Friday, 9 December 2011 - NEW DESIGN

Asalaamu alaykum waRahmatullah waBarakaatuh

Please check out the new design of;

Tuesday, 29 November 2011

Meaningful Prayer - GEMS of words used in Salaah

Meaningful Prayer

My Personal Reflections and points made by Abdul Nasir Jangda.

Takbeer Tahreema at the beginning of Salaah/namaz/prayer:

'Allahu akbar' means - 'Allah is greater'.

We say this at the beginning of our Salaah, and by saying it - we are telling ourselves that 'Allah is greater' than anything else in our lives. So now we need to focus on Allah in our prayer.

Rukoo' (Bowing) - Subhaana Rabbiy al-'ADheem -

Subhaan comes from the root word Sabaha = it Floated.

Anything which is constantly Floating or Gliding.

Meaning: something which does not sink or fall - but keeps in its high position.

This is why Allah says; 'Subhaan Allah' about Himself when the disbelievers slander Him (i.e. by accusing Him of having a son, or daughters etc.)

Subh = Perfection, Gliding/floating above all falsehood and evil.

Subh-AAN = ABUNDANT/LOADS of Perfection.

So by saying; Subhaana Rabbiy = Abundant Perfection (to)

Rabb-IY ( ربي ) [MY Master].

The Meaning related to RUKOO' (bowing)

By bowing to Allah, we are standing in a position which is lower than our normal standing position. Which means we are not in a state of 'Subhaan' (perfect balance and uprightness). Yet we are bowing to One who is ALWAYS Subhaanah (Perfect/Above ALL).

GEM: This is why we are praising Allah as 'subhaana Rabbiy' (perfectly upright is my Master), showing that we are humbling ourselves to His Perfection, by Lowering ourselves from our normal Upright (subh) position.

al-'ADheem ( العظيم  ) - from the word; 'ADhm ( عظم  ) = Bone.

The Bone is strong and firm and has all descriptions of being the Strength and structure of the body.

So Allah is the 'ADheem = Strong, Firm, Powerful.

'aDhEEm (the letter 'Ya' after the 2nd Root Letter signifies 'Constant') = CONSTANTLY strong, firm, powerful.

= Subhaana Rabbiy al-'ADheem -

Perfect is my Master, the Constantly Strong, Firm and Powerful.

RUKOO' (bowing) - We praise Allah as al-'ADheem - the Firm, Powerful, and we know that the 'ADhm (Bone) is Stable.

So Allah is al-'ADheem - constantly Stable/firm/powerful.

Now Abdul Nasir Jangda mentioned in his tafseer (i think surah Haqqah 69:52) that when we do Rukoo' [bowing] to Allah - we are in one of the most Non-Stable positions. So that even if a really strong man was in Rukoo' (bowing) position, and a child ran past him and accidentally pushed him - this man would probably fall or lose stability. Showing that humans are not Constantly stable.

: So by bowing to Allah in Rukoo' - we are admitting our Weakness and Instability (Lack of Stability/strength/firmness) to our Master Allah, al-'ADheem (the Constantly Firm/Stable/Strong.).

Sajdah (Prostration) - Subhaana Rabbiy al-A'la:

Subhaana = Abundant Perfection and Constant Highness is given to Allah as praise when we are in the lowest position in our prayer.

So we praise His highness when we are low position which is not normal for humans to be in, except when in a state of total submission, dependance and weakness.

So we admit our weakness and dependance to Allah by lowering ourselves in a position which everyone (Muslim or non-Muslim) recognizes as submission.

al-A'la ( أعلى
) = the Higher.
When we prostrate (do Sajdah) to Allah - we place ourselves in the lowest position the human can get.

By placing your face on the ground - you are saying you are the lowest, and the Arabs would say to someone they hated; 'May your nose be rubbed in dust' (on the ground) - i.e. may you be humiliated.

So for someone to place their nose on the ground is humiliation, but the believer puts his nose on the Lowest ground for no-one, except for One only. Who? Al-A'la (the Highest!)

We gain strength through this, and non experiences the true joy of it except the Muslim, and none finds honor through sajdah (prostration) except the Muslim.


«ثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ: مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله»

(I swear regarding three matters: no charity shall ever decrease the wealth; whenever one forgives people, then Allah will magnify his honor; and he who is humble for Allah, then Allah will raise his rank.) [Tafsir ibn Katheer]

A Part 2 on the Tash-shahud might be posted soon inshaa' Allah...

Wednesday, 23 November 2011

O Mankind, there has come to you heart-felt advice from your Lord - (Yunus 10: 57-58)

O Mankind, there has come to you heart-felt advice from your Lord - (Yunus 10: 57-58)

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.

The ayah starts with 'O Mankind' - so it is a call to ALL people.

There has already come to you a: -

Maw'iDhah - Wa'Dh = Sincere, heart felt advice which targets the Heart of the listener.

from your Lord.

This advice targets peoples hearts whether they are Muslim or non Muslim, and anyone -whether Muslim or non Muslim - who is truthful will admit to this. Where many cry just by listening to the Qur'an, even if they don't understand it.

Our hearts have spiritual diseases in them naturally, due to the continuous swear words, shameless things, and evil practises we see and do daily. To get rid of disease, you need to find a cure which targets the place of illness. (i.e. if you have a disease in your arm, you inject in your arm the cure.)

So Allah is telling us that He has given a maW'iDhah - a sincere advice which targets the heart.

What does this maW'iDhah do?

Shifaa' = a Cure

For what is in the Sudoor (Chest, heart).

We feel a strain and tightness in our chest when we do not follow the guidance. The world seems hard for us. Allah removes this tightness and anxiety in our hearts through this Qur'an and through its Guidance and replaces the anxiety with Sukoon (tranquility/calmness.) O Allah, expand and relax for us our hearts.

This maW'iDhah is a guidance, and a mercy for the believers.

Allah started the ayah with 'O Mankind', and now He has ended the ayah that it is a guidance and mercy, exclusively for the believers. Why? Because they are the only ones who benefitted from its heart-felt, sincere advice, and so they are the only ones who gained the cure from diseases of the heart.

In ayah 58: Allah continues -

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

Say; with the FaDl (excessive blessings) of Allah, and with His Mercy, then let them in that Rejoice. It is better than what they are Collecting.

Allah is telling the believers to rejoice in this Excessive Favour which He has sent to us of Islam and the Qur'an.

FaDl = Excessive favour and more than is needed. (i.e. FaDl is - if you asked someone for $5 and they give you $100 = FaDl.)

This is what the believers should rejoice [FarH] - be extremely happy in.

'It is better than what they are collecting/accumulating.'

Ustadh Nouman jokes about how he has a son who collects toy cars, or how coin collectors, stamp collectors, money collectors, or women who buy clothes just for the fun 'high' of shopping, just carry on collecting like an addiction and they feel they never have enough.

Then when he (Nouman's son) gets a new toy car, he spills out all his toy cars, lines them up, and places his new car into the collection, and *sigh of relief* - he feels satisfied.

This is what the people do without true taste of the Qur'an. They will find ways of collecting and gathering things  - trying to satisfy themselves but never fully being satisfied.

But Allah tells us that we should be joyous/celebrate with our Islam and the Qur'an because we have the true inner joy. We do not need to gather material things to be happy. Anyone who has tasted the Qur'an in the arabic language knows this because while everyone else is collecting material possessions, the believers are collecting amazing Gems from the Qur'an and gaining continuous closeness to Allah. That is the true richness. 'It is better than what they are collecting'.

Monday, 14 November 2011

Arabic Grammar/Eloquence Gem #4: EXCLUSIVITY

Exclusivity (taQdeem):

When Someone/thing is placed before a Description (adjective)  - it is not normal [it is abnormal] sentence structure. Which implies that this person/thing Exclusively has that description.

For example: People may say;

hamdun La-Ka - Praise is For You.
[normal sentence structure]

But; La-Ka al-Hamd = Praise is EXCLUSIVELY For You. [abnormal structure because 'For You' (La-Ka) is mentioned earlier in the sentence.)

This is why, when you say;

Iyyaa-Ka [You] - Na'budu [We worship].
- the 'You' (iyyaa-ka) is mentioned earlier in the sentence structure. Which implies that we worship 'You' [Allah] Exclusively/alone.

This is called TaQdeem (placing Earlier) and Ta'kheer (placing at the End) in Arabic eloquence.
and is used many times in the Qur'an.

Arabic Grammar/Eloquence Gem #3: Female Plural used for non-Female descriptions.

Gem #3: Female Plural used for non-Female objects = 'Handful'
(less than 10)

If Female characters are not being discussed - but Feminine plural is still being used to describe them, it implies:
Jam'u qillah/small plural = less than 10 objects. ('a handful of objects')

Allah says about those who believe and
('amiluw al-saalihAAT [ عَمِلُوا الصَّالِحَاتِ ]) do A Few good actions, for them is Jannah (Paradise.) [see Quran 5:9]

This shows the extreme Mercy of Allah. He doesn't expect too much from His slaves. He just wants us to be grateful to Him. He wants us to - atleast the minimum - complete the 5 pillars of Islam and to stay away from the haraam (forbidden things.) And then He will reward His believing slaves with Jannah (beautiful Gardens in Paradise.)

Arabic Grammar/Eloquence Gem #2: Noun (constant) vs Verb (temporary)

Noun (constant)
vs Verb (temporary):

Someone/thing can be described in verb (doing) or noun (object) form in the Arabic language.

Noun [ism faa'il] form signifies that the doer always/Continuously does that action (i.e. 'FightER')

Verb form signifies that the doer [faa'il] sometimes does that action (i.e 'he was Fighting').

A FightER is someone who always fights, whereas someone 'who is Fighting' might be fighting only once in his life.

This is why; Mu'minoon = Believers are described as Nouns [ism faa'il] = Continuously always Believing (through times of ease and hardship.)

'al-ladheena Aamanoo' - those who believe' [verb/temporary form] are not as strong in their Beliefs and their Emaan/belief is not as constant as the Mu'minoon.

Mu'minoon = strong/continuous Believer.
'al-ladheena aamanoo' = those who believe strongly sometimes, but sometimes not.

So next time, whenever you see something as a Noun (usually with a 'Mu' prefix attached at the beginning. Or any form of human personification of a doing word), then this is a Constant Attribute of that character.

Whereas when someone/thing is being described in Verb form, i.e. the pattern of Faa'il [doer], then you know that this Characteristic is only a temporary attribute.

