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100. Surah Al Adiyat (Those That Run)

Name The Surah has been so entitled after the word al `adiyat with which it opens. Period of Revelation Whether it is a Makki or a Madani Surah is disputed. Hadrat Abdullah bin Masud, Jabir, Hasan Basri, Ikrimah, and Ata say that it is Makki. Hadrat Anas bin Malik, and Qatadah say that it is Madani; and from Hadrat Ibn Abbas two views have been reported, first that it is a Makki Surah, and second that it is Madani. But the subject matter of the Surah and its style clearly indicate that it is no only Makki but was revealed in the earliest stage of Makkah. Theme and Subject Matter Its object is to make the people realize how evil man becomes when he denies the Hereafter, or becomes heedless of it, and also to warn them that in the Hereafter not only their visible and apparent deeds but even the secrets hidden in their hearts too will be subjected to scrutiny. For this purpose the general chaos and confusion prevailing in Arabia, with which the whole country was in turmoil, has been presented as an argument. Bloodshed, loot and plunder raged on every side. Tribes were subjecting tribes to raids, and no one could have peaceful sleep at night from fear that some enemy tribe might raid his settlement early in the morning. Every Arab was fully conscious of this state of affairs and realized that it was wrong. Although the plundered bemoaned his miserable, helpless state and the plunderer rejoiced, yet when the plunderer himself was plundered, he too realized how abject was the condition in which the whole nation was involved. Referring to this very state of affairs, it has been said, Unaware of the second life after death and his accountability before God in it, man has become ungrateful to his Lord and Sustainer. He is using the powers and abilities given by God for perpetrating tyranny and pillage; blinded by the love of worldly wealth he tries to obtain it by every means, however impure and filthy, and his own state itself testifies that by abusing the powers bestowed by his Lord he is being ungrateful to Him. He would never have behaved so, had he known the time when the dead will be raised from the graves, and when the intentions and motives with which he had done all sorts of deeds in the world, will be exposed and brought out before everyone to see. At that time the Lord and Sustainer of men shall be well informed of what one had done and what punishment or reward one deserved.

101. Surah Al Qaria (The Disaster)

Name The Surah takes its name from its first word al- qari`ah. This is not only a name but also the title of its subject matter, for the Surah is devoted to Resurrection. Period of Revelation There is no dispute about its being a Makki Surah. Its contents show that this too is one of the earliest Surahs to be revealed at Makkah. Theme and Subject Matter Its theme is Resurrection and the Hereafter. At the outset, the people have been aroused and alarmed, saying: "The Great Disaster! What is the Great Disaster? And what do you know what the Great Disaster is? "Thus, after preparing the listeners for the news of the dreadful calamity, Resurrection has been depicted before them in two sentences, saying that on that Day people will be running about in confusion and bewilderment just like so many scattered moths around a light, and the mountains uprooted, will their cohesion and will fly about like carded wool. Then, it has been said that when Allah's Court is established in the Hereafter and the people are called upon to account for their deeds. The people whose good deeds are found to be heavier than their evil deeds, will be blessed with bliss and happiness, and the people whose good deeds are found to be lighter than their evil deeds, will be cast into the deep pit full of burning fire.

102. Surah At Takathur (The Mutual Rivalry)

Name The Surah taken its name from the word at takathur in the first verse. Period of Revelation Abu Hayyan and Shaukani say that this Surah, according to all commentators, is Makki, and this same is the well known view according to Iman Suyuti. However, there are some traditions, on the basis of which it is considered a Madani Surah, and they are as follows: Ibn Abi Hatim has cited Abu Buraidah as saying that this Surah was sent down concerning the two tribes, Bani Harithah and Bani al-Harth, of the Ansar. The two tribes had first recounted the glories and illustrious deeds of their living men; then they had gone to the grave yard and bragged of the glorious deeds of their dead. Thereupon the Divine Revelation Alhakum at takathur came down. But, if the practice of the Companions and their successors concerning the occasions of revelation, is kept in view, this tradition is no argument to prove that Surah At Takathur was sent down on that very occasion, but it shows that this Surah fully applied to the act of the two tribes. Imam Bukhari and Ibn Jarir have cited this view of Hadrat Ubayy bin Ka'ab: "We took the Holy Prophet saying: “If the son of Adam had two valleys full of wealth, he would long for a third valley; the son of Adam's belly cannot be filled but by earth, to be from the Quran until Alhakum at takathur was sent down.” This Hadith has been regarded as an argument for Surah At-Takathur to be a Madani Surah on the ground that Hadrat Ubayy had become a Muslim in Madinah. But Hadrat Ubayy's this statement does not indicate in what sense the Companions regarded this saying of the Holy Prophet (upon whom be peace) as belonging to the Quran. If it means that they regarded it as a verse of the Quran, it cannot be acceptable, for a great majority of the Companions consisted of the men who were well aware of each and every word of the Quran; they could not have the misunderstanding that the Hadith was a verse of the Quran. And if its belonging to the Quran is taken to mean its being derived from the Quran, the tradition can also mean that when the Companions who entered Islam in Madinah, heard this Surah for the first time from the Holy Prophet, they thought that it had been revealed just then, and then about the Holy Prophet's above saying they formed the idea that it was derived from this very Surah. Ibn Jarir Tirmidhi, Ibn al Mundhir and other traditionists have related this view of Hadrat Ali: "We were in doubt about the torment of the grave until Alhakum at takathur was sent down." This view has been regarded as an argument for Surah At-Takathur to be Madani on the ground that the torment of the grave was first mentioned at Madinah; no mention of it was ever made at Makkah. But this is wrong. In the Makki Surahs of the Quran, the torment of the grave has been mentioned at many places so clearly that there can he no room for any such doubt; for example, see Al- An'am: 93, An-Nahl: 28, Al-Muminun: 99-100, Al-Mu'min: 45-46, which are all Makki Surahs. Therefore, if anything is proved by Hadrat Ali's saying, it is that Surah At-Takathur had been revealed before the revelation of the above mentioned Makki Surahs and its revelation had removed the Companions doubt about the torment of the grave. That is why, in spite of these traditions, a great majority of the commentators are agreed that this Surah is Makki. In our opinion this is not only a Makki Surah but in view of its contents and style it is one of the earliest Surahs to be revealed at Makkah. Theme and Subject Matter In it the people have been warned of the evil consequences of world worship because of which they spend their lives in acquiring more and more of worldly wealth, material benefits and pleasures, and position and power, till death, and in vying with one another and bragging and boasting about their acquisitions. This one pursuit has so occupied them that they are left with no time or opportunity for pursuing the higher things in lif...

