At another forum, someone asked me "Which is the verse after reading of that you start to fear Allah?" - And I did not take a second to reply that instead of fearing Allah, the entire Qur'an tells me of the Creator Who is oft forgiving and merciful no matter how much sinful a man may be, provided he sincerely repents, for Allah is The Only Acceptor of Repentance. At Tawwāb "ٱلْتَّوَّابُ" is that attribute of Allah that reassures the sinner that there is Only He Who accepts our return to Him in absolute sincerity.
"Believers, avoid being excessively suspicious, for some suspicion is a sin. Do not spy, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would surely detest it. Have fear of Allah. Surely Allah is much prone to accept repentance, is Most Compassionate." [Al Quran Surah Al-Hujurat 49:12 ] At Tawwāb is from the root t-w-b which has the following classical Arabic connotations:
to return
to return to goodness, to repent
to be repeatedly summoned or called
Te attribute At Tawwāb gives reassurance to the believers that the doors of repentance are never closed and in fact Allah looks forward to someone asking for repentance so that He in His extreme compassion for His subjects should accept a sincere repentance and forgive him.
Imam Al Ghazali in his book, "Al-Maqsad Al-Asna fi Sharah Asma' Allahu al-Husna" (also known as "The Best Means in Explaining Allah's Beautiful Names"), translates At Tawwāb as:
"He who constantly turns man to repentance". At Tawwāb is "the One Who keeps on facilitating the causes of repentance for His servants time and time again by showing them some of His signs, by conveying to them some of His Warnings and by revealing to them some of His deterrents and cautions with the Intent that they, having been apprised of the dangers of their sins, might be filled with fear by His frightening them and subsequently turn to repentance. Through (His) accepting (the evidence of their penitence), the Favour of Allah Most High (once again) reverts to them."
Thus At Tawwāb is Only He Who beckons for our return and forgives those who repent, firstly by helping them to repent and causing their hearts to turn towards Him. After they repent, He turns to them and accepts their repentance, pardoning their sins. Once Allah accepts the repentance of an individual through His infinite mercy, He can erase the sin altogether, and it is then as though there was no sin at all.
The last verse of Surah An Nasr, The Victory' which by many is considered the last verse of the Qur'an which was revealed to Prophet Muhammad (peace be upon him) on the eve of final victory over the pagans of Makkah, the Prophet of Allah has been commanded to:
"Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance." [Al Quran Surah An Nasr 110:3] Allah in this command has taught Muslims an eternal lesson: Do not regard any of your worship, devotion or religious service as something superb; even if you have spent your entire life in the cause of Allah, you should always think that you could not do all that was required of you by your Lord. Likewise, when you attain some victory, you should not regard it as a result of some excellence in yourselves but as a result of only Allah’s bounty and favor. Then bowing humbly before your Lord, you should praise and glorify Him, and should repent and beg for His forgiveness instead of boasting and bragging of your success and victory. Therefore, as sincere servants of Allah we must always be reassured that Allah is not in haste to punish an individual for his sins. He even at times overlooks sins and is constantly seeking our return to Him so that we may be forgiven. Therefore, while seeking Allah's forgiveness, we must also be oft forgiving for Allah forgives those who forgive others. You may refer to our post "99 Attributes of Allah" for complete list of 99 attributes of Allah Almighty with meaning and explanation.
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Sūrah An-Nūr "الْنُّور" is the twenty fourth surah with 64 ayahs with nine rukus, part of the 18th Juzʼ of the Holy Qur'an. The title of the surah is taken from verses 35 in which is often referred to as " Ayat an-Nur or the Light Verse", or "the Parable of Light":
"Allah is the Light of the heavens and the earth. The parable of His light is as if there were a niche and within it a lamp: the lamp enclosed in glass: the glass as it were a brilliant star: lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His light: Allah doth set forth parables for men: and God doth know all things."
As already mentioned in the Overview, Surah An Nūr is one of the most important surahs of the Holy Qur'an for it concentrates on establishing the good manners and morals that will ultimately benefit the new Muslim society. It establishes regulations for marriage, modesty, appropriate household behaviour, and the manners and necessity of obedience to Prophet Muhammad (peace be upon him). While the central theme of this chapter is educating the Muslim community, it flows effortlessly from prescribing mandatory punishments to gently inviting us to reflect on the signs God has placed for us throughout the universe.
In view of the sensitivity of subjects discussed in the surah, it is of utmost importance to understand the historical background of the revelation of the surah and the theme before reading its translation and exegesis / tafseer. The passages shared herein under are 'unedited' and direct from the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi, so as to present detailed explanation of laws concerning issues discussed in the surah, presenting view point of different scholars for better understanding. Since these explanations are quite lengthy due to sensitivity of the subjects so discussed so as to leave no ambiguity in understanding, the exegesis has been divided into many parts to keep the interest of readers alive:
Part I : Rukhu 1 [verses 1-10] - fornication / extra matrimonial relations and punishments.
Part II : Rukhu 2-3 [verses 11-26] - Slander against Aisha, wife of Prophet Muhammad (Peace be upon him) and her exoneration by Allah of the slander charges
Part III : Rukhu 4 [verses 27-34] - Special instructions / manners
Part IV : Rukhu 5-7 [verses 35-57] Allah is the Light of the heavens and the earth, misdeeds of disbelievers and qualities of true believers
Part V : Rukhu 8-9 [verses 58-64] - Etiquette of seeking permission to enter the room of married couple, Etiquette of eating at houses other than your own, Requirement of attending meetings which require collective action
We have already presented the first four parts of the exegesis of this Surah. Let us now read the translation and exegesis / tafseer in English of the last part, which covers Rukhu 8-9 [verses 58-64]. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Rukhu 8 [verses 58-61] From verse 58 onward, From here again, the commandments for social life are being resumed, after the same were discussed in Rukhu 4 [verses 27-34]. It is just possible that this portion of Surah An-Noor was revealed at a later date.
The first two verses 58-59 explain the etiquette of seeking permission to enter the room of married couple:
( 58 ) O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you - some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise.
According to the majority of commentators and jurists, this refers to both male and female slaves. Ibn Umar and Mujahid, however, have expressed the opinion that it refers to the male slaves only. But in view of the commandment that follows there appears to be no reason for making this distinction. Violation of one’s privacy by his children is as undesirable as by his female slaves. All jurists agree that the commandment given in this verse is applicable both to the minor and to the grown up slaves.
