Passages from the Holy Quran
(1) Ayat-ul-Kursi
(2:255)
Allah! There is no deity
but He (none has the right to be worshipped but He), the Ever living, the
One Who sustains and
protects all, neither over takes Him slumber nor sleep, To Him belongs all
that is in the heavens
and all that is in the earth, who is there that could intercede with Him except
by His Own permission.
He knows all what is in front of them and also what is hidden from them
and they cannot
comprehend anything of His knowledge except what He wills. His kingdom
extends over the heavens
and the earth, and He feels no fatigue in guarding them both, and He is
the most High and the
most Great. (2:255)
Explanation:
• Allah is One, Absolute
and Eternal. No one else shares any of His attributes and
Authority with Him.
• He is Omnipotent, All
Powerful and Supreme, the Mightiest who created this universe
comprising of billions
of galaxies, stars and planets. Being the Sovereign Lord of the
Universe, He administers
it single-handedly, without the assistance of anyone else or
interference from any
quarter.
• All what is there in
the universe belongs to Him alone and to no one else.
• Allah Almighty is
Omniscient. His knowledge in all manifestations and dimensions is
absolute, perfect and
complete, all-encompassing and all-embracing. He knows the
hidden and the manifest,
past and present and also what lies ahead, to the minutest
possible details.
• No one has the power
to intercede with Allah on someone’s behalf, not even the most
powerful of prophets,
unless one is permitted by Him to do so.
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• It is He alone who
maintains and sustains heavens and earth and everything contained
therein, and while doing
so, He neither requires rest nor He ever tires or feels fatigued.
• This verse
emphatically cuts across the doctrine of Holy Trinity as preached by the
Christians or the
two-god (Ahura Mazda and Ahriman) concept of Magians or the
worship of multitude of
gods and goddesses by the pagans. It also belies the stand of the
atheists who maintain
that this universe came into being as a result of some accident and
would continue to
function in a mechanical manner till it completes its circle of life and
dissolves into oblivion.
• The Holy Quran at
other places speaks of Allah in these words:
• “Say: He is Allah, the
One; Allah, the Eternal, Absolute; He begets not, nor is He
begotten; and there is
none equal or comparable to Him.” (112:1-4)
• There is nothing
whatever like unto Him and He is the All-Hearing, the All-Seeing.” (42:11)
• “He is Allah, the
Creator, the Inventor of all things, the Bestower of forms. To
Him belong the Best
Names. All that is in the heavens and the earth glorify Him.
And He is All-Mighty,
the All-wise.” (59:23-4)
(2) Surah An’aam
(6:101-103)
101. To Him is due the
primal origin of the heavens and the earth: how can He have a son when
he has no consort? 102.
He created all things, and He has full knowledge of all things. That is
Allah, Your Lord! There
is no god but He, the Creator of all things: then worship Him: and he has
power to dispose of all
affairs. 103. No vision can grasp Him, but His grasp is over all vision: He
is above all
comprehension, yet is acquainted with all things. (6:101-103)
Explanation:
• All What you see in
the universe has been created by Allah alone, and no one else. As He
is the creator, the
Sustainer and Protector of all heavens and earth, He alone is worthy of
being worshipped, for He
shares with no one the Sovereignty and Lordship of His
universe.
• Allah is One, Eternal
and Absolute; He has no wife nor has He the begotten any son.
Those who say to the
contrary derogate His attributes, glory and uniqueness.
• Allah is omnipotent,
All Powerful and Supreme. Human vision can not comprehend Him
but He comprehends
everything because His knowledge in all dimensions and
manifestations is
absolute, perfect and complete
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• As He is indefinable,
unfathomable and inaccessible to human perception, His presence
can be felt and
visualized only by seeing and probing the super excellence and perfection
of the immeasurably vast
universe which He has created.
• Allah says at other
places in the Holy Quran that:
• “Say: “Behold all that
is in the heavens and on earth; but neither signs nor
warners benefit those
who believe not.” (10:101)
• “Say He is Allah, the
One; Allah, the Eternal, Absolute, He begets not, nor is He
begotten; and there is
none equal or comparable to Him.” (112:1-4)
(3) Surah Fussilat or
Surah Ha the Meem Al-Sajda (41:37-39)
Ÿ
Ÿ
Ÿ Ÿ Ÿ Ÿ ø Ÿ ø Ÿ ø Ÿ Ÿ Ÿ Ÿ Ÿ ø Ÿ
Ÿ
Ÿ ø ø ø ø ø ø ø ø Ÿ ø ø Ÿ ø ø ø Ÿ ø ø ø ø ø ø Ÿ ø Ÿ
ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ Ÿ ø Ÿ ø Ÿ ø ø ø Ÿ ø Ÿ ø ø ø ø Ÿ Ÿ Ÿ ø Ÿ ø ø Ÿ ø Ÿ ø Ÿ
Ÿ ø ø ø Ÿ
ø
ø ø ø ø ø ø ø Ÿ ø ø Ÿ ø ø ø Ÿ ø ø ø Ÿ ø ø ø ø ø ø ø ø ø Ÿ ø Ÿ ø ø ø ø o ø ø ø ø ø Ÿ ø ø ø ø ø Ÿ ø Ÿ ø ø ø ø ø Ÿ Ÿ ø Ÿ ø ø ø ø ø Ÿ ø ø ø ø Ÿ ø ø ø ø ø ø Ÿ ø Ÿ ø ø ø ø ø
Ÿ ø ø Ÿ ø ø ø øŸ ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø Ÿ Ÿ ø ø ø ø ø Ÿ ø ø ø ø ø ø
ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø o ø Ÿ Ÿ ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø Ÿ ø Ÿ ø ø Ÿ
ø Ÿ ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø Ÿ Ÿ ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø o ø ø ø ø ø ø ø ø
ø ø ø ø ø ø ø ø ø Ÿ ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø
ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ(41:37-39)
37. Among His sings are
the night and the day, and the sun and the moon. Adore not the sun and
the moon, but adore
Allah, who created them, if it is Him you wish to serve. 38. But if people are
arrogant, in the
presence of your Lord are those who celebrate His praises by night and by day.
