Divine Speech - The Miracle of the Qur'an - Nouman Ali Khan (Part 1-3)

01. THE QUR'AN FROM A LITERARY PERSPECTIVE

The Divine Speech program introduces us to the study of the Quran on two levels, the micro and macro. Through this uniquely literary approach, the framework of establishing the Quran as a living text is laid.

INTRODUCTION (DIVINE SPEECH PROLOGUE)

There are three important aspects to any communication:
1. Speaker (we judge, process and understand the speech based on the source i.e. their age, appearance, experience, profession etc. )
When people were exposed to the message of the Qur'an, there was no apathy. People were either melted by the Qur'an or the disbelievers violently rejected it, based on their prejudice and animosity.  The believers might pay extra attention when they hear "Allah strikes an example" while the disbelievers might block their ears as they don't even want to listen. At one place in the Qur'an, Allah says while intending to address all the people: "An example has been struck" so that people focus on the content without any bias. The disbelievers rejected our Prophet SAWW because he did not enjoy a high status in the society, and was an orphan.

2. Content (what is being said?)

3. The manner of speech (How it is presented?).
The purpose of communication is to influence the audience, and not merely to pass  on information. Sometimes, the content might be phenomenal but the manner would be so monotonous that people will miss the point.

The Qur'an is remarkable because the speaker is Allah Himself. The speech of Allah is also phenomenal and the manner of speech is also matchless.
The disbeliever thought that the speaker is our Prophet SAWW, while the believers knew that the true speaker is Allah SWT. Deep down, even the disbelievers knew that Muhammad SAWW could not possibly be the speaker, as he was unlettered. It was a miraculous speech with historical integrity, conforming with previous scriptures.

The Qur'an is full of miracles e.g. scientific phenomena, historical accuracy, predictions related to the future and so on. But all of these miracles are limited to a select few ayaat. The real miracle of the Qur'an apparent in every ayah was it's literary beauty.

Divine speech will focus on the "manner of speech". What is unique about the Qur'an's way of communication? When we read the translation of Qur'an, we may be able to understand the main content but we can never understand HOW Allah expressed it.

Let us take a look at these stories that reflect the literary miracle of the Qur'an:
1. Tufail Ibn Dosee= He was a poet and the leader of his tribe, and wanted to pay his respects to Makkah. Each tribe had an idol in Makkah around which they made pilgrimage. The leaders of Quraysh wanted to protect him from falling into the hands of Muhammad SAWW, so they met him outside Makkah to warn him. If a tribal leader accepts Islam, the whole tribe accepts Islam, so they were concerned about it. They told him that Muhammad SAWW casts spells on people and divides families, so he should go back.  Tufail did not want to go back so they gave him cork to plug his ears, if he heard the messenger SAWW listening. He hears Muhammad SAWW's recitation and plugs his ears, and begins to run. On second thought, he defiantly goes back to the Messenger SAWW because of his arrogance and self confidence, but ends up taking shahadah.

2. Utba Ibn Rabiyah = Excellent orator, negotiator and was hired by people for negotiation. He was chosen by Quraysh to speak to Muhammad SAWW and humiliate him. They were watching this match of words from a distance. Utba offered him women, power and money, and asked him what he wanted. He was trying to assassinate his character and questioning his intentions, instead of challenging the message. Muhammad SAWW replied: Are you finished? He began to recite Surah Fussilat:

It is something that has been sent down from the exceptionally merciful, the exceedingly merciful. It is a book who's verses are clear, as an Arabic Qur'an, for people who know. It is sent as a giver of good tidings and a warner, but most of them turn away deliberately. Utba began to cry, and could not take it anymore, and he tried to cover the mouth of RasulAllah SAWW. RasulAllah SAWW kept reciting until he recited the ayah of sajdah. Utba went back, and the people said: Your face is not the same as it was when you went? He said: Whatever this man is saying, you should take it seriously or it will become a huge went. The people exclaimed that Muhammad SAWW has done magic on you!

It is a tragedy that even the believers cannot understand the mesmerising power of the Qur'an, the way even the disbelievers could appreciate it. That effect is lost on us. We forget that the Qur'an is the most powerful eternal miracle. We are unable to appreciate how Qur'an is a living miracle, as we are unable to understand the nuances of its language. 

It was very hard for the people of Quraysh to accept the message of RasulAllah SAWW. How could they believe that an angel sent revelation to him, and that Allah chose him as his messenger? How could they agree to follow him completely, and accept him as their leader? They would rather call him insane. Even his own family refused to believe him.  This is why Allah gave miracles to all Prophets so that people would believe their message to be divine. Even after witnessing miracles, most people rejected the message because of their arrogance. All miracles given to previous prophets were limited to people alive in that era. The Qur'an's miracle is timeless, and it is not a visual miracle. The Qur'an is a miracle for the ears. Visual miracles became fancy stories for people in future generations, so Allah gave us a miracle that every single human could experience in all times to come.

The Qur'an changed the way people ate, the way they scheduled their day, the way they did conducted business, the way they dressed, the way they spoke, the way they thought, the way they handled every affair, the way they dealt with their family and so on. It was a miraculous change at every level. Normally revolutions do not affect people's private lifestyles, but they only bring about a change on a macro level. This is an evidence of the unparalleled power of the Qur'an, as this change came about in merely 23 years.

Surah VS Chapter

The Qur’an is made up of 114 Surahs. Some people call Surah as Chapters, but Surah and Chapters are distinctively different from one another. Here’s why:

1. Chapters have a chronological order; the earliest writing is placed at the beginning and continued on with the later piece. But is the earliest Surah placed in the beginning of the Qur’an then followed with later revelations? If the Qur’an is in a historic chronology order, it would have “Iqra bismi Rabbi kal-ladhi khalaqa.” in the beginning, and some of the ayat of Surah Al-Baqarah at the very end. So the Qur’an is not in a Chapter-order, nor by size, nor by subject.
2. Chapters will not repeat the same concepts that have been mentioned previously. At most, if the previous concept is required to be mentioned again, a footnote will simply be placed: “Refer back to Chapter so-and-so”. The idea of Chapters is to build an argument in a chronological order. But the Qur’an repeats many principles and reminders again, and again, and again.
3. Thirdly, a book will not make sense if the sequence of the chapter is altered eg. Chapter 10 is placed as Chapter 1, and vice versa. So if a person studies Chapter 10 first, then goes to Chapter 1, he will get very confused. But is it possible for a person to only study Surah Al-Kauthar, yet still makes sense? Yes – again, because it’s not a Chapter.
4. Chapters also have a title, which summarizes everything about the content of the Chapter. The Qur’an doesn’t do that.

Therefore, from the literature perspective, it is incorrect to call a Surah as Chapter. It is unique on its own identity. The Qur’an has its own standard, thus we cannot compare the Qur’an to any other literature.

Ayah VS Verse

Inside the Surah, we have Ayah which we sometimes translate as Verse. Here are some implications to consider why Ayah should not be translated as such:

1. Verse is used for poetry / songs. This is a major problem because we are putting the Ayah of the Qur’an on the same platform as poetry. The Qur’an emphatically stated that it is NOT a poetry:

And We have not taught him (Muhammad SAW) poetry, nor is it suitable for him. This is only a Reminder and a plain Qur’an. [Surah Yaseen 36:69]

It is surely the speech of a noble Messenger (that he conveys from Allah). And it is not the speech of a poet, (but) little you believe. [Surah Al-Haaqqah 69:40-41]

2. Verse is usually associated with the Bible. When we talk about the Qur’an, we don’t want people to start thinking about the Bible. 

Therefore, just like the definition of Surah, the definition of Ayah remains as Ayah due to its uniqueness.

What about Ayah VS Sentence?

Some may have wondered: Can Ayah be translated as the Sentence of the Qur’an? Here are some reasons why that is also impossible:

1. Is Aliff Lam Meem a sentence? We don’t know if it is, or if it’s not. Only Allah knows what it means.
2. A sentence is made up of several words. Look at the first Ayah of Surah Ar-Rahman:

Ar-Rahman. [Surah Ar-Rahman 55:1]

Is 1 word a sentence? No. Sometimes there are Ayat in the Quran that is less than a sentence.
Sometimes there are 3 Ayat that goes together, making up 1 sentence. [Surah Al-Fatihah 1:1-3]
Sometimes there is 1 Ayah but has 9 sentences inside! [Surah Al-Baqarah 2:255 i.e. Ayatul Kursi]

Therefore, it is also impossible to call an Ayah as a Sentence.

