ability a fasid (corrupt) Jinn possessed, humans surpassed and so were not in need of them.

 

“The Prophet Sulaiman (as) could understand the speech of animals, even of the lowly ant. He was grateful to Allah for all his gifts and he always tried to serve God. Hazrat Sulaiman (as) had Jinn and birds serving in his army as well as men.

 

The kingdom of Saba was ruled by a rich and powerful queen. She and her people worshipped the sun and other idols instead of Allah. The Prophet Sulaiman (as) sent a letter to the queen, greeting her and requesting her to submit to God. The queen consulted with her ministers. They informed her that the country had the strength to wage a war, but they entrusted her with the decision of whether to use her armies or seek a peaceful settlement. The queen was reluctant to expose her country to the destruction and waste that would accompany a war. Instead she decided to try to please Sulaiman (as) by sending him expensive gifts. Her chiefs and ministers agreed with her decision.

 

When the messengers of the queen delivered the queen’s presents to the Prophet Sulaiman (as), he rejected the gifts. He said that the gifts which he had received from Allah were infinitely better than those which she had sent. He sent the messengers back with a message to the queen that she had better submit or he would send armies which would thoroughly destroy the Sabaeans and their country.

 

While the Prophet Sulaiman (as) was awaiting the arrival of the queen, he desired that her throne be brought to him. A Jinn present in his court raised his hand.

 

قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ

وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ

 

Said a strong one of the Jinn, “I will bring it to you before you rise from your place. And indeed, I am for it surely strong, trustworthy” – Surah An-Naml, Verse 39

 

The Prophet (as) demanded it be faster than what the Jinn had offered.

 

قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ

 

Said one who, with the knowledge of the Book, “I will bring it to you before returns to you your glance (in the blink of an eye).” - Surah An-Naml, Verse 40

 

Sheikh Nurjan had said that the vizier in possession of knowledge of the Book was able to do that which the Jinn could not. Bring the throne as he said, within a fraction of second. Why was that? I looked up the exegesis of the verse by Hazrat Abdul Qadir Jilani who I will henceforth refer to as Ghaus Pak (ra);

 

“He, (the one who brought the throne), was the one bestowed a little from the Divine Knowledge and the Lauh e Mahfouz, The Preserved Tablet, as well as the knowledge of the Names of God and knowledge of the realities of each and everything. This empowered him to make anything appear or disappear in a moment or less.”

 

Just a little! The man was Asif Bin Barkhia. He was an Auliya Allah, a Friend of God.

 

Back to Sheikh Nurjan: “The Jinn want to be the lords of Mankind. This device of the computer and its technologies, this is the Jinn world…They Jinns preferred environment is the sand hence the silicon chip. They taught them to make a chip based on silica. ‘We can live there and facilitate for you whatever you ask of us.’”

 

Throughout this talk, the Sheikh never said who the “them” were but I was too busy thinking, “Wow!” Google must have the king Jinn because no one was bringing anything faster and with more accuracy than them.”

 

Sheikh Nurjan continued: “The Jinn want to bring you more but in exchange so they say, ‘We want you to worship us and you will have to think of us as your provider.’ Their intention is to be worshipped by Mankind, to set themselves as an authority that ‘we will protect you and if you don’t follow us, we will destroy you. Fear us and not Allah.’”

 

Verses in the Quran sounded what he was saying.

 

إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

 

It is only that the Shaitaan frightens you of his allies. So do not fear them, but fear Me, if you are Believers – Surah Al e Imran, Verse 175

 

The exception was made for the believers. Everyone else would be scared. So who was it then that fell in the trap of fear? I looked up the Tafseer e Jilani again. It was the hyprocrites, the Munafiqeen. I went back to read what Hazrat Sahel had said about how one became a hypocrite; Sin, anything that torments the self, leads to disobedience. The disobedience is rooted in refuting something while knowing it’s the truth. The denial of something whole knowing it to be true leads to falsehood. The falsehood results in hardness of the heart. The hardness of the heart leads to hypocrisy thus rendering one of the Munafiqeen. Everything lay in the heart.

 

قال رسول اللہ :اَلاَ وَاِنَّ فِی الْجَسَدِ مُضْغَۃً اِذَا صَلَحَتْ صَلَحَ الْجَسَدُ کُلُّہٗ

وَاِذَا فَسَدَتْ فَسَدَ الْجَسَدُ کُلُّہٗ اَلآَ وَھِیَ الْقَلْبُ

 

Said the Prophet (peace be upon him): “There is a piece of flesh inside you, that if it is healthy the rest of the body is healthy and if it is sick, the rest of the body is sick. And that piece of flesh is the heart.”

 

Towards the end Sheikh Nurjan offered advice: “Now people are farther from their beliefs. The more they use these devices, the more they stop using their spiritual abilities. The heart has ability that exceeds that of a machine. You think this (pointing to his phone) can do anything, but what God created you deny? People have become idol worshippers. These are the idols of the modern times. You can use it as your servant or become a servant to it. Either you can use it to propagate the Message of Allah and the glory of His Prophet (saw) or be a slave to it.”

 

“But the reality is important to understand. We (humans) are a power source of Divine Energy. ‘We are going to absorb everything from you,’ the Jinn are saying. ‘We want to feed off what you have and what we were not given. We want to take away your belief in Allah’ and that’s exactly what has happened.”

 

I looked forward to my next class with Qari Sahib. I asked him two things. One, what made a Jinn good or bad? Qari Sahib explained that the Jinn were created from Iblis who is called Abu al-Jinn, the Father of Jinn, just like the Prophet Adam (as) is called the Abu-al Adam. Like humans, some were good and some, not so good.

 

وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَائِقَ قِدَدًا

 

And among us are the righteous, and among us are (others) not so; we were (of) divided ways – Surah Jinn, Verse 11

 

The righteous brought faith upon God and the ones who did not were those who left for a path divergent.

 

وَأَنَّا لَمَّا سَمِعْنَا الْهُدَىٰ آمَنَّا بِهِ ۖ فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا

 

Hence, as soon as we heard this call to His Guidance, we came to believe in it. And he who believes in his Sustainer need never have fear of loss or burden – Surah Al-Jinn, Verse 13

 

I wanted to know about the ones who did not. The Quran calls them the Qasitoon, the unjust. They are unjust because “they, in their disobedience, turned their faces away from the guidance sent upon them only to roam in the valleys of disbelieving the Truth in a state of perpetual bewilderment.”

 

وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ

 

And there are among us some who have surrendered (to Allah), the Muslimoon and there are among us some who are unjust, the Qasitoon – Surah Al-Jinn, Verse 14

 

Same as us pretty much!

 

The second thing I wanted to know from Qari Sahib was what it was exactly that we had that the Sheikh kept referring to that they might want. It seemed like they were the ones controlling the distribution of information, processing everything in milliseconds. What was it about us that they envied exactly?

 

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ

وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا

 

And certainly, We have honored (the) children of Adam and We carried them on the land and the sea, and We have provided them of the good things and We preferred them over many of those whom We have created with preference – Surah Al-Isr’a, Verse 70

 

Ghaus Pak (ra) says that this preference from God is granted in many forms; ability of reflection, moderation in behavior, a balanced disposition with attributes derived from the Attributes of God, a pleasing appearance, countless blessings of nature and livelihood from that which is kosher. The list went on and on. The human being is bestowed aql, the power of reflection, for a particular purpose; it is what allows one to gain from Divine Knowledge to become informed about the Essence of God and then worship Him by connecting with Him through His Prophets, His Books and His Friends.

 

But the Jinn are bestowed the power to reflect as well so as to gain the same recognition (ma’rifat) of Divine Reality. The purpose of our creation was exactly the same.

 

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

 

And I did not create the Jinn and Mankind except to worship Me – Surah Al-Isra’, Verse 56

 

Why was it then that the human being was chosen to be God’s Vicegerent, His Khalifa, the earthly representative in this world?

 

Ghaus Pak (ra) says when Allah wanted His Essence to be examined, it was through the one who is the perfect manifestation of His Attributes. Uzair explained in a lecture who this akmal, the most perfect, most complete being was.

 

“When Allah wanted to manifest Himself, He says he ‘loved to be known.’

 

كُنتُ كنزاً مَخفياً فأحببتُ أن أُعْرَف فخَلَقتُ الخَلْقَ لكي أُعرف

 

I, Allah, was a treasure hidden so I loved to be known.

Therefore I created Creation so that I will be known.

 

That love is the light of the Prophet Muhammad (saw) that Allah created from His Nur. The Prophet (saw) is the one who is the perfect reflection of all of His Attributes and a copy derived from His Essence. The Prophet Adam (as) is a copy of him and we, in turn, are all versions of the model of the Prophet Adam (as).”

 

Then he came to the verse.

 

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ

 

And certainly, We have honored (the) children of Adam…

 

“Abdul Kareem Jili (ra) says that irrespective of your belief and what you do, whoever you are, there is a basic ta’zeem, an honour, that is bestowed upon every human being. But he asks, ‘What is in you that you deserve such greatness from your Creator?’ It is only and only that you are formed in the image of the Prophet Adam (as) and he is created in the image of the Beloved of God (saw). And the Beloved of God, the Prophet Muhammad (saw), is created directly from the Essence of God. That and only that is why you receive this exalted honour.”

 

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

 

And you, O Beloved (saw), are certainly on the most exalted standard of moral excellence – Surah Al-Qalm, Verse 4

 

It was remarkable what Jili was saying; Nabi Kareem (saw) was the only one deemed by God to be the one who fulfilled His Rights as they were worthy of being fulfilled. In return, God bestowed for the sake of that perfect devotion of just one individual, an honour that permeated to all the other human beings who then came through him.

 

From the Tafseer e Tustari; “That is in the beginning when God, Transcendant and Exalted is He, created him (the Prophet Muhammad) as a light within a column of light, a million years before creation, with the essential characteristic of faith, in a witnessing of the unseen through the unseen.”

 

Elation is all I could feel to be included in that love between the two. It made me think of myself in a particular way which I had never done before.

 

(Audio by Ustad Imran Jafri @the.softest.heart)

 

جام ہر ذرہ ہے سرشار تمنا مجھ سے

کس کا دل ہوں کہ دوعالم سے لگایا ہے مجھے

 

Every speck of the goblet is intoxicated with desire for me

Whose heart am I that the two worlds are made to feel enraptured by me? - Ghalib

 

And it made me realize that envy was indeed the worst of poisons.