And they never grow
tired. 39. And among His signs is this: you see the earth barren and
desolate, but when We
send down rain to it, it is stirred to life and yields increase. Truly, He who
gives life to the earth
can surely give life to those who are dead, for He has power over all things.
(41:37-39)
Explanation:
• The sun and the moon
and day and night are signs of Allah and being His creation, wield
no authority or power on
their own.
• It is not the signs of
Allah but Allah Himself who alone should be worshipped because
He is the sole Creator
and Sustainer of all what exists in this immeasurably vast universe
of which He is the
sovereign Lord.
• If transgressors of
the Power and Authority of Allah continue to exhibit arrogance and
defiance (by ridiculing
and casting doubt on revelation), it is they who would be at loss
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and not Allah. In Surah
Al-Qamar 54:2, Allah says: “And if they see a sign, they turn
away and say: This is
continuous magic.” In the same Surah at 54:43, it is revealed: “Are
your disbelievers (O
Quraish) better than the nations of Nuh, Lut, Salih and the people of
Fir’aun who were
destroyed?”
• Contrary to what such
people do and say, there are men and angels who celebrate Allah’s
praise and glory day and
night and they hardly ever get tired in it.
• Another sign of Allah
is that He causes revival of dead land after rainfall. The
disbelievers should know
that as dead earth comes back to life after one shower of
rainfall, the dead
human-beings too would be resurrected by Allah Almighty to life for
accountability on the
day of judgment.
• The revival of dead
after rainfall also implies that a believer should never abandon the
hope that his mission to
bring the defiant to the fold of Islam would one day succeed for
which he would be
rewarded in both worlds.
• As man’s vision and
perception are limited, he adores the Sun and Moon, Day and Night
and Rainfall and other
natural phenomena, but refuses to recognize the magnificence and
glory of the Supreme
Lord of the Universe.
• The stars scattered
through infinite space, the vast panorama of nature with its charm and
beauty, the regular
waxing and waning of the moon, the astonishing harmony of the
seasons and the days and
nights all points towards one fact: there is a God, the Creator,
the Governor.
• Allah says in the Holy
Quran that:
• “It is He who made the
sun radiate a brilliant light and the moon reflect a luster,
and ordained for it
stages, that you might know the number of years and the
reckoning of time.”
(10:5)
• “Have they not looked
at the sky above them, how We made it and adorned it,
and there are no flaws
in it”? (50:6)
• “It is He who has
created seven heavens one above another. No incongruity can
you see in the creation
of the Most Beneficent. Then look again: can you see any
rifts? Again turn your
vision a second time: your sight will return to you confused
and fatigued.” (67:3-4)
(4) Surah Shura (42:4-5)
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4. To Him belongs all
that is in the heavens and on earth: and He is most high, most great. 5. The
heavens are almost rent
asunder from above them, and the angels celebrate the praises of their
Lord, and pray for
forgiveness for beings on earth: Behold! Verily Allah is He, the oft-forgiving,
the most merciful.
(42:4-5)
Explanation :
• All what is in the
heavens and on earth belongs exclusively to Allah and to no one
else. Allah’s Authority,
His Power, His Suzerainty and Sovereignty over His entire
universe is
un-paralleled, un-matched and un-disputed and not shared by Him with
anyone else, be that the
so-called gods and goddesses, the Begotten Son, the Holy Ghost ,
Ahura Mazda or Ahriman.
It is Allah alone who administers His kingdom single-handedly, without aid,
help or assistance from any quarter.
• The Majesty, the
Grandeur and Magnificence of Allah can not be conceived by
human-beings. It is the
dwellers of heavens i.e. the angels who are aware of its magnitude
and depth and know that
even the highest heavens are almost ready to burst asunder by
the greatness of His
glory.
• As angels are aware of
the implications of defiance and transgression of Allah’s
commands by
human-beings, besides celebrating the glory of the Almighty, they also
pray and beg of Him that
the dwellers of the earth be forgiven for the un-warranted vanity
and arrogance exhibited
by them towards His commands.
• As human-beings are
prone to err and sin, Allah has willed upon Himself the law of
grace, forgiveness and
mercy which is manifest from the fact that in-spite of their
transgressions,
arrogance and vanity, He goes on giving them respite so that they may
reflect, realize their
mistake and come to the right path.
• At other places in the
Holy Quran, Allah says that:
• “He is kind, and what
He, out of His mercy, bestows on mankind, there is no one
who can withhold it.”
(35:2)
• “If He does design
some benefit for you there is none (who) can keep back His
favor. He causes it to
reach whosoever of His servants He pleases.” (35:2)
• “Say: O Ibadi (My
servants) who have transgressed against themselves (by
committing evil deeds
and sins), despair not of the Mercy of Allah: verily, Allah
forgives all sins,
truly, He is Oft-Forgiving, Most Merciful (39:53)
• “And My Mercy embraces
all things.” (7:156)
• Allah Almighty,
however, warns that if someone persists in defiance and arrogance, then
he is sure to earn
Allah’s wrath.
• “He who forgives sins,
accepts repentance, is strict in punishment and has long
reach.” (40:3)
• “If Allah touches you
with affliction, none can remove it but He Himself.” (6:17)
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(5) Surah Ikhlas (112)
Ÿ ø Ÿ Ÿ Ÿ ø Ÿ Ÿ Ÿ( 1 1 2 )
Ÿ
Ÿ ø ø Ÿ
ø ø ø ø ø ø ø ø ø Ÿ ø Ÿ ø Ÿ o ø ø ø Ÿ ø Ÿ ø ø Ÿ ø ø o ø ø Ÿ Ÿ ø ø ø ø Ÿ ø ø ø ø ø ø ø o Ÿ Ÿ ø Ÿ ø Ÿ Ÿ Ÿ ø Ÿ ø Ÿ Ÿ Ÿ
• Say: He is Allah, the
One and Only;
• Allah, the Eternal.
Absolute;
• He begetteth not, nor
is He begotten.
• And there is none like
unto Him.
Period of Revelation:
This is an early Makkahn
surah.
Subject Matter:
This surah deals with
Tauhid, the Unity of God.
Explanation :
Ayat (i):
• The word Allah was not
new to the pagans of Arabia. This word had been used for the
Creator of the Universe
for a long time.
