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What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:34:41
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 15 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/1_0.gif[/img] [color=Red]In the name of God, the Merciful, the Beneficent[/color] [color=Green][img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_36.gif[/img] Do not pursue that of which you have no knowledge. Man's ears, eyes and heart shall all be called to account. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_37.gif[/img] Do not walk on Earth with an air of self-conceit; for you cannot rend the Earth, nor can you rival the mountains in height. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_38.gif[/img] All this is evil; odious in your Lord's sight. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_39.gif[/img] These (injunctions) are but a part of the wisdom with which your Lord has inspired you. Do not set up any deity alongside God, lest you should be cast into Hell, blamed and rejected. [i](The Night Journey, Al-Isra', 17:36-39)[/i] Accountability for all actions Commentary by Sayyid Qutb[/center] A basic characteristic of the Islamic faith is that it is straightforward, clear and transparent. Nothing is permitted on the basis of suspicion, myth or unsubstantiated impression: "Do not pursue that of which you have no knowledge. Man's ears, eyes and heart shall all be called to account." These few words establish a complete method for human mind and heart, which incorporates the scientific approach that humanity has begun to apply only recently. It adds, however, honesty and God-fearing. That is an advantage which Islam gives over cold rational approaches that are devoid of spirituality. Making certain of every report, action or situation before passing a judgment concerning it is the essence of the Qur'anic approach. When hearts and minds faithfully follow this approach, there remains no room for superstition in matters of faith, or for suspicion in legal affairs. What is more is that there will be no room for theoretical assumptions or superficial conclusions in science and research. Scientific integrity which people extol in modem times is no more than the conscientious integrity which the Qur'an establishes as something to be accounted for. The Qur'an makes every human being responsible and accountable for his hearing, seeing and feelings in front of God who has given man his ears, eyes and heart. That is the integrity and honesty of senses, heart and mind. Man is accountable for all these and the organs themselves will be questioned about their actions on the Day of Judgment. When we consider the magnitude of this responsibility, we are overwhelmed by awe because it applies to every word spoken and every judgment made. "Do not pursue that of which you have no knowledge." Certain knowledge must be the only basis for judgment or conviction. Whatever is not certain must never constitute such a basis. In an authentic Hadith, the Prophet is quoted to have said: "Refrain from assumption, for assumption is the basis for worst lies." Another Hadith related by Abu Dawood quotes the Prophet as saying: "It is indeed a bad practice for a man to always begin his statements with, 'it is claimed'." In another Hadith the Prophet says: "The worst falsehood is that a man makes his eyes see what they have not seen." Thus we see how Qur'anic verses and Hadiths combine to establish such a complete and integrated system which requires the intellect to make certain of its grounds for any judgment it makes. But Islam does not stop at that. It also requires the heart to make sure of its basis for whatever thoughts or feelings it entertains. Thus people must ascertain every detail, circumstance and factor before making any judgment or arriving at any conclusion. This is a practical fulfillment of the Qur'anic statement: "Surely this Qur'an shows the way to that which is most upright." These orders and instructions that are closely linked to the faith based on the Oneness of God are concluded with an order prohibiting conceit and arrogance: "Do not walk on Earth with an air of self-conceit; for you cannot rend the Earth, nor can you rival the mountains in height." When man is devoid of belief in God, the Creator who has power over all creation, he may feel himself too powerful or admirable on account of his wealth, power or beauty. If only he would remember that whatever blessing he enjoys is granted to him by God and that he is powerless in front of God, he would feel his conceit to be misplaced and refrain from arrogant behavior. He would walk on Earth normally, with no air of self-conceit. The Qur'an puts such conceited and arrogant people face to face with their humble position and little power: "You cannot rend the Earth, nor can you rival the mountains in height." Physically man is small and insignificant, particularly when compared to giant creation. But he is strong when he relies on God's power, honorable with His honor, noble with his spirit which God has breathed into him so that he would always remember God and remain conscious of Him. Such humility which the Qur'an calls upon people to adopt, decrying at the same time all types of conceited behavior, is a mark of maintaining proper behavior with God and fellow human beings, and a proper personal and social attitude. No one abandons such good manners and attitude, preferring to show his conceit and arrogance, except a person with petty concerns. Such a person is disliked by God because he overlooks God's favors which he enjoys, and hated by human beings for his arrogance. The Prophet is reported to have said: "Whoever maintains humility for God's sake, God will elevate him. Thus he looks humbly at himself but people look at him with respect. By contrast, God humiliates an arrogant person so as to make him rate himself highly while people look down upon him. Indeed he may be more disliked by people than a dog or a pig." As we have seen, these instructions are mainly concerned with prohibiting evil actions and improper behavior. Their outline is concluded with declaring God's disapproval of them: "All this is evil; odious in your Lord's sight." This serves as a sum-up and a reminder that commandments are issued by God alone. The reason for prohibition is specified to be God's dislike of such evil. Matters that are good, and which Islam orders to be practiced or maintained, are not mentioned here because the prohibitions are outlined in this code of conduct in more detail. This outline of the Islamic code of conduct is brought to its end with showing its details again linked to faith in the Oneness of God, which was stated also at the opening of this passage. This is coupled with a warning against associating partners with God. Furthermore, we are told that this code is only a part of the wisdom to which the Qur'an guides people: "These (injunctions) are but a part of the wisdom with which your Lord has inspired you. Do not set up any deity alongside God, lest you should be cast into Hell, blamed and rejected." Thus the ending is akin to the opening, with both emphasizing the basis on which Islam builds its structure for human life, namely, the concept of the Oneness of God to whom all worship should be addressed. [i]Arab News - 03 December 1999[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:36:51
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 16 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_40.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_41.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_42.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_43.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_44.gif[/img] Has your Lord distinguished you by (giving you) sons and taken for Himself daughters from among the angels? That which you utter is indeed an enormity. We have certainly explained things in various ways in this Qur'an, so that they may take warning, but it only increases their aversion. Say: "If there were other deities alongside Him, as some of them assert, they would have to seek a way to the Lord of the Throne." Limitless is He in His glory and sublimely exalted is He above everything they may say (about Him). The seven heavens and the earth and all who dwell in them extol His limitless glory. Indeed every single thing extols His glory and praise, but you (human beings) cannot understand their praises. He is indeed forbearing, much forgiving. [i](The Night Journey, Al-Isra', 17:40-44)[/i] God: One and Glorious Commentary by Sayyid Qutb[/center] The second passage of this Surah, which we have just completed commenting on, starts and finishes with laying strong emphasis on the Oneness of God and the prohibition to associate any partners with Him. Within its two ends, it contains a number of orders, prohibitions and values that are all based on the basis of the central principle of God's Oneness. The next passage, which we will start commenting on today, begins and ends with the denunciation of the very concept of assigning a son or a partner to God, explaining its absurdity. It states that the whole universe functions on