103. Surah Al Asr (The Declining Day, The Time)

Name The Surah takes its name from the word al-`asr occurring in the first verse. Period of Revelation Although Mujahid, Qatadah and Muqatil regard it as a Madani Surah, yet a great majority of the commentators opine that it is Makki; its subject matter also testifies that it must have been sent down in the earliest stage at Makkah, when the message of Islam was being presented in brief but highly impressive sentences so that the listeners who heard them once could not forget them even if they wanted to, for they were automatically committed to memory. Theme and Subject Matter This Surah is a matchless specimen of comprehensiveness and brevity. A whole world of meaning has been compressed into its few brief words, which is too vast in content to be fully expressed even in a book. In it, in a clear and plain way it has been stated what is the way to true success for man and what is the way to ruin and destruction for him. Imam Shafi has very rightly said that if the people only considered this Surah well, it alone would suffice them for their guidance. How important this Surah was in the sight of the Companions can be judged from the tradition cited from Hadrat Abdullah bin Hisn ad-Darimi Abu Madinah, according to which whenever any two of them met they would not part company until they had recited Surah Al-Asr to each other. (Tabarani)

104. Surah Al Humaza (The One Who Slanders)

Name The Surah takes its name from the word humazah occurring in the first verse. Period of Revelation All commentators are agreed that it is a Makki Surah; a study of its subject matter and style shows that this too is one of the earliest Surahs to be revealed at Makkah. Theme and Subject Matter In it some of the evils prevalent among the materialistic hoarders of wealth in the pre-Islamic days have been condemned. Every Arab knew that they actually existed in their society; they regarded them as evils and nobody thought they were good. After calling attention to this kind of ugly character, the ultimate end in the Hereafter of the people having this kind of character has been stated. Both these things (i.e. the character and his fate in the Hereafter) have been depicted in a way which makes the listener automatically reach the conclusion that such a man fitly deserves to meet such an end. And since in the world, people of such character do not suffer any punishment, but seem to be thriving instead, the occurrence of the Hereafter becomes absolutely inevitable. If this Surah is read in the sequence of the Surahs beginning with Az-Zilzal, one can fully well understand how the fundamental beliefs of Islam and its teachings were impressed on the peoples minds in the earliest stage in Makkah. In Surah Az-Zilzal, it was said that in the Hereafter man's full record will be placed before him and not an atom's weight of good or evil done by him in the world will have been left unrecorded. In Surah Al-Adiyat, attention was drawn to the plunder and loot, bloodshed and vandalism, prevailing in Arabia before Islam; then making the people realize, that the way the powers given by God were being abused, was indeed an expression of sheer ingratitude to Him, they were told that the matter would not end up in the world, but in the second life after death not only their deeds but their intentions and motives too would be examined, and their Lord fully well knows which of them deserves what reward or punishment. In Surah Al-Qariah after depicting Resurrection the people were warned that in the Hereafter a man's good or evil end will be dependent on whether the scale of his good deeds was heavier, or the scale of his evil deeds was heavier:In Surah At-Takathur the people were taken to task for the materialistic mentality because of which they remained occupied in seeking increase in worldly benefits, pleasures, comforts and position, and in vying with one another for abundance of everything until death overtook them. Then, warning them of the evil consequences of their heedlessness, they were told that the world was not an open table of food for then to pick and choose whatever they pleased, but for every single blessing that they were enjoying in the world, they would have to render an account to their Lord and Sustainer as to how they obtained it and how they used it. In Surah Al-Asr it was declared that each member, each group and each community of mankind, even the entire world of humanity, was in manifest loss, if its members were devoid of Faith and righteous deeds and of the practice of exhorting others to truth and patience. Immediately after this comes Surah Al-Humazah in which after presenting a specimen of leadership of the pre-Islamic age of ignorance, the people have been asked the question: "What should such a character deserve if not loss and perdition?"

105. Surah Al Fil (The Elephant)

Name The Surah derives its name from the word ashab al fil in the very first verse. Period of Revelation This is unanimously a Makki Surah; and if it is studied against its historical background it appears that it must have been sent down in the very earliest stage at Makkah. Historical Background As we have explained in E. N. 4 of Surah Al-Buruj above, in retaliation for the persecution of the followers of the Prophet Jesus Christ (peace be on him) in Najran by the Jewish ruler Dhu-Nuwas of Yemen, the Christian kingdom of Abyssinia invaded Yemen and put an end to the Himyarite rule there, and in 52S A. D. this whole land passed under Abyssinian control. This happened, in fact, through collaboration between the Byzantine empire of Constantinople and the Abyssinian kingdom, for the Abyssinians at that time had no naval fleet. The fleet was provided by Byzantium and Abyssinia sent 70,000 of its troops by it across the Red Sea to Yemen. At the outset one should understand that all this did not happen under the religious zeal but there were economic and political factors also working behind it, and probably these were the real motive, and retaliation for the Christian blood was just an excuse. Since the time the Byzantine empire had occupied Egypt and Syria, it had been trying to gain control over the trade going on between East Africa, India, Indonesia, etc., and the Byzantine dominions: from the Arabs, who had been controlling it for centuries, so as to earn maximum profits by eliminating the intermediary Arab merchants. For this purpose, in 24 or 25 B. C., Caesar Augustus sent a large army under the Roman general, Aelius Gallus, which landed on the western coast of Arabia, in order to intercept and occupy the sea route between southern Arabia and Syria. (See map of this trade route on p. 111 of The Meaning of the Qur'an, vol. iv). But the campaign failed to achieve its objective on account of the extreme geographical conditions of Arabia. After this, the Byzantines brought their fleet into the Red Sea and put an end to the Arab trade which they carried out by sea, with the result that they were left only with the land route. To capture this very land route they conspired with the Abyssinian Christians and aiding them with their fleet helped them to occupy Yemen. The Arab historians statements about the Abyssinian army that invaded Yemen are different. Hafiz Ibn Kathir says that it was led by two commanders, Aryat and Abrahah, and according to Muhammad bin Ishaq, its commander was Aryat, and Abrahah was included in it. Then both are agreed that Aryat and Abrahah fell out, Aryat was killed in the encounter, and Abrahah took possession of the country; then somehow he persuaded the Abyssinian king to appoint him his viceroy over Yemen. On the contrary, the Greek and Syrian historians state that when after the conquest of Yemen, the Abyssinians started putting to death the Yamanite chiefs, who had put up resistance, one of the chiefs, named As-Sumayfi Ashwa (whom the Greek historians call Esymphaeus) yielded to the Abyssinians and promising to pay tribute obtained the Abyssinian king's warrant to be governor over Yemen. But the Abyssinian army revolted against him and made Abrahah governor in his place. This man was the slave of a Greek merchant of the Abyssinian seaport of Adolis, who by clever diplomacy had come to wield great influence in the Abyssinian army occupying Yemen. The troops sent by the Negus to punish him either warned him or were defeated by him. Subsequently, after the death of the king, his successor was reconciled to accept him as his vice regent of Yemen.(The Greek historians write him as Abrames and the Syrian historians as Abraham. Abrahah perhaps is an Abyssinian variant of Abraham, for its Arabic version is Ibrahim). This man through passage of time became an independent ruler of Yemen. He acknowledged the sovereignty of the Negus only in name and described himself as his deputy.

