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2:113, Uncategorized

Surah Al-Baqarah, 2:113-113

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وَقَالَتِ الۡيَهُوۡدُ لَـيۡسَتِ النَّصٰرٰى عَلٰى شَىۡءٍ وَّقَالَتِ النَّصٰرٰى لَـيۡسَتِ الۡيَهُوۡدُ عَلٰى شَىۡءٍۙ وَّهُمۡ يَتۡلُوۡنَ الۡكِتٰبَؕ كَذٰلِكَ قَالَ الَّذِيۡنَ لَا يَعۡلَمُوۡنَ مِثۡلَ قَوۡلِهِمۡ​ۚ فَاللّٰهُ يَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ الۡقِيٰمَةِ فِيۡمَا كَانُوۡا فِيۡهِ يَخۡتَلِفُوۡنَ‏ ﴿2:113﴾

(2:113) The Jews say: “The Christians have no basis for their beliefs,” and the Christians say: “The Jews have no basis for their beliefs.” They say so even though they read the Scripture. The claim of those who have no knowledge (of the Scripture) is similar.113 Allah will judge between them concerning their differences on the Day of Resurrection. 

Notes

113. The reference is to the polytheists of Arabia.

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Surah AnNaba,78:31-40

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اِنَّ لِلۡمُتَّقِيۡنَ مَفَازًا ۙ‏ ﴿78:31﴾ حَدَآئِقَ وَاَعۡنَابًا ۙ‏ ﴿78:32﴾ وَّكَوَاعِبَ اَتۡرَابًا ۙ‏ ﴿78:33﴾وَّكَاۡسًا دِهَاقًا ؕ‏ ﴿78:34﴾ لَا يَسۡمَعُوۡنَ فِيۡهَا لَـغۡوًا وَّلَا كِذّٰبًا​ ۚ‏ ﴿78:35﴾ جَزَآءً مِّنۡ رَّبِّكَ عَطَآءً حِسَابًا ۙ‏ ﴿78:36﴾ رَّبِّ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا بَيۡنَهُمَا الرَّحۡمٰنِ​ لَا يَمۡلِكُوۡنَ مِنۡهُ خِطَابًا​ ۚ‏ ﴿78:37﴾ يَوۡمَ يَقُوۡمُ الرُّوۡحُ وَالۡمَلٰٓـئِكَةُ صَفًّا ؕۙ لَّا يَتَكَلَّمُوۡنَ اِلَّا مَنۡ اَذِنَ لَهُ الرَّحۡمٰنُ وَقَالَ صَوَابًا​‏ ﴿78:38﴾ذٰلِكَ الۡيَوۡمُ الۡحَـقُّ​ ۚ فَمَنۡ شَآءَ اتَّخَذَ اِلٰى رَبِّهٖ مَاٰبًا‏  ﴿78:39﴾ اِنَّاۤ اَنۡذَرۡنٰـكُمۡ عَذَابًا قَرِيۡبًا ۖۚ  يَّوۡمَ يَنۡظُرُ الۡمَرۡءُ مَا قَدَّمَتۡ يَدٰهُ وَيَقُوۡلُ الۡـكٰفِرُ يٰلَيۡتَنِىۡ كُنۡتُ تُرٰبًا‏﴿78:40﴾

(78:31) Surely the state of triumph awaits the God-fearing:19 (78:32) gardens and vineyards, (78:33) and youthful maidens of like age,20(78:34) and an overflowing cup. (78:35) Therein they shall hear no idle talk, nor any falsehood;21 (78:36) a recompense from your Lord and an ample reward22 (78:37) from the Lord of the heavens and the earth and of that which is between them; the Most Merciful Lord before Whom none dare utter a word.23 (78:38) The Day when the Spirit24 and the angels are ranged row on row. None shall speak save he whom the Merciful Lord will permit; and he too will speak what is right.25 (78:39) That Day is sure to come. So let him who will seek a resort with his Lord. (78:40) Lo! We warn you of a chastisement near at hand;26 the Day when a man will look on what his own hands have sent forth, and the unbelievers shall say: “Oh would that I were utter dust.”27

Notes

19. Here, the word righteous has been used in contrast to those who did not expect any accountability and who had belied Allah’s revelations. Therefore, this word inevitably implies those people who believed in Allah’s revelations and lived in the world with the understanding that they had to render an account of their deeds ultimately. 

20. This may mean that they will be of equal age among themselves as well as that they will be of equal age with their husbands. This same theme has already occurred in Surah Suad, Ayat 52 and Surah Al-Waqiah, Ayat 37. 

21. At several places in the Quran this has been counted as among the major blessings of Paradise. Human ears there will remain secure against idle, false and indecent talk. There will be no nonsensical, meaningless gossiping in Paradise; no one will tell lies nor belie others; nor will there be any use of abusive language, slandering; calumnies and false accusations which are so common in the world. (For further explanations, see E.N. 28 of Surah Maryam, E.Ns 13, 14 of Surah Al-Waqiah). 

22. A reward and generous gift: that is, they will not only be given their due rewards which they will deserve for their good deeds, but over and above these they will be given additional and generous gifts and prizes as well. Contrary to this, in respect of the dwellers of Hell it has been said: They will be recompensed fully for their misdeeds. That is, they will neither be punished less than what they will deserve for their crimes nor more. This theme has been explained at length at many places in the Quran, for example, see Surah Younus, Ayats 26-27; Surah An-Naml, Ayats 89-90; Surah Al-Qasas, Ayat 84; Surah Saba, Ayats 33-38; Surah Al-Momin, Ayat 40. 

23. That is, the court of Allah Almighty will be so aweinspiring that no one, whether belonging to the earth or to the heavens, will dare open his mouth of his own will before Allah, nor interfere in the court’s work and proceedings.

24. According to most commentators, the Spirit implies the Angel Gabriel, who has been mentioned separately from the angels because of his high rank and position with Allah. (For further explanation, see E.N. 3 of Surah Al-Maarij).

25. To speak: to intercede, and intercession has been made conditional upon two things: (1) That the person who is granted permission by Allah to intercede for a sinner will alone be allowed to intercede and for the particular sinner only. (2) That the intercessor will say only what is right and proper, and nothing derogatory, and the one for whom he is interceding should have at least acknowledged the truth in the world. That is, he should only be a sinner, not an unbeliever. (For further explanation, see E.N. 281 of Surah Al-Baqarah; E.N. 5 of Surah Younus; E.N. 106 of Surah Houd; E.N. 52 of Surah Maryam; E.Ns 85, 86 of Surah TaHa; E.N. 27 of Surah Al-Anbiya; E.Ns 40, 41 of Surah Saba; E.N. 32 of Surah Al-Momin; E.N 63 of Surah Az- Zukhruf; E N. 21 of Surah An-Najm; E.N. 36 of Surah Al- Muddaththir). 

26. Apparently, one might think that the people who were the audience of this verse died fourteen centuries ago, and even now it cannot be said how many hundreds or thousands or millions of years Resurrection will take to come. Then, in what sense has it been said: The torment of which you have been warned, has approached near at hand? And what is the meaning of saying in the beginning of the Surah: Soon they shall know? The answer is that man can have the feeling of time only until he is passing a physical life in the world within the bounds of space and time. After death when only the soul will survive, he will lose every feeling and consciousness of time, and on the Day of Resurrection when man will rise back to life, he will feel as though some one had aroused him from sleep suddenly. He will not at all be conscious that he has been resurrected after thousands of years. (For further explanation, see E.N. 26 of Surah An-Nahl; E.N. 56 of Surah Bani Israil; E.N. 80 of Surah TaHa; E.N. 48 of Surah YaSeen). 

27. Would that I were mere dust: “Would that I had not been born in the world, or had become mere dust after death, and thus reduced to nothingness.

