“O mankind!  Be conscious of your Lord, who has created you from one soul (Adam), and out of it created its mate (Eve), and out of the two spread many men and women.  And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship.  Verily, God is ever watchful over you!” (Quran 4:1)

God addresses entire humanity and asks them to be conscious of Him, to be aware of His presence.  God reminds people of a forgotten reality: their earthly origins.  All human beings have One God, their Creator, one father – Adam – and one mother, Eve.  The plight of modernity could begin to heal if human beings remember their origins.


Human beings did not appear on this earth by their own will. Rather, someone else willed that human beings inhabit earth.  Someone else willed their existence and prepared the earth and sun in perfect balance to make life possible.  If people were to recall this simple fact, they would proceed in the right direction.  The One who willed human existence has perfect knowledge of humanity and their strengths and their weaknesses. If humans recognized this, they would obey the One they owe their existence to.

Just like human beings have come into existence by the will of the One, human beings also trace back to the same parents.  If people were to realize this, racism, ethnic superiority, and exploitation would end.  Siblings would stop fighting and taking each other’s life.  Siblings would realize their common Creator and be conscious of Him, and give their “kin” their due rights.  Human beings would not divide themselves into casts and classes.  Human beings would not let race, skin color, or national origin determine superiority.

If human beings were to realize that another soul was created from the original single soul to be its mate and to spread both men and women throughout the world, they would respect women more.  Women would not have to go through centuries of oppression, and their humanity would not have been denied for centuries.  Unfortunately, when human beings tried to correct one wrong, they fell into another one.  They forgot that a soul was created for a soul, that a woman makes a man complete.  Men and women are not engaged in an eternal battle of genders; rather, they have been created to complement and complete each other.

God lays out the social fabric of human society, which lies in the family.  God could have created multiple families instead of Adam and Eve in the beginning, but He chose to create Adam and Eve, and spread humanity from their seed.  Islamic ethics considers the family to be the natural basis and cornerstone of a moral society.  A family consists of a human couple and their (legal) children where both the man and woman have each essential roles to play in keeping the family happy and intact.

In the latter portion of the verse is a reminder to be conscious of God, to do what is right and to stay away from wrongdoing in whose Name people take oaths, swear allegiances, and ask favors.

Lastly, the verse ends with a reminder that God is ever watchful over everything, big or small; nothing escapes His knowledge and sight.  The knowledge that God is watching helps one be conscious of Him.


 Summarizing The Concept of God in Islam

In the Name of Allah, the Beneficent, the Merciful

1. Say: “He is Allah, the Unique.”

2. “Allah, the Self-Sufficient.”

3. “He does not give birth, nor was He born.”

4. “And there is none equal to Him." (Surat Al-Ikhlas)

(1) Say: “He is Allah, the Unique.” This verse represents Allah’s own affirmation of His unique Monotheism, His inimitable Unity. Thus, the first verse is a command to the Prophet (PBUH) and whoever reads or recites this verse to affirm Allah’s Unique Unity. He is one like whom there is no other. There are many unities in this world, but they all are not unique as each unity has others similar to them. For example, there is one Mount Everest, but there are other tall mountains similar to it. In the case of Allah, there is no other unity similar to Him. All other unities can be divided into parts, while Allah is unique in His unity and is as such indivisible.

(2) Allah, the Self-Sufficient. Allah’s uniqueness is realized in His self-sufficiency. On the other hand, all created beings have needs and are dependent on others to fulfill their needs. Allah is not in need of any of His creation in any way, as nothing they can do can better or benefit His already perfect state. This attribute of self-sufficiency invites the believers to reflect on the purpose and the goals of their worship. Most people worship as if they are doing God a favor. The purpose of human creation is to worship Allah because all human beings have a need to worship Him. He has no need for or from them. Human beings need to worship and glorify God because obedience to divine law is the key to their success in both this life and the next.

