Understand the Qur’an Ayah by Ayah – Page 5

Speak truthfully and correctly

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Allah says in the Qur’an:

“O you who have believed, fear Allah and speak words of appropriate justice.” [33:70]

When the phrase “fear Allah” is mentioned in the Qur’an, it is typically followed by another commandment. Allah is saying that fearing Him, being conscious of Him, being aware of His presence, all have manifestations and one of them is what follows.

The general translation here is “to say that which is right” (qolou qowlan sadida). The term “sadida” comes from the word “sad'” which is something that removes a gap or opening. It is also like a dam that blocks water from flowing through. What scholars have derived from this is that we should speak in a way which disallows any room for misinterpretation, just as a dam doesn’t allow any leakage. We have to mean what we say and be clear about what we are talking about.

A very important example of this is saying “a’salamu alaikoum”. The Sunnah of saying salam, paired up with this ayah forms a beautiful notion – one which does not allow the true believer to hold grudges or hate others. When we say Salam to others, it means “peace unto you”, and because of this ayah we must mean it from our hearts in order to meet one of the conditions of taqwa (consciousness of Allah) that Allah himself has set.

The final meaning of “qowlan sadida” is correct speech – not only say what we mean, but say the right thing. The prophet (ﷺ) said, “He who believes in Allah and the Last Day must either speak good or remain silent.” [Bukhari] This applies to our tone too, as in how we say things. We can say Salam or a good word, but the way we say it puts forward a different message. Language is not just the words we use, but also our body language and the tone we take.

May Allah make us all of those who speak honestly, truthfully and correctly.

Allah knows best.

What we can contribute to Islam

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Allah says in the Qur’an:

“Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah . That is better for you, if you only knew.” [9:41]

Everyone has something that they can contribute to Islam. Whether you have a lot of money or a little, a lot of knowledge or no knowledge, a lot of talent or very little talent, march forward for Allah and His religion. Spread His word.

Send a reminder to someone you know. Teach someone a Sunnah of the prophet (ﷺ). Give in charity, even the smallest amount. Allah has given us all the ability to contribute to the religion, some more than others, but are all honoured by Allah. The prophet (ﷺ) said: “Do not belittle any good deed, even meeting your brother with a cheerful face.” [Muslim]

Islam is not only about our personal concerns. We must firstly guard ourselves from sins and ensure we are fulfilling our individual rights of Allah, and then do something more – something that serves a cause beyond our own needs. This is what Allah is teaching us in this Ayah.

May Allah make us of those who benefit the Ummah and contribute to the deen of Allah.

Allah knows best.

Being excessive

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Allah says in the Qur’an:

“O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.” [7:31]

When Allah mentions here “eat and drink”, this does not merely include sustenance as in food, this also includes our daily lives in general. So here, when Allah talks about those who are excessive, this includes everything from our worldly entertainment to our deen.

These people are known as the “musrifeen” which is derived from “israf”. People that suffer from israf have a tendency to go overboard with what they are doing. A simple example can be food – one can be full and still carry on eating simply out of being excessive. Another example is being excessive in the deen: people that abandon their daily responsibilities and relationships to learn more about Islam. This breaks the relationships people have with these people and pushes them away from the religion.

A young woman recently approached a teacher of Islam and complained about her mother. She mentioned that the mother would study the deen all day, abandoning everything in her life. The young woman was beginning to move away from the deen simply due to how her mother lead her life. It portrayed the deen as taking over one’s life, cutting relations and not allowing any breathing room.

We must understand that Allah does not want our lives to be this way, instead He wants us to balance our lives, not to lean more on one side over the other. Take our prophet (ﷺ) as an example; he was the final messenger of Allah, but was also a father, a husband and a friend to many people. He balanced his life, never going overboard, never being excessive in his actions.

Think of Islam as a bird, it will only fly straight if the wings are balanced.

May Allah make us of those who live a balanced life.

Allah knows best.

With hardship comes ease

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Allah says in the Qur’an:

“For indeed, with hardship [will be] ease.” [94:5]

The translation in English covers the basic meaning of what Allah is saying – the fact that in life, hardship comes with ease. However, there is a deeper meaning here; let us quickly dive into the Arabic used in this Ayah.

Allah starts the Ayah with the word “fa’ina” which briefly translates to “verily” or “indeed”, but the real meaning behind it is that whatever comes after this word is essentially something that is sure to happen, without any doubt and the fact the “fa” is used as a prefix tells us that it happens with hardship, not after or before.

So without any doubt, there will be ease. The meaning in English also fails to cover an important aspect and that is the fact that Allah uses a singular term “‘usr” for hardship and the plural “yusra” for ease. Therefore, this means that “with one hardship, there will be multiple situations of ease”.

