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App: www.quranclub.orgWebsite: www.otpok.com---وَعَلَى ٱلثَّلَـٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ ۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ ١١٨
And (likewise for) the three who lagged behind until, when the earth—vast as it is—closed in on them and their own (inner) selves closed in on them and they thought that there was no refuge from Allah except in Him, He then granted them repentance, so that they may repent. Indeed, Allah is the Granter and Accepter of repentance, the Bestower of mercy. [9:118]---In this verse, Allah ﷻ gives us a confirmation of His acceptance of the repentance of the 3 companions of the Prophet ﷺ who absconded from the army. In doing so, He gives us a blueprint to follow on how our repentance can also be accepted too. Here is part 2 covering the second 5 points we derive from this verse and story. If you haven’t already, read part 1 to get full context of the verse:6 – Flee to Allah ﷻ Allah ﷻ statesوَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِThey knew there was no refuge from Allah except in Him.True repentance brings a realisation that the only escape from Allah ﷻ is to Allah ﷻ. It is such a profound description of the process; a recognition that you have overstepped His boundaries and warrant punishment, and a turning to Him in recognition that His mercy outweighs His wrath. This balance of hope and fear of Allah ﷻ is the foundation that underpins all of faith.7 – No CompulsionOnce the Prophet ﷺ had returned, those who absconded came before him with their excuses. One by one the Prophet ﷺ accepted their excuses and dismissed them. He did not scold nor punish them, but took their word at face value and prayed to Allah ﷻ for their forgiveness. Allah ﷻ told him the truth of their hearts, and taught him how to interact with them. You see, these people outwardly proclaimed to be Muslim, and here was the Messenger of God ﷺ who had more right than anyone to punish or excommunicate them from the faith. Yet, if he judged by their inward, we could never follow the same example. Instead, he taught us to live and let live, accept people’s choice and judge only by what is presented. So long as no public crime is committed, it is not our business to enforce it.
8 – Make it upJust like how sins harm us, good deeds benefit us. The battle of Tabuk was gruelling. Aside from the psychological hurdles of battling a far bigger and better equipped Roman army, the battle was set at a time of intense heat, in a far away land when all the fruit was just ripening back home. As a result, the companions who returned with the Prophet ﷺ came back different, purified in the cauldron of tribulation to become the great people they became. Allah ﷻ states in the verse before:لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍۢ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُۥ بِهِمْ رَءُوفٌۭ رَّحِيمٌۭ ١١٧Allah has certainly turned in mercy to the Prophet as well as the Emigrants and the Helpers who stood by him in the time of hardship, after the hearts of a group of them had almost faltered. He then accepted their repentance. Surely He is Ever Gracious and Most Merciful to them.For these 3 companions, as part of their forgiveness, they had to undergo a process similar to the one they missed. It is necessary for their development, and wasn’t something they could forego. When we miss our prayers, break our fasts, skip our zakah or fail in other obligations we have, we are not off the hook. Allah ﷻ knows how important these are in nurturing our spiritual selves, and we must compensate for having missed them by making them up to the best of our ability.
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Podcast: https://anchor.fm/quranclubApp: www.quranclub.orgWebsite: www.otpok.com---وَعَلَى ٱلثَّلَـٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ ۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ ١١٨And (likewise for) the three who lagged behind until, when the earth—vast as it is—closed in on them and their own (inner) selves closed in on them and they thought that there was no refuge from Allah except in Him, He then granted them repentance, so that they may repent. Indeed, Allah is the Granter and Accepter of repentance, the Bestower of mercy. [9:118]How do you know if your repentance has been accepted? Ultimately, only Allah ﷻ knows, but the Quran hints at some of the signs on how the process work.One example is that of the three companions of the Prophet ﷺ mentioned is surah Tawbah who absconded from the battle of Tabuk; Hilal ibn Umayyah, Murarah ibn Rabi’ah and Ka’b ibn Malik. For context; the Roman empire had assembled an army of 200,000 men to march on Madinah to eliminate the Muslims whom they viewed as a threat. In response, the Prophet ﷺ gathered an army greater than ever before, reported to be up to 30,000 men, yet their numbers, weaponry and experience still paled in comparison to their enemy. The Prophet ﷺ left the believers amongst the companions no excuse; everyone was expected to go with them, as every man was needed. But, in the words of Ka’b, the prospect of battle against such a large army, in severe heat, with a long journey ahead in the desert, led some to find excuses not to go. Moreover, the season which the battle fell in was in the word of Ka’b; “when the fruits had ripened and the shade looked pleasant”, making a journey out not just less appealing, but also an economic sacrifice too. To leave the ripened fruit unpicked is to lose a year of produce and potential income. Finally, with the Muslim army larger than any before, it was possible to sneak away unnoticed from the army, lost in the huge numbers of soldiers. What makes this story fascinating is that Allah's ﷻ forgiveness is explicitly confirmed within the Quran, providing a verified model for our own repentance. The narrative, narrated by Ka’b himself, offers valuable insights into his mindset throughout the incident, and provides specific details from which we can learn. Here are 10 key points from the verse and hadith on the nature of repentance and what we can learn from it1 – The word orderWhen Allah ﷻ describes the repentance, notice the order in which He describes His forgiveness; ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ ۚ“Then He forgave them so that they might repent.” Allah’s ﷻ forgiveness proceeds the act of repentance! Why? A sign that Allah ﷻ has forgiven you is the fact that you are asking, as His pardon precedes your request! How wonderful it is to know that simply asking for forgiveness is a sign that you have been forgiven!2 – The harms of sinSins bring about physical and psychological consequences. For the companions in this story, imagine the guilt they must have felt before Allah ﷻ and His Messenger ﷺ for what they did. Imagine the stigma from people knowing they were absent in their time of need. Before Allah ﷻ declares His repentance, He highlights the physical constriction and mental anguish felt as a result of the sin. Specifically, Allah ﷻ uses the word (حَتَّىٰٓ) “until”; a word used to describe the consequence of one thing from another, but carries an ambiguity on precisely when and how much will come. This is why Allah ﷻ prohibits us from sins; to help us avoid their negative effects and bring us back to Allah ﷻ in search of a remedy. Even with repentance, work may still be needed to rid ourselves of the harms caused by the sin we did.
