Islam Podcasts

Seerah 31: Battle of Uhud Part 2

The speaker continues detailed descriptions of the heat of the Battle of Uhud in Part 2. 

In the midst of describing the battle, the speaker enlightens us on a very important point on how Muslims are to view life (in general) and the relationships we keep in life according to Islam.

The speaker takes us through step by step through combat providing us clear vision of the lessons we should take. 

One of the greatest lessons from the Battle of Uhud was that of the neglect of the Archers.  This incident is explained in great detail with reference to the lessons we as Muslims must take today.  Furthermore, the speaker describes the actions of the three types of fighters and their intent to provide us an understanding of the motivations when carrying the dawah.

The most frightening hour of battle was that incident where the beloved Prophet (ﷺ) was injured.  A detailed analysis of some of the Sahabah (RA) who showed unprecedented heroism and marvelous sacrifices to shield and protect the Prophet (ﷺ) is discussed.

As the Battle drew to a close, the sight of the martyrs was extremely heart-breaking for the Muslim and the Prophet Muhammad(ﷺ)- yet the speaker takes us through the understanding of the lessons that we can take today for our own lives. 

 

Taraweeh Reflections: Juz 29) The Final meeting!

Surah Mulk encapsulates what our purpose in life must be. It helps us to reflect upon our weak and needy nature, in comparison to the might and power of Allah (swt). It reminds us to seek excellence in all we do, from personal ibaadah to enjoining good and forbidding evil. And finally, it reminds us of our ultimate meeting with Allah (swt).

Juz’u `Amma – Part 30 of the Qur’an – Youth Recitation

Juz’u `Amma – Part 30 of the Qur'an Recitation of Juz’u  ‘Amma by Hafiz Shams & Asad Juz’u  ‘Amma  is  the  most  commonly  recited  and  memorized  portion  of  the  Qur’ān.  It contains thirty-seven sūrahs, all of which were revealed in Makkah with the exception of al-Bayyinah and an-Naṣr.  Because these sūrahs were revealed during the earliest stages of the prophetic mission and were being recited primarily to an audience of unbelievers and skeptics, their objective is to awaken the unconscious and implant faith in the heart.  Varying in length, all are relatively short sūrahs with essentially similar themes. These early revelations came in powerful language consisting of short, concise but eloquent sentences; their literary style was so unique that it attracted a great deal of attention.  Logical evidences supported the universal truths expressed within them.  Their verses exposed the errors  of  the  idolaters  and  criticized  their  blind adherence  to  a  religion  of  unsanctioned customs.  They convey basic principles of morality, ethics and righteous conduct taught by all prophets as an indispensable part of Allah's (سبحانه وتعالى) religion.  And they refute the misconception that man is self-sufficient, independent of Allah (سبحانه وتعالى)and unaccountable to Him. As is generally the case with Makkan revelation, the emphasis in Juz’u ‘Amma is on essential beliefs – in particular, the issues of tawḥeed, the Prophethood of Muhammad (ﷺ) and the life after death.  Al-Qiyāmah (the Resurrection) is described vividly in several of its sūrahs as a terrifying, overwhelming event.  Ibn ‘Umar reported that the Prophet (ﷺ) had said,  "Whoever would  like  to  perceive  the  Day  of  Resurrection  as  if  with  his  own  eyes  may  recite  Sūrahs  at-Takweer, al-Infiṭār and al-Inshiqāq."53  Subject matter includes: the creative power of Allah(سبحانه وتعالى)as observed in the phenomena of nature on earth and in the heavens, the inevitable  and complete manifestation of that power in the Hereafter, the Lord's mercy and countless favors to mankind, the arrogance and ingratitude shown by most of mankind, the consequences of belief and denial, threat against evildoers and promise of reward for the righteous. There are also some brief references to earlier prophets and divine retribution upon those who opposed them. The  unbelievers  are  admonished  for  their  ignorance  and  immorality, their  opposition  to  truth  and  their  persecution  of the  believers. Allah(سبحانه وتعالى) warns that every individual will be held fully accountable for his actions and intentions at the final account and judgment, and that each will find just recompense for his deeds, both good and evil, in an eternal life to come. Text Source: Juz’u `Amma – Part 30 of the Qur'an -A Basic Study Compiled by Umm Muhammad

Juz’u `Amma – Part 30 of the Qur'an - Youth Recitation

Juz’u `Amma – Part 30 of the Qur'an
Recitation of Juz’u  ‘Amma by Hafiz Shams & Asad

Juz’u  ‘Amma  is  the  most  commonly  recited  and  memorized  portion  of  the  Qur’ān.  It contains thirty-seven sūrahs, all of which were revealed in Makkah with the exception of al-Bayyinah and an-Naṣr.  Because these sūrahs were revealed during the earliest stages of the prophetic mission and were being recited primarily to an audience of unbelievers and skeptics, their objective is to awaken the unconscious and implant faith in the heart.  Varying in length, all are relatively short sūrahs with essentially similar themes.

These early revelations came in powerful language consisting of short, concise but eloquent sentences; their literary style was so unique that it attracted a great deal of attention.  Logical evidences supported the universal truths expressed within them.  Their verses exposed the errors  of  the  idolaters  and  criticized  their  blind adherence  to  a  religion  of  unsanctioned customs.  They convey basic principles of morality, ethics and righteous conduct taught by all prophets as an indispensable part of
Allah's (سبحانه وتعالى) religion.  And they refute the misconception that man is self-sufficient, independent of Allah (سبحانه وتعالى)and unaccountable to Him.

As is generally the case with Makkan revelation, the emphasis in Juz’u ‘Amma is on essential beliefs – in particular, the issues of tawḥeed, the Prophethood of Muhammad (ﷺ) and the life after death.  Al-Qiyāmah (the Resurrection) is described vividly in several of its sūrahs as a terrifying, overwhelming event.  Ibn ‘Umar reported that the Prophet (ﷺ) had said,  "Whoever would  like  to  perceive  the  Day  of  Resurrection  as  if  with  his  own  eyes  may  recite  Sūrahs  at-Takweer, al-Infiṭār and al-Inshiqāq."53  Subject matter includes: the creative power of Allah(سبحانه وتعالى)as observed in the phenomena of nature on earth and in the heavens, the inevitable  and complete manifestation of that power in the Hereafter, the Lord's mercy and countless favors to mankind, the arrogance and ingratitude shown by most of mankind, the consequences of belief and denial, threat against evildoers and promise of reward for the righteous.  