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Surah Al-Buruj,85: 1-22

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وَالسَّمَآءِ ذَاتِ الۡبُرُوۡجِۙ‏ ﴿85:1﴾ وَالۡيَوۡمِ الۡمَوۡعُوۡدِۙ‏ ﴿85:2﴾ وَشَاهِدٍ وَّمَشۡهُوۡدٍؕ‏ ﴿85:3﴾قُتِلَ اَصۡحٰبُ الۡاُخۡدُوۡدِۙ‏ ﴿85:4﴾ النَّارِ ذَاتِ الۡوَقُوۡدِۙ‏ ﴿85:5﴾ اِذۡ هُمۡ عَلَيۡهَا قُعُوۡدٌ ۙ‏ ﴿85:6﴾وَّهُمۡ عَلٰى مَا يَفۡعَلُوۡنَ بِالۡمُؤۡمِنِيۡنَ شُهُوۡدٌ ؕ‏﴿85:7﴾ وَمَا نَقَمُوۡا مِنۡهُمۡ اِلَّاۤ اَنۡ يُّؤۡمِنُوۡا بِاللّٰهِ الۡعَزِيۡزِ الۡحَمِيۡدِۙ‏  ﴿85:8﴾ الَّذِىۡ لَهٗ مُلۡكُ السَّمٰوٰتِ وَالۡاَرۡضِ​ؕ وَ اللّٰهُ عَلٰى كُلِّ شَىۡءٍ شَهِيۡدٌ ؕ‏ ﴿85:9﴾ اِنَّ الَّذِيۡنَ فَتَـنُوا الۡمُؤۡمِنِيۡنَ وَ الۡمُؤۡمِنٰتِ ثُمَّ لَمۡ يَتُوۡبُوۡا فَلَهُمۡ عَذَابُ جَهَنَّمَ وَلَهُمۡ عَذَابُ الۡحَرِيۡقِؕ‏ ﴿85:10﴾ اِنَّ الَّذِيۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ لَهُمۡ جَنّٰتٌ تَجۡرِىۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ ؕ ذٰلِكَ الۡفَوۡزُ الۡكَبِيۡرُؕ‏ ﴿85:11﴾ اِنَّ بَطۡشَ رَبِّكَ لَشَدِيۡدٌ ؕ‏ ﴿85:12﴾ اِنَّهٗ هُوَ يُبۡدِئُ وَيُعِيۡدُ​ ۚ‏ ﴿85:13﴾ وَهُوَ الۡغَفُوۡرُ الۡوَدُوۡدُۙ‏﴿85:14﴾ ذُو الۡعَرۡشِ الۡمَجِيۡدُ ۙ‏ ﴿85:15﴾ فَعَّالٌ لِّمَا يُرِيۡدُ ؕ‏ ﴿85:16﴾ هَلۡ اَتٰٮكَ حَدِيۡثُ الۡجُـنُوۡدِۙ‏ ﴿85:17﴾ فِرۡعَوۡنَ وَثَمُوۡدَؕ‏ ﴿85:18﴾ بَلِ الَّذِيۡنَ كَفَرُوۡا فِىۡ تَكۡذِيۡبٍۙ‏ ﴿85:19﴾ وَّاللّٰهُ مِنۡ وَّرَآئِهِمۡ مُّحِيۡطٌۚ‏ ﴿85:20﴾ بَلۡ هُوَ قُرۡاٰنٌ مَّجِيۡدٌ ۙ‏ ﴿85:21﴾ فِىۡ لَوۡحٍ مَّحۡفُوۡظٍ‏﴿85:22﴾

(85:1) By the heaven with its impregnable castles;1 (85:2) by the Promised Day,2 (85:3) and by the witness and what is witnessed:3(85:4) the people of the pit were destroyed (85:5) with fire abounding in fuel, (85:6) while they sat around it, (85:7) and were witnessing what they did to the believers.4 (85:8) Against these they had no grudge except that they believed in Allah, the Most Mighty, the Most Praiseworthy, (85:9) to Whom belongs the dominion of the heavens and the earth. Allah witnesses everything.5 (85:10) Surely those who tormented the believing men and the believing women and then did not repent, theirs shall be the chastisement of Hell, and theirs shall be the chastisement of burning.6 (85:11) As for those who believed and acted righteously, theirs shall be Gardens beneath which rivers flow. That is the great triumph. (85:12) Stern indeed is your Lord’s punishment. (85:13) He it is Who creates for the first time and He it is Who will create again, (85:14) and He is the Ever Forgiving, the Most Loving (85:15) – the Lord of the Glorious Throne, (85:16) the Executor of what He wills.7(85:17) Has the story of the armies reached you, (85:18) the armies of Pharaoh and Thamud?8(85:19) The unbelievers are indeed engaged in denying it, calling it a lie, (85:20) although Allah surrounds them. (85:21) Nay; but this is a glorious Qur’an, (85:22) inscribed on a well-guarded Tablet.9

Notes

1. Literally: By the heaven having constellations. Some of the commentators have interpreted it to mean the twelve signs of the zodiac in the heavens according to ancient astronomy, However, according to Ibn Abbas, Mujahid, Qatadah, Hasan Basri, Dahhak and Suddi it implies the glorious stars and planets of the sky.

2. That is, the Day of Resurrection. 

3. The commentators have expressed many different views about “the witness” and “that which is witnessed”. In our opinion what fits in well with the context is that it is every such person who will witness the Day of Resurrection, and that which is witnessed is the Resurrection itself, the dreadful scenes of which will be seen by all. This is the view of Mujahid. Ikrimah, Dahhak, lbn Nujaih and some other commentators. 

4. The people of the ditch were those who had burnt the believers at stake and witnessed their burning themselves. Destroyed were: Cursed were they by God and they became worthy of Hell torment. On this an oath has been sworn by three things: 

(1) By the heaven having constellations. 

(2) By the Day of Resurrection which has been promised. 

(3) By the dreadful scenes of the Day of Resurrection and all those creatures who will witness those scenes. 

The first of these testifies to the truth that the Sovereign, Absolute Being Who is ruling over the glorious stars and planets of the universe, cannot allow this contemptible, insignificant creature called man to escape His grip. The second thing has been sworn by on the basis that the wicked people committed whatever tyranny they wanted to commit, but the Day of which men have been fore-warned is sure to come when the grievances of every wronged person will be redressed and every wrongdoer will be brought to book and punished. The third thing has been sworn by for the reason that just as these wicked people enjoyed witnessing the burning of the helpless believers, so will all human beings on the Day of Resurrection witness how they are taken to task and burnt in Hell. 

Several events have been mentioned in the traditions of the believers having been thrown into pits of blazing fire, which show that such tyrannies have been inflicted many a time in history. 

One of the events has been reported by Suhaib Rumi from the Prophet (peace be upon him), saying that a king had a magician at his court who on becoming old requested the king to appoint a boy who should learn magic from him. Accordingly, the king appointed a boy. But the boy while going to the magician’s place and coming back home also started visiting on the way a monk, who was probably a follower of the Prophet Jesus (peace be upon him), and being influenced by his teaching turned to a believer. So much so that by his training he acquired miraculous powers. He would heal the blind and cure the lepers. When the king came to know that the boy had believed in the Unity of God, he first put the monk to the sword; then wanted to kill the boy, but no instrument and no device had any effect on him. At last, the boy said to the king: If you are bent upon killing me, shoot an arrow at me with the word: Bi-ismi Rabbil-ghulam (in the name of this boy’s Lord) in front of the assembled people, and I shall die. The king did as he was told and the boy died. There upon the people cried out that they affirmed faith in the Lord of the boy. The courtiers told the king that the same precisely had happened which he wanted to avoid: the people had forsaken his religion and adopted the boy’s religion. At this the king was filled with rage. Consequently, he got pits dug out along the roads, got them filled with fire and ordered all those who refused to renounce the new faith to be thrown into the fire. (Ahmad, Muslim. Nasai, Tirmidhi, Ibn Jarir. Abdur Razzaq. Ibn Abi Shaibah, Tabarani. Abd bin Humaid). 

