Surah Fatir, Verse 3:

Surah Fatir, Verse 3:
يَا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ لَا إِلَٰهَ إِلَّا هُوَ فَأَنَّىٰ تُؤْفَكُونَ

O mensen, herinnert u de gunst van Allah jegens u. Is er een andere Schepper buiten Allah die u levensonderhoud geeft van de hemelen en de aarde? Er is geen God naast Hem. Waarheen wordt gij dan afgewend?

يَا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ ۚ هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ ۚ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ [Faatir : 3]
(35:3) O people, remember Allah’s favour upon you. *6 Is there any creator, apart from Allah, who provides you your sustenance out of the heavens and earth? There is no god but He. Whither are you, then, being misdirected? *7
*6) “Remember…. you”: “Do not be ungrateful: do not forget that whatever you have has been given by Allah”. In other words, this sentence is meant to warn that whoever worships another than Allah, or regards a blessing as a favour done by another than Allah, or thanks another than Allah for a favour received, or prays to another than Allah for the grant of a blessing, is ungrateful”.
7 There is a subtle gap between the first and the second sentence, which is being filled by the context itself. To understand this, one may visualize the scene like this: The polytheists are being addressed. The speaker asks the audience: ‘Is there another creator beside Allah, who might have created you, and might be arranging provisions for you from the earth and heavens ?” After this question the speaker waits for the answer. But there is no reply from anywhere. No one replies that there is another one beside Allah, who is their creator and sustainer. This by itself shows that the audience also believe that there is none beside Allah, who could be their creator and sustainer. Then the speaker says: “If so, then He alone can be the Deity also and no one else. How have you been so deceived ? Why have you taken these others as your deities, when Allah alone is your Creator and Sustainer?”

Surah Taha, Verse 7:

Surah Taha, Verse 7:
وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى

Of gij het woord luide verkondigt (of fluistert), Hij kent het geheime en verborgene.

وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى [Taa-Haa : 7]
(20:7) Whether you utter your supplication in a loud voice (it makes no difference) for He hears not only what is said in a low voice but also what is kept most secret. *3
*3) That ‘is, “You need not complain to Allah in a loud voice against the persecution from which you and your companions are suffering and the mischievous machinations your enemies are devising to defeat you for Allah is fully aware of all those things, and He hears even the complaints you cherish in your hearts.”

Ibrahiem 14:46

وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِندَ اللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ [Ibrahim : 46]
(14:46) They had tried all their cunning devices to outwit Us but Allah had the remedy to counteract their devices, even though these were so powerful as to move mountains. ” *55
*55) That is, “You have seen that the former people who violated the Divine Law, and who opposed the Message, devised very effective and cunning schemes to avert the consequences of their iniquity, but AIIah defeated them with His single counter-device. You did not give up your crafty schemes against the Message of Truth in the vain hope that your “strong” measures would succeed where the schemes of your predecessors had failed.

Surah Ash-Shuara, Verse 92:

Surah Ash-Shuara, Verse 92:
وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ

En er zal tot hen worden gezegd: “Waar zijn zij die gij aanbadt,
وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ [Ash-Shu’araa : 92]
(26:92) and they will be asked: “Where are those whom you worshipped

Surah Al-Araf, Verse 6:

Surah Al-Araf, Verse 6:
فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ

En Wij zullen degenen, tot wie de boodschappers waren gezonden zeker ter verantwoording roepen; en Wij zullen de boodschappers ook ondervragen.

فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ [Al-A’raaf : 6]
(7:6) So We shall call to account those to whom Messengers were sent, *6 and We shall call to account the Messengers (to see how dutifully they conveyed the Message, and how people responded to it). *7
*6). The words ‘call to account’ refers to the questioning people will be subjected to on the Day of Judgement. For it is the reckoning on the Day, of Judgement that really matters. Punishment dealt upon corrupt individuals and communities in this world does not constitute their true punishment. Punishment in this world is no more than what happens when a criminal, who has been strutting scot-free, is suddenly arrested. The arrest constitutes no more than depriving the criminal of the opportunity to perpetrate further crimes. The annals of history are filled with instances where corrupt nations have been punished, proving that man has not been granted absolute licence to go about doing whatever he pleases. Rather, there is a Power above all that allows man to act freely but only to a certain extent, no more. And when man exceeds those limits, that Power administers a series of warnings in order that he might heed the warnings and give up his wickedness. But when man fails totally to respond to such warnings, he is punished.
Anyone who considers the events of history, will conclude that the Lord of the universe must have certainly appointed a Day of Judgement in order to hold the wrong-doers to account for their actions and to punish them. That the Qur’an refers to the recurrent punishment of wicked nations as an argument in support of the establishment of the final judgement in the Hereafter is evidenced by the fact that the present verse – verse 6 – opens with the word so’.
*7). This shows that on the Day of Judgement Prophethood will be the main basis of reckoning. On the one hand, the Prophets will be questioned about the efforts they made to convey God’s Message to mankind. On the other hand, the people to whom the Prophets were sent will be questioned about their response to the message. The Qur’an is not explicit about how judgements will be made with regard to individuals and communities who did not receive God’s Message. It seems that God has left judgement – to borrow a contemporary judicial expression – reserved. However, with regard to individuals and communities who did receive God’s Message through the Prophets, the Qur’an states explicitly, that they will have no justification whatsoever to put forward a defence of their disbelief and denial, of their transgression and disobedience. They are doomed to be east into Hell in utter helplessness and dejection.

Surah Ar-Rad, Verse 5:

Surah Ar-Rad, Verse 5:
وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَإِذَا كُنَّا تُرَابًا أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ أُولَٰئِكَ الَّذِينَ كَفَرُوا بِرَبِّهِمْ وَأُولَٰئِكَ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَأُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

En indien gij u verwondert, dan is hun zeggen verwonderlijker: “Wanneer wij stof zijn geworden, zullen wij dan opnieuw worden geschapen?” Deze zijn het, die hun Heer hebben verworpen, daarom zullen zij ketenen om hun hals hebben en de bewoners van het Vuur zijn; daarin zullen zij vertoeven.

أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۗ أُولَٰئِكَ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ وَأُولَٰئِكَ الْأَغْلَالُ فِي أَعْنَاقِهِمْ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ [Ar-Ra’d : 5]
(13:5) Now, if there is anything for you to marvel at, you should marvel at their saying: “What! when we have become dust, shall we then be raised to a new life again?” These are the people who have denied their Lord: *12 they are those who shall have collars around their necks: *13 they shall be the dwellers of Hell and therein they shall dwell for ever.
*12) They “have denied their Lord”: their denial of the Hereafter is, in fact, the denial of the Power and Wisdom of Allah. As they say that it is impossible to bring them again to life after their death, it implies that, God forbid, their AIIah Who has created them lacks not only power but wisdom, too.
*13) As a collar around the neck is a symbol of imprisonment, the words “collars around their necks” have been used here idiomatically to show that they are slaves of ignorance, obduracy, lust and are blind followers of their forefathers. As their thinking is influenced by their prejudices, they cannot believe in the Hereafter and would deny this, though there is every reason to believe that it is inevitable.

Surah Al-Hijr, Verse 3:

Surah Al-Hijr, Verse 3:
ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ فَسَوْفَ يَعْلَمُونَ

Laat hen eten en zich vermaken en laat hun ijdele hoop hen achteloos maken; zij zullen het weldra te weten komen.

ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ [Al-Hijr : 3]
(15:3) Leave them alone to eat, drink and be merry and to be deluded by false hopes. They will soon realize it.