What is an Ayah?

From the Qur’an perspective:

1. The unit of the Qur’an is Ayah. Allah s.w.t. says: “It is He Who has sent down to you (Muhammad SAW) the Book (this Qur’an). In it are Ayat that are entirely clear…”[Surah Ali-Imran 3:7]
2. But then Allah s.w.t. also says “Verily, in Yusuf (a.s.) and his brothers, there were Ayat.” [Surah Yusuf 12:7]. So Ayat are not only parts of the Qur’an, but also people, history, human experiences, the trees, mountains, the future, what is inside our body, our feelings, our hearts, our sleep, marriage – EVERYTHING in the universe & in existence is accurately define as an Ayah.

The question we should ask is not what is an Ayah, but what is NOT an Ayah? 

From the language perspective: The root word for Ayah is ءى ى which gives many meanings. Some of them are:

1. Something valuable – which means EVERYTHING we experience is valuable, every problem, every gift of Allah, every challenge in life, every day & night, every ANT is valuable.
2. Something that inspires curiosity.
3. Something that points to a direction. Every Ayah points to a direction – and that is Allah s.w.t. Himself.
4. Something amazing تعجب – it is supposed to make you wonder. When the believers look at the creations of Allah, they become amazed with it.
5. Something to get our attention ندا – Every Ayah is calling us; we have to pay attention to the reality around us as there are lessons to take heed.
6. A means of bringing us certainty, a source of conviction.
7. It means meaning itself – everything is meaningful, nothing is pointless.
8. To have a strong purpose, intention.
9. A sign. علامت

All of the above is what an Ayah is. So it is impossible to limit Ayah by calling it a Verse or Sentence.

TYPES OF ARABIC

We know that the Qur’an was revealed in Arabic, but there are many types of Arabic today. Thus it is critical for us to understand which Arabic is used for the Qur’an before we can analyze it.

3 kinds of Arabic:

1. Spoken Arabic – Street Arabic, it’s an informal Arabic one uses in speech, has different dialects.
2. Formal Arabic – The Arabic used in the newspapers, lectures, textbooks.
3. Old / Classical / Ancient Arabic – Just like there is a big difference between Formal Arabic with Spoken Arabic, there is a BIG difference between Formal Arabic with Ancient Arabic. 

The Arabs, even before the coming of Rasulallah s.a.w., lived in an isolated desert. Their neighbors were the Romans, Abyssinians, and Persians but these empires left the Arabs alone. One may wonder: How come these superpower didn’t want to take over the Arab lands to expand their own? The Arabs would have no chance against their massive army if they decided to attack.

The simple answer is: There was no oil yet. There was nothing in the desert, so there was no point of exhausting their manpower for this. Furthermore, if one of them decided to take over the land, then the other neighboring kingdoms would get agitated and start a war. So the Arabs were left alone.

Thus the only people the Arabs spoke to was with each other, with their own people. Some Arabs did some trade, but for the most part, not a lot of people from the outside came. Since there was less outside influence, it became an isolated culture and Arabic became more, and more, and more refined to the point that it became so advanced. So the Arabs became very proud of their language and really, really took care of it.

Fast-forward: When Allah s.w.t. gave Islam victory, many non-Arabs from different parts of the world entered into the Deen. So there was a huge population of new Muslims who began studying Arabic. And furthermore, because they are Muslims, they wanted to make Umrah and Hajj, visit Madinah and other Arab lands to learn. And thus millions of foreigners came and the local Arabic language gets worse and worse. This happens even in our own times in all countries and we know the decline in language due to outside influence happens in a very short time. Even the Sahabah noticed this problem. So there were 3 movements that were put into motion: Movement to protect the Quran, movement to protect the Hadith, and movement to protect the Arabic language.

But how did they protect the language? The language in all of the big cities were getting contaminated. The uncontaminated Arabic remains and lies in the villages in secluded parts of the deserts. Thus we learn that previous scholars would leave the city, journeyed into the desert, in order to capture the original, ancient Arabic language.

Why is it important?

We have a pair of glasses and there is some dirt on the lens. When we put them on, everything we see looks dirty. When we look at a pristine diamond with these dirty glasses, yes we do see something shiny, but it still seems dirty so we become less impressed with it. But if we look at the same diamond with clear, clean glasses – we will see its true beauty. The problem is not with the diamond, the problem lies with our glasses.

The Ancient Arabic is the clean, pure glasses. We cannot look at the Qur’an from the Formal Arabic’s perspective. Just look at the word Ayah, how many meanings were we able to derive? We will not get these meanings from Formal Arabic. Ancient Arabic has died in the desert and we have to learn this language so that we can analyze the Qur’an with the proper, unstained lens.

02. VERBAL IDIOMS IN THE QUR'AN

From a literary perspective, the term “verbal idioms” and its importance in Quranic rhetoric is explained. Idiomatic expressions such as “coolness of the eyes,” “lowering your wings of humility,” and untie the knot” are presented and explained

Language is dynamic – sometimes it is impossible to do word-by-word translation of certain phrases without losing their actual meaning. This is particularly true for figures of speech. Someone who asks me, “What’s up?” isn’t asking me in a literally sense – the person is asking how I am, not what’s up there over your head? Similarly, Ancient Arabic has figures of speech and the Qur’an uses them too. So in order for us to understand the actual meaning of the Ayat, we have to know how these idioms were used in ancient times.

1. COOLNESS OF THE EYES  قرة اعين

1. Tears of immense joy – There are 2 expressions in the Arab idioms: The eyes becoming cool, and the eyes becoming warm. “May Allah warm his eyes” is actually a curse which means may that person suffer so much sadness the he shed tears out of sorrow. Whereas “Cooling the eyes” is the opposite, to mean shedding tears out of happiness and joy.
2. Finding refuge & relief – The Arabs when travelling in the desert would wrap their face as a protection from sandstorms. But they couldn’t afford to cover their eyes without losing their vision, so they would say “My eyes are becoming warm.” And when they finally found a cave, they would say “My eyes are becoming cool.”
3. The word also means when something stays in one place. قرار

We find this figure of speech several times in the Qur’an:

1. [Surah Al-Furqan 25:74] “Our Lord! Bestow on us from our spouses and our offspring the coolness of the eyes…”

What this du’a means is that we ask from Allah for our spouses and children to be the coolness of our eyes from the outside storm. The outside world is full of stress, problems and difficulties, and our refuge and relief from that storm is our home. But sadly, how opposite is the state of our homes today? The storm isn’t happening outside of our homes, rather it’s happening inside. This du’a teaches us to ask from Allah for peace, tranquility and not just a happy home, but a home that makes us so happy that it makes us cry. What a beautiful du’a.

2. [Surah Ta-ha 20:40] “…So We restored you to your mother, that she might cool her eyes and she should not grieve…”

When Fir’aun’s soldiers were approaching, the mother of Musa a.s. put her baby (i.e. Musa) in the river to save him. She saw her baby floating away from her, and her heart became so deeply distraught and distressed, not knowing what would happen to him. So when she was finally reunited with her baby, by the will of Allah, she began to cry… And that cry was not a cry of sadness, it was out of immense happiness. This reunion between a mother and child is captured beautifully by this phrase in the Qur’an.

3. [Surah Al-Qasas 28:9] “And the wife of Fir’aun said: “A comfort [coolness] of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son…”

Fir’aun’s wife didn’t have any place to turn to, except Allah s.w.t., because the police, government – in general everyone – was owned by Fir’aun. When she discovered Musa a.s. in the river, she picked him up, brought him to Fir’aun and said [paraphrasing]: “When I look at the baby, my eyes stay on him.” She couldn’t take her eyes away from Musa a.s.; she found her relief. Even Fir’aun, the same tyrant who ordered for a military campaign to kill thousands of babies, experienced the same and they ended up adopting Musa a.s.