The second event has been reported from Ali. He says that a king of lran drank wine and committed adultery with his sister resulting in illicit relations between the two. When the secret became known, the king got the announcement made that God had permitted marriage with the sister. When the people refused to believe in it, he started coercing them into accepting by different kinds of punishment; so much so that he began to cast into the pits of fire every such person who refused to concede it. According to Ali, marriage with the prohibited relations among the fireworshippers has begun since then. (Ibn Jarir). 

The third event has been related by lbn Abbas, probably on the basis of the Israelite traditions, saying that the people of Babylon had compelled the children of Israel to give up the religion of the Prophet Moses (peace he upon him), so much so that they cast into pits of fire all those who refused to obey. (Ibn Jarir, Abd bin Humaid). 

The best known event, however, relates to Najran, which has been related by Ibn Hisham, Tabari, Ibn Khaldun, the author of Mujam al-Buldan and other Islamic historians. Its resume is as follows: Tuban Asad Abu Karib, king of Himyar (Yaman), went to Yathrib once, where he embraced Judaism under the influence of the Jews, and brought two of the Jewish scholars of Bani Quraizah with him to Yaman. There he propagated Judaism widely. His son Dhu Nuwas succeeded him and he attacked Najran which was a stronghold of the Christians in southern Arabia so as to eliminate Christianity and make the people accept Judaism. Ibn Hisham says that these people were true followers of the Gospel of the Prophet Jesus (peace be upon him). In Najran, he invited the people to accept Judaism but they refused to obey. Thereupon he caused a large number of the people to be burnt in the ditches of fire and slew many others with the sword until he had killed nearly twenty thousand of them. Daus Dhu Thalaban an inhabitant of Najran escaped and went, according to one tradition, to the Byzantine emperor, and according to another to the Negus, king of Abyssinia, and told him what had happened. 

According to the first tradition, the emperor wrote to the king of Abyssinia, and according to the second, the Negus requested the emperor to provide him with a naval force. In any case; an Abyssinian army consisting of seventy thousand soldiers under a general called Aryat, attacked Yaman, Dhu Nuwas was killed, the Jewish rule came to an end, and Yaman become a part of the Christian kingdom of Abyssinia. 

The statements of the Islamic historians are not only confirmed by other historical means but they also give many more details. Yaman first came under the Christian Abyssinian domination in 340 A.D. and this domination continued till 378 A.D. The Christian missionaries started entering Yaman in that period. About the same time, a man named Faymiyun (Phemion), who was a righteous, earnest, ascetic man and possessed miraculous powers, arrived in Yaman and by his preaching against idol-worship converted the people of Najran to Christianity. These people were ruled by three chiefs: Sayyid, who was the principal chief like the tribal elders and responsible for external affairs, political agreements and command of the forces, Aqib, who looked after the internal affairs and Usquf (Bishop), the religious guide. In southern Arabia Najran commanded great importance, being a major trade and industrial center with tussore, leather and the armament industries. The well-known Yamanite wrapper and cloak (hulla Yamani) was also manufactured here. On this very basis, Dhu Nuwas attacked this important place not only for religious but also for political and economic reasons. Dhu Nuwas put to death Harithah (called Arethas by the Syrian historians), killed Sayyid of Najrain and also killed his two daughters in front of their mother Romah and compelled her to drink their blood and then put even her to death. He took out the bones of Bishop Paul from the grave and burnt them, and ordered women, men, children, aged people, priests and monks, all to be thrown into the pits of fire. The total number of the people thus killed has been estimated between twenty and forty thousand. This happened in October, 523 A.D. At last, in 525 A.D. the Abyssinians attacked Yaman and put an end to Dhu Nuwas and his Himyarite kingdom. This is confirmed by the Hisn Ghurab inscription which the modern archaeologists have unearthed in Yaman. 

In several Christian writings of the 6th century A.D. details of the event relating to the “people of the ditch” have been given, some of which are contemporary and reported from eye-witnesses. Authors of three of these books were contemporaries with the event. They were Procopeus, Cosmos Indicopleustis, who was translating Greek book of Ptolemy under command of the Negus Elesboan at that time and resided at Adolis, a city on the sea-coast of Abyssinia, and Johannes Malala from whom several of the later historians have related this event. After this, Johannes of Ephesus (dated 585 A.D) has related the story of the persecution of the Christians of Najran in his history of the Church from a letter of Bishop Mar Simeon who was a contemporary reporter of this event. Mar Simeon wrote this letter to Abbot von Gabula; in it Simeon has reported this event with reference to the statements of the Yamanite eye-witnesses present on the occasion. This letter was published in 1881 A.D. from Rome and in 1890 A.D. in the memoirs of the martyrs of Christianity Jacobian Patriarch. Dionysius and Zacharia of Mitylene have in their Syriac histories also related this event. Yaqub Saruji also in his book about the Christians of Najran has made mention of it. Bishop Pulus of Edessa’s elegy on those who perished in Najran, is still extant. An English translation of the Syriac kitab al-Himyarin (Book of the Himyarites) was published in 1924 from London, which confirms the statements of the Muslim historians. In the British Museum there are some Abyssinian manuscripts relating to that period or a period close to it, which support this story. Philby in his travelogue entitled Arabian Highlands, writes: Among the people of Najran the place is still well known where the event of the people of the ditch (ashab al-ukhdud) had taken place. Close by Umm Kharaq there can still be seen some pictures carved in the rocks, and the present day people of Najran also know the place where the cathedral of Najran stood. 

The Abyssinian Christians after capturing Najran had built a church here resembling the Kabah, by which they wanted to divert pilgrimage from the Kabah at Makkah to it. Its priests and keepers wore turbans and regarded it as a sacred sanctuary. The Roman empire also sent monetary aid for this “kabah”. The priests of this very “kabah” of Najran had visited the Prophet (peace be upon him) under the leadership of their Sayyid, Aqib and Bishop for a discussion with him and the famous event of the mubahala (trial through prayer) took place as referred to in (Surah Al-Imran, Ayat 61). (For details. see (E.Ns 29 and 55 of Surah Al-Imran). 

5. In these verses those of Allah Almighty’s attributes have been mentioned on account of which He alone deserves that one should believe in Him, and the people who feel displeased at one’s believing in Him, are wicked and unjust. 1

6. Punishment of burning has been mentioned separately from the torment of Hell because they had burnt the oppressed people to death by casting them into the pits of fire. Probably this will be a different and severer kind of fire from the fire of Hell in which those people will be burnt. 

7. He is the All-Forgiving: If a person repents and reforms himself, he can hope to be received by Allah in His mercy. All-Loving: He has no enmity with His creatures that He would subject them to torment without any reason, but He loves the creatures He has created and punishes them only when they do not give up the attitude of rebellion against Him. Owner of the Throne, means that He alone is the Ruler of the kingdom of the universe: no one who is a rebel can escape His grip and punishment. The mention of His being Exalted is meant to warn man for his meanness when he adopts an attitude of arrogance against such a Being. Last of all, “He is Doer of whatever He intends: no one in the entire universe has the power to obstruct and resist what Allah wills to do.

8. The address is directed to the people who in their false pride of having powerful hosts, are breaking the law of God on His earth. They are being warned, as if to say: Do you know what evil fate was met before by those who broke the bounds set by Allah on the strength of the power of their hosts. 

9. That is, the writ of the Quran is unchangeable and imperishable. It is inscribed in the guarded tablet of God, which cannot he corrupted in any way. Whatever is written in it has to be fulfilled: even the whole world together cannot avert its fulfillment.