• This ayat teaches man
to avoid the pitfalls of understanding Allah. The first is to
remember that He is our
Creator. He cares for us. The second is that He is One and Only. He is
the only One to Whom
worship is due.
• The fact that Allah is
One and Only negates the idea of polytheism, in which people
believe in many gods.
Ayat (ii):
• `Samad’ has been
translated by Abdullah Yousaf Ali in two ways: Eternal and Absolute.
• That absolute
existence can only be predicated to Allah.
• That all things and
beings are dependent on Him and He is not dependent on anyone.
Ayat (iii):
• This ayat negates the
Christian idea on proposing Jesus as `Son of God’.
• Allah was not
begotten, nor does He have any children. This Ayat is very clearly stating
the fact that He is not
dependent on any being and there is no concept of His children.
• Ayat (iv):
• This ayat sums up the
argument of all previous ayats. There was no one like Allah in the
past, there is no one
like Him in the present, and there will never be anyone like Him in future as
well.
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• This ayat is also a
warning to those who have the tendency to liken Allah to another
being, a human or such.
Allah is unlike any other.
(6) Surah Fatihah
(1:1-7)
Ÿ
Ÿ
ø ø ø Ÿ ø ø ø ø ø Ÿ Ÿ Ÿ ø Ÿ Ÿ ø ø Ÿ Ÿ Ÿ Ÿ ø Ÿ Ÿ Ÿ
Ÿ Ÿ Ÿ Ÿ Ÿ
Ÿ
Ÿ ø ø ø ø ø ø ø ø ø Ÿ ø ø ø o ø Ÿ ø Ÿ ø ø ø ø ø ø ø ø Ÿ ø ø Ÿ ø Ÿ ø ø ø o ø Ÿ ø Ÿ ø ø Ÿ ø ø Ÿ ø Ÿ ø ø Ÿ ø Ÿ ø Ÿ Ÿ o ø Ÿ ø Ÿ Ÿ Ÿ Ÿ Ÿ ø Ÿ
ø ø ø ø ø ø ø ø ø ø Ÿ ø Ÿ ø Ÿ
ø ø ø ø ø ø ø ø ø ø ø ø ø ø o ø ø ø ø Ÿ ø Ÿ ø Ÿ ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø Ÿ ø o ø ø ø Ÿ ø ø ø Ÿ ø Ÿ ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø Ÿ ø ø ø ø Ÿ Ÿ ø ø ø Ÿ
ø ø ø ø Ÿ ø ø ø ø øŸ ø ø ø ø Ÿ ø ø ø ø ø ø ø Ÿ ø Ÿ ø ø ø ø(1 :1 -7 ) o
• In the name of Allah,
Most Gracious, Most Merciful.
• Praise be to Allah,
the Lord of the entire universe.
• The Merciful, the
Compassionate.
• The Master of the Day
of Recompense.
• You alone do we
worship, and You alone do we turn for help.
• Direct us on to the
Straight Way.
• The way of those whom
You have favored.
• Who did not incur Your
wrath, who are not astray.
Title:
• Al-Fatihah (1 The
Opening’), the title reflects the content of this surah.
• The title signifies an
introduction, an inauguration, and this surah is equivalent to an
`Introduction’ or a
`Foreword’.
Period of Revelation:
• This is a Makkan
surah.
• This surah was
revealed at the very outset of Muhammad’s (PBUH) Prophethood.
• Traditions of the Holy
Prophet (PBUH) show this to be first complete surah to be
revealed.
Subject matter:
• Al-Fatihah is actually
a prayer, taught by Allah to all those who read His Book.
• This surah is a prayer
and a response- Al-Fatihah being the prayer that man makes to
Allah and the rest of
the Quran is Allah’s response to man’s prayer.
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• This surah is also
called:
(i) Fatihah-al-Kitaab
(The Opening of the Book)
(ii) Umm-ul-Kitaab
(Mother of the essence of the Book)
(iii) Surat-ul-Hamd (The
surah of Praise)
(iv) Surah-us-Salaat
(The chapter of Prayers)
(v) Surat-ud-Dua (The
surah of Supplication)
(vi) Asas-al-Quran (The
Foundation of the Quran)
Explanation:
Ayat (i):
• This surah begins with
the principle that ever activity, every gesture, should begin in the
name of Allah.
• As said, the character
of this surah is that of a prayer- a prayer that begins with the praise
of One to Whom the
prayer is addressed.
• It is important to
note that the prayer is not merely that praise be to God, but all praise be
to Allah alone.
• Prayer to Allah is
called for because all excellence calls for praise and because He is our
Benefactor.
• Our praise of Allah
arises out of a deep feeling of gratitude.
• If there is anyone at
all whom we must adore and worship, towards whom we should be
humble and devoted, it
is the Creator of the Universe, and the Creator of all excellence.
Ayat (ii):
In Arabic, the word Rabb
has three meanings:
(i) Lord and Master;
(ii) Sustainer,
Provider, Supporter, Nourhisher and Guardian, and
(iii) Sovereign Ruler,
He who controls and directs.
• God is the Rabb in all
three meanings of the term.
• `Rahman’ and `Rahim’
are translated as `Most Gracious’ and `Most Merciful”. They
pertain to Allah’s
Attributes of Grace and Mercy.
Ayat (iii):
• Allah is the Lord of
the Day when all mankind will gather to render accounts of their
conduct on earth and all
generations wil be rewarded or punished for their doings.
• This Ayat follows
after the one describing Allah’s Mercy and Benevolence so that one
may not think that one
is to forget the Hereafter.
Ayat (iv):
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1. Arabic word Ibadah is
used in three senses:
2. Worship and
adoration:
3. Obedience and
submission; and
Service and subjection:
• In this particular
context, the term carries all three senses simultaneously.
• We say to Allah, that
we worship and adore Him, we are obedient to Him, and also that
we are His servants.
• Not only do we worship
Allah, we also turn only to Him for help.
Ayat (v):
• We beseech Allah to
guide us in all walks of life so that we follow the `Straight’ path.
• We pray to Him, to
provide us with sound principles of behaviour and conduct and show
us the path that will
lead to salvation and happiness.
• This Ayat follows
after the one describing Allah’s Mercy and Benevolence so that one
may not think that one
is to forget the Hereafter.