the basis of believing in God as one, having no partners: "Indeed every single thing extols His glory and praise." It stresses the fact that all shall return to God in the life to come, and that God knows every thing about all creatures in the heavens and, earth. He is the One who controls the destinies of all His creatures, and no one may have anything to say about that: "If He so wills, He will bestow His grace on you, and if He so wills, He will inflict punishment on you." As the passage goes on, we see the fallacy of all beliefs based on the association of partners with God, and we watch how they collapse. We also see that God is the One who controls everything in this universe, this life and the life to come, what is visible to us and what we may not see. We realize that it all addresses its praises sincere and devoted to God alone. In such praises all creatures and living things take part. "Has your Lord distinguished you, by (giving you) sons and taken   for Himself daughters from among the angels? That which you utter is indeed an enormity." This question implies a sarcastic response to what the nonbelievers used to do, as they described the angels as God's daughters. God is indeed too exalted to take to Himself a son or a wife, and He is too sublime to have any partner or associate. The verse also ridicules the claim assigning daughters to God, when the Arabs used to consider girls to be of lesser place than boys. They indeed killed their daughters for fear of poverty or shame. Nevertheless they considered angels to be female and made them God's daughters. When it is God who gives life and gives everyone his sons and daughters, how come that He should favor them with the better sons and take to Himself the daughters who are in a lesser position! This is merely for argument's sake, so as the hollowness and fallacy of their claims should be readily apparent. The whole issue is too bizarre to merit any discussion: "That which you utter is indeed an enormity." It is enormously odd, impudent, false and outlandish. "We have certainly explained things in various ways in this Qur'an, so that they may take warning, but it only increases their aversion." The Qur'an preaches the faith of the Oneness of God, presenting it in a variety of ways, styles and methods, so that people may 'take warning'. Indeed accepting the faith based on God's Oneness does not require more than a reminder and a reference to uncorrupted human nature. It only needs to reflect on the various signs presented in the universe. But they only grow in their aversion to this faith whenever they listen to the Qur'an. They show that they are averse to the faith the Qur'an preaches, and averse to the Qur'an itself, lest it should show clearly the fallacy of their erroneous beliefs based on myth and superstition. Here also the Surah goes part of the way with them to make its argument about their alleged deities. It states that had such deities existed, they themselves would have tried to get closer to God and believe in Him: "Say: 'If there were other deities alongside Him as some of them assert they would have to seek a way to the Lord of the Throne'." As linguists tell us, the construction of the sentence means that the whole supposition is false. There are no deities alongside God. What they claim to be their gods are no more than some of His creatures, be they stars, human beings, animals, plants and trees or other inanimate objects. All these turn to God, submitting themselves to His will, in accordance with the law of nature. They find their way to God through their obedience to His will and His laws: "They would have to seek a way to the Lord of the Throne." The mention of the Throne here indicates God's clear exaltation above all creatures, including those they claim to be deities alongside God. They are below His Throne, not with Him. This is followed by a clear statement of glorifying God: "Limitless is He in His glory and sublimely exalted is He above everything they may say (about Him)." The Surah then portrays a scene showing the whole universe, with all creatures living in it, under God's Throne. They all turn to God glorifying Him: "The seven heavens and the earth and all who dwell in them extol His limitless glory. Indeed every single thing extols His glory and praise, but you (human beings) cannot understand their praises. He is indeed forbearing, much forgiving." Every single particle in this vast universe shares in this glorification. Indeed it comes alive as it praises God and glorifies Him. The scene shows the whole universe full of life and activity, sharing in a single action, addressing to God in His exalted nature a glorification that implies submission to His will and acknowledgment of His authority over everything in the universe. We will continue our discussion of this point tomorrow, God willing. [i]Arab News - 10 December 1999[/i] [color=Red]A special note to those deriving benefit out of these articles:[/color] [color=Blue]Please include the author and the translator (brother Adil Salahi) and their families in all your supplications. Jazakumullahu Khaira.[/color] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:38:06
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 17 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_44.gif[/img] [color=Green]The seven heavens and the Earth and all who dwell in them extol His limitless glory. Indeed every single thing extols His glory and praise, but you (human beings) cannot understand their praises. He is indeed forbearing, much forgiving. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_45.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_46.gif[/img] When you read the Qur'an, We place an invisible barrier between you and those who do not believe in the life to come. We cast a veil over their hearts which makes them unable to grasp its meaning, and their ears We make deaf. And so, when you mention your Lord in the Qur'an as the One and Only Lord, they turn their backs in aversion.[/color] [i](The Night Journey, Al-Isra', 17:44-46)[/i] Deaf ears, sealed hearts Commentary by Sayyid Qutb[/center] We commented on the first verse in this passage. We pointed out how the Surah portrays a scene showing the whole universe, with all creatures living in it, under God's Throne. They all turn to God glorifying Him: "The seven heavens and the earth and all who dwell in them extol His limitless glory. Indeed every single thing extols His glory and praise, but you (human beings) cannot understand their praises. He is indeed forbearing, much forgiving." Every single particle in this vast universe shares in this glorification. Indeed it comes alive as it praises God and glorifies Him. The scene shows the whole universe full of life and activity, sharing in a single action, addressing to God in His exalted nature a glorification that implies submission to His will and acknowledgment of His authority over everything. It is a powerful and majestic scene in which we see every stone, large and small, every seed and leaf, every flower and fruit, every little shoot and every tree, every insect and reptile, every animal and human being, every creature that walks the Earth, swims in water or floats in the air, and all creatures in the whole universe glorifying God and turning to Him in submission. We are filled with awe as we sense that everything that comes within our vision or stays beyond it comes alive. Whenever we stretch our hands to touch something, and whenever we put our feet to step over something, we feel that it is alive, glorifying God. "Indeed every single thing extols His glory and praise," in its own method and language. "But you (human beings) cannot understand their praises." Human beings are limited by their own constitution which has a clay origin. This debars them from understanding the praises of other creatures. Had they listened with their hearts, directing them to appreciate the subtle laws that operate in the universe and make every thing, large or small, turn to the Creator of all, they would have appreciated something of that praise. When human souls are purified and when they hearken to every animate and inanimate object as it addresses its glorifications to God alone, they are better prepared to be in touch with the supreme society. They would be better able to understand the secrets of the universe than those who limit themselves to their material world. "He is indeed forbearing, much forgiving." These attributes of God are mentioned here because of what seems clear of people's failing in their duties toward God. Compared with this great show of submission to God in the whole universe, human beings seem to be in a singular position. Some of them associate partners with God, while others allege that He has daughters, and still others remain oblivious of their duty to praise God and glorify Him. In fact human beings should have been the first among all creatures to acknowledge God, declare their submission to Him and extol His praises. Had it not been for God's forbearance and forgiveness, He would have hastened their punishment. But He allows them time, reminds and admonishes them because "He is