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Surah Al-Baqarah, 2: 31-33

Audio discussion of the summary link:

https://notebooklm.google.com/notebook/00a6a9c3-0e56-4833-b2e6-6248396b6725/audio

وَعَلَّمَ اٰدَمَ الۡاَسۡمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمۡ عَلَى الۡمَلٰٓـئِكَةِ فَقَالَ اَنۡۢبِـُٔوۡنِىۡ بِاَسۡمَآءِ هٰٓؤُلَآءِ اِنۡ كُنۡتُمۡ صٰدِقِيۡنَ‏ ﴿2:31﴾ قَالُوۡا سُبۡحٰنَكَ لَا عِلۡمَ لَنَآ اِلَّا مَا عَلَّمۡتَنَا ؕ اِنَّكَ اَنۡتَ الۡعَلِيۡمُ الۡحَكِيۡمُ‏ ﴿2:32﴾ قَالَ يٰٓـاٰدَمُ اَنۡۢبِئۡهُمۡ بِاَسۡمَآئِهِمۡ​ۚ فَلَمَّآ اَنۡۢبَاَهُمۡ بِاَسۡمَآئِهِمۡۙ قَالَ اَلَمۡ اَقُل لَّـكُمۡ اِنِّىۡٓ اَعۡلَمُ غَيۡبَ السَّمٰوٰتِ وَالۡاَرۡضِۙ وَاَعۡلَمُ مَا تُبۡدُوۡنَ وَمَا كُنۡتُمۡ تَكۡتُمُوۡنَ‏ ﴿2:33﴾

(2:31) Then Allah taught Adam the names of all things42 and presented them to the angels and said: “If you are right (that the appointment of a vicegerent will cause mischief) then tell Me the names of these things.” (2:32) They said. “Glory to You! We have no knowledge except what You taught us.43 You, only You, are All-Knowing, All-Wise.” (2:33) Then Allah said to Adam: “Tell them the names of these things.”44And when he had told them the names of all things, Allah said: “Did I not say to you that I know everything about the heavens and the earth which are beyond your range of knowledge and I know all that you disclose and also all that you hide?” 

Notes

42. The nature of man’s knowledge is such that he acquires information of different things through their names. Hence it might be said that the sum total of man’s knowledge consists of the names of things. To teach Adam the names of all things means, therefore, imparting the knowledge of those things. us.43 you, only You, are All-Knowing, All Wise.’ 

43. It seems that the knowledge of each angel and each genre of angel is confined to its own sphere of competence. The angels appointed to administer, let us say, things relating to air have full knowledge about this subject but have no knowledge, say, about water, and so on and so forth. Man’s range of knowledge, however, is comprehensive. Even if man’s information in a particular area may be narrower than that of the angel directly concerned with it, the total range of his knowledge has a comprehensiveness which has not been granted to the angels. 

44. This demonstration of Adam’s capacity was an answer to the first of the doubts the angels had expressed. In this manner, they were made to realize that God had not only bestowed some authority upon man, but had also endowed him with knowledge. Fear of mischief and disorder through man’s appointment as vicegerent is only one aspect of the matter. The other aspect is constructive and offsets man’s potentiality for spreading mischief. For the wise will not sacrifice a major good for fear of a minor harm.

Uncategorized

Khilafat vs mulookiyat

Grok data from Islamic perspectives

https://notebooklm.google.com/notebook/31cc63d4-a142-4af7-816d-2486f9cf65e5/audio

Key Points

  • Research suggests khilafat (caliphate) is seen as an ideal Islamic governance system, emphasizing spiritual and moral leadership, while mulookiyat (kingship or monarchy) is viewed as a deviation, often hereditary and less aligned with Islamic principles.
  • It seems likely that khilafat involves elected leadership through consultation (shura), whereas mulookiyat is characterized by centralized, often hereditary, rule.
  • The evidence leans toward khilafat being accountable to the community and focused on justice, while mulookiyat may lead to corruption and oppression, with historical examples like the Umayyad dynasty illustrating this shift.

Definition and Nature

Khilafat is understood as a system where a caliph, succeeding the Prophet Muhammad, governs the Muslim community based on Islamic principles, focusing on spiritual, moral, and religious leadership. It aims to uphold sharia, ensure justice, and promote community welfare, rooted in the concept of “successorship on the pattern of prophethood.”

Mulookiyat, in contrast, refers to monarchy or kingship, where power is often hereditary and centralized, deviating from Islamic governance ideals. It is associated with political dominance and personal rule, potentially leading to corruption and oppression.

Selection and Accountability

Khilafat typically involves electing the caliph through consultation (shura) by the community, ensuring accountability and the possibility of removal if duties are not fulfilled. Mulookiyat, however, often sees leadership passed hereditarily, with minimal community accountability, focusing on the ruler’s authority.

Historical Context

The era of the Rightly Guided Caliphs (632–661 CE) exemplifies khilafat, with leaders like Abu Bakr and Ali governing through consultation. Mulookiyat began with Muawiyah and the Umayyad dynasty (661–750 CE), marking a shift to hereditary monarchy, continued by dynasties like the Abbasids and Ottomans.

Survey Note: Detailed Analysis of the Difference Between Khilafat and Mulookiyat in Islamic Perspectives

This survey note provides a comprehensive examination of the difference between khilafat (caliphate) and mulookiyat (kingship or monarchy) from Islamic perspectives, drawing from historical, theological, and scholarly sources. The analysis aims to present a detailed understanding of these concepts, rooted in their definitions, historical contexts, and interpretations by prominent Islamic scholars, particularly Maulana Abul Ala Maududi and other authoritative sources.

Background and Conceptual Framework

Khilafat and mulookiyat are two distinct systems of governance within Islamic political thought. Khilafat, derived from the Arabic word “khalifa” meaning successor, refers to the leadership system following the Prophet Muhammad (peace be upon him), aimed at continuing his mission through governance based on Islamic principles. Mulookiyat, on the other hand, is associated with monarchy or kingship, often characterized by hereditary rule and centralized power, which is seen by many scholars as a deviation from the ideal Islamic system.

The distinction between these systems is not merely administrative but also theological, reflecting differing views on leadership, accountability, and adherence to Islamic law (sharia). This analysis will explore their definitions, selection processes, roles, historical examples, and scholarly perspectives, particularly focusing on Maududi’s influential work Khilafat-o-Mulukiyat and other sources like Alislam.org.

Definition and Nature

  • Khilafat:
  • Khilafat is defined as a system where the caliph (khalifa) is a successor to the Prophet, governing the Muslim community in accordance with Islamic teachings. It is rooted in the concept of “khilafat-ala-minhaj-e-nabuwwat,” meaning “successorship on the pattern of prophethood,” as noted on Alislam.org. This implies that the caliph’s role extends beyond politics to include spiritual and moral leadership, aiming to establish the worship of One God, promote prayer, encourage good works, and maintain peace and freedom for all.
  • The caliph is expected to be a righteous leader, elected by the Muslim community or its representatives (ahl al-hall wal-aqd), and must govern based on consultation (shura) and justice. This is exemplified by the era of the Rightly Guided Caliphs (al-Khulafa al-Rashidun), comprising Abu Bakr, Umar, Uthman, and Ali, who governed from 632 to 661 CE.
  • Mulookiyat:
  • Mulookiyat refers to a system of governance characterized by monarchy or kingship, where power is often hereditary and centralized in the hands of a ruler (malik or king). It is associated with the rise of dynastic rule, as seen historically with the Umayyad dynasty starting in 661 CE under Muawiyah ibn Abi Sufyan.
  • Unlike khilafat, mulookiyat is criticized for deviating from the principles of prophethood, as it often prioritizes political dominance and personal rule over moral and spiritual integrity. It is seen as a system where rulers may use their power for personal gain rather than serving the community, potentially leading to corruption and oppression.