(3)He does not give birth, nor was He born.” This verse describes another aspect of Allah’s Unique Oneness. False religions generally represent God in human terms by either giving Him human characteristics and or human form. This verse deals primarily with two distinct characteristics of human beings and other living creatures in general: coming into existence by being born and procreating by giving birth. “He (Allah) does not give birth,” because there is nothing similar to him. A child is made from portions (sperm and ovum) of the bodies of its parents which is why it is similar to its parents in form and characteristics. If God gave birth, there would be another god like Him, which His uniqueness has already negated. The Almighty also rejected the concept of having a child from the perspective that bearing offspring usually requires a female partner similar in form to the male. Allah also rejected offspring from the general perspective that it is not befitting, since to have a child would reduce him to the status of His creatures. This answers the question of those who claim that since it is agreed that God can do anything, He should be able to have a son if He wished. It is not befitting because it would make God like His creatures. Furthermore people have children out of a need for help to survive in this material world or out of the need for continued existence through one’s progeny.[1] By describing Himself as self-sufficient, Allah also negated this possibility.

“Nor was He born” subtly rejects the notion that Jesus was God, because he was born. For God to be born, He must first have not existed, which contradicts the basic unique divine attribute of eternal existence.

(4)And there is nothing equal to Him.” Allah closes the chapter with a restatement of the opening verse. If God is unique, nothing can be equal to Him. If nothing is equal to Him, then He alone is unique. If He alone is Self-Sufficient and all creation is in need of Him, nothing in creation can be equal to Him. If He does not bear offspring, nor did anyone or anything give birth to Him, nothing or no one can be equal to Him as every created being came into existence after a period of non-existence. Every created being has something similar to it, called its pair, or something resembling it, called its equal. If the Creator were from one or other of these species He would have an equal and a similitude.

Thus, this chapter contains the genealogy and description of God, the Most Merciful. It was revealed by Allah to refute beliefs attributed to Him by misguided people concerning His similitude, bodily form, origin and offspring. For example, those who paint pictures or make statues of Allah are claiming similitude, those who worship others besides Him claim similitude, and those who attribute some parts of His creation to others besides Him claim similitude. However, nothing is similar to Him in His Attributes, His Dominion or His Divinity. Therefore, only He alone deserves to be worshipped by His creatures.

By: Dr. Bilal Philips

Tafseer al-Qur’aan al-Kareem, Juz ‘Amm, p. 354.


"It was in the month of Ramađān that the Qur’ān was revealed: a guidance for mankind and a self-evident proof of that guidance and a standard to distinguish right from wrong. Therefore, whoever of you is present in that month shall fast throughout the month;…." (Quran 2:184)

For the Muslim community, or ummah, duty-bound to undertake a campaign of struggle, i.e.  jihad,  as a means of establishing God’s universal order, to assume the leadership of mankind, and to stand witness against the rest of mankind, it is only natural that fasting should he made obligatory. Fasting is a means of testing man’s determination and will-power, and an important aspect of man’s relationship with God. It is a discipline that teaches man  how to rise above his physical needs and overcome the pressure of temptation in order to earn God’s blessings and reward.

These are essential ingredients for the discipline and training of the believers so that they may carry God’s message forward despite the temptations, the obstacles and hardships they are bound to encounter.

Although I am not in favour of justifying religious obligations and practices, especially in matters of worship, on the grounds of their immediate material benefits, which become apparent with experience or through scientific discovery, I would not deny that fasting has several obvious health benefits. But in my view, the whole purpose underlying religious obligations is far greater and more comprehensive than any physical advantages gained from them. The overall aim is to adequately equip man for the fulfilment of his role in this world and for the perfection he is intended to achieve in the life to come.


It is obvious that all religious practices and obligations are ordained by God with full consideration of man’s physical needs and capabilities, but we should not justify them solely on the basis of what our knowledge, limited as it is, may discover. The scope of human knowledge remains limited and incapable of comprehending the divine wisdom behind the order and the system God has chosen for the discipline of man and the administration of the universe as a whole.