106. Surah Quraish

Name The Surah has been so entitled after the word Quraish in the very first verse. Period of Revelation Although Dahhak and Kalbi regard it as a Madani Surah, yet a great majority of the commentators are agreed that it is Makki, and a manifest evidence of this are the words Rabba hadh-al-Bait (Lord of this House) of this Surah itself. Had it been revealed at Madinah, the words "this House" for the Ka'bah could not be relevant. Moreover, its subject matter so closely relates to that of Surah Al-Fil that probably it was revealed immediately after it, without any other Surah intervening between them. On the basis of this very relevance, some of the earliest scholars regard the two Surahs as one entity. This view is strengthened by the traditions which say that in the Quran copy belonging to Hadrat Ubayy bin Ka'b these two were written as one Surah, i.e. without the insertion of the Bismillah between them. Furthermore, Hadrat Umar had once recited the two Surahs as one in the Prayer. But this view is not acceptable because in the Quran copy which Hadrat Uthman (may Allah bless him) had got written down officially by the cooperation of a large number of the Companions and sent to the centers of Islamic lands, the Bismillah was written between these two Surahs, and since then these two have been written as separate Surahs in all the copies of the Quran everywhere in the world. Moreover, the style of the two Surahs is so different that they manifestly appear as two separate Surahs. Historical Background To understand the Surah well it is essential that one should keep the historical background relevant to the contents of this Surah and of Surah Al-Fil in view. The tribe of Quraish was scattered throughout Hijaz until the time of Qusayy bin Kilab, the ancestor of the Holy Prophet (upon whom be Allah's peace). First of all, Qusayy gathered it in Makkah and this tribe was able to gain authority over the Ka'bah. On that very basis Qusayy was called mujammi (uniter, assembler) by his people. This man by his sagacity and wisdom founded a city state in Makkah and made excellent arrangements for the welfare of the pilgrims coming from all over Arabia, with the result that the Quraish were able to gain great influence among the Arabian tribes and lands. After Qusayy the offices of the state of Makkah were divided between his sons, Abdi Manaf and Abd ad-Dar, but of the two Abdi Manaf gained greater fame even during his father's lifetime and was held in high esteem throughout Arabia. Abdi Manaf had four sons: Hashim, Abdi Shams, Al-Muttalib, and Naufal. Of these Hashim, father of Abdul Muttalib and grandfather of the Holy Prophet, first conceived the idea to take part in the trade that passed between the eastern countries and Syria and Egypt through Arabia, and also to purchase the necessities of life for the Arabians so that the tribes living by the trade route bought these from them and the merchants living in the interior of the country were attracted to the,market of Makkah. This was the time when the Sasanian kingdom of Iran had captured the international trade that was carried out between the northern lands and the eastern countries and Byzantine empire through the Persian Gulf. This had boosted up the trade activity on the trade route leading from southern Arabia to Syria and Egypt along the Red Sea coast. As against the other Arabian caravans, the Quraish had the advantage that the tribes on the route held them in high esteem on account off their being keepers of the Ka'bah. They stood indebted to them for the great generosity with which the Quraish treated them in the Hajj season. That is why the Quraish felt no fear that their caravans would be robbed or harmed any where on the way. The tribes on the way did not even charge them the heavy transit taxes that they demanded from the other caravans. Hashim taking advantage of this prepared the trade scheme and made his three brothers partners in it. Thus,

107. Surah Al Ma’un (The Small Kindnesses)

Name The Surah has been so designated after the word al-ma`un occurring at the end of the last verse. Period of Revelation Ibn Marduyah has cited Ibn Abbas (may Allah bless them both) as saying that this Surah is Makki, and the same also is the view of Ata and Jabir. But Abu Hayyan in Al-Bahr al-Muhit has cited Ibn Abbas, Qatadah and Dahhak as saying that this Surah was revealed at Madinah. In our opinion there is an internal piece of evidence in the Surah itself which points to its being a Madani Revelation. It holds out a threat of destruction to those praying ones who are unmindful of their Prayers and who pray only to be seen. This kind of hypocrites were found only at Madinah, for it was there that Islam and the Muslims gained such strength that many people were compelled to believe from expedience, had to visit the Mosque, join the congregational Prayer and prayed only to be seen of others, so as to be counted among Muslims. Contrary to this is, at Makkah conditions were altogether different. No one had to pray to be seen. There it was difficult even for the believers to pray in congregation; they prayed secretly and if a person prayed openly he did so only at the risk of his life. This kind of hypocrites found in Makkah did not comprise those who believed and Prayed to be seen but those who in their hearts had know, and acknowledged the Holy Messenger of Allah (upon whom be peace) to be on the true path, but were avoiding to accept Islam in order to maintain their Position of leadership and authority, or were not prepared to take the risk of being afflicted with the kind of hardships with which they found the believers afflicted in the society around them. This condition of the hypocrites at Makkah has been described in vv. 10-11 of Surah Al- Ankabut. (For explanation, see E.N.'s 13 to 16 of Surah Al-'Ankabut). Theme and Subject Matter Its theme is to point out what kind of morals a man develops when he refuses to believe in the Hereafter. In vv. 2-3 the condition of the disbelievers who openly belie the Hereafter has been described, and in the last four verses the state of those hypocrites who apparently are Muslims but have no idea of the Hereafter, its judgment, and the meting out of rewards and punishments accordingly has been described. On the whole, the object of depicting the attitude and conduct of two kinds of people is to impress the point that man cannot develop a strong, stable and pure character in himself unless he believes in the Hereafter.