 

Sheikh Nurjan: “People have lost their humanity. Nobody even has the ability to communicate. Everyone is looking only at their phone. That is what Shaitan (Iblis) wanted. ‘Look at me, just look at me,’ he says. ‘Whatever you want, I will send it to you. You don’t even have to move. Just ask me.’”

 

I wanted to know more about Iblis, the master Jinn whose resentment ran so deep he was hell-bent on devouring us all as well. Qari Sahib told me to go to a most interesting verse of Surah An-Nisa.

 

لَّعَنَهُ اللَّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا

 

Allah cursed him and he (Iblis) said, "Verily, of Your Servants I shall most certainly take my due share – Verse 118

 

What was the share he wanted that he thought was due? Turned out it was stealing the faith of those who believed in God. He didn’t have to worry about the others. He possessed them in his control anyway.

 

Ghaus Pak (ra): Iblis is referring to the ones who are on the Path of Oneness. He vows to delude them and make Allah’s Truth appear hidden from them. Then he convinces them to take on other worshippers and speak against God. He knows better than anyone that disregard will render one deprived of the honour of His Closeness and safeguarding, instead becoming deserving of His Anger.

 

The next verse continued Iblis’ vow of devastation that he would unleash upon us.

 

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ

وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا

 

“And I shall lead them astray, and fill them with vain desires. And I shall command them - and they will cut off the ears of cattle. And I shall command them - and they will corrupt God’s Creation!” But all who take Satan rather than God for their master do indeed, most clearly, lose everything. – Verse 119

 

“Command them” (twice)? The arrogance and rage was certainly palpable. “Cut off the ears of cattle?” What did that even mean?

 

Ghaus Pak (ra): “I will make them lose themselves in delusion and paranoia so that they leave the Oneness of God and become astray. I will sow in them greed for worldly life and the lust of indecency. They will go against the Laws and Commands decreed by Allah and cause harm to all of God’s beings, destroying and devastating them through that which is forbidden. In accordance with my will and pleasure, I will make them alter their natural being.” Hence the last line from God; Leaving the friendship offered by God, instead making Iblis an ally, was the cause of the the loss of everything.

 

“Check, check, check and check,” I thought. Iblis must be smug about his success in fulfilling his mission of our destruction thus far.

 

But all his promises are false and misleading, God says further in the next verse. “These vain desires will never be fulfilled because his promises itself are delusions. These false promises will never come to pass. They have no reality and existence and therefore no benefit or result.”

 

That explained the years of going around in circles if not physically, then in one’s own head. Except it wasn’t flat ground. It was quicksand, inching one deeper into it until there was just plain stuckness and a drowning in slow motion.

 

It was the promotion of indecency, fahsha’, that appeared to be Iblis’ most favoured mode of corruption.

 

إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَاءِ وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ

 

He (Iblis) will only command you to evil and indecency (immorality) and that you should say of Allah what you do not know – Surah Al-Baqarah, Verse 169

 

At 50 I had, for the most part, left the overt sins of my life. That’s one of the easier things to give up in the world, the worldly "forbidden" acts. Been there done that, moving on! But the Sufis explain indecency differently which makes it much more complicated.

 

“Fahsha’ (shamlessness) is a form of being wayward and astray. It refers to the corrupt ideology and intellectual doubts and misconceptions that are sowed in the hearts of those who are lost or otherwise immersed in lust of the world. Their state of darkness comes from the absence of the light of the Prophets, their disobedience towards them, their refusal to follow them. Therefore they are firmly attached to their own beliefs and their “grandiose” intellect. In that state when prodded by Iblis they say that which is inappropriate about God and completely incorrect.”

 

Sheikh Nurjan continued: “And the next generation (of technology) will be integrated with your thought. Because this (current) technology is only as good as the speed of your fingers. They say, ‘We want to integrate with your brain where we overtake your thinking process. Not wait for your command.’ Be aware, it’s not going to be singularity with the machine. It’s singularity with the Jinn world!”

 

It was most definitely an OMG moment! Elon Musk is the tech billionaire bringing that particular brand of technology to the city nearest you. Which luckily is nowhere near Lahore. Although I’m guessing India, which these days serves as the khalifa for Israel, will be all over it so who knows? I had read that the Modi government had recently mandated a contract tracing app in his country which had shocked even the West.

 

Contact tracing apps appeared to me as one of the most insidious yet transparent modes of the “enslaving” the Shiekh was talking about. Google and Apple have teamed up in the effort as they have between them 3 billion users. Almost half the world’s population! Everybody was doing it anyway but if all private information of one’s existence was handed over voluntary, there was really nothing left.

 

Every human being would literally become a data byte that could be sold or manipulated. The "social credit system" in place by the state (China) or private corporations in the West meant denial and access to services (Uber, AirBnB etc) for anyone would be in the control of others. The Factbook-Cambridge Analytica fiasco had proven elections could be won.

 

And if people weren’t willing, it seemed like they would be forced.

 

May 7th, 2020: “In early April, India’s government launched a contact tracing app that processes users’ travel history, symptoms, and location data to calculate their risk of contracting the coronavirus…The government has made the app mandatory for public workers and has ordered companies to ‘ensure 100 percent coverage’ among employees. In the city of Noida, near New Delhi, people caught without the app could be fined $13 or face six months in jail.” And this is the world’s largest “democracy!”

 

Only to be outdone by Israel again. On May 8th the Jersualem Post headlined, “Netanhayu suggests microchipping kids.” The man just straight up suggests it. This from a state that already has “a classified Shin Bet (Israel Security Agency) database that stores information on all Israeli citizens and most Palestinians in the West Bank. The data tracked by the agency included movements, phone calls and text messages.”

 

Singularity with the Jinn world through the brain, although that is probably not how he would put it, was originally Musk’s brainchild. From what I have read nobody seemed clear on what it was really for. All I found was a lot of “it could be for this or that or something else.”

 

July 2019: “Musk presented the first product from his company Neuralink. It’s a tiny computer chip attached to ultrafine, electrode-studded wires, stitched into living brains by a clever robot. And it’s either a state-of-the-art tool for understanding the brain, a clinical advance for people with neurological disorders, or the next step in human evolution.

 

The operation of Neuralink will develop computer chips that able to be implanted in human brain. The implanted chip aimed to increase the capacity of brain to memorized as well as installing or downloading ‘thoughts.’

 

In 2019 Musk said the process “will take a long time.” Then just this month, May 7th, 2020 he said. “‘We may be able to implant a neural link in less than a year in a person I think.’…Musk likened the process of his neural stimulation device zapping the brain to “kicking a TV”… the purpose being to restore functionality where it has been lost. For instance, those with Alzheimer’s could have their memories restored…‘We are already a cyborg to some degree.’”

 

The kick in the head didn’t sound like bad idea (I jest). Of course Musk is not the only one trying to do this. Facebook is making its own inroads.

 

When I had heard Sheikh Nurjan say that Jinns were electricity I got the movie “The Current War.” It was about the rivalry between Westinghouse and Thomas Edison in making widespread the use of electricity in the States. It was also terribly boring. The only thing striking about the movie was how electricity was used for capital punishment for the first time, replacing hanging, in the effort to be more civilized. Only turning out to be “extra brutal” to put it mildly.

 

Edison had vowed he would never use his inventions for anything that was harmful for the human race. Until of course came the time he needed money. It’s always the same ending. Sometimes I feel what Allah said in the Quran about alcohol and gambling ends up being true of most things we humans do. It always starts off with something that is “good.” Before you know it has been overshadowed by unparalleled harm. Some subversive agenda appears reversing the “goodness” that was due in a matter of, more and more, just a few years.

 

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ

قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ۗ

 

They ask you, (O Beloved (saw)), about intoxicants and games of chance. Say, “In both of them is a sin great, and some benefits for people. But sin of both of them is greater than the benefit of the two.” – Surah Al-Baqarah, Verse 219

 

The Sufis interpret the verse through another lens. The intoxicants are of two types, overt (zahiri) and inner (baatini). It is the intoxicants that sicken the soul they focus upon (baatini sharaab). Hazrat Najmuddin Kubra (ra) says that the ingredients of the latter are forgetfulness of God, indecency, lust for the forbidden and love of the world. All things that corrupt the mind and soul are harmful. Therefore, they are not allowed even in small doses and forbidden altogether.

 

I decided to read the Suraj Jinn in its entirety. One verse in particular popped out; the people who sought refuge from the Jinn.

 

وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا

 

And there were men from mankind who sought refuge in men from the Jinn, so they (only) increased them in burden – Surah Jinn, Verse 6

 

I didn’t understand the translation so I asked Qari Sahib to explain it. His go-to is the same as mine, Ghaus Pak (ra). We opened the Tafseer e Jilani.

 

“The Jinn said (about that which he knew happened), ‘Before it was unveiled upon us the Oneness of Truth, there were some men amongst the humans seeking refuge from the men of the Jinns, when they traveled in desolate areas. Whilst in such places, the humans used to say, “I ask for refuge from the king of this valley from the wicked of his tribe.”’

 

“Then the humans thought we have received help from the Jinn and are in their protection. This made the Jinn and humans increased in their arrogance and wrongdoing and allowed the Jinn to snatch for them (secrets and information they did not know) as well as speak to them.”

 

I asked Qari Sahib, “But the Jinn is talking in the past sense, Sir. So this used to happen but a long time ago. How do we know it happens now?”

 

“Because Nabi Kareem (saw) already said,” my teacher responded, “that there is nothing forbidden that has happened before which my Ummah will not do again.”

 

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : لَتَتَّبِعُنَّ سَنَنَ مَنْ قَبْلَكُمْ شِبْرًا بِشِبْر

وَذِرَاعًا بِذِرَاعٍ حَتَّى لَوْ سَلَكُوا جُحْرَ ضَبٍّ لَسَلَكْتُمُوهُ

 

The Prophet (saw) said, “You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.”

 

Man!

 

For me personally, the most harmful thing about the corrupt Jinns in machines was not about staring at a screen for eight hours a day or more. I don’t do that. It was about two things, the first being technology leading to over exposure, information overload and therefore the mass desensitization of the masses. It started a while ago with the wars in Iraq and Afghanistan where the numbers of innocent civilians and children killed reached millions. Then came the terrorist attacks and the thousands of innocent civilians and children killed. That certainly muted reactions to the dying of others.