Ayat (vi):
This defines the `straight path’ which we
beseech Allah to show to us.§
This is the path that was followed by those
who have enjoyed Allah’s favours and§
blessings.
Ayat (vii):
• This ayat makes it
clear that the recipients of Allah’s blessings are not those who go
astray.
• The recipients of
Allah’s favour may not also be those who appear to briefly enjoy
worldly prosperity and
success.
• Those who receive
Allah’s abiding favors and blessings are the people who follow the
right path.
(7) Surah Baqarah
(2:21-22)
21. O people! Adore your
Guardian-Lord, who created you and those who came before you, so
that you may have the
chance to learn righteousness; 22. Who has made the earth your couch, and
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the heavens your canopy;
and sent down rain from the heavens; and by it brought forth fruits for
your sustenance; then do
not set up rivals to Allah, when you know. (2:21-22)
Explanation:
• As Allah is the
Creator the Sustainer, and the Cherisher of the entire universe comprising
all of mankind, earth
and the heavens, billions of galaxies and stars, it is He alone who
ought to be adored and
worshipped and no one else. This Quranic assertion cuts across
the believe in Holy
Trinity (God as Father, God as Son and God as the Holy Ghost), the
concept of Ahura Mazda
(the god of light) and Ahriman (the god of darkness) struggling
for domination or the
idols interceding on behalf of humans.
• Allah has showered the
following bounties, blessings and rewards upon Man:
• The very creation of
man himself
• The creation of earth
on which grow every kind of things for the sustenance and
benefit of mankind.
• The creation of
heavens from which flow spiritual and physical blessings for all
those who seek of these
from Him.
• The sending of rain
which brings the dead earth to life and causes it to produce
all kinds of food
without which no creature can survive.
• The idea behind
mentioning the aforesaid is that when it is an admitted and
acknowledged fact that
all this has been granted to Man by Allah alone, then it must also
be realized that He
alone deserves worship, adoration, obedience and servitude. As Allah
is One, nothing but One,
to set up others equal in rank with Him, is the most heinous and
detestable crime of
shirk which Allah will never forgive.
• The Holy Quran at
other places speaks of Allah in these words:
• “Say: He is Allah, the
one; Allah, the Eternal, Absolute; He begets not, nor is He
begotten; and there is
none equal or comparable to him.” (112:1-4)
• There is nothing
whatever like unto Him and He is the All-Hearing, the All-Seeing.” (42:11)
• “He is Allah, the
Creator, the Inventor of all things, the Bestower of forms. To
Him belong the Best
Names. All that is in the heavens and the earth glorify Him.
And He is All-Mighty,
the All-wise.” (59:23-4)
(8) Surah Alaq (96:15)
Ÿ Ÿ o ø Ÿ ø Ÿ Ÿ Ÿ Ÿ Ÿ Ÿ Ÿ Ÿ Ÿ
Ÿ
Ÿ ø ø Ÿ ø øŸ ø ø Ÿ Ÿ ø Ÿ ø Ÿ ø Ÿ Ÿ
Ÿ
Ÿ ø ø ø Ÿ ø Ÿ ø Ÿ ø Ÿ Ÿ ø Ÿ ø Ÿ ø ø ø ø ø Ÿ ø Ÿ Ÿ ø Ÿo
ø ø ø ø ø ø Ÿ ø Ÿ Ÿ ø ø ø Ÿ ø ø ø Ÿ ø Ÿ ø ø ø ø ø øo
ø ø ø ø Ÿ ø ø o ø ø ø ø Ÿ ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø(96:1-5)
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1. Read! In the name of
your Lord, who created 2. Created man out of a clot of congealed blood,
3. Proclaim! And your
Lord is most bountiful, 4. He who taught by the pen, 5. Taught man what
he did not know.
(96:1-5)
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Explanation:
• These verses were the first
ones revealed to the Holy Prophet (PBUH) through the angel
Jibril in the cave of
Hira during the last ten days of Ramzan when he was mediating there
• That Allah, the
Omnipotent, Allah the Powerful, the Creator, the Sustainer of the
universe, is the one who
has created man from something which was insignificant i.e. a
piece of thick
coagulated blood.
• That it is Allah who
has blessed man with the power of knowledge to probe his own
being and the universe
around and see the stars scattered through infinite space, the vast
panorama of nature with
its charm and beauty and the astonishing harmony of the seasons
and the days and
nights__ manifestations of the Power and Might, and Mercy and Grace
of the All-Pervading
Mind.
• The importance and
place of knowledge in Islam is evident from the following sayings of
the Holy Prophet (PBUH):
• “Allah makes the way
to paradise easy for him who treads the path in search of
knowledge.” (Muslim)
• “He who goes forth in
search of knowledge will be in Allah’s way until he
returns.” (At-Tirmizi)
• The acquisition of
knowledge is “an obligation upon every Muslim man and
woman” (Ibn Maja)
• The least expected of
Man is that he should publicly express his gratitude by recognizing
the bounties of the
sovereign Lord of the universe and keep on proclaiming that none has
the right to be
worshipped except Him__ the epitome of Wisdom, Power, Greatness and
Divine will.
(9) Surah Zilzaal (99)
ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø Ÿ ø ø Ÿ ø o ø ø ø ø Ÿ ø Ÿ ø øŸ ø Ÿ ø ø ø ø ø Ÿ ø ø Ÿ ø Ÿ ø ø Ÿ ø ø o ø ø Ÿ ø Ÿ ø ø Ÿ Ÿ ø ø ø Ÿ ø Ÿ ø øŸ Ÿ ø Ÿ Ÿ ø ø Ÿ ø Ÿ o Ÿ Ÿ Ÿ Ÿ ø Ÿ Ÿ Ÿ Ÿ Ÿ
Ÿ øo ø Ÿ ø Ÿ ø Ÿ
Ÿ ø ø Ÿ ø Ÿ ø ø Ÿ ø ø Ÿ ø ø ø Ÿ ø Ÿ Ÿ ø ø ø ø ø ø ø Ÿ ø Ÿ ø ø ø ø ø Ÿ ø ø ø ø Ÿ
ø ø Ÿ ø ø ø Ÿ ø ø ø ø Ÿ ø ø ø Ÿ ø o ø ø ø Ÿ Ÿ Ÿ ø ø ø Ÿ ø ø ø ø ø Ÿ o ø Ÿ
ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø o Ÿ Ÿ ø ø ø Ÿ ø ø ø ø Ÿ ø ø ø ø ø ø ø Ÿ ø ø Ÿ ø ø ø Ÿ ø ø ø ø ø(99)
1. When the earth is
shaken to her utmost convulsion, 2. And the earth throw up her burdens, 3.