"Believers, fasting is decreed for you as it was decreed for those before you, so that you may be God-fearing. [Fast] on a certain number of days. But whoever of you is ill, or    on a journey, shall fast instead the same number of days later on. Those who find fasting a strain too hard to bear may compensate for it by feeding a needy person. He who does good of his own account does himself good thereby. For to fast is to do good to yourselves, if you only knew it. It was in the month of Ramađān that the Qur’ān was revealed: a guidance for mankind and a self-evident proof of that guidance and a standard to distinguish right from wrong. Therefore, whoever of you is present in that month shall fast throughout the month; but  he who is ill or on a journey shall fast instead the same number of days later on. God desires that you have ease. He does not desire that you be afflicted with hardship. You are, however, required to complete the necessary number of days and to extol and glorify God for having guided you aright and to tender your thanks." (Quran 2: Verses 183-185)

This important announcement begins by addressing believers directly to remind them of who they are and of their status with God. God is aware that for believers to fulfil any religious obligation, regardless  of its immediate benefits, they need encouragement and motivation. Hence they are addressed by their essential quality of having faith.

The verse establishes that fasting had been made obligatory for earlier believers, and that the aim behind it is to open  their hearts to God and make them more conscious of Him. This, then, is the principal objective of fasting: to be God-fearing, or taqwā. Fasting, when observed in obedience to God and in pursuit of His pleasure, instils and revives this quality in the human heart and acts as a safeguard against evil and wrongdoing. True believers know and appreciate the value of being God-fearing in God’s sight. Hence, they constantly seek to enhance their sense of it. Fasting is a means to achieve just that.

Fasting is prescribed for a specific number of days. It is not required the whole year round. Nevertheless, those who are ill or travelling are exempt from fasting until they recover or return home.

On the face of it, the type and extent of the illness and the travel to which the exemption applies are left unqualified. Therefore, any kind of illness or travel would exempt one from fasting, provided one makes up for it at some other time, after one has recovered or returned home. This would seem to be the most appropriate interpretation of the Qur’ānic statement, truly reflecting the overriding Islamic objective of mitigating hardship and relieving discomfort. The concession is not conditional on either the severity of the  illness or on how arduous the journey is, because in all cases people should not have to undergo any undue strain as a result of fasting.

There could be other considerations, known only to God, for leaving the conditions so general. Fasting during illness or in the course of a journey could result in hardship or adverse effects that human beings cannot foresee or predict. We take the ruling as it is stated, in the certain belief that there are valid reasons behind it.

Some people may fear that such a view may encourage a more lax attitude thatcould lead to abuse of such concessions, rendering them an easy excuse forneglecting religious observances and practices. This concern is said to account for thestrict terms set by Muslim scholars on the use of these concessions, but it should not,  in my view, justify the need to restrict an unqualified Qur’ānic ruling such as the oneunder discussion.

Islam does not lead people to obedience by force. It guides them through theirconsciousness of God, which is the ultimate objective in this particular case. Thosewho use concessions to evade religious obligation merely bring their own faith undersuspicion, because their attitude negates the very purpose of the obligation.

Above all, it is important to keep in mind that Islam is a religion laid down byGod not by man, and He is best aware of how much tightening or relaxation isprudent in fulfilling its obligations. It must be the case, then, that a concession canunder certain circumstances serve a particular purpose far more effectively thanwould strict adherence to the rule. From this we find that the Prophet Muĥammadinstructed Muslims to avail themselves of the concessions and exemptions God hasallowed them.

If it so happens that in certain generations people’s behaviour tends to becomecorrupt, reform will not be achieved through a stricter application of religious rules.  A better chance of reform would come through enlightenment, education andmotivation in order to instil the quality of fearing God in people’s hearts.

At times of social decline, a stricter application of religious rules would, indeed, bedesirable as a deterrent in matters relating to public or collective behaviour. But thefulfilment of personal religious obligations is largely a matter between God and eachindividual, with little or no direct influence on the public interest. In public dutiesunlike personal religious duties which are based on faith — appearance and formhave considerable significance. Once taqwā, or the fear of God, takes its roots, onewould not resort to concessions except when absolutely necessary, and with a clearconscience. A concession is thus exercised only when one is fully satisfied that it isconducive to achieving a higher degree of obedience to God.