 

Time had confirmed that my own reaction to disturbing events was initially intense but always short-lived. Recent examples; Domestic violence is up 40% is Europe and the UK! Deep concern, next! Muslims in India are being targeted for “spreading the virus,” facing violence and denied medical services with some hospitals taking out full page ads in newspapers to say if they will not be treated if tested positive for COVID-19. Extreme rage, next! Tens of thousands of Americans are standing are standing for hours in lines to receive something to eat from food banks across the country, while Amazon clocks 10,000 dollars a minute. Genuine sadness, next! I hated it.

 

The second was what Huxley called ‘Hypnopaedic’ (sleep-teaching). In my world, the teacher of morality was popular culture, specifically the media which, through technology, had successfully stripped in two decades the values of societies thousands of years old. I witnessed such happenings countless times in my generation. Case in point; movies and the world’s largest film industry, Bollywood. The wheels set in motion in 2006. Disney started acquiring share in UTV, a Mumbai-based leading media and entertainment company. Within a decade India had fallen.

 

Other Bollywood studios started joint ventures with Hollywood and the on-screen erosion and systemic eradication of a country’s culture and religious morality began. We went from images of butterflies and birds as a proxy for intimacy in the 80’s to hook-ups between the young where you have sex first and ask the other’s name later. If ever! I literally saw that and it amazed me how anyone could even buy it.

 

In the writing New York or Los Angeles were transposed onto Delhi or Mumbai just like that and not a peep was heard. Not from the censor boards, not the clergy, not the actors who were “willing to go naked” to land roles, certainly not the viewer. The exact same thing happened in Pakistani cinema to a lesser extent but it didn’t matter. Up until all things Indian were banned recently, our society was imbued with Bollywood as much as the Indians. Mehndi’s had become sangeets and I don’t know who came up with the word “shandi.”

 

Then courtesy of the internet and smart phones, within a decade, South Asians became the top porn-watchers in the world. Sexual violence against women and children in conservative societies became rampant. Recently China has started flexing its muscles with Hollywood. Given the size of its viewership the state began to dictate content, censoring what was “against” them. They made no qualms about controlling the narrative or simply deleting what was offensive to their “values.” Kisses were edited out of upcoming movies like Mulan and songs, the cornerstone of a Disney flick, were removed. The driver remained the same; money begets control.

 

‘Hypnopaedic!’ For one generation a drug, marijuana, was illegal and criminalized so intensely, thousands of young African American men was incarcerated for years for minor possession. For another it was an ingredient for brownies and gummy bears sold in cafes and Maureen Dowd was writing an op-ed about her experience of edibles for the New York Times. Yet the same minorities continue getting brutally assaulted, if not killed by the police, most recently for not maintaining social distancing of all things, in the East Village of all places and everyone is programmed to swallow that with a sip of Diet Coke.

 

The Prophet (ﷺ) had told me what to do when faced with injustice for oneself or another.

 

“Whosoever of you sees an evil, let him change it with his hand. And if he is not able to do so, then (let him change it) with his tongue. And if he is not able to do so, then with his heart — and that is the weakest of faith.”

 

I felt upset that just expressing outrage in my heart or at best in my writing, was all I could do. I would feel bad but then I just forgot everything too as if it never happened. Till I read about it again. I asked Qari Sahib why I was like this, what was it that rendered me essentially unaffected by everything and anything. He gave me my answer.

 

أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا ۖ

فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ

 

Have they, then, never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear? Yet, verily, it is not their eyes that have become blind - but blind have become the hearts that are in their breasts! – Surah Al-Hajj, Verse 46

 

A heart being blind! What did that even mean? Ghaus Pak’s (ra) explanation was spellbinding.

 

“The world has been created for you to travel in so you learn from it and open your eyes. And your ears have been given the ability to hear so as to be informed of the news and the states of why others are destroyed and disconnected from their origins.”

 

“But did those before you learn from these stories and incidents? Their eyes were not blind because they watched their happenings and were informed. But their hearts were blind in seeing. They did not learn a lesson from them or open their eyes to their realities or see the happenings to gain insight as a thinking person. They were not being watchful.”

“Overall know this; The one who does not learn lessons from that which is destroying others from detriment, these people their hearts have become blind even though their eyes are well.”

 

It was emulation of the worst kind! I was reminded of Confucius who said that there were three ways of acquiring wisdom. The most difficult and most noble was reflection. The easiest was emulation. The most bitter, experience. It certainly didn’t seem like our lustful desire to experience everything that came our way from the West or even closer was going to end anytime soon.

 

Personally I was never an emulator of any kind but that’s easy when you live on the periphery of society. It doesn’t let you in unless you mainstream yourself to death so if you don’t mind being alone, I guess you are rendered safe. Finally I understood what it was that Iblis wanted from me at least. My softness was the best part of me so it was the slow but sure stripping of my ehsaas, the ability to be sensitive to the state of another’s heart, that him the happiest.

 

June 30th, 2015 Live Science “Our brains can't handle the barrage of emotionally draining stories told to us, and this leads to a negation or suppression of emotion that destroys empathy. The natural response is to shut down our compassion, because we are emotionally exhausted..."

 

"...However, if we are conscious of the diminishment of empathy, we can recover it… Remember that empathy is a muscle: The more you use it, the stronger it gets. So, flex those empathy muscles through storytelling and expand your notion of who is in your group (meaning only the ones you care about). Or, be willing to fall prey to the increasing ideological polarization of our time and face the global consequences.”

 

To better understand how to hold on to that which made me human, I decided to look up the verses of the Prophet Adam (as) after he and Amma Hawwa (ratu) were made to leave Heaven for a transgression they were enticed to commit. In their sadness of their error how did they react?

 

قَالَا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا

وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

 

The two replied, "O our Sustainer! We have sinned against ourselves and unless You grant us forgiveness and bestow Your Mercy upon us, we shall most certainly be lost!"

 

So one: blame yourself when you commit a wrongdoing and not the other, not even Iblis when it is him who misleads you. That was unexpected! Since he was the one who quite literally mislead them. Only when a mistake was committed by another person did the Prophet’s deflect blame from their loved ones to Satan. For sowing discord, as the Prophet Yousaf (as) had done when it came to his brothers.

 

وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ

وَبَيْنَ إِخْوَتِي ۚ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي

 

And He (Allah) was certainly good to me when He took me out of prison and brought you (here) from the desert life after Satan had caused discord between me and my brothers.” - Surah Yusuf, Verse 100

 

But when it came to their own selves and anything related to their lives, the Prophets never blamed anyone. Certainly never fate. Not during any trials. Not even though they were innocent, masoom, devoid of free will. It was because blame and accusation expels love from a relationship. But I digress. That’s another story.

 

Out of curiosity I asked Qari Sahib what it was exactly that Iblis had promised the Prophet Adam (as) when he lured him into doing that which was forbidden to him by God.

 

فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ

 

Then whispered to him Shaitaan and he said, "O Adam! Shall I direct you to (the) tree (of) life eternal and a kingdom not (that will) deteriorate?" – Surah Taha, Verse 120

 

Eternal life! I had come across articles over recent years on the desire of billionaires to live longer.

 

Sep 2nd, 2015: “6 Billionaires who want to live forever” and the first line reads, “A growing number of tech moguls are trying to solve their biggest problem yet: Aging.” Who are they; Theil - Paypal, Ellison – Oracle, Larry Page – Alpahbet, Sergey Brin – Google, Zuckerburg – Facebook, Sean Parker – Napster.” Ellison’s quote; “Death has never made any sense to me. How can a person be there and then just vanish, just not be there?” I guess he hadn't come across the Quran : )

 

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

 

Every soul will taste death - Surah Aal e Imran, Verse 185

 

But perhaps many people not so rich want to live forever too. It was the second part of Iblis’ lure that I was interested in. Ghaus Pak (ra) defines the kingdom without decline in a particular way: “It is a kingdom that will only grow. It will be forever and it will be the first of its kind, not coming from another. It will never be in decline nor will it be transferred to another.”

 

I paused when I read the lines with Qari Sahib and looked at him in surprise. I didn’t know about the past but anybody could guess which “kingdoms” were the first of their kind in our lifetime.

 

“Maybe it was the banks before Sir or whoever but it’s definitely the tech companies now,” I spoke the words slowly. Nothing like them ever existed before. I guess that’s why they give their wealth to so-called philanthropy. The advancement of an agenda long after they’re dead must continue. Iblis offers them the wealth and the power that comes with it. Then he just keeps it while they die taking nothing to the grave. I had read about that being his modus operandi enough times in the books of the Auliya Karaam. It made sense why “advocacy philanthropy” or as I heard recently from enraged activists “philanthro-capitalism” was the call of the day.

 

But the most concise explanation of the problem with the corrupt Jinn lay in Surah An-Naas. In it is the last line of the Quran which formed the inspiration of the title of this piece. The surah was hugely significant. It contained God’s parting words to me. The strange thing was I knew the surah inside out because for my book where I had translated the entire tafseer from the Arabic so as not to miss a word. But I had done it entirely ignoring the word Jinn because I knew nothing about them. And what did it encompass; a warning!

 

(Begin excerpt “The Softest Heart”)

 

End of Part I - Click below to continue

 

www.flickr.com/photos/42093313@N00/49916190422/in/datepos...

 

www.youtube.com/channel/UCqb01bB-J3kyiu-HKIX2MKw

Day 3 of 30.

Growth!

 

"And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof." Surah Ya-Seen, Verse 33.

©2012 Muktasyaf Ibrahim AnNamir™

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Al-Quran, Surah Yunus, ayat 81:

"Setelah mereka campakkan (benda-benda itu), Nabi Musa berkata: "Apa yang kamu datangkan itu, itulah sihir; sesungguhnya Allah akan mendedahkan kepalsuannya (dengan mukjizat yang dikurniakanNya kepadaku)." Sesungguhnya Allah tidak akan menjayakan perbuatan orang-orang yang melakukan kerosakan."

 

Semoga Allah melindungi IMAN kita daripada mensyirikkanNya, dan dilindungi kita daripada kejahatan dunia & akhirat...

 

About The Shot | Langit & Bumi (IR)

Mengambil peluang menggunakan kamera infra-red tetuan Azman Abdullah untuk merakamkan keindahan sebahagian kawasan di Darul Quran.

