Reminders

I would like to use this thread to post some stuff about certain verses in the Qur'an that stick out to me, I'll mainly be using Muhammed AlShareef's lectures on Touched By an Angel and if I use another source I'll link it insha Allah.

It's not word for word tafseer, although some may be like that, I don't know. The intent of this thread is to get a better understanding of Allah's word, to contemplate and implement insha Allah. I pray this is solely for Allah's sake and not for material gain, and if there is any contamination in my intention I pray Allah removes it from my heart and from yours so we can get rewarded lots for sharing knowledge.

You guys are free to contribute, it needn't be in any order just an ayah or two you wish to post about.

You know physical pain when it gets to a stage where you feel you can't take it, insha Allah if you take something strong it dims it, but there's no dimming of pain in the hereafter...

And just imagine the intensity of the punishment if we cannot even bare the pain in this dunya..

Surah al-'alaa:

الَّذِي يَصْلَى النَّارَ الْكُبْرَى
ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى

Quote :

Translation: [He] who will [enter and] burn in the greatest Fire, neither dying therein nor living.

It’s the people who fear Allah, those are the ones who benefit from the reminders. As for the wretched: they end up in Jahannam, may Allah protect us, “neither living nor dying.” What does this mean?

If someone studies Hellfire, they will find, among the attributes Allah describes:

• Blazing fire that incinerates human bodies
  
• Choking smoke that chokes and kills people
  
• Poisonous food from the tree of Zaqqum, that kills with even one drop
  
• Scalding water that burns and cuts open your bowels

Again and again and again, death coming at a person from every angle. Even one of these is enough to kill someone; but Allah does not let them die. “Laa yamuwtuw.” They will not die.

Yet, they won’t be living, either; what kind of life is Hellfire? More then this, being chained up, in the darkness; with punishment that only increases in torment over time. We ask Allah to protect us from that evil, wretched end (ameen!!)

Imagine yourself there. Think about it. You could, right now, be reading about your own destruction–wa iyyadubillah. How can people, knowing this, choose to sin and lead themselves to destruction? Why? What could possibly deter them from this path?

Ilm fruits

A comment was made by a sister that made me think, for women the most difficult pain would be labour, but she said it was mercy.. because it's mercy compared to the fire. And it reminded me of how when a soul of a non believer is snatched from within them and they ask Allah to not hasten the hour, to not hasten the hour because the torture they're feeling is mercy.. That's mercy.

And the pain in this dunya is mercy, and it came as a reminder to me just now, so I think the title of the thread should be Reminders, so we can remind each other.

Please contribute.

Overview of Life in One Ayah

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

57:20 KNOW [O men]* that the life of this world is but a play and a passing delight, and a beautiful show, and [the cause of] your boastful vying with one another, and [of your] greed for more and more riches and children. Its parable is that of [life-giving] rain: the herbage which it causes to grow delights the tillers of the soil; but then it withers, and thou canst see it turn yellow; and in the end it crumbles into dust. But [the abiding truth of man’s condition will become fully apparent] in the life to come: [either] suffering severe, or God’s forgiveness and His goodly acceptance: for the life of this world is nothing but an enjoyment of self-delusion.

* rather it should be "You have better come to know, oh men"

Worldly life amounts to nothing more than....

لَعِبٌ ---> play/game

An analogy would be that of a baby, aside from food and sleep the next most important thing is to be played with. And as they grow up...

وَلَهْوٌ ---> and Entertainment

Their mind begins to develop and they require entertainment, perhaps read a book, play a puzzle, but it doesn't stop there, the confusion between childhood and adulthood means we indulge in....

زِينَةٌ ---> beautification

Any teen that's not obsessed with the way they look is probably not a teenager, because teenagers check themselves more out in the mirror than .. I dunno think of something witty... It's true, if you're a teen, and if you've been a teen you've stood in front of that mirror before. But we get over it....

وَتَفَاخُرٌ بَيْنَكُمْ ---> Pride/urge to prove self

And we go into wanting to be known, wanting to prove ourselves by going to college and university and getting a certificate getting a degree or a diploma showing it to others so people can know who we are, how awesome we are, but life moves on...

وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ---> multiplying (in wealth and children)

After settling down, the two things that are on a person's mind is wealth and children, stop and watch your parents for a second there's not a moment when they don't stop and think of something else that won't somehow benefit you in the process, or benefit the saving of money. Them are the two things a person needs stability in.

A principle in life:

ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ

Simplified meaning: In this world everyone is seeking something, and those that are running after things are weak, and whatever that is being run after, is also weak.

We move from the next to the next but we lose interest and aren't satisfied, because there's always something better, something more, until we're dissatisfied, and the cycle begins.

