Friday, 21 July 2017

SURAH AL-E-IMRAN: 14 - Part 3

Continued from before...

The second possible advantage would be that if a person did not have any feelings, if he did not have any attraction towards worldly blessings, if he did not have any desire to attain those, if he didn't even know the difference between desirable and undesirable, then what attraction would he have towards the blessings promised for the life Hereafter. If it didn't really matter to him one way or the other, why would he have strived hard to do good deeds so that he can to Jannah (Paradise), or made an effort to refrain from sins to avoid going to Hell (Jahannum).

To be continued...

SURAH AL-E-IMRAN: 14 - Part 2

Continued from previous post...

In this verse Allah Ta'alah has listed those relations and objects which are dear to most people's hearts, and has further said that people sometimes become so engrossed in their love that they forget about the Life Hereafter. Among these Allah Ta'alah has first listed women and children. If one ponders about it, it would become obvious that most people strive to earn a livelihood to fulfil the needs and desires of their family members. If one asks even those people who have more wealth than they can ever spend in a lifetime, and yet they are still trying to accumulate more and more wealth even through Hara'am (impermissible) means, they also justify it by saying that they are doing it for their children and their children's children. Then Allah Ta'alah mentions gold and silver, and animals and lands, which are dear to many people's hearts second to their own families.

This verse means that Allah Ta'alah has created a natural desire and love for the above mentioned in human beings' hearts, and has done so in His infinite wisdom. The first possible reason is that if people didn't have natural affinity and love for these worldly goods then the whole economic system of the world would have collapsed. If a person didn't have a natural desire to earn money and to fulfil his and his family's needs, wishes and desires, then why would he have woken up and left home early every morning to do hard work? Why would a labourer have left his home to do hard labour, why would an industrialist look for labourers to work in his factories, why would a shopkeeper open a shop to sell his stuff whole day, and why would a buyer go to a shop to buy things to fulfil his needs and desires? If one looks closely, it is this love of the material world that is keeping this whole socio-economic system going.

To be continued...

Wednesday, 19 July 2017

SURAH AL-E-IMRAN: 14 - Part 1

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوٰتِ مِنَ النِّسَآءِ وَالۡبَـنِيۡنَ وَالۡقَنَاطِيۡرِ الۡمُقَنۡطَرَةِ مِنَ الذَّهَبِ وَالۡفِضَّةِ وَالۡخَـيۡلِ الۡمُسَوَّمَةِ وَالۡاَنۡعَامِ وَالۡحَـرۡثِ‌ؕ ذٰ لِكَ مَتَاعُ الۡحَيٰوةِ الدُّنۡيَا ‌ۚ وَاللّٰهُ عِنۡدَهٗ حُسۡنُ الۡمَاٰبِ‏۔

"It has been made attractive for people to love the desires; that is, the women, the children, the hoarded heaps of gold and silver, the branded horses, the cattle and the tillage. That is an enjoyment of the worldly life. And with Allah lies the beauty of the final resort."

The Holy Prophet ﷺ has said, "حب الدنیا راس کل خطیئة". It means that the love of Dunya (worldly life or worldly enjoyments) is the source of all errors.

To be continued...

Tuesday, 18 July 2017

SURAH AL-E-IMRAN: 8 - Part 2

Continued from before...

That is why people who really care that they are in the state of Iman (faith) when they die, keep praying to Allah Ta'alah for steadfastness. The Holy Prophet ﷺ also used to pray for steadfastness as it appears in a Hadith, "یَا مقلِبَ ا’لقلوبِ ثَبِت قلوبَنَا عَلیٰ دِینِکَ", meaning "O reverser of hearts, make our hearts firm on the faith chosen by You". (Mazhari)

From Ma'ariful Quran, by Mufti Muhammad Shafi Rehmatullah Elaih

Monday, 17 July 2017

SURAH AL-E-IMRAN: 8 - Part 1

رَبَّنَا لَا تُزِغۡ قُلُوۡبَنَا بَعۡدَ اِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِنۡ لَّدُنۡكَ رَحۡمَةً ‌ ۚ اِنَّكَ اَنۡتَ الۡوَهَّابُ‏۔

"Our Lord, do not let our hearts go crooked after You have given us guidance, and bestow upon us mercy from Your own. Surely, You, and You alone, are the Bestower."