Another translation can be: Who have not yet reached the age of seeing wet dreams. From this the jurists have deduced the principle that in case of boys puberty starts when they begin having nocturnal emissions. But the translation that we have adopted is preferable because the injunction is meant both for boys and for girls. If nocturnal emission is taken as the sign of attaining puberty, the injunction would be confined to boys only, because in the case of girls it is the menstrual discharge, and not nocturnal emission, which marks the beginning of puberty. In our opinion the intention is that the children of the house should follow this procedure till the time that they become sex conscious. After they have become sex conscious they have to follow the injunction that follows.
Here in this verse, word "Aurat" has been used, which literally is a place of danger and trouble; it also means a private part of the body which one would not like to expose before others, and something which is not fully secured. All these meanings are close to each other and all are implied in the meaning of this verse. The verse means to say that these are your times of privacy when you are either alone or with your wives in a state when it is not proper for your children and servants to come in to see you unannounced. Therefore, they should be instructed that they must take your permission before coming in to see you in your places of privacy at these three times.
However, at other times than these, there is no restriction on the entry of minor children and slaves in your private rooms without permission. If on such an occasion you are not properly dressed and they enter without permission, you will have no right to take them to task. For in that case, it will be your own folly to have kept yourself in an improper state at a time when you should have been properly dressed for the day’s business. However, if they enter without permission during the times of privacy, the blame will lie with them provided they have been taught the necessary etiquette.
This is the reason for the general permission for children and slaves to come without permission at other times than those mentioned above. This throws light on a fundamental fiqh principle that every religious injunction is based on some wisdom or good reason, whether it has been explained or not.
( 59 ) And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise.
Continuing with the same theme above, this verse is specifically for the children when they have reached the age of puberty. As has been explained in above, the signs of puberty in the case of boys and girls are nocturnal emission and menstrual discharge respectively. There is, however, a difference of opinion among the jurists regarding the beginning of puberty in those boys and girls who for some reason do not show these physical signs for an unduly long time.
According to Imam Shafai, Imam Abu Yusuf, Imam Muhammad and Imam Ahmad, a boy or a girl of 15 years will be considered to have attained puberty, and a saying of Imam Abu Hanifah also supports this view.
But the well known view of Imam Abu Hanifah is that in such cases the age of puberty will be 17 years for girls and 18 years for boys.
Both these opinions are the result of juristic reasoning and neither is based on any injunction of the Quran or Sunnah. It is therefore not necessary that the age limits of 15 or 18 years be accepted as marking the beginning of puberty everywhere in the world in abnormal cases. In different countries and ages there are different conditions of physical development and growth. The age of puberty in a certain country can be determined by means of the law of averages in normal cases. As for abnormal cases, the mean difference of ages may be added to the upper age limit to determine the age of puberty. For instance, if in a country, the minimum and maximum ages for nocturnal discharge are normally 12 and 15 years respectively, the mean difference of one and a half years may be added to the maximum limit of 15 years to determine the beginning of puberty for abnormal cases. The same principle can be used by the legal experts of various countries to fix the age of puberty keeping in view their peculiar local conditions.
There is a tradition quoted from Ibn Umar in support of the age of 15 years for puberty. He says: I was 14, when I presented myself before the Prophet (peace be upon him) to ask his permission to join the battle of Uhud, but he declined permission. Then on the occasion of the battle of the Trench, when I was 15, I was again presented and he permitted me to join. (Sihah Sitta, Musnad Ahmad). This tradition, however, does not stand scrutiny for the following two reasons:
(a) The battle of Uhud took place in Shawwal, 3 A.H., and the battle of the Trench in Shawwal, 5 A.H. according to Ibn Ishaq, and in Zil-Qad, 5 A.H. according to Ibn Saad. There is an interval of two years or more between the two events. Now if Ibn Umar was 14 at the time of the battle of Uhud, he could not be 15 at the time of the battle of the Trench. It may be that he mentioned 14 years for 13 years and 11 months and 15 years for 15 years and 11 months.
(b) It is a different thing to be regarded as an adult for the purposes of war and quite different to be legally adult for social affairs. They are not necessarily interconnected. Therefor the correct view is that the age of 15 for an abnormal boy has been fixed on the basis of analogous and juristic reasoning and not on the basis of anything in the Quran or Sunnah.
Verse 60 relates to elderly women in the home and the rules of dress and decorum are not so exacting as for younger women, but they are also enjoined to study modesty, both because it is good in itself, and as an example to the younger people.:
( 60 ) And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.
Literally, this means those women who are no longer capable of bearing children, who no longer cherish sexual desires, and who cannot excite the passions of men. Obviously it cannot mean that they should strip themselves naked. That is why all the jurists and commentators agree that it implies the outer garments which are used to hide the adornments as enjoined in (Surah Al-Ahzab, Ayat 59).
The word "Tabarruj" used in this verse is related to display and exhibitionism. When used with regard to a woman, it would imply the one who displays her charms and adornments before other men. The permission to lay aside the outer garments is being given to those old women who are no longer interested in personal embellishments and whose sex desires are gone. But if they still have a hidden desire smoldering in their hearts and an urge to display, they cannot avail of this permission.
Verses, 60 spells out the etiquette of eating at houses other than your own:
( 61 ) There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand.
In ancient Arabia, some tribes had the tradition that each member sat and ate separately. Eating together in one place was considered bad as some Hindus do even today. On the contrary, some other tribes considered it bad to eat alone individually; so much so that they would even go without food if they did not have company at meals. This verse means to abolish such customs and restrictions.
Three things are necessary to understand this verse:
(a) The verse consists of two parts: the first part relates to the sick, the lame, the blind and other handicapped people, and the second part to the other People.
(b) The moral teachings of the Quran had so thoroughly changed the Arab mind that they had become highly sensitive with regard to the distinction between the lawful and the unlawful. According to Ibn Abbas, when Allah commanded them “not to devour one another's property by unlawful ways” (Surah An-Nisa, Ayat 29), the people became unduly cautious and would not eat freely at each other’s house; so much so that unless a formal invitation was extended, they considered it unlawful even to dine in the house of a relative or a friend.
(c) The mention of taking meals at your own houses only means to impress that taking meals at the house of a relative or a friend is just like taking meals at one’s own house, where no permission is required.
With these three things in mind, one can easily understand the meaning of the verse. It says that the handicapped person can have his meal anywhere and at any house in order to satisfy his hunger, because the society as a whole owes to him this privilege on account of his handicap. As for the other people, for them their own houses and the houses of the relatives mentioned in the verse are equally good for the purpose. No formal invitation or permission is needed to have the meals of their houses. In the absence of the master, if his wife or children offer something, it can be taken without hesitation. In this connection, it should be noted that the houses of one’s children are just like one’s own house, and the friends imply close friends.
