Friday, May 30, 2008

Alhamdulillah, I am a Muslim

Last Friday, we went to masjid by walking. It took almost 30 minutes.
Alhamdullillah, the weather was good.

The khutbah was about to do good deed and don't talking about other people or backbiting. The khutbah was in Arabic. There's always translation in English.

After praying the Jumuah, one of the sister who was not Muslim wanted to become a Muslim. Alhamdulillah, she wanted to be Muslim.

The Sheikh started talking about The Five Pillar of Islam to introduce Islam to the new Muslim.

Does she know that "La ilaha illa Allah, Muhammadur rasoolu Allah." This saying means "There is no god but Allah, and Muhammad is the Messenger Allah."
Does she believe all the prophets before Prophet Muhammad Sallahu alaihi wasalam?
Does she know that we are Muslim have to do salah five times a day?
Does she practice the salah, yet?
Does she know that we are Muslim have to fasting in Ramadhan for the whole month from begining of the day until the end of the day?
Does she know that we are Muslim have to give the Zakah?
Does she know that we have to go to Hajj in Macca?

After all of those questions, Sheikh made sure that she has to learn about how to do salah soon.
He also said that she already helped herself to get away from the hell fire. She has to do more good deeds (such as sholat five times a day) to go to Jannah.
This saying reminded to all of us that we have to do more good deeds, too.
I think it is not easy to convert to Islam, if there is no hidayah (guidance) from Allah.

May Allah bless us to do more good deeds in this life. Ameen.

On the way home, I talked to my kids that "Every normal activity that we do in our everyday life can be turned into ibadah and we will be rewarded for doing it with good intentions", such as walking to masjid is ibadah, smiling to others is ibadah, helping other is ibadah, etc..

Alhamdulillah, we are Muslim. As Muslim, we have to do all the five pillars of islam and the six Beliefs of Iman and also have good manners to others.
Let's teach our kids about all of these above.

Doa:
Rabbana aatina fid dunniyya hasanatan wa fil akhirati hasanatan wa qina 'adhaban nar
O Allah! Grant us good in this world and good in the hereafter, and save us from the punishment of the Fire.
Ameen. Ameen. Ameen.


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Monday, May 26, 2008

Home Education Resources IV - May 2008

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Friday, May 23, 2008

Qur'an Revelation, Hadith, and Tafseer

"We have sent down to you the book in truth that you may judge between men, as Allaah guides you; so don’t be an advocate for those who betray their trust." [al-Qur’aan, 4:105]

"We have sent down to you the message that you may explain clearly to people what has been sent to them, and that they think over it." [16:44]

"We sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe." [16:64]

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  • Qur'an Revelations

    Makkan And Madinan Revelations

    The growth and development of the Muslim umma is marked by two great phases:

    • The period in Makka, before the hijra (A.D. 622).
      The Makkan Phase

      The Makkan phase of the revelation lasted about 13 years, from the first revelation up to the hijra.

      This phase is determined by the prime task of the Prophet to call people to Islam. The main themes of this call, based on the Qur'anic revelation are:

      • Allah and His unity (tawhid).
      • The coming resurrection and judgement.
      • Righteous conduct.

      The role of the Prophet in this phase is in particular that of an announcer and Warner.


    • The period in Madina, after the hijra.

      The Madinan Phase

      The Madinan phase lasted about ten years, from the hijra to the death of the Prophet. While the basic themes of the Makkan phase remain, the factor of the Muslims' growing together into a community and the formation of the umma, now makes its presence clearly felt.

      In Madina, there are four groups of people to be met:

      • The muhajirun, who migrated from Makka to Madina.
      • The ansar, who originated from Madina and helped the muhajirun.
      • The munafiqun, who are from Madina and pretended to support the Muslims.
      • The ahl al-kitab, i.e. Jews and Christians, with their respective scriptures.

      In addition to these the Qur'an also continued to address al-nas, 'mankind' i.e. all people, and referred to the disbelievers and ignorant ones


    Naturally the revelation from Allah to guide the Muslims also responded, to some extent, to these particular situations.


    Chronology

    Many ayat from the Makkan period may be especially meaningful to Muslims living in a strongly un-Islamic environment, while some of the Madinan period would appeal much to Muslims who are in the process of formation of the umma. In some cases, unless one knows which of two or more related verses was revealed first, one cannot decide which legal ruling is now binding upon the Muslims.

    There are a number of guiding criteria, which help to distinguish between them:

    • The theme.
      Among the Makkan themes are tawhid, shirk, day of resurrection, moral corruption, stories of the Prophets. These topics are also found in Madinan suras, but usually only touched upon briefly. Madinan themes which are not found in Makkan revelations are of social and legal implications, concerning marriage, divorce, inheritance, punishment, etc.

    • The length.
      Makkan ayat are often short and Madinan ones longer.
      Makkan suras are usually short, Madinan ones longer, e.g.:
      Juz' 30 is overwhelmingly Makkan. It has 543 (Makkan) ayat.
      Juz' 18 is overwhelmingly Madinan. It has (only) 117 (Madinan) ayat.
      There are however exceptions in both cases.

    • The form of address.
      Often the address: 'O ye who believe', and 'O people of the book' indicates a Madinan origin, while the addresses 'O Mankind' and 'O People' are usually of Makkan origin.

    • Other References, Signs, and Huruf
      There are 19 suras with so-called huruf tahajji (such as alif , lam , mim , etc . ) . All these suras are Makkan, except Sura al-baqara (2) and Al 'Imran (3).

      All ayat with the word kalla are Makkan.
      All suras containing sajda are Makkan.
      Most of the suras of the group mufassal, beginning with Sura qaf (50) in the latter part of the Qur'an are Makkan .

      All references to the munafiqun are from Madina (except Sura al-'ankabut (29). Its verse 11 is Makkan.