Surah Al-Anaam, Verse 157:

Surah Al-Anaam, Verse 157:
أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ فَقَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ

Of ingeval gij zoudt zeggen: “Voorzeker, als ons het Boek was nedergezonden, zouden wij beter zijn geleid dan zij.” Er is nu een duidelijk bewijs, leiding en barmhartigheid van uw Heer tot u gekomen. Wie is onrechtvaardiger dan hij die de tekenen van Allah verwerpt en er zich van afkeert? Wij zullen degenen, die zich van Onze tekenen afwenden met een vreselijke straf vergelden omdat zij zich hebben afgewend.
أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ [Al-An’aam : 157]
(6:157) Nor may you claim that: ‘Had the Book been revealed to us, we would have been better guided than they.’ Surely clear evidence has come to you from your Lord, which is both a guidance and a mercy. Who, then, is more unjust than he who gave the lie to the signs of Allah and turned away from them? *138 And We shall soon requite those who turn away from Our signs with a severe chastisement for having turned away.
*138). ‘Signs of Allah’ include the teachings embodied in the Qur’an. They are also manifest in the noble life of the Prophet (peace be on him), and the pure lives of those who believed in him. Tley also include the natural phenomena to which the Qur’an refers in support of its message.

Surah Al-Baqara, Verse 129:

Surah Al-Baqara, Verse 129:
رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

Heer, doe onder hen een boodschapper opstaan, die hun Uw tekenen zal verkondigen en hun het Boek en de Wijsheid zal verklaren en hen zal louteren. Voorzeker, Gij zijt de Almachtige, de Alwijze.

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ [Al-Baqara : 129]
(2:129) Lord, raise up from among them a Messenger who shall recite Your Revelations to them and teach them the Book and Wisdom and purify their lives. *128 You art All-Powerful and AllWise”. *129
*128). The term ‘purification’ used here embraces the purification of beliefs and outlook, morals, habits and customs, and social, cultural and political life; the purification of man’s life in its totality.
*129). This has been said in order to indicate that the advent of Muhammad (peace be on him) was in fact God’s response to the prayer of Abraham (peace be on him).

Surah Al-Waqia, Verse 10:

Surah Al-Waqia, Verse 10:
وَالسَّابِقُونَ السَّابِقُونَ

De voorbijstrevenden (in het geloof) zullen de eersten zijn,

وَالسَّابِقُونَ السَّابِقُونَ [Al-Waaqia : 10]
(56:10) As for the Foremost, they will be the foremost! *7
*7) Sabiqin (the Foremost) implies the people who excelled others in virtue and love of the truth and in good works and responded to the call of Allah and His Messenger before others. They were also in the forefront in their response to the call for Jihad, for expending their wealth for the sake of the needy and for public services, or for inviting others to virtue and truth, in short, for spreading the good and wiping out evil and making sacrifices and exerting themselves whenever there was need for it. On this very basis, in the Hereafter too, they will be placed in the forefront. Thus, mankind, so to say, will be ranged in Allah’s Court like this: On the right hand, there will be the righteous, on the left the wicked, and in the forefront (nearest in Divine Presence) the Sabiqin (the Foremost in Faith and good deeds). According to a Hadith reported by ,Hadrat `A’ishah the Holy Prophet (upon whom be Allah’s peace) asked the people: “Do you know who, on the Day of Resurrection, will he the first to be accommodated under the Divine Shade ?” The people said Allah and His Messenger only had the best knowledge. Thereupon the Holy Prophet replied: “Those who were such that when the Truth was presented before them, they accepted it forthwith; when a right was asked of them, they discharged it gracefully; and their decision in respect of others was the same as in respect of their own selves.” (Musnad Ahmad)

Surah Al-Qamar, Verse 2:

Surah Al-Qamar, Verse 2:
وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ

Maar als zij (de ongelovigen) een teken zien wenden zij zich er van af en zeggen: “Een voortdurende toverkunst.”
وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ [Al-Qamar : 2]
(54:2) (Regardless of any Signs these people see), they turn away and say: ‘This is an ongoing sorcery.’ *2
*2) The words sihr-um mustamirr of the Text can have several meanings: (1) That, God forbid, this magical illusion also is one of those magical performances that Muhammad (upon whom be Allah’s peace and blessings) has been performing day and night; (2) that this certainly is a work of magic which has been performed with great expertise; and (3) that just as other works of magic have passed, so will this also pass without leaving any lasting effect behind.

Surah Adh-Dhariyat, Verse 11:

Surah Adh-Dhariyat, Verse 11:
الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ

Die onachtzaam zijn in onwetendheid.

الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ [Adh-Dhaariyat : 11]
(51:11) who are steeped in ignorance and heedlessness. *9
*9) That is, “They do not know what fate they are heading for on account of their wrong conjectures, whereas every way that is adopted with a wrong view of the Hereafter only leads to ruin. He who is a denier of the Hereafter is not at all preparing himself for any accountability and is engrossed in the thought that there would be no life after death, whereas the time would suddenly come when against alI this expectations he would open his eyes in the new life and he would realize that there he has to render an account of each of his acts and deeds. The person who is expending his life under the idea that he would come back to this very world after death, will come to know as soon as he dies that aII doors of return are closed, that there is no chance of compensating for the misdeeds of the previous life by any new actions, and that there is another life ahead in which he has to meet with and suffer the consequences of his worldly life for ever after. The person who commits suicide in the hope that after he has destroyed his self and its desires he would escape the agony of life in the form of total annihilation, will find as soon as he passes through the gate of death that there is an everlasting life ahead and not mortality, where he has to explain as to why he had been straining every nerve to destroy the self that he had been blessed with instead of developing and adorning it in every possible way. Likewise, the one who continued committing disobedience of Allah throughout life, placing, reliance upon some son of Allah’s becoming an atonement or some holy one’s becoming an intercessor, will come to know as soon as he appears before Allah that there is neither any atoner there nor anyone wielding such influence and power that he may save him from Allah’s grasp and punishment by means of his own power and influence. Thus, all these conjectural creeds are, in fact, an opiate under the intoxication of which these people are Lying senseless, and do not know where they are being misled by the ignorance which they have adopted by rejecting the true knowledge given by God and His Prophets

Surah Qaf, Verse 20:

Surah Qaf, Verse 20:
وَنُفِخَ فِي الصُّورِ ذَٰلِكَ يَوْمُ الْوَعِيدِ

En er zal op de bazuin worden geblazen. “Dit is de Dag der Bedreiging.”

وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ [Qaaf : 20]
(50:20) And then the Trumpet was blown. *24 This is the day of the promised chastisement.
*24) This implies that blowing of the Trumpet at which alI dead men will rise back to life in their own physical bodies. For explanation, see E.N. 47 of AIAn’am, E.N. 57 of Ibrahim, E.N. 78 of Ta. Ha, E.N.1 of AI-Hajj, E.N.’s 46,47 of Ya Sin, and E.N. 79 of Az-Zumar

Justice will begiven to everyone – even animals

Justice will begiven to everyone – even animals


It was narrated from the Prophet (peace and blessings of Allaah be upon him):
“Allaah will judge between His creation, jinn, men and animals. On that Day, Allaah will let the hornless animal settle its score with the horned until, when there is nothing left to be settled, Allaah will say to them, ‘Be dust.’ At that point the disbeliever will say, ‘Would that I were dust.’”