indeed, forbearing, much forgiving." The leaders of Quraish, the Prophet's own tribesmen who rejected his call, tried hard to prevent their hearts and souls from responding positively to the Prophet and acknowledging the truth of the Qur'an. As a result, God raised an invisible curtain between them and the Prophet, and placed on their hearts coverings that prevented them from understanding it. Their ears were in a state similar to deafness, which meant that they could not understand its message. "When you read the Qur'an, We place an invisible barrier between you and those who do not believe in the life to come. We cast a veil over their hearts which makes them unable to grasp its meaning, and their ears We make deaf. And so, when you mention your Lord in the Qur'an as the One and Only Lord, they turn their backs in aversion." One report of the attitude of Quraish to Islam and the Qur'an tells us that the elders of Quraish issued a general order telling everyone not to listen to the Qur'an when they heard it being recited by Muslims. But the Qur'an had its attraction even to the most outspoken enemies of Islam. They realized that Muhammad spent some time every night in worship reading the Qur'an in prayer. Therefore, protected by the cover of darkness, some of them sat just outside his house, listening to the Qur'an being recited inside. Every one of them was on his own, thinking that no one would know about his action. One can only assume that the motivation was either to try to judge the message of Muhammad objectively, or to learn the truth about it, or to listen to the superb literary style of the Qur'an. As the day began to break, each one of them went back, so that no one could find out about his action. Soon, the three of them, Abu Jahl, Abu Sufyan and Al-Akhnas ibn Shareeq met. There was only one reason for their presence there at that particular time. Therefore they counseled each other against such action: "Should some of your followers see you," one of them said, "you would stir doubts in their minds." The following night they did the same, and once again they met at the break of day. Again they counseled each other against their "irresponsible" action. Nevertheless, the third night each of them went to sit outside the Prophet's home and listen to the Qur'an. When they met in the morning, they felt ashamed of themselves. One of them suggested that they should give each other their word of honor not to come again. They did so before going home. Later that morning Al-Akhnas ibn Shareeq went to see Abu Sufyan in his home. He asked him what he thought about what he heard Muhammad reciting. Abu Sufyan said: "I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand." Al-Akhnas said that he felt the same. He then left and went to Abu Jahl's home to put the same question to him. Abu Jahl's answer was totally different. For once, he was candid and honest with himself and his interlocutor: I will tell you about what I heard! We have competed with the clan of Abd Manaf for honors: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honor? By God, we shall never believe in him. This statement by one of the most hardened enemies of Islam needs no comment from us. His attitude is echoed by numerous opponents of the Divine message throughout history. We will discuss this further tomorrow, God willing. [i]Arab News - 24 December 1999[/i] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:40:49
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 18 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_45.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_46.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_47.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_48.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_49.gif[/img] [color=Green]When you read the Qur'an, We place an invisible barrier between you and those who do not believe in the life to come. We cast a veil over their hearts which makes them unable to grasp its meaning, and their ears We make deaf. And so, when you mention your Lord in the Qur'an as the One and Only Lord, they turn their backs in aversion. We are fully aware what they are listening for when they listen to you, and what they say when they speak to each other in private. The wrongdoers say: "The man you follow is certainly bewitched." See to what they liken you. They have certainly gone astray and are unable to find a way back. They say: "When we are bones and dust, shall we be raised to life again as a new creation?" [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_50.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_51.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_52.gif[/img] Say: "Be you stones or iron, or some other form of creation which appears to you even harder (to bring to life)". They will say: "Who is it that will bring us back (to life)?" Say: "He who created you the first time." Thereupon they shake their heads (in disbelief) and ask: "When will this be?" Say: "It may very well be near at hand. On that day He will call you, and you will answer by praising Him, thinking that you stayed on Earth but a very short while."[/color] [i](The Night Journey, Al-Isra', 17:45-52)[/i] Bringing the dead back to life Commentary by Sayyid Qutb[/center] We concluded our last commentary with a report of three of the elders of Quraish going out at night to sit outside the Prophet's home to listen to him as he recited the Qur'an in his night prayer. They had issued earlier a general order banning everyone from listening to the Qur'an. They went there, each on his own, and they only realized that the others did the same when they met as they went back in the morning. They blamed each other for doing so, and after the incident was repeated over three consecutive nights, they pledged their word of honor not to do it again. Abu Jahl was candid when he answered his other fellow listener that the bone of contention was not whether Muhammad was telling the truth or not; it was the honor his clan received as a result of the revelations being sent down to him from on high. His opposition to the Qur'an and the Prophet's message was as determined as ever. That is a clear case of those people being touched by the Qur'an, and their souls and feelings being attracted by its message, but they deliberately sealed their hearts to it. As a result, God placed between them and His messenger a secret seat that could not be seen with the human eye, but felt at heart. That ensured that they would not benefit by the presence of God's messenger among them and would not be guided by the Qur'an he recited. Thus, they would speak to each other about the beauty and the truth of the Qur'an but would pledge not to listen to it again. They might feel its power again and go out to listen to it anew, but would remain determined to oppose it, and pledge a word of honor to stop listening to the Qur'an and its message that addresses both mind and heart. They felt that the message of God's oneness, which is the central message of the Qur'an, threatened their interests, privileges and pride: "And so, when you mention your Lord in the Qur'an as the One and Only Lord, they turn their backs in aversion." They are averse to the very principle of God's oneness because they felt that it threatened their social position based on the myths that prevailed in the dark ages. In fact, the elders of Quraish were too intelligent not to realize the hollow nature of their beliefs compared with the profound faith of Islam. They could easily appreciate the superb nature of the Qur'an. Indeed their very nature motivated them to listen to the Qur'an, but their pride caused them to take a hostile attitude to it. Thus they would even fabricate allegations against the Prophet to justify their opposition: "The wrongdoers say: 'The man you follow is certainly bewitched'." Their very words carry an implicit recognition of the nature of the Qur'an. They realize deep inside that the Qur'an was much too superior to be the word of a human being. They felt that its superiority transcended the realm of human beings. They also felt that it penetrated into their own feelings. Hence, they alleged that it was the word of a sorcerer. Thus they claimed that Muhammad was not speaking for himself, but by the power of magic. Had they been fair to him and to themselves, they would have acknowledged its divine nature. Indeed no human being and no other creature could have produced anything like the Qur'an. "See to what they liken you. They have certainly gone astray and are unable to find a way back." They likened the Prophet to those bewitched people when he was nothing like them. He simply was a messenger chosen by God. As they made this analogy, they went astray. They could find no way ahead to follow. They could not even find justification for their suspicious attitude. That is what they used to say about the Qur'an and the Messenger who recited it. They also denied the resurrection and the life to come: "They say: When we are bones and dust, shall we be raised to life again as a new creation?" Say: "Be you stones or iron, or some other form of creation which appears to you even harder (to bring