Saturday, 12 November 2011

"And she certainly determined [to seduce] him." [Yusuf 12:23]

Asalaamu alaykum waRahmatullah waBarakaatuh.

I'll tel you one Gem which amazed me at the depth of the Quranic Arabic;

In surah Yusuf, ayah [12:]23, Allah tells us [in translation of the meaning in english]:

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا

"And she certainly determined [to seduce] him."
[Yusuf 12:23]

That's a common English translation, it seems boring and simple. But now I'll tell you the word in arabic and its deep meaning;

The word Allah used for 'attempted seduce' [on the pattern of muFaa'alah = 'attempted'] is: رَاوَدَ

The Root letters of this word are; رودَ

1st meaning: ( رود) Ra-Waw-Dal = to seek, ask a thing gently, search (for food), go to and fro in a pasture, go round about.

2nd meaning: rawada - to long after, desire, seduce, entice, seduce against the will

3rd meaning: The word iradah is used for power and capacity with reference to subjugation as well as to option and choice. i.e. ruwaidan = to leave someone for a little while, go gently with them (even though you have authority to punish them.) [i.e. see surah Tariq 86:17])

4th meaning: راود from Lisan Al 'arab that the prophet PBUH “ rawada “ his uncle Aba Talib , meaning he kept talking to him [to convince him] about Islam , so did Moses with his people.

قال الليث: وتقول راوَدَ فلان جاريته عن نفسها وراوَدَتْه هي عن نفسه إذا حاول كل واحد من صاحبه الوطء والجماع؛ ومنه قوله تعالى: تراود فتاها عن نفسه؛ فجعل الفعل لها. وراوَدْتُه على كذا مُراوَدَةً ورِواداً أَي أَردتُه. وفي حديث أَبي هريرة: حيث يُراوِدُ عمَّه أَبا طالب على الإِسلام أَي يُراجعه ويُرادُّه؛ ومنه حديث الإسراء: قال له موسى، صلى الله عليهما وسلم: قد والله راودْتُ بني إِسرائيل على أَدنى من ذلك فتركوه

So we're not trying to do a Tafseer of the ayah, but just for personal reflection, we see the depth of the ayah so the wife of al Azeez could probably fit all those descriptions when trying to seduce Yusuf:

She would show him hints that; she likes him, she would go around him and give him attention, she would entice him, she would go around him 'to and fro' (like a person who in hunger searches for food), she would try to subjugate him while giving him abit of choice so that he might start getting attracted to her. She would even talk to him to convince him to like her.
Subhaan Allah, the depth of Allah's speech! This is all explained - just through one word Root; Raawada - رود / رَاوَدَ

[I got the definitions from Lane's Lexicon [PRL Online], which is an Arabic-English Lexicon with definitions from Classical Arabic dictionaries.]

Thursday, 10 November 2011

So when Our command came.. [Hud 11:82-83]

فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ

مُّسَوَّمَةً عِندَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

[Surah Hud 11: 82-83]

Allah decided to destroy the nation of Lut [Lot] because of their evil, and opposition against His Messenger.

When Our decision came, We made the highest part (of their tall buildings) the lowest part
. [Hud 11:82]

So at the time Allah prepared to destroy them - they now had nowhere to hide.

In an Earthquake, you find somewhere to hide, but they never had any place to hide. You're also supposed to lie down on the floor;

Then We started raining upon them stones from the sky, manDuwd (a full bucketful excessively thrown time after time, repeatedly).

Ayah 11:83:

Musawwamatun - Marked; specifically, intensively, repeatedly - (with every person who is being targeted's name marked upon it.

Like a sniper fire, targeting the individual people who have nowhere to hide.

What a horrible destruction! What a horrible ending.. a disastrous punishment to end this life for each individual enemy specifically, and a humiliating arrival to their next life. This is what Allah did with them evildoers.

وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ
'and they are not far from those who do wrong'

Allah is warning all of us listeners, especially those who first heard it (the Quraysh polytheists) that Allah's snipers are not far away from the wrongdoers...



Saturday, 5 November 2011

Eid Present: Arabic-English Dictionary Of Qur’anic Usage

Eid Present: Arabic-English Dictionary Of Qur’anic Usage

In the Name of Allâh, the Most Beneficent, the Most Merciful

The Qur’an is the living source of all Islamic teaching, and is of singular importance to those interested in Islam and the study of religions. Despite this, there exists a long-felt lack of research tools for English first-language speakers who wish to access the Qur’an in the original Arabic. The Dictionary of Qur’anic Usage is the first comprehensive, fully-researched and contextualised Arabic-English dictionary of Qur’anic usage, compiled in accordance with modern lexicographical methods by scholars who have a lifelong immersion in Qur’anic Studies. Based on Classical Arabic dictionaries and Qur’an commentaries, this work also emphasises the role of context in determining the meaning-scatter of each vocabulary item. Illustrative examples from Qur’anic verses are provided in support of the definitions given for each context in which a particular word occurs, with cross-references to other usages. Frequently occurring grammatical particles are likewise thoroughly explained, insofar as they are used in conveying various nuances of meaning in the text.

Thursday, 3 November 2011

3 Official Bayyinah E-Books you'll Love to Download! (Near Synonyms, small Dictionary, Literary Characteristics)

3 Official Bayyinah E-Books you'll Love to Download!

These Books are awesome and will allow you to appreciate the depth of the Arabic language. They have been compiled by Ustadh  Nouman Ali Khan himself.

To Download: Right Click and Save Link/Target As.

Near Synonyms [PDF] (MM) - Nouman Ali Khan

Mini Bayyinah Dictionary [unit2i [PDF] - Bayyinah Institute]

Literary Gems [PDF] - Nouman Ali Khan

Tuesday, 25 October 2011

Supernatural Gem: The Ayah on Magic [al Baqarah 2:102]:

The Ayah on Magic [al Baqarah 2:102]:

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ

They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew. 

[al Baqarah 2:102]

Many of us have read this ayah many times when reading up about magic, but I want to ask you this. Have you ever heard of this phrase; 'Sell your soul to the devil'?

Selling your Soul to the Devil:

It is a part of Satanism (devil worship) [in the most common; Freemasonry today] - that one has to offer their soul to the devil in order to gain what he wants. I.e. if a person wants; Fame, Wealth, supernatural Power (through the aid of Jinns), or whatever worldly benefit - they will have to agree with a human shaytaan that they are 'selling their soul to the devil'. 

This selling of one's soul to the devil means that this person will have to worship an idol which a shaytaan (satan) has made specifically for that group of magicians. So they agree that they will follow the rituals of Satanism or a form of polytheism [shirk], in order that they get what they want. Then the devils will help them in their aim, for the price of of their soul.

Indeed they knew that the buyers of it (magic) would have no share in the Hereafter..

Anyone who 'sells his soul to the devil' may take it as a joke at first (because they might be atheist.) But when they follow the devil humans and worship an idol -through Satanic rituals- and get what they want - they realize that there are Supernatural forces (i.e. Jinn and devils.) They will experience them through Jinn possession (which gives them Supernatural strength) or through their fame in the media (another form of trickery/illusion of magicians), and see different trickery by these shayaateen in their festivals of idol-worship, which convinces them of their reality.

So these people realise that if there are devils, then there must be a God. And if there is a God, there is a Hereafter. This is why many of these satanists fear for their next life, but their attitude of evil, sins and fear of being killed by the devil causes them to ignore this reality.

So they now know there is a Hereafter, they know that the buyers of magic will have no share in the Hereafter [of Paradise]. Just like Allah had said. 

..And how bad [bi's] indeed was that for which they sold their ownselves [aNfusa-hum], if they but knew.

They sold their own Nafs, their own 'Self'. And Allah says that 'how bad' [bi's = Disgusting] was that which they sold their ownselves.

Because as we will explain in future posts inshaa' Allah, these new Satanists have to literally do Disgusting [bi's] acts with the devils in order to prove that they are not religious people. That is the only way they will be accepted by them, and that is the only way they believe they will get their; Wealth, Fame, or Power from these devils.

Whereas Allah says;

مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا

Whosoever desires honour, power and glory then to Allah belong all honour, power and glory! [and one can get honour, power and glory only by obeying and worshipping Allah (Alone)]. (Fatir 35:10)

Supernatural Qur'an - Qur'an Secret Gems

Supernatural Qur'an - Qur'an Secret Gems

The Qur'an and Sunnah has alot of secret hidden Gems which people of other ways of life hide. This includes the secrets of the; Jews, Christians, Hypocrites, Satanists, Scientists and much more. Yet all these secrets would be exposed to an Unlettered man, in the desert of Arabia, over 1400 years ago (Muhammad, peace be upon him.) We will see through this section the miraculous nature of the Qur'an when exposing these secrets.

Most of these Gems are found through the way Allah says certain phrases in the Qur'an, or the words that He uses to say certain things.

Allah says about the Jews, and in other places about the hypocrites;

وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
And surely Allah will extract (take out - expose) what you used to hide.. [al Baqarah 2:72]

So I will try to gather some Gems on the amazing way Allah exposes the different secrets of the different groups.


The Ayah on Magic [al Baqarah 2:102]

Saturday, 22 October 2011

Indeed in that is a 'Ibrah for whoever would fear [Naz'iat 79:26]

Surah Nazi'at 79:26:

إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ

inna fee dhalika la ibratan li man yakhsha

Indeed in that is a warning for whoever would fear.

'Ibra - commonly translated as 'Lesson / Warning'.

Allah in the previous ayah [ayah 25] tells us that He, the Almighty seized Pharoah in a severe punishment, as an example for the later and earlier people.

Then in this ayah He tells us;- Indeed in that is a 'Ibrah for whoever would fear.

What does 'Ibrah mean?

1 - 'Ibra - 'Uboor - to cross water / a river.  

This meaning can imply that this story of Pharoah -the tyrant- being killed by Allah is a 'crossing' [metaphorically: a Pathway/lesson] for someone who fears.

2 - 'Ibra - 'Abara - someone is so sad - that they are about to cry tears.

This meaning can imply; that this story of Pharoah -the tyrant- being killed by Allah is a 'tear which crosses the eye' of someone who fears.

So just through one word Allah shows us many images of Pharoah's punishment being;

1 - a Warning (which Crosses ['Ibr] the person's mind if they think of being like Pharoah.
2 - a Lesson (which Crosses ['Ibr] a person's mind when they Do Oppression, or if they see Oppression)
3 - a Tear (which Crosses ['Ibr] a person's eye if they fear Allah's punishment.)