[Classed as saheeh by al-Albaani in al-Silsilat al-Saheehah, no. 1966, Also see Muslim, al-Birr wa’l-Silah wa’l-Adaab, 4679]

Prophet (s.a.w) also said:
It was narrated from Abu Dharr that the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting, and two sheep locked horns until one of them defeated and subdued the other. The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled and someone asked him, “Why are you smiling, O Messenger of Allaah?” He said, “It is amazing. By the One in Whose hand is my soul, their score will be settled on the Day of Resurrection.”
“O Abu Dharr, do you know what they are fighting over?” He said, “No.” He said, “But Allaah knows and He will judge between them.”

[Sahih muslim, ‘Ali al-Qaari quoted this in al-Murqaah (4/761) and also Silsilah Al Saheeha pg. 612

Surah Al-Fath, Verse 2:

Surah Al-Fath, Verse 2:
لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا

Zodat Allah u tegen uw voorafgaande en toekomstige (aan u toegeschrevene) zonden moge behoeden en dat Hij Zijn gunst aan u moge vervolmaken en u op het juiste pad moge leiden,

لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا [Al-Fath : 2]
(48:2) so that Allah may forgive you your shortcomings, whether earlier or later, *2 and may complete His favours upon you *3 and guide you to the Straight Way, *4
*2) If the context in which this sentence occurs is kept in view, one will certainly feel that the faults referred to here imply those shortcomings and weaknesses that had remained in the struggle that the Muslims had been making for the success and victory of Islam, under the leadership of the Holy Prophet, for the past nineteen years or so. These shortcomings are not known to any one because the intellect is absolutely helpless to find out any weakness in that struggle. But according to the highest standards of perfection in the sight of Allah there had remained some such weakness in it because of which the Muslims could not attain a decisive victory so soon over the pagans of Arabia. What AIlah means to say is this: ‘If you had carried on your struggle along with those weaknesses, it would have taken you much longer to subdue Arabia, but We have overlooked all those weaknesses and shortcomings and compensated for them only through Our grace, and opened for you at Hudaibiyah the door to victory and conquest which you could not have achieved only by your ordinary endeavors” . Here, this thing also should be understood well that for the weaknesses that might occur and remain in the struggle and endeavor that a group might be making for an object, the leader and guide of the group only is addressed. This does not mean that the weaknesses are the leader’s personal weaknesses. Those are, in fact, the weaknesses of the struggle that the group is making as a whole; but the address is made to the leader to tell him that his work suffers from such and such a weakness. However, as the address is directed to the Holy Prophet and declared that AIIah has forgiven him all his former and latter faults, the general words also give this meaning that Allah pardoned all the shortcomings (which were the shortcomings in view of his high position) of His Holy Messenger. That is why when the Companions saw that he took extraordinary pains over his worship, they would say: `Why do you subject yourself to such hardships when alI your former and latter errors and shortcomings have been pardoned ?” the Holy Prophet would reply: “Should I not behave as a grateful servant ?” (Ahmad, Bukhari, Muslim, Abu Da’ud).
*3) “Perfection of his blessings” implies that the Muslims should become wholly free to live their lives in accordance with Islamic civilization, Islamic law and commandments, secure from every fear, every resistance and every external interference, and they should also be blessed with the power that they may uphold Allah’s Word throughout the world. Dominance of disbelief and wickedness which may be a hindrance in the way of Allah’s worship and an obstacle in the struggle in propagating Allah’s Word, is the greatest calamity for the believers; the Qur’an calls it ‘fitnah ” (mischief). Delivered and freed from this calamity when they arc able to achieve an abode of Islam (dare/-Islam) in which the Divine Religion is enforced in its entirety, and along with that they are also provided with the means and resources by which they may establish faith and righteousness on Allah’s earth in place of disbelief and wickedness, this would be the perfection of Allah’s blessing on them. As this blessing was achieved by the Muslims only through the Holy Prophet, AIIah addressed only him and said: “We willed to complete Our blessing on you; therefore we have granted this victory to you.”
*4) ‘The right way”: the way to conquest and success. In other words, it implies that by causing the treaty to be concluded at Hudaibiyah AIIah paved the way for and inspired the Holy Prophet with the plan by which he could subdue aII the forces that were resisting Islam.

Surah Al-Jathiya, Verse 7:

Surah Al-Jathiya, Verse 7:
وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ

Wee elke zondige leugenaar,

وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ [Al-Jaathiya : 7]
(45:7) Woe to every guilty impostor

Surah Ad-Dukhan, Verse 10:

Surah Ad-Dukhan, Verse 10:
فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ

Maar wacht op de Dag waarop de hemel een zichtbare damp zal voortbrengen,

فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ [Ad-Dukhaan : 10]
(44:10) So watch for the Day when the sky will come down with a pall of smoke

Surah Al-Maarij, Verse 18:

Surah Al-Maarij, Verse 18:
وَجَمَعَ فَأَوْعَىٰ

En rijkdommen verzamelt, en deze (gierig) terughoudt.

وَجَمَعَ فَأَوْعَىٰ [Al-Ma’aarij : 18]
(70:18) and amassed wealth and covetously hoarded it. *12
*12) Here also, as in Al-Haaqqah: 33-34, two causes have been mentioned of a person’s evil end in the Hereafter: (1) His repudiation of the Truth and refusal to affirm faith; and (2) his worship of the world and stinginess because of which he amasses wealth and refuses to spend it on any good cause.

Surah Al-Insan, Verse 30:

Surah Al-Insan, Verse 30:
وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

En gij zult niets anders willen dan hetgeen Allah wil. Voorwaar, Allah is Alwetend, Alwijs.

وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا [Al-Insaan : 30]
(76:30) But your willing shall be of no avail until Allah Himself so wills. *33 Surely Allah is All-Knowing, Most Wise.
*33) Three things have been said in these verses:
(1) That whoever wills may adopt the way to his Lord;
(2) that one’s willing to do a thing is not enough unless Allah so wills; and
(3) that Allah is All-Wise, All-Knowing. If one considers these three things deeply one can fully well understand the relationship between man’s freedom of choice and Allah’s Will, and it helps to remove all the confusions from the people’s minds about the question of destiny.
The first verse shows that in this world the authority granted to man is only to the extent that he may decide to adopt any one of the different courses available for passing life here. This is the freedom of choice that Allah has given him. For example, when a man confronts the question of earning a living for himself, he finds many ways before him of which some are lawful, as for example lawful kinds of labour, service, trade and business, industry, or agriculture, and some are unlawful as thievery, robbery, picking pockets, prostitution, trading in money (on interest), gambling, bribery and unlawful kinds of services and business, etc. The decision to adopt any one of these ways has been left to man’s own free choice as to how he would like to earn his living. Likewise, there are different modes of morality. On the one side, there are the good qualities, like honesty, nobility, decency, justice, pity, sympathy and chastity, and on the other, the evil traits like wickedness, meanness, tyranny, dishonesty, and frivolity. Man has full freedom to adopt any mode of morality he likes. The same is the case with religion; man has many ways open before him in this regard also-atheism and denial of God, polytheism and idol-worship, different combinations of monotheism and polytheism, and the un-alloyed creed of God-worship which is taught by the Qur’an. In these also the decision to choose has been left to man as to which of these he wants to adopt. Allah does not impose on him any decision of His own so that man may like to choose a lawful means of earning his living for himself but Allah may force him to adopt an unlawful means for it. or that he may like to follow the Qur’an, but Allah may force him to become an atheist, polytheist or disbeliever, or that he may like to become a good man, but Allah may force him to become an evil man.
But after man has exercised this freedom of choice whether he can practically also do the same which he wants to do, depends on Allah’s Will, His leave and His grace. If the Will of Allah be to let the man do what he has willed or decided to do, then alone can he do it; otherwise he cannot do anything without Allah’s Will and His leave, however hard and seriously he may try to do it. This same thing has been said in the second verse. This can be explained by an example. If man had been delegated all the powers in the world and permitted to do whatever he pleased, the system of the world would have been disrupted. One murderer was enough to murder all the, people in the world if he were given the freedom to kill anybody he liked. One pickpocket could pick the pocket of everyone if he were given the option to pick anyone’s pocket he pleased. One thief was enough to steal whatever he liked; one adulterer to commit rape on every woman, one robber to plunder every house, if each one of these had full powers to act at he desired. Therefore, Allah has kept this in His own power whether He may allow or disallow the man to follow the right or the wrong path that he chooses to follow or not. The person who, giving up error, wants to adopt the right way is also granted righteousness only by Allah’s leave and will. However, the condition is that the decision to give up error and choose guidance should have been taken by the man himself; otherwise just as Allah does not make anybody a thief or murderer or atheist or polytheist forcibly, so also He does not make anybody a believer forcibly.
After this, the third verse removes the misunderstanding whether Allah’s willing may not be arbitrary. That is why it has been said that “Allah is All-Knowing, Al-Wise.” That is whatever He does, He dces it on the basis of knowledge and wisdom; therefore, there can be no possibility of any error in His decisions. He decided with full knowledge and wisdom as to who should be given a particular kind of help and who should not be given it, who should be allowed to do a particular work and who should not be allowed to do it. To the extent that Allah provides opportunities to man and makes the conditions favourable for him, he can work according to his desire, whether it be good or evil, The question of guidance also is no exception to it. Allah alone knows on the basis of His knowledge and He alone determines on the basis of His wisdom as to who deserves to be guided and who dces not. (Also see E.N. 41 of Al-Muddaththir