 

Location, Date & Time:

Darul Quran JAKIM, Kuala Kubu Bharu | 12 February 2012

 

Nikon D80 (Infra Red):

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“He makes you, in the wombs of your mothers, in stages, one after another in three veils of darkness. Such is Allah your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Center)?” (Surah az-Zumar: 6)

 

The Qur’an points out to the three dark stages of the baby in the womb with this verse and states that man is created in the womb with a three phased creation.

 

The Arabic expression, فِيظُلُمَاتٍثَلَاثٍ (fi zulumatin thalathin), which is translated into English as “in three veils of darkness”, indicates the three dark phases of the embryo during its development.

 

The order of these phases is as follows:

 

1- The darkness of the anterior abdominal wall

2- The darkness of the uterine wall

3- The darkness of amniochorionic membrane

 

As it is seen, the modern biology of today has shown that the embryologic development of baby takes place in three different dark phases as it is informed in the verse.

The developments in the area of embryology have proved that these parts are made up of three segments.

 

Moreover, in the verse, it is indicated that man comes into existence in three separate stages which differentiate from one another. In fact, modern biology of today has shown that the embryologic development of the baby in the womb takes place in three different phases.

 

This subject, which exists in all course books of embryology of the faculty of medicine, is among the rudiments. For example, this fact is explained as follows in the source called Basic Human Embryology, which is one of the basic reference books on embryology:

 

Life in the uterus has three stages:

 

1- Pre-embryonic stage; (first two and a half weeks).

2- Embryonic stage; (up to the end of the eighth week).

3- And the Fetal stage; (from the eighth week to the birth).

 

These stages include different development stages of the baby. The information which is about the development of the baby in the womb can only be acquired by observations made with modern technologic equipment.

 

However, as it is seen, attention has been drawn to this information miraculously in the verses of the Qur’an just like many other scientific facts.

It is a proof that the Qur’an is the word of Allah since there is so much detailed and true information in the Qur’an sent down at a time when humanity did not have any detailed information on the subject of medicine.

 

Source:

 

www.windowsofislam.com/

Feyyaz Bilişim ve Yayıncılık Hizmetler

www.feyyaz.org

 

For more miracles visit www.quranmiracles.com/

For more miracles visit www.quranandscience.com/

For more miracles visit www.thisistruth.org/truth.php?...

For more miracles visit miraclesofthequran.com/index2.php

  

Features of scientific miracles in the Koran and Sunnah

 

15 June 2010, Assalam `alaykoum wa rahmatou Allah wa barakatouh my brothers and sisters,

 

Zaghlul an-Najjar gets to the heart of the matter by choosing in each episode a series of verses dealing with a specific subject that is close to people's daily lives.

 

The subject of this second episode is water, the source of life on this earth. The water, which Allah (Exalted be He) has mentioned in the Qur' an a hundred times:

 

"and let down from the clouds an abundant water to make it grow grain and plants and luxuriant gardens. Sura an-Naba, verse 14 to 16

 

And He has poured out his water and his pasture out of it, and He has anchored the mountains for your pleasure, you and your cattle. Sura an-Naazi' aat, verse 30 to 33

 

Video link: www.belmostafa.com/videos/les-traits-des-miracles-scienti...

  

Abu Madyan (1126–1198), also known as Abu Madyan Shu'ayb Al-Ghawth, or Abū Madyan, or Sidi Bou-Mediene, or Sidi Abu Madyan Shuayb ibn al-Hussein al-Ansari, was an influential Andalusian or Moroccan mystic and a great Sufi master.

 

Some even refer to him as the national figure of Maghreb mysticism as he was such a forerunner of Sufism in this geographical area. Devoted to the fervent service of God, he helped introduce looking into oneself and harmonizing internal occurrences with the external observances through asceticism.

 

Abu Madyan was born in Cantillana (Arabic: قطنيانة‎‎), a small town about 35 km away from Seville, in 1126. He came from an obscure family and his parents were poor. As he grew up, he learned the trade of a weaver as it was a popular practice at the time. His insatiable hunger for knowledge, however, piqued his interest in the Qur'an and the study of religion and mysticism.

 

Soon after, Abu Madyan traveled to Fes to complete his education. He left for Fes at about the end of the Almoravid era or at the beginning of the founding of the Almohad state.There, he studied under Abu Ya’azza al-Hazmiri, ‘Ali Hirzihim, and al-Dakkak. It was al-Dakkak that provided him with the khirka, the cloak passed from Master to student in the study of Sufism. During his time studying in Fes, Abu Madyan became familiar within the works of Al-Ghazali, one of the most prominent, if not the most prominent theologian, philosopher, and mystic of Sunni Islam regarded as one of the renewers of the religion.

 

Abu Madyan was particularly fascinated with mysticism by Sidi Ali Ibn Harazem. They fasted and prayed together in a continuous fashion as the ideal Sufi, practicing very strict asceticism. Abu Madyan, who came from a poor background, didn't have a hard time distancing himself from such pleasures. Because of his strict practices, he reached the rank of Qutb and Ghawth. Abu Madyan went to Mecca where he met the great Muslim saint, Jilani, and completed his mystic studies under him. On his return,he went to the town of Béjaïa where he practiced very strict asceticism and acquired an honorable reputation for his knowledge. People would come far to both listen to his public lectures and consult him on certain manners. People believed he could even perform miracles.

 

His beliefs were in opposition to the Almohade doctors of that town. The Almohades were disturbed at his increasing reputation and wanted to get rid of him.

 

Eventually, Madyan settled in the town of Béjaïa where he established a mosque-school (zawiya). The sheer amount of fame and influence that Abu Madyan evoked raised serious concern from the political powers of the time. The Almohad Caliph Ya’qub al-Mansur summoned Madyan to Marrakech for this reason so he could talk to Madyan himself. Upon his summoning to Marrakech, Abu Madyan was taken ill and died before he reached his destination in 594/1198, near the river of Ysser. His last sigh was supposedly "Allah al-Hakk." He was buried in al-‘Ubbad near Tlemcen, Algeria. His funeral was widely commemorated by the people of Tlemcen and he has been considered the patron saint and protector of Tlemcen ever since. A mausoleum was built by the order of the Almohade sovereign, Muhammad al-Nasir, too shortly after his death. Many princes and kings of Tlemcen have contributed to this mausoleum since his demise. Many monuments, a good number of them still well preserved, were built in his honor next to his tomb by the Marinid kings, who controlled Tlemcen in the 14th century. One such monument is the Mosque of Madrasa. His tomb became the center of fine architecture and is still a place of pilgrimage for many Sufis today.

 

Teachings

The basic principles and virtues taught at Madyan’s school in Bejaia were repentance (tawba), asceticism (zuhd), paying visits to other masters, and service to experienced masters. He emphasized futuwa (youth/chivalry) but only when accompanied by the obedience of devotees to their master, the avoidance of disagreements between devotees, justice, constancy, nobility of mind, the denunciation of the unjust, and a feeling of satisfaction with the gifts of God. Because of his focus on the acceptance of one’s emotions, Madyan and his followers refused to confine themselves to only asceticism and meditation alone, but instead lived day to day by maintaining close relationships with the people around them. Along with sharing his knowledge and ideas with his disciples, Abu Madyan wrote many poems and spoke in proverbs in order to connect with the masses and not just the intellectuals.

 

According to Yahya B. Khaldun, Abu Madyan's teachings may all be summed up in this verse which he often repeated, "Say Allah! and abandon all that is matter, or is connected with it, if though desirest to attain the truth goal."

 

Legacy

Aside from attaining Ghawth status and teaching hundreds and hundreds of disciples, Abu Madyan left his mark in more ways than one. He gained immense popularity because he was relatable, despite his high scholarly status. He had a personality and way of speaking that united people from all walks of life, from the common people to the academics. Even to this day, scholars say that no one of the time surpassed him in religious and intellectual influence. His school produced hundreds of saints and out of the 46 Sufi saints in the Rif region, 15 were his disciples. People still visit his tomb today for asking god through him they call it tawasoul , they visit him from all around the world.

 

Sayings

There are very few surviving writings from Abu Madyan, and of those that do still exist, there are mystical poems, a testament (wasiyya) and a creed (akida). He encouraged the free expression of emotions rather than rigidity, but also made known his support of asceticism complete devotion to God and a minimalist lifestyle.

en.wikipedia.org/wiki/Abu_Madyan

 

Bahauddin, nom du fondateur des derviches naqshbandi

 

Dans Tales of the Dervishes: Idries Shah note à propos de l’histoire des Trois Poissons

 

« qu’elle a été transmise par Hussein, le petit-fils du prophète Mohammed, aux Khwajagan [les « maîtres »] qui, au XIVe siècle, changèrent leur nom en celui de Naqshbandi. […] Quelquefois l’action [décrite dans cette histoire] se déroule dans un « monde » connu sous le nom de Karatas, le Pays de la Pierre noire ».

 

Hussein est le nom du petit-fils de Mohammed et c’est à travers lui et ses descendants, les Imams et les maîtres soufis qui s’y rattachent, que s’est transmis l’enseignement intérieur de l’Islam et — puisque l’Islam est la somme des paroles prophétiques — des deux autres religions du Livre. Cette nourriture spéciale est précisément la baraka dont Idries Shah dit, dans The Sufis, qu’elle est « essentiellement une unité et le combustible aussi bien que la substance de la réalité objective ». Idries Shah cite dans ce même livre Bahauddin Naqshband, le grand maitre soufi du XIVe siècle : « Il y a une nourriture autre que la nourriture ordinaire. C’est la nourriture des impressions (naqsh-ha). […] Seuls les élus savent ce que sont ces impressions et seuls ils peuvent les diriger. »

 

En 1965, les contacts qu’il avait établis au cours de ses voyages au Moyen-Orient lui permirent d’assister à une assemblée qui réunit les chefs de tous les ordres Soufi du monde entier. Cette réunion eut lieu à Karatas, près d’Izmir. « C’était la première fois depuis mille ans et plus, raconte Burke, qu’une réunion de cet ordre se tenait sous cette forme Ils étaient venus en Turquie afin de recueillir et d’ »emmagasiner » la force spirituelle accumulée dans certains centres et qui avait été déposée là par les saints et les maîtres du passé qui y avaient vécu et enseigné. A les entendre parler, on aurait cru avoir affaire à des techniciens ou à des savants discutant d’une force inconnue avec laquelle ils pouvaient communiquer. Le livre déjà cité, The Diffusion of Sufi Ideas in the West, nous en dit plus long sur cette assemblée : « … Cent cinquante-cinq délégués des ordres religieux de l’Islam se trouvaient réunis là, à Karatas, pour élire leur Guide suprême, le « roi » des soufis, dans une vaste salle souterraine…

 

« Peuple de la Cour intérieure »

 

LE LIVRE DE L’ARBRE ET DES QUATRE OISEAUX…IBN ’ARABÎ

 

Dans “Le Livre de l’Arbre et des Quatre Oiseaux” Ibn Arabi décrit l’Arbre en tant que symbole de l’Homme Universel, de l’être dans sa totalité et développe quatre principes à la base de sa manifestation.