to life)". They will say: "Who is it that will bring us back (to life)?" Say: "He who created you the first time". Thereupon they shake their heads (in disbelief) and ask: "When will this be?" Say: "It may very well be near at hand. On that day He will call you, and you will answer by praising Him, thinking that you stayed on Earth but a very short while." The concept of resurrection was the subject of long controversy between the Prophet and the nonbelievers. The Qur'an relates much of this argument. Yet the whole issue is very clear and simple for anyone who contemplates the nature of life and death, resurrection and gathering of all creation. The Qur'an explains it in full on various occasions. Yet the people could not take it in its simple and clear nature. They could not imagine how a person is brought back to life after the body has decomposed: "They say: 'When we are bones and dust, shall we be raised to life again as a new creation'?" They simply did not reflect on the fact that they were not living, yet they were brought to life. Nor did they appreciate that the second origination is simpler than the first. They did not fully understand that, as far as God is concerned, nothing may be described as "easier" or "more difficult", or that the method of creation is the same in all cases. It is just that God issues His command for any creature to "Be", and it comes into existence immediately. It is immaterial whether people consider something to be easy or difficult. When God wants it to happen, it will, without fail. We will carry on our discussion of this argument tomorrow, God willing. [i]Arab News - 31 December 1999[/i] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:41:40
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 19 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_49.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_50.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_51.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_52.gif[/img] [color=Green]They say: "When we are bones and dust, shall we be raised to life again as a new creation?" Say: "Be you stones or iron, or some other form of creation which appears to you even harder (to bring to life)". They will say: "Who is it that will bring us back (to life)?" Say: "He who created you the first time." Thereupon they shake their heads (in disbelief) and ask: "When will this be?" Say: "It may very well be near at hand. On that day He will call you, and you will answer by praising Him, thinking that you stayed on Earth but a very short while." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_53.gif[/img] Tell My servants that they should always say that which is best. Satan tries to sow discord between them. Satan is indeed man's open foe. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_54.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_55.gif[/img] Your Lord is fully aware of what you are. If He so wills, He will bestow His grace on you, and if He so wills, He will inflict punishment on you. We have not sent you, Prophet, to be their guardian. Your Lord is fully aware of all beings that are in the heavens and Earth. Indeed We have exalted some of the Prophets above others, just as We gave the Psalms to David.[/color] [i](The Night Journey, Al-Isra', 17:49-55[/i] Man's open enemy Commentary by Sayyid Qutb[/center] We last spoke about the rejection by the nonbelievers of the very concept of resurrection and life after death. We mentioned that this concept is very simple and clear in the mind of anyone who understands the nature of life and death, but the nonbelievers find it hard to imagine life breathing again in a dead body after it has decomposed. They could not appreciate that nothing is "too difficult" for God. All things are easy when it is His will to bring them about. Hence they ask a question betraying their ignorance: "They say: 'When we are bones and dust, shall we be raised to life again as a new creation'?" The reply comes in the form of an instruction to the Prophet to say to them: "Be you stones or iron, or some other form of creation which appears to you even harder (to bring to life)." The bones and dust may still have some traces or memory of life, but iron and stones seem even further away from life. Hence they are told to be stones or iron or any other form that could not be ever associated with life. Even if they are made of material that is least imagined to have life, God will bring them to life. They naturally cannot make themselves stones or iron or some other form of creation. This is given only by way of a challenge and reproach. Stones and iron have no feelings and cannot be inspired or influenced. This sounds as an implicit reference to their hardened nature. "They will say: 'Who is it that will bring us back (to life)'?" Who is it that brings bones and dust, or even more lifeless objects, back to life? "Say: 'He who created you the first time'." The answer puts the whole question in its proper perspective, which is both simple and direct. The One who has originated them the first time is able to bring them back to life. Yet this reply is ignored: "Thereupon they shake their heads (in disbelief)." They simply move their heads up and down in disapproval, or even in ridicule. They try to make this sound too far away by asking: "When will this be?" The Prophet is told to say in reply: "It may very well be near at hand." The Prophet does not know its exact timing, but it may very well be nearer than they think. They should fear that it may happen when they are engaged in their opposition and ridicule. The Surah then paints a fast image of what happens when that event takes place, as it will indeed do: "On that day He will call you, and you will answer by praising Him, thinking that you stayed on earth but a very short while." The image shows those people who were bent on denying the resurrection rising up to respond to the call that brings them back to life. As they do, they praise God in clear terms. They have nothing else to say apart from praising God. That is a strange response from those who were determined in their denial of the resurrection and the Day of Judgment altogether. They simply rise saying nothing except: "Praised be God, praised be God." Thus this whole life is shown to be very brief, like a glimpse: "You will answer by praising Him, thinking that you stayed on Earth but a very short while." Describing the feeling about this life in this way is sure to belittle its importance in the minds of those to whom this address is made. It is a very short life. Nothing of its effects is of lasting nature. It is no more than a brief moment that has passed, with its brief enjoyment. The Surah then turns away from those who deny the life to come and resurrection altogether, after it has described their attitude of ridiculing God's promise and the Prophet's message. It has something to say about the believers, instructing the Prophet to direct them to say only what is best. They should always be in the habit of always saying a good word: "Tell My servants that they should always say that which is best. Satan tries to sow discord between them. Satan is indeed man's open foe." "Tell My servants that they should always say that which is best." It is a general order that applies in all situations and positions. They should choose the best to say. In this way they will be able to spoil Satan's attempts to undermine the bond of mutual love that exists between them. Indeed he always tries to sow the seeds of discord between them, helped by an impolite word said by one person, followed by a similarly rude answer by another. Thus the atmosphere of love and brotherhood is spoilt, only to be replaced by an air of alienation, estrangement and even hostility. A good word always helps to clear the air and heal grievances. "Satan is indeed man's open foe." He tries to build on every slip of a person's tongue to spread an air of quarrel between brothers. [color=Red]Good words simply foil his attempts and protect the feelings of brotherhood among all believers.[/color] The Surah then goes back to those non-believers who respond to the call to rise on the Day of Judgment by springing up and praising God. All destiny is in God's hand: He may forgive or punish. They will have to face God's judgment. The Prophet is no more than a messenger. He is not their protector against God's will: "Your Lord is fully aware of what you are. If He so wills, He will bestow His grace on you, and if He so wills, He will inflict punishment on you. We have not sent you, Prophet, to be their guardian. Your Lord is fully aware of all beings that are in the heavens and Earth." God's knowledge is absolute. Whatever He may determine of punishment or forgiveness is based on His knowledge. The Prophet's mission is completed when he has conveyed his message. God's knowledge encompasses all that is in heaven and Earth, including the angels, Prophets, human beings and jinn, as well as other creatures which are known only to God. We will conclude our commentary on this passage of the Surah tomorrow, God willing. [i]Arab News - 07 January 2000[/i] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:43:36