4. This figure of speech is also found in hadith. Remember when Musa a.s. spoke directly to Allah s.w.t.? There can never, ever be anyone else more important and more beloved than our Rabb. So we know for sure that this is a memory that Musa a.s. will never, ever forget! But what did Allah s.w.t. command? Allah s.w.t. said to Musa a.s.:

Verily! I am Allah! None has the right to be worshipped but I, so worship Me, and perform As-Salat for My Remembrance.” [Surah Ta-ha 20:14]

The REAL way to remember Allah s.w.t. is through prayer. And our beloved Rasulallah s.a.w. said “The coolness of my eyes is in Salah.” Sunan an-Nasa’i | http://sunnah.com/nasai/36/2

Those who have a clean heart are more sensitive than others; it really hurts when someone speaks to them in a foul language. Our beloved Rasulallah s.a.w., the best of mankind, heard foul language, curses, allegations, being mocked at, being made fun of by the Quraish Every-Single-Day. But he s.a.w. never stopped, he still made da’wah to the same people continuously, and their hatred and aggressiveness only got worse each day. He s.a.w. was in this storm all the time, but when he enters Salah… that is when he found his relief. The coolness of his s.a.w. eyes is placed in the Salah. It completely changes our perspective what Salah should really mean to us.

2. To Lower Wings

When someone says that a person is “raising his wings” or “lowering his wings”, an imagery of a bird comes to mind. When a bird raises its wings, it means it’s about to fly off. And when it lowers its wings, then it’s about to come down and land. Obviously when the bird has wings, it has the ability to raise them anytime it wants. Yet this bird still chooses to lower them at times.

And lower unto them the wing of submission and humility through mercy [rahmah], and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was young.” [Surah Al-Israa’17:24]

This Ayah is about our relationship with our parents – that we should lower our wing of humility out of love and mercy towards them. What does this actually mean?

1. The bird can fly, but it chooses to stay down

As time goes by, as we get older, our parents get older too. But they don’t just get weaker, they sometimes become more sensitive and emotional. Perhaps some parents become more difficult to speak with; they become angrier or easily agitated. By now, we would have our own job, money, and family. We have a pair of strong wings which we can raise anytime we want.

But the lesson from this Ayah is this: Even though you have powerful wings, you need to learn to lower them when it comes to your parents. To act like the wings don’t exist. To refrain from saying hurtful things like, “You know dad, I’m a grown up now. I know more than you” We have to be humble with our parents. Remember: The bird can fly, but it CHOOSES to stay down.

2. Lowering the wing out of rahmah (love and mercy)

The word “rahmah” in this Ayah has 3 implications:

1. When the bird was young, its parents would gather food and bring it to the chicks because they couldn’t survive on their own. Similarly, we were completely dependent on our parents too. They showed us love and care, they did everything for us. Now is the time we do the same for them. When we were little, WE made them weary didn’t we? They put up with us. Why can't be do the same to them?
2. Secondly, we ourselves should genuinely have love and care for our parents. A sign of humbleness in a person is in the way how he treats his parents. 
3. Thirdly, and the most powerful of them all is: If we want Allah’s Rahmah, we should show rahmah to our parents!

3. Sacrifice

Do you see how birds would lower their wings over their nest to defend it from being attacked by predators? Their wings will be attacked, but the chicks are protected. Thus, this phrase also refers to the sacrifice of a parent for the children. But this Ayah is about the children sacrificing THEMSELVES for their parents. Our parents protected us – it’s time for us to protect them.

As we grow older, Allah s.w.t. reverses our roles and we find this reversal in the du’a in the last part of the Ayah:

“My Lord! Bestow on them Your Mercy as they did bring me up when I was young.” [Surah Al-Israa’17:24]

Ya Allah, show our parents love and care like how they showed us love and care when we were small.

3. Untie the knot in tongue

Musa a.s. made the following du’a before he confronted Fir’aun:

“O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). And ease my task for me. And loose [untie] the knot from my tongue. That they understand my speech.” [Surah Ta-Ha 20:25-28]

Imagine a string that is all jumbled up; we don’t know where it begins or where it ends. There might even be more than one string that got mixed-up together so they become confusing. The only way to make things clear is by untangling them. So “untie the knot from my tongue” in this Ayah mean:

1. To ask for clarity in speech

When we speak, sometimes we get our words mixed up. This is especially true when it comes to public speaking. We get really nervous, trip all over our words, and as a result our audience gets confused. So this du’a teaches us to ask from Allah s.w.t. for clarity in speech, one that has a clear beginning, middle and end like a clear straight line, just like how a string would look like when it’s not tangled. Furthermore, Musa a.s. had a stutter. When someone with a stutter gets nervous or angry, the stutter gets worse. So this beautiful du’a covers clarity both figuratively and literally.

2. To stay on focus

We see numerous times how smart politicians or TV hosts throw their opponents off in debates. Their opponent would be bombarded with questions after questions and attacked from all angles just so that he is thrown off and look bad in front all of the audience. Similarly, Fir’aun was a politician and Musa a.s. was commanded to speak to such a tyrant. If we read surah Ash-Shu’ara, we’ll learn that Fir’aun tried to do the same but he was defeated in his own court in front of his generals whereas Musa a.s. remain undeterred and stayed focus on his mission, as a result of this du’a.

03. THE QUR'AN IS BEYOND EXPLANATION!

As a literary device, verbal idioms are used to strike comparisons. The permanence of the Mushrikeen’s rejection of Islam is likened to a building foundation. This “tying of the rope,” is the final deal breaker signifying a point of no return.

4. To tie a cord and twist it ابرموا

A building is held up by its beams or pillars. Back in old times, the beams were held together by a really strong  rope, where one beam would be literally tied to the other. The people would use a strong rope, then double it and twist it many times so that the bond becomes super strong. 

In comparison to shoelaces which are only temporary knots, the tied-up ropes in construction must not come undone under any circumstances. 

They are permanent and the word “Abrama” (أبرم) in the Arabic language literally means to tie something with a knot permanently. We find this word in the following Ayah:

Is it that they have firmly resolved (أَبْرَمُوا) to do something? Then, We have firmly resolved (مُبۡرِمُونَ). [Surah Az-Zukhruf 43:79]

1. Firm & final decision

Allah s.w.t. asked a rhetorical question to the Quraish who did shirk:

أَمْأَبْرَمُواأَمْرًاHave they tied the knot / made their final decision / completely set with regard to their decision that they will not accept Islam?

The Ayah is not talking about tying knots in a construction, but it’s about tying knots in their decision. Allah s.w.t. asked if they’ve made up their mind. If they’ve tied up their rope then…

فَإِنَّامُبْرِمُون
Then We (Allah s.w.t.) have tied the rope too.

The Mushrikin have tied their knot because they refused to accept the Oneness of Allah and His Messenger s.a.w. Because of their refusal, He s.w.t. made them permanent that way. In other words, Allah s.w.t. will never seal anybody’s heart until they have completely made up their mind on their decision to reject the truth, and who knows better the inner depths of our hearts than Allah s.w.t.

2. Temporary (Verb) VS Permanent (Noun)

This Ayah is beautiful because this figure of speech shows the comparison between the Mushrikin’s decision and Allah’s decision. If we refuse to accept the truth, then Allah will let us stay that way. 

When the Mushrikin tied their rope, the word أَبْرَمُوا is used. This is actually a verb.
But when Allah s.w.t. tied His rope, the word مُبْرِمُون is used. This is a noun.
Verbs are temporary by nature as they are associated with time, whereas nouns are PERMANENT and timeless.
What does this mean?

Sometimes when we make a decision, we’re not quite sure on what we have decided, so we go back and change it. Then there are times when we think we’ve really made up our mind, that there is no way that we would ever change it. The Mushrikin said that they have completely made up their mind, but rhetorically Allah s.w.t. shows that their decision was still something temporary. When Judgment Day comes and they finally see the reality of what they were denying… Do you think they would want to go back on their decision?

It may be that those who disbelieve wish ardently that they were Muslims. [Surah Al-Hijr 15:2]

Oh how they would wish that they could untie their rope! But when Allah s.w.t. has made up His decision, it is permanent. Allah’s rope is PERMANENT and there will be no return for them.

5. To Venture into Every Valley

Did you not see that they wander [yaheemun] in every valley? [Surah Ash-Shu’araa’ 26:225]

This is actually an expression in the Qur’an describing poets and it is extremely relevant to our time. Some points to bear in mind:

1. The word (to wander) is used to describe a camel when it is lost looking for water, wandering aimlessly in any direction, from one valley into another. 
2. Hiyaam also refers to a kind of love that can be destructive e.g. leading to suicide/depression
3. It also includes wandering while not knowing the kind of danger ahead. 
4. Also before one ventures into a valley, he is on the higher ground – which is associated with honor & dignity. Its opposite is going down into the valley, and being low is normally associated with humiliation.