108. Surah Al Kauthar (The Abundance)

Name The Surah has been so designated after the word al-kauthar occurring in the first verse. Period of Revelation Ibn Marduyah has cited Hadrat Abdullah bin Abbas, Hadrat Abdullah bin az-Zubair and Hadrat Aishah as saying that this Surah is Makki. Kalbi and Muqatil also regard it as Makki, and the same is the view held by the majority of commentators. But Hadrat Hasan Basri, Ikrimah, Mujahid and Qatadah regard it as Madani. Imam Suyuti in Al-Itqan has confirmed this same view, and Imam Nawawi in his commentary of the Sahih of Muslim has also preferred the same. The reason for this assumption is the tradition which traditionists of the rank of Imam Ahmad, Muslim, Abu Daud, Nasai, Ibn Abi Shaibah, Ibn al-Mundhir, Ibn Marduyah, Baihaqi and others have related from Hadrat Anas bin Malik, saying: "The Holy Prophet was among us. In the meantime he dozed; then he raised his head, smiling, according to some traditions, the people asked what for he was smiling, according to others, he himself told them that a Surah had just been revealed to him. Then, with Bismillah ir-Rahman ir-Rahim, he recited Surah Al-Kauthar; then he asked the people whether they knew what Kauthar was. When they said that Allah and his Messenger had the best knowledge, he said; It is a river which my Lord has granted me in Paradise." (The details follow under "Kauthar"). The basis of the reasoning from this tradition for this Surah's being Madani is that Hadrat Anas belonged to Madinah, and his saying that this Surah was revealed in his presence is a proof that it was Madani. But, in the first place, from this same Hadrat Anas, Imam Ahmad, Bukhari, Muslim, Abu Da'ud, Tirmidhi and Ibn Jarir have related the traditions which say that this river of Paradise (Al-Kauthar) had been shown to the Holy Prophet (upon whom be peace) on the occasion of the mi`raj (ascension) and everyone knows that mi`raj had taken place at Makkah before the hijrah. Secondly, when during the mi`raj the Holy Prophet had not only been informed of this gift of Allah Almighty but also shown it, there was no reason why Surah Al-Kauthar should have be revealed at Madinah to give him the good news of it. Thirdly, if in an assembly of the Companions the Holy Prophet himself had given the news of the revelation of Surah Al-Kauthar which Hadrat Anas has mentioned in his tradition, and it meant that that Surah had been revealed for the first time then, it was not possible that well-informed Companions like Hadrat Aishah, Hadrat Abdullah bin Abbas and Hadrat Abdullah bin Zubair should have declared this Surah to be a Makki revelation and most of the commentators also should have regarded it as Makki. If the matter is considered carefully, there appears to be a flaw in the tradition from Hadrat Anas in that it does not say what was the subject under discussion in the assembly in which the Holy Prophet gave the news about Surah Al-Kauthar. It is possible that at that time the Holy Prophet was explaining something. In the meantime he was informed by revelation that that point was further explained by Surah Al-Kauthar, and he mentioned the same thing, saying that that Surah was revealed to him just then. Such incidents did take place on several occasions, on the basis of which the commentators have opined about certain verses that they were revealed twice. This second revelation, in fact, meant that the verse had been revealed earlier, but on some later occasion the Holy Prophet's attention was invited to it by revelation for the second time. In such traditions, the mention of the revelation of a certain verse is not enough to decide whether it was revealed at Makkah or Madinah, and when precisely it was revealed. Had this tradition of Hadrat Anas not been there to cause doubt, the whole content of the Surah Al-Kauthar by itself bears evidence that it was revealed at Makkah, and in the period when the Holy Prophet was passing through extremely discouraging conditions. Historical Background

109. Surah Al Kafirun (The Disbelievers)

Name The Surah takes its name from the word al-kafirun occurring in the first verse. Period of Revelation Hadrat Abdullah bin Mas'ud, Hadrat Hasan Basri and Ikrimah, say that this Surah, is Makki, while Hadrat Abdullah bin Zubair says that it is Madani. Two different views have been reported from Hadrat Abdullah bin Abbas and Qatadah, first that it is Makki, and second that it is Madani. However, according to the majority of commentators, it is a Makki Surah, and the subject matter itself points to its being a Makki revelation. Historical Background There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Holy Prophet (upon whom be peace), yet the Quraish chiefs hall not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he accepted one of them and the dispute between them was brought to an end. In this connection, different traditions have been related in the Hadith. According to Hadrat Abdullah bin Abbas, the Quraish proposed to the Holy Prophet; "We shall give you so much of wealth that you will become the richest man of Makkah. We shall give you whichever woman you like in marriage. We are prepared to follow and obey you as our leader, only on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your as well as to our advantage." When the Holy Prophet asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same space of time. The Holy Prophet said: "Wait awhile; let me see what my Lord commands in this regard." Thereupon the revelation came down: Qul ya-ayyuhal- kafirun... and: Qul afa-ghair Allahi... (Az-Zumar: 64): "Say to them: ignorant people, do you bid me to worship others than Allah?" (Ibn Jarir, Ibn Abi Hatim, Tabarani). According to another tradition from Ibn Abbas, the Quraish said to the Holy Prophet: "O Muhammad, if you kiss our gods, the idols, we shall worship your God.Thereupon, this Surah was sent down. (Abd bin Humaid). Said bin Mina (the freed slave of Abul Bakhtari) has related that Walid bin Mughirah, As bin Wail, Aswad bin al-Muttalib and Umayyah bin Khalaf met the Holy Prophet (upon whom be peace) and said to him: "O Muhammad (upon whom be Allah's peace and blessings), let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought was better than what we possess, we would be partners in it with you, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it."At this Allah sent down: Qul ya-ayyuhal-kafirun (Ibn Jarir, Ibn Abi Hatim, Ibn Hisham also has related this incident in the Sirah). Wahb bin Munabbih has related that the people of Quraish said to Allah's' Messenger: "If you like we would enter your faith for a year and you would enter our faith for a year."(Abd bin Humaid, Ibn Abi Hatim). These traditions show that the Quraish had proposed such things to the Holy Prophet not once, in one sitting, but at different times and on different occasions; and there was need that they should be given a definite, decisive reply so that their hope that he would come to terms with them on the principle of "give and take" was frustrated for ever. Theme and Subject Matter If the Surah is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods, and to express their total disgust and unconcern with them and to tell them that Islam and kufr (unbelief) had nothin...