    Summary

    The knowledge of Makkan and Madinan revelations is one of the important branches of ''ulum al-Qur’an. It is not merely of historical interest, but particularly important for the understanding and interpretation of the respective verses.

    Many suras of the Qur'an do contain material from both periods of revelation, and in some cases there exists difference of opinion among scholars concerning the classification of a particular passage. However, on the whole, it is a well-established distinction, fully employed in the science of tafsir and best derived from the internal evidence of the text of the Qur'an itself.

  • Hadith

    The Meaning of hadith

    The word hadith means news, report or narration.
    Technically, the word hadith, (pl. ahadith) means in particular the reports (verbal and written) about the sunnah of the Prophet Muhammad. Hadith reports about the Prophet Muhammad are of the following kinds:

    • What he said (qaul).
    • What he did (fi'l).
    • What he (silently) approved (taqrir) in others' actions.

    There are also reports about him, i.e. about what he was like (sifa).


    The most important distinction between the Qur'an and all other words or writings therefore is that the Qur'an is the speech from Allah, revealed in its precise meaning and wording through the Angel Gabriel.


  • Tafseer

    Tafseer is an explanation of the verses of the Quran.

    The best method of tafseer is that the best way is to explain the Qur’an through the Qur’an. For, what the Qur’an alludes to at one place is explained at the other, and what it says in brief on one occasion is elaborated upon at the other. But if we can find the explanation, we should turn to the sunnah, because the sunnah explains and elucidates the Qur’an.

    Tafsir of the Qur'an is the most important science for Muslims. All matters concerning the Islamic way of life are connected to it in one sense or another since the right application of Islam is based on proper understanding of the guidance from Allah. Without tafsir there would be no right understanding of various passages of the Qur'an.

    Tafseer aims at knowledge and understanding concerning the book of Allah, to explain its meanings, extract its legal rulings and grasp its underlying reasons.

    The commentator (mufassir) must:

    • Be sound in belief ('aqida).
    • Well-grounded in the knowledge of Arabic and its rules as a language.
    • Well-grounded in other sciences that are connected with the study of the Qur'an (e.g. 'ilm al-riwaya).
    • Have the ability for precise comprehension.
    • Abstain from the use of mere opinion.
    • Begin the Tafsir of the Qur'an with the Qur'an.
    • Seek guidance from the words and explanations of the Prophet.
    • Refer to the reports from the sahaba.
    • Consider the reports from the tabi'un.
    • Consult the opinions of other eminent scholars.


    Grades of Sources of Tafseer:


    • The best Tafseer is the explanation of the Qur'an by the Qur'an.

      The interpretation of the Qur'an by the Qur'an is the highest source of tafseer. Many of the questions which may arise out of a certain passage of the Qur'an have their explanation in other parts of the very same book, and often there is no need to turn to any sources other than the word of Allah, which in itself contains tafsir. To seek to explain an aya from the Qur'an by referring to another aya from the Qur'an is the first and foremost duty of the mufassir. Only if this does not suffice, he will refer to other sources of tafsir.

    • The next best is the explanation of the Qur'an by the Prophet Muhammad, Sunnah.

      There are numerous examples of explanation of the Qur'an by the Prophet, who either himself asked the Angel Gabriel for explanation of matters not clear to him, or who was asked by the Companions about the Qur'an. Suyuti has given a long list of explanations of the Qur'an by the Prophet sura by sura.

    • If nothing can be found in the Qur'an nor in the sunnah of the Prophet, one turns to the reports from the sahaba.

    • If nothing can be found in the Qur'an, the sunnah and the reports from the sahaba, one turns to the reports from the tabi'un.(There are 3 groups tabi'un: The Makkan Group, The Madinan Group, and the Tabi'un fron Iraq)


    However, nothing can match the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the Prophet.


    Kinds of Tafseer

    Tafseer may be divided into three basic groups:

    • Tafseer bi-l-riwaya (by transmission), also known as Tafseer bi-l-ma'thur.

      • The Qur'an itself.
      • The explanation of the Prophet.
      • The explanation by Companions of the Prophet (to some extent).

      Naturally, the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the Prophet are the two highest sources for tafseer.

    • Tafseer bi'l-ra'y (by sound opinion; also known as tafseer bi-l-diraya, by knowledge).

      Tafseer bi’l-ra'y does not mean 'interpretation by mere opinion', but deriving an opinion through ijtihad based on sound sources. While the former has been condemned already in the hadith, the latter is recommendable, when used in its proper place as sound ijtihad, and was also approved by the Prophet, e.g. when he sent Mu’adh bin Jabal to Yemen.

    • Tafseer bi-l-ishara (by indication, from signs).


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Wednesday, May 21, 2008

Science of Hadith




Pictures are taken from USC MSA: Science of Hadith


The Components of Hadith
A hadith is composed of three parts (see the figure [below]):

  • Matn (text),
  • isnad or sanad (chain of reporters),
  • and taraf (the part, or the beginning sentence, of the text which refers to the sayings, actions or characteristics of the Prophet (PBUH), or his concurrence with others action). The authenticity of the hadith depends on the reliability of its reporters, and the linkage among them.


The Classifications of Hadith


  • 1. According to the reference to a particular authority


    • Qudsi - Divine; a revelation from Allah (SWT); relayed with the words of the Prophet (PBUH).
    • Marfu' - "elevated": A narration from the Prophet (may Allah bless him and grant him peace).
    • Mauquf - "stopped": A narration from a Companion only.
    • Maqtu'- "severed": A narration from a Successor.