What does this expression really mean then?

The Thought Process of Entertainers

Back in the old times, the Arabs entertained themselves by listening to poets. These poets had 2 roles: They were the entertainers (they performed story-telling and singing) and also the philosophers at that time.

Fast-forward to the present is the entertainment industry today. Now we have movies or songs that became extremely popular. As a result the artist received spotlights, won awards and got millions of downloads – but how long does the craze last? After some time of listening to the same thing repeatedly, people just got tired of it – they want something new.

So the artists had to work hard to come up with the next big hit. But when the sequel isn’t as popular as the first, people begin to lose interest in them. The problem is, the lives of these entertainers revolve around fame and recognition. They become desperate when people no longer pay attention to them. So we see how certain artists would re-invent themselves by making their songs more controversial and indecent. Some would even further lower their standards of decency for the sake of popularity  – doesn’t matter to them as long as they get a little bit of the spotlight again. So they keep venturing into every, single, possible valley. That’s the correlation with this Ayah. 

The Philosophers

In the old times, the poets were also their philosophers. In our time, we have certain  professors who try to instill one thing: That there is no such thing as absolute truth. They live in the world of What-If’s: What if there is no God? What if the Book has been tampered? What if all of these are just folktales? If someone tries to answer them, they would continue to ask the next What-If question – they keep wandering into every valley that has no end.

The Qur’an teaches us to live in the world of WHAT IS. Overwhelmingly in the Qur’an, Allah s.w.t. asks us to look WHAT IS around us, at ourselves, at the ruins of nations that were destroyed. We are supposed to have clarity of thoughts, we don’t venture into every valley. Instead, our job is to pull people out of them!

6. The town turned over its roof/trellises






Arsh means: Roof, or Trellises

This expression is used in a couple of ayat in the Quran,

Allah says:

22:45 How many towns have We destroyed, which were given to wrong- doing? They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built? 
Does it mean the towns were somehow flipped over? What does it actually mean? 

Actually, Allah is describing something more elaborate.

In abandoned buildings, the first thing that starts to get damaged is the roof because it is the most exposed part. After a while, the roof wears out and falls into the building. The walls within are now more exposed to rain, insects and water etc. which begins to weaken them. Eventually, they become so weak that when a strong wind blows, the walls fall on the already collapsed roof.

Allah describes towns that have been destroyed such that no one inhabited it for a long time, then wear and tear sets in and leads to the collapse of the walls on the roof. Allah describes this entire process by simply telling us that 'the town was turned on its roof'. This shows the EXTENT of the destruction and the SPAN of the destruction.

This expression is also used in surah Kahf in the story of the farmers, Allah describes the garden as falling of the trellises

And so it was: his fruit was completely destroyed, and there he was, wringing his hands over what he had invested in it, as it drooped on its trellises, and saying, ‘I wish I had not set up any partner to my Lord.’ (Surah 18:42)
The wealthy farmer had trellises on the ground with which he held the delicate plants. The farm was surrounded with date palm trees. These date palm trees provided protection for the more delicate plants from the impact of the winds, there were a security measure for the plants. Allah is describing a situation here where the date palm trees fell on the trellises and destroyed the farm. The garden was destroyed through its security system.

Slavery: A past and present Tragedy -Omer Suleiman

Slavery - a new angle of criticism against Islam has gained grounds. Both based on the practices of the past and the present revival of this practice by some groups. 
1. What are the origins of slavery? 
2. How was slavery practiced in the early days of Islam? 
3. Does slavery still exist in the Muslim world? 
4. What is the ruling on slavery and concubines in present times? 

Firstly, it should be borne in mind that slavery was not something that was introduced by Islam; on the contrary, it was something that had its roots planted long before the advent of Islam. It would not be an exaggeration to state that slavery is probably as old as war itself, because it is one of the consequences of war. Thus, slavery apparently first reared its head with the first wars that took place on the face of earth. Those who were not killed in warfare, used to be taken as prisoners of war. The pages of history will show that many alternative, expedient methods were used through the ages to deal with prisoners of war. Some used to be executed while others would be set free, with or without a ransom. Then, there were others who were neither executed nor set free. These were enslaved.

Slavery is not a thing of the past but it is a present tragedy in the form of human trafficking, bonded labour, child labour, forced prostitution,debt slavery,selling children into slavery etc. Slavery and concubines are as old as human history. It was part of all cultures in all parts of the world. Slavery on the whole had nothing to do with race, but in some areas slavery was on the basis of colour.

PRISONERS OF WAR
RIGHTS OF CONCUBINES

In fact, possession of a slave woman resembles a marriage ceremony in many ways and both have a lot in common with each other. One similarity is this that just as a free woman cannot have two husbands simultaneously, a slave woman cannot be used for intercourse by two owners. 

Another similarity is that a free woman whose marriage is on the rocks, cannot marry another man until her previous marriage is nullified through divorce, etc. 

Similarly, if a slave woman was married previously in enemy territory to a non-Muslim, and is then captured alone, i.e. without her husband, it is not permissible for any Muslim to have relations with her until her previous marriage is nullified, and that is done by bringing her to an Islamic country and making her the legal possession of a Muslim. Bringing her into Islamic territory necessitates the rendering of her previous marriage as null and void by Islamic law because with her husband in enemy territory and she in Islamic territory, it becomes virtually impossible for them to meet and live as man and wife. That is why it is not permissible to have intercourse with a woman whose husband is also taken into captivity and put into slavery with her.

Another resemblance between the two is that, just as a divorcee has to spend a period called "Iddat" before another man is allowed to marry her, similarly, a slave woman has to spend a period called "Istibraa" before her owner can have coition with her. 

Another similarity between marriage and possession of a slave woman is that just as the wife becomes a dependant of the husband and he has to provide a home, food and clothing for her, a slave woman also becomes a dependant of her owner and he has to provide a home, food and clothing for her.

Just as marriage makes the close relatives of the wife Haraam upon the husband; i.e. he cannot get married to his wife's mother, grandmother, sister, etc., similarly if a man has copulated with a slave woman the slave woman's close relatives also become Haraam upon the owner.

"If a slave woman becomes pregnant from her owner, and delivers his child, she automatically gets her freedom after the death of her master whose child she gave birth to.  

Although the owner himself cannot get married to his slave woman, without giving her freedom, he can get her married to someone else. If he gets her married to someone else, then only her husband can now have intercourse with her and the owner's right of having intercourse with her comes to an end.

Islam ensured that the slave girl's duties were not restricted merely to domestic chores but also gave her master permission to copulate with her. This concession created an atmosphere of love and harmony between the slave girl and her master. Islam thereby raised the status of the war captive-maidens close to that of wives. 

Remember that morality is relative and whatever we consider morally incorrect now may have been correct in another age. At the time of Islam, slavery and concubinage were universally acceptable and the laws related to them were ruthless. Islam resonated most with the poor, oppressed, slaves and downtrodden people. Islam was a universal religion that appealed to everyone. Usually religions spread when people from the elite accept that religion, but Islam spread through the weak community.  The slaves at that time felt empowered because they were freed from slavery of people and became slaves of the Lord of people.

The one slave RasulAllah SAWW had was Zaid bin Harith, and he freed him and made him his adopted son. Zaid loved RasulAllah SAWW so much that he did not want to leave him and go back to his family. He had been abducted as a child and sold into slavery and his family had found him after a long time but he did not want to leave the RasulAllah SAWW. RasulAllah SAWW treated him better than any family could have.

RasulAllah SAWW abolished every form of slavery that could have been abolished in that context without causing a greater harm. Islam abolishes debt slavery. There are so many a hadith about how we should be kind to the debtor, and forgive them, and to aid them and be lenient to them, and to help them pay off their debt.

Sahl bin Hunaif (RAA) narrated that the Messenger of Allah (ﷺ) said:

“He who assists a Mujahid for Allah’s sake, a debtor who is in distress (being unable to pay his debt) or a slave who had made an agreement to buy his freedom, Allah will shade him, with His Shade, on the Day when there will be no shade but His.” Related by Ahmad and Al- Hakim graded it as Sahih.(Bulugh ul Maram)

Salman Farsi RA was also abducted by a tribe and sold into slavery like Zaid RA. It was very common in that era to abduct child and sell them into slavery. RasulAllah SAWW said I will testify against a man on the day of judgement who captures another man and sells him into slavery.