 

“Je suis l’arbre universel de la totalité et de l’identité. Mes racines sont profondes et mes branches élevées. La main de l’Un m’a planté dans le jardin de l’éternité aussi suis-je protégé des vicissitudes du Temps.”

 

L’universalité est transcendantale, au-delà de toute catégorie.

 

La réalisation de l’Identité (Suprême) consiste à unir les éléments épars de l’être individuel en faisant appel à la puissance du Principe divin que chacun de nous porte en soi. En fait, la réalisation ne fait que révéler une union préexistant à l’état virtuel. Il ne s’agit pour l’être individuel que de prendre conscience de la réalité éternelle protégée des vicissitudes du Temps.“Mes fruits n’ont pas à être cueillis ou défendus.”

 

Le fruit est un élément fondamental du symbolisme de l’arbre. La graine qu’il renferme évoque l’origine de l’arbre, le Principe de la Manifestation universelle. Le fruit, à la base de Connaissance du Principe divin, n’est pas cueilli, mais recueilli dans le cœur de l’être et il n’est pas défendu car tous les êtres le porte en eux.“Mes branches s’abaissent et montent perpétuellement.”

 

La perpétuelle descente et montée des branches traduit le mouvement alterné de la descente du Principe divin, de l’Unité vers sa manifestation et du retour du manifesté vers l’Unité.“Ma constitution est sphérique telle la voûte céleste.”

 

Les racines représentent l’aspect non manifesté du Principe, le tronc l’aspect unifié de la manifestation et la frondaison son aspect diversifié. La manifestation parvenue à son terme se traduit par un feuillage qui recouvre entièrement le tronc et les branches. C’est en quittant le feuillage extérieur pour pénétrer à l’intérieur de la frondaison que la réalité se révèle à l’être.

 

“En mon centre se trouve l’équilibre et l’établissement Divin.”

 

Si nous procédons à une projection de l’arbre vertical sur le plan horizontal, nous observons que toutes ses branches rayonnent également dans toutes les directions à partir du centre, image du Principe dans le plan. Il n’y a pas de direction privilégiée en dehors de la verticalité.

 

Le centre, équidistant des points diamétralement opposés, symbolise l’équilibre entre les antagonismes. Leur union correspond aux points de l’axe vertical représentant l’Axe du Monde.

 

“Mon temps est l’instant et ma demeure, l’axe de l’établissement divin sur le Trône.”

 

L’axe vertical symbolisé par le tronc représente l’ensemble des centres de la multitude des états de l’être, le lieu où les antagonismes disparaissent et où tous les états coexistent dans la parfaite simultanéité de l’éternel présent. Il symbolise le cheminement des influences divines jusqu’au Trône, siège de la Manifestation universelle…

 

La réalisation de l’Identité (Suprême) consiste à unir les éléments épars de l’être individuel en faisant appel à la puissance du Principe divin que chacun de nous porte en soi. En fait, la réalisation ne fait que révéler une union préexistant à l’état virtuel. Il ne s’agit pour l’être individuel que de prendre conscience de la réalité éternelle protégée des vicissitudes du Temps.“Mes fruits n’ont pas à être cueillis ou défendus.”

 

Le fruit est un élément fondamental du symbolisme de l’arbre. La graine qu’il renferme évoque l’origine de l’arbre, le Principe de la Manifestation universelle. Le fruit, à la base de Connaissance du Principe divin, n’est pas cueilli, mais recueilli dans le cœur de l’être et il n’est pas défendu car tous les êtres le porte en eux.“Mes branches s’abaissent et montent perpétuellement.”

 

La perpétuelle descente et montée des branches traduit le mouvement alterné de la descente du Principe divin, de l’Unité vers sa manifestation et du retour du manifesté vers l’Unité.“Ma constitution est sphérique telle la voûte céleste.”

 

Les racines représentent l’aspect non manifesté du Principe, le tronc l’aspect unifié de la manifestation et la frondaison son aspect diversifié. La manifestation parvenue à son terme se traduit par un feuillage qui recouvre entièrement le tronc et les branches. C’est en quittant le feuillage extérieur pour pénétrer à l’intérieur de la frondaison que la réalité se révèle à l’être.

 

“En mon centre se trouve l’équilibre et l’établissement Divin.”

 

Si nous procédons à une projection de l’arbre vertical sur le plan horizontal, nous observons que toutes ses branches rayonnent également dans toutes les directions à partir du centre, image du Principe dans le plan. Il n’y a pas de direction privilégiée en dehors de la verticalité.

 

Le centre, équidistant des points diamétralement opposés, symbolise l’équilibre entre les antagonismes. Leur union correspond aux points de l’axe vertical représentant l’Axe du Monde.

 

“Mon temps est l’instant et ma demeure, l’axe de l’établissement divin sur le Trône.”

 

L’axe vertical symbolisé par le tronc représente l’ensemble des centres de la multitude des états de l’être, le lieu où les antagonismes disparaissent et où tous les états coexistent dans la parfaite simultanéité de l’éternel présent. Il symbolise le cheminement des influences divines jusqu’au Trône, siège de la Manifestation universelle…

kuflutfi.wordpress.com

 

quran.com/87

 

ayat 1 - 7

This is a beautiful example of how Islamic Caligraphers can present the Arabic writing, mainly Quranic Surahs, in such a beautiful presentation. Why bother with a Amulet/Taweez, hang a copy of this up in your home.

  

Courtesy of G.A. Aulia

আনাস ইবনু মালিক হতে বর্ণিত। তিনি বলেন, নাবী সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম বলেছেনঃ যে ব্যক্তি সালাত আদায়ের পূর্বে যবহ্ করল সে নিজের জন্যই যবহ্ করল। আর যে ব্যক্তি সালাত আদায়ের পর যবহ্ করল, তার কুরবানী পূর্ণ হল এবং সে মুসলিমদের নীতি গ্রহণ করল। [৯৫৪] আধুনিক প্রকাশনী- ৫১৩৯, ইসলামিক ফাউন্ডেশন- ৫০৩৫)

 

সহীহ্ বুখারী (তাওহীদ)

কুরবানী

At Factorypk, the privacy of our visitors is of extreme importance to us (See this article to learn more about Privacy Policies.). This privacy policy document outlines the types of personal information is received and collected by Factorypk and how it is used.Log FilesLike many other Web sites,...

 

factorypk.com/surah-al-baqrah-183/

۞ رمضان مبارک ۞ ~ wishing everyone is experiencing a good Ramadhan.

~ SURAH FATIHA, the opening chapter of the holy Qur'an:

 

A'uzu billahi mina-shaitanir rajim

I seek refuge in Allah from the outcast Satan,

 

Bismillahir Rahmanir Rahim

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

 

'Al-Hamdu lillahi Rabbil-'Aalamin

Praise be to Allah, Lord of the Worlds,

 

Ar-Rahmaanir-Rahiim

The Beneficent, the Merciful.

 

Maaliki Yawmid-Diin;

Owner of the Day of Judgement.

 

Iyyaaka na'-budu wa 'iyyaaka nasta-'iin

Thee (alone) we worship; Thee (alone) we ask for help.

 

Ihdinas-Siraatal-Mustaqiim -

Show us the straight path,

 

Siraatal-laziina 'an-'amta 'alay him -

The path of those whom Thou hast favoured;

 

Gayril-magzuubi 'alay him wa laz-zaaalliin.

Not (the path) of those who earn Thine anger nor of those who go astray.'

 

Ameen.

 

[Ameen ~ aisa hi ho~may it so be]

Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.

 

Quran Surah Al-Ikhlas [112]

A macro photograph I took with the Quran opened at the beginning of Surah Yaseen. I felt the tasbih would provide a good effect. Used the photograph as part of an Eid card design.

 

Feel free to comment, I appreciate constructive criticism also!

"Do not grieve; indeed Allah is with us."

- Surah At-Tawbah - In Verse 40.

سورة الهمزة

Ciri-ciri Umat Nabi Muhammad SAW

 

Karakteristik atau Ciri-ciri Umat Nabi Muhammad SAW. Di dalam Kitab Suci

Alquran surah al-Fath ayat terakhir menyebutkan empat karakteristik yang

harus dimiliki oleh umat Nabi Muhammad SAW.

 

Pertama, asyidda ‘alal kuffar (bersikap keras terhadap orang-orang kafir).

Bersikap keras dalam ayat ini bukanlah berarti umat Islam harus menempuh

jalan radikal terhadap kelompok non-Muslim, akan tetapi maknanya adalah

umat Islam harus berpegang teguh terhadap prinsip-prinsip dan nilai-nilai

ajaran Islam serta mengamalkannya secara utuh.

 

Ungkapan lain, umat Islam tidak mengenal adanya kompromistis terhadap cara

hidup orang-orang kafir yang tidak kenal batas halal dan haram.

 

Ciri kedua, ruhama bainahum (menebarkan kasih sayang terhadap sesama).

Umat Islam dituntut untuk menebarkan kasih sayang terhadap sesama mereka,

membela yang lemah, meringankan kesusahan saudaranya, dan memberikan

manfaat kepada orang lain. Tentu semua itu harus dilakukan dengan penuh

ketulusan hati, tanpa pamrih dan tanpa embel-embel yang sarat dengan

kepentingan sesaat pribadi atau kelompoknya.

 

Oleh sebab itu, dalam menanamkan nilai-nilai kasih sayang ini, seorang

tokoh pahlawan Indonesia, KH Ahmad Dahlan mengajarkan surah al-Ma’un kepada

murid-muridnya secara berulang-ulang. Tidak lain, ini bertujuan agar

kandungan atau pesan ayat tersebut dipahami dengan baik sehingga nilai

kasih sayang tidak sebatas kata-kata, tetapi dibuktikan dengan aksi nyata,

seperti gemar membantu orang lain, khususnya membantu dan menyantuni kaum

dhu’afa, baik keperluan pendidikannya, pakaiannya, makanannya, maupun

keperluan asas lainnya.