There are also some brief references to earlier prophets and divine retribution upon those who opposed them. The  unbelievers  are  admonished  for  their  ignorance  and  immorality, their  opposition  to  truth  and  their  persecution  of the  believers. 

Allah(سبحانه وتعالى) warns that every individual will be held fully accountable for his actions and intentions at the final account and judgment, and that each will find just recompense for his deeds, both good and evil, in an eternal life to come.

Source: Juz’u `Amma – Part 30 of the Qur'an -A Basic Study Compiled by Umm Muhammad

Juz’u `Amma – Part 30 of the Qur'an - Youth Recitation

Juz’u `Amma – Part 30 of the Qur'an
Recitation of Juz’u  ‘Amma by Hafiz Shams & Asad

Juz’u  ‘Amma  is  the  most  commonly  recited  and  memorized  portion  of  the  Qur’ān.  It contains thirty-seven sūrahs, all of which were revealed in Makkah with the exception of al-Bayyinah and an-Naṣr.  Because these sūrahs were revealed during the earliest stages of the prophetic mission and were being recited primarily to an audience of unbelievers and skeptics, their objective is to awaken the unconscious and implant faith in the heart.  Varying in length, all are relatively short sūrahs with essentially similar themes.

These early revelations came in powerful language consisting of short, concise but eloquent sentences; their literary style was so unique that it attracted a great deal of attention.  Logical evidences supported the universal truths expressed within them.  Their verses exposed the errors  of  the  idolaters  and  criticized  their  blind adherence  to  a  religion  of  unsanctioned customs.  They convey basic principles of morality, ethics and righteous conduct taught by all prophets as an indispensable part of
Allah's (سبحانه وتعالى) religion.  And they refute the misconception that man is self-sufficient, independent of Allah (سبحانه وتعالى)and unaccountable to Him.

As is generally the case with Makkan revelation, the emphasis in Juz’u ‘Amma is on essential beliefs – in particular, the issues of tawḥeed, the Prophethood of Muhammad (ﷺ) and the life after death.  Al-Qiyāmah (the Resurrection) is described vividly in several of its sūrahs as a terrifying, overwhelming event.  Ibn ‘Umar reported that the Prophet (ﷺ) had said,  "Whoever would  like  to  perceive  the  Day  of  Resurrection  as  if  with  his  own  eyes  may  recite  Sūrahs  at-Takweer, al-Infiṭār and al-Inshiqāq."53  Subject matter includes: the creative power of Allah(سبحانه وتعالى)as observed in the phenomena of nature on earth and in the heavens, the inevitable  and complete manifestation of that power in the Hereafter, the Lord's mercy and countless favors to mankind, the arrogance and ingratitude shown by most of mankind, the consequences of belief and denial, threat against evildoers and promise of reward for the righteous.  

There are also some brief references to earlier prophets and divine retribution upon those who opposed them. The  unbelievers  are  admonished  for  their  ignorance  and  immorality, their  opposition  to  truth  and  their  persecution  of the  believers. 

Allah(سبحانه وتعالى) warns that every individual will be held fully accountable for his actions and intentions at the final account and judgment, and that each will find just recompense for his deeds, both good and evil, in an eternal life to come.

Source: Juz’u `Amma – Part 30 of the Qur'an -A Basic Study Compiled by Umm Muhammad

Taraweeh Reflections: Juz 28) Beyond the Five pillars!

Beyond the five pillars- As much as Salah, Hajj, Zakah and Saum are of great importance and benefit, we must take everything the Qur'an and Sunnah ordained us to, extending the above to protecting the orphans, ensuring mass wealth doesn't end up in the hands of a few and establishing safety and security across the globe.

Taraweeh Reflections: Juz 27) The favour of Emaan!

No doubt some of Allah's favours do include our food, homes, families, jobs and health. However are those without these, not favoured by Allah (swt)? Not at all, we must acknowledge the biggest favour of all from Allah - Emaan! A belief which has taken us from darkness into light, baatil into haqq and from backwardness to prosperity!

Taraweeh Reflections: Juz 26) We have an alternative!

Islam holds the alternative to the dismal situation faced by the many today. Be that the low wages, high inflation, fickle money-orientated culture, career politics, dire public service or much more. This alternative is right in front of us, in the book of Allah (swt), the Quran.

Youth Presentation- Supplication (Dua) for the Laylatul-Qadr-Night of Power

Youth Presentation- Supplication (Dua) for the Laylatul-Qadr-Night of Power Allah (سبحانه وتعالى) in Surah Al-Qadr and the Prophet in many hadiths talk about the majesty of Laylatul Qadr, the ‘Night of Power’. It is a night of great mercy, rewards and blessings from our Rabb (سبحانه وتعالى); a night where acts of worship and good deeds performed are worth more than a 1,000 months (83 years) of worship – a whole LIFETIME of ibadaat; and a night of great forgiveness from Allah (سبحانه وتعالى) for our sins. SubhanAllah! Insha'Allah let's take full advantage of this night and utilize this audio to recite and memorize one of the great supplications (duas) that can undoubtedly lead us to Jannah. It was narrated from 'Aishah (May God be pleased with her) that she said: "O Messenger of Allah, what do you think I should say in my supplication, if I come upon the Night of Value ?" He said: "Say: O Allah, You are Forgiving and love forgiveness, so forgive me.'" (Reported by at-Tirmidhi) Phonetic: Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni Arabic: اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي The significance of this Night of Power is that it marked the revelation of the Glorious Qur’an and the birth of a COMPREHENSIVE DEEN that brought with it solutions to every problem that mankind would face as individuals, as a society– be it spiritual, moral, economic, family, social, legal, or political. These solutions from the Deen of Islam are unmatched to anything that mankind can produce! We pray that Allah(سبحانه وتعالى) accepts from all of us our fast, Qiyam, and all worship and good deeds. Aameen.   Video: https://www.deenone.com/

Youth Presentation- Supplication (Dua) for the Laylatul-Qadr-Night of Power

Allah (سبحانه وتعالى) in Surah Al-Qadr and the Prophet in many hadiths talk about the majesty of Laylatul Qadr, the ‘Night of Power’. It is a night of great mercy, rewards and blessings from our Rabb (سبحانه وتعالى); a night where acts of worship and good deeds performed are worth more than a 1,000 months (83 years) of worship – a whole LIFETIME of ibadaat; and a night of great forgiveness from Allah (سبحانه وتعالى) for our sins. SubhanAllah!