  • 2. According to the links in the isnad

      Six categories can be identified.
    • Musnad - supported: a hadith which is reported by a traditionalist, based on what he learned from his teacher at a time of life suitable for learning; similarly - in turn - for each teacher until the isnad reaches a well known companion, who in turn, reports from the Prophet (PBUH).
    • Mutassil - continuous: a hadith with an uninterrupted isnad which goes back only to a companion or successor.
    • Mursal - hurried: if the link between the successor and the Prophet (PBUH) is missing, e.g. when a successor says "The Prophet said...".
    • Munqati - broken: is a hadith whose link anywhere before the successor (i.e., closer to the traditionalist recording the hadith) is missing.
    • Mu'adal - perplexing: is a hadith whose reporter omits two or more consecutive reporters in the isnad.
    • Mu'allaq - hanging: is a hadith whose reporter omits the whole isnad and quotes the Prophet (PBUH) directly (i.e., the link is missing at the beginning).


  • 3. According to the number of reporters in each stage of the isnad

      Five categories of hadith can be identified:
    • Mutawatir - Consecutive: is a hadith which is reported by such a large number of people that they cannot be expected to agree upon a lie, all of them together.
    • Ahad - isolated: is a hadith which is narrated by people whose number does not reach that of the mutawatir.
      It is further classified into:
    • Mash'hur - famous: hadith reported by more than two reporters.
    • Aziz - rare, strong: at any stage in the isnad, only two reporters are found to narrate the hadith.
    • Gharib - strange: At some stage of the Isnad, only one reporter is found relating it.


  • 4. According to the nature of the text and isnad

    • Munkar - denounced: is a hadith which is reported by a weak narrator, and whose narration goes against another authentic hadith.
    • Mudraj - interpolated: an addition by a reporter to the text of the hadith being narrated.



  • 5. According to the reliability and memory of the reporters


      This provides the final verdict on a hadith - four categories can be identified:
    • Sahih - sound. Imam Al-shafi'i states the following requiremetts for a hadith, which is not mutawatir, to be acceptable "each reporter should be trustworthy in his religion; he should be known to be truthtul in his narrating, to understand what he narrates, to know how a different expression can alter the meaning, and to report the wording of the hadith verbatim, not only its meaning".
    • Hasan - good: is the one where its source is known and its reporters are unambiguous.
    • Da'if - weak: a hadith which fails to reach the status of hasan. Usually, the weakness is: a) one of discontinuity in the isnad, in which case the hadith could be - according to the nature of the discontinuity - munqati (broken), mu'allaq (hanging), mu'dal (perplexing), or mursal (hurried), or b) one of the reporters having a disparaged character, such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.
    • Maudu' - fabricated or forged: is a hadith whose text goes against the established norms of the Prophet's sayings, or its reporters include a liar. Fabricated hadith are also recognized by external evidence related to a discrepancy found in the dates or times of a particular incident.





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Activites and worksheet for kids:

  • Draw big charts of the component of Hadith and the classfication of hadith.
  • Read and learn Fourty Hadith.
  • Write paragraph "What Is Hadith?"



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Tawheed (Monotheism) and Shirk (Polytheism)


  • Tawheed (Monotheism)

    In the Arabic language, Tawhīd literary means "To make something one, or to assert the oneness of something."

    The term is derived from the three consonants root w-h-d, which serves as the vehicle for the basic concept of ‘oneness,’ or ‘unity,” along with the closely related ideas of ‘singularity’ and ‘uniqueness.’ These root letters are clearly apparent in the numerical adjective wahid [one]. In the words of the Qur`an:

    "Inna Ilaaha-kum-la-Wahid"
    Indeed, you God is One. (Surah as-Saffat 37:4)

    Allah revealed in Surah Ikhlas (112:1-4) as follows:
    In the name Of Allah, The most Gracious, The Most Merciful.

    • Say, Allah is One,
    • Allah The Everlasting, The Eternal,
    • He has not given birth and was not born,
    • And no one is comparable to Him


    Types of Tawheed are:

    • Tawheed al-Rububiyah – Unity of Lordship

      This category is based on the fundamental concept that Allaah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty.
      In Arabic the word used to describe this creator-sustainer quality is Ruboobeeyah which is derived from the root "Rabb" (Lord).

      Prophet Muhammad (saws) used to often repeat the exclamatory phrase "La hawla wa laa quwwata illaa billaah" (There is no movement nor power except by Allaah's will).


    • Tawheed al- Uluhiyah (Tawheed al-'Ebaadah)– Unity of Worship

      Tawheed ar-Ruboobeeyah and Tawheed al-Asmaa was-Sifaat must be accompanied by their complement, Tawheed al-'Ebaadah, in order for Tawheed to be considered complete according to Islaam. This point is substantiated by the fact that Allaah Himself has related in clear terms that the Mushrikoon (idolators) of the Prophet's time confirmed many aspects of the first two forms of Tawheed.

      Tawheed al-Uluhiyah is to single out Allah (in worship) through the slave's actions, which he performs in order to get closer to Allah in the manner prescribed by the Sharee'ah, like supplication, vow, sacrifice, hope, fear, reliance, love, reverence, and turning in repentance.

      This category of Tawheed was the main object of the Dawah of all Prophets, from the first to the last of them. Allah says, 'And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming), 'Worship Allah (Alone), and avoid (or keep away from) Taghoot.' [Soorah an-Nahl (16): 36]

      Important points of Tawheed al-Uluhiyah:

      Absolute perfection from all aspects without any flaw from any angle necessitates that all worship should be for Allah alone; glorification, reverence, hope, supplication, repentance, seeking aid, reliance, seeking help, utmost humbleness with utmost love. All this should be necessarily performed for Allah alone, and this is proved by the intellect, Sharee'ah and the natural instinct. It is against the intellect, Sharee'ah and the natural instinct that any of these should be performed for someone other than Him.


    • Tawheed al- Asma wa Sifaat – Unity of His Names and His Attributes

      There are 5 aspects:

      • 1. For the unity of Allaah's names and attributes to be maintained in the first aspect, Allaah must be referred to according to how He and His Prophet (saws) have described Him without explaining away His names and attributes by giving them meanings other than their obvious meanings.