 

Ketiga, dzikrullah (mengingat Allah). Allah dan rasulNya telah

memerintahkan umat Islam supaya banyak berzikir kepada Allah SWT. Nash

al-Qur’an dan hadis Nabi SAW banyak menjelaskan tentang keutamaan dan

pentingnya zikir. Jadi, ciri umat Muhammad selanjutnya adalah senantiasa

mengingat Allah SWT, seperti menunaikan shalat, puasa, ibadah haji, membaca

dan mendalami pemahaman Alquran, shalat malam, dan bentuk-bentuk zikir

lainnya.

 

Namun, ibadah zikir ini tidak hanya dimaknai dengan zikir syafawi (lisan),

tetapi perlu dimaknai dengan zikir yang lebih luas, yaitu dzikir fi’li

(perbuatan) yang melahirkan watak dan perilaku yang baik dan terpuji ketika

bergaul di tengah lingkungan kehidupan masyarakat yang kompleks dengan

tanpa sifat kepura-puran dan kebohongan.

 

Ada pun ciri yang keempat, Simaahum fi Wujuhihim min Atsaris Sujuud

(terdapat tanda bekas sujud pada wajah mereka). Maknanya, bahwa wajah umat

Muhammad SAW akan memancarkan cahaya putih disebabkan keimanan dan

ketakwaannya kepada Allah SWT. Jadi, zikir ritual yang disertai aktivitas

sosial kemanusiaan inilah yang menyebabkan wajah pelakunya bercahaya, yaitu

pada air mukanya kelihatan kekuatan iman dan kesucian hatinya.

 

Demikianlah karakteristik mereka yang disebutkan dalam kitab Taurat dan

Injil yang asli, perumpamaannya laksana tanaman yang mengeluarkan tunasnya

maka tunas tersebut menjadikan tanaman itu kuat lalu menjadi besarlah dia

dan tegak lurus di atas pokoknya; tanaman itu menyenangkan hati

penanam-penanamnya karena Allah hendak menjengkelkan hati orang-orang kafir

(dengan kekuatan orang-orang Mukmin). Dan Allah telah menjanjikan kepada

orang-orang yang beriman dan mengerjakan amal saleh di antara mereka

ampunan dan pahala yang besar. (QS Al-Fath [48]:29).

 

///////////////////////////////////////////

Inilah Lima Jalan Menuju Surga

 

Posted: 07 Jun 2013 01:08 AM PDT

feedproxy.google.com/~r/duniabaca/~3/iduMP-lA_u4/inilah-l...

 

5 Jalan atau Tiket Menuju Surga. Segala kenikmatan di surga tentu tidak

gratis. Ibarat tempat wisata, untuk masuk ke dalamnya diperlukan tiket.

Siapa tidak mengantongi tiket harus rela mundur.

 

Surga merupakan tempat di akhirat yang dijanjikan Allah bagi orang-orang

beriman. Kehidupan surga penuh keselamatan, kebahagiaan, dan kemuliaan.

Masyarakat dalam surga mendapatkan kenikmatan yang tidak pernah mereka

rasakan di dunia. “Para penghuni surga pada hari itu paling baik tempat

tinggalnya dan paling indah tempat istirahatnya” (QS Al-Furqan: 24).

 

Masyarakat surga mengenakan pakaian berwarna hijau, terbuat dari sutra

halus dan tebal (QS Al-Kahfi: 31). Perhiasan mereka berupa gelang-gelang

emas dan mutiara (QS Al-Haj: 23). Mereka bertelekan pada bantal-bantal

hijau dan permadani-permadani yang indah (QS Ar-Rahman: 74-76).

 

Bahkan, menurut keterangan Rasulullah yang dituturkan Muslim, masyarakat

surga tidak buang air kecil maupun air besar. Tidak meludah dan beringus.

Keringat mereka berupa minyak kesturi. Mereka selalu muda, bersih, halus,

tidak berambut kecuali pada kepala dan bulu mata. Tinggi badan mereka

setinggi Nabi Adam, yakni 60 hasta dan seusia Nabi Isa, yakni 33 tahun.

 

Mereka memperoleh segala yang diinginkan (QS Al-Furqan: 16). Tidak berduka,

lelah, apalagi lesu (QS Fathir: 34-35). Setiap hari selalu riang gembira

(QS Yasin: 56-57). Karena dikelilingi anak-anak muda yang siap melayani.

Wajah mereka bagai mutiara tersimpan (QS At-Thur: 24). Juga disediakan

pendamping yang lebih sempurna dari pendamping mereka di dunia. Para pria

beristrikan bidadari-bidadari cantik dan bermata indah (QS At-Thur: 20).

Rumah tangga mereka selalu rukun dan memuji Allah sepanjang pagi dan petang.

 

Fasilitas dalam surga juga serba lengkap dan istimewa. Piring-piring

terbuat dari emas (QS Az-Zukhruf: 71), bejana dan gelas dari perak (QS

Al-Insan: 15-16). Ada pohon bidara tidak berduri dan pohon pisang yang

bersusun-susun buahnya (QS Al-Waqiah: 27-34), kebun-kebun dan buah anggur

(QS An-Naba’: 31-34).

 

Semua buah-buahan itu mudah dipetik (QS Al-Insan: 4). Juga ada minuman jahe

(QS Al-Insan: 17), aneka daging yang lezat (QS At-Thur: 22), minuman keras

yang tidak memabukkan (QS As-Shaffat: 45-47), dan sungai susu, madu, arak,

serta bermacam buah-buahan lain (QS Muhammad: 15).

 

Segala kenikmatan di surga tentu tidak gratis. Ibarat tempat wisata, untuk

masuk ke dalamnya diperlukan tiket. Siapa tidak mengantongi tiket harus

rela mundur. Berikut lima kebaikan untuk mendapatkan tiket itu. Pertama,

mencegah diri dari kemaksiatan.

 

Sepele, tetapi dalam praktiknya sangat tidak mudah. Sering kita mampu

melanggengkan ibadah, tetapi gagal menanggalkan kemaksiatan. Boleh dikata,

tidak bermaksiat rasanya lebih berat ketimbang taat. Karena itu, Allah

berfirman, “Dan menahan diri dari dorongan nafsu, maka sungguh surga tempat

tinggalnya” (QS An-Naziat: 40-41).

 

Kedua, siap hidup sederhana. Kelemahan utama manusia adalah mudah tergiur

oleh kesenangan sesaat dengan mengorbankan kebahagiaan abadi. Melihat

kekayaan Qarun, orang-orang yang gila harta berseru, “Amboi, andai kita

memiliki seperti apa yang diberikan kepada Qarun. Sungguh ia mempunyai

keuntungan yang besar (QS Al-Qashash: 79). Padahal Rasulullah berkisah,

“Saya berdiri di pintu surga, sebagian besar yang memasukinya adalah

orang-orang miskin. Orang-orang kaya ditahan dulu” (HR Bukhari dan Muslim).

 

Ketiga, gemar mengerjakan ketaatan kepada Allah. Umat Islam adalah umat

yang dididik untuk taat kepada aturan. “Sungguh Allah menetapkan

hukum-hukum menurut yang dikehendaki-Nya” (QS Al-Maidah: 1). Islam disebut

sebagai ‘din’, yang artinya sistem ketundukan atau kepatuhan. Masyarakatnya

disebut ‘madinah’, artinya suatu tempat yang kehidupannya teratur, karena

orang-orangnya tunduk dan patuh kepada aturan. Mereka diganjar oleh Allah

dengan surga. “Dan itulah surga yang diwariskan kepadamu, karena amal yang

dahulu kamu kerjakan” (QS Al-A’raf: 43).

 

Keempat, mencintai orang-orang saleh. Dunia ini hancur karena adanya

orang-orang jahat yang merasa berbuat baik. Hatinya bukan lagi nurani

tetapi sudah zulmani. Rugilah bergaul dengan orang-orang demikian.

Orang-orang saleh akan memberikan syafaat kepada kita. Tepatlah pesan

Rasulullah, “Jangan kamu bersahabat, kecuali dengan orang Mukmin dan jangan

pula makan makananmu, kecuali orang yang bertakwa” (HR Tirmidzi).

Pentingnya bergaul dengan orang-orang saleh, kata Rasulullah, karena setiap

orang akan bersama dengan kekasihnya (HR Bukhari dan Muslim).

 

Kelima, memperbanyak doa kepada Allah agar dapat menutup hidup dengan

khusnul khatimah. Tiada daya tanpa pertolongan Allah. Memperbanyak doa

merupakan wujud pengakuan bahwa kita memang hamba yang serba lemah.

Sepanjang berkenan melangitkan doa, niscaya Allah akan menjawabnya. “Aku

mengabulkan permohonan orang yang berdoa apabila ia berdoa kepada-Ku. Maka

hendaklah mereka memenuhi segala perintah-Ku dan beriman kepada-Ku, agar

mereka selalu berada dalam kebenaran” (QS Al-Baqarah: 186).

 

///////////////////////////////////////////

Kisah Para Penulis Terkenal di Dunia yang Mati Bunuh Diri

 

Posted: 06 Jun 2013 09:55 PM PDT

feedproxy.google.com/~r/duniabaca/~3/pHggqeRqXz4/kisah-pa...

 

Kisah Bunuh Diri para Penulis Terkenal di Dunia. Sejumlah penulis yang

terkenal di dunia telah berjuang melawan depresi dan godaan untuk bunuh

diri. Meski, tidak semua penulis mengakhiri hidup mereka dengan bunuh diri.

 

Sayangnya, tak sedikit dari mereka yang akhirnya memutuskan untuk

mengakhiri kebuntuan dalam berkarya ataupun depresi dengan bunuh diri. Nah,

berikut adalah lima penulis yang tewas bunuh diri, sebagaimana Dunia Baca

dot Com lansir dari laman Merdeka.

 

#5. Hunter S. Thompson

 

Hunter Thompson sering menulis dengan caranya yang sangat subyektif,

menggabungkan pengalamannya sendiri dan kreativitas artistik dalam

bercerita. Hasilnya adalah suatu bentuk tulisan yang mengaburkan garis

antara kebenaran dan fiksi.

 

Selama bertahun-tahun ia bekerja di berbagai tempat yang berbeda di seluruh

Amerika Serikat dan bahkan di tempat-tempat seperti Puerto Rico dan Brasil.