Insha'Allah let's take full advantage of this night and utilize this audio to recite and memorize one of the great supplications (duas) that can undoubtedly lead us to Jannah.

It was narrated from 'Aishah (May God be pleased with her) that she said:
"O Messenger of Allah, what do you think I should say in my supplication, if I come upon the Night of Value ?" He said: "Say: O Allah, You are Forgiving and love forgiveness, so forgive me.'"
(Reported by at-Tirmidhi)

Phonetic: Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni

Arabic:

اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي

The significance of this Night of Power is that it marked the revelation of the Glorious Qur’an and the birth of a COMPREHENSIVE DEEN that brought with it solutions to every problem that mankind would face as individuals, as a society– be it spiritual, moral, economic, family, social, legal, or political. These solutions from the Deen of Islam are unmatched to anything that mankind can produce! We pray that Allah(سبحانه وتعالى) accepts from all of us our fast, Qiyam, and all worship and good deeds. Aameen.

 

Video Source: https://deenone.com

Taraweeh Reflections: Juz 25) Divine guidance, not desires!

Today’s efforts to reform Islam to fit with secular liberal values, are all-too apparent. We must thus, as Muslims, ensure our Islam isn’t steered by our desires, or by a desire to ‘fit in’ and ‘stay safe’, rather we must adhere to Islam in its totality and within the clear parameters set by Islam.

Seerah 30: Battle of Uhud Part 1

The defeat at Badr was an extreme shame for the Quraish and their pride could not leave this unavenged. Revenge was, therefore, the catch word all over Makkah to the extent that the Makkans forbade lamenting over their murdered people, or ransoming their captives at Badr Battle. In this first part, the speaker sets the stage describing in detail the preparations of the Quraish and the Muslims as they approached the battle field. The speaker explains the meticulous planning and preparation by the Prophet Muhammad (ﷺ) to take all the worldly means for the battle.  Additionally, he (ﷺ) mentally prepared the Muslim fighters implanting in the spirit and the purpose and reward for fighting in the path of Allah (سُبْحَانَهُ وَتَعَالَى) thus setting the stage for the battle.

Seerah 30: Battle of Uhud Part 1

The defeat at Badr was an extreme shame for the Quraish and their pride could not leave this unavenged. Revenge was, therefore, the catch word all over Makkah to the extent that the Makkans forbade lamenting over their murdered people, or ransoming their captives at Badr Battle.  

In this first part, the speaker sets the stage describing in detail the preparations of the Quraish and the Muslims as they approached the battle field.

The speaker explains the meticulous planning and preparation by the Prophet Muhammad (ﷺ) to take all the worldly means for the battle.  Additionally, he (ﷺ) mentally prepared the Muslim fighters implanting in the spirit and the purpose and reward for fighting in the path of Allah (سُبْحَانَهُ وَتَعَالَى) thus setting the stage for the battle.

Taraweeh Reflections: Juz 24) A Godless Society!

The notion that negating Allah's existence and role as the Guider and Law-maker and instead making man the arbitrator for right and wrong, is sold as being what liberation truly means. However with a world where drugs are needed to escape, mental health issues are through the roof and lands are pillaged routinely, we see how this is far from the case.

Supplication (Dua) for the Laylatul-Qadr-Night of Power

Supplication (Dua) for the Laylatul-Qadr-Night of Power It was narrated from 'Aishah (May God be pleased with her) that she said: "O Messenger of Allah, what do you think I should say in my supplication, if I come upon the Night of Value ?" He said: "Say: O Allah, You are Forgiving and love forgiveness, so forgive me.'" (Reported by at-Tirmidhi) Phonetic: Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni Arabic: اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي Adapted from Video: https://www.youtube.com/watch?v=8_nZro3T7vU&feature=youtu.be

Supplication (Dua) for the Laylatul-Qadr-Night of Power

It was narrated from 'Aishah (May God be pleased with her) that she said: "O Messenger of Allah, what do you think I should say in my supplication, if I come upon the Night of Value ?" He said: "Say: O Allah, You are Forgiving and love forgiveness, so forgive me.'" (Reported by at-Tirmidhi)

Phonetic: Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni

Arabic:

اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي

Adapted from Video: https://www.youtube.com/watch?v=8_nZro3T7vU&feature=youtu.be

Taraweeh Reflections: Juz 23) Unconditional Praise!

Unconditional praise- Today, society judges actions through a benefit-driven lens, thus equating 'good' outcomes as worthy of praise, and 'bad' actions as the opposite. Allah (swt) reminds us of how we must embody gratitude and His praise amidst all circumstances, just as Yunus (a.s) did and was saved from the whale's belly through it!

Taraweeh Reflections: Juz 22) Creator over customs!

The marriage of Muhammad (saw) and Zaynab (r.a), was one that went against the customs and norms prevalent at the time. Despite the potential pressure and backlash, Muhammad (saw) understood that our Creator, Allah (swt), comes before any customs or norms around us.

Taraweeh Reflections: Juz 21) Battle of the Genders

In a society which places wants above needs, we've seen the role of women swing on the pendulum - going from house slave to sex slave. Allah (swt), our Creator, understands the roles and regulations between genders best, hence Islam creates a society of harmony and tranquillity, not competition and degradation

Taraweeh Reflections: Juz 20) Get Rich But Die Neglecting

“Get Rich But Die Neglecting” Far removed from the ‘capitalist dream’ of stacking up material goods and being deceived that pleasure is off the back of them, Allah (swt) makes clear in the Qur’an, through the story of Qarun, that material goods aren’t what a believer should aspire towards - rather to believe and work righteous deeds is!

Taraweeh Reflections: Juz 19) Biting his hands!

Allah (swt) has given us the freewill to make the life choices we want. We are even able to reflect upon these in order to improve, develop and make changes. However, the day whereby there will be no more opportunities to turn back is soon approaching, and we do not want to be of those biting their hands in regret on that day!

Taraweeh Reflections: Juz 18) Deserving Allah’s promise.

Allah’s promise of authority, dominance and security will indeed come to pass. However, if we want to be at the receiving end of this promise, then we must fulfil the correct actions that are defined by the Shariah, to achieve this.

Taraweeh Reflections: Juz 17) Muslim blood or Ka’bah’s musk?