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 20 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_54.gif[/img] [color=Green]Your Lord is fully aware of what you are. If He so wills, He will bestow His grace on you, and if He so wills, He will inflict punishment on you. We have not sent you, Prophet, to be their guardian. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_55.gif[/img] Your Lord is fully aware of all beings that are in the heavens and Earth. Indeed We have exalted some of the Prophets above others, just as We gave the Psalms to David. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_56.gif[/img] Say: "Call on those (beings) whom you claim (to be gods) besides Him, but (you will soon find that) they have no power to remove any affliction from you, nor can they change it." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_57.gif[/img] Those whom they invoke, themselves seek to approach their Lord, vying with each other to be near Him. They hope for His grace and dread His punishment. Indeed your Lord's punishment is something to beware of.[/color] [i](The Night Journey, Al-Isra', 17:54-57)[/i] Competition to be closer to God Commentary by Sayyid Qutb[/center] The last point in our previous commentary discussed the fact that God's knowledge is absolute and He judges His creation on the basis of that knowledge which takes into account their motives, intentions and all factors that influence their behavior. Thus He may determine to punish some people and forgive others on the basis of what He knows of their situation. Indeed He knows every little detail of all creatures that we know and those that we do not know. It is on the basis of this knowledge that He has exalted some Prophets over others as He states here: "Indeed We have exalted some of the Prophets above others." God alone knows the reasons for this preference of some prophets. As for the practical aspects of such exaltation and preference, these have been discussed in commenting on Verse 253 of Surah 2,which also mentions this exaltation. "Just as We gave the Psalms to David." This is one example of what God may give to one of His Prophets, and one of the aspects of exaltation. The fact is that revelations and scriptures are more lasting than supernatural events that may be witnessed by some people in a particular situation. This passage, which begins with a definitive negation of the concept of God having a son or partner before calling on people to turn to God alone in all situations, as He is the One who knows all things and determines all destinies, concludes with a challenge it throws to those who associate partners with God. The challenge is simply that they should call on those partners to remove any harm that befalls them, should God decide to punish them, or that they should divert His punishment to some other people: "Say: 'Call on those (beings) whom you claim (to be gods) besides Him, but (you will soon find that) they have no power to remove any affliction from you, nor can they change it'." No one can remove hardship or change its nature or recipients except God Himself. He alone is in control of the destinies of all creation. The Surah tells them that those whom they claim to be deities, be they angels, jinn or human, are no more than forms of God's creation, They all try to find their way to God's pleasure, competing in this pursuit, fearing His punishment, which truly deserves to be feared: "Those whom they invoke, themselves seek to approach their Lord, vying with each other to be near Him. They hope for His grace and dread His punishment. Indeed your Lord's punishment is something to beware of." Some of them claimed that Ezra was son of God, while others attributed this position to Jesus Christ and worshipped him. Others claimed that the angels were God's daughters and worshipped them. Still others associated other creatures with God. To all of them God says: Even the closest to God of all those beings you invoke try hard to approach their Lord, the One God, and worship Him alone hoping to receive His grace and fearing His punishment. Indeed His punishment is severe and it should be feared. Thus, it behoves you well to turn to God, as do those you claim to be deities. The passage, then, ends on the same note on which it began, illustrating the hollow nature of polytheistic beliefs and showing clearly that God is the only Lord in the universe. Human beings should turn to Him alone with their appeals and worship. The next passage in the Surah speaks about the ultimate destiny of all mankind, as it is determined by God's justice. All cities and communities will suffer death before the Day of Judgment, although some of them may suffer a doom of some sort should they have incurred something that deserves God's punishment. Thus, every living creature will have come to its life's end, either by natural death or by destruction. Within the context of the destruction suffered by some communities, the Surah mentions the miracles accomplished at the hands of earlier messengers ahead of such destruction. This was the case prior to the message of Prophet Muhammad (peace be on him). Such miracles and supernatural events were excluded with the advent of this final message. The law that applied to earlier communities meant that they suffered inevitable doom and destruction when they denied the truth after having received such miracles. But complete destruction was, by God's grace, not to be visited on the Muslim community. Therefore, Prophet Muhammad was not given any material miracle. Such miracles were given to strike the fear of God in the hearts of earlier communities. God has also held people's hands off the Prophet, which meant that they could not kill him. He showed him some of His true signs on his night journey, which was a form of test for people. It was not meant as a supernatural event as those shown to earlier communities. All people are warned against being made to eat of the cursed tree, which the Prophet saw with his own eyes, coming out of the heart of Hell, but such warnings only hardened them in their transgression. This shows that had they been shown any miracles, these would have also hardened them in their deviant attitude. At this point in the Surah reference is made to the story of Adam and Satan, and God's permission to the latter to try to seduce human beings away from the right path, except for the God-fearing among them. Thus the Surah explains the true reasons which lead people away from the truth into disbelief. They are thus unwilling to reflect on the signs pointing to the truth. People's emotions are touched here as the Surah mentions God's blessings bestowed on human beings, while they continue to deny God and His grace except when they find themselves in desperate situations. When they are in heavy seas, they appeal to God to save them. When they are safe on land, they turn away. Yet God is able to smite them on land and sea alike. Indeed God has honored human beings and favored them with grace that He does not bestow on other creatures, but people neither reflect nor show their gratitude. The passage is concluded with a scene of the Day of Judgment, when people will have the reward of their deeds. None will be saved unless his actions in this life ensure his safety. We will begin our commentary on this passage in detail tomorrow, God willing. [i]Arab News - 14 January 2000[/i] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:45:41
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 21 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_58.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_59.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_60.gif[/img] [color=Green]There is no community but We shall destroy or severely punish before the Day of Resurrection. That is laid down in the Record. And We refrain from sending miraculous signs only because the people of former times disbelieved in them. To Thamood We gave the she-camel as a sign to open their eyes, but they did wrong in respect of her. We never send signs for any purpose other than to give warning. We said to you that your Lord encompasses all mankind. We have made the vision which We have shown you, and the tree cursed in this Qur'an, only a trial for men. We seek to put fear in their hearts, but it only increases their gross transgression.