This verse tells us that guidance, and straying from the right path, both come from Allah Ta'alah alone. When Allah Ta'alah intends to guide someone, He makes his heart tilt towards what is good and right; and when He decides to let someone go astray, He turns his heart away from the straight path. In a Hadith the Holy Prophet ﷺ has said, "There is no heart which is not there between two of Allah's fingers - He makes it firm on the truth as long as He wills, and turns it away from the truth when He wills." 

To be continued...

From Ma'ariful Quran, by Mufti Muhammad Shafi Rehmatullah Elaih

Tuesday, 27 June 2017

SURAH AL-E-IMRAN: 1-5 - Part 3

In the next verse "نَزَّلَ عَلَيۡكَ الۡـكِتٰبَ بِالۡحَقِّ مُصَدِّقًا لِّمَا بَيۡنَ يَدَيۡهِ وَاَنۡزَلَ التَّوۡرٰٮةَ وَالۡاِنۡجِيۡلَۙ‏" meaning "He has revealed to you the Book with the truth confirming what has been before it, and sent down the Torah and Injil", an objective argument for the Oneness of Allah (Tauhid) has been given.

What it means is that the principle of Tauhid was first brought by Hazrat Adam AS to human beings. Then after a long gap Hazrat Noah AS came and called people to exactly the same message of Tauhid. Then after another very long interval Hazrat Ibrahim (Abraham) AS, Ismail (Ishmael) AS, Ishaq (Isaac) AS, and Yaqoob (Jacob) AS were born in Syria and Iraq and all of them gave the same message of Allah's Oneness. Then after another very long interval Hazrat Essa (Jesus) AS came and gave the same message. Then after another several hundred years the Holy Prophet ﷺ came and brought the same message of Tauhid

If anyone looks at this objectively this question must crop up in his mind that nearly one hundred and twenty four thousand prophets came between Hazrat Adam AS to the last Prophet ﷺ, they were born in different countries and nations, and spoke different languages, most of them never met each other, there were no books and printing presses in that time so there wasn't even a question that they could have read each other's books and knew what message an earlier prophet had given, then how come all of them gave exactly the same message that Allah Ta'alah had created all of us, that He was One and no one shared His existence or powers, and no one else deserves to be worshipped other than Allah Ta'alah. The other aspect is that the character of all Prophets was such that even those who did not accept them as prophets, never denied their honesty and integrity, like even the non-believers of Makkah called the Holy Prophet Sadiq (always truthful) and Ameen (Trustworthy). When so many of such honest people over thousands of years gave exactly the same message, it must make one wonder if there is a Superior Being who taught all of them the same message over these thousands of years.

Adapted from ma'ariful Quran, by Mufti Muhammad Shafi Rehmatullah Elaih

Saturday, 24 June 2017

SURAH AL-E-IMRAN: 1-5 - Part 2

These first five verses of Surah Al-Imran explain the doctrine of Tauhid, the Oneness of Allah, which is the basic point of difference between Islam and other religions, and between a disbeliever and a true Muslim. Those who believe in Tauhid (and all His prophets) are Muslims, those who do not are not.

The first word of this verse Alif Lam Mim (الم) belongs to the special set of words used by the Quran which are words of hidden meaning and are known as Mutashabihat, the real meaning of which is a secret between Allah Ta'alah and His Messenger ﷺ. In the words اللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَۙ (Allah: there is no God but He) which follow immediately, the doctrine of the Oneness of Allah has been put forth as a categorical declaration. It means there is absolutely nothing worthy of worship other than Allah. 

Then a rational argument for the Oneness of Allah has been presented by using the words الۡحَىُّ الۡقَيُّوۡمُؕ. The word حَىُّ means 'the living' in Arabic. Out of the Divine names, the use of this one here emphasises that He is Ever-living and Ever-lasting. He is above and beyond death. The word قَيُّوم is derived from Qiyam which means 'to stand', and Qaim refers to 'one who stands'. The words 'Qayyum' and 'Qayyam' are forms of exaggeration. They mean 'one who himself stands firmly and keeps other sustained and supported, all simultaneously'. 

The essence of the argument is that worship means presenting oneself before someone in complete and utter submission and humility. It, therefore, requires that the one who is being worshipped must occupy the highest point of honour and power, and who is perfect from from every angle. And by using the words الۡحَىُّ الۡقَيُّوۡمُؕ it is argued that how can a being or deity which is dependent on someone else for both coming into existence and for remaining existent, be worthy of worship. Therefore, it is obvious that everything in this world which is dependent on other for its creation or ongoing existence, like stone idols, fire, prophets, or religious scholars, cannot be worthy of worship. Only a Being who has always existed and will always exist, and who does not depend on anyone or anything for its existence, can be worthy of worship, and that is Allah Ta'alah.