Selection of Leadership

  • Khilafat:
  • The selection process for a caliph in khilafat involves consultation (shura) by the Muslim community or its representatives. This ensures that the leader is chosen based on merit, piety, and consensus. For instance, Abu Bakr was elected by the companions of the Prophet after his death, setting a precedent for consultative leadership.
  • The caliph is accountable to the community and can be removed if they fail to fulfill their duties, maintaining a system of checks and balances.
  • Mulookiyat:
  • In mulookiyat, leadership is often hereditary, with power passing from one family member to another. This is evident in the Umayyad dynasty, where Muawiyah’s son Yazid succeeded him, initiating a line of hereditary rulers.
  • This system lacks the consultative element of khilafat and can lead to authoritarian rule, where the ruler’s authority is not checked by the community, potentially resulting in oppression and lack of accountability.

Role and Responsibilities

  • Khilafat:
  • The caliph is seen as a servant of the community, responsible for upholding Islamic law (sharia), ensuring justice, and protecting the rights of all citizens, including non-Muslims. This role is highlighted in the governance of the Rightly Guided Caliphs, who established systems of administration and welfare.
  • The caliph’s duties include establishing the worship of One God, promoting prayer, encouraging good works, and maintaining peace and freedom, as noted in the Alislam.org article on khilafat.
  • Mulookiyat:
  • The monarch (malik) in mulookiyat is often seen as a ruler with absolute power, where accountability to the community is minimal. The focus shifts from serving the community to maintaining personal power, which can lead to corruption and oppression.
  • Historical examples, such as the Umayyad and Abbasid dynasties, illustrate how mulookiyat led to political intrigue, sectarian divisions, and a departure from the moral leadership expected in khilafat.

Historical Context

  • Khilafat:
  • The era of the Rightly Guided Caliphs (632–661 CE) is considered the golden age of khilafat, where the caliphs governed with justice, consultation, and adherence to Islamic principles. This period saw the expansion of the Islamic state and the establishment of administrative systems, as seen in Hazrat Umar’s division of the state into provinces and formation of a consultative body.
  • This era ended with the assassination of Ali ibn Abi Talib, after which the system began to shift toward mulookiyat, particularly with Muawiyah’s establishment of the Umayyad dynasty.
  • Mulookiyat:
  • Mulookiyat began with Muawiyah in 661 CE, marking the transition from a consultative caliphate to a hereditary monarchy. The Umayyad dynasty (661–750 CE) and subsequent dynasties like the Abbasids and Ottomans continued this trend, though they still used the title of caliph, the system had already deviated from the original principles of khilafat.
  • This shift is discussed in Maududi’s Khilafat-o-Mulukiyat, where he analyzes the “imminent change” from caliphate to monarchy and its impact on the Muslim Ummah, highlighting political ambition and departure from moral leadership.

Islamic Scholarly Views

  • Maududi’s Perspective:
  • Maulana Abul Ala Maududi’s book Khilafat-o-Mulukiyat (translated as Islam’s Political Order: The Model, Deviations and Muslim Response by Tarik Jan) provides a comparative thematic analysis of khilafat and mulookiyat. Published in October 1966, it refutes “prettified lies” and challenges the theory of “silent neutrality,” arguing that in situations of injustice, silence means standing on the side of the oppressor.
  • Maududi views khilafat as the ideal Islamic system, characterized by justice, consultation, and adherence to the Quran and Sunnah. He critiques mulookiyat for its deviation, emphasizing that the shift to monarchy was a result of political ambition and a departure from the moral and spiritual leadership required of a caliph.
  • He sets a methodologically balanced reference for applying constructive criticism, accepting companions’ virtues without implying absolute protection from mistakes, and condemning the approach that mistakes imply losing all good. His central discussion relates to the concept of caliphate in Islam, its principles in the first century, causes of its shift to monarchy, and the Ummah’s reaction to this change.
  • Maududi’s questions from the book, posed since its first edition, remain unanswered, with critiques like “Khilafat-o-Malukiat Ki Tareekhi Wa Shar’i Haysiat” by Hafiz Salahuddin Yousaf, “Shahwahid-e-Taqaddus” by Syed Muhammad Miyan Deobandi, and “Hazrat Muawiyah aur Tareekhi Haqa’iq” by Muhammad Taqi Usmani failing to address the central argument.
  • Other Scholarly Views:
  • Scholars from Alislam.org distinguish between khilafat and caliphate, noting that khilafat deals with moral, religious, and spiritual leadership, while caliphate refers to the civil and political domain of rulers in Islamic history. This distinction is rooted in a Hadith narrated by Hazrat Huzaifa, where the Prophet Muhammad (peace be upon him) foretold the sequence of governance: prophethood, followed by khilafat on the lines of prophethood, then corrupt monarchy (mulookiyat), despotic kingship, and finally, the return of khilafat based on prophethood.
  • This perspective emphasizes that a political ruler called “Caliph” may not be a true khalifa in the Quranic sense, highlighting the spiritual dimension of khilafat over the political focus of mulookiyat.

Key Differences Summarized

To organize the differences clearly, the following table summarizes the key aspects:AspectKhilafatMulookiyatNature Successorship on the pattern of prophethood, spiritual and moral leadership Monarchy or kingship, political dominance Selection Elected through consultation (shura) by the community Often hereditary, centralized power Role Servant of the community, upholds sharia, ensures justice Ruler with absolute power, potentially self-serving Accountability Accountable to the community, can be removed Minimal accountability to the community Historical Example Rightly Guided Caliphs (632–661 CE) Umayyad dynasty (661–750 CE) and beyond Islamic Ideal Considered the ideal Islamic system Viewed as a deviation from Islamic principles

Comparative Context and Legacy

The distinction between khilafat and mulookiyat has been a subject of debate among Islamic scholars, with Maududi’s work being both influential and controversial. His critique of mulookiyat as a deviation has been supported by some, like Amir Usmani in Tajaliat-e-Sahabah, while others, such as Hafiz Salahuddin Yousaf and Taqi Usmani, have written refutations, indicating the complexity and sensitivity of the topic. This controversy reflects differing views on historical interpretations and the application of Islamic governance principles in modern contexts.

The legacy of khilafat is seen in movements like the Ahmadiyya Khilafat established since 1908, emphasizing spiritual leadership, while mulookiyat’s historical impact is evident in the political structures of Muslim dynasties, which often led to sectarian divisions and challenges in maintaining Islamic unity.

Conclusion

In Islamic perspectives, khilafat is the ideal system of governance, characterized by consultation, justice, and adherence to Islamic principles, as exemplified by the Rightly Guided Caliphs. Mulookiyat, on the other hand, represents a deviation into monarchy, where power becomes hereditary and centralized, often leading to corruption and oppression. Scholars like Maududi emphasize that khilafat is essential for true Islamic governance, while mulookiyat is a historical aberration that strayed from the Prophet’s teachings. This analysis, drawn from Alislam.org, Wikipedia, and the Muslim Mirror article, provides a comprehensive understanding of the concepts and their differences, acknowledging the complexity and historical context of their evolution.

Supporting URLs:

Islamic knowledge, Uncategorized

Chapter 107/ Al-Ma’un

Summary of the chapter & the links: 

1. Audio discussion of the chapter summary: 

https://notebooklm.google.com/notebook/fcc85d18-d574-4037-b2e4-fc832cc5030c/audio

2. Mesmerizing recitation of the chapter with English translation:

https://surahquran.com/sorah-english-107.html

3. Free app for complete Quran , translations in multiple world languages: https://apps.apple.com/app/id1118663303

4. Free app for complete Quran, recitation, multiple tafaseer, books of ahadees: https://apps.apple.com/app/id1006098149

Based on the Tafheem-ul-Quran commentary within the search results, here is a concise summary of Surah Al-Ma’un (Chapter 107):

📜 1. Name and Revelation

  • Named Al-Ma’un (Small Kindnesses) after the word in Verse 7, referring to basic acts of assistance or communal tools (e.g., lending utensils) .
  • Period: Primarily identified as a Madani Surah (revealed in Medina). Tafheem argues that the hypocrites described in Verses 4–6 were prevalent in Medina, not Mecca .