All just through 1 word; 'Ibrah.

إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ

Indeed in that is a warning/lesson/tear for whoever fears.

Friday, 21 October 2011

Current Affairs: "Where are those you used to invoke besides Allah ?" [al A'raf 7:37]

  إِذَا جَاءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوا أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ اللَّهِ ۖ قَالُوا ضَلُّوا عَنَّا وَشَهِدُوا عَلَىٰ أَنفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ

..when Our messengers come to them to take them in death, they will say, "Where are those you used to invoke besides Allah ?" They will say, "They have departed from us," and will bear witness against themselves that they were disbelievers. [al A'raf 7:37]

وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ

And it will be said, "Invoke your 'partners' " and they will invoke them; but they will not respond to them, and they will see the punishment. If only they had followed guidance! [Qassas 28:64] 

In these aayaat, Allah is showing irony to the disbelievers. The disbelievers torture the Muslims in the past, and they even torture them today* in the secret dungeons/prisons - and they sarcastically say to the believers - 'pray to your Allah to help you now!' [even Pharoah said this about Moses: surah Ghafir 40: 26-27]

So when Allah takes these unrepentant people at death, He makes the harsh angels shout to them; Call upon your partners! [those they called for help in the worldly life] So they will call upon them (in desperation). And they will not respond to them...


*He [Babar Ahmad] said (6th May 2011): "One of the officers said 'you are in prayer now'. All the others began to laugh and it was like they were laughing at me.

"One said 'where is your God now?'. And another said 'pray to him'.

So when Allah takes these unrepentant people at death, He makes the harsh angels shout to them; Call upon your partners! [those they called for help in the worldly life] So they will call upon them (in desperation). And they will not respond to them...

وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ

And it will be said, "Invoke your 'partners' " and they will invoke them; but they will not respond to them, and they will see the punishment. If only they had followed guidance! [Qassas 28:64]

Thursday, 20 October 2011

Arabic Grammar/Eloquence Gems: Past Tense vs Present-Future Tense

Arabic Grammar & Eloquence (Balaaghah) Gems:

Alot of times people learn grammar in Arabic without knowing why it's so important. But inshaa' Allah after reading some of its Gems, you'll appreciate why you learnt it.

These Gems will be useful for both a beginner of Arabic, and also intermediates.

Past tense (maaDiy) vs Present-Future tense (muDaari'):

Past tense
words can be used to describe;

1 - Past tense - describing an event which happened in the past.

2 - what will NO DOUBT happen in the future, you are so certain that it will happen, that you use a past tense word to argue that it will NO DOUBT happen. ('as true as the past itself' - it is as real as the past was real. (i.e. Judgment Day is sometimes described in the past tense in the Quran to emphasise Certainty of that Day).

Note: a Future tense word will be used with this Past tense word to show that it will occur in the future.


إِذَا الشَّمْسُ كُوِّرَتْ

Idhaa al-shamsu
When (future tense) the sun was Wrapped around (on Judgment Day). [Surah Takweer 81:1]

Present-Future tense (muDaari') describes:

1 - Present-[near]Future - something which is happening now. (I.e. I am eating now, and in the present[near]-future I will still be eating this food).

2 - Present-[long-term]Future - something which is happening now AND will continue in the Long term future.

(I.e. Some sentences are said in this muDaari' [present-future tense] form to show that people are doing an action now, and there will be others doing the same action in the long term future 

يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ

yuJaahidoona fee sabeel-illah
they are (and will [in the future]) struggle in the path of Allah. [Maa'idah 5: 54] =

= there are people today who struggle/fight in the path of Allah now, and there will continue to be people who struggle in the path of Allah - as long as this Qur'anic ayah/verse remains being recited on Earth.

Note: Click these links to see the Difference between Past, & Present & 'Future' tense (also see the Sarf table.)

Friday, 14 October 2011

Surah Hujuraat (49) [the small Apartments/Rooms] - Abdul Nasir Jangda

Surah Hujuraat (49) [the small Apartments/Rooms] - Abdul Nasir Jangda

Ayah 1-2:
Watch Video:


This surah is based on Islamic Character/morals/etiquettes/manners. It can be applied to a small Muslim community, just as it can be applied in an Islamic state.


9AH - when the Muslim state of Medinah had been established, and Makkah had been conquered and the different tribes had begun to accept Islam. The Muslims were safe, so Allah wanted to teach them manners by which they could act with each other.

Connection to Previous Surah:

The surahs before this surah place an emphasis on Prophet Muhammad (sal Allahu alayhi wasalam)

Surah Muhammad (47) - talks about the Messenger of Allah, his characteristics. 

Surah al Fat-h (48)
- talks about the loyalty and allegiance the Muslims should have to the Prophet (sal Allahu alayhi wasalam), especially during times of war.
(you honor/dignify him, you strengthen him and you respect him with the highest standard of respect  - 48:9)

- Allah mentions His pleasure for when the companions of Prophet Muhammad gave allegiance to the Prophet under the tree. ( - 48:10)
- Allah honors His Messenger by saying he is the Messenger of Allah,  (- 48: 29)

- that his dream is true - that you will surely enter Masjid al Haram and do Hajj - 48:27

- Praise of his Companions: They are harsh with the enemies, merciful/humble with each other.. Allah has promised those who believe and do good - for them is a great reward. (48:29)

Surah al Hujuraat (49) begins -

With believers and their description.

49: 1-3 - Allah describes the believers and what good they should do and He ends with, 'that they have a great reward.'

Allah then talks about how to honor and respect His Messenger.

This surah has 'Yaa ayyuha-aladheena aamanoo' - o you who believe..
5 times in a surah which is only 19 aayaat long. And once 'yaa ayuha-al-naas' (O mankind)

Lessons which we will learn from this surah:

- Our relationship with others and our manners and it's relationship to Emaan [belief].

The Structure of the Surah:

The 5 'O you who believe's:

1st - how to deal with our religion completely.
2 - how to behave with the Messenger of Allah, Muhammad (sal Allahu alayhi wasalam)
3 - the moving and transferring of information/news/gossip in our community.
4 - how to deal with the believers face to face.
5 - how to deal with Muslims in their absence.

Allah also discusses;
- What is the collective responsibility of the Ummah during Internal Conflict?
- What is the Muslim communities responsibility in relation to the rest of the world and its communities.
- the surah started with Emaan (belief) and ends with discussing Emaan too. How it increases, and how it decreases.

Ayah 1:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe, do not push youself forward in the presence of Allah and His Messenger. Be aware of Allah, surely Allah is constantly hearing, constantly seeing.

Hadeeth in Tafseer books:
A tribe had arrived in Medinah to accept Islam (when alot of tribes were becoming Muslim after the Conquering of Makkah.) The Prophet (sal Allahu alayhi wasalam) asked for advice as to who should be given responsibility to be leader. Abu Bakr said one name, and 'Umar said another name. They started to raise their voices and began to argue while the Messenger of Allah was in their presence.

Qaddam - put forward.

Grammar: tuQaddimu = 'put yourself forward'

The Grammar of the word mandates that an Object be mentioned after it. But in this ayah no object is mentioned.

So what you are not allowed to put forward before Allah and His Messenger isn't mentioned.

In other words, Allah is prohibiting us from putting anything before Allah and His Messenger (i,e, whether it is; words, ideas, actions etc.)

Furthermore, Allah has made His Messenger in an equal level of obedience to Allah Himself. This is by Him mentioning His Messenger (Muhammad, sal Allahu alayhi wasalam) next to His own Name.

'Do not push forward infront of Allah and His Messenger'

Bayna yaday - infront of

Allah does not want the believers to put themselves infront of Allah's Messenger (sal Allahu alayhi wasalam), although the believers are allowed to express their opinions. But the final decision is for the Messenger.

I.e. Consult them in the matter, and when you (O Muhammad) have made a decision, put your trust in Allah.. (Aal imran 3:159)

There are many examples from the Seerah (Prophetic life journey) to prove this.
I.e. Before the battle of Badr when the companion recommended a better camping spot, and after Hudaiybiyah Treaty when Umm Salamah recommended Allah's Messenger to sacrifice the animal and to shave his own hair, and the Companions would follow (when the Companions were confused as to what they should do.)

Wa attaqu-ullah..
'And fear Allah'

attaqu - Taqwa -  to guard / protect yourself (against evil, disobedience, Allah's anger etc.)

So Allah is teaching us that we can only fear Him and guard ourselves through;
- good actions,
- and by not placing ourselves infront of Allah and His Messenger (sal Allahu alayhi wasalam.)

Inna Allaha samee'un 'aleem
Surely Allah is constantly hearing, constantly knowing.

Allah is telling us that He is fully hearing what we say, whether we say it out loud publically, or even if we whisper it. He is listening to us.

And whatever we say, He is always knowledgable of it and will not forget.

These descriptions of Allah encourage us to have Taqwa and to always be aware.

Ayah 2:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ

O you who believe, don't raise your voice above the voice of the Prophet. And do not address him, like you talk to each other. Otherwise, your deeds might be completely cancelled out without you even realising it.

This ayah deals with;
- the exact code of conduct and behaviour the believers should have for the Prophet (sal Allahu alayhi wasalam)

This ayah teaches us the spirit of obedience.

I.e. When someone has one personal opinion, it cannot
take precedence or conflict with what has been commanded in the religion. Even if that person has a strong inclination to his own view.

Ayah 3-5:
Watch Video:

Ayah 3:

إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ

Surely those who lower (ghuDD) their voices (when) with the Messenger of Allah, it is those whose hearts have been tested for Taqwa (guarding), it is especially for them - forgiveness and a great reward.

GhuDD - lower / lessen

So someone who lowers / lessens his voice, even though he has a strong desire / opinion to say otherwise

La-hum maGhfiratun wa ajrun 'ADheem -
Especially for them is Forgiveness and a Great Reward

This is similar to the last words of surah al Fat-h (48:29);
maGhfiratan wa ajran 'ADheema - forgiveness and a great reward.

Fiqh (Islamic Rulings)
: The Companions of the Prophet (sal Allahu alayhi wasalam) did raise their voices in his presence during times of Adhaan (call to prayer), Talbiyyah (Labbayk in Hajj etc.)

However, Allah is praising those who lower their voices when interacting with the Messenger of Allah (sal Allahu alayhi wasalam.)

An Tahbata a'maalakum - that your deeds be wasted..

HabaTa - when your deeds go bad because of another bad outside element.