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فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِۦ فَغَشِيَهُم مِّنَ ٱلْيَمِّ مَا غَشِيَهُمْ ٧٨
Then Pharaoh pursued them with his soldiers—but how overwhelming were the waters that submerged them!
[20:78]
When telling the story of Ashura, our attention is often drawn to the main characters within the narrative, be it Prophet Musa (as) and Pharaoh, or Imam Hussein (ra) and Yazid. But little is ever said about what the NPCs in the story - the Non-Playable Characters. Across various mediums, whether it's a film, a story, or a game, NPCs serve as the underlying foundation upon which the narrative unfolds. Think of the enemies encountered on the way to confronting the ultimate boss in a game, or the soldiers in the background of a great battle in a movie; they play an essential role in crafting the narrative landscape, but individually fade into obscurity within the overarching plot of the story.
Much like this analogy, the NPCs of this story play a critical role within the narrative. What is Pharoah without his armies and minions who propped him up and worked to fulfil his orders? How would the story differ if Musa (as) did not have to lead the Children of Israel? How would Yazid have committed the heinous murder of the Prophet’s grandson without the soldiers obeying his command?
In the verse above, Allah ﷻ does not state Pharoah (و) “and” his soldiers. He uses the letter (ب), here translated to mean “with” his soldiers. Qurtubi explains how in Arabic, this transforms the word “soldiers” into a حال, a word which signifies the state or manner in which Pharoah pursued Prophet Musa (as), akin to the phrase “a man pursued him with his knife”. His army was not simply a companion on the journey; they were the tool which enabled Pharoah to pursue Prophet Musa and his people.
The story of Ashura is as much about these NPCs as it is about the main heroes and villains in the story. Their role enables the story to unfold, giving power and purpose to the characters and narrative. However, there is a subtle difference between the role they play for the heroes and villains. The villains in the story are wholly dependent on these NPCs for their very existence; their authority and position hinge on the support they receive from those who elevate them. On the contrary, figures like Prophet Musa (as) and Imam Hussein (ra) possess inherent greatness. Their significance is not derived from the NPCs; rather, the NPCs themselves find honour in their admiration and allegiance to these exceptional individuals. This dynamic emphasizes that it is the people who are uplifted through their connection with these heroes, not the other way around. This theme is found across the Qur’anic narrative; Allah ﷻ is not in need of us, but our obedience to Him is what ennobles us.
The story of Ashura is a reminder of the role we must play in our own story we see unfolding. Many assume they must play the main characters within a story, but our greater responsibility is to ensure we are simply part of the right side of the narrative. The collective is far more influential than any individual in a story, and each of us bares a responsibility in shaping the narrative of that group.
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Shipwrecked (42:19)#QuranReflections by Sh. Abu Eesa NiamatullahVideo: Podcast: https://anchor.fm/quranclubApp: www.quranclub.orgWebsite: www.otpok.com---ٱللَّهُ لَطِيفُۢ بِعِبَادِهِۦ يَرۡزُقُ مَن يَشَآءُۖ وَهُوَ ٱلۡقَوِيُّ ٱلۡعَزِيزُ"Allah is most kind towards His servants; He provides for whoever He wills, He is the Powerful, the Almighty."I recall that one of the great Imams in our history - Ibn Qudamah al-Maqdisi - was reflecting on this verse when he wrote his brother some profound advice. He said, rahimahullah:"Know that someone who is all alone clinging to a plank of wood in the middle of the ocean, is no less in need of Allah ﷻ and His kindness than one who is comfortably at home with his family and wealth.Once this reality settles in your heart, become dependent upon Allah ﷻ like the one who is drowning and knows that nothing and no-one can save him except Allah ﷻ."May Allah ﷻ remove all arrogance from our hearts, and allow us to truly depend on and submit to Him alone.
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#FridayReminders 58: A Spider's Web (29:41)
#QuranReflections by Talha Ghannam
Video: https://youtu.be/Q2a8A6G4HjM
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مَثَلُ ٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ أَوْلِيَآءَ كَمَثَلِ ٱلْعَنكَبُوتِ ٱتَّخَذَتْ بَيْتًۭا ۖ وَإِنَّ أَوْهَنَ ٱلْبُيُوتِ لَبَيْتُ ٱلْعَنكَبُوتِ ۖ لَوْ كَانُوا۟ يَعْلَمُونَ ٤١
The parable of those who take protectors other than Allah is that of a spider spinning a shelter. And the flimsiest of all shelters is certainly that of a spider, if only they knew.
[29:41]
The parable is a fascinating one. Like the spiders web it describes, there are has many facets to explore to the analogy, giving interesting insights to the nature of disbelief. Here are just some of the comparisons for you to ponder:
1) The Illusion of Strength
Pound for pound, a spider's web is stronger than steel. In their world, a disbeliever believes they have constructed an indestructible sanctuary shielded from any imminent danger. They take pride in possessing the epitome of technological advancement, often deluded or corrupted by its power, leading them to believe they are independent of God. Yet, the truth remains that a web remains susceptible to numerous lurking threats despite its strength. A single swipe of a hand can shatter it entirely! Similarly, those who doubt their complete reliance on Allah ﷻ for protection find themselves as secure as a spider in its web. They may possess the most formidable structures created by humans, clinging to a false sense of security within their homes, beliefs and system s, but this only deludes them to the delicate balance they live in, failing to recognize that death or impending calamity looms just moments away.
2) Fragile Complexity
A web symbolizes intricate complexity, often associated with elaborate conspiracies or structures that are resilient and imperceptible to the unaware. Overcoming this web of technology and strength may seem insurmountable to its prey. The overwhelming influence of disbelief in the modern era, encompassing various aspects of life, can make us feel helpless amidst its intricacies. How do we begin to approach the complex worlds of Artificial Intelligence, geo-politics, finance and other such fields which feel so out of reach? However, we must remember that this intricate web is as fragile as a spider's web. Its power is illusory and can be easily destroyed. Don't let the complexities of the world overwhelm you, as its significance is no greater than that of a mere spider's web.