        For example, Allaah in the Qur'aan says He gets angry with the disbelievers and the hypocrites.

      • 2. The second aspect of Tawheed al-Asmaa was-Sifaat involves referring to Allaah as He has referred to Himself without giving Him any new names or attributes.

        For example, Allaah may not be given the name al-Ghaadib (the Angry one), in spite of the fact that He has said that He gets angry, because neither Allaah nor His messenger has used this name.

      • 3. In the third aspect of Tawheed al-Asmaa was-Sifaat Allaah is referred to without giving Him the attributes of His creation.

        For example, it is claimed in the Bible and Torah that Allaah spent the first six days creating the universe then slept on the seventh.23 For this reason, Jews and Christians take either Saturday or Sunday as a day of rest in which work is looked at as a sin.

      • 4. The fourth aspect of Tawheed al-Asmaa was-Sifaat requires that man not be given the attributes of Allaah.

      • 5. Maintaining the unity of Allaah's names also means that Allaah's names in the definite form cannot be given to His creation unless preceded by the prefix 'Abd meaning "slave of" or "servant of'.





    Tawheed ar-Rububiyah is a proof of Tawheed al-Uluhiyah and this is why Allah has mainly used Tawheed ar-Rububiyah as a proof against the deniers of Tawheed, as He says, 'O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become pious. Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshiped).' [Soorah al-Baqarah (3):21-22]




  • Shirk (Polytheism)

    The opposite of Tawhid is expressed by the Arabic term Shirk (polytheism), derived from the root Sh-r-k which conveys the notion of “sharing” or “partnerships.” The word Sharik (plural shurakaa) means “partner” or “associate.” It encompasses far more than the more blatant forms of idolatry and denial of Allah’s Unity. The term Shirk means associating partners with Allah, and the related term mushrik is applied to someone guilty of such polytheistic association.

    Shirk can be divided according to the three broad categories developed in the study of Tawheed, are following:

    • Shirk in Ruboobeeyah
      This category of Shirk refers to either the belief that others share Allaah's Lordship over creation as His equal or near equal, or to the belief that there exists no Lord over creation at all.

      • (A) Shirk by Association, such as Hinduism
        Beliefs which fall under this sub-category are ones in which a main God or Supreme Being over creation is recognized, however His dominion is shared by other lesser gods, spirits, mortals, heavenly bodies or earthly objects.

      • (B) Shirk by Negation, such as Buddhism
        This sub-category represents the various philosophies and ideologies which deny the existence of God either explicitly or implicitly.

    • Shirk in al-Asmaa was-Sifaat
      Shirk in this category includes both the common pagan practise of giving Allaah the attributes of His creation as well as the act of giving created beings Allaah's names and attributes.

      • (A) Shirk by Humanization
        In this aspect of Shirk in al-Asmaa was-Sifaat, Allaah is given the form and qualities of human beings and animals.

      • (B) Shirk by Deification
        This form of Shirk in al-Asmaa was-Sifaat relates to cases where created beings or things are given or claim Allaah's names or His attributes.

    • Shirk In al-'Ebaadah
      In this category of Shirk, acts of worship are directed to other than God and the reward for worship is sought from the creation instead of the Creator. As in the case of the previous categories, Shirk in al-'Ebaadah has two main aspects.

      • (A) Ash-Shirk al-Akbar (Major Shirk):
        This form of Shirk occurs when any act of worship is directed to other than Allaah.

        Major Shirk Includes

        • Shirk ad Du’a – invoking or supplicating to a false deity besides Allah
        • Shirk al-Niyah wa Iraada wal Qasd – having the intention and determination to deliberately worship a deity other then Allah.
        • Shirk at- Ta’a – obeying any created being against the command of Allah.
        • Shirk al-Muhabbah – loving a created being or an object more than Allah

        Hidden Shirk as:Shirk al- khafi means the hidden, or covert, association of partners with Allah, the One and Only God. This is an insidious form of Shirk.

      • (B) Ash-Shirk al-Asghar (Minor Shirk):

        • Shirk ar- rea –carrying out religious acts for worldly gain, e.g. showing off.
        • Shirk at- Tasmee – swearing by other then Allah.


      Mabmood ibn Lubayd reported, "Allaah's messenger (saws) said: "The thing I fear for you the most is ash-Shirk al-Asghar (minor shirk)." The companions asked "Oh! messenger of Allaah, what is minor Shirk?" He replied "Ar-Riyaa (showing off), for verily Allaah will say on the Day of Resurrection when people are receiving their rewards, 'Go to those for whom you were showing off in the material world and see if you can find any reward from them.'"

      Example for Minor Shirk is Ar-Riyaa.
      Riyaa is the practise of performing any of the various forms of worship in order to be seen and praised by people.

    The Prophet (saws) also provided protection against the inevitable acts of Shirk by teaching certain specific prayers which may be said anytime. Abu Moosaa said, "One day Allaah's messenger delivered a sermon saying 'O people, fear Shirk for it is more hidden than the creeping of an ant.' Those whom Allaah wished asked, 'And how do we avoid it when it is more hidden than the creeping of an ant, O Messenger of Allaah?' He replied, 'Say: Allaahumma Innaa na'oodhu bika an nushrika bika shay'an na'lamuh, wa nastaghfiruka limaa laa na'lamuh (O Allaah, we seek refuge in you from knowingly committing shirk with you and we ask your forgiveness for what we do not know about).'"