And man cries out: `What
is the matter with her?” 4. On that day will she declare her tidings: 5.
For that your Lord will
have given her inspiration. 6. On that day will men proceed in companies
sorted out, to be shown
their deeds. 7. Then shall anyone who has done an atom’s weight of good
see it! 8. And anyone
who has done an atom’s weight of evil shall see it.
Explanation:
• This world, as such,
is not going to last for ever nor all what we do here is to remain un-accounted
for. The Day of Judgment and reckoning is not far, when the present physical
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order of the world will
get dissolved due to the tremendous earthquake and uprooting and
a new world of Truth,
Justice and Fair-play, will be born in its place. That is the day
when the earth shall
throw up all what was kept by it as secret so far.
• Similar statements
have also been made about the magnitude and gravity of the Day of
Judgment at other places
in the Holy Quran
“When the sky is cleft asunder (opened out).
And when the stars are scattered. And§
when the seas are torn
apart (burst forth) and when graves are turned upside down.
Every person will know
what he has sent forward.” (82:1-5)
“When the sky is split asunder…… and when the
earth will be spread and it will§
throw out what is
therein.” (83:1-4)
“A day whereon men will be like moths
scattered about and the mountains will be§
like carded wool.”
(101:4-5)
• That is the day when
the dead would be resurrected to life and they would be wonder-struck and
bewildered to see the story of their previous life being screened by the earth
itself to its minutest
details. When the final judgment is handed over by the sovereign
Lord of the universe,
the righteous would enter Paradise while the fate of the condemned
ones would be the
ever-burning fire of Hell. All this, however, will be done by Allah
Almighty, the Supreme
Authority, the Most Merciful, in a just and fair manner as is
stated in the Holy
Quran: “…… not a soul will be dealt with unjustly in the least…..”
(21:47)…… God will judge
with (justice and truth)……” (40:20)
(10) Surah Nas (114)
ø ø ø ø ø ø Ÿ ø ø ø Ÿ ø ø ø ø ø Ÿ ø ø o ø ø ø ø ø ø ø ø ø o ø ø ø ø ø ø Ÿ ø Ÿ ø o ø ø ø ø ø ø Ÿ ø ø ø Ÿ ø ø ø ø Ÿ ø Ÿ ø ø Ÿ ø Ÿ ø ø o ø ø ø ø ø
ø ø ø ø ø ø ø ø Ÿ ø Ÿ ø Ÿ ø Ÿ ø ø ø ø ø ø ø o ø ø ø ø ø ø ø Ÿ ø ø Ÿ ø ø ø ø(114)
Say: I seek refuge with the Lord and Cherisher
of Mankind.§
The King (or Ruler) of Mankind.§
The God for (or Judge of) Mankind.§
From the mischief of the whisperer (of Evil).
Who withdraws (after his whisper)§
(The same) who whispers into the hearts of
mankind.§
Among Jinns and among Men.§
Period of Revelation:
This is a pendant to the
previous surah (Surah Al-Falaq) and it concludes the Holy Quran
with an appeal to
mankind to trust in Allah and seek His Mercy and Protection at all times,
especially from evil
within our own hearts.
20
Explanation:
Ayat (i):
• We are being told to
seek refuge from internal factors, the whispers of evil within our
hearts.
• Allah is the Only One
whom we should turn to for protection and refuge because He is
the Creator, the Lord
and Cherisher of mankind.
Ayat (ii) and (iii):
• Man’s relation to
Allah, according to Abdullah Yousaf Ali, can be viewed in three
aspects:
• Allah is his Lord,
Sustainer and Provider
• Allah is the King and
the Ruler.
• Allah is the One to
whom mankind must return to give an account of their deeds.
• Allah is the One who
will Judge all mankind for their deeds. He is the Only Being worthy
of man’s worship.
Ayat (iv) and (v):
• Evil manifests itself
in many ways; Internal evil is just as strong as external evil.
• `Waswasa’ means to
whisper evil repetitively in one’s heart in such a way that such
whisperings are not even
felt.
• The whispering of
evil, repeatedly, into the hearts of people is the evil work of Satan.
Yet, whisperings of evil
simply plant the seeds, which are likely to develop into evil acts.
• Man must, therefore,
seek Allah’s refuge from Waswas-il-Khanas so that he is protected
against doing evil as
well as protected against being done evil against by someone else.
Ayat (vi):
• This ayat describes
the sources of evil. Man must seek refuge with Allah from evil
emanating from the
hearts of men (who are visible to naked eye) as well as evil
emanating from evil
spirits and jinns (who are invisible to the naked eye).
• But if man seeks
protection from such evils, Allah will protect him and no evil, visible or
invisible, can touch
him.
21
(11) Surah Baqarah
(2:30-37)
30. Behold, your Lord
said to angels: `I will create a vicegerent on earth.’ They said: `Will you
place there one who will
make mischief there and shed blood? Whilst we celebrate your praises
and glorify your holy
(name)?” He said: “I know what you do not know.’ 31. And He taught
Adam the names of all
things; then He placed them before the angels, and said: `Tell me the
names of these if you
are right.’ 32. They said: `Glory to You, of knowledge we have none, save
what You have taught us:
In truth it is You who are perfect in knowledge and wisdom.’ 33. He
said: `Adam! Tell them
their names.’ When he had told them, Allah said: `Did I not tell you that I
know the secrets of
heaven and earth, and I know what you reveal and what you conceal?’ 34.
And behold, we said to
the angels: `Bow down to Adam’. And they bowed down. Not so Iblis: he
refused and was haughty:
he was of those who reject faith. 35. WE said: `Adam! You and your
wife dwell in the
Garden; and eat of the bountiful things in it as you wish. But do not approach
this tree, or you will
run into harm and transgression.’ 36. Then Satan made them slip from there,
and got them out of what
they had been in. We said: `Go down, with enmity between yourselves.