The cleansing of the Kaabah at the time of Muhammad s.a.w signified the removal of the corrupt practices and rulers of the time. Likewise, we do not look towards how many times the cloth of the Kaabah is cleansed nor its floor polished, rather the cleansing of the corrupt system which oppresses the Muslims today.

Relevance of Stories from Surah al-Kahf for Situations Today- Ramadan Repost

The speaker details the specifics of the stories and benefits of Surah al-Kahf in light of today's environment. A clear link can be made from the situation of the Muslims during the period of oppression in Makkah to some of the same oppression faced by our Ummah today. The speaker provides lessons learned & provides actions for Muslims to bring the promised mercy of Allah(swt) back.

Taraweeh Reflections: Juz 16) Responding to slander

The cleansing of the Kaabah at the time of Muhammad s.a.w signified the removal of the corrupt practices and rulers of the time. Likewise, we do not look towards how many times the cloth of the Kaabah is cleansed nor its floor polished, rather the cleansing of the corrupt system which oppresses the Muslims today.

Seerah 29: Military Activities between Battle of Badr and Uhud Part 2

Continuing with the some of the incidents after Badr, the speaker discusses the assassination of Ka‘b bin Al-Ashraf - a resentful Jew who was a zealous advocate of causing harm to the Prophet Muhammad (ﷺ) and waging war against the Muslim State. The lessons from the assassination of Ka‘b bin Al-Ashraf provide insight into the actions and planning of the Sahabah under the leadership of Prophet Muhammad (ﷺ), ruler and head of state.  Additionally, the incident provides tactics allowed under a covenant. The value of patrolling and showing tacit power is discussed in the example of the invasion of Buhran. By summer, the fear had set into the hearts of the disbelievers as they were concerned about sending their caravans through the established trade routes. Thus, this established the Muslims as a power to be dealt with as they essentially had an economic blockade. Insight is provided into the events leading to the Battle of Uhud that showed the preparation and planning of the Prophet Muhammad (ﷺ) and the Muslims.

Seerah 29: Military Activities between Battle of Badr and Uhud Part 2

Continuing with the some of the incidents after Badr, the speaker discusses the assassination of Ka‘b bin Al-Ashraf - a resentful Jew who was a zealous advocate of causing harm to the Prophet Muhammad (ﷺ) and waging war against the Muslim State.

The lessons from the assassination of Ka‘b bin Al-Ashraf provide insight into the actions and planning of the Sahabah under the leadership of Prophet Muhammad (ﷺ), ruler and head of state.  Additionally, the incident provides tactics allowed during under a covenant. 

The value of patrolling and showing tacit power is discussed in the example of the invasion of Buhran.

By summer, the fear had set into the hearts of the disbelievers as they were concerned about sending their caravans through the established trade routes. Thus, this established the Muslims as a power to be dealt with as they essentially had an economic blockade. 

Insight is provided into the events leading to the Battle of Uhud that showed the preparation and planning of the Prophet Muhammad (ﷺ) and the Muslims.

Taraweeh Reflections: Juz 15) Making the impossible,possible!

A society which thrives off gossip and hearsay, is one where accusations are stronger than facts and lies are stronger than truth. We as Muslims should never lower ourselves to the level of those who slander, rather we must uphold facts above fiction and truth above falsehood.

Understanding Dependence (Tawakkul) Upon Allah(سُبْحَانَهُ وَتَعَالَى)

Muslims were once characterized as daring, creative, able to defeat any formidable enemy, and made huge strides in opening new lands to Islam. They were undaunted by challenges, refusing to give up, back down or compromise in matters related to the Deen of Truth. The key to their strong, principled and unwavering stance was their true Dependence (Tawakkul) upon Allah (سُبْحَانَهُ وَتَعَالَى) Join the speaker as he explain how Muslims should comprehend  true Tawakkul upon Allah (سُبْحَانَهُ وَتَعَالَى) and the consequences of inaction, reluctance, hesitation, and over-caution if Tawakkul is misunderstood or misapplied.

Taraweeh Reflections: Juz 14) Speech with substance.

We must see beyond superficialities like charismatic personas and smart words and accept Allah's commands and prohibitions - and nothing less. Furthermore, we must invite to Islam in the best manner - as a solution to the currently sinking state of humanity!

Taraweeh Reflections: Juz 13) Change is two-fold!

The source cause of our personal and collective shortcomings roots back to the systems that govern us. Our tastes, opinions, views on right and wrong, are moulded by the society around us and only when we implement an Islamic society in the Muslim world will we see a population built upon taqwa.

Taraweeh Reflections: Juz 12) Defending with confidence

With no platform to openly discuss and debate our Deen, lies are fabricated against it to demonise it. As Muslims, we should never be bullied into a corner and censor ourselves, rather we should confidently project Islam as a solution for mankind's many problems.

Taraweeh Reflections: Juz 11) A self-serving system

The greedy and self-serving psyche of those who run the liberal secular system, has led to much corruption and problems worldwide - one of which is the neglect of children, the elderly and those vulnerable in society.

Taraweeh Reflections: Juz 10) Purpose, priority and paradise

Whether it's family, wealth, or anything in between, as believers we must ensure that the temporary life of this world and all it contains never surpasses the love for Allah(swt), His Messenger (saw) and attaining eternal bliss in the hereafter.

Taraweeh Reflections: Juz 9) Rely on Allah!

Musa (a.s) is a shining example of placing trust in Allah (swt) and becoming victorious against all odds. In the West, man calculates every result of his own actions - due to Allah being erased from the equation - leading to a fragile society with an inability to deal with real life situations.

Seerah 28: Military Activities between Battle of Badr and Uhud Part 1

The Battle of Badr was the first armed encounter between the Muslims and Quraish. It was in fact a decisive battle that gained the Muslims a historic victory acknowledged by all the Arabs, and dealt a heavy blow to the religious and economic interests of the polytheists. Therefore, the Muslims were always on the lookout for any hostile movements, and it was imperative on them to launch pre-emptive strikes in all directions in order to maintain security in the great instability-provoking ocean of unrest. The speaker reviews the important points that we must learn and understand from these minor scrimmages and invasions and the specific actions of the statesman Prophet Muhammad (ﷺ).

Seerah 28: Military Activities between Battle of Badr and Uhud Part 1

The Battle of Badr was the first armed encounter between the Muslims and Quraish. It was in fact a decisive battle that gained the Muslims a historic victory acknowledged by all the Arabs, and dealt a heavy blow to the religious and economic interests of the polytheists.