    Allah says in the Noble Qur`an that Shirk is the greatest sin. (S 31: 14)
    He also says that He will forgive all other sins if He wishes, except Shirk.(S 4: 49)




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      Acitivities and Worksheets for kids:


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      Monday, May 19, 2008

      Home Education Resources III - May 2008

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      Love of Allah

      In Al Qur'an:


      • "Say (O Muhammad Sallahu alaihi wasalam), "If you really love Allah then follow me (i.e., accept Islamic Monotheism, follow the Qur'an and the Sunnah), Allah will love you and forgive you your sins. And Allah is Forgiving, Most Merciful.'''
        (Surah Ali Imran - 3:31)
      • "No doubt verily the awliya' of Allah (the closer servants of Allah) no fear shall come upon them nor shall they grieve. Those who believed and used to fear Allah much, for them are the glad tidings in this life and the Hereafter.(Surah Yunus - 10:62-64)

      • "O you who have believed, whoever of you should revert from his religion (Islam) - Allah will bring a people whom He will love and who will love Him; humble towards the believers, powerful against the disbelievers, they strive in the cause of Allah and do not fear the blame of a critic. That is the Grace of Allah which He bestows it upon whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.'' (Surah Al-Ma'idah 5:54)

      • "...If you count the blessings of Allah, never will you be able to count them...." (Surah Ibraheem 14:34)

      • "O you who believe, fear Allah, and seek means of nearness to Him, and strive in His cause that you may be successful." (Al-Maidah 5:35)

      • "And your Lord says: Call on Me, I will answer your (prayer). But Those who are too arrogant to serve Me will surely find themselves in hell, in humiliation." (Al Mu'min 23:60)

      • "When My servants ask you concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant when he calls on Me' let them also, with a will, listen to My call, and believe in Me, that they may walk in the right way." (Al-Baqarah 2:186)

      • "Call on your Lord with humility and in private: for Allah loves not those who trespass beyond bounds. Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good." (Surah Al-A’raf 7:55-56)



      In Hadiths:

      • Allah loves to meet whoever loves to meet Him

        Abu Hurayrah, may Allah be satisfied with him, narrated that the Messenger of Allah (Peace and Blessings of Allah Upon Him) said, "Allah said, 'If My servant loves to meet Me, I love to meet him; and if he hates to meet Me, I hate to meet him."
        (Al-Bukhari)

      • The sign of Allah's love for His servant

        Abu Hurayrah, may Allah be satisfied with him, narrated, "The Messengerof Allah (Peace and Blessings of Allah Upon Him) said, 'When Allah loves a servant, he calls upon Jibril (Gabriel) and says, 'I love so and so, so llove him.'
        Hence Jibril loves him. Then he announces (it) in the heavens, saying, 'Allah loves so and so, so love him.'
        Hence the inhabitants of the heavens loves him, then he is doomed to be (loved and thus) approved of the earth.

        And when He detests a servant, He calls upon Jibril and say, 'I detest so and so, so detest him.'
        Hence Jibril detests him. Then he announces (it) in the heavens, saying, 'Allah detests so and so, so detest him.'
        Hence the inhabitants of the heavens detest him, then he is doomed to be detested in the earth.'"
        (Muslim)

        Commentary:
        This Hadith mentions the reward of love for the sake of Allah. A person who loves for the sake of Allah is not only loved by Allah but also by the inhabitants of the earth as well as the heavens. On the other hand, those who are hated by Allah are also hated by the inhabitants of the earth and the heavens. It must be borne in mind that they alone remain popular in this world who are righteous by nature - who strictly maintain the distinction between the lawful and the unlawful (Ma`ruf and Munkar). But those whose nature is defected by constant sins, cease to distinguish between right and wrong and lose their credibility. They generally hate the pious persons for the reason that every category of people loves and likes people of its own kind.

      • The Muslims' love for and mercy toward one another

        Abu Hurayrah, may Allah be satisfied with him, narrated, "The Messenger of Allah (Peace and Blessings of Allah Upon Him) said, 'Allah, the Exalted in Might and the Ever-Majestic, will say on the Day of Resurrection, 'O son of Adam, I was ill and you did not visit me.'

        He will say, 'O My Lord, how would I visit You when You are the Lord of the worlds?'

        Allah will say, 'Did you not know that My servant so and so had fallen ill and you did not visit him? Did you not know that if you had visited him you would have found Me with him?

        O son of Adam, I asked you for food but you did not give Me any.'

        The man will say, 'O My Lord, How would I feed You when You are the Lord of the worlds?'

        Allah will say, 'Did you not know that My servant so and so asked you for food but you did not feed him? Did you not know that if you had fed him you would have found (a reward for) that with Me?

        O son of Adam, I asked you to give Me (water) to drink but you did not give Me any.'

        The man will say, 'O My Lord, How would I give You (water) when You are the Lord of the worlds?'

        Allah will say, 'Did you not know that My servant so and so asked you to give him (water) to drink but you did not give him any. Did you not know that if you had given him (water) to drink you would have found (a reward for) that with Me?'"
        (Muslim)

      • The virtue of loving for the sake of Allah

        Abu Hurayrah, may Allah be satisfied with him, narrated that the Messenger of Allah (Peace and Blessings of Allah Upon Him) said, "Allah will say on the Day of Resurrection, 'Where are those who love one another for My Majesty? Today I shelter them in My Shade on the Day when there is no shade but Mine.'"
        (Muslim)

      • Performing the good deeds and following what Allah commands and the Sunnah will make us closer to Allah.

        Abu Hurairah, radiyallahu 'anhu, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said:
        "Allah the Almighty has said: 'Whosoever acts with enmity towards a closer servant of Mine (wali), I will indeed declare war against him. Nothing endears My servant to Me than doing of what I have made obligatory upon him to do. And My servant continues to draw nearer to Me with supererogatory (nawafil) prayers so that I shall love him. When I love him, I shall be his hearing with which he shall hear, his sight with which he shall see, his hands with which he shall hold, and his feet with which he shall walk. And if he asks (something) of Me, I shall surely give it to him, and if he takes refuge in Me, I shall certainly grant him it.'"
        (Al-Bukhari)





      Conclusion:

      Love is one of the greatest blessings that Allah gives to people.
      Allah has created people in such a way that they enjoy being loved and loving others.
      The true source of love in the believers' hearts is their profound love of Allah. Believers love Allah greatly and, at every moment, strive to gain His love and good pleasure.