Classical Arabic meaning; HabaTa =When you eat something and get a bad stomach.

So it implies; you were not bad and you did alot of good deeds, but by disrespecting the Prophet (sal Allahu alayhi wasalam) - something is going to ruin your deeds for you.

Similar words
Dalla - be Misguided
BaTala - be Falsified (become False)

Wa antum laa taSh'uroon -
and you won't even understand (why or how it happened.)

Surely those who lower/lessen their voices (when) with the Messenger of Allah, it is they whose hearts Allah has tested. For them is forgiveness and a great reward.

Reason for Revelation of this Ayah:

This verse was revealed because the Companions (Sahaba) did alot of good work for the religion. And they feared that if they raised their voices in the presence of the Messenger, all their good deeds would be wasted and become bad.

So Abu Bakr came to the Prophet (sal Allahu alayhi wasalam) and only mumbled/whispered in his speech. The Messenger of Allah (sal Allahu alayhi wasalam) could not understand what he meant and asked him to speak more clearly.

We learn that the Companions were afraid for their actions to be wasted, so they spoke quietly in the presence of Allah's Messenger.

Allah praised their attitude of humbleness before the Messenger, and this is why this ayah was revealed. Allah is showing us that He loves this attitude of His slaves being humble to Allah and His Messenger's commands (sal Allahu alayhi wasalam.)

So humbleness in our times is to the Islamic Rulings (Quran, Sunnah etc.) If someone tells us to do something based on Islam, we need to humble ourselves like the Companions of the Prophet did and try hard to submit to it.

(from ayah 2:
Wa laa taJharu lahu bi-il qawli ka jahri ba'Dikum li ba'Da..) -
and do not talk to him (the Messenger of Allah) like you talk to each other.

In surah al-Nur (24:63) - Allah says; لَّا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا -  don't call (du'a) Prophet Muhammad like you call out to each other.

How Allah addresses Prophet Muhammad (saws):

1 - Allah always calls out to His Prophet Muhammad in honorable names/titles. (i.e. Rasool, Nabi, etc.)
He never calls him as 'ya Muhammad' (O Muhammad!).

Whereas Allah always calls His other Prophets by their real names. (Ya Musa, Ya 'Eesa, Ya Nuh, Ya Adam etc.)

So if Allah calls His Messenger Muhammad (sal Allahu alayhi wasalam) as Prophet or Messenger, then we follow that example.

I.e. Imam Malik would always have a bath, wear really nice clean clothes, and good perfume - before teaching Hadeeth. Out of respect for the Sayings of the Messenger of Allah (sal Allahu alayhi wasalam.)

iMtahana - test someone leniently and lightly, forgivingly (a nice and easy test.)

Similar word:
Balaa / iBtilaa - a very strict/firm test.
[Prophet Ibraheem - a Messenger of Allah was tested with this type from Allah. [al Baqarah 2:124]]

Allah has tested their [the believers] hearts for Taqwa (fear of Allah).

This surah has a strong emphasis on mannerisms because when alot of bedouins became Muslim, Allah had to teach them how to be civilized and have good manners.

I.e. the Companions (Sahaba) in Medinah did not ask too much questions unless it was necessary. But they said they would be happy when bedouin Muslims came - since they would bluntly ask questions and the Messenger of Allah (sal Allahu alayhi wasalam) would answer them.

Example: A bedouin asked the Messenger of Allah if you can have grapes in Jannah (Paradise). And the Messenger of Allah told him that you can.

We see how they asked such simple questions because of their simple life in the desert.

Ayah 4:

إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ

Surely those who call out to you from outside your apartments, most of them have no understanding.

This surah is called surah Hujuraat = small apartments/rooms.
These were rooms of the wives of the Prophet (sal Allahu alayhi wasalam) adjacent to the Mosque.

The bedouins would enter into Medinah in the middle of the night and ask where the Messenger of Allah (sal Allahu alayhi wasalam) was. The believers would tell them where the house/apartments of the Prophet (saws) are.

So they would go outside the house and shout;
'Ya Muhammad, akhruj ilaynaa - O Muhammad, come outside to us.

Allah criticized their action and this ayah was revealed.

We notice that Allah is telling His Messenger that he shouldn't mind the behaviour of these bedouins because they don't know any better, because they don't have a high moral character as the main companions did.

'If they had waited until you came out to them, it would surely be better for them. And Allah is excessively forgiving, constantly merciful.'

1 - Most of these don't understand (laa ya'qiloon). Linguistically, it refers to someone who has no Understanding ('Aql).

'Laa taSh'uroon' means - No Realising.

So these bedouins didn't even have an Understanding that they are making a mistake.

2 - Allah tells that if they had waited (Sabaroo) it would be better (khayr) for them.

Allah relates Khayr (good) with Sabr (patience.)

Everything we do in life has to have Patience for good results to come up. Whether you are a Parent, teacher, one who submits to his Master (Allah) etc.

Famous Saying: 'Good things come to those who wait'.

3 - Beauty of Quran in Giving Lessons:

It's reported that the Prophet (sal Allahu alayhi wasalam); 'anzili al-naas manaazila hum' - deal with people according to their levels and status.'

Different people should be dealt with according to their; rank, level of understanding, abilities etc.

We see that the previous ayah about your good deeds being wasted (an tahbata a'maalakum) is speaking about the higher Emaan believers - i.e. Abu Bakr and Umar.
Allah warned them that they should not argue in the presence of Prophet Muhammad (saws).

However, when Allah spoke to the bedouins, He hinted at His Messenger to be lenient with them because they don't understand (laa ya'qiloon). And He said that He is forgiving and merciful. Why? Because their emaan (belief) is not strong enough to grasp the high moral character He expects from the believers.

So He has given them about more ease due to their lower Emaan (belief) and understanding.

These are new converts, so Allah does not want to show severety to them and distance them away from Emaan.

We see how Allah wants the best believers to rise even higher in Emaan, so they need to perfect their character with the Messenger of Allah (sal Allahu alayhi wasalam.)

The Accessibility and Forebearance of the Prophet (sal Allahu alayhi wasalam):

1 - When the bedouins wanted to call the Prophet (saws) and speak to him, they would go directly towards his house. He is always there to talk to.

This is one of the main qualities of leadership, and the first quality of leadership which disappeared from our communities in our history.

Hadeeth 2:
Khaadimu al qawmi sayyidu hum -
- 'The server of the people is their leader'.

Once some new Muslims who had travelled to Medinah came to visit the Prophet (sal Allahu alayhi wasalam). They all got off their camels and ran to meet him (saws).

Their leader however stayed behind to tie the camels and put everything safely.

When the Prophet (saws) asked them where their leader was, they explained what he was doing. So the Prophet (saws) praised his character for doing that and did not talk to them properly until their leader came too. He did this to respect the leader for his good quality of serving his people.

Forebearance of the Prophet (saws):

Being forgiving with your people.

The Prophet (saws) would spend all day serving his people, and had only a few hours to spend with his family at night. The other half of the night he would pray Tahajjud (the night prayer). Yet these bedouins would be calling out to him with bad manners, yet the Prophet (saws) did not shout at them, rather - Allah Himself had to tell -through this ayah- that these people should to wait till the Prophet (saws) himself comes out.

We also learn;
Be kind and merciful to those under you, just like the Prophet (sal Allahu alayhi wasalam) was. We are either fathers or mothers or in charge/authority over others. We need to learn this high level character of patience.

Watch video Surah Hujuraat Ayah 6-8 >>>

Ma'aaarij 70: 8-35 - Abdul Nasir Jangda

<< Go to Surah Ma'aarij Ayah 1-7 Notes

Main Ma'aarij3

Ma'aarij part 3 - Download MP3

Ayah 8

يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ

The Day that the sky will be like the boiling filth of oil, (or molten copper or silver or lead, etc.).

Allah describes Judgment Day graphically and visually so we can imagine it right now.
This imagery will strengthen the believers and their faith in it, and it will be a strong reminder and warning to the disbelievers.

The Day the sky will be like

Yawma - a Day when
yaKuwn - is
al samaa' - the sky
Ka - like
al - the

Muhl - has many meanings in Classical Arabic;

1 - Dirty oil
(i.e. oil which has been used to fry food, and after cooking - the oil has pieces in it and is even greasier than it was before.)
Allah is describing the sky being like this dirty oil on Judgment Day.

2nd meaning:- Molten Copper (when you melt copper and it stays in liquid form).

To Conclude: The Root meaning is; a deep Reddish black colour which is oily.

Another ayah which explains this colour is;
When the sky is KushiTat [when the skin of an animal is peeled = a red colour of meat and blood]
(surah Takweer 81:11)

If we look at the sky now, it is blue and calm and serene. But on Judgment Day, the sky will be deep red and frightening. We ask Allah to protect us, ameen ya Rabb.

Ayah [70:]15 of this surah also elaborates on why the sky is red on this (Judgment) Day;

Innahu La Dhaa = surely it is a fire which is very fierce and has severely huge intense flames which are spiralling out of control, and this fire has scorched/burnt the sky (or enflamed towards the sky). This is why the sky has gone dark red, oily, like there is lava and copper in the sky.

Ayah 9:

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ

And the Mountains (on that Day) will be like 'Ihn

'Ihn - Wool (al sooff) which has been coloured/dyed in different colours.

What does it mean 'like wool'?
If we look at the Mountains in nature, they represent stability.

He put the mountains on the Earth, so that it would keep the Earth stable i.e. during Earthquakes etc.

Allah says (meaning);
Have We not made the mountains as pegs? (Naba' 78:7)

Based on this, the mountains don't just represent stability, but they are the source of Stability on planet Earth!

Allah (azza wa jal) is telling us that on this Day, even the firmest mountains have become softened like wool (the softest material we can imagine) and these pieces are flying everywhere. So us humans who think we're great are nothing on that Day if the mountains have become like wool.
This shows the severe conditions on Judgment Day.

The reason why 'Ihn (dyed/coloured wool) is said is because Allah tells us in surah Faatir about the different colours of mountains;

And from the mountains are Juddadun (different types); white mountains, red mountains and differing colours of mountains, and extremely black mountains.
(Surah FaaTir 35:27)

Surah al Qaari'ah also mentioned;
Wa taKuwnu al Jibaalu Ka-al 'Ihni al maNfuwsh - (and the mountains are like coloured wool beaten up [on Judgment Day].)

maNfuwsh = wool which is beaten with a stick or bat to remove its dirt.

maNfuwsh (beaten up) was emphasised in surah al Qari'ah because of the theme of surah al Qari'ah - (qari'ah which means a loud bang hit harshly [maQra'a = a tool (i.e.stick) which you hit hard with].)