Rukhu 9 [verses 62-64] The last three verses of the Surah educate the believers regarding the requirement of attending meetings which require collective action. And in fact are the final instructions being given to tighten the discipline of the Muslim community and make it more organized than before:
( 62 ) The believers are only those who believe in Allah and His Messenger and, when they are [meeting] with him for a matter of common interest, do not depart until they have asked his permission. Indeed, those who ask your permission, [O Muhammad] - those are the ones who believe in Allah and His Messenger. So when they ask your permission for something of their affairs, then give permission to whom you will among them and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.
This commandment is also applicable in respect of the successors of the Prophet (peace be upon him) after him and other leaders of the Muslims. When the Muslims are called upon to get together for a common cause, whether relating to war or peace, it is not permissible for them to retreat or disperse without due permission of the leader.
This contains a warning that it is absolutely unlawful to ask permission without any genuine need. That is, it depends upon the Prophet or his successor after him to grant or not to grant permission even in case of a genuine need. If he deems the collective cause to be more important than the individual need of the person, he may refuse permission, and a believer will not mind it.
This again contains a warning: If in asking permission there is even a tinge of excuse making, or of placing individual interests above collective interests, it would be a sin. Therefore the Prophet or his successor should also pray for the forgiveness of the one whom he gives permission.
( 63 ) Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.
The verse can thus have three meanings which would all be equally correct;
(a) The Prophet’s summons should not be treated as a common man’s summons, for the Prophet’s summon is of extraordinary importance, which you cannot ignore, because if you fail to respond to it, or feel hesitant about it, you will be doing so at the very risk of your faith.
(b) Do not consider the Prophet’s prayer as a common man’s prayer. If he is pleased with you and prays for you, there can be no greater good fortune for you. But if he is displeased with you and curses you, there can be no greater misfortune for you.
(c) Calling the Prophet should not be like calling among yourselves of each other. That is, you should not call or address the Prophet just as you call and address other people aloud by their names. You should have full respect for him, because the slightest disrespect in this regard will call for Allah’s reckoning in the Hereafter.
Though all the three meanings quite fit in with the context, the first meaning is more in keeping with the theme which follows.
( 64 ) Unquestionably, to Allah belongs whatever is in the heavens and earth. Already He knows that upon which you [stand] and [knows] the Day when they will be returned to Him and He will inform them of what they have done. And Allah is Knowing of all things.
The condition or position you are in, the motives which actuate you, and the ends you have in view. Things misunderstood or maligned, falsely praised or held in honour, or fraudulently shown to be good when they are evil-everything will be revealed in its true light on the Day of final Judgment.
Here we come to the end of Part V and the end of Sūrah An-Nūr. The Sūrah has many lessons and commandments for the believers to understand and practically exhibit these in their daily lives. It is only by understanding the Qur'an with reference to the context that we can really understand its meaning and its correct applicability to our daily lives so as to live the live as enunciated by Allah. May Allah help and guide us to understand His divine words to live a life of truth and happiness. Aameen.
You may now like to listen to Arabic recitation of Sūrah An-Nūr with English subtitles:
You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand).
Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 | Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2] and partly [1]
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook Follow @IslamUltimate
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
The most blessed event of a believer's life has arrived: The Hajj !! Muslims all over the world set aside a portion of their earnings to be able to bear the expenses to go to Makkah, Saudi Arabia and perform the ritual of Hajj, the fifth and last pillar of Islam. There have been instances wherein older people even touching the hundredth year of their lives, or even beyond, to make to Makkah and perform Hajj. This year, over two million blessed Muslims are presently in Makkah to perform Hajj 2019 / 1440 AH, which is just about ten days from hence. Hajj rituals are spanned over five days from 8th-12th of the Islamic calendar's month of Dhul-Hijjah. Here in under are the preparations and details of rituals performed during the five days of the Hajj:
Hajj Rituals described diagrammatically [Photo: AsceticRose / Wikimedia Commons]
Getting into the state of Ihram: Before pilgrims wish to enter the Al Masjid Al Haram (the sacred boundary of Mecca) and move across to perform Hajj, they should wear Ihram in order to make haram and traverse the five different areas of Miqat in the Haram boundary: (1) Miqat is an imaginary boundary around Makkah. Before crossing these imaginary lines, one must change over from one's normal clothing to a two piece coarse while cloth called Ihram. Below are the destination options and relevant Miqats for pilgrims travelling to Saudi Arabia to perform Hajj:
Dhu’l Hulaifah (Abbyar Ali) is for pilgrims coming to Saudi Arabia from or through Madina first to perform Hajj al-Tamatt’u
Al-Juhfah (near Rabigh) is for pilgrims coming from or through Syria, Morocco, or Egypt.
Qarn-al manazil (As-Sail Al-Kabeer) is for pilgrims coming from or through Najd or Taif.
Yalamlam (Sa’adiyah) is for pilgrims coming from or through India, Pakistan or Yemen.
Dhat `Irq is for pilgrims coming from or through Iraq.
(2) Before setting off from their place of stay and making their way to the sacred boundary of Mecca, pilgrims are bound to assume a state of Ihram, which is the combined sacred act of Niyyah and Talbiyah necessary to perform Hajj.
Niyyah is the innate intention to perform an act of worship,
Talbiyah is a special prayer said in supplication to attain Ihram, given herein under:
"Here I am at Thy service O Lord, here I am. Here I am at Thy service and Thou hast no partners. Thine alone is All Praise and All Bounty, and Thine alone is The Sovereignty. Thou hast no partners."
(3) To become a Muhrim (a pilgrim that has attained the state of Ihram), a pilgrim must prepare himself for Ihram by following the below steps as instructed by the Prophet (PBUH):
(a) Performing ablutions – cleansing the body to attain physical purity
(b) Changing into the sacred attire of two-pieced white Ihram sheets (Izar and Rida) for men and ordinary Islamic clothes for women. Both, men and women, should wear the flip-flops or sandals that expose the middle bones of the mid foot.
(c) Performing the two Rakats of Salah al-Ihram while covering the head.
(d) Pronouncing the Niyyah as the Miqat approaches
(e) Reciting Talbiyah repeatedly while traversing the Miqat stations in the sacred boundary of the Grand Holy Mosque until the commencement of Tawaf before travelling to Mecca for the next step of Umrah.
Performance of Umra Rituals: Most of the pilgrims undertake undertake Hajj al-Tamatt’u that combines Umrah rituals with that of Hajj. After performing the Umra (that is taking seven rounds around the Kabah and Sa'i - seven rounds between the hillocks of Safa and Marwa, adjacent to the the Kabah) re-assume Ihram and the intention to perform Hajj. After completing Umrah rituals, pilgrims must assume the state of Ihram and declare their intentions to do Hajj.