[/color] [i](The Night Journey, Al-Isra', 17:58-60)[/i] Clear warnings and increased transgression Commentary by Sayyid Qutb[/center] These verses open a new passage of the Surah which will be the subject of our commentary over the next few days. It begins with a statement about punishing or destroying different communities before the arrival of the Day of Judgment. "There is no community but We shall destroy or severely punish before the Day of Resurrection. That is laid down in the Record." God has determined that the Day of Judgment will take place when the face of the Earth is devoid of all life. Every living thing will have died before that promised day falls due. God has also determined that some communities will be made to suffer punishment for the sins they commit. That is part of God's knowledge which admits no uncertainty. God knows the future in the same way as He knows the present. Indeed what has taken place in the past and what will take place in the future are equally known to God. They are all at the same degree. Miraculous events took place in the past in order to endorse the messages preached by God's messengers and to warn people against them. Such rejection ensured that whole community is punished. Yet only those whose hearts and minds were receptive to the message of the truth declared their belief. Those with hardened hearts denied God's messages and the miraculous events that took place at their time. Hence the final message was not accompanied by any such preternatural event: "And We refrain from sending miraculous signs only because the people of former times disbelieved in them. To Thamood We gave the she-camel as a sign to open their eyes, but they did wrong in respect of her. We never send signs for any purpose other than to give warning." [color=Red]Islam has one miracle to prove its truth. That is the Qur'an.[/color] It is a book that maps a whole system for life, addressing both mind and heart and meeting all the needs of human nature. It remains open to all generations to read and to believe in. It is valid for all time. A physical miracle is given to one generation, and its effects are limited to those who witness it in that generation. Yet the majority of those who witnessed such physical miracles did not believe in them. An example is given here in the case of the people of Thamood who were given the miracle they sought. It came in the shape of a she-camel. Yet they transgressed and slaughtered the she-camel. Hence, God's warning came to pass and they were destroyed as a result of their denials that continued even after the clear, miraculous sign had been given them. All such signs were given by way of warning. They heralded the inevitable punishment that was bound to be subsequently inflicted should rejection of the message continue. Past history being such, it was necessary that the final message should not be accompanied with any physical miracle. This message is not meant for one generation; it is addressed to all future generations. It is a message that addresses the human mind with all its receptive faculties. It respects man's intellect and power of understanding with which God has assigned to man a position of distinction above many other kinds of creation. The preternatural events that took place at the time of the Prophet, or happened to him, such as that of his night journey, were not meant as proof of his message. These were given as a test for the people. "We said to you that your Lord encompasses all mankind. We have made the vision which We have shown you, and the tree cursed in this Qur'an, only a trial for men. We seek to put fear in their hearts, but it only increases their gross transgression." Some of those who had believed in the message preached by Prophet Muhammad (peace be on him) reverted back to disbelief after he told the people about his night journey. On the other hand, some people were firmer than ever in their belief. Hence, it is true that what God has shown His messenger on that night was meant as "a trial for men", so that they would re-affirm their faith. The Prophet is reminded of what he has been told that God encompasses all mankind. That was given to him as a promise from God, assuring him of ultimate victory. In the meantime, God would protect him against any evil scheme they might have been devising against him. He would come to no harm at their hands. The Prophet told his people of God's promise and what He had shown him in his true vision. That included the tree of Zaqqoom which grows in hell. It is a tree which God cites as a warning to the non-believers. However, they continued to deny the message and whatever the Prophet said. Abu Jahl, the arch-enemy of Islam even ridiculed the tree, playing on the sense given by its name. He asked for dates and butter and mixed them together and ate them. He said to those around: "Come and eat. This is the only Zaqqoom we know." Of what use could any miraculous event be with such people, had it been the proof of the Prophet's message, as was the case with some messengers before him? The whole event of his night journey and the warning using the tree of hell have only caused them to grow more insolent and to transgress further than ever before. God had not pre-determined to smite them to destruction. Hence, He had not given them a physical miracle. It has been His will to destroy those who continued to reject the truth of His messages after they had been given a miraculous evidence confirming them. The Arabs of Quraish were given more time. They were not subjected to the same fate that befell the peoples of Noah, Hood, Salih, Lot and Shuayb. Some of those who rejected the message of the Qur'an at first subsequently changed their attitude, believed in Islam and were among its true servants. Others who died as nonbelievers were the fathers of good believers. The Qur'an - the miracle of Islam - continued to be a book open to future generations just like it was open to the generation of the Prophet's companions. People who did not see the Prophet or his companions came to believe in it when they read it or heard it being read. It will remain open to all future generations, a guide for many who are not born yet. Some future believers in the Qur'an may be even stronger in faith and better servants of Islam than many in past generations. We will continue to discuss this passage tomorrow, God willing. [i]Arab News - 21 January 2000[/i] [color=Red]A polite reminder to those who stand to benefit by these posts:[/color] [color=Blue]Please include the author and the translator, brother Adil Salahi, and their families in all your supplications. Jazakumullahu Khaira.[/color] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:46:56
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 22 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_61.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_62.gif[/img] [color=Green]When We said to the angels, "Prostrate yourselves before Adam," they all prostrated themselves; but not so Iblis. He said, "Am I to bow down before one whom You have created out of clay?" (And) he added: "Do You see this being whom You have exalted above me? Indeed, if You will give me respite until the Day of Resurrection, I shall bring his descendants, all but a few, under my sway." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_63.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_64.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_65.gif[/img] (God) said: "Begone! As for those of them who follow you, hell will be the recompense of you all, a most ample recompense. Entice with your voice such of them as you can. Muster against them all your cavalry and your infantry, and share with them wealth and offspring, and promise them (what you will) - indeed, whatever Satan promises them is nothing but a means of deception. But over My servants you shall have no power. Your Lord is sufficient as a Guardian."[/color] [i](The Night Journey, Al-Isra', 17:61-65)[/i] The ever raging battle Commentary by Sayyid Qutb[/center] These verses occur immediately after the one that mentions the vision seen by the Prophet when he was shown a complete world that he had not known before. That verse also mentions the accursed tree of hell which provides the food eaten in hell by those who follow Satan. Now we have a scene in which the devil threatens to seduce human beings. Thus the real reason behind the attitude of those who go astray is revealed. This serves as a warning to mankind to be careful, lest they end up going astray. They see here Iblis, their enemy and the enemy of Adam, the father of all mankind, threatening to tempt them away from the truth. It is a determined effort on his part to lead them astray: "When We said to the angels, 'Prostrate yourselves before Adam,' they all prostrated themselves; but not so Iblis. He said, 'Am I to bow down before one whom You have created out of clay'?" Here we see the envy that eats up Iblis's heart. He mentions that Adam was created of clay, but he omits the fact that God breathed of His soul in that clay. Iblis further speaks contemptuously of Adam's weakness and his susceptibility to err. He says to God in an arrogant manner, "Do You see this being whom You have exalted above me? You have given this weak creature a position of honor. Yet, if You will give me respite until the Day of Resurrection, I shall bring his descendants, all but a few, under my sway. I will have power over them, and I will be able to direct their course and subject them to my power." Iblis overlooks here the fact that man is equally susceptible to goodness and to follow Divine guidance just as he is susceptible to evil and error. He does not see man being elevated by God's guidance, able to resist temptation and evil. He is unaware of this great, distinctive characteristic of man, elevating him above all creatures that follow a single route, having no element of choice. [color=Red]Indeed man's position of distinction lies in his free will and the exercise of his power of choice.