Ayah 10

وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا

'And a best friend (Hameem) will not ask about his friend.'

Hameem - a very, very loyal friend. A friend you are attached to emotionally and who you can ask for advice because of your closeness to each other.

On this Day, even this best friend will not ask about his friend. Because this person is too busy in fear for his own fate and where he will end up (Hellfire or Paradise etc.) that he cannot give any time for his 'best friend'.

Different Recital to this Ayah (ayah 10): Qiraa'ah Abu Ja'far an? Bazi:-
Wa laa yUs'alu [passive voice] Hameemun Hameema -
'And a friend will not be asked about his best friend.'

So Allah tells us through this recitation style that you will not be asked about what your best friend did, rather - you will only be asked about yourself on this Day.

Every person will be scared on this Day - thinking about only themself and their own safety [Nafsee, 'Nafsee' - Myself, every person will say]. And the first person who will plead on behalf of his people will be the leader of mankind, the most caring of people - the Messenger of Allah, Muhammad (sal Allahu alayhi wasalam). He will prostrate (do Sajdah) to Allah and beg Allah for his followers to be saved.

So Allah is telling us the intensity of this Day, that not even the caring and loving friend who listened to all your problems in this life will ask about you on this Day.

Ayah 11

يُبَصَّرُونَهُمْ ۚ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ

They will be shown each other. The criminal will wish that he could be ransomed from the punishment of that Day by his children

yu-BaSSaroona-hum -

They will be shown to them (best friends to other friends, relatives will see their relatives) etc.
Every person will be forced to see who they were associated with in this life. Yet they will be scared of them and want to run away from them out of fear that this other person want's to complain about something wrong you did to them in the worldly life.

yaWaddu - he will intensely love/desire..

Wudd - intense love / desire from the depth of your heart.
(Allah's Name 'al Wudood' means that He is excessively intensely Loving.)
Similar word:
Hubb - love. To be attached to something and follow it as much as you can to get it.
[Wudd is a stronger love than Hubb]

The Mujrim [convicted Criminal] on Judgment Day will wish/desire..

Mujrim - a Criminal who has been proven to have been guilty = a Convicted Criminal.

Allah did not say that it was a disbeliever, rather - even sinful Muslims could be Mujrim/criminal on that Day. We ask Allah for protection from that.

Law - If only

yaFtadee - Fida = to give something in exchange to save yourself (Ransom.)

Min - from

'adhaabi - punishment

Yawma idhin - on that Day

Bi banee-hi = with his children

So this person who would lookafter his children and take care of them in this world, and would not want them to get hurt in any way, and when they got older - he would call them for support and help, on this Day - he is willing to throw them in Hellfire so that he does not enter it.

Ayah 12:

وَصَاحِبَتِهِ وَأَخِيهِ

And his female companion and his  brother

wa Saahibati-hee - and his Female Companion

The one who he spent his life with, who he loved and was the closest to. The one who he protected and kept close to himself.

On this stressful Day, he is willing to throw her in a fire - so he can save himself.

Other words for wife/woman;
Zawjah = wife
Mar'ah = woman

Allah out of these words  used the word Saahibah = female companion. Which emphasises that he loved this woman companion, who he was always with (Suhbah = close companionship).

wa akhee-hi = and his brother

The brother who he helped, or called for support in the worldly life.

Ayah 13:

وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ

and his distant family who he found protection in.

wa FaSeelah = and FaSeelah

FaSeelah - FaSl - gap/break/distance = distant family (in classical arabic).

Minority Opinion: Ibn al 'Araby asked imam Malik what FaSeelah means, he replied;  'the Mother'.

Because Allah says (meaning);
(and his weaning [FiSaal - breaking/distancing off breastfeeding] is after 2years - surah Luqman 31:14)]

And that extended family/mother who gave him protection/refuge.

tu'wee - aawaa = a refuge/place for safety and protection.

Ayah 14:

وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ

And whoever is on earth entirely [so] then it could save him.

Man - whoever

Fee - in

al 'ArD - the Earth

Jamee'an - Altogether collectively

This person is willing to throw and ransom every person - loved or not loved - into the fire collectively, just for one thing..

thumma yuNjee-hi - so then he is Protected/saved.

Thumma usually means 'then after some time'

But this ayah doesn't imply that. There is a ['Thumma li al-taraakhi']
which is used - to show the 'impossibility' of something occurring.

= Even if he threw them all into the Fire, he still Then (thumma) would not be able to save himself from the Punishment on that Day.
He did the crime, so only he can pay for it.

O Allah we ask you for your protection from the terrors of this Day.

Ayah 15

كَلَّا ۖ إِنَّهَا لَظَىٰ

No! Indeed, it is the Flame [of Hell],

Kal-laa = No way at all!

Similar word:
Laa = No (weaker than Kal-laa)

Allah is negating any form of hope the disbeliever has.

Allah mentioned those who were closest to you, and a gradual movement further away.

I.e. You are closest to your children, then your wife, then your brother. in order of closeness in this worldly life. And in order of importance to you. So you will ransom with the most valuable relatives first, so they are mentioned first here.

[In Surah Abasa however - Allah describes a similar description of you Running away from relatives. However, there Allah describes you running away from the ones who you were more distant from, and a gradual running away from the more closer ones  (the order given is; brother, then mother, father, wife, and children).]

The Scholars mention and ask why this person does not try to Ransom his Parents?

Because this person will know on this Day that if he even tries to ransom his parents, Allah will get angry at him due to the human knowing that he cannot be bad to his parents. So only children, female, and brother/sister and everyone else on Earth are mentioned.

Ma'aarij 4/d

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Ayah 15:

كَلَّا ۖ إِنَّهَا لَظَىٰ

No! Indeed, it is the Flame [of Hell],

Kal-laa - absolutely No!

(refusing someone absolutely without any doubt.)

Now Allah has shattered the disbelievers hopes that he can be saved on that Day, Allah tells about more of the punishment.

Inna hu - surely it

LaDhaa -

2 opinions on its meaning classically [both can be applied];

1 - a name of a place in the fire of Hell. [This is a minority opinion.]
2 - al-Zamakhshari says; this word has a Root meaning of; a Very Big and Severe flame which does not have smoke to it. (i.e. Imagine big, sharp, red flames without smoke.)
The different meanings of one word is part of -
TaWassu' fee al Ma'na (Vastness in Meaning) of the words Allah uses in His Speech.

Now these intense, large flames would be terrifying just to see, but to know that these large flames have scorched (burnt) the sky on this Day [see ayah 8's explanation for more info.], and they have been prepared especially for you to burn in, forever. This is extremely terrifying, but it is the reality of the horrors of this Day.

This powerful fire would devour everything that comes in its presence. And if death could come a 2nd time, the people would die out of fear of it.

Ayah 16:

نَزَّاعَةً لِّلشَّوَىٰ

Taking away (burning completely) the head skin/extremities!

Nazzaa'atan [from - Naz'a] - to pull/rip something off out of its place - violently.

(this ayah has it in its hyperbole/intense/mubalaghah form.)

2 meanings of Shawaa in classical Arabic;
1 - Scalp (of the Head).
2 - the Extremities of the body (i.e. Outer Limbs; arms, legs, fingers etc.)

So this fire is so intense - that it violently, intensely pulls/rips off the scalp of the head and the limbs off the body.

These kind of Warnings are always required so a person stays on the right track. Yet these Warnings are always followed by Reflections.

Ayah 17:

تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ

Calling: "[O Kafir (O disbeliever in Allah, His angels, His Book, His Messengers, Day of Resurrection and in Al-Qadar (Divine Preordainments), O Mushrik (O polytheist, disbeliever in the Oneness of Allah)] (all) such as turn their backs and turn away their faces (from Faith) [picking and swallowing them up from that great gathering of mankind (on the Day of Resurrection) just as a bird picks up a food-grain from the earth with its beak and swallows it up] [Tafsir Al-Qurtubi, Vol. 18, Page 289] (Muhsin Khan translation)

It will call out (tad'uw)

What will the Fire call out
3 opinions through sayings of the Sahabah;

1st view
- ilayya ilayya ya Kaafir, ya Munaafiq! - (come) to me! To me! O Disbeliever, O Hypocrite!

2nd view - Zafeerun [exhale loudly sound; Ibn Abbas says; the sound of a wild hungry animal which corners its prey and snorts out loud, exhale and inhale and growl]  wa Shaheeq (surah Hud)

Yu'Daroona alayhaa (Ghafir 40:46,Shura 42:45) - they are brought above it (hell) and told that this is where they will enter on Judgment Day. And the fire will be growling at them when they are there.

3rd view: Figurative [majaaz] meaning - to inspire reflection. You were called by some people in your previous life (the Messengers', the believers' to do good) but you rejected the message. So on this Day, you will be called to the Hellfire, and you cannot reject the invitation. You will HAVE to go to it, and you have no choice. Because you are a convicted Criminal for rejecting the offer to Jannah (Paradise.)

tad'uw man adbara wa tawal-laa

tad'uw - It calls

man - whoever

adbara - dubr - the back of something.

adbara = he turned his back.(verb Sarf scale 4 [af3ala/yuf3ilu/if3aal])

tawal-laa - wali - someone Close
(i.e. Friend/ally.) So tawal-laa implies turning towards someone who you are close to.
So what did they turn towards
Since they had turned their backs (adbara) towards the truth and the Messengers' of Allah, then they turned closer (tawal-laa) towards falsehood and evil ideas.
There are many examples of this in the lives of many Prophets', where the disbelievers turned away and never just stopped their, but they became corrupt and began to get closer to become Shayaateen (devils) - by opposing the Messengers' and harming the believers.

Ayah 18:

وَجَمَعَ فَأَوْعَىٰ

And collected [wealth] and hoarded.

wa jama'a fa aw'aa -

wa = and
Jama'a = he Jam' (gathered/collected/hoarded)

Why do these people hoard wealth

Because they've turned away from the Guidance, so they want to do something to fill the emptiness in their life. So they use all their energies and talents in collecting as much wealth as they can to distract themself from the truth.

Hadeeth: If the son of Adam was given one valley of Gold, he would want another valley of Gold. And nothing fills the stomach of the children of Adam except dust (i.e. when he is buried.)

Fa = then

Aw'aa (verb form of) - Wi'aa = a Container (like a Jar) which you can seal/close up/put a lid on.