Travel to Mina: On 8th of Dhul-Hijjah, soon after the observing the morning prayers, all pilgrims must head to Mina (a town in Makkah), where they stay an entire day carrying out ritual prayers – Duhr, Asr, Maghrib, Isha, Fajr and Qasr – as stated in the Quran.
Travel to Plain of Arafat to perform Waquf: On the second day of Hajj, 9th day of Dhu-al-Hijjah, after the dawn prayer, pilgrims travel the 14.4 km journey from Mina to Arafat from Mina reciting Istaghfar and making supplications. They must do so before noon. Upon reaching plain of Arafat, pilgrims observe Duhr and Asr combined with Qasr prayers near the Jabal al-Rahmah from noon to sunset. This act is known as Waquf (standing before Allah). At Masjid al-Namirah, pilgrims offer noon and afternoon prayers together at noon time and listen to the Hajj Khutaba. A pilgrim's Hajj is considered invalid if they do not spend the afternoon on Arafat.
Pilgrims moving to Mount Arafat for key rite
The Day of Arafat is considered one of the most important days, not just of Hajj, but of the Islamic calendar. "Jabal al-Rahmah" Mount Mercy at Arafat was the scene of the Prophet Muhammad's final sermon. Elsewhere in the world, many Muslims choose to fast on this day.
Night stay at Muzdalifah on 10th of Dhu al Hijjah - (Photo: Shutterstock/Alarabiya)
Night stay at Muzadalifah: After sunset, the pilgrims move to Muzadalifah (a town between Mina and Mt. Arafat) - 9 kilometres trip, where the first offer combined Maghrib and Isha prayers. And thereafter they spend the night praying and sleeping on the ground with open sky until Fajr prayers in preparation for the next day’s ritual of stoning the devil. Pilgrims collect up 49 pebbles of similar size for Rami (the act of throwing stones at three sites where the Satan had tried to dissuade Prophet Abraham, peace be upon him).
On the 10th day Dhu al-Hijjah, pilgrims leave for Makkah before sunset to do Tawaf al-Ifadah and Sa’iy and get back to Mina to perform Rami, Nahr and Halq. The 10th of Dhul-Hijjah is Eid al-Adha, a day celebrated by Muslims around the world as the greater of the two Muslim holidays.
Perform Rami in Mina:
On the 11th and 12th days of Hajj, pilgrims must complete the stoning of the Devil or Rami. Before Sunrise, pilgrims head back to Mina and participate in a ritual known as ‘Stoning the devil’. Seven pebbles (of similar sizes) are thrown at a stone structure known as Jamrat al-Aqabah. This is an act carried out at noon on each day. All pilgrims are required to leave for Makkah before sunset on the 12th day of Dhu al-Hijjah. Rami is a symbolic stoning of the devil, based on historical tradition. When Allah told Abraham to sacrifice his son, the devil appeared at three different places in Mina and tried to dissuade Abraham from heeding the command. Abraham responded by throwing stones to ward him off.
Animal Sacrifice – Nahr: The culmination of the stoning ceremony calls for an animal sacrifice to commemorate the story of Prophet Ibrahim (Abraham) and his son Ismael [Read why Muslims sacrifice animals on Hajj / Eid al Adha]. For this pilgrims can purchase sacrifice voucher or a coupon, which states that a sacrifice has been made in their name. the sacrificial animal is either a lamb or a camel. The animal is butchered and its meat is packed and shipped to other Middle Eastern countries or is fed to the poor. However, those intending to sacrifice the animal themselves, can do so for which elaborate arrangements are made.
Halq (shaving the head) or Taqsir (clipping or shortening of the hair for men and women): Once the animal has been sacrificed, men should get their head completely shaved, or get their hair clipped. While women are forbidden to shave their heads and only allowed to have a lock or strand of their hair clipped. The act of cutting the hair symbolizes one’s detachment from physical appearances and complete subjection to Allah. Thereafter, pilgrims perform Tawaf and Sa’iy.
Repeat Stoning at Mina: After Sunset On the 11th and 12th day of Dhu al-Hijjah, the stoning ritual is repeated by throwing pebbles at two other monuments other than Jamrat al Aqabah, that is Jamrat Oolah (the first Jamrat) and Jamrat Wustah (middle Jamrat). Pilgrims face the Jamarah (main pillar), with the Mecca on their left and Mina on their right, stone it with seven small pebbles while reciting takbeer.
Pilgrims may leave Mina for Mecca before sunset on the 12th. If unable to leave on the 12th before sunset or opt to stay at free will, they must perform the stoning ritual again on the 13th before returning to Makkah.
Perform the Farewell Tawaf "Tawaf al-Wadaa": On 13th of Dhu al Hijjah, the final step is the farewell Tawaf / Tawaf al-Wadaa. 'Wadaa' means 'to bid farewell', circumambulating the Kaaba anti-clockwise seven times and touching or kissing the Kaaba if possible. Pilgrims reflect on their experience and thank Allah for everything, while circumambulating the Kaaba. On completing the Tawaf, pilgrims can proceed to collect their belongings, leave Kaaba by setting their left foot out first and making supplications while doing so. This final step marks the end of Hajj rituals.
Journey to Medina: Most of the pilgrims after performing the Hajj, head towards Medina to pay homage to the most revered of the prophets, Muhammad (peace be upon him) and spend few to forty days. Though not a part of Hajj, pilgrims still choose to travel to the city of Medina and the Al-Masjid an-Nabawi (Mosque of the Prophet), which contains tomb of Prophet Muhammad (peace be upon him) The Quba Mosque and Masjid al-Qiblatayn are also usually visited.
We pray that all pilgrims present in Makkah at this time of the year may their presence be accepted and come back duly blessed with countless blessings of Allah. Aameen.
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Sūrah An-Nūr "الْنُّور" is the twenty fourth surah with 64 ayahs with nine rukus, part of the 18th Juzʼ of the Holy Qur'an. The title of the surah is taken from verses 35 in which is often referred to as " Ayat an-Nur or the Light Verse", or "the Parable of Light":
"Allah is the Light of the heavens and the earth. The parable of His light is as if there were a niche and within it a lamp: the lamp enclosed in glass: the glass as it were a brilliant star: lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His light: Allah doth set forth parables for men: and God doth know all things."
As already mentioned in the Overview, Surah An Nūr is one of the most important surahs of the Holy Qur'an for it concentrates on establishing the good manners and morals that will ultimately benefit the new Muslim society. It establishes regulations for marriage, modesty, appropriate household behaviour, and the manners and necessity of obedience to Prophet Muhammad (peace be upon him). While the central theme of this chapter is educating the Muslim community, it flows effortlessly from prescribing mandatory punishments to gently inviting us to reflect on the signs God has placed for us throughout the universe.