Strictness in the application of the rules relating to acts of worship generally, andthe tendency to restrict unqualified exemptions, can be counter-productive. Besidescausing hardship and discomfort, they have little effect in dissuading those whowant to evade the rules. It is far more appropriate to approach Islam and understandit within the terms and the framework in which it is presented by God, who is wiserand more aware of all the advantages to be gained from fulfilling its obligations.

By: Sayyid Qutb

Source: in the shades of the Quran

1) Who is the creator?

(40:64) Allah, it is he Who has made for you the earth as a dwelling place and the sky as a canopy. and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allah, your Lord: so Blessed be Allah, the Lord of the Alamin (mankind, jinn and all that exists).

(39:6) He created you (all) from a single person (Adam) ; then made from him his wife {Hawwa , (Eve)}. and He has sent down for you of cattle eight pairs (of the sheep , two , male and female ; of the goats , two , male and female of the oxen , two , male and female and of the camels, two, male and female). He creates you in the wombs of your mothers: creation after creation in there veils of darkness. Such is Allah your Lord His is the Kingdom. La ilaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?

(7:54) Indeed your Lord is Allah, Who created the heavens and the earth in six days, and then He rose over (Istawa) the Throne (really in manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly , and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allah, the Lord of the Alamin (mankind, jinn and all that exists)! (10:32) Such is Allah, your Lord in truth. So after the truth, what else can there be, save error. How then are you turned away?

 2) Who is Allah?


23:He is Allah beside Whom La Ilaha Illa Huwa (none has the right to be worshipped but He), the King, the Holy, the one Free from all defects, the Giver of security, the Watcher over His creatures, the All- Mighty, the Compeller, the Supreme. Glory, be to Allah! (High is He) above all that they associate as partners with Him .

24: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 the All-Mighty, the All-Wise .


“Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but I), So worship Me, and perform As-Salat (Iqamat-as- Salat) for My Remembrance.


Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission?

 He Knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass any thing of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. (This Verse 2:225 is called Ayat-ul-Kursi) .


He merges the night into the day (i.e. the decrease in the hours of the night is added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day is added the hours of the night). And has subjected the sun and the moon: each runs its course for a term appointed. Such is Allah, your Lord; His is the Kingdom , And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone).


Allah bears winess that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice La ilaha illa Huwa (none has the right to be worshipped but He), the All- Mighty, the All-Wise.


Truly! Allah is my Lord and your Lord, so worship Him (Alone). This is the straight Path.

3) Did you think that Allah created you only for play and without any purpose?


“Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?”

4) For what did Allah create mankind?


And I (Allah) created not the jinn and mankind except that they should worship Me (Alone).

5) What did Allah command us to do?


Verily! Allah commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching with He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.


Say (O Muhammad (PBUH)):“Come, I will recite what your Lord has prohibited you from: be Join not anything in worship with Him; be good and dutiful to your parents; Kill not your children because of poverty – We provide sustenance for you and for them; come not near to Al-Fawahish (shameful sins, illegal sexual intercourse) whether committed openly or secretly; and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand.

6) From where shall we seek guidance?

(1:1 – 6)

1: In the Name of Allah, the Most. Gracious, the Most Merciful.

2: All the praises and thanks be to Allah, the Lord of the Alamin (mankind, jinn and all that exists).

3: The Most Gracious, the Most Merciful .

4: The Only Owner (and the only Ruling judge) of the Day of Recompense (i.e the Day of Resurrection)

5: You (Alone) we worship, and You (Alone) we ask for help (for each and everything).

6: Guide us to the Straight Way.

7) Who shall we invoke in time of disaster?


And when they embark on a ship, they invoke Allah, making their Faith pure for Him Only: but when He brings them safely to land, behold they give a share of their worship to others .