So this person never just hoarded wealth, but he became stingy and paranoid in trying to protect his wealth.
So he starts to feel that other people are trying to steal their wealth. 'Everybody is trying to steal my money'.

So these people hide and stash their money so nobody can get it, not even themselves! Out of extreme paranoia of fear of losing that wealth.

Ayah 19:

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا

Verily, man (disbeliever) was created very impatient;

This ayah is the Pinnacle ayah inbetween all that which has been discussed and what will follow in the upcoming aayaat.

Inna - surely

al Insaan - the human

(this could refer to all humans generally, or some evil characters like Abu Jahl etc. who opposed the Messenger [saws]).

Khuliqa - created

haluw'an - hala'a: root meaning is; being Impatient.
[i.e. surr'a = being quick - rushing.] Quickly losing one's patience, and becomes Anxious/worried/annoyed really quick.

Ayah 20:

إِذَا مَسَّهُ الشَّرُّ جَزُوعًا

Irritable (discontented) when evil touches him;

Idha - When [future tense]

Massa - touches/wipes

Hu - him
Sharru - (something) Unfortunate/bad. Anything which a person does not like.

Jazuw'a - Jaza'a - Impatient [opposite of Sabr (Patient).]

This ayah explains the characteristics of the word haluw'a.

Ayah 13:

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا

And when good touches him, withholding [of it],

wa - and
Idha - When
Massa - touches/wipes
Hu - him

Khayr = anything Good (opposite of Sharr = Evil).

From an Islamic perspective, everything that happens is Good for the believer.

Manuw'an - Man' [miim,nun,ayn] = to refuse/prevent/hold back.

(this person might hold back from praising Allah for the favour Allah gave him.)

Khayr in the Qur'an also refers to 'Wealth'. So this person when Allah gives him Khayr (good wealth) - he holds his money back - holds back his wealth in giving in charity etc.

Al-Zamakhshari in his tafseer al Kashshaaf quotes: Ahmad ibn Yahya aka Tha'labi (meaning: Fox), said Muhammad ibn Abdullah al-Taahir asked me;

What is Hal'a? 

I replied;
'Allah has given us the explanation [tafseer] of this and there is no better explanation than Allah's tafseer.

Hal'a = when something small of percieved evil just touches him, he expresses the highest level of Jaz' (anxiety/stress/loses his cool). And when a little bit of good comes his way, he becomes extremely stingy (bakhl) and holds it away from the people and sharing with them.'

Some scholars explained that Haluw'a refers to such a person with such qualities.

So the fire will call out to a person who turned his back to the Guidance, and he went closer to evil, and gathered wealth and became stingy and paranoid that someone might use his wealth, and whenever some small percieved evil touched him - he became extremely stressed, yet when even a little good came to him - he became stingy and arrogant and did not praise Allah.

Why does the person do this though
? Because he has been created this way (ayah 19).

This ayah (ayah 19) has been said in the Passive voice. Meaning Allah is not to blame for these characteristics, but the human is.

Which shows that the human has these desires and feelings, and it is part of his test to overcome these and become a character of a much higher moral level. And if he overcomes this negative animal-type traits - this is what will make him of the best of creation.

Ma'aarij 5/e

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Ayah 22

إِلَّا الْمُصَلِّينَ

Except those devoted to Salat (prayers)

Il-laa al MuSal-leen -

Il-laa - except
Al - the
MuSal-leen - people who constantly Pray.

This is the 2nd section of the surah.
[the surahs are sometimes divided into separate Rukoo' according to sub-themes in a surah.]

Allah is now telling us that not all of humanity is doomed with the characteristics given (in ayah 17, 18, 19 and 20). Rather, there are some people who are above that.

Now from aayaat [70]:22-35 in this surah, there are numerous attributes a believer is required to have to be a good person/slave to Allah - the ideal Muslim personality.

The first 11 aayaat of surah Mu'minoon (23) are similar to these aayaat in surah Ma'aarij (70) too.

These are 8 qualities which Muslims need to work hard in so that their other good deeds don't be wasted on Judgment Day.

Another thing we notice is that Allah is saying that the people who have these characteristics are the people of Jannah (Gardens of Paradise.) That means that these people are actually doing all this good and not just thinking/agreeing that these characteristics are good.

So Allah is telling us that we can overcome all the previously mentioned bad characteristics, by finding strength through prayer (Salaah).

In surah Mu'minoon (23:1), Allah is saying that the believers have attained success.

But why are they successful? Because they 'Pray' and are humble to Allah in their prayers.

[Note: the description of the believers in surah Mu'minoon is of a higher rank of believers than the minimal required for Muslims, which is mentioned here in surah Ma'aarij.]

Constancy in Prayer keeps you in Imaan (true Belief). Because Salaah is your treasure and connection with Allah. When someone leaves their Salaah, they gradually left the remembrance of Allah and soon rejecting the Afterlife.

MuSSaleen [Noun/nominal form] = a Person who has a Consistent character of Praying.

I.e. Someone who always prays on time, and whenever you remember that person - you always remember Salaah (prayer.)

Ayah 23:

الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ

Those who remain constant in their Salat (prayers);

Al-ladheena - the ones who
Hum = they
'alaa - upon
Salaati-him - their Prayer

daa'imoon - dawaam = Continuous/consistent/no gap/lapse/interference in between.

Allah repeated 'their' (hum) 3x in this ayah, which emphasises that especially these people have such characteristics (of being constant in their Salaah/prayer.)

The word "'Alaa" = up ON. Refers to them being constantly On Top of something, i.e. these people are constantly watching over their Salaah.

[When misguidance is mentioned, the misguided are described as 'Fee' (immersed 'IN' misguidance)].

Salaati-him - their Prayers.
Allah said that these are THEIR Prayers, and they are continuously guarding them, because they are so important to them. It is like they are guarding their own child or something important to them throughout the Day.

daa'imoon [noun/ism/consistent form] - they are Always praying consistently and do not miss prayers.


Normal Sentence
Al-ladheena daa'imoona 'alaa Salaati-him -  Those who consistent on their Prayers.

Unique Ayah for Exclusivity
Al-ladheena hum 'alaa Salaati-him daa'imoon - These are consistent ESPECIALLY upon their Salaah/prayer.

This consistency is in terms of Quality/dedication/sincerety/khushoo'/humility.

Once they have gained Consistency in their Prayer, they need to guard it through other good characteristics which are in the upcoming aayaat.

Salaah/prayer is the foundation of our religion.

Hadeeth: the Salaah in the religion is like the head on the body.

The Daily Prayers are extremely Manageable

For people who find it really hard to pray or even start to pray, and have not started the Sunan and Nawaafil (optional prayers) - then atleast the Faraa'iD (FarD - Compulsory Prayers).

So atleast start them, it probably takes around 5mins for each prayer. This isn't even hard, even if you go College or University.

After that we should work on increasing our Consistency on the
Sunan (Sunnah prayers) and the Nawaafil (optional prayers.)

The Prophet (saws) said (meaning);
'the most beloved acts to Allah are the constant actions, even if they are small'
  (in time or quantity - so long as the quality is good.)

We need to continue giving our Imaan constant small doses of small good actions, and we need to continue pushing ourselves slightly, so that it becomes our habit, and we ask Allah to give us Tawfeeq (ability) to practise what we have read/heard. Ameen ya Rabb.

Ma'aarij 6/f

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Ayah 24:

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ

And those within whose wealth is a known right

Wa - and
Al-ladheena - those who
Fee - in
aMwaal-him (plural of Maal) = their Wealth
Haqqun - a Right (to be claimed)
ma'loom - known

The 1st quality Allah gave of these people who do not stress on small bad matters are those who pray and have a good focus on their prayers - desiring a good quality relationship with their Master. This is something which both the poor and rich, weak and strong can do - it is Universal.

The 2nd good quality these people have is mentioned in this ayah.
These people spend their wealth to help others, to please their Master - Allah. So if you want to prove your commitment to something (in this case - commitment to Allah) we need to give our Time and Money - to show that we are dedicated.

These people have a part of their wealth kept separate as a Right (haqqun) for those who are in need of it.

There is an abnormal sentence structure in this ayah. This can cause Exclusivity or Emphasis.
= 'There is no doubt that in their wealth there is wealth for those who have a right for it.'

This ayah is a Nominal/Noun/Ism (=constant) based sentence, not a Verb (=temporary) based:

So these people have a Constant characteristic
of reserving wealth for others who have a right on their wealth (i.e. the Needy etc.)

In surah Mu'minoon (23:4), Allah tells us; 'those who constantly implement Zakaah (charity/purification).'

It was the practise of all the Prophets' to pray and give in charity.

Haqqun ma'loom - a right deserving for others, which is known.

1 - they understand that this Charity giving is an obligation known.

2a - when Zakah (purification charity) was legislated in the Madani period, the believers are obligated to keep separate a share of 2.5% of your wealth per lunar year, knowing well that it has to be given to the poor and needy.

2b - Sadaqah (optional charity) would also be part of this giving to the needy out of thankfulness to Allah, and Allah will give you more.

Hadeeth Qudsi: 'Spend on me O son of Adam, and I [Allah] will spend on you.'

3 - Give Sadaqah to your family dependants, to the Islamic institutions for da'wah and the Masaajid, because it is your duty as a decent Muslim.

Ayah 25:

لِّلسَّائِلِ وَالْمَحْرُومِ

For the beggar who asks, and for the unlucky who has lost his property and wealth, (and his means of living has been straitened);

Li - for
Al - the
saa'il - asker (these people whose situation is dire/desperate, and asking for help)
Wa - and
Al - the
maHroom - haraam (forbidden/held back) - someone/thing who has been Forbidden/held back in fulfilling their needs.
Why is this person called maHroom?
This person is deprived from wealth and assistance by people.

The ignorant person would they are rich due to their abstinence (of not asking/begging people), you will recognise them by their faces..
(al Baqarah 2:273)

These maHroom people were not always poor, but they suddenly became poor and they feel shy to ask others for help and assistance.

So there are 2 types of people who have the right to charity;

1 - the Asker (saa'il) - Allah has purposelly used this word 'asker' to show us that someone who you think is genuinely poor and asking you - then you should give them with the intention of pleasing Allah.

[If there are people who do tricks by begging, or if they are alcoholics/drug users, use your common sense in deciding whether you should give it or not.]

Surah Duha 93:10  - Especially for the Beggar, don't rebuke him/shout at him. (because you really don't know their situation.)