61. Surah As Saff (The Ranks)

Name The Surah derives its name from the sentence yuqatiluna fi sabil-i- hlsaff-an of verse 4; thereby implying that it is a Surah in which the word saff occurred. Period of Revelation It could not be known from any reliable tradition, but a study of its subject-matter shows that this Surah probably was sent down in the period closely following the Battle of Uhud, for by reading between the lines perceives a clear description of the conditions that prevailed in that period. Theme and Subject Matter Its theme is to exhort the Muslims to adopt sincerity in Faith and to struggle with their lives in the cause of Allah. It is addressed to the Muslims with weak faith as well as those who had entered Islam with a false profession of the Faith and also those who were sincere in their profession. Some verses are addressed to the first two groups, some only to the hypocrites, and some only to the sincere Muslims. The style itself shows where one particular group has been addressed and where the other. At the outset the believers have been warned to the effect; "Allah indeed hates those people who say one thing and do another, and He indeed loves. those who fight in the cause of the Truth, standing like a solid structure, against the enemies of Allah."' In vv. 5-7 the people of the Holy Prophet's community have been warned that their attitude towards their Messenger and their Religion should not be like the attitude that the Israelites had adopted towards the Prophets Moses and Jesus (peace be upon them). In spite of acknowledging the Prophet Moses as a Messenger of God they continued to malign him as long as he lived, and in spite of witnessing clear signs from the Prophet Jesus they denied him without any hesitation. Consequently, the Israelites became perverse, incapable of benefiting from divine guidance. This is certainly not an enviable state which another nation should imitate. Then, in vv. 8-9 a proclamation has been made with the challenge:"The Jews and the Christians, and the hypocrites, who are conspiring with them, may try however hard they may to extinguish this Light of Allah, it will shine forth and spread in the world in all its fullness, and the Religion brought by the true Messenger of Allah shall prevail over every other religion however hateful it may be to the pagans and polytheists. In vv. 10-13, the believers have been told that the way to success both here and in the Hereafter is only one: that they should believe in Allah and His Messenger sincerely and should exert their utmost in Allah's Way with their selves and their wealth. As a reward for this they will earn immunity from Allah's punishment, forgiveness of their sins and the eternal Paradise in the Hereafter, and will be blessed with Allah's good pleasure, succor and victory in the world. In conclusion, the believers have been exhorted to' the effect that just as the disciples of the Prophet Jesus had helped him in the cause of Allah, so should they also become "helpers of Allah", so that they too are blessed with the same kind of good pleasure and approval of Allah as had been the believers before them against the disbelievers.

2. Surah Al Baqarah (The Cow)

Name Why the name Al-Baqarah? Al-Baqarah (the Cow) has been so named from the story of the Cow occurring in this Surah (vv. 67-73). It has not, however, been used as a title to indicate the subject of the Surah. It will, therefore, be as wrong to translate the name Al-Baqarah into "The Cow" or "The Heifer" as to translate any English name, say Mr. Baker, Mr. Rice, Mr. Wolf etc., into their equivalents in other languages or vice versa, because this would imply that the Surah dealt with the subject of "The Cow". Many more Surahs of the Quran have been named in the same way because no comprehensive words exist in Arabic (in spite of its richness) to denote the wide scope of the subject discussed in them. As a matter of fact all human languages suffer from the same limitation. Sequence Though it is a Madani Surah, it follows naturally a Makki Surah Al- Fatihah, which ended with the prayer: "Show us the straight way." It begins with the answer to that prayer, "This is the Book (that)...is guidance..." The greater part of Al-Baqarah was revealed during the first two years of the Holy Prophet's life at Al-Madinah. The smaller part which was revealed at a later period has been included in this Surah because its contents are closely related to those dealt with in this Surah. For instance, the verses prohibiting interest were revealed during the last period of the Holy prophet's life but have been inserted in this Surah. For the same reason, the last verses (284-286) of this Surah which were revealed at Makkah before the migration of the Holy Prophet to AI-Madinah have also been included in it. Historical Background In order to understand the meaning of this Surah, we should know its historical background: At Makkah the Quran generally addressed the mushrik Quraish who were ignorant of Islam, but at Al-Madinah it was also concerned with the Jews who were acquainted with the creed of the Unity of Allah, Prophethood, Revelation, the Hereafter and angels. They also professed to believe in the law which was revealed by Allah to their Prophet Moses (Allah's peace be upon him), and in principle, their way was the same (Islam) that was being taught by Prophet Muhammad (Allah's peace be upon him). But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this : they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their worst to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken Allah and begun to serve mammon. So much so that they had even given up their original name "Muslim" and adopted the name "Jew" instead, and made religion the sole monopoly of the children of Israel.This was their religious condition when the Holy Prophet went to Al-Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made; side by side with this the high standard of morality and the fundamental principles of the pure ...