      Some ways to get close to Allah are as following:

      • by worshipping and devoting to Allah, such as reading Qur'an and doing the Sunnah.
      • by taqwa and rightous deeds, such as remembering Allah under all circumtances, with with one's tongue, heart and actions.
      • by giving charity and kindness, such as helping poor people and the orphans.

      May Allah bless us with Allah's love. Ameen.
      ====================

      Activities and worksheets for kids:

      • Write the paragragh about How to get close to Allah.
      • Write in Arabic and memorize surah Al Maun (Al Qur'an chapter 107).
      • Write in Arabic and memorize the Kalimah Allah.

        The six kalimas are:

        • First Kalimah: The Word of Purity (Tayyabah)
          La ilaha ill Allah Muhammadur-Rasool Allah
          (There is no God but Allah Muhammad is the Messenger of Allah)


        • Second Kalimah: The word of Testimony (Shahaadat)
          Ash-hadu an-La illaha ill Allahu, Wahdahu La Sharika lah, wa ash-Hadu anna Muhammadan 'abduhu wa Rasoolu
          (I bear witness that no-one is worthy of worship but Allah, the One alone, without partner, and I bear witness that Muhammad is His servant and Messenger)

        • Third Kalimah: The word of Glorification (Tumjeed)
          Subhan Allahu, wal Hamdu lillahi, wa la illaha ilAllahu, wallahu Akbar. wa La hawla wa la quwwata illa billah-al 'alii-al 'adheem
          (Glory be to Allah and Praise to Allah, and there is no God But Allah, and Allah is the Greatest. And there is no Might or Power except with Allah.)

        • Fourth Kalimah: The word of Unity (Tauhid)
          La ilaha illAllahu Wahdahu La Shareeka lahu Lahul Mulku, Wala-hul Hamd, Yuhee Wa Yumeet, wa huwa Haiy-yul la Yamootu beyadihil khair, wa huwa 'ala kulli Shay'in Qadeer
          (There is) none worthy of worship except Allah. He is only One. (There is) no partners for Him. For Him (is) the Kingdom. And for Him (is) the Praise. He gives life and acuses death. And He (is) Alive. He will not die, never, ever. Possessor of Majesty and Reverence. In His hand (is) the goodness. And He (is) the goodness. And He (is) on everything powerful.)

        • Fifth Kalimah: The word of Penitence (Astaghfar)
          Astaghfirullaha Rabii min kulli dhanbin adhnabtahu amadan aw khataan, sirran aw alani-yatan wa atubu illaih minadh-dhanbilladhi, la a'lamu, innaka anta allamul ghayub, wa sattar ul'uyoubi, wa ghaffarudh-dhunubi, wa la hawla wa la quwwatta illa billahil alliyyil 'adheem
          (I seek forgiveness from Allah, my Lord, from every sin I committed knowingly or unknowingly, secretly or openly, and I turn towards Him from the sin that I know and from the sin that I do not know. Certainly You, You (are) the knower of the hidden things and the Concealer (of) the mistakes and the Forgiver (of) the sins. And (there is) no power and no strength except from Allah, the Most High, the Most Great)

        • Sixth Kalimah: The words of rejecting disbelief (Rud-A-Kuffer)
          Allahumma innii a'udhu bika min an ushrika bika shai-anw- wa ana a'lamu bihii. Tubtu anhu wa tabarra-tu min al-kufri wash-shirki wal-kizdhbi wal-ghiibati wal-bid’ati wan-namiimati wal fawaahishi wal-buhtani w-al-ma’aasii kulliha. Wa aslamtu wa aquulu La illaha illAllahu Muhammadur RasulAllah
          (O Allah! Certainly I seek protection with You from, that I associate partner with You anything and I know it. And I seek forgiveness from You for that I do not know it. I repended from it and I made myself free from disbelief and polytheism and the falsehood and the back-biting and the innovation and the tell-tales and the bad deeds and the blame and the disobedience, all of them. And I submit and I say (there is) none worthy of worship except Allah, Muhammad is the Messenger of Allah.)
      ==================


      To watch the video:


      Sources:

      • Khutbah at ISOC - Ramadan 8, 1422/ November 23, 2001
      • Forty Hadith
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        Tuesday, May 13, 2008

        Surah Al-A'la (87) / The Most High

        Surah Al-A'la = The Most High
        Number of Surah (chapter) = 87
        Number of Ayah (verses)= 19
        Place of revelation = Makkah

        The Surah taken its name from the word Al-A'la in its first verse.

        This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin `Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were Mus`ab bin `Umayr and Ibn Umm Maktum, who taught us the Qur'an; then `Ammar, Bilal and Sa`d came. Then `Umar bin Al-Khattab came with a group of twenty people, after which the Prophet came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, `This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite)(Glorify the Name of your Lord, the Most High.) (87:1) as well as other Surahs similar to it.'' It has been confirmed in the Two Sahihs that the Messenger of Allah said to Mu`adh, (Why didn't you recite "Glorify the Name of your Lord, the Most High,''; "By the sun and its brightness,'' and "By the night when it envelopes.'')

        Imam Ahmad recorded from An-Nu`man bin Bashir that the Messenger of Allah recited Surat Al-A`la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two `Id prayers. If the `Id prayer fell on Friday, he would recite them in both prayers (`Id and Salat Al-Jumu`ah).

        Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite Surat Al-A`la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two `Ids and Jumu`ah. If they occurred on the same day, he would recite them in both of them.''