3) Deception
A web, in its essence, lacks substance; its modus operandi is to stretch across a path, utilizing the allure of what lies behind it to ensnare those who pass through. It cunningly captures its prey by presenting an image of paradise, knowing that it has nothing to offer itself. The trapped prey wriggle and strain, hoping to reach their desired destination, unaware that unless they break free from the web, they not only fail to reach their goal but also fall prey to the captor that traps them. This is precisely why, as believers, we are instructed to maintain Taqwa – a state of God consciousness – in this worldly realm. In Arabic, Taqwa is used to describe a person carefully navigating through a thorn garden, ensuring their garments do not catch on the thorns. As we traverse this world, our Taqwa towards Allah ﷻ keeps us vigilant, enabling us to recognize the webs that lie in our path towards God.
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#FridayReminders 56: Tricky Translations (37:93)
#QuranReflections by Talha Ghannam
Video: https://youtu.be/4CseZ51DlbY
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فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ ٩٣
Then he swiftly turned on them, striking ˹them˺ with his right hand.
[37:93]
We often hear scholars describe the inability of translating the Quran perfectly. In a recent OnePath Network podcast featuring Dr. Mustafa Khattab, renowned translator of the acclaimed "Clear Quran," he discussed various reasons contributing to this challenge. One of the key difficulties is encapsulating the rich array of meanings found in Arabic into a single word in English. Dr. Khattab provided an illustrative example using the verse mentioned above, specifically focusing on the word (بِٱلْيَمِينِ), translated here as "with his right hand." However, during the podcast, he explained that this phrase actually encompasses multiple meanings, but he could only carry one of them forward in his translation.
I was inspired to research the word, seeing what meanings I could uncover from the Tafsir literature. I came across an enlightening passage from Al-Shawkani's tafsir, which sheds light on the various interpretations offered by commentators for this particular word. Here are 7 meanings I found within the literature:
1) The right hand
Al-Wahidi said, 'Commentators state it means striking them with his right hand.' This is the strongest opinion according to Al-Shawkani.
2) A symbol for strength
As-Suddi said, '[Al-Yameen means] with strength and power, for the right hand is the stronger of the two hands.' Al-Farra' and Tha’lab state, 'Striking with strength, as the right hand signifies strength.'
Qurtubi adds in his tafsir: The emphasis on striking with the right hand is because it is stronger, and striking with it is more severe, as mentioned by Ad-Dahhak and Ar-Rabi' ibn Anas.
3) An oath
[In Arabic, the word Yameen is used to refer to making an oath]. Ad-Dahhak and Ar-Rabi' ibn Anas said, 'What is meant by the Yameen here is the oath that he swore by when he said
وَتَٱللَّهِ لأَكِيدَنَّ أَصْنَـٰمَكُمْ
{By Allah, I will surely plot against your idols.}'
[Quran 21:57]
Here, Prophet Ibrahim is fulfilling his oath by smashing idols as he stated.
4) Justice
It is said that what is meant by the right hand here is justice, as understood in another verse:
{And if He had spoken any word against Us, We would have seized him by the Yameen.}
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ ٱلأَقَاوِيلِ * لأَخَذْنَا مِنْهُ بِٱلْيَمِينِ
[Quran 69:44-45]
Here, the word Yameen is a metaphor for justice, just as the left is often a metaphor for injustice.
In Qurtubi’s Tafsir, he discusses much of the same meanings, adding a few nuances and other variations:
5) Obedience to God
You will find within the Quran sins are associated with the left, and obedience on the right. Allah ﷻ states in the Quran
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ
'{Indeed, you used to come to Us from the Yameen.}'
[Quran 37:28],
In this context, Yameen means to come to Allah ﷻ from the side of obedience. Prophet Ibrahim’s act was done in obedience to the will of God.
6) Pledge of Allegiance
Qurtubi states: Don't you see that we pledged allegiance to Allah ﷻ with our right hand on the Day of the Covenant? [Here, this is referring to the pledge all souls took before Allah ﷻ upon the creation of Adam]. Any pledge is taken with the right hand. That is why the book will be given to the person with their right hand in the hereafter because they fulfilled their pledge, while the one who breaks the pledge and flees from Allah ﷻ will receive it with their left hand as that is the symbol of injustice. So, His saying, {بِٱلْيَمِينِ} in this verse refers to that pledge on that day.
May Allah ﷻ make us from those who truly understand and live the Quran.
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Another wonderful reflection on the subtlety within the Arabic language that is simply not transferred over in the translation. It's these sort of subtleties that show you just how perfect the Quran is, the need to understand Arabic, and the need to ponder deeply on the meanings within it.Thank you @CambridgeCentralMosque for organising such a wonderful talk on the Quran! Full talk here: https://www.youtube.com/watch?v=zCNzi9VkS8M
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Another wonderful reflection on the subtlety within the Arabic language that is simply not transferred over in the translation. It's these sort of subtleties that show you just how perfect the Quran is, the need to understand Arabic, and the need to ponder deeply on the meanings within it.Thank you @CambridgeCentralMosque for organising such a wonderful talk on the Quran! Full talk here: https://www.youtube.com/watch?v=zCNzi9VkS8M
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#FridayReminders 51: A Good Argument (15:33)#QuranReflections by Talha GhannamVideo: https://youtu.be/09EmBq0ID3gPodcast: https://anchor.fm/quranclubApp: www.quranclub.orgWebsite: www.otpok.com---قَالَ لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُۥ مِن صَلْصَـٰلٍۢ مِّنْ حَمَإٍۢ مَّسْنُونٍۢ ٣٣He replied, “It is not for me to prostrate to a human You created from sounding clay moulded from black mud.”(15:33)Reading this statement, it is difficult to disagree; we should not prostrate to a created being! But having a good argument or even making a true statement doesn’t make you right. These half truths and snappy sound bites are dangerous, presenting a falsehood in a manner that makes them seem correct; something Shaytan is a master of. The ability to put forward a strong case to defend the indefensible is his speciality, and this verse is case in point. What Iblis fails to acknowledge is that the command to prostrate came from the Creator he is claiming to venerate, so disobeying Him in obedience to Him is self-contradictory!We live in an age of memes and reels, where the average tweet is only 28 characters, and TikTok video only 32 seconds. When people’s attention span is so short, soundbites prevail over nuanced arguments. Truth is reduced to the one with the sharpest wit, boldest claim or provocative image. Yet, a good argument does not make your right. Our Prophet ﷺ warned us of making a strong case for a falsehood, explaining:عَنْ أُمِّ سَلَمَةَ ـ رضى الله عنها ـ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ " إِنَّكُمْ تَخْتَصِمُونَ إِلَىَّ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ أَخِيهِ شَيْئًا بِقَوْلِهِ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ فَلاَ يَأْخُذْهَا "."You people present your cases to me. Some of you may be more eloquent and persuasive in presenting their argument than others. So if I give someone's right to another (wrongly) because of the latter's presentation of their case, I am really giving them a piece of hellfire; so they should not take it."