Surah Ash-Shura, Verse 7:

Surah Ash-Shura, Verse 7:
وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ

Zo hebben Wij u de Koran in het Arabisch geopenbaard, opdat gij de Moeder der steden (Makka) en al het omringende moogt waarschuwen; dus waarschuwt (hen) voor de Dag der Verzameling waaromtrent geen twijfel is. Een deel zal in het paradijs zijn, en een ander deel in het laaiend Vuur.

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ [Ash-Shura : 7]
(42:7) And thus did We reveal this Arabic Qur’an *8 to you that you may warn the people of the Mother of Cities (to wit, Makkah) and those who dwell around it; *9 and warn them of the Day of Gathering *10 concerning which there is no doubt: whereon some will be in Paradise, and some in the Blazing Fire.
*8) The same thing which had been said in the beginning of the discourse has been said again with greater emphasis, and by making mention of the “Arabic Qur’an”, the listeners have been warned to the effect: “The Qur’an is not in any foreign language but in your own language: you can understand it yourself directly; study its themes and see for yourself that the pure and selfless guidance that is being given in it can be from none other than the Lord of the Universe.”
*9) That is, “Arouse them from slumber and warn them that there is nothing but destruction in store for them in consequence of the errors of morality and conduct in which they are involved and of the perverse principle on which they have ordered their individual and collective lives.”
*10) That is, “Tell them also that this destruction is not confined only to this world but the Day has to come when Allah will gather together alI mankind and subject them to accountability. Even if a person escaped the evil consequences of his deviation and wickedness in the world, there will be no chance of his escape on that Day, and highly unfortunate is he, who is doomed to a tragic fate both in this world and in the Hereafter.