To be continued...

From Ma'ariful Quran, by Mufti Muhammad Shafi Rehmatullah Elaih

Friday, 23 June 2017

SURAH AL-E-IMRAN: 1-5 - Part 1

بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ

الٓمّٓ ۚۙ‏ ﴿۱﴾ اللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَۙ الۡحَىُّ الۡقَيُّوۡمُؕ‏ ﴿۲﴾ نَزَّلَ عَلَيۡكَ الۡـكِتٰبَ بِالۡحَقِّ مُصَدِّقًا لِّمَا بَيۡنَ يَدَيۡهِ وَاَنۡزَلَ التَّوۡرٰٮةَ وَالۡاِنۡجِيۡلَۙ‏ ﴿۳﴾ مِنۡ قَبۡلُ هُدًى لِّلنَّاسِ وَاَنۡزَلَ الۡفُرۡقَانَ  ؕ‌ اِنَّ الَّذِيۡنَ كَفَرُوۡا بِاٰيٰتِ اللّٰهِ لَهُمۡ عَذَابٌ شَدِيۡدٌ  ‌ؕ وَاللّٰهُ عَزِيۡزٌ ذُو انۡتِقَامٍؕ‏ ﴿۴﴾ اِنَّ اللّٰهَ لَا يَخۡفٰى عَلَيۡهِ شَىۡءٌ فِى الۡاَرۡضِ وَلَا فِى السَّمَآءِ﴿۵﴾ ؕ‏

With the name of Allah the All-Merciful, the Very-Merciful

Alif Lam Mim. (1) Allah: There is no God but He, the Alive, the All-Sustaining. (2) He has revealed to you the Book with the truth confirming what has been before it, and sent down the Torah and Injil (3) (the Evangile) earlier to give guidance to mankind, and sent down the Furqan (the criterion of right and wrong). Surely those who have rejected the verses of Allah, for them there is severe punishment. And Allah is Mighty, Lord of Retribution. (4) Surely, Allah is such that nothing is hidden from Him, either in the earth or in the heaven. (5) 

To be continued...

Thursday, 22 June 2017

SURAH AL-BAQARAH: 285-286 - 9th and last part

Right at the end of the Surah the Holy Quran teaches Muslims to make a special Dua or prayer asking for forgiveness on commission of some act because of forgetfulness or neglect or mistake. It says,

"رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِيۡنَاۤ اَوۡ اَخۡطَاۡنَا" 
"Our Lord, do not hold us accountable, if we forget or make a mistake."

Then it was further said,

"رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَاۤ اِصۡرًا كَمَا حَمَلۡتَهٗ عَلَى الَّذِيۡنَ مِنۡ قَبۡلِنَا ‌‌ۚرَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهٖ‌"
"Our Lord, do not place on us a burden such as You have placed on those before us. And our Lord, do not make us bear that for which we have no strength."

This is referring to the severe restrictions that had been placed on the Bani Isra'il (Israelites), such as, a piece of cloth could not be made fully pure unless cut or burnt, or that repentance could not be accepted without killing. Alternatively, it could mean that punishment should not be visited upon us in this world, as it was visited upon previous communities.

Allah Almighty bestowed His best when He promised the acceptance of all these prayers through His Rasool, the last among the Prophets, may the peace and blessings of Allah be upon him.

From Ma'ariful Quran, by Mufti Muhammad Shafi Rehmatullah Elaih

Wednesday, 21 June 2017

SURAH AL-BAQARAH: 285-286 - Part 8

It needs to be understood that this sentence "For him is what he has earned, and on him what he has incurred" means that initially one gets reward or punishment for what one does with one's own intention and volition. It is not contrary to later on earning reward or punishment for what was done without his direct intention. For example, several other verses of the Quran and many reports from ahadith say that if a person does something good which persuades others to act in a similar fashion, then the reward of that virtuous deed performed by the followers will keep reaching the original doer of the good deed for as long as the followers continue performing that good deed. In the same way, if a person sets up a new tradition of performing a sin, he will continue incurring the curse of that sin for as long as his followers keep engaging in that sin.

Similarly, narrations in Hadith prove that one can gift the reward of one's good deeds to any other person. It is clear that in all these situations, a person is receiving reward or punishment for acts done without his own intention and volition.

From Ma'ariful Quran, by Mufti Muhammad Shafi Rehmatullah Elaih