On earth will be your
dwelling-place and your means of livelihood, for a time.’ 37. Then Adam
learnt from His Lord
words of inspiration, and His Lord turned towards him; for He is Oft-Returning,
Most Merciful. (2:30-37)
Explanation:
22
• Allah, the Eternal,
the Absolute, One and Unique, is the Sole Creator, the Sustainer and
Planner of this
immeasurably vast universe in which angels regularly celebrate His
praises and glorify His
name.
• Like other creatures,
bodies and things we witness in the universe, it is Allah alone who
created Man as well and
appointed him as His vicegerent and Messenger in-spite of the
apprehensions expressed
by Angels that Man would indulge in mischief and blood-shed.
• The claim of the
atheists that man is created out of nothing or that he is his own creator
and master is baseless
beyond any shadow of doubt.
“Were they created of nothing or were they
themselves creators? Or did they create§
the heavens and the
earth? No, they have no firm belief.” (52:35-6)
“Say: Behold all that is in the heavens and on
earth but neither signs nor warners§
benefit those who
believe not.” (10:101)
• Man is Allah’s best
creation as he alone has been blessed with the knowledge power,
faculty and wisdom to
explore and understand the mysteries and intricacies of the
universe. It is evident
from the fact that when confronted, the angels could not give the
names of the things
while Adam did it quite easily and spontaneously because he had
been taught so by the
Supreme Lord.
• It is through
knowledge that we can understand Allah better and serve Him better. The
very first verse
revealed to the Holy Prophet (PBUH) in the cave of Hira amplifies
beyond doubt the
significance, importance and place of knowledge in Islam:
“Read! In the name of your Lord who has
created (all that exists). He has created§
man from a clot (a piece
of thick coagulated blood). Read! And your Lord is Most
Bountiful, who has
taught by the pen. He has taught man that which he knew not.”
(96:1-5)
• Allah commands the Holy
Prophet (PBUH) to invoke Him to advance in knowledge:
“Say: O my Lord! Increase me in knowledge.”
(20:114)§
• The Holy Prophet
(PBUH) reiterated it as under:
“Allah makes the way to Paradise easy for him
who treads the path in search of§
knowledge.”(Muslim).
“He who goes forth in search of knowledge will
be in Allah’s way until he§
returns.” (At-Tirmidhi)
The acquisition of
knowledge is “ an obligation upon every Muslim man and woman.” (Ibn
Majah)
• Salvation lies in
carrying out the commandments of Allah, All Mighty, and not in
defiance and arrogance.
Unlike all others who prostrated before the Creator without a
moment’s hesitation or
resistance, Iblis was condemned because he argued, defied and
chose not to do so.
23
• Man’s original abode
was Paradise in which he could have lived and enjoyed life for ever
un-interruptedly if Adam
and Eve had not committed the blunder of eating from the
forbidden tree. As they
inadvertently violated on the prompting and persuasion of Satan
the commandment of
Allah, they were expelled from there and were told to dwell on
earth where they would
find all provisions. Hazrat Adam instantly realized what a grave
blunder they both had
committed. He, therefore, repented and apologized in the manner
Allah had ordained him
to do. Man’s Creator who, no doubt, is most Merciful, Gracious
and Oft Forgiving
accepted the plea of Adam and cleared him of the original sin. It shows
that Allah forgives the
sins of His servants as and when they offer sincere, but un-conditional
repentance.
• One of the most common
frailties or characteristic of human nature is its inability to
resist lust. Hazrat Adam
and Hazrat Eve were told not to go near a particular tree but
Satan whispered to them
that they were forbidden to go near the said tree because if they
tasted it they will
either become angles or live for ever. It was, therefore, the desire to
become angels or
immortals that impelled them to do what they were forbidden to do.
Allah Almighty let them
know through practical demonstration that inability to resist lust
was one of those
weaknesses of human beings that could always be easily exploited by
Satan and that the fear
of Allah coupled with His guidance could be the only way to save
themselves from such
exploitation.
• As man has been
blessed with the rare faculty of making a choice between good and evil,
it is he alone who has
to decide whether to tread the path of Allah which leads to Paradise
or side with Satan who
surely would beguile him to destruction.
(12) Surah An’aam
(6:75-79)
75. So also did we show
Abraham the power and the laws of the heavens and the earth, so that he
might have certainty.
76. When the night covered him over, he saw a star: He said: `This is my
Lord.’ But when it set,
he said: `I do not love things that set.’ 77. When he saw the moon rising in
splendor, he said: `This
is my Lord.’ But when the moon set, he said: `Unless my Lord guides
me, I will surely be
among those who go astray.’ 78. When he saw the sun rising in splendor, he
said: `This is my Lord;
this is the greatest.’ But when the sun set, he said: `O my people! I am
indeed free from your
giving partners to Allah.’ 79. For me, I have set my face firmly and truly
towards Him who created
the heavens and the earth, and never shall I give partners to Allah.’
(6:75-79)
24
Explanation:
• Hazrat Ibrahim lived
in the city of “Ur” in present-day Iraq in 2100 B.C. The people of
this era had great
knowledge of the stars and heavenly bodies whom they worshipped as
gods and goddess. As
Ibrahim was to be blessed with prophet-hood, Allah Almighty
showed him with
certitude the spiritual glories behind the magnificent powers and laws
of the physical world.
Hazrat Ibrahim was, thus, left with no doubt, what so ever, that his
ancestral idols
representing the forces of nature had no power, much less the Supreme
Power. The aforesaid
verses in an allegorical fashion show different stages of Hazrat
Ibrahim’s spiritual
enlightenment. It should not be supposed that he literally worshipped
the stars and heavenly
bodies and thus committed the act of Shirk. Being convinced of
the folly of the
ancestral idol-worship, he began to see the futility of worshipping distant
shining objects to whom
the people around him attributed certain powers which, in fact,
did not reside in them.
A type of such is a star shining in the darkness of the night. A true
believer like Hazrat
Ibrahim could see that as the rising and setting of the star was
according to laws whose
author is God, it, in itself, was not worthy of being worshipped.
• Continuing the
allegory, it has been stated in the verses, that the moon, though bigger and
brighter than the star
too could not be deemed to be God for it also changes its shape
from hour to hour and
depends for its light on smoother body.