Al-Hashr : 10

وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ [Al-Hashr : 10](59:10) (And it also belongs to) those who came after them, *20 and who pray: ‘Lord, forgive us and our brethren who have preceded us in faith, and do not put in our hearts any rancour towards those who believe. Lord, You are the Most Tender, the Most Compassionate.’ *21*20) In the injunctions laid down up to here, it has been ruled that; in the fai properties there arc the rights of Allah and His Messenger and the Messenger’s relatives an the orphans and the indigent and the wayfarers and the Emigrants and the Ansar and of the Muslim generations which will be born till the. Day of Resurrection. It is this important legal ruling of the Qur’an in the light of which Hadrat ‘Umar(may Allah be pleased with him) introduced the new system in respect of the lands and properties of the conquered territories of ‘Iraq, Syria and Egypt and of the possessions of the previous governments and rulers of those countries. When these countries were conquered; some of the distinguished Companions among whom were included prominent men like Hadrat Zubair, Hadrat Bilal, Hadrat ‘Abdur Rahman bin ‘Auf and Hadrat Salman Farsi, insisted that these should be distributed among the armies who had fought and conquered them. They thought that those properties did not come under “those upon which you have not rushed your horses and camels,” but the Muslims had conquered them by rushing their horses and camels on them. Therefore, except for those cities and territories which surnndcred without the war, all the rest of the conquered (ands carne under ghanimah for which the legal command is that onefifth of the lands and the people be given to the Public Treasury and the remaining four parts be distributed among the soldiers. But this opinion was not correct on the ground that the Holy Prophet (upon whom be Allah’s peace) had not distributed the lands and the people of any territory conquered by fighting in his time after the deduction of one-fifth, like the booty. Two of the most conspicuous precedents of his time were the conquest of Makkah and the conquest of Khaiber. Of these he handed over Makkah intact to its inhabitants. As for Khaiber, according to Hadrat Bushair bin Yasar, he divided it into 36 parts, of which he set aside 18 parts for collective benefits and requirements of the Muslims and distributed the remaining 18 among the army. (Abu Da’ud, Baihaqi, Abi ‘Ubaid: Kitab al-Amwal; Yahya bin Adam: Kitab al-Kharj Baladhuri: Futuh al-Buldan; Ibn Human: Fath a/-Qadir). This action of the Holy Prophet made it clear that the command in respect of the conquered lands, even if they might have been taken by fighting, is not the same as of the ghanimah otherwise he would never have given the whole of Makkah intact to the people of Makkah, and would have set aside exactly one-half of the properties of Khaiber for the common benefits of the Muslims instead of deducting its one-fifth for the Public Treasury. Thus, what was established on the basis of the Sunnah was: In respect of the territories conquered by fighting the ruler of the Muslims has the authority that he may take any decision that he dreams fit keeping in view the conditions of the time. He can distribute them if he so likes but if a territory has an unusual nature and importance, as Makkah had, he can also treat its inhabitants with favour, as the Holy Prophet treated the people of Makkah.
But as the conquests had not yet become comman in the Holy Prophet’s time and separate injunctions in respect of the different kinds of conquered territories had not yet become clearly known to the people, so when big countries were annexed to Islam in the tune of Hadrat ‘Umar, the Companions were faced with the problem whether the territories conquered by force were in the nature of ghanimah or fat. After the conquest of Egypt Hadrat Zubair demanded: “Distribute this, whole land just as the Holy Prophet had distributed Khaiber. ” (Abu ‘Ubaid). About the conquered territories of Syria and ‘Iraq, Hadrat Bilal insisted: “Distribute aII the lands among the fighting forces just as the spoils are distributed. ‘(Abu Yusuf, Kitab al-Kharaj On the other hand, Hadrat ‘AIi gave this opinion: “Leave these lands in possession of the peasants so that they continue to remain a source of income for the Muslims.” (Abu Yusuf, Abu ‘Ubaid,). Likewise, the opinion of Hadrat Mu’adh bin Jabal was; “If you distributed these lands, evil consequences would occur. Because of this distribution large properties will pass into the hands of those few people, who have conquered them. Then, when these people pass away and their properties pass on to their heirs and there is left only one woman or only one man from among them, nothing might remain for the future generations to meet their needs and even to meet the expenses of safeguarding the frontiers of the Islamic State. Therefore, you should so settle things that the interests both of the present and of the future generations are equally safeguarded.” (Abu `Ubaid, p. 59; Fath al-Bari, vol. vi, p. 138). Hadrat `Umar calculated and found that if the territories of `Iraq were distributed, each individual would receive two or three peasants on the average as his share, (Abu Yusuf. Abu ‘Ubaid). Thereupon he arrived at the judicious conclusion that those territories should not be distributed. Thus, the replies that he gave to those who demanded their distribution, were as follows:
‘Do you want that for the people who come afterwards there should remain nothing?” (Abu ‘Ubaid).
“What will happen of the Muslims who cane afterwards when they find that the land along with its peasants has been distributed and the people have inherited their forefathers? This is not at aII just. ” (Abu Yusuf.
“What will be left for the Muslims who cant after you? I am afraid if I distribute it, you would fight among yourselves over water. ” (Abu Yusuf.
“Had I no thought for those who would come afterwards, I would distribute every territory that I conquered just as the Messenger of AIIah had distributed Khaiber.” (Bukhari Muwatta, Abu ‘Ubaid),
“Nay: this is the real estate. I will withhold it so that the needs and requirements of the conquering forces and of the common Muslims continue to be met by it.” (Abu ‘Ubaid).
But the people were not satisfied with these replies, and they started saying that he was being unjust. At last, Hadrat ‘Umar convened a meeting of the consultative body of the Canpanions and put the matter before it. Here are some of the sentences of the speech that he made on this occasion: “I have given you this trouble so that you may join me in shouldering the trust that has been put in me for governing your affairs. I am one of you, and you are the people who affirm the truth today. Everyone of you has the option to agree to or differ from what I say. I do not wish that you should follow my desire. You have the Book of Allah, which states the whole truth. By God, if I have said something which I want to enforce, I have no object in view except the truth. You have heard those who think that I am being unjust to them and want to deprive them of their rights, whereas I seek Allah’s refuge that I should commit an injustice. It would be vicious on my part if I withheld from them something which actually belonged to them and gave it to another. But I can see that no other land after the land of the Chosroe is going to fall. Allah has given the properties of the Persians and their lands and their peasants in our possession. I have distributed the booty taken by our armies among them after the deduction of the khums (one fifth), and am thinking of distributing the rest which yet remains. But as for the lands my opinion is that I should not distribute them and their peasants, but should levy revenue on the lands and jizyah on the peasants, which they should always pay, and this should be the fai for the common Muslims and their children and the armies of today and for the generations yet to come. Don’t you see that we need the troops who should be appointed to protect these our frontiers? Don’t you see that in territories like Syria, AI-Jazirah, Kufah, Basra, Egypt we should station our troops, and they should be regularly for their services? So, if I distribute these lands along with their peasants, how shall we meet these expenses?”
The debate went on for two or three days. Hadrat `Uthman Hadrat ‘Ali, Hadrat Talhah, Hadrat `Abdullah bin `Umar and others concurred with Hadrat ‘Umar, but nothing could be decided. At last, Hadrat `Umar rose and said: “I have found an argument in the Book of Allah, which is decisive in this matter. Then, he recited these very verses of Surah AI-Hashr from Ma afaa’Allahu to Rabbana innaka Ra uf. ur-Rahim, and argued: “The people of this day only are not entitled to receive a share in these properties bestowed by Allah, but AIlah has joined with them also those people who will come after them. Then, how can it be that we should distribute the fai properties which are meant for all, only among the conquerors and leave nothing for the later generations? Moreover, Allah says: ‘…so that this wealth does not remain circulating among your rich people only.’ But if distribute it among the conquerors, it will remain circulating only among your rich and nothing would be left for others. ” This argument satisfied everybody and consensus was reached that aII the conquered territories should be declared fai for the common benefits of the Muslims, which should be left with those who work on those lands and they should be put under revenue and jizyah. (Abu Yusuf Kitab al-Kharaj, pp. 23-27, 35; AI-Jassas, Ahkam al-Qur’an).
Accordingly, the real position of the conquered lands that came to be established was that the Muslim people in their collective capacity are their owners; the people who were already working on them would be recognized as cultivators on behalf of the Muslim people; they would continue to pay the prescribed revenue to the Islamic government on those lands, their rights as cultivators would pass from generation to generation as heritage, and they would even be allowed to sill those rights, but they will not be the real owners of the land, but its real owners will be the Muslim community. Imam Abu `Ubaid in his Kitab al-Amwal has stated this legal position, thus:
“Hadrat `Umar left the lands of the territory of `Iraq in the hands of its people; he levied tax on their lands and jizyah per head on the people.” (p. 57).
When the head of the Islamic government leaves the lands in the hands of the people of the conquered territories, they would be allowed to pass the lands on as heritage and would also be allowed to sell them. ” (P. 84).
In the time of `Umar bin `Abdul `Aziz, Sha’bi was asked: “Is there a treaty with the people of the territory of `Iraq.” He replied: “There is no treaty, but when the revenue was accepted from them, it amounted to a treaty with them. ” (Abu `Ubaid, p. 49; Abu Yusuf, p. 28).
In the time of Hadrat `Umar, `Utbah bin Furqad purchased a piece of land by the Euphrates. Hadrat `Umar asked him from whom he had purchased the land. He replied that he had purchased it from its owners. Hadrat `Umar said: “Its owners are these people, i. e. the Emigrants and the Ansar. ” Thus, `Umar held the opinion that the real owners of those lands were the Muslims. (Abu `Ubaid, p. 74).
Accordingly, the properties of the conquered countries which were declared as the collective property of the Muslims were the following:
(1) Those lands and territories which come under the control of the Islamic government in consequence of a peace treaty.
(2) The ransom or revenue or jizyah which the people of a territory may have agreed to pay, without fighting, in order to seek refuge from the Muslims,
(3) Those lands and properties which the owners might have abandoned and fled.