[Bukhari]The Prophet ﷺ was sent as our teacher. He could have received revelation to judge between people, yet Allah ﷻ willed that he judge as any human would to expose us to the inherent flaws within ourselves and the justice system, and command us to be God fearing when putting forward our case. He knew people could lose a case when they are innocent, and win a case when they are liable, and he put the ownness on them to fear their Lord. In another narration, he appeals to the judges:عَنْ عَلِيٍّ، قَالَ قَالَ لِي رَسُولُ اللَّهِ ﷺ " إِذَا تَقَاضَى إِلَيْكَ رَجُلاَنِ فَلاَ تَقْضِ لِلأَوَّلِ حَتَّى تَسْمَعَ كَلاَمَ الآخَرِ فَسَوْفَ تَدْرِي كَيْفَ تَقْضِي " . قَالَ عَلِيٌّ فَمَا زِلْتُ قَاضِيًا بَعْدُ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ . “When two men come to you seeking judgement, do not judge for the first until you have heard the statement of the other.”[Tirmidhi]How often do we take the time to study the different viewpoints before reaching a decision? Are we in check of our own ego to recognise our own biases? When the case of our friend, social circle, the rich or the powerful are put before us, are we sure we won’t lean towards them by virtue of who they are, not what they’ve done?A good argument does not make the truth. A good person does not make them right. Strong evidence does not prove a case. We must take the time to understand an issue fully and deliberate before making a judgement, and where we have not done so, we should not speak. The Prophet ﷺ taught: وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: "من كان يؤمن بالله واليوم الآخر، فليقل خيرًا، أو ليصمت"He who believes in Allah and the Last Day must either speak good or remain silent.[Muslim]
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غُلِبَتِ ٱلرُّومُ ٢
(2) The Romans have been defeated
فِىٓ أَدْنَى ٱلْأَرْضِ وَهُم مِّنۢ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ ٣
(3) in a nearby land. Yet following their defeat, they will triumph
فِى بِضْعِ سِنِينَ ۗ لِلَّهِ ٱلْأَمْرُ مِن قَبْلُ وَمِنۢ بَعْدُ ۚ وَيَوْمَئِذٍۢ يَفْرَحُ ٱلْمُؤْمِنُونَ ٤
(4) within three to nine years. The ˹whole˺ matter rests with Allah before and after ˹victory˺. And on that day the believers will rejoice
بِنَصْرِ ٱللَّهِ ۚ يَنصُرُ مَن يَشَآءُ ۖ وَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ٥
(5) at the victory willed by Allah. He gives victory to whoever He wills. For He is the Almighty, Most Merciful.
وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ وَعْدَهُۥ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ٦
(6) ˹This is˺ the promise of Allah. ˹And˺ Allah never fails in His promise. But most people do not know.
[30:2-6]
By Zakariya Ellahi, 14 years old
Surah Al-Rum (The Romans) was revealed in 615 CE, a time of great power imbalance in the Middle East. Sassanid emperor Khosrow II had launched an invasion into the Eastern Roman Empire to avenge the ousting of his ally Maurice. By this time, Damascus and Antioch had already fallen and Roman emperor Heraclius failed to defend Jerusalem. This was a symbolic defeat for the Christians as the Church of The Holy Sepulchre was raised, and the True Cross and other relics were brought to Khosrow’s palace in Ctesiphon, the Persian Capital.
This verse highlights the Roman defeat but declares that they would return victorious in a few years. When this verse was revealed in Makkah, this claim was not only dismissed but laughed at by the disbelievers. They saw this as a sign that polytheism, represented by the Persians, would defeat monotheism, represented by the Romans. The loss of Jerusalem was considered a sign of divine anger and Heraclius was having trouble raising a new army. The Sassanids besieged Chalcedon which is a city a few kilometres from Constantinople, modern day Istanbul and capital of the Roman Empire. However, the Romans allied with the Western Turkic Khaganate to deal a decisive blow to Sassanid armies defending the Gate of The Taurus Mountains following it up by managing to raid Ganzaka, dispersing the garrison and burning a famous fire temple as revenge for Jerusalem.
This prophecy illustrates the absolute power of Allah ﷻ. It shows however dire your situation is, He can always solve it for you. Miraculously, the verses even specifies precisely the time in which this victory would be achieved. Verse 4 states the believers will rejoice the day of this victory. This prophecy foretelling the Roman victory fell on the same day as the Battle of Badr, a day of great rejoice for the believers, just as described! The defeat of the idol worshippers on the same day in Persia and Arabia could not be a coincidence; it is clear evidence of the divine nature of the Quran, showing how the disbelievers don’t see the truth even when it is right in front of them.
Finally, verse 6 is telling us how Allah ﷻ never breaks His promises, but most of us don’t know. All of Allah’s ﷻ promises are fulfilled, so we should not worry if Allah ﷻ will fulfil His promise to help us as believers. Instead, our worry should be to do what is best for Allah ﷻ, and whether what we desire will truly benefit us. People often break their promises because of either an inability to fulfil them or a lack of intent to keep them in the first place. Neither of these apply to Allah ﷻ. He is the Almighty and there is nothing He can’t do, and when He wishes for something, He says “Be” and it is. Allah’s ﷻ power is immeasurable to the human mind. There is no benefit nor reason for Him to break His promise to us, and to think that He would is a sin.
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#FridayReminders 49: Grammar Hazards (35:28)
#QuranReflections by Talha Ghannam
Video: https://youtu.be/gyo_1JLwhzw
Podcast: https://anchor.fm/quranclub
App: www.quranclub.org
Website: www.otpok.com
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Don’t make this mistake when you’re reading Qur’an! Allah ﷻ says in surah Fatir:
وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلْأَنْعَـٰمِ مُخْتَلِفٌ أَلْوَٰنُهُۥ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَـٰٓؤُا۟ ۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ ٢٨
Just as people, living beings, and cattle are of various colours as well. Of all of Allah’s servants, only the knowledgeable ˹of His might˺ are ˹truly˺ in awe of Him. Allah is indeed Almighty, All-Forgiving.