        The meaning of the Surah are:


        • verse 1: The Command to pronounce Tasbih and its Response

          سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى


          • 1. Exalt the name of your Lord, the Most High,


          Allah Almighty should be remembered only by the beautiful names which suit and befit Him.


        • Verses 2-5: The Creation, the Decree, and the bringing forth of Vegetation



          • الَّذِى خَلَقَ فَسَوَّى
            2. Who created and proportioned;

          • وَالَّذِى قَدَّرَ فَهَدَى
            3. And who destined and then guided;

          • وَالَّذِى أَخْرَجَ الْمَرْعَى
            4. And who brings out the (green and luscious) pasture,

          • فَجَعَلَهُ غُثَآء أَحْوَى
            5. And then make it black stubble.

        "Your Lord, glorification of Whose name is being enjoined, is He Who created everything in the Universe, proportioned it, set it a destiny, taught it to perform the function for which it is created, and you witness this manifestation of His power day and night that He creates vegetation on the earth as well as reduces it to mere rubbish. No other being has the power to bring about spring nor the power to prevent autumn."

        • Verses 6-8: The Prophet does not forget the Revelation


          • سَنُقْرِئُكَ فَلاَ تَنسَى

            6. We will make you recite, O Muhammad, and you will not forget,


          • إِلاَّ مَا شَآء اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى

            7. Except what Allah should will. Indeed, He knows what is declared and what is hidden.

          • وَنُيَسِّرُكَ لِلْيُسْرَى

            8. And We will make it easy for thee (to follow) the simple (Path).


          This is Allah informing and promising him (the Prophet ) that He will teach him a recitation that he will not forget.(Except what Allah may will.)

        • Verses 9-13: The Command to remind


          • فَذَكّرْ إِن نَّفَعَتِ الذّكْرَى

            9. So remind, if the reminder should benefit;

          • سَيَذَّكَّرُ مَن يَخْشَى

            10. He who fears Allah will be reminded.

          • وَيَتَجَنَّبُهَا الاْشْقَى

            11. But it will be avoided by those most unfortunate ones,

          • الَّذِى يَصْلَى النَّارَ الْكُبْرَى

            12. He who will enter and burn in the greatest Fire,

          • ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا

            13. In which they will then neither die nor live.


          Allah then says,(Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, `Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them.'' He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected''

          Would you like for Allah and His Messenger to be rejected'' Allah said:
          (The reminder will be received by him who fears,) meaning, `he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.'

          Imam Ahmad recorded from Abu Sa`id that the Messenger of Allah said,
          Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.)

          Then the Prophet said,(Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)) Abu Sa`id then said that some of those present said, "It is as if the Prophet used to live in the desert wilderness (i.e., due to his parables of nature).''

          Ahmad also recorded from Abu Sa`id that the Messenger of Allah said,(Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said -( whom the Fire will burn due to their sins - or he said - (their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them.'' Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream.'' Then, a man from among the people present said, "It is as if the Messenger of Allah used to live in the desert wilderness.'' Muslim also recorded this Hadith.

        • Verses 14-15: A Statement concerning the People of Success


          • قَدْ أَفْلَحَ مَن تَزَكَّى
            14. But those will succeeded who purify themselves,

          • وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

            15. And glorify the name of Allah, and (lift their hearts) in prayer.


          Allah says,(Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger .

          (And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law.

        • Verses 16-17: This World is Worthless in Comparison to the Hereafter


          • بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا

            16. But you prefer the worldly life,

          • وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى

            17. But the Hereafter is better and more enduring.


          The reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity.

        • Verses 18-19: The Scriptures of Ibrahim and Musa


          • إِنَّ هَـذَا لَفِى الصُّحُفِ الاٍّولَى

            18. Indeed, this is in the former Books (Revelation),-


          • صُحُفِ إِبْرَهِيمَ وَمُوسَى

            19. The Books of Abraham and Moses.



          Verily, this is in the former Scriptures -- the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm,(Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).) (53:36-42) And so forth, until the end of these Ayat.


          ===================

          Activities and worksheets for kids:


          =====================

          Let's hear surah Al-A'la and memorize it:


          Listen to tafsir Surah Al-A'la:



          Here are other links:



          Sources:

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        Monday, May 12, 2008

        Surah Al-Ghaashiyah (88) / The Overwhelming

        Surah Al Ghashiyah: The Overwhelming
        Surah number of Al Qur'an: 88
        Verses: 1-26
        Revealed: in Makkah

        Reciting Surat Al-A`la and Al-Ghaashiyah in the Friday Prayer

        It has already been mentioned on the authority of An-Nu`man bin Bashir that the Messenger of Allah used to recite Surat Al-A`la (87) and Al-Ghaashiyah in the `Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu`man bin Bashir, "What else did the Messenger of Allah recite on Friday along with Surat Al-Jumu`ah'' An-Nu`man replied, "Al-Ghashiyah (88).'' This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah.


        [بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ ]
        In the Name of Allah, the Most Gracious, the Most Merciful.


        • Verses 1-7: The Day of Judgement and what will happen to the People of the Fire during it Al-Ghaashiyah is one of the names of the Day of Judgement.

          1. هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ
          Has there come to you the report of Al-Ghaashiyah (the overwhelming).
          This was said by Ibn `Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them.

          2. وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ
          Some faces that Day will be Khashi`ah meaning, humiliated.
          This was said by Qatadah. Ibn `Abbas said, "They will be humble but this action will be of no benefit to them.''

          3. عَامِلَةٌ نَّاصِبَةٌ
          Working [hard] and exhausted.
          It meansthey did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement.

          4. تَصْلَى نَاراً حَامِيَةً
          They will enter into Fire, Hamiyah.
          It means hot fire with intense heat.