Kemudian saat dirinya mulai meneliti kisah di balik pembunuhan jurnalis

Ruben Salazar oleh polisi Los Angeles, Hunter memiliki ide untuk mengarang

novel Fear and Loathing, yang awalnya muncul di majalah Rolling Stone pada

1971, memberinya kesempatan untuk menulis lebih banyak untuk majalah.

 

Hunter kemudian menderita berbagai masalah kesehatan, yang mungkin menjadi

faktor di balik keputusannya untuk bunuh diri. Pada tanggal 20 Februari

2005, Hunter mengakhiri hidupnya dengan menembak kepalanya dengan senpi.

 

#4. Iris Chang

 

Wanita bernama lengkap Iris Shun-Ru Chang ini adalah seorang sejarahwan dan

wartawati lepas Tionghoa-Amerika. Namanya kemudian dikenal luas karena

bukunya yang kontroversial tentang pembantaian Nanking yang diberi judul

The Rape of Nanking. Ia melakukan bunuh diri pada tahun 2004 setelah

menderita depresi yang disebabkan oleh bipolar disorder.

 

#3. David Oliver Relin

 

David Oliver Relin adalah salah satu penulis buku terlaris di dunia yang

berjudul Three Cups of Tea. Menurut pengakuan pihak berwajib, David

melakukan bunuh diri di Portland pada tanggal 14 November 2012. Polisi

mengatakan bahwa David meninggal karena cendera parah di bagian kepala yang

disebabkan oleh benda tumpul.

 

#2. Ernest Hemingway

 

Lahir dan dibesarkan di Oak Park, Illinois, Amerika, bakat sastra Ernest

Hemingway telah terlihat sejak dirinya remaja. Ketika akhirnya ia bekerja

sebagai penulis dan editor untuk koran sekolah, nama Ernest cukup disegani

oleh teman-temannya.

 

Pasca wisuda, ia pun segera bekerja sebagai reporter pemula di The Kansas

City Star dan akhirnya memutuskan untuk berhenti dan menjadi sopir ambulans

milik Palang Merah di Italia selama Perang Dunia I, dan setelah ia kembali

ke Amerika Serikat, Ernest akhirnya pindah ke Toronto dan mendapatkan

pekerjaan di Toronto Star Weekly, di mana ia bekerja sebagai freelancer,

staf penulis, dan koresponden asing.

 

Ernest terkenal karena mampu menulis beberapa novel terlaris yang sekarang

dianggap sebagai sastra klasik Amerika, seperti For Whom The Bell Tolls

(1940) dan The Old Man And The Sea (1952). Kontribusinya terhadap sastra

membuatnya memenangkan Penghargaan Pulitzer (1953) dan Hadiah Nobel (1954).

 

Namun sayangnya, Ernest kemudian mengalami kecanduan alkohol yang

menyebabkan dirinya menderita tekanan darah tinggi dan masalah hati. Tak

lama berselang pada tahun 1961, ia mencoba mengakhiri hidupnya dengan bunuh

diri di rumahnya sendiri di Sun Valley. Meski sempat digagalkan, Ernest

berhasil merenggut nyawanya dengan menembakkan pistol di mulutnya.

 

#1. Yukio Mishima

 

Yukio Mishima atau bernama pena Kimitake Hiraoka, adalah seorang penulis,

aktor, dan penulis naskah yang sangat produktif di Jepang. Di bawah asuhan

sang nenek yang terlalu protektif hingga berusia 12 tahun, Yukio tidak

diizinkan untuk bermain dengan anak-anak lain, ikut tanding olahraga, atau

bahkan terkena sinar matahari.

 

Ketertarikan awal Yukio pada sastra dan menulis memicu bentrokan dengan

ayahnya yang berlatar belakang militer. Saking bencinya, ayah Yukio bahkan

rela menghancurkan semua naskah putranya. Namun, Yukio tetap teguh pada

pendiriannya dengan menjadi anggota termuda dewan redaksi sekolah elit dan

kemudian menerbitkan puisi dan prosa di sejumlah majalah bergengsi. Untuk

melindungi dirinya dari cemoohan teman-teman sekelasnya, Yukio kemudian

mengganti namanya dengan nama pena.

 

Yukio lulus dari Universitas Tokyo pada tahun 1947 dan terus

mempublikasikan cerita, puisi, dan dramanya. Sangat tertarik pada kebugaran

fisik dan seni bela diri, ia kemudian bergabung dengan Angkatan Bela Diri

Jepang dan membangun tim prajurit sendiri yang disebut Shield Society.

 

Pada tahun 1970, Yukio dan empat anggotanya mengambil alih markas Angkatan

Bela Diri Jepang. Yukio memberikan pidato tentang tuntutannya untuk

mengambil alih kekuasaan kaisar Jepang, dan kemudian mengakhiri hidupnya

dengan melakukan seppuku. Dia telah merencanakan secara matang bunuh diri

tersebut selama setahun. Seppuku adalah bentuk ritual bunuh diri Jepang,

yang awalnya hanya diperuntukkan bagi samurai.

 

///////////////////////////////////////////

Asal Usul Sejarah Jengkol jadi Makanan Rakyat

 

Posted: 06 Jun 2013 06:46 PM PDT

feedproxy.google.com/~r/duniabaca/~3/07iFS3UGLtM/asal-usu...

 

Sejarah Asal Usul Jengkol jadi Makanan Rakyat. Baru-baru ini diberitakan

harga jengkol melesat tinggi, melebihi harga daging ayam, telor dan sembako

lain. Di Kota Bekasi misalnya, harga buah polong-polongan ini menembus Rp

50 ribu per kilogram atau naik 100 persen dari harga biasanya Rp 25 ribu

per kilogram.

 

Harga jengkol ini bahkan lebih tinggi dari harga daging ayam boiler.

Menurut data Kementerian Perdagangan, per 28 Mei, harga ayam boiler di

pasaran sebesar Rp 26.122 per kilogram. Sementara harga telur ayam kampung

Rp 35.127 per kilogram. Hebat bukan?

 

Nah, bicara jengkol, ada baiknya kita mengenal lebih dekat asal usul

jengkol atau buah polong-polongan, yang bila dimasak digandrungi sebagian

besar orang Indonesia ini.

 

Jengkol atau Pithecollobium Jiringa atau Pithecollobium Labatum, merupakan

jenis tanaman khas wilayah tropis Asia Tenggara. Pohon ini bisa anda

temukan di Indonesia, Malaysia, Myanmar dan Thailand. Di negara-negara itu

pula biji jengkol diolah menjadi rupa-rupa menu makanan.

 

Di Indonesia, beberapa daerah memiliki istilah sendiri-sendiri untuk

menyebut tanaman ini. Misalnya jengkol atau erring dipakai orang Jawa, lubi

istilah orang Sulawesi, jariang untuk wilayah Minangkabau, jaring untuk

daerah Lampung dan joring atau jering untuk daerah Batak.

 

Bagi orang Indonesia, biji pohon jengkol ini juga bisa diolah menjadi

berbagai menu makanan. Misalnya dijadikan keripik, semur atau jenis kudapan

lain.

 

Dalam buku Sejarah Keraton Yogyakarta cetakan 2009, penulis Ki

Sabdacarakatama mengutip buku babad Giyanti tulisan Yosodipuro. Dia

menyebut, pohon erring atau jengkol pernah digunakan sebagai patok cikal

bakal calon kota Yogyakarta oleh Sultan Hamengku Buwono I, usai perjanjian

Giyanti.

 

Namun demikian, makanan dari biji jengkol atau erring itu kurang popular

bagi masyarakat Jawa. Jengkol lebih popular di kalangan masyarakat Betawi,

Pasundan dan Sumatra. Bagi orang Sumatera jengkol cenderung dianggap

sebagai makanan murahan.

 

Penyebabnya, biji jengkol bisa menimbulkan bau tak sedap pada napas dan

sisa pencernaan. Pemakan jengkol sering menjadi korban ejekan dari

sekelilingnya. Tapi uniknya, tetap banyak orang-orang yang makan jengkol.

 

Di Sumatera, pohon jengkol tumbuh di lereng-lereng pegunungan Bukit

Barisan, pekarangan dan ladang-ladang penduduk. Orang Sumatera belum

terbiasa membudidayakan tanaman jengkol. Mereka umumnya memperoleh

biji-biji jengkol mentah dari tanaman liar di sekitar hutan atau yang

tumbuh secara tak sengaja di ladang-ladang.

 

Begitu juga di Jakarta. Konon orang-orang Betawi banyak yang menanam pohon

ini di pekarangan-pekarangan rumah. Misalnya di wilayah Pondok Gede dan

Lubang Buaya. Sekarang dua daerah itu terkenal karena semur jengkolnya,

yang disebut-sebut sebagai makanan khas orang Betawi.

 

Selama ini memang tidak ada catatan resmi sejak kapan Jengkol dikenal di

tengah penduduk Indonesia ini. Jengkol agaknya sudah ada sepanjang umur

peradaban manusia di Nusantara. Seperti dikatakan Sejarawan Jakarta JJ

Rizal, jengkol ini bukan hanya dikenal di Jakarta, tapi juga di daerah lain

di Indonesia.

 

Tidak ada catatan resmi. Tapi jengkol sepertinya identik dengan makanan

rakyat miskin, rakyat pinggiran. Makanan ini kan baunya tidak sedap,

dianggap makanan sampah. Dulu mungkin orang kota tidak terlalu peduli, tapi

sekarang sepertinya banyak yang suka, terangnya.

 

Menurut ahli botani asal Inggris, Isaac Henry Burkill (1935) lewat buku

catatan berjudul; dictionnary of the economic products of the Malay

peninsula, jengkol selain dipakai sebagai lauk pauk, juga dipakai untuk

obat diare dalam dunia medis, bahan keramas rambut, dan bahan penambah

karbohidrat.

 

Pohon jengkol berbuah secara musiman, antara November hingga Januari.

Tanaman ini banyak ditemukan di Indonesia dan Malaysia. Tinggi pohon

mencapai 26 meter, bisa hidup di dataran tinggi maupun rendah. Meski bisa

dimakan, jengkol juga mengandung racun berasal dari asam jengkolat

(L-Djengkolid acid).

 

Kasus keracunan jengkol di Indonesia pernah dilaporkan dokter peneliti

Belanda, Van Veen dan Hyman. Hyman menulis buku yang menjadi rujukan medis

terbit pada 1933 berjudul on the toxic component of the djenkol bean. Dia

menyebut pada zaman penjajahan Belanda dulu kasus keracunan jengkol banyak

dialami orang-orang Jawa.