In view of the sensitivity of subjects discussed in the surah, it is of utmost importance to understand the historical background of the revelation of the surah and the theme before reading its translation and exegesis / tafseer. The passages shared herein under are 'unedited' and direct from the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi, so as to present detailed explanation of laws concerning issues discussed in the surah, presenting view point of different scholars for better understanding. Since these explanations are quite lengthy due to sensitivity of the subjects so discussed so as to leave no ambiguity in understanding, the exegesis has been divided into many parts to keep the interest of readers alive:
Part I : Rukhu 1 [verses 1-10] - fornication / extra matrimonial relations and punishments.
Part II : Rukhu 2-3 [verses 11-26] - Slander against Aisha, wife of Prophet Muhammad (Peace be upon him) and her exoneration by Allah of the slander charges
Part III : Rukhu 4 [verses 27-34] - Special instructions / manners
Part IV : Rukhu 5-7 [verses 35-57] Allah is the Light of the heavens and the earth, misdeeds of disbelievers and qualities of true believers
Part V : Rukhu 8-9 [verses 58-64] - Etiquette of seeking permission to enter the room of married couple, Etiquette of eating at houses other than your own, Requirement of attending meetings which require collective action
Let us now read the translation and exegesis / tafseer in English of the Part IV of the Surah, Rukhu 5-7 [verses 35-57] which begins with the " Ayat an-Nur or the Light Verse" - Allah is the Light of the heavens and the earth. Besides this part also mentions the misdeeds of disbelievers and qualities of true believers. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Rukhu 5 [verses 35-40] Verse 35 - The verse of light In this verse, Allah describes the heart of the believer by using the analogy of light. God is the light of the heavens and the earth. It is His light that illuminates the universe, without it there is nothing but darkness. Try to imagine a lamp in a niche in a wall. It burns brightly but the light becomes even brighter when it enclosed in a crystal; so bright that it shines light like a radiant star in the sky. The light is fueled from the oil of an olive tree, often called a blessed tree. It is an olive tree that grows in a central position able to get the light of the sun throughout the day. For this reason, the oil is pure and burns as if it has no need for the fire that keeps it alight. It is light upon light, the light of the pure oil and the light of the fire. It is God who guides us to His light. The bright light that fills the heart of the believer glows like nothing else in this vast universe. It is light upon light, upon light.
( 35 ) Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.
From here the discourse is directed towards the hypocrites, who were bent upon starting mischief in the Islamic community, and were as active from within as the unbelievers were from without to harm the Islamic movement and the body politic of Islam. As these people professed belief, and apparently belonged to the Muslim community, and had blood relationships with the Muslims, especially with the Ansar (the Muslims dwellers of Madinah), they were better placed to start and spread mischief. The result was that even some sincere Muslims, due to simplicity or weakness, became tools in their hands and even their supporters. But in spite of their profession of faith, the lure of worldly gains had utterly blinded them to the light that was spreading in the world through the teachings of the Quran and the Prophet Muhammad (peace be upon him). The indirect address to the hypocrites here has three things in view:
Firstly, to admonish them, for the first and foremost demand of Allah’s providence and His mercy is to go on admonishing the misguided and the erring one till the last in spite of his persistence in mischief and wickedness.
Secondly, to differentiate clearly between belief and hypocrisy so that every right thinking person from the Muslim community should be able to distinguish between a true believer and a hypocrite. Then if anybody, in spite of this differentiation, falls a prey to the machinations of the hypocrites or supports them, he should himself be responsible for his conduct.
Thirdly, to warn the hypocrites clearly and plainly that Allah’s promises for the believers are meant only for those who sincerely believe and then fulfill the demands and requirements of their faith. These promises are not meant for anybody who poses himself as a Muslim. The hypocrites and the sinful people therefore should not cherish any hope that they will have any share in these.
The phrase heavens and the earth in the Quran is generally used for the universe. Thus the verse would also mean: Allah is the light of the whole universe.
Light is something which makes things visible; which is itself manifest and helps make other things manifest. The human mind conceives light in this very sense. Absence of light is termed darkness, invisibility and obscurity. On the other hand, when there is visibility and things become exposed to view, man says there is light. Allah has been called Light' in this basic sense, and not in the sense of a beam of light which travels at the speed of 186,000 miles per second and stimulates the optic nerve through the retina. This conception of light has nothing to do with the reality of the meaning for which human mind has coined this word; rather the word light is used for all those lights which we experience in this physical world. All human words used for Allah are used in their basic sense and meaning, and not with reference to their physical connotation. For instance, when, the word sight is used with respect to Allah, it does not mean that Allah has an eye like men and animals with which He sees. Similarly when we say that Allah hears or grips or grasps, it does not mean that He hears through ears, or grips or grasps with the hand like us. These words are used in a metaphorical sense and only a man of very poor intelligence would have the misconception that hearing or seeing or grasping is not possible except in the limited and specific sense in which we experience it. Similarly it will be shortsightedness to interpret the word light in the sense of physical light rays emanating from a luminous body and affecting the retina. This word is not applicable to Allah in its limited sense, but in its absolute sense. That is, He alone in this universe is the real and prime cause of manifestation, otherwise there is nothing but darkness here. Everything which gives light and illuminates other things has received its light from Him; it has no light of its own.
The word light is also used for knowledge, and ignorance is termed as darkness. Allah is the Light of the universe in this sense too, because the knowledge of reality and of right guidance can be obtained from Him alone; without having recourse to His Light, there will be nothing but darkness of ignorance and the resultant vice and wickedness in the world.
Te Olive tree has been termed as “Blessed”: yielding multiple benefits. Which is neither in the east nor in the west: which grows in an open plane or on a hill, where it gets sunshine from morning till evening. Such an olive tree yields the oil which gives a bright light. On the other hand, a tree which gets sunlight only from the east or only from the west, yields thick oil which gives weak light.
"Its oil well nigh glows forth (of itself) though no fire touched it: Light upon Light." In this parable, Allah has been likened to the Lamp and the universe to the Niche. The glass shade is the veil behind which Allah has concealed Himself from His creation. This veil is not a physical veil for concealment, but a veil caused by the intensity of divine manifestation. The human eye is unable to see Him not because of the intervening darkness but because of the intensity of the all pervading, all-embracing Light radiating through the transparent veil. The human vision which is limited in nature cannot comprehend it. It can only comprehend and perceive limited physical lights which vary in brightness, which disappear and reappear, and Which can be perceived only by contrast to existing darkness. But the Absolute Light has no confronting darkness. It does not vanish, it shines forth and pervades all around with ever existing glory; it is beyond human perception and comprehension.