[35:28]
If you change the vowel at the end of the word Allaha (ٱللَّهَ) to Allahu (ٱللَّهُ), you would be speaking blasphemy without knowing it. Why?
In Arabic, the vowel at the end of a word indicates its relationship within the sentence it sits in. In this verse, the fatha (ـَ) on the word Allah (ٱللَّهَ) tells us it is the grammatical object in the sentence, i.e. the one being feared. The dammah (ـُ) on the word scholars (ٱلْعُلَمَـٰٓؤُا) tells us it is the grammatical subject, i.e. the ones in fear. Together, this gives the meaning; “The scholars fear Allah ﷻ”. If you switch these vowels around to (ٱللَّهُ) and (ٱلْعُلَمَـٰٓؤَا), their roles within the sentence also swap, changing the sentence to ”Allah ﷻ fears the scholars”!!
Switching the vowels changes the meaning from Scholars fearing Allah ﷻ, to Allah fearing Scholars – Astaghfirallah! Every detail in the Quran matters, even if small.
One additional subtlety; Arabic grammar is agnostic to the order you write the words in so long as it maintains the grammatical states we discussed, i.e. the vowels at the end of the word. This means you can say:
يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَـٰٓؤُا
Or
يَخْشَى ٱلْعُلَمَـٰٓؤُا مِنْ عِبَادِهِ ٱللَّهَ
Both sentences still mean: “The scholars from His slaves are the ones who fear Allah”, even though we switched the words around
Placing the name Allah ﷻ first is more befitting to the meaning being conveyed, as no slave goes before His Master. However, in terms of meaning, the order of the words has no impact grammatically on what is being conveyed.
Finally, Ibn Ashur explains a further subtlety; the word إنما and the delay of the word “scholars” within the sentence limits the application of the verb to them only. i.e. only the scholars fear Allah ﷻ. In fact, the word علماء translates more broadly to “Knowers”; i.e. you can only truly be in awe of Allah ﷻ if you know Him. This is why knowledge plays such an important role within our faith.
All these subtleties within the Arabic is lost within the translation. A single change in vowel can have a dramatic impact on the meaning. This ‘grammar hazard’ is just one of the details we need to be aware of when reading the Quran.
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(Note: the orthography of words and structure of sentences have been kept the same for teaching purposes to limit confusion in the explanation. Words such as ٱلْعُلَمَـٰٓؤُا have a specific spelling within the Quran and have not been changed when the vowel was changed to ٱلْعُلَمَـٰٓؤَا. More on this in a future podcast)
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#FridayReminders 48: The 27th Night (97:1-5)
#QuranReflections by Talha Ghannam
Video: https://youtu.be/OCp_TfOts3M
Podcast: https://anchor.fm/quranclub
App: www.quranclub.org
Website: www.otpok.com
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إِنَّآ أَنزَلْنَـٰهُ فِى لَيْلَةِ ٱلْقَدْرِ ١
Indeed, ˹it is˺ We ˹Who˺ sent this ˹Quran˺ down on the Night of Glory.
وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ ٢
And what will make you realize what the Night of Glory is?
لَيْلَةُ ٱلْقَدْرِ خَيْرٌۭ مِّنْ أَلْفِ شَهْرٍۢ ٣
The Night of Glory is better than a thousand months.
تَنَزَّلُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍۢ ٤
That night the angels and the ˹holy˺ spirit descend, by the permission of their Lord, for every ˹decreed˺ matter.
سَلَـٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ ٥
It is all peace until the break of dawn.
[97:1-5]
No one knows for certain when Laylat Al-Qadr (the night of glory) falls. The Prophet ﷺ had once come to inform us about its precise timing. Obadah bin As-Samit narrates:
عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ خَرَجَ النَّبِيُّ صلى الله عليه وسلم لِيُخْبِرَنَا بِلَيْلَةِ الْقَدْرِ، فَتَلاَحَى رَجُلاَنِ مِنَ الْمُسْلِمِينَ، فَقَالَ “ خَرَجْتُ لأُخْبِرَكُمْ بِلَيْلَةِ الْقَدْرِ، فَتَلاَحَى فُلاَنٌ وَفُلاَنٌ، فَرُفِعَتْ، وَعَسَى أَنْ يَكُونَ خَيْرًا لَكُمْ، فَالْتَمِسُوهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالْخَامِسَةِ ”.
The Prophet (ﷺ) came out to inform us about the Night of Qadr but two Muslims were quarrelling with each other [about it]. So, the Prophet (ﷺ) said, “I came out to inform you about the Night of Qadr but such-and-such persons were quarrelling, so the news about it had been taken away; yet that might be for your own good, so search for it on the 29th, 27th and 25th (of Ramadan).
[Bukhari]
Since then, scholars have discussed at length their thoughts on when Laylat Al-Qadr could be with no consensus ever being reached – perhaps in recognition of the initial reason it was withheld! However, a great number of scholars were motivated to say that the 27th night is the most likely of the nights, citing numerous hadith and arguments to support their claim.
But before going into the discussion, here’s some practical advice; this blessed night has many merits, some of which include:
1. Forgiveness of all your past sins
2. A Guarantee of Paradise
3. Emancipation from Hellfire
4. Answering of all Duas
5. Multiplication of deeds by at least 1,000 months
Allah ﷻ hid this night within the last 10 of Ramadan to see His servants rise each night worshipping Him. Why? Perhaps its because He knows we rarely get up any other night of the year, and He wishes to invite us to meet Him when He closest to us in the depths of the night. As the Prophet ﷺ said:
“Our Lord Almighty descends to the lowest heaven in the last third of every night, saying: Who is calling upon Me that I may answer him? Who is asking from Me that I may give him? Who is seeking My forgiveness that I may forgive him?”
Perhaps He knows the value of rising up at night in worship, and Him hiding it within these days is to give you enough time to realise its benefits as well. Perhaps the other nights are a dress rehearsal for the one that really counts, so you are spiritually ready for the moment? Perhaps He just wishes to seek your company, so He is giving you a reason to lengthen your stay. Those seeking Laylat Al-Qadar, will find it on one of those nights. Your Lord is a generous Lord. But those seeking Allah ﷻ will find Him every night, all year round. Whether Laylat Al-Qadar is the 27th night or not is besides the point; our true goal is to seek Allah ﷻ.