• At this point of time,
Hazrat Ibrahim began to search for something which was more
reliable than
appearances and also asked Allah for His guidance.
• The next stage in the
allegory is the sun, but this also appears in the east and sets in the
west everyday. As its own
movement is mechanical, the sun too could not be the real
power behind the
immensely vast universe.
• It is at this stage
that Hazrat Ibrahim proclaims firmly that his Lord is neither the star, nor
moon nor sun but Allah,
the Sole Creator of all the heavens and the earth. Therefore, it is
He alone before whom he
would prostrate and also that he would never assign partners
with Allah as other
people around him were doing.
(13) Surah Maidah
(5:110)
Ÿ
Ÿ
Ÿ Ÿ Ÿ Ÿ Ÿ
ø
Ÿ ø ø Ÿ ø Ÿ
ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø Ÿ ø Ÿ ø ø Ÿ ø ø Ÿ ø ø ø Ÿ ø ø ø Ÿ ø Ÿ ø ø ø Ÿ ø ø Ÿ ø Ÿ ø Ÿ ø Ÿ ø ø Ÿ ø Ÿ ø Ÿ ø ø Ÿ Ÿ Ÿ ø Ÿ ø ø Ÿ ø Ÿ Ÿ ø Ÿ Ÿ
Ÿ ø ø ø ø ø ø ø Ÿ ø ø ø ø ø Ÿ ø Ÿ ø ø Ÿ ø ø ø ø ø Ÿ ø ø ø ø ø ø Ÿ ø Ÿ ø ø ø ø Ÿ ø ø ø ø ø Ÿ ø ø ø Ÿ ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø Ÿ ø
Ÿ
ø ø ø ø ø Ÿ ø ø Ÿ Ÿ
ø Ÿ ø ø Ÿ ø ø øŸ ø ø Ÿ Ÿ ø ø Ÿ ø ø ø ø ø ø ø ø ø ø Ÿ ø Ÿ ø ø ø ø ø ø ø Ÿ ø ø ø Ÿ ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø Ÿ ø ø ø ø Ÿ ø ø ø ø ø
ø ø ø ø ø øŸ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ Ÿ ø ø Ÿ ø ø Ÿ ø ø ø ø ø Ÿ ø ø ø ø ø ø
ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø ø Ÿ(5:110)
Then will Allah say:
`Jesus son of Mary! Recount my favor to you and to your mother. Behold! I
strengthened you with
the holy spirit, so that you spoke to the people in childhood and in
maturity. Behold! I
taught you the Book and Wisdom, the Law and the Gospel. And behold! You
25
make out of clay, as it
were, the figure of a bird by my leave, and you breathe into it and it
becomes a bird by my
leave, and you heal those born blind, and the lepers, by my leave. And
behold! You bring forth
the dead by my leave. And behold! I restrained the Children of Israel
from you when you showed
them the clear signs, and the unbelievers among them said: `This is
nothing but evident
magic.’ (5:110)
Explanation:
• The Supreme Lord of
the universe is Allah alone and no one else. All human-beings
including prophets,
shall stand before Allah on the Day of Reckoning and Judgment and
account for their deeds
or the accomplishment of the missions which were entrusted to
them.
• Jesus Christ was a
Prophet not God-incarnate or the begotten son of God as wrongly held
by the Christians who
corrupted the original revelation which he had received from Allah
as His messenger.
• The virgin birth of
Jesus Christ from Mary, the fact that he could speak with maturity
even when he was still
in the cradle, the power to mould a lump of clay into the shape of
a bird and breathe life
into it, cure the blind and the lepers and bring the dead to life were
the miracles which Jesus
Christ performed not on his own but with Allah’s leave.
• Jesus Christ could
perform these miracles because he was specifically taught the Book,
the Wisdom, the Law and
the Gospel and had also been strengthened with the holy spirit
i.e. Jibril.
• Had Allah not
protected Jesus Christ, the Israelites, who took his miracles to be magic,
would have succeeded in
harming him physically long before their final attempt to
crucify him which too
was foiled by Allah.
• The favors of Allah to
Jesus Christ and Mary mentioned in this verse also figure at other
places in the Holy
Quran:
“O people of the Scripture (Christians) ! Do
not exceed the limits in your religion§
nor say of Allah aught
but the truth. The Messiah Isa, son of Maryam was no more
than a Messenger of
Allah and His word” (4:171)
“I have come to you with a sign from your
Lord, that I design for you out of clay, a§
figure like that of a
bird and breathe into it, and it becomes a bird by Allah’s leave,
and I heal him who was
born blind, and the leper, and I bring the dead to life by
Allah’s leave.” (3:49)
“And when Allah will say: “O Isa, son of
Maryam! Did you say to men: worship§
me and my mother as two
gods besides Allah……. Worship Allah, my Lord and
your Lord….” (5:116-118)
• The aforesaid truth
would be vouchsafed by Jesus Christ himself before Allah on the Day
of Judgment. It is time
that his followers become ashamed, for if they had followed the
un-corrupted original
message which he had received from Allah, they would have
benefited a lot by its
purity and spiritual truth.
26
(14) Surah Zuha (93)
• By the Glorious
Morning Light.
• And by the Night when
it is still.
• The Guardian-Lord Hath
not forsaken thee, Nor is He displeased.
• And verily the
hereafter will be better for thee than the present.
• And soon will thy
Guardian-Lord give thee (that wherewith) thou shalt be well pleased.
• Did He not find thee
an orphan and give thee shelter (and care)?
• And He found thee
wandering and He gave thee guidance.
• And He found thee in need,
and made thee independent.
• Therefore, treat not
the orphan with harshness.
• Nor repulse the
petitioner (unheard):
• But the Bounty of thy
Lord – Rehearse and proclaim!
Subject Matter:
• This surah refers to
the vicissitudes of human life. Man is told to adopt the right path and
proclaim the bounties of
Allah.
• This surah seems to
have been revealed during a particularly trying period for the Holy
Prophet (PBUH) when a
man of less resolute strength may have weakened. The Holy Prophet
(PBUH) is told to value
the Hereafter, which for him was to be as glorious as a morning after
absolute darkness, more
than the trying present.