As for the lamp which is lit with the oil of a blessed olive tree, which is neither eastern nor western, this is a metaphor to give an idea of the perfect light of the lamp and its brilliance. In antiquity the source for brilliant light were the olive lamps, and the most superior oil for the purpose was that obtained from a tree standing in an open and elevated place. The epithet of Lamp for Allah in the parable does trot mean that Allah is deriving His energy from some external source. It only means that the Lamp of the parable is not an ordinary lamp but the most brilliant lamp that can be imagined. Just as a brilliant lamp illuminates the whole house, so has Allah illuminated the whole universe.
Again, the words “its oil is (so fine) as if it were going to shine forth by itself though no fire touched it”, are also meant to emphasize the brilliance of the light of the lamp, which is being fed by the finest and most readily combustible oil. The olive and its being neither eastern nor western, and high combustibility of its oil by itself' (without fire), are not the essential elements of the parable, but attributes of the lamp, which is the primary element of the parable. The essential elements of the parable are only three: the Lamp, the Niche and the transparent Glass Shade.
The sentence: His light may be likened, dispels the possible misunderstanding that one could have from the words: Allah is the light of the heavens and the earth. This shows that the use of the word light for Allah does not at all mean that the essence of His Being is nothing but light. In essence, He is a Perfect Being, Who is All-Knowing, All- Powerful, All-Wise etc. and also possessing all Light has been called Light itself because of His Perfection as a source of Light, just as somebody may be called Grace on account of his being highly gracious and beneficent and Beauty because of his being highly beautiful and attractive.
"Allah guides to His Light whom He wills": That is, although Allah’s Light is illuminating the whole world, everybody does not and cannot perceive it. It is Allah alone Who blesses whomsoever He wills with the capacity for perceiving His Light and benefiting by it. Just as the day and night are alike to a blind man, so is the case of a man without the gift of inner perception. He may see the electric light, the sunlight, the moonlight and the light from stars, but he cannot perceive the Light of Allah. For him there is nothing but darkness in the universe. Just as a blind man cannot see the stone in his way unless he stumbles over it, so is the man without the gift of inner perception, who cannot perceive even those realities around him which may he all brilliance and shining by Allah’s Light. He will perceive them only when he is overtaken by the consequences of his own misdeeds.
"Allah sets forth parables to make people understand. Allah knows everything": This means two things: First, He knows what parable can best explain a certain reality, and secondly, He knows who is entitled to receive this bounty and who is not. Allah has no need to show His Light to the one who has do desire or longing for it and who is utterly lost in worldly pursuits and in seeking material pleasures and gains. This bounty can be bestowed only on the one who in the knowledge of Allah has a sincere desire for it.
Verses 36 – 45 dwell on Allah’s radiant light… The light God mentions can be found in the houses and mosques that have been built for God’s remembrance. God is remembered and honoured there and His name is glorified throughout the day. The people are not distracted by commerce because they fear the Day of Judgement. They perform the prayer, give the obligatory charity and remember that they will be called to account. The people will then be rewarded for their good deeds and God will add even more to the bounty of whomever He pleases. The deeds of the unbelievers will disappear like a mirage in the desert. God’s reckoning will be swift. The state of a disbeliever is like darkness in a bottomless ocean. If God does not give light there is no light at all. Everything in the heavens and the earth glorify God in its own way. Each knowing how to pray and exalt Him, and God is well aware of all that they do. God controls the heavens and earth, drives the clouds, and sends the hail, diverting it from whomever he wishes. He alternates the night and the day, and has created every living thing from water. In verses 36-38 it is said that Allah's Light is found in the places of worship which are built for his remembrance by His devotees:
( 36 ) (Those who are directed to this Light are found) in houses which Allah has allowed to be raised and wherein His name is to be remembered: in them people glorify Him in the morning and in the evening,
Some commentators have interpreted these houses to mean the mosques, and raising them to mean constructing and reverencing them. Some others, however, take them to mean the houses of the believers and raising them to mean raising their moral status. The words to mention His name therein seem to refer to the mosques and support the first interpretation, but if we look deeper, we see that they support the second interpretation equally well. This is because divine law does not confine worship to mosques alone as is the case with the priest-ridden religions where the rituals can only be performed under the leadership of a clergy. In Islam a house is also a place of worship like the mosque and every man is his own priest. As this Surah mostly contains instructions for ennobling domestic life, the second interpretation seems more in keeping with the context though there is no reason for rejecting the first interpretation. There will be no harm if both the mosques and the houses of the believers are implied here.
( 37 ) [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about
"Remembrance of Allah" is wider than Prayer: it includes silent contemplation, and active service of Allah and His creatures. The regular Prayers and regular Charity are the social acts performed through the organised community. "Remembrance of Allah" is wider than Prayer: it includes silent contemplation, and active service of Allah and His creatures. The regular Prayers and regular Charity are the social acts performed through the organised community.
( 38 ) That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account.
Here those characteristics have been described which are necessary for the true perception of Allah’s Absolute Light and for benefiting from His bounties. Allah does not bestow His bounties without reason. He bestows them on the deserving ones alone. He only sees this that the recipient has sincere love for Him, stands in awe of Him, seeks His favors and avoids His wrath; he is not lost in material pursuits but in spite of his worldly engagements keeps his heart warm with God’s remembrance. Such a person does not rest content with low spiritual levels, but actively endeavors to attain the heights towards which his master may guide him. He does not go for the paltry gains of this transitory world, but has his gaze constantly fixed on the everlasting life of the Hereafter. These are the things which determine whether or not a person should be granted the favor to benefit from Allah’s Light. Then, when Allah is pleased to bestow His bounties, He bestows them without measure; and it will be man’s own incapacity if he does not receive them in full.
In verses 39-40 it is warned that Deeds of unbelievers are like a mirage in a sandy desert:
( 39 ) But those who disbelieved - their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in account.
That is, they refused to accept sincerely the divine message which was brought by the Prophets, and which at that time was being given by the Prophet Muhammad (peace be upon him). These verses clearly show that the truthful and righteous believers only can benefit from Allah’s Light. In contrast to them, the state of those people is being described here, who refused to believe and obey the Prophet (peace be upon him), who was the real and sole means of attaining the Light of Allah.