To make the most of this night, I’ve put together 10 hacks taken from the Quran and Sunnah to help you supercharge your worship and make the most of these nights. Download it from our website, or get in touch and we can send it to you. Now back to the discussion:
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#FridayReminders 47: The Birds (67:19)
#QuranReflections by Jubril Aloa
Video: https://youtu.be/acnLh617kJU
Podcast: https://anchor.fm/quranclub
App: www.quranclub.org
Website: www.otpok.com
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Another wonderful reflection on the subtlety within the Arabic language that is simply not transferred over in the translation. It's these sort of subtleties that show you just how perfect the Quran is, the need to understand Arabic, and the need to ponder deeply on the meanings within it.
Thank you Cambridge Central Mosque for organising such a wonderful talk on the Quran! Full talk here: https://www.youtube.com/watch?v=zCNzi9VkS8M
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#FridayReminders 46: Relentless Optimism (3:139)
#QuranReflections by Talha Ghannam
Video: https://youtu.be/kjkAjdIiJOo
Podcast: https://anchor.fm/quranclub
App: www.quranclub.org
Website: www.otpok.com
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وَلَا تَهِنُوا۟ وَلَا تَحْزَنُوا۟ وَأَنتُمُ ٱلْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ ١٣٩
Do not lose heart or despair- for you will have the upper hand, if you are ˹true˺ believers.
[3:139]
When news arrived of an unprecedented Confederate army had gathered to destroy the Muslims, larger than any ever seen before in Arabia, the companions immediately began digging a trench to protect the exposed front of Madinah. With little time on their side, the smallest setback could prove fatal for the believers as the marching army would arrive in a matter of days. In that moment, as unfortunate as it was symbolic, they were blocked by a boulder so large even the strongest of them could not break it. These great companions, full of faith and understanding, knew immediately who to turn to; the Prophet ﷺ.
As our Beloved ﷺ was handed the axe, he struck it once and a tremendous spark emerged, filling the horizon. With great joy, he exclaimed, "Allahu Akbar! The keys of Syria are granted to me. I swear by Allah, I can see its palaces at this very moment." He struck the axe again, and another spark lit up the sky. "Allahu Akbar! Persia is granted to me. I swear by Allah, I can now see the white palace of Madain." On the third strike, a tremendous spark emerged once again, causing the rock to crumble. The Prophet ﷺ exclaimed, "Allahu Akbar! I have been given the keys of Yemen. I swear by Allah, I can see the gates of Sana'a from where I stand."
In their darkest moment, the Prophet ﷺ shared nothing but hope with the believers. In the face of annihilation, met with an insurmountable obstacle, He shared a prophecy of incredible victories in the future with such certainty, it made the impending calamity seem nothing more than a minor setback. To have such tremendous optimism, conviction even, in the face of such dire odds is a hallmark of the Prophetic call, and is something that our community desperately needs to rediscover. While there are countless similar incidents to recall, three are particularly noteworthy:
• After a group of disbelievers in Makkah violently attacked, strangled, and beat the Prophet ﷺ while he was praying, he turned to his companions and said "Rejoice, for Allah ﷻ will make His religion prevail, complete His Word, and support His Prophet. Verily, those (perpetrators) whom you see today will be slain by Allah through your hands soon.”
• During his migration from Makkah, the Prophet ﷺ was relentlessly pursued by disbelievers seeking to kill him, if not for hatred then for the heavy bounty on his head. Suraqah, a skilled bounty hunter, successfully tracked him down within the desert, but each time he approached, his horse sank into the sand and he stood at the mercy of the Prophet ﷺ. After vowing to end his pursuit, his horse was released and he free to return to his home. However, the allure of money was too great, rescinding his word and attempting his capture repeatedly, each time meeting the same outcome! On the third attempt, the Prophet ﷺ came to him and promised him a bounty far greater; the bracelets of the emperor of Persia! He agreed, and did not pursue him again.
• Before the battle of Badr, the Muslims were hopelessly outnumbered and under resourced. They faced an army 3 times larger than their own, and hadn’t come out prepared for such a war. In the face of such dire odds, the Prophet ﷺ walked around the battle field marking out the precise spots where each of their leaders would fall. Each of them fell in the precise spot he had marked.
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Video: https://youtu.be/-Xcj-RkAo_k
Podcast: https://anchor.fm/quranclub
App: www.quranclub.org
Website: www.otpok.com
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شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًۭى لِّلنَّاسِ وَبَيِّنَـٰتٍۢ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍۢ فَعِدَّةٌۭ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ ٱللَّهُ بِكُمُ ٱلْيُسْرَ وَلَا يُرِيدُ بِكُمُ ٱلْعُسْرَ وَلِتُكْمِلُوا۟ ٱلْعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ ١٨٥
Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the standard ˹to distinguish between right and wrong˺. So whoever is present this month, let them fast. But whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.
[2:185]
“Allah intends ease for you, not hardship”. It’s an intriguing phrase, even more so within the context of fasting. Ask any non-Muslim and the idea of abstaining from food and drink seems anything but ease, especially in the hot summer months! So why, of all the commands Allah ﷻ gave us, did He make this point here?
As human beings, obeying Allah’s ﷻ commands and abstaining from His prohibitions is challenging. The Prophet ﷺ described:
حُفَّتِ الْجَنَّةُ بِالْمَكَارِهِ وَحُفَّتِ النَّارُ بِالشَّهَوَاتِ
Paradise is surrounded by hardships and Hell-Fire is surrounded by temptations.
[Muslim]
Few things are more desirable to us than food and intimacy. Industries are built on marketing these two desires, knowing they have the power to pull in customers. Ramadan is a month which requires us to withhold from these desire, even the permissible ones, in devotion to our Lord ﷻ who commands it. On the face of it, Muslims should despise this experience; yet, almost universally, Ramadan is loved dearly by Muslims the world over! Abstaining from food, drink and intimacy should make us sadder, yet somehow it doesn’t! Add to that the extra charity, prayers and good deeds people do in this month which they normally struggle with, and the effort it takes to guard one’s tongue, avoid indecency and withhold from temptations, it seems strange to an outsider why Muslims would love this month so much!