And when harm touches man, he invokes Us, lying on his side, or sitting or standing. But when We have removed his harm from him, he passes on as if he had never invoked Us for a harm that touched him! Thus it is made fair-seeming to the Musrifun that which they used to do.

8) What happened to the previous nations when they disobeyed Allah?


So We punished each (of them) for his sins; of them were some on whom We sent Hasib (a violent wind with shower of stones) (as on the people of Lut (Lot) , and of them were some who were overtaken by As-saihah (torment – awful cry. (as Thamud or Shuabs people), and of them were some whem We caused the earth to swallow (as Qarun (Korah), and of them were some whom We drowned (as the people of Nuh (Noah), or Firaun (Pharaoh) and his people). It was not Allah Who wronged them, but they wronged themselves.

9) Does Allah guard and save the Quran from corruption?


Verily, We, it is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption).

10) Who should we worship?


“Verily! I am Allah La ilaha illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Salat (Iqamat-assalat) for My Remembrance.

11) What is the religion of Allah?


Truly, the religion with Allah is Islam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account.

12) What is the religion accepted by Allah?


And whoever seeks a religion other than Islam, it will never be accepted of him and in the Hereafter he will be one of the losers.

13) Where does the Quran come from?


Likewise Allah, the All-Mighty the All-Wise sends Revelation to you (O Muhammad (PBUH) ) as (He sent Revelation to) those before you.


(Say (O Muhammad (PBUH)) “Shall I seek a judge other than Allah while it is He Who has sent down unto you the book (the Quran), explained in detail.” Those unto whom We gave the Scripture (the Taurat (Torah) and the Injeel (Gospel) know that it is revealed from your Lord in truth. So be not you of those who doubt.

14) Why did Allah send messengers?


We sent no Messenger, but to be obeyed by Allah’s Leave.

15) Do we have to believe in all the messengers?


The Messenger (Muhammad (PBUH) _) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” – and they say, “We hear and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).”

16) What happened to the previous scriptures?


Among those who are jews, there are some who displace words from (their) right places and say: “We hear your word (O Muhammad (PBUH)) and disobey,” and “Hear and let you (O Muhammad (PBUH) _) “hear nothing.” And Raina with a twist of there tongues and as a mockery of the religion (Islam) And if only they had said: “We hear and obey”, And “Do make us understand,” it would have been better for them, and more proper; but Allah has cursed them for their disbelief, so they believe not except a few.


So because of their breach of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them and overlook (their misdeeds).

Verily, Allah loves Al-Muhsinun (good-doers).

17) Who is the last messenger?


Muhammad (PBUH) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful.

18) To whom did Allah send the last messenger Prophet Muhammad (PBUH)?


And We have not sent you (O Muhammad (PBUH)) except as a giver of glad tidings and a warner to all mankind, but most of men know not.

19) What did Allah prepare for those among the Jews and Christians who believe?


O you who believe (in Musa (moses) (i.e. Jews) and Isa (Jesus) (i.e. Christians)! Fear Allah, and believe in His Messenger (Muhammad (PBUH) _), He will give you a double portion of His Mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful.

20) What is the likeness of lsa (Jesus) before Allah?


Verily, the likeness of Isa (Jesus) bofore Allah is the likeness of Adam. He created him from dust, then (He) said to him: “Be” – and he was.

21) What did Allah say about Mary?

(3:42 – 47)

42:And (remember) when the angels said: “(O Maryam (Mary)! Verily, Allah has chosen you, purified you (from polytheism and disbelief), and chosen you above the women of the Alamin (mankind and jinn) (of her lifetime).”

43:O Mary! “Submit yourself with obedience to your Lord (Allah), by worshipping none but Him Alone) and prostrate yourself, and Irkai (bow down) along with ArRakiun (those who bow down).”

44:This is apart of the news of the Ghaib (unseen, i.e. the news of the past national of which you have no knowledge) which We reveal to you (O Muhammad (PBUH) ) You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed.