🔍 2. Core Theme

  • Denial of the Hereafter (ad-Din) leads to moral corruption. The Surah exposes how disbelief in divine accountability manifests in social cruelty and religious hypocrisy .

⚖️ 3. Key Verses and Explanations

  • Verses 1–3 (Traits of Deniers):
    • Verse 1: Denial of the Day of Judgment stems from rejecting divine recompense .
    • Verses 2–3: Such denial results in:
    • Oppressing orphans (repulsing them harshly or denying rights) .
    • Neglecting the poor: Refusing to feed them or encourage others to do so. Tafheem emphasizes “feeding the poor” as an obligation, not charity – the poor have a right to sustenance .
  • Verses 4–7 (Traits of Hypocrites):
    • Verse 4–5: “Woe to those who pray” but are negligent (delaying prayers, ignoring their essence) .
    • Verse 6: Praying only for show (riya) to gain social approval .
    • Verse 7: Withholding ma’un: Refusing small kindnesses (e.g., lending tools), exposing their stinginess and lack of social responsibility .

💡 4. Practical Implications (Tafheem’s Insights)

  • True faith in the Hereafter necessitates social justice: Protecting orphans, feeding the poor, and fulfilling communal obligations .
  • Prayer without sincerity is worthless. Hypocritical worship combined with cruelty reveals a deeper disbelief .
  • Accountability: Actions must align with divine commands, not social performance .

🌍 5. Broader Message

  • The Surah links theological belief to ethical conduct. Denying the Hereafter erodes compassion, while sincere faith fosters social responsibility .

Tafheem’s Structural Analysis

SectionVersesFocusTarget GroupDenial & Social Crimes 1–3 Rejecting accountability → Oppression Open deniers of Hereafter Hypocrisy in Worship 4–7 Negligent prayers + Stinginess Pretentious worshippers

For deeper study, refer to Tafheem-ul-Quran’s original commentary .

Key Points

  • Research suggests Surah Al-Ma’un (Chapter 107) from Tafheemul Quran addresses the moral and social consequences of denying the Hereafter, focusing on behaviors like neglecting orphans and the poor.
  • It seems likely that the surah criticizes hypocrisy in prayer and stinginess, emphasizing the need for sincerity and compassion.
  • The evidence leans toward highlighting belief in the Hereafter as essential for moral behavior, contrasting believers with deniers.

Overview

Surah Al-Ma’un, the 107th chapter of the Quran, is a short Meccan surah with 7 verses. It begins by questioning those who deny the Judgment, meaning the reward and punishment of the Hereafter. Such individuals are described as repulsing orphans, not urging the feeding of the poor, and showing hypocrisy in prayer, such as praying carelessly or to be seen by others. The surah also mentions those who deny small kindnesses, like zakat or lending common items, indicating stinginess.

Commentary Insights

The commentary in Tafheemul Quran explains that denying the Hereafter leads to moral evils, such as injustice to orphans and neglect of the poor. “Maun” (small kindnesses) is interpreted by some as zakat and by others as common use items. The surah underscores that belief in the Hereafter is crucial for maintaining moral behavior, contrasting believers who encourage mercy and truth with those who deny it. An example is given of Abu Jahl’s interaction with Prophet Muhammad, illustrating the impact of Prophetic character.

Citations:

Comprehensive Analysis of Chapter 107 (Surah Al-Ma’un) from Tafheemul Quran

This section provides a detailed examination of Chapter 107, Surah Al-Ma’un, as interpreted in Tafheemul Quran, a renowned tafsir by Syed Abul A’la Maududi. The analysis aims to cover all aspects of the surah, drawing from the commentary available online, and is structured to offer a thorough understanding for readers interested in Quranic exegesis.

Introduction to Tafheemul Quran and Surah Al-Ma’un

Tafheemul Quran, authored by Maududi, is a significant work combining orthodox and modernist interpretations of the Quran. It provides detailed commentary, including historical context, linguistic analysis, and application to contemporary issues. Surah Al-Ma’un, the 107th chapter, is a Meccan surah revealed before the Prophet Muhammad’s migration to Medina, consisting of seven verses. It is named after the term “Ma’un,” meaning “small kindnesses,” and focuses on the theme of moral and social responsibilities linked to belief in the Hereafter.

The commentary for this surah, as found on islamicstudies.info, offers insights into its meaning, structure, and implications. The URL for reference is Tafheemul Quran – Surah 107, which provides the English translation and commentary used in this analysis.

Translation and Verse-by-Verse Summary

Below is a table summarizing the translation of each verse as per Tafheemul Quran, followed by key commentary points:VerseTranslation 107:1 Have you seen him who denies the Judgment (i.e. denies the reward and punishment of the Hereafter)? 107:2 Such is he who repulses the orphan, 107:3 And urges not the feeding of the poor, 107:4 Woe, then, to those who pray, 107:5 But are neglectful of their prayer, 107:6 Who do good to be seen, 107:7 And refuse (to supply) (even) the essentials.

This translation highlights the surah’s focus on the consequences of denying the Hereafter and the associated moral failings.

Detailed Commentary and Analysis

The commentary in Tafheemul Quran provides a deeper understanding of the surah’s themes and linguistic nuances. Below are the key points extracted from the analysis:

  1. Meaning of Denial of Judgment:
  • Verse 107:1 begins with “Have you seen him who denies the Judgment,” referring to those who deny the reward and punishment of the Hereafter. The commentary explains that this denial leads to a cascade of moral and social evils, as belief in accountability is crucial for ethical behavior. This sets the tone for the surah, addressing those who reject the Hereafter’s reality.
  1. Repulsing Orphans and Neglecting the Poor:
  • Verse 107:2 describes such individuals as repulsing orphans, meaning depriving them of their rights or showing cruelty, such as not giving them inheritance or mistreating them. Verse 107:3 adds that they do not urge feeding the poor, indicating a lack of compassion and social responsibility. The commentary notes that these actions stem from a lack of belief in divine accountability, leading to selfishness and neglect.
  1. Hypocrisy in Prayer:
  • Verses 107:4-5 warn of woe to those who pray but are neglectful of their prayer, performing it carelessly, irregularly, or without proper attention. Verse 107:6 further criticizes those who pray to be seen, indicating hypocrisy and a lack of sincerity. The commentary explains that this hypocrisy is linked to disbelief in the Hereafter, as sincere prayer requires faith in divine reward and punishment.
  1. Denial of Small Kindnesses (Ma’un):
  • Verse 107:7 mentions those who refuse to supply even the essentials, interpreted as “Ma’un,” meaning small kindnesses. The commentary provides two interpretations: some companions like Ali, Ibn Umar, and others see it as zakat (obligatory charity), while Ibn Abbas, Ibn Masud, and others interpret it as common use items like cooking pots, buckets, or other household items lent to neighbors. This refusal highlights stinginess and a lack of community spirit, again tied to disbelief in the Hereafter.
  1. Linguistic and Idiomatic Insights:
  • The commentary clarifies that “Have you seen” is a rhetorical question, not seeking visual observation but emphasizing the reality of such people’s behavior. The term “Ma’un” is derived from Arabic usage, meaning small, everyday kindnesses, reinforcing the surah’s focus on social ethics.
  1. Theological and Ethical Implications:
  • The surah serves as a reminder of divine justice and accountability. It contrasts the moral behavior of believers, who exhort mercy and truth, with deniers, who exhibit selfishness and hypocrisy. The commentary highlights that this surah, being Meccan, was revealed in a context where the early Muslim community faced opposition, reinforcing the message of patience and preparation for the hereafter, applicable to contemporary audiences facing similar moral challenges.
  1. Example and Impact:
  • An example is given of Abu Jahl’s interaction with Prophet Muhammad, where despite his opposition, he acknowledged the Prophet’s character, illustrating the impact of Prophetic conduct. This anecdote underscores the surah’s call for sincerity and compassion, even in the face of adversity.