This parable describes the condition of those people who, in spite of disbelief and hypocrisy, practice some good deeds and also believe, among other things, in the life after death in the hope that their good deeds will be of some help to them in the Hereafter even if they did not believe and follow the Prophet and lacked the qualities of true believers. In this parable they are being told that their expectations of reaping benefits of their ostentatious deeds of virtue in the Hereafter are no more than a mirage. Just as a traveler in the desert takes the glittering sands for a surging pool of water and runs towards it for quenching his thirst, so are these people traveling on the road to death cherishing false hopes on account of their good deeds. But just as the one running towards a mirage does not find anything there to quench his thirst, so will these people find nothing to avail them when they enter the state of death. On the contrary, they will find Allah there, Who will require them to account for their disbelief, hypocrisy and misdeeds, which they committed along with their ostentatious deeds of virtue, and will deal with them in full justice.
( 40 ) Or [they are] like darkness within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds - darkness, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allah has not granted light - for him there is no light.
This parable describes the condition of all the disbelievers and the hypocrites including those who perform good deeds for ostentation. It is being stated that such people are passing their life in a state of absolute and complete ignorance, whether they are the most learned people in the world and leaders in their respective fields of learning. They are like the man who is lost in complete darkness where no ray of light can reach him. They think that knowledge merely consists in producing atom bombs, hydrogen bombs, supersonic planes and moon rockets, or in attaining excellence in economics and finance and law and philosophy. But they little understand that real knowledge is something entirely different and they have no idea of it. Thus considered they are just ignorant, and an illiterate peasant who has gained some acquaintance of the divine truth is wiser than them.
Here is stated the real object of the discourse which began with: Allah is the Light of the heavens and the earth. When in fact there is no light in the universe except the Light of Allah and all manifestation of reality is due to that Light, where from can the one whom Allah does not give light have light? There exists no other source of light from where he can receive a ray.
Rukhu 6 [verses 41-50] Verses 41-45 explains that every thing in the heaven and earth glorify and praise Allah and Allah has created every living creature from water:
( 41 ) Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do.
All denizens of the heavens, such as angels, all denizens of the earth (including the waters) such as man, animals, insects, fishes, etc., and all denizens of the air, such as birds, celebrate the praises of Allah. Each has his own mode of prayer and praise. It is not necessarily with words, for language (as we know it) is peculiar to man. But actions and other modes of self-expression recognize and declare the Glory of Allah.
( 42 ) And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination.
To Him we belong; and to Him we shall return. Not only we, but all Creation, proclaims this in the whole world.
( 43 ) Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightning almost takes away the eyesight.
As has been explained above, Allah is the Light of the whole universe, but His Light can be perceived and comprehended by the righteous believers only. All other people grope about in the dark like the blind in spite of the all-pervading, all-embracing Light. Here a few of the countless signs which guide to the Light are being mentioned by way of example. If a person whose eyes of the heart are open, sees them, he can perceive Allah working everywhere around him at all times. But those who are blind of the heart, and can only see with the head’s eyes, can see Biology and Zoology and other sciences working in the world, but they fail to perceive and recognize Allah’s signs anywhere working in the world.
Artists, or lovers of nature, or observers of clouds will appreciate this description of cloud effects-thin clouds floating about in fantastic shapes, joining together and taking body and substance, then emerging as heavy clouds heaped up, which condense and pour forth their rain. Then the heavy dark clouds in the upper regions, that bring hail,-how distinct and yet how similar! They are truly like mountain masses! And when the hailstones fall, how local their area! It hits some localities and leaves free others almost interlaced! And the lightning-how blinding flashes come from thunderous clouds! In this Book of Nature can we not see the hand of the powerful and beneficent Allah?
( 44 ) Allah alternates the night and the day. Indeed in that is a lesson for those who have vision.
His power, wisdom, and goodness are shown no less in the regular phenomena of nature like the succession of Day and Night, than in the seasonal or seemingly irregular movements of clouds and rain and hail and lightning. Those who have the spiritual vision can read this Book of Allah with delight and instruction.
( 45 ) Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.
Protoplasm is the basis of all living matter, and "the vital power of protoplasm seems to depend on the constant presence of water". The creeping things include worms and lowly forms of animal life as well as reptiles (like snakes), centipedes, spiders, and insects. Where these have legs they are small, and the description of creeping or crawling is more applicable to them than that of walking. Fishes and sea-animals generally cannot be said to walk: their swimming is like "creeping on their bellies". Two-legged animals include birds and man. Most of the mammals walk on four legs. This includes the whole of the animal world.
In Allah's Will and Plan, the variety of forms and habits among animals is adapted to their various modes of life and stages of biological development.
Verses 46- 64 are about Obeyance of the Prophet & permissions granted in that it is being said that Allah sends clear revelations and He guides whomever He pleases. Some hypocrites declare their belief but then turn their backs. When they are summoned to God and His Messenger they turn away as if their hearts are diseased or they fear injustice. They are wrongdoers; the believers on the other hand, hear and obey. Only those who do not incur God’s displeasure will be successful. If you obey Prophet Muhammad you will be rightly guided for it is his duty to convey the message clearly. Establish the prayer, pay the obligatory charity and obey the Messenger and you will be given mercy. Never think the disbelievers will escape punishment, their refuge will be the Fire. Ask permission before entering at three times: before the dawn prayer, at the midday rest and after the evening prayer. If elderly women want to lay aside their outer garments there is no blame on them. There is no blame laid on the blind, the lame or the sick who wish to eat and mingle with people, and there is no prohibition on eating at the houses of members of your extended family or close friends. Remember to give greetings of peace. Ask permission to leave when you are meeting with Prophet Muhammad, and do not leave unless the needs are pressing. Treat and address Prophet Muhammad with all the respect due to a man of his lofty station. God knows all thoughts and actions and on the Day of Judgement they will be clear to see. God knows everything. Herein under, verses 46-50 point towards those who claim to be the believers but do not demonstrate their belief through actions are not true believers:
( 46 ) We have certainly sent down distinct verses. And Allah guides whom He wills to a straight path.( 47 ) But the hypocrites say, "We have believed in Allah and in the Messenger, and we obey"; then a party of them turns away after that. And those are not believers.
The Hypocrites, far from profiting from Allah's Light and Revelation, or declaring their open hostility, play fast and loose according to their selfish worldly aims. Their turning away from obedience itself belies their claim that they are believers and their conduct clearly shows that their profession of faith and submission was absolutely false.
( 48 ) And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal].
These words clearly state that the judgment of the Prophet is the judgment of Allah and the command of the Prophet is the command of Allah. Therefore, the invitation to obey the Prophet is an invitation to obey both Allah and His Prophet. Also see (Surah An-Nisa, Ayats 59-61).