45:(Remember) when the angels said: “O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word (“Be”- and he was! I.e. Isa (Jesus) the son of Maryam (Mary), from Him, his name will be the Messiah Isa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allah.”

46:“He will speak to the people in the cradle and in manhood and he one of the righteous.”

47:She said: “O my Lord! How shall I have a son when no man has touched me.” He said: “So (it will be) for Allah creates what He wills.

When He has decreed something, He says to it only: “Be!” – and it is.

22) Was Jesus crucified and died on the cross?


157:And because of their saying (in boast), “We killed Messiah Isa (Jesus), son of Maryam (Mary), the Messenger of Allah,” – But they killed him not, nor crucified him, but they resemblance of Isa (Jesus) was put over another man (and they Killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (i.e. Isa (Jesus), son of Maryam (Mary) (PBUT)).

158:But Allah raised him (Isa (Jesus) up (with his body and soul) unto Himself (and he (PBUH) is in the heavens). And Allah is Ever All- Powerful All-Wise.

23) Was Jesus the son of God (Allah)?

(112:1 – 4):

1:Say (O Muhammad (PBUH)): “He is Allah, (the) One.

2:(Allah the self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks).

3:He begets not, nor was He begotten.

4:And there is none co-equal or comparable unto Him.

24) How could you be secure?


It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others beside Allah), for them (only) there is security and they are the guided.

25) What is the life of this world?


Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers – evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers – good-doers). And the life of this world is only a deceiving enjoyment.

26) Whatever of blessings and good things you have, is it from Allah?


And whatever of blessings and good things you have, it is from Allah.

Then, when harm touches you, unto Him you cry aloud for help.

27) How could you guarantee the blessings of Allah?


And (remember) when your Lord proclaimed: “If give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily My punishment is indeed sever.”

28) How could you save yourself from a painful torment?

(61:10 – 11)

10:O you who believe! Shall I guide you to a trade that will save you from a painful torment?

11:That you believe in Allah and His Messenger (Muhammad (PBUH) _ ).

29) Whosoever puts his trust in Allah , what will happen to him?


And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.

30) What is the destination of the disbelievers?


So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved (in the Oneness of Allah – Islamic Monotheism).

Your abode is the Fire. That is your maula (friend – proper place), and worst indeed is that destination.

31) What is the destination of the believers?


But those who believe (in the Oneness of Allah – Islamic Monotheism) and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates or wives), and We shall admit them to shades wide and ever deepening (Paradise).

32) How could you be happy?


Whoever works righteousness- whether male or female – While he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).

By: Mohammed Yahya Al-Toom

From his book: You Ask and the Quran Answers



“Believers, seek strength in patience and prayer. God is with those who are patient.” (Quran 2:153)

Patience is mentioned frequently in the Qur’ān. God is aware that patience is an essential element in maintaining a steady and balanced pace in the face of the inevitable hardships and adversities of life. It is a prime requirement for the Muslim community in its universal responsibility for establishing God’s order on earth.

Patience is required on the personal level for observing one’s religious duties, for resisting temptation, misfortune, poverty, oppression and injustice, and for carrying out one’s responsibilities towards the establishment of the Islamic way of life in society. Patience and perseverance are required to remain always on the alert, ready to give whatever sacrifice may be needed. When those who are hostile to God’s cause seem to wield power, when falsehood seems too strong, when help seems to be endlessly delayed and the destination too far away patience and perseverance are the most important qualities to have. They are also needed to face those who are deviant, erring, harsh and persistent in their opposition to the truth.

When victory seems far away and the going gets really tough, people tend to lose heart and give up. To avoid that state of despair, God links patience with prayer, as an inexhaustible source of strength and energy. The two combine to infuse the heart with boundless confidence and fortitude and to impart to the believer total tranquillity, happiness and inner peace.