[/color] It is God's will that the advocate of evil, Satan, should have his respite to try to tempt mankind away from Divine guidance. Hence, God says to him: "Begone! As for those of them who follow you, hell will be the recompense of you all, a most ample recompense. Go and do your utmost. If you try to tempt them, they have been given reason and will. They can follow you or reject your advances. Now anyone who follows you, preferring error to God's guidance, ignoring the signs God has placed in the world around him, deserves the fate that he is bound to suffer in hell. Indeed, both Satan and his followers will have the same end: "Hell will be the recompense of you all, a most ample recompense. Entice with your voice such of them as you can. Muster against them all your cavalry and your infantry." This description seeks to magnify the means employed by Satan to encompass people and impose his power over human hearts and minds. We are looking here at a battle in which loud voices are heard, and horses and soldiers are employed, just like we see in duels and battles. A loud outcry irritates opponents and brings them out of their fortifications. They may thus fall into a trap, or find themselves facing a surprise attack. "And share with them wealth and offspring." This partnership is seen in certain false beliefs. The pagans used to assign a portion of their property to their false gods, or in effect to Satan himself, and they would also assign some of their offspring as a dedication to their deities. These were indeed dedicated to Satan by virtue of their dedication to idols. The same partnership is seen in every kind of illegitimate earning, and any money spent illegally, to buy what is forbidden. It is also manifested in every child born in sin. The statement describes a partnership between Satan and his followers that includes wealth and offspring, the two main elements in this life. Iblis is given leave to employ all his devices, including tempting promises: "And promise them (what you will) - indeed, whatever Satan promises them is nothing but a means of deception." Such promises include Satan's assertions to man that he will escape God's punishment and the promise of acquiring wealth or power through any easy or dirty means. Perhaps the most tempting promise Satan makes is that of God's forgiveness of sins. It is the point which Satan uses to attack those who will not respond to his temptation of open defiance of God's orders. [color=Blue]With such people he employs a softer attitude trying to paint sin as very tempting, and promising people that they will be forgiven by God whose mercy is greater than all sin.[/color] While Satan has been given leave to try to seduce those who will listen to his promises, some people will not respond to him and he has no power over them. These have immunity against all his devices and can easily resist all his power: "But over My servants you shall have no power. Your Lord is sufficient as a Guardian." When man's heart is kept alive by his bond with God, and when man addresses his worship purely to God, he maintains the bond that will never be severed. His soul is brightened with the sublime light of heaven. Over the hearts and souls of such people Satan has no power. "Your Lord is sufficient as a Guardian." He protects them and renders Satan's scheming futile. Ever since that day, Satan has been trying hard to make his word come true. He enslaves those who yield to his temptation, but those who address worship purely to God, the Merciful, are immune from his scheming. [i]Arab News - 28 January 2000[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:48:17
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 23 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_66.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_67.gif[/img] [color=Green]Your Lord is He who makes ships go smoothly through the sea, so that you may seek of His bounty. He is indeed most merciful to you. And when you are in distress at sea, all those you may call upon to help you will forsake you, except Him. Yet when He has brought you safe to dry land, you turn away. Indeed man is most ungrateful. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_68.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_69.gif[/img] Can you feel so sure that He will not let a tract of the land cave in beneath you, or let loose against you a deadly stormwind. You will not find then anyone to protect you. Or can you feel so sure that He will not let you go back to sea again, and then let loose against you a violent tempest to drown you for your ingratitude? You shall not find then anyone to help you against Us.[/color] [i](The Night Journey, Al-Isra', 17:66-69)[/i] Aspects of God's favors and blessings Commentary by Sayyid Qutb[/center] At the end of our last commentary, we mentioned that Satan has no power over man unless man allows him a chance to tempt him and listens to his promises and temptation. When man's heart is kept alive by his bond with God, and when man addresses his worship purely to God, he maintains the bond that will never be severed. His soul is brightened with the sublime light of heaven. Over the hearts and souls of such people Satan has no power. "But over My servants you shall have no power. Your Lord is sufficient as a Guardian." He protects them and renders Satan's scheming futile. Ever since that day when Satan was thrown out of heaven as a result of his disobedience to God, he has been trying hard to make his word come true. He enslaves those who yield to his temptation, but those who address worship purely to God, the Merciful, are immune from his scheming. Satan tries to inflict all evil on mankind, yet there are people who choose to listen to his temptation and do his bidding, turning their backs on God's guidance. God is always merciful to them, provides them with help, support and guidance, facilitates their living, saves them from harm, removes their distress and responds to them when they pray Him to remove their suffering and hardship. Yet despite all that, they turn away and deny Him and the message He has sent them: "Your Lord is He who makes ships go smoothly through the sea, so that you may seek of His bounty. He is indeed most merciful to you. And when you are in distress at sea, all those you may call upon to help you will forsake you, except Him. Yet when He has brought you safe to dry land, you turn away. Indeed man is most ungrateful." The Surah portrays this scene of distress at sea by way of example of hard times. At sea, people realize much more quickly and keenly that they cannot do without God's help. Any boat or ship they may use is no more than a little spot of wood or metal on the surface of the endless great sea. It is subject to all winds and currents that travel in different directions. They cling to life over this little spot, their vessel, which needs God's care more than anything else. It is a moving scene, the effects of which come more readily to anyone who has experienced it. People remember how, in their fear and apprehension, their hearts turn only to God, no matter how big is their vessel. At times when the wind is very strong and in high seas, even the giant ships, designed to cross the oceans with ease and comfort, look so vulnerable, just like a feather blown away by the wind. The Qur'an makes a strong touch on people's hearts as it shows them that it is God's hand that allows their ships to go smoothly over the sea, so that they may seek God's bounty. God is indeed most merciful to man. It is God's grace that man's heart seeks most in such a situation of human helplessness. The Surah then shows them the other extreme. After a smooth phase in their journey, they experience a great struggle in high seas. High waves seem to carry their vessel and throw it around in every direction. They realize then that they have no real support and no savior except God. They turn to Him in a sincere prayer, addressed to Him alone: "And when you are in distress at sea, all those you may call upon to help you will forsake you, except Him." But man remains the same. When the hardship is over and man feels himself steady, moving easily on dry land, the hard experience he suffered disappears gradually from his mind, and as a result he forgets God. He then allows his desire to get the better of him and overshadow the beckoning of his uncorrupted nature: "Yet when He has brought you safe to dry land, you turn away. Indeed man is most ungrateful." This applies to all people except those who maintain their strong bond with God. Their hearts continue to have the light of right guidance. At this point the Surah makes a direct and emotional address to people's consciences, depicting the danger they left at sea as though it is chasing them on land, or engulfing them again when they go back to sea. It wants them to feel that safety and security can only be ascertained with God's protection. It cannot be guaranteed at sea or on land, with easy waves and moderate wind, or with a comfortable home or fortified shelter: "Can you feel so sure that He will not