1. Al Fatihah (The Opening)

1. Surah Al Fatihah (The Opening) Name This Surah is named Al-Fatihah because of its subject-matter. Fatihah is that which opens a subject or a book or any other thing. In other words, Al-Fatihah is a sort of preface. Period of Revelation It is one of the very earliest Revelations to the Holy Prophet. As a matter of fact, we learn from authentic Traditions that it was the first complete Surah which was revealed to Muhammad (Allah's peace be upon him). Before this, only a few miscellaneous verses were revealed which form parts of `Alaq, Muzzammil, Muddaththir, etc. Theme This Surah is in fact a prayer which Allah has taught to all those who want to make a study of His book. It has been placed at the very beginning of the book to teach this lesson to the reader: if you sincerely want to benefit from the Quran, you should offer this prayer to the Lord of the Universe. This preface is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe, Who alone can grant it. Thus Al-Fatihah indirectly teaches that the best thing for a man is to pray for guidance to the straight path, to study the Quran with the mental attitude of a seeker- after-truth and to recognize the fact that the Lord of the Universe is the source of all knowledge. He should, therefore, begin the study of the Quran with a prayer to him for guidance. From this theme, it becomes clear that the real relation between Al-Fatihah and the Quran is not that of an introduction to a book but that of a prayer and its answer. Al-Fatihah is the prayer from the servant and the Quran is the answer from the Master to his prayer. The servant prays to Allah to show him guidance and the Master places the whole of the Quran before him in answer to his prayer, as if to say, "This is the Guidance you begged from Me."

What is Hoarding?

What is Hoarding?

The panic of the COVID-19 pandemic has resulted in people fighting over food, medicines, personal protective equipment (PPE), and even toilet paper. Such is the fear that has gripped people globally!

The speaker explains the concept of ownership in Islam and the consequences of hoarding that we see today.

Reference: Surah Al-Taubah 34-35

Seerah 25: Lessons learned leading to the Battle of Badr

The speaker reminds us of the visionary leadership and brave fighting men that led to victory in the Battle of Badr.  In this first part, the speaker takes us through a detailed explanation of the events leading to the Battle of Badr.  The speaker reminds us of the valuable lesson of making dua to Allah (سُبْحَانَهُ وَتَعَالَى), trust in Allah (سُبْحَانَهُ وَتَعَالَى), and simultaneously taking action to achieve the goal.       ..

Seerah 25: Lessons learned leading to the Battle of Badr

The speaker reminds us of the visionary leadership and brave fighting men that led to victory in the Battle of Badr.  In this first part, the speaker takes us through a detailed explanation of the events leading to the Battle of Badr.  The speaker reminds us of the valuable lesson of making dua to Allah (سُبْحَانَهُ وَتَعَالَى), trust in Allah (سُبْحَانَهُ وَتَعَالَى), and simultaneously taking action to achieve the goal. 

Is the Collapse of the World Order imminent?

In the current wold of uncertainty, the speaker asks the profound question - Is the Collapse of the World Order imminent? More importantly, if there is a collapse, what is the replacement?         . .

Is the Collapse of the World Order imminent?

In the current wold of uncertainty, the speaker asks the profound question - Is the Collapse of the World Order imminent?

More importantly, if there is a collapse, what is the replacement?  

Individual and Societal focus during the COVID-19 Pandemic

The Khateeb reminds us of how the COVID-19 Virus as a Rahma(mercy) and reminds us of how fragile life is. Unfortunately, the pandemic has demonstrated how we humans are so concerned about the survival in this world (duniya) as an individual where we are forgetting our societal duty. The Khateeb provides a clear solution to this aliment.

Individual and Societal focus during the COVID-19 Pandemic

The khateeb reminds us of how the COVID-19 Virus as a Rahma(mercy) and reminds us of how fragile life is. Unfortunately, the pandemic has demonstrated how we humans are so concerned about the survival in this world (duniya) as an individual where we are forgetting our societal duty. The khateeb provides a clear solution to this aliment.

Seerah 24: Pre-Ghazwatul Badr

Join as the speaker describes the building of the state by the Prophet Muhammad (ﷺ) and expand the call to Islam. Learn how as a ruler, the Prophet (ﷺ) made treaties with the Jews of Madinah and made alliance with the Bedouins in the surrounding areas. Studying these actions allows us to understand the role and responsibilities of a Ruler under the Islamic System of governance.

Seerah 24: Pre-Ghazwatul Badr

Join as the speaker describes the building of the state by the Prophet Muhammad (ﷺ) and expand the call to Islam. Learn how as a ruler, the Prophet (ﷺ) made treaties with the Jews of Madinah and made alliance with the Bedouins in the surrounding areas. Studying these actions allows us to understand the role and responsibilities of a Ruler under the Islamic System of governance.

Coronavirus #13 – Helping Youth cope with the Lockdown- LIVE with Br. Hamza

Up until recently, the news has reported the majority of deaths from the Coronavirus as affecting older and immunocompromised. Because of these patterns, some youth have come to see themselves as untouchable by the pandemic. Brother Hamza and Taji Mustafa discuss how we can use Islam's teachings to understand the situation at hand and help our youth comprehend it as well to better influence all our actions. Source...https://www.facebook.com/taji.mustafa.official/videos/288199917188913     .

Coronavirus #13 - Helping Youth cope with the Lockdown- LIVE with Br. Hamza

Up until recently, the news has reported the majority of deaths from the Coronavirus as affecting older and immunocompromised. Because of these patterns, some youth have come to see themselves as untouchable by the pandemic. Brother Hamza and Taji Mustafa discuss how we can use Islam's teachings to understand the situation at hand and help our youth comprehend it as well to better influence all our actions.
Source...https://www.facebook.com/taji.mustafa.official/videos/2881999171889132/

Coronavirus #12 – Coronavirus and the collapse of the World Order- LIVE with Dr. Mohammad Malkawi

The immediate cause of the collapse is growing at high rate within the global crisis of Corona, regardless of who was behind it, how created and how it spread. The important thing is that the global situation today is ready for a change, and the conditions closely resemble those which led to the 2008 collapse after Hurricane Katrina and the wars in Iraq and Afghanistan. Join BR. Taji as he welcomes Dr.Mohammad Malkawi to discuss the Coronavirus as aimpetus to the collapse of the World Order. Source...https://www.facebook.com/taji.mustafa.official/videos/287984296543808       .