HOWEVER: this is the state of humankind, not the state of the believers .



This is the problem for human beings, the believers are a step higher. if we run after the pleasure of Allah then we become strong, as Allah is the source of all strength.

source: lecture by br Nauman Ali Khan.

great stuff, jazakAllahu khayr

I had three ayahs in mind for this, one i told you about earlier and two i read today...but because of difference in translation, i cant find two

this is one for now:
theres so many of these 'parables' that Allah SWT uses in the Quraan...they sound so amazing in English, so must be even more beautiful in the original form...and if you were to do like a 'critical analysis' like you do with poetry, then it just shows how great it is subhanAllah

Surah 24, Ayah 34

Allâh is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allâh guides to His Light whom He wills. And Allâh sets forth parables for mankind, and Allâh is All-Knower of everything.

The Parable of the Light of Allah

`Ali bin Abi Talhah reported that Ibn `Abbas said:

[اللَّهُ نُورُ السَّمَـوَتِ وَالاٌّرْضِ]
(Allah is the Light of the heavens and the earth.)
means, the Guide of the inhabitants of the heavens and the earth.

[مَثَلُ نُورِهِ]
(The parable of His Light)
There are two views concerning the meaning of the pronoun (His). The first is that it refers to Allah, may He be glorified and exalted, meaning that the parable of His guidance in the heart of the believer is....

[كَمِشْكَاةٍ]
(as a niche)
This was the view of Ibn `Abbas.
The second view is that the pronoun refers to the believer, which is indicated by the context of the words and implies that the parable of the light in the heart of the believer is as a niche. So the heart of the believer and what he is naturally inclined to of guidance and what he learns of the Qur'an which is in accordance with his natural inclinations are, as Allah says: [أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ]
"Can they who rely on a clear proof from their Lord, and whom a witness from Him recites it (can they be equal with the disbelievers)) [11:17]"
The heart of the believer in its purity and clarity is likened to a lamp in transparent and jewel-like glass, and the Qur'an and Shari`ah by which it is guided are likened to good, pure, shining oil in which there is no impurity or deviation.

[كَمِشْكَاةٍ]
(as (if there were) a niche)
Ibn `Abbas, Mujahid, Muhammad bin Ka`b and others said, "This refers to the position of the wick in the lamp.'' This is well-known, and hence Allah then says:

[فِيهَا مِصْبَاحٌ]
(and within it a lamp.)
This is the flame that burns brightly. Or it was said that the niche is a niche in the house. This is the parable given by Allah of obedience towards Him. Allah calls obedience to Him as light, then He calls it by other numerous names as well. Ubayy bin Ka`b said, "The lamp is the light, and this refers to the Qur'an and the faith that is in his heart.'' As-Suddi said, "It is the lamp.''


[الْمِصْبَاحُ فِى زُجَاجَةٍ]
(the lamp is in a glass,) means, this light is shining in a clear glass. Ubayy bin Ka`b and others said, "This is the likeness of the heart of the believer.''


[الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ]
(the glass as it were a star Durriyyun,)
Some authorities recite the word Durriyyun with a Dammah on the Dal and without a Hamzah, which means pearls, i.e., as if it were a star made of pearls (Durr). Others recite it as Dirri'un or Durri'un, with a Kasrah on the Dal, or Dammah on the Dal, and with a Hamzah at the end, which means reflection (Dir'), because if something is shone on the star it becomes brighter than at any other time. The Arabs call the stars they do not know Darari. Ubayy bin Ka`b said: a shining star. Qatadah said: "Huge, bright and clear.''

[يُوقَدُ مِن شَجَرَةٍ مُّبَـرَكَةٍ]
(lit from a blessed tree,)
means, it is derived from olive oil, from a blessed tree.

[زَيْتُونَةٍ]
(an olive,)
This refers to the blessed tree mentioned previously.

[لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ]
(neither of the east nor of the west,)
means, it is not in the eastern part of the land so that it does not get any sun in the first part of the day, nor is it in the western part of the land so that it is shaded from the sun before sunset, but it is in a central position where it gets sun from the beginning of the day until the end, so its oil is good and pure and shining.

[يَكَادُ زَيْتُهَا يُضِىءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ]
(whose oil would almost glow forth (of itself), though no fire touched it.) `Abdur-Rahman bin Zayd bin Aslam said (this means) because the oil itself is shining.

[نُّورٌ عَلَى نُورٍ]
(Light upon Light!)
Al-`Awfi narrated from Ibn `Abbas that this meant the faith and deeds of a person. As-Suddi said:

[نُّورٌ عَلَى نُورٍ]
(Light upon Light!)
"Light of the fire and the light of the oil: when they are combined they give light, and neither of them can give light without the other. Similarly the light of the Qur'an and the light of faith give light when they are combined, and neither can do so without the other.''