Therefore, the Muslims were always on the lookout for any hostile movements, and it was imperative on them to launch pre-emptive strikes in all directions in order to maintain security in the great instability-provoking ocean of unrest.

The speaker reviews the important points that we must learn and understand from these minor scrimmages and invasions and the specific actions of the statesman Prophet Muhammad (ﷺ).

Taraweeh Reflections: Juz 8) Allah is with the steadfast

The people of Nuh (a.s) responded to his call with negativity and rejection. Similarly, Islam today is deemed to be 'backwards' and 'barbaric' - however, we too must be steadfast in carrying Islam just like Nuh (a.s) did, placing trust in our Helper, Allah (swt).

Taraweeh Reflections: Juz 7) No humility in ‘me, myself & I

Amidst a culture which places oneself at the fore, arrogance becomes rife and accountability is thrown out of the window. Personal interest coming before taking responsibility and providing solutions to humanity, creates the problems and anarchy we see before us.

Taraweeh Reflections: Juz 6) Who are our allies?

Todays war against Islam through colonialist foreign policy and punitive domestic measures makes clear as to why Allah (swt) warns us that the hostile Christians, Jews and other disbelievers are not to be taken as allies.

83. Surah Al Mutaffifin (Those Who Deal in Fraud) Name

Name It is derived from the very first verse; Wayl-ul-lil mutaffifin. Period of Revelation The style of the Surah and its subject matter clearly show that it was revealed in the earliest stage at Makkah, when surah after surah was being revealed to impress the doctrine of the Hereafter on the people's minds. This Surah was revealed when they had started ridiculing the Muslims and disgracing them publicly in the streets and in their assemblies, but persecution and manhandling of the Muslims had not yet started. Some commentators regard this as a Madani Surah. This misunderstanding has been caused by a tradition from Ibn Abbas according to which when the Holy Prophet (upon whom be peace) arrived in Madinah, the evil of giving short weight and measure was widespread among the people there. Then Allah sent down Wayl ul-lil mutaffifin and the people began to give full weight and measure. (Nasa'i, Ibn Majah, Ibn Marduyah, Ibn Jarir, Baihaqi: Shu`ab-il-Iman) But, as we have explained in the introduction to Surah Ad-Dahr, the common practice with the Companions and their successors was that when they found that a verse applied to a certain matter of life, they would say that it had been sent down concerning that particular matter. Therefore, what is proved by the tradition of Ibn Abbas is that when after his emigration to Madinah the Holy Prophet (upon whom be peace) saw that the evil was widespread among the people there, he recited this Surah before them by Allah's Command and this helped them mend their ways. Theme and Subject Matter The theme of this Surah too is the Hereafter. In the first six verses the people have been taken to task for the prevalent evil practice in their commercial dealings. When they had to receive their due from others, they demanded that it be given in full, but when they had to measure or weigh for others, they would give less than what was due. Taking this one evil as an example out of countless evils prevalent in society, it has been said that it is an inevitable result of the heedlessness of the Hereafter. Unless the people realized that one day they would have to appear before God and account for each single act they performed in the world, it was not possible that they would adopt piety and righteousness in their daily affairs. Even if a person might practice honesty in some of his less important dealings in view of "honesty is the best policy," he would never practice honesty on occasions when dishonesty would seem to be "the best policy". Man can develop true and enduring honesty only when he fears God and sincerely believes in the Hereafter, for then he would regard honesty not merely as "a policy" but as "a duty" and obligation, and his being constant in it, or otherwise, would not be dependent on its being useful or useless in the world. Thus, after making explicit the relation between morality and the doctrine of the Hereafter in an effective and impressive way, in vv. 7-17, it has been said: The deeds of the wicked are already being recorded in the black list of the culprits, and in the Hereafter they will meet with utter ruin. Then in vv. 18-28, the best end of the virtuous has been described and it has been laid that their deeds are being recorded in the list of the exalted people, on which are appointed the angels nearest to Allah. In conclusion, the believers have been consoled, and the disbelievers warned, as if to say: "The people who are disgracing and humiliating the believers today, are culprits who, on the Resurrection Day, will meet with a most evil end in consequence of their conduct, and these very believers will feel comforted when they see their fate."

84. Surah Inshiqaq (The Splitting)

Name It is derived from the word inshaqqat in the first verse. Inshaqqat is infinitive which means to split asunder, thereby implying that it is the Surah in which mention has been made of the splitting asunder of the heavens. Period of Revelation This too is one of the earliest Surahs to be revealed at Makkah. The internal evidence of its subject matter indicates that persecution of the Muslims had not yet started; however, the message of the Qur'an was being openly repudiated at Makkah and the people were refusing to acknowledge that Resurrection would ever take place when they would have to appear before their God to render an account of their deeds. Theme and Subject Matter Its theme is the Resurrection and Hereafter. In the first five verses not only have the state of Resurrection been described vividly but an argument of its being true and certain also have been given. It has been stated that the heavens on that Day will split asunder, the earth will be spread out plain and smooth, and it will throw out whatever lies inside it of the dead bodies of men and evidences of their deeds so as to become completely empty from within. The argument given for it is that such will be the Command of their Lord for the heavens and the earth; since both are His creation. they cannot dare disobey His Command. For them the only right and proper course is that they should obey the Command of their Lord. Then, in vv 6-19 it has been said that whether man Is conscious of this fact or not, he in any case is moving willy nilly to the destination when he will appear and stand before his Lord. At that time all human beings will divide into two parts: first those whose records will be given in their right hands: they will be forgiven without any severe reckoning; second those whose records will be given them behind their back. They will wish that they should die somehow, but they will not die; instead they will be cast into Hell. They will meet with this fate because in the world they remained lost in the misunderstanding that they would never have to appear before God to render an account of their deeds, whereas their Lord was watching whatever they were doing, and there was no reason why they should escape the accountability for their deeds. Their moving gradual]y from the life of the world to the meting out of rewards and punishments in the Hereafter was as certain as the appearance of twilight after sunset, the coming of the night after the day, the returning of men and animals to their respective abodes at night, and the growing of the crescent into full moon. In conclusion, the disbelievers who repudiate the Qur'an instead of bowing down to God when they hear it, have been forewarned of a grievous punishment and the good news of limitless rewards has been given to the believers and the righteous.