2 - the maHroom (the one who has been forbidden the basic needs) - this type of person, you need to find in your society. These people have had their house lost i.e. In an Earthquake, or flood etc.

This type of person will even be resistant to your help, out of shyness and shame. So you will have to be clever by giving it as a gift, or maybe anonymously through the post.

Allah uses the word;
Haqqun - (their) Right to claim [that money].

This money which we have is their Right, it is their money in our pockets - we Have to give it to them, and we are not doing them a favour by passing it to them. And if we do give, Allah will increase our reward.

The 1st quality was Salaah (Prayer) - so when we get closer to Allah, we spiritually mature and realise that our fellow humans are in need of us.

The Context of this surah
- We know there is a modern day anti-religious trend of the idea that ultimate goodness can be achieved without religion. However, in ayah 18, Allah tells us that the denier of the Day of Judgment - hoards wealth and does not let his family or even himself to benefit from it. And when something good happens - he ascribes it to himself.

Whereas the one who believes in Judgment Day, he gives his wealth to everyone and those who are not even related to him - to the asker and the one who is held back from wealth (maHroom). Yet he doesn't even boast about it because he knows it is his duty to do so, and he praises Allah.

Look at the massive difference!

Ayah 26:

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

And those who believe in the Day of Recompense

Wa - and
Al-ladheena - those who

yuSaddiqoon - taSdeeq = Full Conviction in, stand by and speak for the Truth [Sidq = truth]

Bi - with
Yawm - day
Al - the
Deen = Payback/share.

'those who have Full Conviction with the Day of Payback'

The Day of Payback/consequences of your Choices and Actions - these people have certain belief of that Day, and they stand by that belief and speak for it.

The Qualities which are mentioned of the believer are
1 - they are consistent in their Prayers.
2 - they have a share of their wealth saved for the asker and the one held back (maHroom).
3 - they have certainty of belief on the Day of Payback.

This person is continuously living this reality of preparing for that Day. So the more he fulfills his duties - the more Certainty of belief he has of this Day.

[Surah Ma'un (107:1-4), the beginning aayaat discuss the person who lies against Judgment Day.

Surah Muddathir [74] mentions the people of Hellfire -
They wouldn't pray, they wouldn't give charity, and they were Khaa'iDeen - those who waste their time in useless things.
So their useless activities made them begin to lie against and gradually deny Judgment Day.
(see Muddathir 74:42-46)]


yuSaddiqoona - they affirm[Verb form/jumlah fi'liyyah - this Truthfulness is an action they have to try to sustain and will continuously fluctuate, and they have to keep developing this affirmation of truth in thesmelves.]

[MuDaari' (present-future tense) = (Balaaghah of MuDaari' implies: Continuation & Renewal: This person now, and in the future will continue in the future to have belief/truthfulness for the Day of Payback, and his belief in it will be Renewed in new ways and from new perspectives throughout his lifetime.]

Previously Allah told us about the disbelievers;

: They [the disbelievers] think it (Judgment Day) is ba'eed (a very distant reality or a far off fairytale story). (ayah 6).

The believer however has a strong belief in the reality of this Day.

Ayah 27:

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

It is those people, from the Punishment (adhaab) from their Master, mushfiqoon.

muShfiqoon - fearful/mindful.
- Ishfaaq - root meaning: being merciful/kind/concerned/compassionate for someone.
Afraid of something out of the repercussion it will have on that person.
Scaring someone out of a danger that the carer fears for that person. (i.e. a parent - out of love - scares his child not to go near the fierce dog.)

So why are these people scared so much? Because Allah has given them the compassionate/caring warning of a severe and painful punishment, and they are afraid that they will fall into it. This is why they are scared (muShfiqoon).

Similar word:

Khaa'ifoon - khawf - fear.

Allah did not use the word Khawf, but the root Shafqah, which is emphasising that Allah cares for them that they do not enter a Fire.
So this fear is based on compassion and mercy and a warning from danger.

This is a Nominal/Constant/Ism sentence - MUshfiq.

These people are constantly Fearful of Allah's punishment in all parts of their life. So when they are going to sin, they remember the Hellfire and become scared and stop.

These people have a fear of Allah, but they love Him too and are shy of disobeying Him. So they are muShfiqoon.

Ayah 28:

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

Verily! The torment of their Lord is that before which none can feel secure,

Inna - surely
Adhaab - punishment (of)
Rabbi - Master
Him - their

Ghayr - not

Ma'moon - 'aman = to feel Safe/Secure about something.
Ma'moon - some Place/Time you feel Secure/Safe about.

'Surely the punishment of their Master cannot be felt secured from'

We learn that the Punishment (Adhaab) of Allah can hit at any time; in this World and the Next.

We know that Allah hates injustice/oppression, and we know that we all commit some type of injustice in our lives. So the Punishment of Allah can hit us at anytime. And we have to always try our best to be in Allah's good books. Doing good actions to be in the Mercy of Allah.

In the previous ayah - 'more than anything else, they fear the punishment of their Master.'

This ayah;
'more than anything else, surely their Masters punishment is without safety'.

So the way to try to be in Allah's good books is especially to give in Charity, especially giving what you love.

Hadeeth: 'Sadaqah (charity) is a shield from the Punishment of Allah.'

Surah Insaan 76: 8-11
'They fulfill their vows, and they fear that Day that the evil of that Day will be extremely widespread. And they feed Food, on their love for it, to the poor, orphan, prisoner. We have only fed you for the pleasure of Allah, we do not want any reward from you, and no gratitude/thanks from you. Surely we fear a Day which will make the faces ugly (from extreme dislike to it.) So Allah saved them from the evil of that Day, and gave them a Bright face and Happiness.'

Once we get a habit of giving Sadaqah (optional charity) - it will become part of our nature. Being merciful to the creation causes Allah to be Merciful to you in this life and when you meet Him on the Day of Payback.

Why did Allah just mention the 'Day of Payback' as their article of belief and not mention the other articles of Faith?

Simply because the main Theme of the Surah Ma'aarij is Judgment Day. (see ayah; 4, 8 onwards, 26, 43).
The beginning, middle and end of this surah talks about Judgment Day.

We ask Allah to give us Tawfeeq (ability) to practise what we have read/heard). Ameen ya Rabb.

Ma'aarij 7/g

Ma'aarij 7/g - MP3 Download

Ayah 29:

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

And those who guard their private parts (from illegal sexual acts).

Wa - and
Al-ladheena hum - those who, they
Li - for

Furooj (plural) - Farj (singular) = the Private parts.
Root meaning:- space in between two things. (i.e. between two legs are the private parts.)
Classical Ancient Arabic useage of Farj
: if a war was fought, and someone entered a Fort/castle in battle for safety. If a defensive wall got damaged and became Vulnerable, it would be called 'Farj'.

Because danger could approach to that spot, that spot leaves the people weak and vulnerable. So they would have to re-inforce protection in that area so they are protected from harm.

Ustadh Abdul Nasir continues: this is the idea behind Allah using the word 'Farj' to refer to the private parts and the Lusts/desires (shaHwah). Because if they are not protected, they are the humans weak spot.

All people have desire, and they always have to be on guard to protect themselves, just like the army has to protect its weak parts when they are exposed.

HaafiDhoon (Guarders) - HifDh = Guard/protect.

[Nominal/Ism/Constant form - they are Always on guard from false desires.]

The 4th aspect: these people Purify their behaviour and self-respect.

Allah is linking Spirituality with Social conduct. So your spiritual rituals are internalised in your Character as a person and your dealings with others.

1st - Allah spoke about pure spirituality - the Prayer.
2nd - Allah spoke about giving in charity - which is spiritual and social.
3rd - Now Allah is speaking about a purely social issue (which has spirituality aspect to it because you have to protect yourself).


Abnormal sentence structure is in this ayah for Emphasis.

Normal sentence structure
Wa al-ladheena HaafiDhoona li furooji-him - and those who are guarders for their private parts.

But by Allah placing the words 'furooji-him' earlier in the ayah, it implies that they especially guard their private parts/their weakness.

Allah in surah Israa' 17:32, tells us -
Don't you come close to Zina (fornication/adultery), surely it is a Fahishah (anything which goes past the limits) and an evil way (leading to more evils.)

I.e. think about all the lies, abortions, and guilt someone feels through one crime of approaching Zina [adultery].

Ayah 30:

إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

Except from their wives or those their right hands possess, for indeed, they are not to be blamed -

Il-laa - except
'alaa - upon

Azwaaji him (plural) - their Zawj (singular) - marriage partner.
[Zawj - linguistically refers to: a pair of the opposite type, i.e. a man husband to a woman wife.]
Therefore no room for homosexuality is allowed in Islam.

Some people mistakenly think that marriage life is not good, but Allah tells us;

This monk lifestyle, We did not legislate that for them, but they innovated it.
(Hadeed 57:27)

Malakat aYmaani-him - Right hand women.


When wars occur throughout history; - the  people who are defeated lose their men and land in the battle to the opposition. The women and children now have no-one to lookafter them, and have to find money through some way.  Many turn to prostitution in desperation of needing to feed themselves and their children because they now have no men to protect them (the enemy is not their best friend.)

[This is even occurring today in Iraq and other Muslim lands where many Muslim sisters have had to turn to prostitution (some even for the invading armies!) because our brothers who defend them have been killed, jailed or suppressed/labelled falsely as terrorists and accused as terrorists by the Muslims themselves! But this situation is not told on the News. O Allah, help our sisters and brothers in these difficult/strange times, Ameen ya Hayyu ya Qayyoom!]

Islam's Solution

Islam provides the best solution by looking after these 'Right hand possessed' people.

- So after the battle, the 'right hand possessed' woman will be given to a Muslim by the Ameer (Islamic leader), the Muslim will lookafter her, give her almost similar rights as he does to a wife.
- So she gives him the right to intercourse, and he gives her the rights of looking after her well and providing for her.
- Then when she has a child from him - she gets a respectable title of 'Um al Walad' (mother of his child),- and when he dies, she is automatically freed.
- Or she can work and pay her owner an agreed price to buy her own freedom within his life.
- And if she does not want intercourse with him, then he can sell her to another person who will be willing to lookafter her. (this might seem harsh to some people, but a life of prostitution [the other alternative] is a much harder lifestyle.

NOTE: Muslim women do not have male slaves for intercourse, it is not part of her dignity for her to have such.

(see for more info.)


Just as Allah has forbidden some things, He has made others allowed.