(4) The properties the owners of which were slain and no survivor was left to own them.
(5) The lands which were not under any ownership previously.
(6) The lands which wen already in the ownership of the people, but were Ieft with their previous owners and they were put under jizyah and revenue,
(7) Estates of the previous ruling dynasties.
(8) Properties of the previous governments.
(For details, see Bada-i as-Sanai, vol. vii, pp. 116-118; Yahya bin Adam Kitab aI-Kharaj. pp. 22, 64; Mughni al-Muhtaj, vol. iii, p. 93; Hashiyah ad-Dusuqi ala-sh-Sharah al-Kabir, vol. ii, p. 190; Ghayat al-Muntaha, vol. i, pp. 467-471).
Since these properties were declared as fai with the consensus of the Canpanions, the jurists of Islam also have agreed in principle on their being regarded as fai. However, they have differed in certain matters, the details of which arc briefly as follows:
The Hanafis say that as regards the lands of the conquered territories the Islamic government (Imam in juristic termnology has the option that it may distribute them among the forces of conquest after deduction of the khums (onefifth), or may leave them with the former owners and put the owners under jizyah and the lands under revenue. In this case the land will be regarded as a ‘legacy for the Muslims. (Badai’ as-Sanai AI-Jassas, Ahkam al- Qur’an; Sharah al-Anayah al al-Hedayah; Fath al-Qadir). The same view has `Abdullah bin Mubarak cited for Imam Sufyan Thauri. (Yahya bin Adam; Abu ‘Ubaid, Kitab a!-Amwal).
The Malikis say that as soon as the lands have been conquered they automatically become a legacy for- the Muslims. It does not need the Imam’s ruling or the willingness of the Muslim soldiers to declare them a legacy. Besides, the well known view among the Malikis is that not only the lands but the houses and buildings of the conquered territories also are, as a matter of fact, a legacy for the Muslims. However, the Islamic government will not charge the rent for them. (Hashiyah ad-Dusuqi
The Hanbalis agree with the Hanafis that the Imam has the option to distribute the lands among the soldiers or to declare them as a legacy for the Muslims, and with the Malikis that although the houses of the conquered territories are included the legacy, no rent will be levied on them. (GhayatalMuntaha which is a collection of the legal rulings of the Hanbali School of juristic thought and a source book for Iegal rulings since the 10th century).
The Shafe’i I viewpoint is that all the transferable properties of the conquered territory are ghanimah, and all the non-transferable properties (lands, houses, etc.) fai. (Mughni al-Muhtaj).
Some jurists have expressed the opinion the if the Imam wants to declare the lands of the territory taken by fighting as a legacy for the Muslims, he must first obtain the willingness of the conquering forces. For this they cite this argument: Hadrat ‘Umar, before the conquest of Iraq, had promised Jarir bin ‘Abdullah al-Banali, the people of whose tribe constituted one-fourth of the army, which fought the Battle of Qadisiyah, that they would be given one-fourth of the conquered territory. Thus, they retained this territory for two or three years. Then Hadrat ‘Umar said to them: “Had I not been responsible and answerable in the matter of division, I would have left with you whatever has been given to you. But now I see that the people have grown in numbers; therefore, my opinion is that you return it to the common people.” Hadrat Jarir acceded to this, and Hadrat ‘Umar gave him SO dinars as a prize. (Abu Yusuf, Kitab al-Kharaj; Abu ‘Ubaid, Kitab al-Amwal From this they argue that Hadrat ‘Umar had decided to declare the conquered territories as a legacy for the Muslims only after obtaining the willingness of the conquerors. But the majority of the jurists do not admit this argument, For in respect of alI the conquered territories no such willingness of the conquerors ever was taken. Only in the case of Hadrat Jarir bin ‘Abdullah this was done because Hadrat `Umar had made a promise with him prior to any collective decision about the conquered lands. Therefore, he had to obtain his willingness only in order to be free from the obligation of the promise. This cannot be cited as a general law.
Another section of the jurists says that even after declaring the lands as a legacy the government retains the option that it may redistribute the lands among the conquerors. For this they argue from this tradition: Once Hadrat ‘AII said to the people in an address: “Had not there been the apprehension that you would fight among yourselves, I would have distributed the suburban lands among you. ” ( Abu Yusuf, Kitab al-Kharaj; Abu `Ubaid, Kitab al-Amwal). But the majority of jurists do not admit this argument either. They are unanimous that when the people of the conquered territory have once been allowed to retain their lands and put under jizyah and revenue, the decision can never be changed later. As for the tradition attributed to Hadrat ‘Ali Abu Bakr al-Jassas has discussed it at length in his Ahkam al-Qur an and proved it to be not authentic.
*21) In this verse although the real object is only to pouts out that in fai not only the people of the present generation but .he Muslims of the later periods and their future generations also have a share, yet, besides, the Muslims have also been taught an important moral lesson that they should never have any malice’ against other Muslims in their hearts, and they should continue to pray for the forgiveness of the Muslims who have gone before them instead of cursing and abiusing them. The bond that binds the Muslims together is that of a common Faith. If a person values his Faith as the most important thing in his heart, inevitably he would be a well-wisher of all those people who are his brethren-infaith. He can have ill-will and malice and hatred towards them in his heart only when the value of the Faith decreases in his sight and he starts valuing other things more. Therefore, it is the requirement of Faith that a believer’s heart should be free from every trace of malice and hatred against the other believers. In this matter the best lesson is given by a Hadith which Nasa’i has related from Hadrat Anas. According to him, once it so happened that for three days continuously the Holy Prophet (upon whom be Allah’s peace) declared in his assembly that a person was going to appear before them who belonged to the dwellers of Paradise, and every time it would be a certain person from among the Ansar. At this Hadrat ‘Abdullah bin `Amr bin `As became curious as to what deeds the person concerned performed on the basis of which the Holy Prophet had repeatedly given the good news of his admission to Paradise. Thus, he made an excuse and spent three consecutive nights in his house to see how he performed his worship, but during the night he did not sec any thing unusual. At last, he asked him directly as to what special acts and devotions he performed on the basis of which the Holy Prophet had given the great good news about him. He replied: ‘You have seen how I perform my worship, but there is one thing which might have carved me this reward: I do not harbor any malice or evil design against any Muslim, nor fuel jealous of him on account of any good that Allah might have bestowed on him. “
This does not mean that if a Muslim finds an error in another Muslim’s word or deed, he should avoid calling_ it an error. Faith dces not demand this. Rut to describe an error as a mistake on the basis of an argument and to state it to be so in a polite and decent manner is one thing and toharbour malice and hatred and resort to invective and abuse quite another. It is wrong if one resorts to this in respect of one’s contemporaries, but worse if one resorted to this in respect of the dead people of the past. For the person indulging in such a thing would be a most filthy person for he is not even inclined to forgive the dead. And the worst would be that a person should resort to invective and abuse in respect of those illustrious people who had done full justice to the Holy Prophet’s companionship in a period full of extreme tribulations and hardships and had struggled with their lives to spread the light of Islam in the world and enabled us today to be blessed with the Faith. One can hold and opinion if one thinks that such and such party of them was in the right and such and such in the wrong in its viewpoint in the differences that arose between them, and can even express his opinion in a reasonable and decent way, but to resort to exaggeration in support of one party so that the heart is filled with spite and hatred against the other is an evil which no God-fearing person would commit. Those who indulge in such a thing against the clear teaching of the Qur’an, generally present the excuse that the Qur’an forbids to bear malice towards the believers and the ones towards whom they bear the malice were not believers but hypocrites. But this allegation is even worse than the sin in defence of which the excuse is presented. For these very verses of the Qur’an in the context of which Allah has taught the Muslims of the later generations not to bear malice towards the Muslims who have gone before them and to pray for their forgiveness, arc sufficient to refute this allegation. In these verses three groups have been mentioned, one after the other, who are entitled to receive a share in far. the Emigrants, the Ansar and the Muslims coming after them; and the Muslims of the later periods have been enjoined that they should pray for the forgiveness of the Muslims who had embraced the Faith before them. Obviously, in this context those who had embraced the Faith before them could not be any other than the Emigrants and the Ansar. Then Allah in vv. 11-17 of this Surah AlHashr itself has. also told us who were the hypocrites. This makes it absolutely clear that the hypocrites were the people who had encouraged the Jews on the occasion of the battle of the Bani an-Nadir; as against them, the believers were those who were on the side of the Holy Prophet (upon whom be Allah’s peace) in this battle. After this, can a Muslim who has any fear of God in his heart, have the boldness to deny the Faith of the people to whose Faith Allah Himself has borne the testimony
Imam Malik and Imam Ahmed arguing from this verse, have expressed ‘ the opinion that there is no share in fai for the people who malign the Companions of the Holy Prophet. (Ibn al-Arabi, Ahkam al-Quran; Ghayat al-Muntaha). But the Hanafis and the Shafe’is have not concurred with this, the reason being that Allah while declaring the three groups to be entitled to fai, has praised a conspicuous quality of each group but none of these qualities is a condition which may determine whether a group should or should not be given a share in fai. About the Emigrants it has been said: “They seek Allah’s bounty and His goodwill, and are ever ready to succour Allah and His Messenger. ” This does not mean that an Emigrant who lacks this quality, is not entitled to have a share in fai. About the Ansar it has been.said: “They love those who have migrated to them and entertain no desire in their hearts for what is given to them and prefer others about themselves even though they be needy themselves. ” This also does not mean that a member of the Amar who has no love for the Emigrants and who is desirous of getting for himself what is being given to them, has no share in fai. Therefore, the quality of the third group that “they pray for the forgiveness of those who embraced the Faith before them and they pray that they should not have any malice in their hearts towards any other believer”, is also no condition to make one entitled to fai, but this is in praise of a good quality and an instruction as to what should be the attitude of the believers towards the other believers and especially in respect of those believers who have gone before them