85. Surah Al Burooj (The Constellations)

Name The Surah is so designated after the word al buruj appearing in the first verse. Period of Revelation The subject matter itself indicates that this Surah was sent down at Makkah in the period when persecution of the Muslims was at its climax and the disbelievers of Makkah were trying their utmost by tyranny and coercion to turn away the new converts from Islam. Theme and Subject Matter Its theme is to warn the disbelievers of the evil consequences of the persecution and tyranny that they were perpetrating on the converts to Islam, and to console the believers, so as to say: "If you remain firm and steadfast against tyranny and coercion, you will be rewarded richly for it, and Allah will certainly avenge Himself on your persecutors on your behalf." In this connection, first of all the story of the people of the ditch (ashab al-ukhdud) had been related, who had burnt the believers to death by casting them into pits full of fire. By means of this story the believers and the disbelievers have been taught a few lessons. First, that just as the people of the ditch became worthy of Allah's curse and punishment, so are the chiefs of Makkah also becoming worthy of it. Second, that just as the believers at that time had willingly accepted to sacrifice their lives by being burnt to death in the pits of fire instead of turning away from the faith, so also the believers now should endure every persecution but should never give up the faith. Third, that Gods acknowledging Whom displeases the disbelievers and is urged on by the believers, is Dominant and Master of the Kingdom of the earth and heavens; He is self-praiseworthy and is watching what the two groups are striving for. Therefore, it is certain that the disbelievers will not only be punished in Hell for their disbelief but, more than that, they too will suffer punishment by fire as a fit recompense for their tyranny and cruelties. Likewise, this also is certain that those, who believe and follow up their belief with good deeds, should go to Paradise and this indeed is the supreme success. Then the disbelievers have been warned, so as to say: "God's grip is very severe. If you are proud of the strength of your hosts, you should know that the hosts of Pharaoh and Thamud were even stronger and more numerous. Therefore, you should learn a lesson from the fate they met. God's power has so encompassed you that you cannot escape His encirclement, and the Qur'an that you are bent upon belying, is unchangeable: it is inscribed in the Preserved Tablet, which cannot be corrupted in any way."

86. Surah Al Tariq (The Morning Star)

Name The Surah taken its name from the word at-tariq in its first verse. Period of Revelation The style of its subject matter resembles that of the earliest Surahs revealed at Makkah, but this surah was sent down at a stage when the disbelievers of Makkah were employing all sorts of devices and plans to defeat and frustrate the message of the Qur'an and Muhammad (upon whom be Allah's peace and blessings). Theme and Subject Matter It discuses two themes: first that man has to appear before God after death; second, that the Qur'an is a decisive Word which no plan or device of the disbelievers can defeat or frustrate. First of all, the stars of the heavens have been cited as an evidence that there is nothing in the universe which may continue to exist and survive without guardian over it. Then man has been asked to consider his own self as to how he has been brought into existence from a mere sperm drop and shaped into a living human being. Then it has been said that the God, Who has so brought him into existence, has certainly the power to create him once again, and this resurrection will be for the purpose to subject to scrutiny all the secrets of man which remained hidden in the world. At that time, man will neither be able to escape the consequences of his deeds by his own power, nor will anyone else come to his rescue. In conclusion, it has been pointed out that just as the falling of rain from the sky and the sprouting of plants and crops from the earth is no child's play but a serious task, so also the truths expressed in the Qur'an are no jest but a firm and unchangeable reality. The disbelievers are involved in the misunderstanding that their plans and devices will defeat the invitation of the Qur'an, but they do not know that Allah too is devising a plan which will bring to naught all their scheming and planning. Than in one sentence the discourse has been summed up, with a word of consolation to the Holy Prophet (upon whom be peace) and a tacit warning to the disbelievers, saying: "Have patience for a while: let the disbelievers do their worst. Before long they will themselves realize whether they have been able to defeat the Qur'an by their scheming or the Qur'an has dominated them in the very place where they are exerting their utmost to defeat it."

81. Surah At Takwir (The Folding Up)

Name It is derived from the word kuwwirat in the first verse. Kuwwirat is passive voice from takvir in the past tense, and means "that which is folded up", thereby implying that it is a Surah in which the "folding up" has been mentioned: Period of Revelation The subject matter and the style clearly show that it is one of the earliest Surahs to be revealed at Makkah. Theme and Subject Matter It has two themes: the Hereafter and the institution of Prophethood. In the first six verses the first stage of the Resurrection has been mentioned when the sun will lose its light, the stars will scatter, the mountains will be uprooted and will disperse, the people will become heedless of their dearest possessions, the beasts of the jungle will be stupefied and will gather together, and the seas will boil up. Then in the next seven verses the second stage has been described when the souls will be reunited with the bodies, the records will be laid open, the people will be called to account for their crimes, the heavens will be unveiled, and Hell and Heaven will be brought into full view. After depicting the Hereafter thus, man has been left to ponder his own self and deeds, saying: "Then each man shall himself know what he has brought with him." After this the theme of Prophethood has been taken up. In this the people of Makkah have been addressed, as if to say "Whatever Muhammad (upon whom be Allah's peace and blessings) is presenting before you, is not the bragging of a madman, nor an evil suggestion inspired by Satan, but the word of a noble, exalted and trustworthy messenger sent by God, whom Muhammad (upon whom be Allah's peace and blessings) has seen with his own eyes in the bright horizon of the clear sky in broad day light. Whither then are you going having turned away from this teaching?"

82. Surah Al Infitar (The Cleaving) Name

Name It is derived from the word infatarat in the first verse. Infitar is an infinitive which means to cleave or split asunder, thereby implying that it is the Surah in which the splitting asunder of the sky has been mentioned. Period of Revelation This Surah and the Surah At-Takwir closely resemble each other in their subject matter. This shows that both were sent down in about the same period. Theme and Subject Matter Its theme is the Hereafter. According to a tradition related in Musnad Ahmad, Tirmidhi, Ibn al-Mundhir, Tabarani, Hakim and Ibn Marduyah, on the authority of Hadrat Abdullah bin Umar, the Holy Messenger (upon whom be peace) said: "The one who wants that he should see the Resurrection Day as one would see it with one's eyes, should read Surah At-Takwir, Surah Al-Infitar and Surah Al-Inshiqaq." In this Surah first the Resurrection Day has been described and it is said that when it occurs, every person will see whatever he has done in the world. After this, man has been asked to ponder the question: "O man, what has deluded you into thinking that the God, Who brought you into being and by Whose favor and bounty you possess the finest body, limbs and features among all creatures, is only bountiful and not just? His being bountiful and generous does not mean that you should become fearless of His justice."Then, man has been warned, so as to say: "Do not remain involved in any misunderstanding. Your complete record is being prepared. There are trustworthy writers who are writing down whatever you do." In conclusion, it has been forcefully stated that the Day of Resurrection will surely take place when the righteous shall enjoy every kind of bliss in Paradise and the wicked shall be punished in Hell. On that day no one shall avail anyone anything. All powers of judgment shall be with Allah.