Abu Hurairah (May Allah be pleased with him) reported:

The Prophet (ﷺ) said, "Allah, the Exalted, says: 'I will contend on the Day of Resurrection against three (types of) people: One who makes a covenant in My Name and then breaks it; one who sells a free man as a slave and devours his price; and one who hires a workman and having taken full work from him, does not pay him his wages."'

[Al- Bukhari].

The idea of selling your own children into slavery was also abolished. Labour slavery was also abolished. You are supposed to pay the laborer his wages before his sweat dries. If you give a slave a hard job, you have to assist him in that.

It was narrated from 'Abdullah bin 'Umar that the Messenger of Allah (ﷺ) said:

“Give the worker his wages before his sweat dries.”(Sunan Ibn Majah)

There was also a concept of statutory slavery. If you committed a mistake or a crime, the punishment was often to become slave of that community. Islam also abolished that.

Forced marriage was also a form of slavery. Islam opposed the idea of forced marriage. 

It is very necessary in Islam to remove injustice in society. On top of that, Islam encourages compassion. e.g. In capital punishment, Islam does prescribe capital punishment but this is not on the state level. Islam completely removes capital punishment from the state's authority and gives the right to the family affected, and encourages forgiveness and financial settlement. But if the family demands capital punishment, then the state merely has the job of executing it. The family cannot be forced to forgive. 

Sahih International: Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. (2:177)

Abu Dharr narrated that the Messenger of Allah said :

"Allah has made some of your brothers as slaves under your care. So whoever has his brother under his care, then let him feed him from his food, and let him clothe him from his clothes. And do not give him a duty that he cannot bear, and if you give him a duty he cannot bear, then assist him with it."(Tirmidhi)

Narrated Abu Huraira:

The Prophet (ﷺ) said, "Whoever frees a Muslim slave, Allah will save all the parts of his body from the (Hell) Fire as he has freed the body-parts of the slave." (Sahih Bukhari)

Narrated Abu Huraira:

The Prophet (ﷺ) said, "If somebody manumits a Muslim slave, Allah will save from the Fire every part of his body for freeing the corresponding parts of the slave's body, even his private parts will be saved from the Fire) because of freeing the slave's private parts." (Sahih Bukhari)

Al-Bara' said, "A bedouin came and said, 'Prophet of Allah! Teach me an action which will enable me to enter the Garden.' He said, "The question is a broad one, even though you have asked it in only a few words. Free someone. Set a slave free.' He said, 'Are they not the same thing?' 'No,' he replied, 'Freeing someone is setting someone free yourself. Setting a slave free is to contribute to the price of setting him free. Lend an animal for milking which has a lot of milk and treat your relatives kindly. If you cannot do that, then command the good and forbid the bad. If you cannot do that, then restrain your tongue from everything except what is good." (Al adab al mufrad)

Abu Hurairah reported the Messenger of Allah (May peace be upon him) as saying:

A son does not repay what he owes to his father unless he buys him and emancipates him if he finds him in slavery. (Sunan Abi Dawud)

Abu Bakr As-Siddiq narrated that the Messenger of Allah said :

"The one who treats his slaves badly will not enter paradise."(Tirmidhi)

Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.'"(Al Adab Al Mufrad)

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor does a black have any superiority over a white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. (The last sermon of RasulAllah SAWW)

He who slaps his slave or beats him, the expiation for it is that he should set him free.(Sahih Muslim)

Narrated AbuHurayrah:

The Prophet (ﷺ) said: None of you must say: "My slave" (abdi) and "My slave-woman" (amati), and a slave must not say: "My lord" (rabbi or rabbati). The master (of a slave) should say: "My young man" (fataya) and "My young woman" (fatati), and a slave should say "My master" (sayyidi) and "My mistress" (sayyidati), for you are all (Allah's slave and the Lord is Allah, Most High. (Sunan Abi Dawud)

Hazrat Umar RA said: How can you enslave a man who was born free?

For slavery, Islam set the bare minimum that slaves were treated humanely with mercy and compassion and considered a member of the family. On top of that, Islam encouraged that the slaves be freed and set a lot of rewards for that.  Islam did not outright prohibit slavery but set so many rewards for freedom of slaves that it would eventually be abolished. 

Many mistakes in Islam have compensation in the form of slavery e.g. breaking a fast, breaking an oath. Islam encouraged giving zakat to freeing slaves. Islam seeks to reach a point where not a single person would need zakat and the institution of slavery would be established. It could not have been legislated abruptly as much of the world's economy was dependent on slavery at that time.

Rasulullah Sallallahu Alayhi Wasallam himself freed 63 slaves, Hazrat Abu Bakr Radhiallahu Anhu freed 63, Hazrat Abdur-Rahman bin Auf Radhiallahu Anhu 30,000; Hazrat Hakim bin Huzam Radhiallahu Anhu 100; Hazrat Abbas Radhiallahu Anhu 70; Hazrat Ayesha Radhiallahu Anha 69; Hazrat Abdullah bin Umar Radhiallahu Anhu 100; Hazrat Uthman Radhiallahu Anhu used to free one slave every Friday and he would say that he would tree any slave who performed his prayers with humility. Hazrat Zul-Kilah Radhiallahu Anhu freed 8,000 slaves in a single day. 

Bilal RA was a slave and he was selected as the Muazzin after he accepted Islam. An ex slave was given such a great honour! RasulAllah SAWW also eradicated racism and discrimination on the basis of race. Islam reintegrated slaves into the society and gave them dignity. One of the freed slaves of Abdullah Ibn Umar was Nafay RA who went on to become the teacher of Imam Malik RA. So, the freed slaves assumed position of authority. There was a man Saalim who was the Imam of Masjid Quba and he was the freed slave of Huzaifa RA. When Umar RA was going to pass away, he said I would have made Saalim the Khalifa after me even without any Shu'ra. So there were plenty of opportunities for slaves in Islam. Other societies eradicated slavery gradually but they could never let slaves become their equal and they did not think of them as people born free. 

When Islam came and prospered, its power was challenged by the enemies of Islam and the need to go to war arose. By that time, slavery had virtually become an international custom. It was also rife among the Arabs from the days of darkness and ignorance. Thus, abolishing it instantateously would have caused chaos and pandemonium among the Arab people. Hence, a process of gradual extirpation had to be implemented. Moreover, if the Muslims would set all their enemy-prisoners free and tolerate their fellow Muslims being captured and enslaved by the enemies, it would have lead to a sharp decrease in the Muslim military force and given a great advantage to the enemy forces which was something that the Muslims could not afford. Furthermore, it is a well known fact that warfare tactics used by one side are often countered by the opposing side in order to maintain a balance of power. Hence, wartime diplomacy necessitated the enslaving of prisoners. 

The only slavery not abolished by Islam was the prisoners of war. In the day of Jahiliyyah, a captive had no rights and was at the mercy of captors. People would have to make a living through begging or prostitution.

One of the strategic points of the incredibly humane treatment towards prisoners of war was that the enemy would more easily submit in battle, as they would not fear brutality. They chose to stay alive and be taken as prisoners rather than die on the battlefield. 

RasulAllah SAWW only used to take prisoners of war when the enemy army would also take POW. This was an act of justice as some tribes had the conditions of taking POW after battles. There was a tribe Bani Mustaliq which lost badly in a battle and this tribe used to take POW as captives. RasulAllah SAWW took some of their people as captives. Their ruler fled away but the ruler's daughter Jawariya was also caught as a captive. RasulAllah SAWW gave her the choice, that he can give her the money and set her free, or she can marry her. She chose to marry RasulAllah SAWW and the wisdom behind this was that her entire tribe was freed as a result. Sahaba did not want to keep RasulAllah SAWW's family as POW so all of them were set free as a result of this marriage and they were over a 1000 people. This tribe went on to become an ally of Muslims.

In the battle of Hunain, 6000 captives were taken, and an old, dishevelled woman came to RasulAllah SAWW. She told RasulAllah SAWW that her name was Shayma bint Harith and she was the daughter of Haleema Sa'diyah(Foster sister). RasulAllah SAWW embraced her and sat her down under the shade. He asked her if she wanted to stay with RasulAllah SAWW or go back to her people. She chose to go back as she had family there. She was given a camel and wealth to go back to her tribe. All of the captives were freed seeing this action of RasulAllah SAWW and loaded with goods!