Surah Al-Hadid, Verse 9:

Surah Al-Hadid, Verse 9:
هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ

Hij is het Die duidelijke tekenen nederzendt aan Zijn dienaar om u van de Duisternissen in het Licht te brengen en voorwaar, Allah is Liefderijk Genadevol.

هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ [Al-Hadid : 9]
(57:9) He it is Who sends down Clear Signs to His servant so as to bring you out from darkness into light. Surely Allah is Most Kind and Most Compassionate to you.

Surah Ash-Shura, Verse 5:

Surah Ash-Shura, Verse 5:
تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِن فَوْقِهِنَّ وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ

Het is nabij dat de hemelen zullen worden uiteengescheurd boven hen, maar de engelen verheerlijken hun Heer met de lof die Hem toekomt en vragen vergiffenis voor hen die op aarde zijn. Ziet toe! Allah is de Vergevensgezinde, de Genadevolle.

تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِن فَوْقِهِنَّ ۚ وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ ۗ أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ [Ash-Shura : 5]
(42:5) The heavens may well nigh rend asunder from above *3 while the angels proclaim the praise of their Lord and ask forgiveness for those on earth. *4 Lo, it is Allah, and He alone, Who is Most Forgiving, Most Merciful. *5
*3) That is, “It is not a trivial matter that a creature should be joined in lineage with Allah and regarded as His son or daughter; another regarded as fulfiller of the needs and the answerer of the petitions so that the people should start invoking him for help; another taken as the maintainer of the entire world, and his devotees should start proclaiming that their holy saint heard the prayer of everyone at all places at all times and Games to his help and answers his petition; another invested with the authority to egjoin and prohibit things and declare them as lawful and unlawful, and the people should start obeying his commands, instead of the Commands of God, as if he alone was their God. These boldnesses against God arc such that they may well cause the heavens to break asunder. ” (This same theme has also been presented in Surah Maryam: 88-91 above).
*4) It means: `The angels shudder with disgust when they hear such nonsense being uttered by the people in respect of their Lord, and they regard it as a rebellion against Him.” They say: `Glorified be Allah! No one can have the position that he should become an associate with Allah, Lord of the worlds, in Divinity and Command; there is none beside Him who may be our and all other servants’ benefactor so that hymns be sung in his praise and he be thanked. ” So, they feel that it is a grave crime being committed in the world, and it may provoke AIlah Almighty’s wrath any moment. Therefore, they implore Allah for mercy again and again for the dwellers of the earth, who have forgotten themselves and their God, and pray that they may yet be spared from the torment and given more respite to mend their ways.
*5) That is , “It is only Allah’s clemency, mercifulness and forgiveness that the people who have touched the extreme limits in disbelief, polytheism, atheism, sinfulness and tyranny, have been receiving respite after respite for years and years, even for centuries; yet they not only go on receiving their sustenance but arc also acclaimed as the great people of the world and they are provided with such adornments of the worldly life as cause the ignorant people the misunderstanding that this world perhaps has no God.

Best way to Sit

Best way to Sit
طباعة | أرسل إلى صديق
اللَّهُمَّ أنتَ رَبِّي لا إلهَ إلاَّ أنتَ خَلَقْتَنِي وأنَا عَبْدُكَ وأنَا عَلَى عَهْدِكَ ووَعْدِكَ ما اسْتَطعتُ، أعُوذُ بكَ مِن شَرِّ ما صَنَعْتُ، أبُوءُ لكَ بنعْمَتِكَ عليَّ وأبُوءُ بِذَنبي فاغْفِرْ لي فإنَّهُ لا يغفِرُ الذُّنوبَ إلا أنتَ.

Prophet’s Guidance on proper way to sit while eating

صحَّ عنه أنه قال: “لا آكُلُ مُتَّكِئاً”، وقال: “إنما أجْلِسُ كما يَجْلِسُ العبدُ، وآكُلُ كما يأكُلُ العبدُ”.

Prophet Muhammad Sallallaho Alaihe Wasallam said :

“I do not eat while leaning on my side”. He also said “I only sit like the slave sits and eat like the slave eats”.

Leaning on the side harms the stomach because it prevents the food from going down the proper channel and reaching the stomach quickly, as it exerts pressure on the stomach and does not allow it to be open properly for the food to pass through.

Eating while leaning on something is the practice of the arrogant people and this is why Prophet Muhammad Sallallaho Alaihe Wasallam said that “I only eat like the slave eats”.

Prophet Muhammad Sallallaho Alaihe Wasallam used to sit on his feet while eating. He used to place his knees on the ground and would place the bottom of his left foot on the upper part of his right foot in humility for the LORD and in respect for the food and for those present around. This is the best way to sit for eating, because the organs of the body will all be in their proper position, along with observing good manners.

The best way to eat is sitting up with the organs of the body in their natural position. The worst way of eating is leaning on one’s side because the windpipe and organs will be pressured in this position, thus squeezing the stomach.

Prophet Muhammad Sallallaho Alaihe Wasallam would have meant that he does net sit while leaning on pillows as the arrogant do and those who want to eat more food. Rather, our beloved Prophet used to eat what is barely sufficient jest as the slave does.

Surah Fussilat, Verse 5:

Surah Fussilat, Verse 5:
وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِّمَّا تَدْعُونَا إِلَيْهِ وَفِي آذَانِنَا وَقْرٌ وَمِن بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ

Zij zeggen: “Onze harten zijn gesluierd voor datgene waartoe gij ons roept en er is doofheid in onze oren en tussen u en ons is een scherm. Daarom ga door met uw werk, wij werken ook.”
وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِّمَّا تَدْعُونَا إِلَيْهِ وَفِي آذَانِنَا وَقْرٌ وَمِن بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ [Fussilat : 5]
(41:5) They say: ‘Our hearts are securely wrapped up against what you call us to, *2 and in our ears is a heaviness, and between you and us there is a veil. *3 So act; we too are acting.’ *4
*2) That is, “It has no way open to reach our hearts.”
*3) That is “This invitation has divided us: it has cut us off from you it leas become a hindrance for us to join you.”
*4) It has two meanings: (1) “That we have nothing to do with you ;” and (2) “that if you do not desist from your preaching, you may go on doing your mission, we also will not stop our opposition to you, and we will do whatever we can to defeat and frustrate your mission. “

Surah Ghafir, Verse 4:

Surah Ghafir, Verse 4:
مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِي الْبِلَادِ

Niemand betwist de woorden van Allah behalve de ongelovigen. Laat hun bedrijvigheid in het land u niet bedriegen.

مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِي الْبِلَادِ [Ghafir : 4]
(40:4) None but the unbelievers *3 dispute regarding the Signs of Allah. *2 So let not their strutting about in the land delude you. *4
*2) “To dispute” means using crooked arguments in reasoning, raising irrelevant objections, isolating a word or a sentence from its context, subjecting it to hair-splitting and making it the basis of doubts and accusations, misconstruing words from their true sense and intention so that neither should one understand the meaning oneself nor Iet others understand it. Such a way of dispute is adopted only by those whose difference of opinion is based on iII-will and malice. If a well-intentioned opponent disputes a point, he does so for the sake of arriving at the truth, and wants to be satisfied through discussion whether his own point of view is correct. Such a discussion is engaged in quest of truth and not for refutation. Contrary to this, the real purpose of the malicious opponent is not to understand anything nor to help others to understand, but to degrade and humiliate the other man; he joins a discussion only with the intention that he would not Iet the other man carry his point. That is why he never faces the real problems but launches his attacks only on the irrelevant issues.
*3) Here, the word kufr” has been used in two meanings: for ingratitude and for denial of the truth. According to the first meaning, the sentence would mean: As against the Revelations of Allah this sort of behaviour is adopted only by those who have forgotten His bounties and who have even lost the feeling that it is by His bounty that they are flourishing. According to the second, it would mean: “This sort of behaviour is adopted only by those who have turned away from the truth and are determined not to accept it. ” From the context it becomes obvious that here the disbeliever does not imply every non-Muslim, for a non-Muslim who disputes a point in good faith for the sake of understanding Islam, and who tries to grasp thoroughly those things which he fends hard to follow, although a nonMuslim technically, yet that which has been condemned in this verse does not apply to him.
*4) There is a gap between the previous sentence and this, which has been left for the listener to fill. From the context and style it becomes evident that those who adopt the attitude of disputation as against the Revelations of Allah Almighty, can never escape the punishment. Therefore, they shall inevitably meet their doom. Now, if one sees that those people, even after adopting such an attitude, arc strutting about, their business is flourishing, their governments functioning in a grand style. and they are enjoying the good things of life, one should not be misled into thinking that they have escaped Allah’s punishment, or that war against Allah’s Revelations is a sport which can be adopted as a pastime and its evil consequences warded off easily. This, in fact, is a respite which they have been granted by Allah. Those who abuse this respite for doing more mischief arc indeed preparing for an ignominious end.

Surah Az-Zumar, Verse 2:

Surah Az-Zumar, Verse 2:
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ

Voorwaar, Wij hebben u het Boek met waarheid geopenbaard; aanbid daarom Allah, oprecht zijnde jegens Hem in onderwerping.

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ [Az-Zumar : 2]
(39:2) (O Prophet), it is We Who have revealed this Book to you with Truth. *2 So serve only Allah, consecrating your devotion to Him. *3
*2) That is, it contains nothing but the truth, and there is no element of falsehood in it.
*3) This is a very important verse, which stasis the real objective of the message of Islam. Therefore, one should not pass over it superficially, but should try to understand its meaning and intention well. It has two basic points without grasping which one cannot understand the verse: (1) That the demand is to worship Allah; and (2) that the demand is of such worship as may be performed by making religion exclusively Allah’s. Ibadat is derived from ‘abd, and this word is used as an antonym of freeman” for the “slave” and `bondsman” in Arabic. Accordingly, ‘ibadat contains two meanings: (I) Worship and devotion; and (2) humble and willing obedience, as is borne out by the well-known and authoritative Arabic Lexicon. Lisan al-‘Arab. Thus, according to the authentic lexical explanation, the demand is not only of Allah’s worship but also of willing and sincere obedience to His Commands and His Law. The Arabic word din contains several meanings: (1) Domination and sovereignty, rulership and political power and authority to enforce one’s decisions on others. (2) Obedience, compliance with commands and servitude. (3) The practice and the way that a man follows. In view of these three meanings, din in this verse means: “The way of life and attitude which a man adopts after acknowledging the supremacy and accepting the obedience of another; ” and `to worship Allah making one’s religion exclusively His” means that one should refrain from combining another’s worship with the worship of Allah, but should worship Allah alone, should follow His Guidance alone, and should comply with His Commands and injunctions only.

Surah Suad, Verse 22:

Surah Suad, Verse 22:
إِذْ دَخَلُوا عَلَىٰ دَاوُودَ فَفَزِعَ مِنْهُمْ قَالُوا لَا تَخَفْ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍ فَاحْكُم بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ وَاهْدِنَا إِلَىٰ سَوَاءِ الصِّرَاطِ

Hoe zij bij David binnenkwamen en hij hen vreesde. Zij zeiden: “Vrees niet, wij zijn twee procesvoerders, waarvan de ene de ander onrecht heeft aangedaan; spreek daarom recht tussen ons in waarheid en handel niet onrechtvaardig en leid ons naar het rechte pad.”

إِذْ دَخَلُوا عَلَىٰ دَاوُودَ فَفَزِعَ مِنْهُمْ ۖ قَالُوا لَا تَخَفْ ۖ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍ فَاحْكُم بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ وَاهْدِنَا إِلَىٰ سَوَاءِ الصِّرَاطِ [Saad : 22]
(38:22) As they came upon David ‘ and he was frightened of them *22 ‘ they said: ‘Be not afraid. We are just two litigants: one of us has committed excess against the other. So judge rightly between us, and be not unjust; and guide us to the Right Way.
*22) He was alarmed because the two men had appeared in the private quarters of the ruler of the land suddenly, by climbing over the wall, instead of going before him by the proper entrance.

Surah As-Saaffat, Verse 10:

Surah As-Saaffat, Verse 10:
إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ

Maar hij die steelsgewijze opvangt, hem achtervolgt een heldere vlam.

إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ [As-Saaffaat : 10]
(37:10) And if any is able to snatch a fragment, he is pursued by a piercing flame. *7
*7) To understand this one should keep in view the fact that in the time of the Holy Prophet, soothsa ving was in great vogue in Arabia. The soothsayers used to make predictions, give news of the unseen, tell the whereabouts of the lost properties and articles, and the people used to visit them to know the events of their past and future lives. These soothsayers claimed that they had some jinns and satans under their control, who brought them all sorts of news. In this environment when the Holy Prophet was appointed to Prophethood, and he began to recite the verses of the Qur’an, which described the past history and contained news of the future, and also stated that an angel brought him these verses, his opponents immediately branded him a soothsayer and started telling others that, like the other soothsayers, he too was associated with a satan, who brought him news from the heavens, which he presented as revelations from Allah. To refute this accusation, Allah says: “The satans have no access to heaven. They have no power to hear the conversations of the angels and bring its news for others; if by chance a little of it enters the ear of a satan, and he tries to bring it down, he is followed by a flashing flame.” In other words, it means: “The grand system of the universe, which is functioning under the agency of the angels has been firmly guarded and secured against every interference of the satans. Not to speak of interfering in it, they do not even have the power to obtain any kind of information about it. ” (For further explanation, see AI-Hijr: 17-18 and the E.N’s thereof).

Surah Ya Seen, Verse 20:

Surah Ya Seen, Verse 20:
وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

En er kwam een man aanhollen van het verste gedeelte der stad; hij zeide: “O mijn volk, volg de boodschappers;

وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ [Yaseen : 20]
(36:20) In the meantime a man came running from the far end of the town, saying: ‘My people, follow the Messengers