51. Surah Adh Dhariyat (The Winds)

Name It is derived from the very first word wadh-dhariyat, which implies that it is a Surah which begins with the word adh-dhariyat. Period of Revelation The subject matter and the style clearly show that it was sent down in the period when although the Holy Prophet's invitation was being resisted and opposed with denial and ridicule and false accusations stubbornly, persecution had not yet started. Therefore, this Surah also seems to have been revealed in the same period in which the Surah Qaf was revealed. Subject Matter and Topics The Surah mostly deals with the Hereafter, and in the end it presents the invitation to Tauhid. In addition, the people have also been warned that refusal to accept the message of the Prophets and persistence in the concepts and creeds of ignorance have proved to be disastrous for those nations themselves which have adopted this attitude and way of life in the past. About the Hereafter what this Surah presents in short but pithy sentences is this: The people's different and conflicting beliefs about the end of human life are themselves an express proof that none of these beliefs and creeds is based on knowledge; everyone by himself has formed an ideology on the basis of conjecture and made the same his creed. Someone thought that there would be no life-after-death; someone believed in the life- after-death, but in the form of the transmigration of souls someone believed in the life hereafter and the meting out of the rewards and punishments but invented different sorts of props and supports to escape retribution. About a question of such vital and fundamental importance a wrong view of which renders man's whole life-work wrong and waste and ruins his future for ever, it would be a disastrous folly to build an ideology only on the basis of speculation and conjecture, without knowledge. It would mean that man should remain involved in a grave misunderstanding, pass his whole life in the heedlessness of error, and after death should suddenly meet with a situation for which he had made no preparation at all. There is only one way of forming the right opinion about such a question, and it is this: Man should seriously ponder over the knowledge about the Hereafter that the Prophet of Allah is conveying to him from Him, and should study carefully the system of the earth and heavens and his own existence: and should see whether the evidence of that knowledge's being sound and correct is afforded by everything around him or not. In this regard, the arrangement of the wind and rain, the structure of the earth and the creatures found on it, man's own self, the creation of the heavens and of everything in the world in the form of pairs have been presented as evidence of the Hereafter, and instances have been cited from human history to show that the temper of the empire of the Universe requires that the law of retribution must operate here. After this, giving the invitation to Tauhid briefly, it has been said : "Your Creator has not created you for the service of others but for His own service. He is not like your false gods, which receive sustenance from you and godhead of which cannot function without your help, but He is a God Who is the Sustainer of all, Who does not stand in need of sustenance from anyone and Whose Godhead is functioning by His own power and might. In this very connection, it has also been stated that whenever the Prophets of Allah have been opposed and resisted, they have not been opposed and resisted on the basis of any rational ground but on the basis of the same obduracy and stubbornness and false pride that is being shown against the Prophet Muhammad (peace and blessings of Allah be upon him), and there is no other motive for it than rebellion and arrogance. Then the Holy Prophet has been instructed not to bother about the rebels but to go on performing his mission of invitation and admonition, for it is useful and beneficial for the believers although it may not be...

52. Surah At Tur (The Mount)

 52. Surah At Tur (The Mount) Name It is derived from the very first cord "Wat Tur-i." Period of Revelation From the internal evidence of the subject matter it appears that this Surah too was revealed in the same stage of the Holy Prophet's life at Makkah in which the Surah Adh-Dhariyat was revealed. While going through it one can clearly feel that during the period of its revelation the Holy Prophet (peace and blessings of Allah be upon him) was being showered with objections and accusations but there is no evidence yet to show that severe persecution of the Muslims had started. Subject Matter and Topics The subject matter of its first section (vv. 1-28) is the Hereafter. As arguments for its possibility, necessity and occurrence had already been given in Surah Adh-Dhariyat, these have not been repeated here. However, swearing an oath by some realities and signs which testify to the Hereafter, it has been stated most emphatically that it will surely come to pass, and none has the power to prevent its occurrence. Then, it has been stated as to what will be the fate of those who deny it when it actually occurs, and how will those who believe in it and adopt the way of piety and righteousness accordingly, be blessed by Allah. Then, in the second section (vv. 29-49) the Quraish chiefs' attitude towards the message of the Holy Prophet (peace and blessings of Allah he upon him) has been criticized. They called him a sorcerer, a madman, or a poet, and would thus mislead the common people against him so that they should not pay any serious attention to the message he preached. They looked upon him as a calamity that had suddenly descended on them and would openly wish that he met with a disaster so that they were rid of him. They accused him of fabricating the Qur'an by himself and of presenting it in the name of Allah, and this was, God forbid, a fraud that he was practicing. They would often taunt him, saying that God could not have appointed an ordinary man like him to the office of Prophethood. They expressed great disgust at his invitation and message and would avoid him as if he was asking them for a reward for it. They would sit and take counsels together to devise schemes in order to put an end to his mission. And while they did all this they never realized what creeds of ignorance they were involved in and how selflessly and sincerely was Muhammad (peace and blessings of Allah be upon him) exerting himself to deliver them from their error. While criticizing them for this attitude and conduct, Allah has put them certain questions, one after the other, each of which is either an answer to some objection of theirs, or a criticism of some error. Then, it has been said that it would absolutely be of no avail to show them a miracle in order to convince them of his Prophethood, for they were such stubborn people as would misinterpret anything they were shown only to avoid affirming the faith. In the beginning of this section as well as in its end, the Holy Prophet (peace and blessings of Allah be upon him) has been given the instruction that he should persistently continue giving his invitation and preaching his message in spite of the accusations and objections of his opponents and enemies, and should endure their resistance patiently till Allah's judgment comes to pass. Besides, he has been consoled, as if to say "Your Lord has not left you alone to face your enemies, after raising you as a Prophet, but He is constantly watching over you. Therefore, endure every hardship patiently till the Hour of His judgment comes, and seek through praising and glorifying your Lord the power that is required for exerting in the cause of Allah under such conditions.