Yet love it they do! Muslims the world over rejoice at the entry of this blessed month, feeling genuine joy as the struggle begins. Marketers have even caught on to it, creating annual Ramadan campaigns to capitalise on the good will people feel this month! One proof I often give is the contrast between the two Eid celebrations for Muslims. Eid-ul-Fitr, the celebration after Ramadan, is known as the smaller Eid, lasting only 1 day compared to the 4 of Eid-ul-Adha. Yet, from my experience at least, I am yet to meet a Muslim who does not celebrate Eid-ul-Fitr with more joy and enthusiasm! The meal tastes finer, the gifts more expensive and the celebrations more joyful. The difference between them? Eid-ul-fitr follows after a month of worship that Allah ﷻ obliged.
When Allah ﷻ states within the verse obliging fasting the He “intends ease for you, not hardship”, He does so to point to the universal experience we all share when observing Ramadan as a proof of His statement. Struggling to pray on time? Remember Ramadan. Fighting to lower your gaze? Remember Ramadan. Holding back on charity? Remember Ramadan. Remember how you stopped eating and drinking yet you felt better by obeying Allah ﷻ; then this command is no different! Nothing is more palpable a proof than experience, so where else to point Allah’s ﷻ intent about His commands than the one worship we all bear witness to as evidence for the point. It’s not that we enjoy hunger or thirst, nor that withholding from sin is any easier or our desires diminished; it’s that we recognise the greater joy we get when we observe His commands instead. That is the reason these words are placed in this verse; to connect that experience of ease in Ramadan with the rest of Allah’s ﷻ commands too.
When it comes to the commands of Allah ﷻ, obey them unquestioningly even if you do not understand them at first. On the surface, fasting defies logic – it should make us sadder. Yet, through our experience of it, we know it doesn’t. Whilst we must always endeavour to understand God’s commands, we must obey first unconditionally, then enquire why later. Just like fasting, often the best proof is to experience it yourself.
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#FridayReminders 44: This is my Lord (6:78)
#QuranReflections by Sh Jubril Alao
Video: https://youtu.be/n1-IuOSHGfs
Podcast: https://anchor.fm/quranclub
App: www.quranclub.org
Website: www.otpok.com
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A beautiful extract from a talk by Sh Jubril Alao at the Cambridge Central Mosque exploring a commonly asked question about Prophet Ibrahim (as) and the his statements around the stars, moon and sun.
Watch the full video here: https://youtu.be/zCNzi9VkS8M
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Video: https://youtu.be/K-kWSN3ePEA Podcast: https://anchor.fm/quranclub App: www.quranclub.org Website: www.otpok.com
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وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍۢ ۖ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْـَٔاخِرَةَ ۚ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ ١١
And of mankind is one who worships Allah on edge, so that if something good befalls him, he is reassured by it; but if a trial befalls him, he turns about-face, losing this world and the Hereafter; that is the evident loss.
(22:11)
Some people worship Allah ﷻ on a (حرف) – commonly translated to mean “on the edge”, making sense in the broader context of the verse and the general usage of the Arabic language. But a deeper linguistic analysis reveals some interesting observations behind this choice of word.
1) A more literal translation of the word (حرف) would be “letter”. In both Arabic and English, there is a concept of obeying someone “to the letter”, or (حرفا بحرف) in Arabic; a positive attribute indicating absolute obedience even in the smallest of details. Yet, there is a subtle difference here; the word على is placed before it, changing the meaning to being on the edge about something. This word على is known as a (حرف) in Arabic grammar, the same word used to mean letter or edge in the verse! A single “letter” (حرف) is placed within the sentence changes its meaning entirely!
2) The word (حرّف) is derived from the same three letter word (حرف), meaning to deviate or distort something. The difference between the two words is one additional letter (i.e. حرف) placed within it; the letter (ر). This single, small, subtle change to the words of God is enough to deviate (i.e. حرّف) a person from the truth.
3) More interestingly, this additional letter (i.e. حرف) is not written in the word (حرّف) but rather it is hidden within it, appearing as a shaddah (ـّ) on top of the letter (ر). In the original Quranic script written by the companions, and in almost all Arabic texts till this day, the shaddah is not typically written on any word as vowels are usually omitted for the readers. As such, the two words (حرف) and (حرّف) are indistinguishable from one another unless the person is able to decipher its meaning from the context. Just like this, our deeds or faith can look perfectly sound on the outside, but the one holding them knows the true nature of their intention. A corrupt intention is invisible to everyone but Allah ﷻ and the person, yet is enough to deviate them entirely from the path to God. How we approach the words of God and the world around us will determine what it is we take from it, and that intention is hidden within us.
4) This ability to decipher the correct meaning of the word relies on both knowledge of Arabic grammar and the context of its use. When we approach the words of God and seek to understand its application, we must be both scholars of the text and context. How many imams give rulings on things they do not understand, or activists comment on rulings they simply do not comprehend. Both are necessary to avoid deviation just like both are needed to understand the meaning of the word.
5) In this verse, anyone with even a basic grasp of the language would instantly recognize whether the word is (حرف) or (حرّف); one is a verb and the other is a noun. The verb would make no sense in this context! Often, perversions are glaringly obvious even if they seem subtle or sophisticated. People know what is r
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#FridayReminders 42: Tweets (27:24)
#QuranReflections by Talha Ghannam
Video: https://youtu.be/2GBLG1IDWWk Podcast: https://anchor.fm/quranclub App: www.quranclub.org Website: www.otpok.com---
وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ ٱللَّهِ وَزَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ فَصَدَّهُمْ عَنِ ٱلسَّبِيلِ فَهُمْ لَا يَهْتَدُونَ ٢٤
I found her and her people prostrating to the sun instead of Allah. For Satan has made their deeds appealing to them—hindering them from the ˹Right˺ Way and leaving them unguided—
(27:24)
(If you usually read these blogs, please listen to this one! It’s part of the experience)
Have you ever heard the tweets of a bird? In the story of Prophet Sulaiman (as), we are given a glimpse into the way these creatures think and speak, translated to us by Allah ﷻ. Its chirping would not have been dissimilar to the tweets at the start of this podcast, yet they are completely inaccessible to us. How strange it is to think these tweets carry sophisticated language and meaning within them, yet to us sound nothing more than a few simple sounds. This characteristic is not unique to birds either. Allah ﷻ declares:
تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا ٤٤
The seven heavens, the earth, and all those in them glorify Him. There is not a single thing that does not glorify His praises—but you ˹simply˺ do not comprehend their glorification. He is indeed Most Forbearing, All-Forgiving.