 

Namun demikian, dalam buku itu dia tidak mengungkap detail jumlah kasus.

Dia lebih fokus pada penemuan asam jengkolat yang terkandung dalam jengkol

dari penelitianya di Jawa. (Merdeka.com)

 

///////////////////////////////////////////

Inilah 10 Orang yang Menjadi Temannya Iblis

 

Posted: 06 Jun 2013 03:32 PM PDT

feedproxy.google.com/~r/duniabaca/~3/towZUozh6m4/inilah-1...

 

10 Orang yang Menjadi Temannya Iblis. Dalam riwayat Imam Bukhari,

diceritakan, suatu saat ketika sedang duduk, Rasulullah saw didatangi

seseorang. Rasul bertanya kepadanya: “Siapa Anda?” Ia pun menjawab: “Saya

Iblis.”

 

Rasul bertanya lagi, apa maksud kedatangannya. Iblis menceritakan

kedatangannya atas izin Allah untuk menjawab semua pertanyaan dari

Rasulullah saw.

 

Kesempatan itu pun digunakan Rasulullah saw untuk menanyakan beberapa hal.

Salah satunya mengenai teman-teman Iblis dari umat Muhammad saw yang akan

menemaninya di neraka nanti? Iblis menjawab, temannya di neraka nanti ada

10 kelompok.

 

Yang pertama, kata Iblis, haakimun zaa`ir (hakim yang curang). Maksudnya

adalah seorang hakim yang berlaku tidak adil dalam menetapkan hukum. Ia

menetapkan tidak semestinya.

 

Tak hanya hakim, dalam hal ini bisa juga para penegak hukum secara umum,

seperti polisi, jaksa, pengacara, dan juga setiap individu, karena mereka

menjadi hakim dalam keluarganya.

 

Yang kedua, kata Iblis, ghaniyyun mutakabbir (orang kaya yang sombong). Ia

begitu bangga dengan kekayaan dan enggan mendermakan untuk masyarakat yang

membutuhkan.

 

Dia menganggap, semua yang diperolehnya merupakan usahanya sendiri tanpa

bantuan orang lain. Contohnya seperti Qarun.

 

Ketiga, taajirun kha’in (pedagang yang berkhianat). Ia melakukan penipuan,

baik dalam hal kualitas barang yang diperdagangkan, maupun mengurangi

timbangan.

 

Bila membeli sesuatu, dia selalu meminta ditambah, namun saat menjualnya

dia melakukan kecurangan dengan menguranginya.

 

Disamping itu, ia menimbun barang. Membeli di saat murah, dan menjualnya di

saat harga melambung tinggi. Dengan begitu, dia memperoleh untung besar.

 

Demikian juga pada pengerjaan proyek tertentu, ia membeli barang dengan

kualitas rendah untuk meraih keuntungan berlipat (mark up).

 

Kelompok keempat yang menjadi teman Iblis adalah syaaribu al-khamr (orang

yang meminum khamar). Minuman apapun yang memabukkan, ia termasuk khamar.

Misalnya arak, wine, wisky, atau minuman yang sejenisnya.

 

Dalam sebuah riwayat disebutkan, peminum khamar (pemabuk) dikatakan tidak

beriman, jika dia meninggal nanti masih terdapat khamar dalam tubuhnya.

 

Yang kelima, al-fattaan (tukang fitnah). Fitnah lebih berbahaya dari pada

pembunuhan (al-fitnatu asyaddu min al-qatl). Lihat QS al-Baqarah [2]: 191.

 

Membunuh adalah menghilangkan nyawa lebih cepat, namun fitnah ‘membunuh’

seseorang secara pelan-pelan. Fitnah ini bisa pula ‘pembunuhan’ karakter

seseorang.

 

Fitnah itu di antaranya, mengungkap aib seseorang yang kebenarannya tidak

bisa dipertanggungjawabkan, gosip, ghibah, dan lainnya.

 

Keenam adalah shaahibu ar-riya` (orang yang suka memamerkan diri). Mereka

selalu ingin menunjukkan kehebatan dirinya, menunjukkan amalnya,

kekayaannya, dan lainnya. Semuanya itu demi mendapatkan pujian.

 

Ketujuh, //aakilu maal al-yatiim// (orang yang memakan harta anak yatim).

Mereka memanfaatkan harta anak yatim atau sumbangan untuk anak yatim demi

kepentingan pribadi atau kelompoknya. Lihat QS al-Ma`un [107]: 1-7.

 

Kedelapan, al-mutahaawinu bi al-shalah (orang yang meringankan shalat).

Mereka memahami perintah shalat adalah kewajiban, namun dengan berbagai

alasan, akhirnya shalat pun ditinggalkan. Allah juga mengancam Muslim yang

melalaikan shalat.

 

Kesembilan, maani’u az-zakaah (orang yang enggan membayar zakat). Mereka

merasa berat untuk mengeluarkan zakat, walaupun tujuan zakat untuk

membersihkan diri dan hartanya.

 

Teman Iblis yang ke-10 adalah man yuthiilu al-amal (panjang angan-angan).

Enggan berbuat, namun selalu menginginkan sesuatu. Dia hanya bisa

berandai-andai, tapi tak pernah melakukan hal itu. Wallahu a’lam.

 

///////////////////////////////////////////

Inilah 10 Tempat Paling Berhantu di Dunia

 

Posted: 06 Jun 2013 08:25 AM PDT

feedproxy.google.com/~r/duniabaca/~3/9rWsdyI8ElQ/inilah-1...

 

10 Tempat Paling Serem Berhantu di Dunia. Ada beberapa tempat di dunia yang

terkenal dengan kisah hantu dan roh jahat. Konon sebagian orang berhasil

melihat sosok hantu yang menghuni tempat-tempat angker ini. Bukannya takut,

kisah hantu bergentayangan bikin banyak turis penasaran.

 

Kini, tempat-tempat berhantu ini menjadi tujuan wisata dunia, seperti

dilansir Oddstuffmagazine. Dan berikut adalah sepuluh tempat paling

berhantu di dunia.

 

Osuarium Sedlec

 

Osuarium Sedlec adalah sebuah kapel Roma Katolik kecil, yang terletak di

bawah pemakaman gereja di Sedlec, pinggiran Kutná Hora di Republik Ceko.

Osuarium (arti: kuburan) ini diperkirakan berisi kerangka 40.000 dan 70.000

orang.

 

Tulang kerangka itu ditata secara artistik untuk membentuk dekorasi dan

peralatan kapel tersebut. Kini, Osuarium ini merupakan salah satu tempat

wisata yang paling banyak dikunjungi di Republik Ceko.

 

Bukit Salib

 

Bukit Salib adalah sebuah situs ziarah, yang terletak sekitar 12 km sebelah

utara Å iauliai, bagian utara Lithuania. Pengunjung bisa melihat jajaran

salib di bukit ini. Jumlah pasti dari salib belum diketahui, tetapi

diperkirakan sekitar 55.000 tahun 1990 dan 100.000 tahun 2006.

 

Winchester Mystery House

 

The Winchester Mystery House adalah sebuah rumah besar yang terkenal di

California. Dulu, ini adalah kediaman pribadi Sarah Winchester, janda dari

raja William Wirt Winchester. Pembangunan rumah ini berjalan selama 38

tahun dan konon sering terjadi penampakan hantu.

 

Pripyat

 

Pripyat adalah kota hantu di dekat pembangkit listrik tenaga nuklir

Chernobyl di Oblast Kiev, utara Ukraina, dekat perbatasan Belarus.

 

Bhangarh (India)

 

Wisatawan yang mengunjungi tempat ini mengatakan bahwa ada perasaan aneh

ketika memasuki perbatasan Bhangarh sebelum matahari terbit dan setelah

matahari terbenam. Kadang suasana di sekitar Bhangarh membuat orang merasa

cemas dan gelisah.

 

Pelabuhan Ratu, Indonesia

 

Menurut legenda, Nyai Roro Kidul adalah putri Raja Prabu Siliwangi, yang

kini menjadi Ratu Laut Selatan. Konon seseorang yang memakai baju hijau

saat berenang (warna favorit Ratu), akan ditarik oleh hantu ke dalam laut.

Bahkan, kamar 308 di Hotel Samudra Beach sengaja tidak disewakan karena

dipakai sebagai kamar sang Ratu.

 

Aokigajara, Jepang

 

Aokigahara, hutan di bagian lereng Gunung Fuji, adalah lokasi yang populer

untuk bunuh diri. Hal ini menimbulkan mitos tentang lokasi angker.

 

Manila Film Centre, Filipina

 

Manila Film Center adalah lokasi kecelakaan konstruksi pada awal 80-an.

Ketika itu, gedung ini dibangun untuk event festival film. Sayangnya,

penyangga langit-langit runtuh dan membunuh beberapa pekerja di bawahnya.

Setelah kejadian tragis itu, warga sering menemui suara misterius dan

penampakan roh pekerja yang tertimbun hidup-hidup.

 

Hotel Hyat, Taiwan

 

Hotel Hyatt yang berada di pusat kota Taipei ini diduga berhantu dan

angker. Konon warga juga sering menemui kejadian aneh dan misterius di

ruang hotel.

 

Beechworth Lunatic Asylum, Australia

 

Kabarnya, Beechworth Lunatic Asylum, Australia, dihantui oleh beberapa

hantu pasien. Rumah ini dibuka sejak tahun 1867 sampai 1995. Saking

terkenalnya, rumah hantu ini sering muncul dalam beberapa buku, acara

televisi, dan film dokumenter, termasuk A.C.T Paranormal lho.

 

Berhantu atau tidak itu tergantung persepsi masing-masing orang. Namun,

sebagian orang percaya bahwa kehidupan lain di sekitar manusia, yakni alam

gaib.

 

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Dan di antara tanda-tanda yang membuktikan kekuasaanNya dan kebijaksanaanNya ialah kejadian langit dan bumi dan perbezaan bahasa kamu dan warna kulit kamu. Sesungguhnya yang demikian itu mengandungi keterangan-keterangan bagi orang-orang yang berpengetahuan. (Surah Ar-Rum 022)

 

And among the signs that prove His authority and wisdom is the creation of the heavens and the earth, and the variations in your languages ​​and your colors. Verily in this are Signs for those who know. (Surah Ar-Rum 022)