53. Surah An Najm (The Star)

Name The Sarah derives its name from the very first word wan Najm. This title also does not relate to the subject matter, but is a name given to the Surah as a symbol. Period of Revelation According to a Tradition related by Bukhari, Muslim, Abu Da'ud and Nasai, on the authority of Hadrat Abdullah bin Mas'ud, the first Surah in which a verse requiring the performance of a sajdah (prostration) as sent down, is Surah An-Najm. The parts of this Hadith which have been reported by Aswad bin Yazid, Abu Ishaq and Zubair bin Mu'awiyah from Hadrat Ibn Mas'ud, indicate that this is the first Surah of the Qur'an, which the Holy Prophet (peace and blessings of Allah be upon him) had publicly recited before an assembly of the Quraish (and according to Ibn Marduyah, in the Ka'bah) in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a sajdah and fell down in prostration, the whole assembly also fall down in prostration with him, and even those chiefs of the polytheists who were in the forefront of the opposition to the Holy Prophet (peace and blessings of Allah be upon him) could not resist falling down in prostration. Ibn Mas'ud (may Allah be pleased with him) says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not fall down in prostration but took a little dust and rubbing it on his forehead said that that was enough for him. Later, as Ibn Mas'ud relates, he saw this man die in the state of disbelief. Another eye witness of this incident is Hadrat Muttalib bin Abi Wada'ah, who had not yet become a Muslim. Nasai and Musnad Ahmad contain his own words to the effect: "When the Holy Prophet recited the Surah An-Najm and performed the sajdah and the whole assembly fell down in prostration along with him, I did not perform the sajdah. Now to compensate for the same whenever I recite this Surah I make sure never to abandon its performance." Ibn Sad says that before this, in the Rajab of the 5th year of Prophethood, a small group of the Companions had emigrated to Abyssinia. Then, when in the Ramadan of the same year this incident took place the news spread that the Holy Prophet (peace and blessings of Allah be upon him) had recited Surah An-Najm publicly in the assembly of the Quraish and the whole assembly, including the believers as well as the disbelievers, had fallen down in prostration with him. When the emigrants to Abyssinia heard this news they formed the impression that the disbelievers of Makkah had become Muslims. Thereupon, some of them returned to Makkah in the Shawwal of the 5th year of Prophethood, only to learn that the news was wrong and the conflict between Islam and disbelief was raging as furiously as before. Consequently, the second emigration to Abyssinia took place, in which many more people left Makkah. Thus, it becomes almost certain that this Surah was revealed in the Ramadan of 5th year of Prophethood. Historical Background The details of the period of revelation as given above point to the conditions in which this Surah was revealed. During the first five years of his appointment as a Prophet, the Holy Prophet (peace and blessings of Allah be upon him) had been extending invitation to Allah's Religion by presenting the Divine Revelations before the people only in private and restricted meetings and assemblies. During this whole period he could never have a chance to recite the Quran before a common gathering openly, mainly because of the strong opposition and resistance from the disbelievers. They were well aware of how magnetic and captivating was the Holy Prophet's personality and his way of preaching and how impressive were the Revelations of the Qur'an. Therefore, they tried their best to avoid hearing it them- selves and to stop others also from hearing it and to suppress his invitation by false propaganda by spreading every kind of suspicion against him. For this object,

54. Surah Al Qamar (The Moon)

Name The Surah takes its name from the very first verse Wan shaqq al-Qamar, thereby implying that it is a Surah in which the word al-Qamar has occurred. Period of Revelation The incident of the shaqq-al-Qamar (splitting of the moon) that has been mentioned in it, determines its period of revelation precisely. The traditionists and commentators are agreed that this incident took place at Mina in Makkah about five years before the Holy Prophet's hijrah to Madinah. Theme and Subject Matter In this Surah the disbelievers of Makkah have been warned for their stubbornness which they had adopted against the invitation of the Holy Prophet (peace and blessings of Allah be upon him). The amazing and wonderful phenomenon of the splitting of the Moon was a manifest sign of the truth that the Resurrection, of which the Holy Prophet was giving them the news, could take place and that it had approached near at hand. The great sphere of the Moon had split into two distinct parts in front of their very eyes. The two parts had separated and receded so much apart from each other that to the on-lookers one part had appeared on one side of the mountain and the other on the other side of it. Then, in an instant the two had rejoined. This was a manifest proof of the truth that the system of the Universe was neither eternal nor immortal, it could be disrupted. Huge stars and Planets could split asunder, disintegrate, collide with each other, and everything that had been depicted in the Quran In connection with the description of the details of Resurrection, could happen. Not only this : it was also a portent that the disintegration of the system of the Universe had begun and the time was near when Resurrection would take place. The Holy Prophet (peace and blessings of Allah be upon him) invited the people's attention to this event only with this object in view and asked them to mark it and be a witness to it. But the disbelievers described it as a magical illusion add persisted in their denial. For this stubbornness they have been reproached in this Surah. At the outset it has been said: "These people neither believe in the admonition, nor learn a lesson from history, nor affirm faith after witnessing manifest signs with their eyes. Now they would believe only when Resurrection has taken place and they would be rushing out of their graves towards the Summoner on that Day." Then, the stories of the people of Noah and of 'Ad and Thamud and of the peoples of Lot and the Pharaoh have been related briefly and they have been reminded of the terrible punishments that these nations suffered when they belied and disregarded the warnings given by the Prophets of God. After the narration of each story the refrain that has been provided is : "This Qur'an is an easy means of admonition, which if a nation takes to heart and thereby takes the Right Way, the torment that descended on the former nations could be avoided. But it would indeed be a folly if instead of heeding the admonition through this easy means, one persisted in heedlessness and disbelieved until one was overtaken by the torment itself." Likewise, after citing admonitory precedents from the history of the former nations, the disbelievers of Makkah have been addressed and warned to this effect: "If you too adopt the same attitude and conduct for which the other nations have already been punished, why will you not be punished for it?Are you in any way a superior people that you should be treated differently from others? Or, have you received a deed of amnesty that you will not be punished for the crime for which others have been punished?And if you feel elated at your great numbers, you will soon see that these very numbers of yours are put to rout (on the battlefield) and on the Day of Resurrection you will be dealt with even more severely." In the end, the disbelievers have been told that Allah does not need to make lengthy preparations to bring about Resurrection.