He has made meat of some animals allowed if they are sacrificed the right way, and He has made the meat of fish allowed - without us even having to sacrifice them.
(similarly; Allah has allowed a man to marry a woman through Nikah [marriage contract], and allowed a man to have intercourse with the female slave he owns without a marriage contract.)

Finally; we see that Allah actually encourages the believers to free their slaves and to marry the righteous ones of them.

This is mentioned in;

وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ ۚ إِن يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ

And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing.

(surah Nur 24:32)

Aymaan (plural) - Yameen (singular) - Right hand.

from a Balaaghah/eloquence perspective - Yameen/Right has a Majaaz/metaphorical meaning of; 'Blessed/Good.'

Just like in english people say; 'right hand man' to someone who is your support.

So these slaves are people who are not to be looked down upon or humiliated;


Narrated Al-Ma'rur:
At Ar-Rabadha I met Abu Dhar who was wearing a cloak, and his slave, too, was wearing a similar one. I asked about the reason for it. He replied, "I abused a person by calling his mother with bad names."

The Prophet said to me, 'O Abu Dhar! Did you abuse him by calling his mother with bad names You still have some characteristics of ignorance. Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.' "

Sahih al Bukhari Volume 1, Book 2, Number 30.

'except on their marriage partners, or their right hand possessed..'

Fa - then

Inna - surely
Hum - they

Ghayru - not

Maloomeen (plural) - maloom (singular) - malaama [Lawm - to blame someone on the bases of their Actions.]

These people who have intimacy with their spouse, they are not to be blamed.


 It was narrated from Abu Dharr that some people from among the companions of the Prophet (peace and blessings of Allaah be upon him) said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, the rich people will get more reward. They pray as we pray, and they fast as we fast, but they give in charity from their excess wealth.” He said, “Has not Allaah given you things with which you can give charity? Every tasbeehah (saying ‘Subhaan Allaah (Glory be to Allaah)’) is a charity. Every Takbeerah (saying ‘Allaahu akbar (Allaah is Most Great)’) is a charity. Every Tahmeedah (saying ‘al-hamdu-Lillaah (praise be to Allaah)’ is a charity. Every Tahleelah (saying ‘Laa ilaaha ill-Allaah (there is no god but Allaah)’) is a charity. Enjoining what is good is a charity. Forbidding what is evil is a charity. Having intercourse (with one’s wife) is a charity.” They said, “O Messenger of Allaah, if one of us fulfils his desire, is there reward in that?” He said, “Do you not see that if he does it in a haraam way he will have the burden of sin? So if he does it in a halaal way, he will have a reward for that.”
(Narrated by Muslim, 1674) 

Ayah 31:

فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ

But whoever seeks beyond that, then they are the transgressors -

Fa - So / then
Man - whosoever

Ibtighaa - seeks out
- baghiy - cross limits and boundaries for the fulfilling of your desires.

Waraa' - beyond (infront or behind)

dhaalik - that

Fa - then
Ulaa'ika - they
Hum-ul - They (are) the

'aaduwn - cross the boundaries and limits set by Allah.
[the word 'aduw = enemy' (or ta'adiy) comes from this because the enemy crosses the boundaries set by Allah.]

So this person who seeks to go beyond these limits is going past the boundaries/limits of Allah like an enemy.

This was the 4th moral character this Islamic person has.

Ayah 32:

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

And those who keep their trusts and covenants;

Wa - and
Al-ladheena - those who
Hum - they

Li - for

Amaanaat (plural) - Aman (safety/security) - Amaanah - to trust someone and feel safe/secure about trusting someone.

Amaanaati-him = their TrustS. So there are many types of Trusts these people fill;

1 - a Trust with Allah
2 - your Trusts/promises with other people.
3 - hadeeth: 'al Mustashaaru mu'tamanun' - when someone asks you for advice, now you have been Trusted (so give them good and sincere advice.)

Wa - and
'Ahdi-him - their Covenant

This is used in the Singular. But this is referring to the 1 Big 'Ahd we have with Allah (covenant with Allah mentioned in surah al A'raf 7:172 - when Allah said 'am I not your Master, and we all said 'Indeed' we bear witness.).

'those people who with their Trusts and covenant - Raa'oon'

Raa'oon - Ri'aayah [Raa'ey] = to watch something and protect from harm.

I.e. A Raa'ey would be a Shepherd who watches over the sheep, cows etc.

So these people act like Shepherds about their trusts and covenants. They lookafter their covenant and trusts with Allah and the people throughout their days and nights.

Anas ibn Malik who was the servant of the Prophet (saws) for 10years said;

Qallamaa khaTaba Rasool Allah (saws) il-laa qaal - laa emaana li man laa amaanata lahu - it was rarely that the Prophet (saws) gave a speech except he said; there is no Belief/faith (emaan) for the one who has no trusts (fulfilled)

Wa laa deena li man laa 'ahda lahu - and there is no religion for the one who has no covenants (fulfilled).

We need to try to change ourselves so we can have these characteristics as part of our personality and relationship with others. Because a person who is not trustworthy to the people might not be fully trustworthy to Allah. So we need to try to be trustworthy to ourselves, Allah, and the people.

Abnormal sentence structure for Emphasis;

More than anything else - they constantly watch over their trusts and covenant.

Raa'oon is in Nominal/noun (ism faa'il) form which shows they are constantly upon these characteristics. And if they make a mistake, they repent and mend their ways back to good again.

Ayah 33:

وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ

And those who stand firm in their testimonies;

Wa - and
Al-ladheena - those who
Hum - they
Bi - with

Shahaadaat - Testimonies
(Shaahid = to be Present, and therefore Witness. A Shaheed/martyr is someone who made himself Present for the ultimate sacrifice of his ownself.)

Him - their

Qaa'imoon - stand Upright

1 - They stand upright by their Testimony of 'Laa ilaaha il-laa Allah' - there is no god but Allah' throughout their life.
2 - Witness to events in life, and they stay true to them.

Abnormal sentence structure; The word 'Shahaadaat' is mentioned earlier than 'Qaa'imoon', which implies they are Especially upright in matters of their bearing true Testimonies.

This is what they stand by for their entire lives, they never let this go.

We see the aayaat of this surah [70]:29-33 are identical to the ones in surah Mu'minoon [23:]

3 - You could be witnesses upon the People (on Judgment Day)
(al Baqarah 2:143)

So we need to live upto these high standards so that on Judgment Day we can be worthy of bearing witness against or for previous nations.

The Prophet (saws) once was sitting down, leaning against a wall and giving general advice to his Companions, but then he stopped leaning and said 3times;
ALaa wa shahaadati al-zuwr - do not give false testimony.

Because false testimony can harm other believers, and can cause even escalating and bigger problems in society.

This is why Allah tells us that there will be a time in the future (idha = when [future tense]) you will have to give testimony. So when you are called, you should be truthful in your testimony;

And witnesses should not refuse when (idha) they are called upon.
(al Baqarah 2:282)

Because Allah knows that people are reluctant. But truthful witnesses are important in court to settle justice for the believers.

Ayah 34:

وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ

And those who guard their Salat (prayers) well.

And it is those who;

'ala - upon
Salaati-him - their Prayer
yuHaafiDhoon (present-future tense) HifDh - Guard - they are continuously into the Future Guarding their Prayers.

Allah mentions that to maintain these Qualities in life, you will have to maintain your prayer throughout your life.
This is why the description of all the good qualities are sandwiched between these 2 descriptions of guarding the prayer.

These people protect the Salaah's Quality, its Constancy and Protect it by not doing bad things to others (i.e. they don't break the other principles.) Otherwise your prayers reward might be given to someone else on Judgment Day because you had hurt them. So ask them for forgiveness or do good to them.


Abnormal sentence structure
: the word Salaat (prayers) is mentioned earlier than HaafiDhoon (guard) to show that they Especially the Prayer - that's what they are continuously guarding.


Surah Mu'minoon [23:3] - they guard their PrayerS (Salawaat)

1 -
Because this ayah of Surah Ma'aarij was revealed in a time when there was only 1 prayer (Qiyaam ul Layl/taHajjud). Surah Mu'minoon was revealed when the 5 daily prayers had been legislated.

2 - The people of Surah Mu'minoon are of a higher calibre in the sight of Allah, so they guard more prayers because they pray more than a normal Muslim.

The Disbeliever vs the Believer

The disbeliever gathered/hoarded and Protected his wealth (ayah 18) and did not give it to benefit anyone!

The believer gave away his wealth to the needy and Protected/guarded his prayers (ayah 34).

Ayah 35:

أُولَٰئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ

Those shall dwell in the Gardens (i.e. Paradise) honoured.

Ulaa'ika - those

Fee - in

Jannaatin (plural - for honor, distinction and nobility) - multiple Gardens/paradises.

JannaatIN [nakirah-not specified what type] = gardens of all types  - things which you can imagine in a garden (flowers, beautiful fruits, smells etc) and what you cannot imagine in a garden.

muKramuwn  - Honored/dignified.
iKraam - honor, dignify, grant nobility to someone.

muKramuwn [nominal/ism/permanent form] - Honored.
So Allah is telling us through the noun form - that these people who have the good characteristics mentioned earlier in this surah - they will be Honored, not just in the Gardens of Paradise, but they will have honor/nobility in this life too.

Hadeeth: Palaces made of Gold and silver bricks, their cement is musk.



Labinatun min dhahabin, labinatun min fiddah, wa teenuha misk... -
Palaces made of Gold and silver bricks, their cement is musk. Rivers flowing from beneath these gardens, of pure water which will never stench. Milk which will never go sour. Pure wine which will not cause a dulling of the senses, and a pure honey of Paradise. And the greatest of all, Allah will never be angry with them. I have given you my pleasure and I will never be angry with you ever again.


Ulaa'ika fee jannaatin - they are in Gardens.

Ulaa'ika muKramuwn - they are Honored.

We learn that;
i - they will be in Gardens
ii - they will be Honored
iii - they will be in the Gardens of Paradise and be Honored there.

In surah Mu'minoon, the people of Jannah/Paradise are described as the inheritors of Firdaws (the highest level of Paradise) forever.

Why did Allah describe these amazing characters as 'inheritors'? Because if someone does not give someone their rightful share of inheritance, they have been wronged. So Allah is telling us that He is Just and fair, so it is only their right that He gives them al-Firdaws = No doubt they will have Jannah al Firdaws if they have the suited characteristics for it.

We ask Allah that He make us the people of Jannah al Firdaws, ameen ya Hayyu ya Qayoom!