When man, weak as he is, faces a task that seems beyond his limited resources, when he faces the powers of evil, when he finds temptations and allurements veryhard to resist, when tyranny and corruption are too powerful, seeking support from God Almighty is the only way forward. As the goals of one’s endeavour seem to recede and life becomes shorter and shorter, despair starts to creep into one’s heart and mind. As the twilight of one’s life approaches and all achievements seem trivial and meaningless, one realizes the value and significance of prayer. It is a spring that never ceases to flow with spiritual strength and tender compassion.

The value and role of prayer lie in its being the direct link between God and man.

It is the means by which man, an insignificant mortal, draws strength, reassurance and help from God’s infinite power and everlasting mercy. It is the source from which man, a frail creature, replenishes his energy and renews his power and strength to face and resist his own inner temptations and prejudices, as well as the temptations and pressures of the world around him. It is the key to the treasures of God’s grace, and the fountain of light which illuminates man’s heart with inner peace and tranquillity and leads him through the darkness of doubt and confusion to the certainty of faith and trust in God Almighty. It is an occasion for rest, serenity and peace of mind. It is no wonder, therefore, that the Prophet Muĥammad (peace be upon him) used to resort to prayer whenever things became difficult to cope with.

He used to ask Bilāl, his Companion, to make the call to prayer, saying: “Bring us its comfort.”

Worship is the essence of the Islamic way of life, which revolves around its mysteries and hidden qualities. It is a source of sustenance in the long journey of life; it purifies the heart and gives the human spirit its inner powers. It goes hand in hand with responsibility and obligation, because it is the key to our appreciation of our responsibilities and obligations in life and to the satisfaction and benefits we draw from fulfilling them.

When God Almighty commissioned Muĥammad for his great and historic task, He said to him: Stand up in prayer at night, all except for a small portion of it; or half the night or a little less, or a little more, and recite the Qur’ān in a calm and distinct manner. We are about to address you with words of surpassing gravity” (73: 2-5)

Prayer during the night and recitation of the Qur’ān were the essential means of preparing Muĥammad for the stupendous task of conveying God’s message to mankind. Prayer opens the human heart to hope and enlightenment, reinvigorates one’s relationship with God, mitigates the struggle for life, and provides one with inspiration and confidence.

For the believers in that small fledgling Muslim community, poised to embark on their momentous task, the sūrah reinforces that reassurance by saying: “God is with those who are patient.” God is always there to provide the believers with help and comfort, to lend them His support and replenish their sapping morale and fadingenthusiasm. It is noteworthy that the verse starts by making its address exclusively to the believers, and concludes by reassuring them that patience ensures God’s help.

Numerous reports have been handed down that tell us how highly the Prophet himself viewed the qualities of patience and perseverance, and how deeply he had thought about them. Some of them are quite relevant to our discussion.

The Prophet’s Companion, Khabbāb ibn al-Aratt, said: “A group of us once appealed to God’s Messenger while he was resting in the shade of the Ka`bah. We said, ‘Would you please appeal to God to help us? Would you kindly pray for us?’ He replied, ‘In days gone by, believers like yourselves used to be put in ditches and have their heads sawed in halves, and have their flesh scraped off the bone with iron combs. They withstood all that torture, held on to their faith, and never wavered. I swear that God Almighty will establish this religion so that a man can travel from San ‘ā’ [in western Yemen] to Ĥadramawt [in eastern Yemen] fearing none but God, and the wolf for his sheep. But you are impatient!” [Related by al-Bukhārī, Abū Dāwūd and al-Nasā’ī]

Another Companion of the Prophet, `Abdullāh ibn Mas`ūd says: “I can almost see God’s Messenger in the same position as an earlier prophet who was beaten by his people until he bled. But even while he was wiping the blood off his face he said: ‘Lord, forgive my people, for they do not know the truth.’” [Related by al-Bukhārīand Muslim]

The Prophet is also quoted as saying: “A Muslim who mixes with people and puts up with their maltreatment is better than one who neither mixes with people nor suffers their abuse.” [Related by al- Tirmidhī]

Source: In the shade of the Quran

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