[17:44]
Everything around us speaks; we just simply do not have the tools to access it. Allah ﷻ does not say we cannot hear them (تسمعون); He deliberately selects the word comprehend (تفقهون), pointing out our inability to understand them. In fact, the word of negation selected is (لا) not (لن); i.e. it negates the ability to understand them currently, but not the possibility of it ever happening!
Indeed, the miracle to communicate with animals, whilst gifted to Prophet Sulaiman (as), was not unique to him. Our beloved Prophet ﷺ had countless incidents of creatures speaking with him throughout His Prophethood. He was once approached by a bird complaining that it’s eggs had been stolen, beseeching Him to find and return them to her. Camels came complaining of their workload, wolves guided people towards him and lizards bore testimony before everyone that He was the Messenger of God. Even inanimate objects would speak and interact with Him ﷺ. Omar bin Al-Khattab (ra) narrates:
"I heard the Messenger of Allah ﷺ say: 'I know a stone in Makkah that used to greet me before I was sent as a Prophet and I still recognize it now."'
[Musnad Ahmad]
In fact, it’s known that some companions were gifted moments to hear and speak with them too. The story of the companions hearing the weeping tree stump is well-known, but there are other incidents too such as the supplicating stones in the hands of the companions, the quake of mountain of Uhud as the companions stood upon it and its settling down as the Messenger ﷺ spoke to it, and the testimony of a tree in the middle of the desert as a disbeliever challenged the Prophet ﷺ to bring forward a witness to his Message. One companion, Safina, famously commanded a lion to guide their way through the desert after being shipwrecked on the coast.
Even stranger is how Allah ﷻ at times grants non-believers this miracle. Qadi Iyaad narrates several incidents o
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#FridayReminders 41: A Subtle Stretch (99:7-8)
#QuranReflections by Talha Ghannam
Video: https://youtu.be/1xTnL2wm6fM Podcast: https://anchor.fm/quranclub App: www.quranclub.org Website: www.otpok.com---
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًۭا يَرَهُۥ ٧
So whoever does an atom’s weight of good will see it.
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍۢ شَرًّۭا يَرَهُۥ ٨
And whoever does an atom’s weight of evil will see it.
(99:7-8)
There is a subtle difference between these two verses which doesn’t translate in the English. When describing an atoms weight of good, the words (ذَرَّةٍ خَيْرًۭا) have no ghunnah (i.e. stretch) between them, requiring the reader to continue without elongating the word. In the following verse, Allah ﷻ repeats a similar phrase but this time describing an atoms weight of sin: (ذَرَّةٍۢ شَرًّۭا). This time, a ghunnah is found between the two words, requiring a reciter to stretch the end of the first word for 2 moments before continuing with the rest of the verse.
Why is this difference there? There is a wonderful hadith of the Prophet ﷺ which perhaps enlightens us on some of the wisdoms:
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#FridayReminders 40: Divine Luck (56:8-10)
#QuranReflections by Talha Ghannam
Video: https://youtu.be/UwbylhdgI20 Podcast: https://anchor.fm/quranclub App: www.quranclub.org Website: www.otpok.com---
فَأَصْحَـٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَـٰبُ ٱلْمَيْمَنَةِ ٨
the people of the right, how ˹blessed˺ will they be;
وَأَصْحَـٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَـٰبُ ٱلْمَشْـَٔمَةِ ٩
And the people of the left, how ˹miserable˺ will they be;
وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ ١٠
and the foremost ˹in faith˺ will be the foremost ˹in Paradise˺.
When describing people on the day of judgement, Allah ﷻ divides them into 3 camps: the people of the right, the people of the left, and the foremost – or at least that’s how they are commonly translated! Delve deeper, and you find a much richer meaning to them:
- Of the three words, Al-Maymanah (ٱلْمَيْمَنَةِ) can be directly understood to be “the right”, stemming from the root word (يمن), but it also carries the meaning of success or fortune, alongside giving an oath of allegiance. These people made a pledge, stuck to it and came out victorious!
- Next, the people of the left, or Al-Mash’amah (ٱلْمَشْـَٔمَةِ) more closely translates to ill-fated or unfortunate, derived from the root word (شأم) which means bad luck
- The third, As-Sabiqoon (ٱلسَّـٰبِقُونَ), gives the meaning of competition or competitors. (سبق), its root word, literally means to race or compete
Notice how in each of these words, there is a sense of “luck” carried within them. Those on the left and right carry a direct meaning; either fortunate or ill-fated. The third (As-sabiqoon) is more nuanced; a competitor is more in control of their fate, but so much “luck” is left on the circumstances of the day. Whilst they are prepared, they have not succeeded.
In his famous “wager”, Pascal positions belief in God as a bet;
1. If God exists and I believe in God, I'll go to heaven, which is infinitely good.
2. If God exists and I don't believe in God, I will go to hell, which is infinitely bad.
3. If God does not exist, then whether I believe in God or not, whatever I'd gain or lose would be finite.
4. Therefore, to believe in God is the sensible bet to take as it carries the best outcome.
This “risk” is something Allah ﷻ uses and reframes elsewhere in the Quran, stating at the end of Surah Al-Mulk:
قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَـٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍۢ ٢٨
Say, ˹O Prophet,˺ “Consider this: If Allah causes me and those with me to die or shows us mercy, who will save the disbelievers from a painful punishment?”
(67:28)
Allah ﷻ asks the question to those who disbelieve; who will save you in the next life when you discover you are wrong? We have no doubt in Allah’s ﷻ existence nor His promise – how could you when you see countless proofs of His existence all around us – yet, Allah ﷻ uses the logic within Pascal’s argument to appeal to the same sentiment: choosing disbelief is a thoughtless gamble. When faced with an eternity of pleasure or punishment, why take the risk for a meagre benefit in this world? To this end, it is clear where the bad luck lies with those on the left
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