Banu Quraidha was a tribe that committed treason in the Battle of trench. This tribe attacked muslims from within the city and especially targeted women. RasulAllah SAWW laid siege on them for many days. Banu Quraidha knew that the penalty for treason is death. They were losing so they decided to kill their own women and children, or collectively commit suicide or pretend to have accepted Islam. They approached RasulAllah SAWW and he allowed them to choose their own arbitrator based on their own laws. The arbitrator judged them on the basis of their own law of Judaism, so the punishment was that men were killed and women and children were taken as captives.

Islam also had a system of Mukaatiba. A slave had to pay a certain reasonable ransom and he would be set free as a result. It was a bilateral agreement between the slave and the master. There are so many laws about this system. The master cannot change his mind after the agreement has been done, and he cannot choose to sell his slave to someone in exchange of money. There were many laws to protect this slave. Allah says then when you set the slaves free after receiving the ransom, give them some money out of generosity to help them.

There were many slaves set free by Muslims but they still wanted to be part of the family. Umar RA's slaves would cry if they were set free as they wanted to stay with him. Nafay RA did not want to leave Abdullah Ibn Umar's family.

The concept of "what your right hands possess" is limited to captives. In the days of ignorance, when women were captured they either escaped and earned through prostitution, or their captors would force them into prostitution. Multiple people could own and abuse women.

Sahih International: But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands possess - then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful. (24:33)

Sahih International: And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing.(24:32)

Abu Dawud reported the Apostle of Allaah(ﷺ) as saying “Anyone who sets his slave girl free and then marries her, will have a double reward.” (Sunan Abi Dawud)

Narrated Abu Musa:

Allah's Messenger (ﷺ) said, "He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward."(Sahih Bukhari)

In Islam, the bare minimum is removal of injustice. Allah prohibited the compelling of slave girls into prostitution. The mustahab thing was to educate the captives and free them and marry them. This was the process of integrating them into the society. Another way was to get them married to themselves or to someone else. When the slaves were set free, they had the choice to get married to whoever they wanted.


Concubines had no rights before Islam. Concubine literally means "to lie with". They were mistresses and used for fulfilling the desires and for children.But their concept was different in Islam. Islam did not set any reward for intimacy with concubines. Islam set certain conditions for concubines: If the woman was taken as a captive along with the husband, then she could not be separated from her husband and their marriage was intact. The concubines could only be from the Muslims or Ehl e Kitaab. The concubines also had an iddah for protecting the lineage. Only one person could be intimate with her and that person was officially given the concubine. It wasn't a secret. The concubine cannot be in a state of Mukatiba(if she is in a contract, she cannot be used for this purpose). If the concubine has a child, the child is not born into slavery but is free and considered a legitimate son, and the woman is considered an UMME WALAD, and this women is automatically set free when the master passes away. A man could only keep a maximum of 4 wives(including concubines).

Each soldier was then entitled to have relations ONLY with the slave girl over which he was given the RIGHT OF OWNERSHIP and NOT with those slave girls that were not in his possession. This RIGHT OF OWNERSHIP was given to him by the "Ameerul-Mu'mineen" (Head of the Islamic state.) In other words, this LEGAL POSSESSION is, in effect, a SUBSTITUTE of the MARRIAGE CEREMONY.

If a man acquires a slave girl by force, and he forces himself on her, and he is from the people of Islam and is not Majnoon, the girl is set free, and the punishment of adultery is applied to him, and he must pay her something(as compensation). Imam Shafi RA

One question that still remains is whether slavery still legally prevails anywhere in the Islamic world and whether it can be successfully implemented in this age.

Well, there is no prevalence of lawful slavery in the Islamic world today and it would be difficult to implement it because of the stringent conditions attached to it. Firstly, the prisoners have to be captured in 'Jihaad' in the true sense of the word. Then again, If true 'Jihaad' did break out somewhere, there are still a number of other laws and conditions to abide by which are far too stringent for any Islamic country in the world to abide by in this time and age when people's personal gains and whims and desire are being given preference to over Islamic Law. According to Islamic Law, captive female prisoners are also part and parcel of the booty. One fifth of the booty has to be first distributed to the needy, orphans, etc. The remaining four-fifths should then be distributed among the soldiers who participated in the war. The distribution can only take effect after the booty is brought into Islamic territory. The Ameerul-Mu'mineen (Head of the Islamic State) remains the guardian of the female prisoners until he allocates them to the soldiers. Only after a soldier has been allotted a slave girl, and made the owner of her, will she become his lawful possession. After she spends a period called 'Istibraa', which is the elapse of one menstrual period, It becomes permissible for her owner to have relations with her. After possession of the slave too there are a number of other laws that affect the master and slave. 

https://www.youtube.com/watch?v=pR50Lw_16zo
https://www.youtube.com/watch?v=4sVo_-j2THE

Man of Two Gardens

The idea of wanting your children to be successful is common in all religions and cultures. We define that success in specific ways e.g. having a stable career, a personal house, assets etc. Families often compete with each other and compare their children all the time. Success is not measured with your own personal record but it is constantly being compared with others success. This is even common in siblings.

This passage is about two muslim men who were neighbours, and one of them had plenty of assets and Allah described them in detail. Allah did not describe the assets of the other person because he didn't have much to be considered worth mentioning. Allah records the conversation that goes on between these two. The first man says that he has gardens of grapevines and it's fortified with palm trees for protection. In between the two of them, he also had farmland. Farming is very stressful because one has to work all the year and he only gets his return at the time of harvest(if it is not damaged by weather, pests, flooding etc). Then Allah says nothing was missing in his farm, and it produced all kinds of plants. So he also had the best produce. He didn't even need irrigation because a river naturally flowed between his gardens.

Allah emphasises that He gave him all of that but he takes credit for his success. The wealthy man said to him while they were having a regular conversation: I have more wealth than you and I also have a lot of manpower. We have a habit of rubbing our wealth in each other's faces just to show our status, and we casually slip it in. We even compete at weddings. This sets unrealistic and unbeatable standards for those who are not as blessed.

He was mean towards his neighbour in this conversation but Allah says that he was unjust to himself. So, this shows that he was only harming his own self. Then he goes back to his garden, feeling proud, and he thinks that it will not perish ever. He does not even want to think that there is an end to it and there is an afterlife. But even if he thinks about an afterlife, he thinks his wealth is a measure of his success and Allah's pleasure. So he believes Allah will give him even more in akhirah. BUT Allah clearly says that wealth is not a measure of Allah's happiness, rather it is a test from Allah.

At this point, the 2nd person talked to him because he felt this person was becoming weak in faith. He did not respond to him when the 1st man insulted him, but rather he decided to advise him when things were going out of hand. So when they were having another conversation, he slipped the naseeha in. He tries to remind him that we were created from dust and a sperm drop and Allah proportioned us! He goes on to say that I DO NOT ASSOCIATE ANYONE WITH MY LORD. Basically he was doing naseeha to him but he didn't target him directly. When you entered the garden, why didn't you say maa shah Allah that it is from the will of Allah and there is no power other than Allah. He gives to whoever he wills. This is not something we say verbally but we should have the conviction in our heart that everything is from Allah. It may be that Allah gives me something better or the garden is destroyed or the river sinks in, so he was trying to remind him that everything is temporary.

His entire farm was surrounded by the punishment of Allah and he was just left standing there, helpless. The sticks/palm trees he used to protect his garden actually collapsed on the garden, so the garden was destroyed because of wind. He regrets his shirk and reliance on himself and then turns back to Allah. We should turn to Allah before we are given a hard lesson like this man was given.

STORY NIGHT: Forging a Hero - Epic Beginnings of Musa (AS)

Understanding something is not the same as appreciating it. You may be forced to understand something without appreciating it. e.g. a child may understand mathematics without appreciating or liking it. This session will be about appreciating the Qur'an's storytelling.

Sahih International: Ta, Seen, Meem.

Sahih International: These are the verses of the clear Book.

Sahih International: We recite to you from the news of Moses and Pharaoh in truth for a people who believe.

HAQ means that Allah will tell the story accurately, and it means He will tell it purposefully. Allah's stories are not for entertainment, but they carry profound lessons. This is for people who want to  believe and strengthen their imaan. Allah gives a disclaimer of the story before beginning.

Sahih International: Indeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a sector among them, slaughtering their [newborn] sons and keeping their females alive. Indeed, he was of the corrupters.