          5. تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ
          They will be given to drink from a boiling (Aniyah) spring.
          Its heat has reached its maximum limit and boiling point.

          6. لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ
          For them there will be no food except from a poisonous, thorny plant.
          Al-Bukhari related that Mujahid said, "Ad-Dari` is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari` when it dries, and it is poisonous.''

          7. لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
          Which neither nourishes nor avails against hunger. This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.


        • Verses 8-16: The Condition of the People of Paradise on the Day of Judgement

          After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says,
          8. وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ
          Other faces, that on the Day of Judgement, will show pleasure.
          It means pleasure will be noticeable in them (those faces). This will only occur due to their striving.

          9. لِّسَعْيِهَا رَاضِيَةٌ
          With their effort they are satisfid.
          They will be pleased with their deeds.

          10. فِى جَنَّةٍ عَالِيَةٍ
          In an elevated Paradise.
          It means elevated and brilliant, secure in their dwellings.

          11. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً
          Wherein they will hear no unsuitable speech.
          It means they will not hear in the Paradise that they will be in, any foolish word.
          This is as Allah says, لاَّ يَسْمَعُونَ فِيهَا لَغْواً إِلاَّ سَلَـماً
          (They shall not hear therein any Laghw, but only Salam.) (19:62) Allah also says,
          لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ
          (Free from any Laghw, and free from sin.) (52:23) and He says,
          لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً
          (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!'' ) (56:25-26) .

          12. فِيهَا عَيْنٌ جَارِيَةٌ
          Within it is a flowing spring.
          It means flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said,
          «أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ أَوْ مِنْ تَحْتِ جِبَالِ الْمِسْك»
          (The rivers of Paradise spring forth from beneath hills -- or mountains -- of musk.)

          13. فِيهَا سُرُرٌ مَّرْفُوعَةٌ
          Within it are couches raised high.
          It means lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him.

          14. وَأَكْوَابٌ مَّوْضُوعَةٌ
          And cups put in place.
          It means drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them.

          15. وَنَمَارِقُ مَصْفُوفَةٌ
          And cushions lined up.
          Ibn `Abbas said, "An-Namariq are pillows.''

          16. وَزَرَابِيُّ مَبْثُوثَةٌ
          And carpets spread around (Mabthuthah).
          Ibn `Abbas said, "Az-Zarabi are carpets.''
          Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

        • Verses 17-20: The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth

          Allah commands His servants to look at His creations that prove His power and greatness.

          17. أَفَلاَ يَنظُرُونَ إِلَى الإِبِلِ كَيْفَ خُلِقَتْ
          Then do they not look at the camels, how they are created?
          Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised.'' Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says,
          [أَفَلَمْ يَنظُرُواْ إِلَى السَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـهَا وَزَيَّنَّـهَا وَمَا لَهَا مِن فُرُوجٍ ]
          (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it) (50:6).

          18. وَإِلَى السَّمَآءِ كَيْفَ رُفِعَتْ
          And at the sky, how it is raised?

          19. وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ
          And at the mountains, how they are erected?
          It means how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain.

          20. وَإِلَى الاٌّرْضِ كَيْفَ سُطِحَتْ
          And at the earth, how it is spread out?
          It means how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped.

          The Story of Dimam bin Tha`labah

          These are the things Dimam swore by after questioning the Messenger of Allah . This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, `O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) said,
          «صَدَق»
          He told the truth.
          The man said, Who created the heaven؟ He (the Prophet ) replied,
          «الله» , Allah.
          The man said, Who created the earth؟ He (the Prophet ) replied,
          «الله» ,Allah.
          The man said, `Who erected these mountains and placed in them whatever is in them' He (the Prophet ) replied, ا,(Allah). Then the man said, `By the One Who created the heaven, the earth, and erected these mountains, did Allah send you' He (the Prophet ) said,
          «نَعَم» Yes.
          The man then said, `Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ) said,
          «صَدَق»
          He told the truth. The man then said, `By He Who has sent you, did Allah command you with this' He (the Prophet ) replied,
          «نَعَم» Yes.
          The man then said, `Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ) said,
          «صَدَق»
          He told the truth.
          Then the man said, `By He Who has sent you, did Allah command you with this' He (the Prophet ) replied,
          «نَعَم» Yes.
          The man then said, `Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka`bah), for whoever is able to find a way there.' He (the Prophet ) said,
          «صَدَق»
          He told the truth.
          Then the man turned away to leave while saying, `By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet then said,
          «إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّة»
          If he has spoken truthfully, he will certainly enter Paradise.
          This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah.

        • Verses 21-26: The Messenger is only charged with delivering the Message

          21. فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ
          So remind, [O Muhammad]; you are only one who reminds.

          22. لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
          You are not a controller, Musaytir, over them.
          It means "O Muhammad! Remind the people with what you have been sent with to them.''
          فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
          Your duty is only to convey (the Message) and on Us is the reckoning.) (13:40)


        • Verses 23-26: The Threat for Whoever turns away from the Truth

          23. إِلاَّ مَن تَوَلَّى وَكَفَرَ
          However, he who turns away and disbelieves.
          It means he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement,
          فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى
          (So he neither believed nor prayed! But on the contrary, he belied and turn away!) (75:31-32) Thus, Allah says,

          24. فَيْعَذِّبُهُ اللَّهُ الْعَذَابَ الاٌّكْبَرَ
          Then Allah will punish him with the greatest punishment.

          25. إِنَّ إِلَيْنَآ إِيَابَهُمْ
          Indeed, to Us is their return.
          It means their place of return and their resort.

          26. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ
          Then indeed, upon Us is their account.
          It means `We will reckon their deeds for them and requite them for those deeds.'
          If they did good, they will receive good, and if they did evil, they will receive evil.
          This is the end of the Tafsir of Surat Al-Ghaashiyah.

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