let a tract of the land cave in beneath you, or let loose against you a deadly stormwind. You will not find then anyone to protect you. Or can you feel so sure that He will not let you go back to sea again, and then let loose against you a violent tempest to drown you for your ingratitude? You shall not find then anyone to help you against Us." Human beings are subject to God's will at every place and at all times, on land and at sea. How can they feel secure against His will? How can they feel secure that they will not be overwhelmed by an earthquake or a volcanic eruption, or by any other natural phenomenon. All such phenomena operate by God's will. He may send over them a volcanic explosion that overwhelms them with lava, rocks, mud and water. Thus they may be easily destroyed before they can receive any help from anyone who might wish to offer a helping hand. Or He may let them go back to sea and send over them a violent tempest or hurricane which overturns ships and destroys vessels. They will thus be drowned as a result of their rejection of the truth. There will be none to seek compensation for their drowning. How can they feel secure against any such event? Yet people easily overlook the stark facts that look them in the face. They easily reject God and deny Him, and this gives them a false feeling of security. Yet when they experience hardship, they turn to Him alone. When He has saved them and removed their hardship, they forget Him, as though it has been the last hardship they would ever experience. [i]Arab News - 11 February 2000[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff

Re: What the Qur'an teaches - Articles from 15 to 24
Haniff
08/31/01 at 01:32:46
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 24 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_70.gif[/img] [color=Green]We have indeed honored the children of Adam, and borne them over land and sea, and provided them goodly sustenance, and favored them far above many of Our creatures. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_71.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_72.gif[/img] One day We shall summon every community with their Imam. Those who are given their records in their right hands will read their records. None shall be wronged by as much as a hair's breadth. But whoever is blind in this world will be blind in the life to come, and still further astray from the path (of truth).[/color] [i](The Night Journey, Al-Isra', 17:70-72)[/i] A special honor for man Commentary by Sayyid Qutb[/center] God has honored mankind, favoring the human race over many of His creatures. He has honored him when He has created him in this particular fashion, giving him a nature that combines the characteristics of the clay, from which he was made, and the spirit that was breathed into him. Thus he combines elements of heaven and Earth in his constitution. God has also honored mankind by placing in their nature such faculties that make them able to be given charge of Earth, so that they may be active and make changes in it. Thus human beings initiate and produce new things, combine things together and analyze complex matters in order to elevate life to the highest standard attainable. God has also honored man by making natural forces on Earth subservient to his will and endeavor, and by making other natural forces operating in the universe helpful to him. A further aspect of the honor God has given to man is seen in the reception given to him when he was first created. It was a reception in which the angels prostrated themselves in a gesture of respect, because God Himself has declared that man is to be honored. Then there comes the additional honor when God states in His book, sent down from on high and which He guaranteed to keep intact for the rest of time, that man is given a position of honor. "We have indeed honored the children of Adam, and borne them over land and sea, and provided them goodly sustenance, and favored them far above many of Our creatures." "And borne them over land and sea." This is accomplished through making the laws of nature fitting with human nature and its abilities. Had these laws of nature been at odds with human nature, no human life would have been possible to sustain on Earth. Indeed man is weak when his strength is measured against the natural forces that operate on land and sea, but man is given the ability to live on earth and to make use of its resources and treasures. That is all an aspect of God's grace. "And provided them goodly sustenance." Man tends to forget whatever sustenance given to him by God, because these become familiar to him. He only remembers the different forms of sustenance he is given when he loses access to them. It is then that he realizes the value of what he is given. But man's memory is short. He soon forgets again all God's  blessings. He forgets what role the sun, air, and water play in sustaining human life. He forgets how important health is to him and how he is given mobility, senses and reason, in addition to different types of food and drink. Indeed he is placed in charge of a complete world which includes countless blessings. "And favored them far above many of Our creatures." Indeed God has favored human beings by giving them mastery of this wide planet, and when He has placed in their nature such abilities that make them unique among God's creatures. One aspect of God's favor is to make human beings responsible for themselves, accountable for their actions. That is the first quality which distinguishes mankind and makes them worthy of their exalted position on Earth: freedom of choice and individual responsibility. It is only fair that people should receive the results of their work and get their reward in the life to come, when everyone's record is considered: "One day We shall summon every community with their Imam. Those who are given their records in their right hands will read their records. None shall be wronged by as much as a hair's breadth. But whoever is blind in this world will be blind in the life to come, and still further astray from the path (of truth)." This is a scene showing all creatures gathered together. Every group is called by the doctrine it followed in this life, or the messenger in whom it be1ieved, or the leader it followed in this first life. It is called to be handed the record of its actions and the result that determines its reward in the life to come. Whoever is given his record in his right hand wil1l be full of joy, reading through his record carefully at its details. He or she are given their reward in full. Nothing is denied to them, even though it may be no bigger than a hair's breadth. On the other hand, a person who chose in this life to remain blind to all indications of guidance will be also blind to the way of goodness in the life to come. They will even be far more astray. The outcome they will suffer is well known. However, the Surah portrays such people in the overcrowded scene as blind, moving aimlessly, having no one to guide them. They are left like that without a final abode mentioned for them. That is because the scene of blindness and strayness in that difficult situation is a destiny to be avoided at all cost. This verse concludes the passage that we have been discussing over the last four days. The following passage is the final one in the Surah. It is centered around the main theme of the Surah, the personality of the Prophet (peace be upon him) and the attitude of his community to him after he has been given his message. It also speaks about the Qur'an and its distinctive characteristics. It begins with a reference to the attempts by the non-believers to turn the Prophet away from some of the revelations God has sent down to him. It mentions their effort to banish him from Makkah and the protection he was given by God so that he would not yield to their temptation or respond to their provocation. God has guaranteed his protection because He has already decided that the people of Makkah would not be annihilated like earlier communities who rejected His messengers. He has chosen to give them respite and allowed them to have their term in this world. Had they ousted the Prophet from their community and banished him from their city, severe punishment would have been inflicted on them, in accordance with God's law that inflicts immediate punishment on any community that ousts the messenger sent to them. The Prophet is commanded to stick to his way, offering his prayers to God alone, reciting the Qur'an revealed to him and supplicating that God may help him to be true and sincere, wherever he enters or departs, and to give him clear support. He is also commanded to declare that the truth has come to be established and that falsehood is certain to be vanquished. It is this support that is granted to him by God that serves him as his best equipment. It protects him against all designs and ensures his ultimate victory. We will begin to look at this final passage in the Surah tomorrow, God willing. [i]Arab News - 18 February 2000[/i] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff
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