Firaun used to rule in Egypt, and he used to walk on the earth (alaa fil ardh) -> This expression means that he walked on Earth with such arrogance and ruab that people used to get nervous around him. (the way people would get scared of a big guy). He broke his population into groups and factions to divide them. He wanted them to never unite and be strong to stand against him. His nation exhausted their energy fighting each other.

He enslaved his population so the people under him hated him and wanted to be rid of him. Firuan's palace was at one edge of the river, and further up the river their was the main city and at the other end, the Bani Israel used to live in the ghettos. He made checkpoints at various places to watch over his people. He forced people to work in cities and palace and go back to ghettos. They could never escape because of the checkpoints, and because the river led to the palace. Firaun was cruel to the slave workers and he harassed them. Firaun feared that the youth among the population might stir a revolution so Firaun wanted to oppress them. He needed some young men as workers but too many could be dangerous. Firaun also saw a dream that one of the boys will rise against him.

He picked a group from among them, the Bani Israel, and slaughtered their sons and leave females behind. The families of Bani Israel were so weak that they could not even stand up for their children to protect them. So Firaun caused great corruption in the kingdom.

Sahih International: And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors

Sahih International: And establish them in the land and show Pharaoh and [his minister] Haman and their soldiers through them that which they had feared.

Now Allah alludes that these weak people will be made leaders and they will become inheritors. This points to the fact that Firaun will die and they will take over his kingdom. But remember that these people have absolutely zero experience of governance, so they are not likely to do a good job at governance. That is why Allah emphasises that Allah will stabilise them! He says we want to show Firaun and his General Haman and the military what they were afraid of from these people. So deep down, they were afraid of the slaves although they were mightier and had authority over them. Why were they afraid? Because they knew they were doing injustice so if their population decided to rise against them, they wouldn't leave them. So, he also killed people out of fear.

QASSA also means to take a step in Arabic. The end of the story does not make it interesting. What matters is how the story gets to that point. Movies often begin from the last scene to arouse interest.

Sahih International: And We inspired to the mother of Moses, "Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers."

We revealed to Musa's mother to suckle him. This is almost like an anticlimax because it appears disconnected with the first part. Musa AS mother wanted to put her baby to sleep so that the soldiers will not find out about her son. Allah revealed to the mother to suckle him so that he stops crying, and soldiers don't notice him. Our minds can shut down in such stressful situations and the mother was very afraid, but Allah guided her.

A mother's protective instinct is very strong so it was the hardest thing for Musa AS mother to throw him into the river in a basket. Anything could have happened to him and he could have drowned. Allah gave her the strength and she relied on Allah and threw Musa AS into the water. Allah says that  we will return him to you and we will make him one of the messengers, or it could mean we will deliver him.

Musa AS first detailed account is mentioned in Surah 20, in which mount of Tur and conversation of Allah is mentioned. The 2nd mention is in Surah 26 in which a recap of mount of Tur is given and followed by the conversation with Firaun. Surah 28 is like a prequel to everything.

Sahih International: And the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh and Haman and their soldiers were deliberate sinners.

The soldiers spot the baby and recognise that he is from the israelites as their ethnicity is different from the Egyptians. The Queen saw him and immediately developed a soft corner with him. Allah says he would become enemy and a source of grief.

Sometimes racism is in the mind of people and not a law. This class system also exists in our own countries, and we look down upon people who are of a lower status. Remember, unless we think we are equal we are not the children of Adam. We are created equal irrespective of our race and class.

The army hated Musa AS because he was from an inferior race and they had to bow down to him and respect him, and also because Musa AS bypassed all the military security to reach the palace of firaun as baby.

Sahih International: And the wife of Pharaoh said, "[He will be] a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son." And they perceived not.

Asiya went to Firaun and said, I cannot take my eyes off him OR it could mean He is the coolness of my eyes and he takes my sadness away. Then she says and for you too.  Firaun's heart melts for the kid because Allah put a special love in his heart. She says to Firaun maybe he will benefit us as a slave, or we can adopt him. She went on and on gradually when she saw his softness.  Hence, Musa AS was raised by the king he was supposed to kill.

Sahih International: And the heart of Moses' mother became empty [of all else]. She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers.

The mother of Musa AS became emotionally paralysed and her heart became empty because of grief and worry, and she was also going to gave it away, by running after him or crying. 

Sahih International: And she said to his sister, "Follow him"; so she watched him from a distance while they perceived not.

She asked her daughter to follow him. She didn't have to give detailed instructions to her daughter but her daughter was smart enough to know what to do. She watched him from a distance without giving it away. Then when Musa AS reached Firaun's castle, she couldn't go any further so she just waited outside to catch some more news.

Sahih International: And We had prevented from him [all] wet nurses before, so she said, "Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?"

Sahih International: So We restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of the people do not know.

Asiya AS wanted to feed Musa AS as he was crying but he would not drink from any of the women in the castle. Then she sent women to look for someone who could feed him, and then Musa AS's sister guided those women and said she knows a family who his good with children. She did not show that it was her own family. 

Musa AS had already suckled from his mother so Allah had made all other milks haram on him, just so he could be returned to his mother. Musa AS's mother was brought to the palace and Musa AS finally begin to suckle from her. 

This shows that Allah's plans are often different from our plans and then often do not make any apparent sense. It would be considered madness to throw your child in the river. But we have to trust Allah and His plan and ALSO MAKE EFFORT. Musa AS's mother make an effort by sending her daughter after him and she didn't just expect the baby to come back on his own. In life, we need to put in our best effort and then wait for Allah's help.

Sahih International: And when he attained his full strength and was [mentally] mature, We bestowed upon him judgement and knowledge. And thus do We reward the doers of good.

Allah fast forwards to when Musa AS became a young adult. (This is another technique we use in films e.g. in Lion king, Simba has a similar story). He was a muscular young man, was officially a prince, and had a high status. All of these things could have made him go astray, but Allah emphasises that he was mature and Allah blessed him with wisdom/judgement and knowledge. Allah mentions wisdom/ hikmah first because it is actually more important than knowledge and information.

Sahih International: And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called for help to him against the one from his enemy, so Moses struck him and [unintentionally] killed him. [Moses] said, "This is from the work of Satan. Indeed, he is a manifest, misleading enemy."

Musa AS wants to help his people, but he isn't allowed to help them because he is a prince. So he goes undercover and helps them at the hottest time of the day (when the soldiers are not around because of the heat). So Musa AS utilised his time to help people, instead of wasting it in luxuries.
One day, when he went out, he saw two people fighting with each other. One was an israelite and the other was an enemy i.e. an Egyptian.  So Musa AS was called for help. Istigaasa means to call for rain, so it seems Musa AS was so well built and strong that his help was like rain coming from above. Musa AS struck him and he unintentionally killed him by punching.

Sahih International: He said, "My Lord, indeed I have wronged myself, so forgive me," and He forgave him. Indeed, He is the Forgiving, the Merciful.

Sahih International: He said, "My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals."

Sahih International: And he became inside the city fearful and anticipating [exposure], when suddenly the one who sought his help the previous day cried out to him [once again]. Moses said to him, "Indeed, you are an evident, [persistent] deviator."

Sahih International: And when he wanted to strike the one who was an enemy to both of them, he said, "O Moses, do you intend to kill me as you killed someone yesterday? You only want to be a tyrant in the land and do not want to be of the amenders."

Sahih International: And a man came from the farthest end of the city, running. He said, "O Moses, indeed the eminent ones are conferring over you [intending] to kill you, so leave [the city]; indeed, I am to you of the sincere advisors."

Sahih International: So he left it, fearful and anticipating [apprehension]. He said, "My Lord, save me from the wrongdoing people."

He said this is the work of Shaytaan. His intention was good but still he said that, because rushing to judgement and taking action is from the work of Shaytaan. He sprung into action without fully understanding the situation. It turns out actually that the person from the Israelites was actually the now who had committed injustice. The person Musa AS had killed was on haqq. Then he immediately sought forgiveness from Allah. This shows that he took responsibility for his actions and did not blame everything entirely on Shaytaan. Shaytan merely whispers but it is us who act upon that waswasa.

Allah says he forgave him. Musa AS was not a nabi yet. Whoever among us who has done some wrong and thinks it is too big a sin for Allah to forgive, we should remember this ayah which assures that Allah forgives it if we sincerely repent. ghafara means to cover.