Explanation:
Ayat (i):
• The Glorious morning
light is that when Allah’s splendor shines forth after a night that
has passed.
• The hours of light
from dawn till absolute light epitomize the true growth of spiritual life.
• Yet, we are not to
lose heart that the hours of darkness are wasted in a spiritual sense,
because darkness does
not imply that Allah forsakes us.
27
• We must not lose heart
because just like night is followed by daylight, Allah’s mercy is
bound to ease all human
suffering.
Ayat (ii):
The hours of darkness are mentioned after a
mention has been made of the hours of§
daylight.
The `night’ is thought to symbolize the
extended periods of human suffering.§
Ayat (iii):
• There is a particular
assurance to the Holy Prophet (PBUH) that Allah has not
forsaken him, despite
the fact that he may be going through a particularly rugh time in his
life.
• In general, there is
an assurance to everyone who prepares for a spiritual
reawakening that he
should not be discouraged by a sense of loneliness in his early
endeavors.
• This Ayat follows
after the one describing God’s Mercy and Benevolence so that
one may not think that
one is to forget the Hereafter.
Ayat (iv):
• For a truly devout
human being, each succeeding period will be better than the last.
• This ayat refers to
the Hereafter in terms of the life after the one on earth, as well as
`hereafter’ in terms of
each succeeding period in life. Although it may seem that he is bearing
hardship, a truly devout
person will be internally and spiritually satisfied, and, hence, each
succeeding moment for
him will be better than the last.
Ayat (v):
• We are assured that
when our human will is identified with the Will of Allah, all feelings
of doubt and suffering
will vanish and a sense of complete satisfaction will come over us.
Ayat (vi):
• Allah is always with
us. He has been good to us in the past and we should trust Him to be
good to us in future as
well.
• Three incidents are
taken from the Holy Prophet’s (PBUH) life to serve as illustrative
examples.
The first incident refers to the fact that the
Holy Prophet (PBUH) was born an orphan. He§
was chiefly brought up
by his nurse, Halima, as his mother was in poor health. The Prophet’s
mother died when he was
six. Then he was brought up by his grandfather, who died two years
later. Finally, his
Uncle Abu Talib treated him as his own son. The love of all these people
was least equal to the
parental love that the Holy Prophet (PBUH) missed in his life.
Each one of us is an orphan in one sense of
the word, yet Allah provides us with some§
sort of love and
shelter.
Ayat (vii):
28
• The second incident
refers to the fact that the Holy Prophet (PBUH) was born in the
midst of a wandering
society, one that believerd in many gods.
• In his search for
Unity, the Holy Prophet (PBUH) was guided by Allah to the right path.
• Ayat (viii):
• The third fact refers
to the idea that the Holy Prophet (PBUH) inherited no wealth and
was poor but Hazrat
Khadija not only provided him with love, she also made him
independent.
• By freeing the Holy
Prophet (PBUH) of wordly worries, her wealth enabled him to
devote all his life to
Allah and his mission.
Ayat (ix):
• The Holy Prophet
(PBUH) treated all orphans with kindness.
• All mankind is being
told to treat orphans with great kindness. In fact, all helpless
creatures, be they
orphans or dependents, or creatures who are unable to assert themselves,
should be treated with
great care.
Ayat (x):
• The common attitude
towards those who come to us for help, is to scorn them. We are
being told to adopt the
correct attitude in dealing with such people as they may be in genuine
need of help.
• Charity is nothing
without the right attitude, which includes sympathy and love.
Ayat (xi):
• If we are endowed with
Allah’s bounties, it is our responsibility to spread that bounty far
and wide just like the
Holy Prophet (PBUH) did.
• Spiritually, we all
belong to either of these categories:
• Orphans
• Petitioners
• Victims of poverty
• We all receive Allah’s
bounty in one way or the other, and no matter what category we
belong to, it is our
duty to help those who are less endowed in any respect than ourselves.
(15) Surah Kausar (108)
Ÿ Ÿ Ÿ Ÿ( 1 0 8 )
Ÿ
Ÿ ø ø Ÿ Ÿ Ÿ ø Ÿ ø Ÿ ø Ÿ Ÿ
ø Ÿ ø Ÿ ø Ÿ o ø Ÿ ø Ÿ ø Ÿ ø Ÿ
Ÿ
ø ø Ÿ ø ø Ÿ ø ø ø Ÿ Ÿ ø Ÿ ø Ÿ ø Ÿ ø Ÿ ø o ø ø Ÿ ø ø Ÿ ø ø ø ø ø Ÿ
• Verily, we have
granted you (O Muhammad) the Abundance.
• Therefore turn in
prayer only to you Lord and sacrifice (to Him only).
29
• Verily, your enemy
alone will be cut off from the root.
Title:
• The surah takes its
name after the single mystical word `Kausar’ or Abundance.
Period of Revelation:
• This is apn early
Makkahn surah.
Subject Matter:
• This surah discusses
`Kausar’, the doctrine of spiritual success through devotion and
sacrifice.
• Explanation:
Ayat (i):
• The Fountain of Kausar
was the heavenly fountain of unlimited knowledge,
mercy, truth goodness
and spirituality which was granted to the Holy Prophet (PBUH).
• The Fountain of Kausar
was also granted to all the sincere devotees of Allah.
• The Fountain of Kausar
provides an unending flow of goodness that quenches the
thirst of all righteous
men, such that worldly riches become meaningless in comparison.
Ayat (ii):
• Because Allah is the
Provider, it is to Him that we all must turn in Prayer and
Sacrifice.
• The word `Nahr’
literally means sacrifice. The outward manifestations of the
benefits of sacrifice
are in terms of the feeding of the poor. Symbolically, however, sacrifice
takes on the deeper
meaning of sacrifice in one’s heart.
Ayat (iii):
• This ayat refers to
the taunts and hatred of Abu Jahal and the pagans of the
Quraish who mocked the
Holy Prophet (PBUH) on the loss of his two infant sons.
• Although the taunts of
the pagans implied that the Holy Prophet (PBUH) had no
hope left for the future,
in reality, Allah always guided the Holy Prophet (PBUH) and shone
hope upon him.
• Those who taunted the
Holy Prophet (PBUH) were, in fact, the ones without a
future and without any
hope.
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