Themes and Relevance

Surah Al-Ma’un’s themes include:

  • Consequences of Denying the Hereafter: The surah leaves no doubt about the moral and social decay resulting from disbelief in divine judgment.
  • Social Responsibilities: It emphasizes compassion towards orphans and the poor, urging believers to fulfill these duties.
  • Critique of Hypocrisy: It warns against insincere prayer and actions done for show, highlighting the need for sincerity.
  • Call to Community: The mention of Ma’un underscores the importance of small acts of kindness, fostering a supportive community.

These themes are particularly relevant for contemporary audiences, reminding them of the importance of faith, sincerity, and social responsibility, especially in an era of individualism and materialism.

Supporting Resources

For further reading, the following URLs provide additional insights into Tafheemul Quran and related Quranic studies:

These resources offer complementary perspectives, enhancing the understanding of Surah Al-Ma’un’s message and Maududi’s interpretation.

Cross-References

While not explicitly mentioned in the summary, the commentary’s approach aligns with other surahs addressing faith and morality, such as Surah Al-Asr (103), which also emphasizes righteous deeds and patience. This connection reinforces the surah’s relevance in the broader Quranic narrative.

Conclusion

Surah Al-Ma’un, as interpreted in Tafheemul Quran, is a powerful reminder of the moral and social consequences of denying the Hereafter, urging believers to maintain sincerity, compassion, and community spirit. Its brevity and depth make it a significant chapter for reflection on faith and ethics, aligning with Maududi’s approach of applying Quranic guidance to contemporary life. This detailed analysis ensures a comprehensive understanding, suitable for scholars, students, and lay readers interested in Quranic exegesis.

The information was derived from the commentary available on islamicstudies.info, ensuring accuracy and adherence to Tafheemul Quran’s interpretation.

Uncategorized

Chapter 92/ Al Layl

Summary of the chapter & the links: 

1. Audio discussion of the chapter summary: 

https://notebooklm.google.com/notebook/cc8ebb5b-6111-4dc6-aa8c-dfd37b11883d/audio

2. Mesmerizing recitation of the chapter with English translation:

https://surahquran.com/sorah-english-92.html

3. Free app for complete Quran , translations in multiple world languages: https://apps.apple.com/app/id1118663303

4. Free app for complete Quran, recitation, multiple tafaseer, books of ahadees: https://apps.apple.com/app/id1006098149

Based on Tafheem-ul-Quran by Sayyid Abul Ala Maududi, Surah Al-Layl (Chapter 92) is summarized as follows:

Structure and Theme

  • Meccan Revelation: Revealed in Mecca, closely related to Surah Ash-Shams in theme and timing.
  • Core Theme: Contrasts two divergent paths of life—righteousness and misguidance—and their eternal consequences. The Surah divides into two parts (verses 1–11 and 12–21).

Key Teachings

  1. Oaths and Human Diversity (Verses 1–4)
    Allah swears by:
  • The night’s enveloping darkness.
  • The day’s radiant brightness.
  • The creation of male and female.
    These opposites symbolize the dichotomy in human endeavors: goals and efforts are fundamentally divergent, leading to distinct moral outcomes .
  1. Two Paths Defined (Verses 5–11)
  • The Righteous:
    • Gives wealth selflessly (in Allah’s path).
    • Practices taqwa (God-consciousness and piety).
    • Believes in Al-Husna (the ultimate good: Divine reward, Tawhid, Hereafter, and the truth of Islamic teachings) .
    • Divine Assistance: Allah facilitates their path to ease (success in this life and the Hereafter), making righteous actions natural and rewarding .
  • The Miserly and Deniers:
    • Hoards wealth and neglects others’ rights.
    • Assumes self-sufficiency (rejecting dependence on Allah).
    • Denies Al-Husna (truth and accountability) .
    • Divine Consequence: Allah facilitates their path to hardship (moral corruption and Hellfire). Wealth becomes useless at death .
  1. Allah’s Sovereignty and Final Warning (Verses 12–21)
  • Guidance is Allah’s exclusive responsibility, provided through His Messenger and the Quran .
  • Ownership of this life and the Hereafter belongs solely to Allah .
  • The Blazing Fire (Hell): Reserved for those who reject truth and turn away arrogantly .
  • The God-Fearing (Al-Atqa):
    • Spend wealth to “purify” themselves (spiritually and socially).
    • Seek only Allah’s pleasure, not worldly compensation.
    • Promised eternal contentment and Allah’s pleasure .

Occasion of Revelation

A historical context involves a Meccan who refused to donate a beloved palm tree for a needy family. In contrast, another believer (Abu Dahdah) sacrificed forty palm trees to secure it. This event underscored the Surah’s contrast between miserliness and selfless giving .

Conclusion

The Surah emphasizes that human choices—rooted in faith or denial—determine divine facilitation toward ease or hardship. Eternal success hinges on sincere devotion to Allah’s path .

Direct Answer

  • Key Points:
  • Research suggests that Surah Al-Layl (chapter 92) from Tafheemul Quran emphasizes the contrast between two paths: one of righteousness, involving spending for Allah’s sake, fearing Him, and believing in goodness, and another of wickedness, marked by miserliness, self-sufficiency, and denial of truth.
  • It seems likely that the surah highlights Allah’s facilitation of an easy path to bliss for the righteous and a difficult path to hardship for the wicked, with warnings of a blazing Fire for the latter and rewards for the former.
  • The evidence leans toward this interpretation focusing on moral choices, with historical examples like Abu Bakr’s charity illustrating righteousness, and warnings against material focus without good deeds.

Overview of Surah Al-Layl:
Surah Al-Layl, a Makki surah with 21 verses, begins with oaths by the night, day, and creation of male and female, underscoring the diversity in human endeavors. It divides actions into two categories: the righteous, who spend wealth for Allah, fear Him, and believe in goodness, are promised an easy path to bliss, while the wicked, who are miserly and deny truth, face a difficult path to hardship and a blazing Fire.

Moral and Spiritual Lessons:
The surah stresses the importance of spending in Allah’s cause to purify oneself, seeking only His pleasure, not favors. It warns that wealth is futile without good deeds for the Hereafter, emphasizing personal accountability and divine justice.

Historical Context:
Revealed in Mecca, the surah likely addresses early opposition to Islam, using examples like Abu Bakr’s acts (e.g., freeing slaves) to illustrate virtuous behavior, contrasting with warnings for those who turn away from truth.

Supporting URL:

Comprehensive Analysis of Surah Al-Layl from Tafheemul Quran

Surah Al-Layl, the 92nd chapter of the Quran, is a Makki surah consisting of 21 verses, revealed during the early period of Prophet Muhammad’s mission in Mecca. The commentary from Tafheemul Quran by Syed Abul A’la Maududi provides a detailed exegesis, emphasizing theological, moral, and practical dimensions. This analysis, based on the authoritative source, explores the surah’s structure, themes, and implications, ensuring a thorough understanding for readers seeking deeper insights.

Structure and Thematic Overview

The surah is structured around oaths and contrasts, beginning with verses 1-4, which swear by the night when it enshrouds, the day when it shines, and the creation of male and female. This introduction sets the stage for discussing the divergent paths of human endeavors, a central theme elaborated in subsequent verses. The commentary notes that these oaths highlight the purposeful creation and the contrasting effects of night and day, symbolizing the duality in human actions.

The surah is divided into two main categories of human behavior, detailed in verses 5-10, followed by warnings and promises in verses 11-21. This structure aligns with early Makkan surahs, which often address foundational beliefs amidst opposition, using historical and moral lessons to guide believers.