Once again Musa AS was walking in the city and he was very disturbed about his mistake. Suddenly, the same man called him for help. Musa AS refused to help as he realised he was a criminal. Then he thought to himself, that yesterday he acted too quickly and today he refused to act. These are two extremes. He showed the intention of moving towards them to grab the person so that the Egyptian does not kill him. The Israelite thought that Musa AS might be coming to harm him because of what he did yesterday, because he had the mind of a criminal. He said aloud to threaten Musa AS, do you want to kill me like you killed the person yesterday? You just want to be a bully and tyrant, killing people. He went into hiding and the Egyptian people were looking for him to punish him. They already hated Musa AS so they decided to kill him. If they had taken Musa AS to court, Firaun would have protected him. So they decide to take matter in their own hands.

One of the police chiefs was a friend of Musa AS so he finds Musa AS, and he tells him to run away to protect himself. Musa AS ran away and asked Allah to protect him from the zaalimeen

Sahih International: And when he directed himself toward Madyan, he said, "Perhaps my Lord will guide me to the sound way.".

Sahih International: And when he came to the well of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women driving back [their flocks]. He said, "What is your circumstance?" They said, "We do not water until the shepherds dispatch [their flocks]; and our father is an old man."

Sahih International: So he watered [their flocks] for them; then he went back to the shade and said, "My Lord, indeed I am, for whatever good You would send down to me, in need."

Sahih International: Then one of the two women came to him walking with shyness. She said, "Indeed, my father invites you that he may reward you for having watered for us." So when he came to him and related to him the story, he said, "Fear not. You have escaped from the wrongdoing people."

Sahih International: One of the women said, "O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy."

Sahih International: He said, "Indeed, I wish to wed you one of these, my two daughters, on [the condition] that you serve me for eight years; but if you complete ten, it will be [as a favor] from you. And I do not wish to put you in difficulty. You will find me, if Allah wills, from among the righteous."

Sahih International: [Moses] said, "That is [established] between me and you. Whichever of the two terms I complete - there is no injustice to me, and Allah , over what we say, is Witness."

When he turned his face towards Madyan which was miles away, he said Allah will guide him to the right direction. So Allah guided him to the right path. Then when he reached the waters of Madyan, and saw a group of people with animals who were drinking from the water. He sees two girls who are trying to drive away their sheep while the sheep are trying to go towards the water.

He goes up to them and asks: what is your circumstance/problem?He doesn't talk unnecessarily.  They also responded in a matter of the fact way. We do not water our sheep until the other shepherds are done, and our father is an old man/or it could mean he is a big/respectable shaykh. This is about women who have to go to work because of a difficult family situation and they have to work in a hostile environment. Musa AS just gathered their sheep and took them down, and handed them back after watering him. He didn't have any other unnecessary interaction. 

Then he made the dua, that I am in desperate need of any good you send on me. This dua has two meanings. Good could mean that grant me opportunities to help others and do good deeds to make up for my mistake. Or, it could mean I am homeless and wanted by people, so please send me any good to help me. 

These daughters came back home early and narrated the story to their father. Their father says that I think we should pay him for his decent help. He trusts his daughter so he send one of his daughter to ask him. He didn't send both of his daughters but he sent one because he trusted their opinion about men. She walked over to him with shyness and said my father invites you so that he can pay you for your work. Musa AS did not do takalluf and he immediately seized the opportunity. He tells the man the whole story. The daughters heard their story and asked their father to hire him. The hidden message was that he is suitable for work and for marriage as he is strong, trustworthy and honest. The father understands him and asks for his hand in marriage. The girl indirectly asked for his hand in marriage. Musa AS was homeless and an illegal immigrant and an Israelite(while Madyan was Arab) but still they asked for his hand in marriage based on his character. 

Musa AS worked for his in laws and lived with them. Moreover, the proposal was decided immediately, without involving the whole extended family. These are all culturally wrong in our society but there is nothing wrong in deen! The father gave him 8 years to allow him to become independent and financially stable, so it was a favour on Musa AS. Musa AS he will complete 8 or 10, depending on the circumstance and there is no injustice on him if he leaves after 8. So, the in laws should not put unnecessary pressure on their son in law.  We also learn that the father should communicate regarding marriage. 

The story of Yusuf and Musa AS have a lot of similarities. Musa AS's Egyptian police chief(a hidden muslim) told Firaun that doesn't Musa remind you of Yusuf? This means these stories are connected.

Qasas begins with a mother showing love to her son. How? By holding and caressing her baby. This love is physical. Mother tries to protect her son by an illogical step: throwing him in the basket. The mother feeds her child physically by giving him milk. The mother loses her child willingly by trusting Allah. The child was in danger of drowning in the river. The mother sent Musa AS's sister to go after him and she had the intention of saving him. The sister came back with a made up story that she knows some family who can feed him. The sister causes the reunion. Musa AS is reunited the same day. Allah knows whether the challenge will be over immediately or it will take years. Musa AS's mother's heart was made tough. Allah told Musa AS's mother: don't be afraid and don't be sad. The mother keeps her hopes alive because she had revelation from Allah. The mother is reunited with  Musa by a government order. The mother is kept as a servant.
Musa AS goes from a river to a high ranking woman. They kept him alive not realising his worth. He ended up in an Egyptian palace as a prince. The wife made the case to keep Musa as a servant or adopt him. He was adopted.The wife pleads for Musa and the husband is the villain. Musa AS was given strength, wisdom and knowledge. Strength plays a pivotal role in his story as it becomes a test for him. Musa AS's test was outdoors. There was only witness who was corrupt.  This test is about murder. Musa AS said the right words after making the mistake.  Musa AS misunderstood the situation and took action. Someone testified to prove Musa AS is guilty. The accusation was true but there was no evidence. He committed a mistake but avoided jail. There were two encounters with the corrupt man. The military were scheming to get Musa AS killed. It was their misguided hate. Musa AS escape is dependent on the fellow police officer. His helper came on his own. Musa AS helped two women using his gift. Musa AS makes dua and expresses his desperation in the tree. He went to the girls for help. Musa AS served through his strength. He remained at service for 8-10 years. Help was not expected by Musa AS but he was helped by the police officer. Musa AS went with the women right away.  Shaykhun kabeer is used for Musa AS 's FIL and for Yusuf AS father. Musa's fear was that his guilt will be established. He revolted against the kingdom. Musa's only helper is his brother.

Yusuf begins with father showing love to her son. His son came and said he saw a dream and the father listened intently to him(reflecting his love). This love is psychological. The father tried to protect him through something logical: don't tell your brother. The logical measure failed because the illogical measure was from Allah and Allah is the best of planners. The father showers compliments on his son and this is how he feeds him. The father loses the child against his will. The child was in danger of drowning in a well. Yusuf AS's brothers asked their father to go with Yusuf with an evil intent. The brothers came back up with a made up story. The brothers caused the separation. The family is reunited years later. Yaqub AS was overwhelmed with grief. He was sad that the sons were taken him and he was afraid the wolf might eat him, so he had fear and sadness. The father keeps his hope alive. The father was reunited with his son by a government order. The parents are placed on the throne.
Yusuf went from a well to a high ranking man. They sold him for a small price not realising his worth. He ended up in an Egyptian palace as a servant. The husband made the case to keep Yusuf as a servant or as adoption.He was kept as a servant. The wife is the villain and is out of her husband's control. When Yusuf AS became a teenager, he was given the ability to interpret different kinds of speech, and wisdom and knowledge. Interpreting speech played a pivotal role in his story. Yusuf AS test was indoors in seclusion. There was only one witness who was corrupt. This test is about zina.  Yusuf AS has the right words to say before falling into temptation. Yusuf AS completely understood the situation. Someone testified to prove Yusuf AS's innocence. The accusation was false and there was the evidence of Yusuf AS's shirt. He committed no crime but was jailed. There were two encounters with the minister's wife. The women were scheming against Yusuf to get him arrested. It was their misguided love. His only hope of escape from prison was the other fellow prisoner who got out of jail. Yusuf AS had to ask him for help. Yusuf AS helped two men using his gift. Yusuf AS expresses how blessed he is in jail. The men in jail came to Yusuf AS for help. Yusuf AS served by doing dawah. He remained in jail for 8-10 years. Help was expected by Yusuf AS but he was let down. Yusuf AS refused to come out of jail until his name is cleared. Yusuf AS wanted to prove his innocence. He ended up serving the kingdom. Yusuf's brother is his helper.