[يَهْدِى اللَّهُ لِنُورِهِ مَن يَشَآءُ]
(Allah guides to His Light whom He wills.)
means, Allah shows the way to the ones whom He chooses


[وَيَضْرِبُ اللَّهُ الاٌّمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَىْءٍ عَلَيِمٌ]
(And Allah sets forth parables for mankind, and Allah is All-Knower of everything.)
meaning, He knows best who deserves to be guided and who deserves to be led astray. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, "The Messenger of Allah said:

Hearts are of four kinds: the heart that is clear like a shining lamp; the heart that is covered and tied up; the heart that is upside-down; and the heart that is clad in armor. As for the clear heart, it is the heart of the believer in which is a lamp filled with light; as for the covered heart, this is the heart of the disbeliever; as for the upside-down heart, this is the heart of the hypocrite, who recognizes then denies; as for the armor-clad heart, this is the heart in which there is both faith and hypocrisy. The parable of the faith in it is that of legume, a sprout that is irrigated with good water, and the likeness of the hypocrisy in it is that of sores that are fed by blood and pus. Whichever of the two prevails is the characteristic that will dominate.
Its chain of narrators is good (Jayyid) although they (Al-Bukhari and Muslim) did not record it.

taken from http://tafsir.com/default.asp?sid=24&tid=35990

Surah Duha:

Revelation hadn't come for a while and people had started to ask questions and say 'well perhaps, Allah is angry with Muhammed ()' so Allah revealed this surah! And when He did, the prophet became really happy...

The surah mentions the character of the messenger of Allah in the same way when a Muslim feels upset we can refer to these signs of Allah and feel better insha Allah.

وَالضُّحَى

CONSIDER the bright morning hours,

A testification, the Duha, which is after the sunrise when the sun has come up over the horizon.


and the night when it grows still and dark.

Saja has the connotations of resting, and these two are the things that every human has to admit and cannot deny.

"Ya Rabbi, why are you testifying" the answer comes in ayah number 3..

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى

Thy Sustainer has not forsaken thee, nor does He scorn thee:

Allah is testifying that Allah had not forsaken the messenger of Allah, now was He angry/hate the messenger of Allah .

Tafseer books mention that when someone leaves a beloved and then returns the love they feel has increased, I guess the terms used nowadays would be 'absence makes the heart grow fonder' Allahu alam. That's what was mentioned, I thought it was interesting. In a way this made the love and relationship the messenger of Allah had for Allah and this religion increase and better.

A point to mention is that how much Allah loves His Prophet, and so it's stupid to separate the sunnah from the Qur'an.

After the dark night the sun comes up, and after the sun rise is a new day and that's when a human is given another change, which brings about some happiness, that's pretty cool, huh? Another reason perhaps why Allah testified by the Duha. I don't know if you've realised, but if you've stayed up after fajr, and you watch the sun come up you do feel happiness inside, and a warmth.

Fundamentals of living a life to please to Allah:

وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَى
for, indeed, the life to come will be better for thee than this earlier part [of thy life]!

It is only when a person truly believes that the hereafter is better for them than the dunya.. is when they submit to Allah wholly...

an example: Do I wake up and pray my salaah, or do I sleep. Do I give this money in sadaqah or do I keep it for myself.

So what will you get in return?

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

And, indeed, in time will thy Sustainer grant thee [what thy heart desires], and thou shalt be well-pleased.

Allah will give you and give you until you are content. Only Allah can make you content.

The messenger of Allah if man was given a mountain of gold, they'd want another one, and the only thing that will fulfill him is dirt.

Ibn Abbas mentioned that in this ayah, it is the shafa'a the intercession that has been promised to the messenger of Allah for his ummah, as that was what he was hoping for.

Intercession can only happen by Allah's permission.

Towards the end of Surah Ma'ida verse 118, the Prophet once recited the verse again and again:


If thou cause them to suffer - verily, they are Thy servants; and if Thou forgive them - verily, Thou alone art almighty, truly wise!"

As reciting this he was crying and he raised his hands and said "ummati, ummati" "oh Allah my ummah!" This is narrated in sahih Muslim, so Allah sent Jibreel ayhis salaam to ask the messenger of Allah why he was crying.. So he went to the Prophet and asked him then went back to Allah, and said "He's invoking you on behalf of his ummah" so Allah said "we will please you in your ummah and we will not allow you to fall into despair concerning your ummah"

Every Prophet was allowed a dua that would be answered, everyone made their dua in this dunya, but the Prophet left his dua for his ummah, for us, on the day of Judgement...