Coronavirus #12 - Coronavirus and the collapse of the World Order- LIVE with Dr. Mohammad Malkawi

The immediate cause of the collapse is growing at high rate within the global crisis of Corona, regardless of who was behind it, how created and
how it spread. The important thing is that the global situation today is ready for a change, and the conditions closely resemble those which led to
the 2008 collapse after Hurricane Katrina and the wars in Iraq and Afghanistan. Join BR. Taji as he welcomes Dr.Mohammad Malkawi to discuss the
Coronavirus as aimpetus to the collapse of the World Order.
Source...https://www.facebook.com/taji.mustafa.official/videos/2879842965438086/

Coronavirus #11 – Jinazah of a Coronavirus Victim- LIVE with Br. Moazzam Begg

Former Guantanamo detainee Br. Moazzam Begg discusses with Br. Taji very personal experiences related to attending a Jinazah of a person that returned to Allah (سُبْحَانَهُ وَتَعَالَى) due to the Coronavirus.  A Very profound, detailed discussion describing the atmosphere of the Jinazah and most importantly the remembrance of Allah (سُبْحَانَهُ وَتَعَالَى) in this challenging time. Source...https://www.facebook.com/taji.mustafa.official/videos/287766112565627               .

Coronavirus #11 - Jinazah of a Coronavirus Victim- LIVE with Moazzam Begg

Former Guantanamo detainee Br. Moazzam Begg discusses with Br. Taji very personal experiences related to attending a Jinazah of a person that
returned to Allah (سُبْحَانَهُ وَتَعَالَى) due to the Coronavirus.  A Very profound, detailed discussion describing the atmosphere of the Jinazah and most importantly the remembrance of Allah (سُبْحَانَهُ وَتَعَالَى) in this challenging time.
Source...https://www.facebook.com/taji.mustafa.official/videos/2877661125656270/

Coronavirus #10 – Palestine’s Coronavirus Challenges – LIVE with Dr. Ashraf from Palestine

Palestine is one of Israel's most densely populated territories and with  limited resources, such as the existence of only 120 ventilators throughout the entire land, it is at an extreme risk for the pandemic's maximum impact as seen in Italy and New York. Taji Mustafa discusses how the Coronavirus has and will impact Palestine with Dr. Ashraf. Source...https://www.facebook.com/taji.mustafa.official/videos/2875442039211512/UzpfSTE5MDQzNjI4NzY4ODk4NDoyODU3MDI1OTI3Njk2NjYw/             .

Coronavirus #10 - Palestine's Coronavirus Challenges - LIVE with Dr. Ashraf from Palestine

Palestine is one of Israel's most densely populated territories and with  limited resources, such as the existence of only 120 ventilators throughout the
entire land, it is at an extreme risk for the pandemic's maximum impact as seen in Italy and New York. Taji Mustafa discusses how the Coronavirus has
and will impact Palestine with Dr. Ashraf.
Source...https://www.facebook.com/taji.mustafa.official/videos/2875442039211512/UzpfS
TE5MDQzNjI4NzY4ODk4NDoyODU3MDI1OTI3Njk2NjYw/

Coronavirus #9 – Ask the Scientist- LIVE with Dr. Salman

As a cell biologist, Dr. Salman breaks down the science of the Coronavirus in a comprehensive manner. He elaborates on how we can protect ourselves and our families from this disease as well as the importance behind self-quarantine. Source...https://www.facebook.com/taji.mustafa.official/videos/287312926944278       .

Coronavirus #9 - Ask the Scientist- LIVE with Dr. Salman

As a cell biologist, Dr. Salman breaks down the science of the Coronavirus in a comprehensive manner. He elaborates on how we can protect ourselves and
our families from this disease as well as the importance behind self-quarantine.
Source...https://www.facebook.com/taji.mustafa.official/videos/2873129269442789/

Coronavirus #8 – Ten Good things as a result of Coronavirus-LIVE with Dr. Abdul Wahid

During trying times such as these, it is important to keep faith in Allah's  (سُبْحَانَهُ وَتَعَالَى) plans and stay hopeful. Dr. Abdul Wahid speaks with Taji Mustafa about ways we can benefit from hardship through reflection and bettering our Islamic personalities. Source...https://www.facebook.com/taji.mustafa.official/videos/287100862632152           .

Coronavirus #8 - Ten Good things as a result of Coronavirus-LIVE with Dr. Abdul Wahid

During trying times such as these, it is important to keep faith in Allah's  (سُبْحَانَهُ وَتَعَالَى) plans and stay hopeful. Dr. Abdul Wahid speaks with Taji Mustafa about ways we can benefit from hardship through reflection and bettering our Islamic personalities.
Source...https://www.facebook.com/taji.mustafa.official/videos/2871008626321520/

Coronavirus #7-Sura Al-Araf. Is coronavirus punishment from Allah- LIVE with Abu Yusuf

The Coronavirus pandemic has elicited an almost apocalyptic sense of fear in people all over the world. Many have asked the question about if the Coronavirus is a punishment sent by Allah (سُبْحَانَهُ وَتَعَالَى).. Abu Yusuf discuses Allah's (سُبْحَانَهُ وَتَعَالَى) punishments and the answer to this question using the tafseer of Surah Al-Araf. Source...https://www.facebook.com/taji.mustafa.official/videos/286872262988345

Coronavirus #7-Sura Al-Araf. Is coronavirus punishment from Allah- LIVE with Abu Yusuf

The Coronavirus pandemic has elicited an almost apocalyptic sense of fear in people all over the world. Many have asked the question about if the
Coronavirus is a punishment sent by Allah (سُبْحَانَهُ وَتَعَالَى).. Abu Yusuf discuses Allah's (سُبْحَانَهُ وَتَعَالَى) punishments and the answer to this question using the tafseer of Surah Al-Araf.

Source...https://www.facebook.com/taji.mustafa.official/videos/2868722629883453/

Coronavirus #6 – How people are dying Alone-LIVE with Dr. Abdul Wahid

With the highly contagious nature of the Coronavirus, countries have reinforced the idea of self-quarantine as a preventative measure. However, when people become infected with COVID-19, they are quarantined very strictly, and aren't allowed visitors. Dr. Abdul Wahid and Taji Mustafa discuss how lonesome and depressing this reality is for patients and how Islam provides guidance about dealing with this situation.     Source...https://www.facebook.com/taji.mustafa.official/videos/286620353346869 .