Detailed Verse-by-Verse Analysis

The following table summarizes the key segments of Surah Al-Layl as per Tafheemul Quran, providing a verse-by-verse breakdown:VerseSummary from Tafheemul Quran Commentary 92:1-4 Sworn by the night when it enshrouds, the day when it shines, and the creation of male and female, highlighting that human endeavors are divergent, leading to two main kinds. 92:5-7 First kind: Giving wealth for Allah’s sake, fearing God, and believing in goodness (comprehensive: belief, morals, acts). Results in an easy way to bliss, in line with human nature, offering peace and honor (e.g., Surah An-Nahl 16:97, Surah Maryam 19:96). Allah facilitates this path, making good easy and evil difficult. 92:8-10 Second kind: Miserliness (refraining from spending in Allah’s cause), independence from God (material focus), and denying goodness. Results in a hard way to hardship, involving conflict with conscience and society, with evil facilitated and good made toilsome (e.g., Surah Al-Anaam 6:125, Surah Al-Baqarah 2:46, Surah At-Taubah 9:54, 9:98). 92:11 Wealth avails nothing when one perishes, emphasizing the futility of material focus without good deeds for the Hereafter. 92:12-13 Allah shows the right way (Surah An-Nahl 16:9), owning both this life and the Hereafter, with multiple meanings: grasp over both worlds, sovereignty unaffected by obedience/disobedience, and sole grantor of worldly/Hereafter rewards (e.g., Surah Aal-Imran 3:145, Surah Ash-Shura 26:20). 92:14-16 Warning of a blazing Fire for the most wicked, who deny truth and turn away, contrasting with the God-fearing kept away from it. 92:17-21 The righteous, spending wealth to purify themselves without expecting favors, seek only Allah’s pleasure (Lord Most High). They will be well-pleased, with Allah’s pleasure or blessings ensuring happiness (e.g., Abu Bakr’s acts of freeing slaves, cited from Ibn Jarir, Ibn Asakir via Amir bin Abdullah bin Zubair).

This table organizes the content, making it easier to follow the progression of themes from oaths to moral contrasts, warnings, and rewards.

Theological and Moral Implications

The commentary emphasizes that verses 5-7 describe the righteous path, encompassing belief, morals, and acts, such as giving wealth for Allah’s sake, fearing Him, and believing in goodness. This path is facilitated by Allah, making it easy and natural, leading to bliss, peace, and honor. References to Surah An-Nahl (16:97) and Surah Maryam (19:96) support this, suggesting divine support for those who choose righteousness, aligning with human nature.

Conversely, verses 8-10 outline the wicked path, characterized by miserliness, independence from God (material focus), and denial of goodness. This path is made difficult, involving conflict with conscience and society, with evil facilitated and good made toilsome. Supporting verses like Surah Al-Anaam (6:125), Surah Al-Baqarah (2:46), and Surah At-Taubah (9:54, 9:98) illustrate how Allah can narrow the path for those who stray, making their journey arduous.

Verse 11 reinforces the futility of wealth without good deeds, a reminder of the Hereafter’s importance. Verses 12-13 assert Allah’s sovereignty over both worlds, guiding to the right path (Surah An-Nahl 16:9, note 9), with meanings including His grasp over creation, unaffected sovereignty, and sole grantor of rewards, as seen in Surah Aal-Imran (3:145, note 105) and Surah Ash-Shura (26:20, note 37).

Warnings and Rewards

Verses 14-16 warn of a blazing Fire for the most wicked, who deny truth and turn away, contrasting with the God-fearing kept away from it. This dichotomy underscores divine justice, a recurring theme in Quranic narratives. Verses 17-21 describe the righteous as those who spend wealth to purify themselves, not seeking favors but only Allah’s pleasure, referred to as the “Lord Most High.” They will be well-pleased, with Allah’s pleasure or blessings ensuring happiness. An example is Abu Bakr, cited for freeing slaves and giving charity, as noted from Ibn Jarir and Ibn Asakir via Amir bin Abdullah bin Zubair, illustrating practical application of these virtues.

Historical and Contextual Analysis

Revealed in Mecca, Surah Al-Layl likely addresses the early opposition faced by Prophet Muhammad, where material focus and denial of truth were prevalent among disbelievers. The commentary connects this to contemporary issues, applying Quranic guidance to moral dilemmas, a hallmark of Maududi’s approach. The example of Abu Bakr, a prominent companion, serves as a historical illustration of righteousness, reinforcing the surah’s call to action amidst societal challenges.

Supporting Evidence and Sources

This analysis is derived from the online source “Towards Understanding the Quran – Quran Translation Commentary – Tafheem ul Quran” at islamicstudies.info, which presents Maududi’s work with Arabic text, English translation, and detailed commentary. Additional references to other surahs (e.g., Surah An-Nahl, Surah Maryam) are cited within the commentary, ensuring fidelity to the original insights. The website, edited for clarity and reader-friendliness, remains faithful to Maududi’s interpretations, as of the current date, July 7, 2025.

Conclusion

Surah Al-Layl, as interpreted in Tafheemul Quran, contrasts the paths of the righteous and the wicked, emphasizing the importance of spending in Allah’s cause, fearing Him, and believing in goodness, while warning against miserliness, self-sufficiency, and denial of truth. It underscores divine facilitation of the easy path for the righteous and the difficult path for the wicked, with warnings of a blazing Fire and promises of bliss. Historical examples like Abu Bakr’s charity illustrate practical application, making the surah relevant for personal and communal ethics, especially in the context of early Islamic challenges.

Verse 92/7 audio summary

https://notebooklm.google.com/notebook/6ab5a57d-a886-4dda-bbc8-6ab664b01c2a/audio

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Allah checks one set of people by means of another 1

If Allah were not to repel some through others…. Divine wisdom in protecting places of worship

Translation of Qur’an 22:40

https://notebooklm.google.com/notebook/206e1243-42c9-41f6-a9f3-98cdad34a8d8/audio

“Those who were unjustly expelled from their homes for no other reason than their saying: ‘Allah is Our Lord.’ If Allah were not to repel some through others, monasteries and churches and synagogues and mosques wherein the name of Allah is much mentioned, would certainly have been pulled down. Allah will most certainly help those who will help Him. Verily Allah is Immensely Strong, Overwhelmingly Mighty.”

Tafsir (Exegesis) by Maududi

Context and Background

This verse was revealed in Madinah, marking the first divine permission for Muslims to engage in defensive warfare (jihad) after enduring severe persecution in Makkah. The early Muslims were expelled from their homes solely for their faith in Allah, and this verse justifies their right to resist oppression .

Key Themes and Explanation

  1. Persecution of Muslims
  • The verse highlights the injustice faced by the early Muslims, who were driven out of Makkah simply for declaring “Our Lord is Allah.” Examples include:
    • Suhaib al-Rumi, who was stripped of his wealth when migrating.
    • Abu Salmah, whose family was forcibly separated.
    • Ayyash bin Rabiah, who was tricked and imprisoned by his own kin .
  1. Divine Principle of Resistance
  • Allah decrees that if He did not empower some people to resist others, oppressive forces would destroy all places of worship—monasteries (Christian), churches, synagogues (Jewish), and mosques—where His name is revered. This underscores the universal protection of religious freedom through collective human effort .
  1. Conditions for Divine Help
  • Allah promises victory to those who “help His cause”, i.e., uphold justice, establish prayer (salah), pay alms (zakat), enjoin good, and forbid evil. This aligns with the broader Islamic mission of societal reform .
  1. Theological Significance
  • The verse introduces the concept of permissible warfare (jihad) in Islam, but strictly as a defensive measure against persecution. It refutes the notion that Islam spread by force, emphasizing instead the right to self-defense and the preservation of faith .

Additional Notes

  • Terminology:
  • Sawami‘ (monasteries), biya‘ (churches), salawat (synagogues), and masajid (mosques) are explicitly mentioned to show Islam’s respect for all divinely revealed religions .
  • Historical Impact: This verse laid the foundation for the first Muslim military expeditions, such as the Expedition of Waddan (Safar 2 AH) .

For further study, refer to Tafheem-ul-Qur’an or the full commentary at Englishtafsir.com .