From our own ignorance, we as humans always look at the hardships we are facing, and forget the ease Allah has blessed us with. Allah says here, that one door may close, but as a result, many others will open.

May Allah make us of those who are truly grateful, and open our eyes to the blessings we have been given; may Allah also make our hardships easier to deal with.

Allah knows best.

Allah knows our actions

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Allah mentions in surat A’Zummar:

“And every soul will be fully compensated [for] what it did; and He is most knowing of what they do.” [39:70]

The context here is the day of judgement, the day every soul will be given what it deserves according to the actions in the dunya. Allah mentions that He will judge based on what the soul “did” and is most knowing of what they “do” – translation never gives justice to the meaning.

Allah uses the word “‘amilat” to describe what we will be judged on, then uses the word “yaf’aloon” for what He knows we have done. Here, these two words are seemingly the same, which would be the case if they were said separately. However, in Arabic grammar when two words of the same meaning are mentioned together, they have different meanings.

Scholars explained that “‘amilat” in this context is referring to actions committed knowingly; bad deeds that we purposely carried out. “Yaf’aloon” is used for actions that were not on purpose, a true mistake without any intentions. This is not to say that we should not ask for forgiveness of these mistakes, rather Allah here is covering for the mistakes that we do not even realise we commit.

This is also why istighfar and remembrance of Allah is important. Knowing these mistakes exist it should motivate us to do more good, as Allah tells us good deeds wipe out bad deeds:

“And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.” [11:114]

It is also to tell us, that if we do away with the sins we commit on purpose, Allah will completely forgive those we commit without knowing.

May Allah increase us in knowledge in order to abstain from the actions which will be the biggest burden upon the sinners on that day.

Allah knows best.

Beating your wife?

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Let us swiftly tackle this insane misconception about Islam with one verse from the Qur’an which is ironically used by islamically uneducated people to backup the claim that husbands can beat their wives as they wish, for disobedience or other.

Allah says in the Qur’an:

“Men are in maintainers of women by [right of] what Allah has given one over the other and what they spend from their wealth. So righteous women are devoutly obedient, guarding in [the husband’s] absence what Allah would have them guard. But those [wives] from whom you fear arrogance – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if return to obedience [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.” [4:34

Firstly, many Muslims use the word “qawamoon” to mean “in charge of” which is a big mistake. Qawamoon is the plural of “qawam” which comes from the word “qama” which in this context means to “take care of” just as we “take care of” our salah. In no context does it mean to be in charge of.

Secondly, Allah mentions the women that “you fear their nushuz”. Nushuz as many misinterpret does not mean disobedience. Scholars of the Qur’an have explained that this word refers to “fahisha mubayina” which basically means immoral behaviour that is done openly. Scholars further explained that this leans more towards obscenity that leads to zina.

Allah uses the word “fear” very specifically here. What is a man’s greatest fear when it comes to his wife? That’s right, adultery. It can drive any person insane; however, men are more likely to act out physically. In 2018 alone there were almost 90,000 recorded cases of “crimes of passion”, over 90% of them were committed by men – some of them being brutal murders.

Allah knows His creation and thus gave guidelines on how to act accordingly. The first step is to talk; attempt to fix the issue through real conversation. If that does not work, leave the bed. If the woman is not fazed by this at all then there must be something going on. No partner in the world would not react to this notion.

This is where Allah has put down a strike. However, this is not for physically abuse – there are exact rulings on how this is done in order for it to be a gesture to draw attention to the major sin and not an attack – it has to be done lightly. No hitting with force, no physically hurting the woman, no touching the face and further strict guidelines.

Then Allah says “wa la’in ata’nakoum”. The word “ata’nakoum” translates in English to “if they return to obedience”, however, the word used has several meanings: comply with, accommodate, give in to i.e. it is translated in this context as “when they are committed to the marriage again”, as scholars of the Qur’an explained.

If they are committed once again, Allah orders the man to never speak of the issue ever again – to never once bring it up. Many husbands will hold on to such a notion and spring it up as a defence in the future – Allah forbids this.

What other way of life forms such detailed orders on a matter like this?

May Allah guide those who are oppressing our women in the name of Islam and help the women overcome such treacherous treatment.

Remember, the prophet (ﷺ) said: “The best of you are those who are the best to their wives, and I am the best of you to my wives.” [Tirmidhi]

His wife Aisha said: “The Messenger of Allah (ﷺ), peace and blessings be upon him, did not strike a servant or a woman, and he never struck anything with his hand.” [Muslim]

Allah knows best.