Cornovirus #5- The Impact on Muslim Countries- LIVE with Abu Yusuf

Taji Mustafa and Abu Yusuf discuss how the Coronavirus has impacted Muslim countries while making connections to their current economic status and political relationships with other countries. Source...https://www.facebook.com/taji.mustafa.official/videos/286389520036619

Coronavirus #6 - How people are dying Alone-LIVE with Dr. Abdul Wahid

With the highly contagious nature of the Coronavirus, countries have reinforced the idea of self-quarantine as a preventative measure. However,
when people become infected with COVID-19, they are quarantined very strictly, and aren't allowed visitors. Dr. Abdul Wahid and Taji Mustafa
discuss how lonesome and depressing this reality is for patients and how Islam provides guidance about dealing with this situation.

Source...https://www.facebook.com/taji.mustafa.official/videos/2866203533468696/

Cornovirus #5- The Impact on Muslim Counteries- LIVE with Abu Yusuf

Taji Mustafa and Abu Yusuf discuss how the Coronavirus has impacted Muslim countries while making connections to their current economic status and
political relationships with other countries.
Source...https://www.facebook.com/taji.mustafa.official/videos/2863895200366196/

Coronavirus and Death_Surah Abasa 33-37

With the Coronavirus (COVID-19) still running rampant, thoughts turn to our mortality. The khateeb reminds us about Surah Abasa ayats for understanding of the situation and our actions.             ...

Coronavirus and Death_Surah Abasa 33-37

With the Coronavirus (COVID-19) still running rampant, thoughts turn to our mortality. 

The khateeb reminds us about Surah Abasa ayats for understanding of the situation and our actions.

 

 

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Seerah 23: Messenger of Allah (ﷺ) as a Ruler

Soon after emigrating to Madinah and making sure that the pillars of the new Islamic State were well established on strong bases of administrative, political and ideological unity, the Prophet (ﷺ) commenced to establish regular and clearly-defined relations with non-Muslims. All these were to commandments of Allah (سُبْحَانَهُ وَتَعَالَى). All of these efforts were exerted solely to build the State with a solid foundation and can defend itself. Additionally, the efforts were undertaken to do the dawah of Islam and take it to the Arabian Peninsula. Geographically, the closest people to Madinah were the Jews. They harbored evil intentions, and nursing bitter grudge but they showed neither the least resistance nor the slightest animosity. The Prophet ratified a treaty with them with clauses that provided full freedom in faith and wealth. The speaker details the most important provisions of the treaty and connects it to the fact that Madinah was a State and the Prophet Muhammad (Saw) was ruling over the people as a messenger implementing the commandments of Allah (سُبْحَانَهُ وَتَعَالَى). Finally, the speaker contrasts Islam's System of Ruling with that of systems today to help us understand the superiority of the Islam to any other system.

Seerah 23: Messenger of Allah (ﷺ) as a Ruler

Soon after emigrating to Madinah and making sure that the pillars of the new Islamic State were well established on strong bases of administrative, political and ideological unity, the Prophet (ﷺ) commenced to establish regular and clearly-defined relations with non-Muslims. All these were to commandments of Allah (سُبْحَانَهُ وَتَعَالَى).

All of these efforts were exerted solely to build the State with a solid foundation and can defend itself. Additionally, the efforts were undertaken to do the dawah of Islam and take it to the Arabian Peninsula. 

Geographically, the closest people to Madinah were the Jews. They harbored evil intentions, and nursing bitter grudge but they showed neither the least resistance nor the slightest animosity. The Prophet ratified a treaty with them with clauses that provided full freedom in faith and wealth.

The speaker details the most important provisions of the treaty and connects it to the fact that Madinah was a State and the Prophet Muhammad (Saw) was ruling over the people as a messenger implementing the commandments of Allah (سُبْحَانَهُ وَتَعَالَى).

Finally, the speaker contrasts Islam's System of Ruling with that of systems today to help us understand the superiority of the Islam to any other system. 

Coronavirus #4 -Surah Ad-Duha- Quran and Hope

Br. Taji and Abu Yusuf reflect upon Surah Ad-Dhuha (The Glorious Morning Light) in light of the recent crisis of the Coronavirus.  The brothers discuss in detail for the need of humanity for hope and guidance in the time of darkness. Lessons are provided for us today to ponder deeply and change ourselves and society at large.

Coronavirus #4 -Surah Ad-Duha- Quran and Hope

Br. Taji and Abu Yusuf reflect upon Surah Ad-Dhuha (The Glorious Morning Light) in light of the recent crisis of the Coronavirus.  The brothers discuss in detail for the need of humanity for hope and guidance in the time of darkness. Lessons are provided for us today to ponder deeply and change ourselves and society at large. Source..https://m.facebook.com/story.php?story_fbid=2861828093906240&id=100002372336789&ref=content_filter

Coronavirus #3 – If there’s a Powerful God-why has He allowed Coronavirus (COVID-19)

The question often arises from non-Muslims and Muslims alike during calamities like the Coronavirus (COVID-19) about how God would allow such an affliction on humanity. Br. Taji and Br. Sharif Abu Laith, a Pharmacist in Manchester discuss the  profound question as well as discuss the Coronavirus from a pharmacological perspective. Source:https://www.facebook.com/taji.mustafa.official/videos/2859566124132437

Coronavirus #3 - If there’s a Powerful God-why has He allowed Coronavirus (COVID-19)

The question often arises from non-Muslims and Muslims alike during calamities like the Coronavirus (COVID-19) about how God would allow such an affliction on humanity.

Br. Taji and Br. Sharif Abu Laith, a Pharmacist in Manchester discuss the  profound question as well as discuss the Coronavirus. from a pharmacological perspective.

Source:https://www.facebook.com/taji.mustafa.official/videos/2859566124132437/UzpfSTE5MDQzNjI4NzY4ODk4NDoyODQwOTkyMjE5MzAwMDMx/

The Islamic Perspective on Coronavirus(COVID-19)- A Ray of Hope in the Face of Hardship

Crises such as the COVID-19 pandemic and the current lock down test our Imaan and our belief in Allah (swt). The speaker analyzes the recent panic across the globe and provides profound guidance on how Muslims should respond.   .

The Islamic Perspective on Coronavirus(COVID-19)- A Ray of Hope in the Face of Hardship

Crises such as the COVID-19 pandemic and the current lock down test our Imaan and our belief in Allah (swt). In this talk, the speaker will analyze the recent panic across the globe and provide profound guidance on how Muslims should respond.