This does not only apply to the cases which came up before the Prophet (peace be upon him) for a decision in his lifetime, but this continues valid even today. Thus, a summon from the court of a judge in an Islamic government, who judges a case in accordance with the Book of Allah and the Sunnah of Prophet (peace be upon him), is actually a summon from the court of Allah and His Prophet and the one who repudiates the judge indeed repudiates both Allah and His Prophet. This thing has been explained in a tradition related by Hasan Basri thus: Whosoever is summoned to appear before a judge from among the judges of the Muslims but fails to appear before him, he is a transgressor and forfeits his rights. (Al-Jassas, Ahkam-ul-Quran, Vol. III, p. 405). In other words, such a person not only renders himself punishable but also guilty and liable to be proceeded against.
( 49 ) But if the right is theirs, they come to him in prompt obedience.
This verse states that a person who willingly accepts only that part of the divine law which serves his advantage, but rejects that which goes against his interests and desires, and prefers the worldly laws instead, is not a believer but a hypocrite. His profession of faith is false for he does not in fact believe in Allah and His Prophet but in his own interests and desires. With this attitude even if he believes in and follows a portion of the divine law, his belief has no value whatever in the sight of Allah.
The Hypocrites only wanted to go to the judge who they thought was likely to give judgment in their favour. If their case was incontestable, and justice was on their side, they readily came to the Prophet, knowing that he was just and would judge in their favour, even against his own adherents. But if they had done wrong, an impartial judge was not to their taste. They would rather go to some one who would tip the balance in their favour! This form of selfishness and iniquity was not confined to the Hypocrites of Madinah. It is common in all ages, and should be suppressed.
( 50 ) Is there disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers.
That is, there can be only three reasons for such a conduct.
First, a person may not have believed at all but may only be posing as a Muslim in order to enjoy the benefits of belonging to the Muslim community.
Secondly, he might have believed but may still be having doubts about the reality of the Prophethood, revelations, life-after-death, and even the existence of Allah Himself.
Thirdly, he may be a believer but might at the same time be apprehending injustice from Allah and His Prophet and considering their commands disadvantageous to him personally in one way or the other.
There can be no doubt that the people belonging to any of these categories are themselves unjust. A person who, having such doubts and suspicions, enters the Muslim community and enjoys undeserved benefits posing himself as a member thereof, is indeed a deceiver, cheater and forger. He is not only doing injustice to himself, practicing constant falsehood and developing the meanest traits of character, but he is being unjust to the Muslim people as well, who look upon him as one of themselves merely on the basis of his verbal profession of the faith and let him enjoy all sorts of social, cultural, political and moral relations with them as such.
Rukhu 7 [verses 51-57] The last Verses 51-57 make a special mention of the true believers, who are those who, when called towards Allah and His Rasool, say, "We hear and we obey":
( 51 ) The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful.
Contrast with it the attitude of the Unbelievers or Hypocrites, who say aloud, "we hear", but intend in their hearts to disobey. True happiness, whether here or in the Hereafter, is not to be attained by fraud or duplicity: it is the privilege of those who listen attentively to good counsel and carry it out in their lives.
( 52 ) And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him - it is those who are the attainers.
( 53 ) And they swear by Allah their strongest oaths that if you ordered them, they would go forth [in Allah 's cause]. Say, "Do not swear. [Such] obedience is known. Indeed, Allah is Acquainted with that which you do."
Some people, especially hypocrites, give hyperbolic assurances, as did the Madinah Hypocrites to the holy Prophet, that they would do any bidding, even to the forsaking of their hearths and homes. To this they are ready to swear their strongest oaths, which mean nothing. They are asked to spare their oaths, and quietly do at least such un-heroic duties as they are asked to do in every-day life. Idle words are not of the least value. Allah will judge by your actions, and He knows all, whether it is open or secret.
The verse may also mean that the obedience expected of the believers is of recognized and well known type, which is above every kind of suspicion, and not such as may need swearing of oaths to convince others of its sincerity. Their conduct is manifest and everybody who comes into contact with them feels that they are truly obedient to Allah and His Prophet.
( 54 ) Say, "Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification."
'If you disobey Allah's commands as explained by His Prophet, you are not going to be forced. The Prophet's mission is to train your will and explain clearly all the implications of your conduct. The responsibility for your conduct rests entirely on yourselves.'
( 55 ) Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.
As has been hinted in the beginning of this discourse, this means to warn the hypocrites that the promise of Allah to bestow successor-ship in the land is not meant for those people who are Muslims only in name, but for those who are true in faith, pious in character, sincere in devotion and who follow Allah’s religion in letter and spirit eschewing every tinge of shirk. Those who lack these qualities and pay mere lip service to Islam are neither worthy of this promise nor its addressees. Therefore they should entertain no hope of having any share in it.
Some people interpret Khilafat (successor-ship in the land) to mean political power and authority, and conversely conclude that whosoever possesses power and authority in the land is necessarily a true believer and a follower of Allah’s approved religion and His devotee, free from all traces of shirk. Then in order to get support for their wrong conclusion, they even change the very meanings of faith, virtue, divine creed, Allah’s worship, idolatry, etc. to suit their interpretation. This is the worst distortion of the meaning of the Quran, even worse than what the Jews and Christians did with their Scriptures. This interpretation of the verse tends to destroy the very message of the Quran. If successor-ship in the land were to mean mere power and authority in the land; then all those people who wielded power and authority in the world, or wield it today, would fit in with the description contained in the verse, even if they denied Allah, revelations, Prophethood, life in the Hereafter, and were involved in all kinds of major sins like usury, adultery, drinking and gambling. Now if all such people are regarded as pious believers and considered worthy of holding the high offices because of their qualities as such, then faith would imply simple obedience to physical laws and virtue would mean making use of those laws effectively and successfully. Allah’s approved religion would mean making maximum progress in the fields of industry and trade, commerce and politics by achieving excellence in the physical sciences; devotion to Allah would mean abiding by the rules and procedures which are naturally useful and essential for success in individual and collective enterprises; and shirk would mean adopting a few harmful methods also along with the useful procedures and rules. But the question is: Would a person who has studied the Quran with an open heart and mind ever believe that the terms faith, righteous deeds, true religion, devotion to Allah, Tawhid and shirk as used in the Quran really mean this? As a matter of fact, such a meaning can be understood either by the one who has never made an intelligent study of the Quran as a whole, but has picked up verses from here and there and given them his own biased meaning according to preconceived notions and theories, or by the one who has read the Quran through but has all along been holding all those verses as wrong and absurd, which invite people to accept Allah as the One and only Lord, His revelations as the only source of guidance, His Messengers as the only true guides worthy of absolute obedience, and which demand not only belief in the life-after- death, but also state that the people who would consider success in the worldly life as their sole and ultimate objective, without any idea of their accountability in the Hereafter, would be deprived of real success. The Quran has repeated these themes so frequently in diverse ways and in such clear and plain language that it is difficult to believe that anybody who studies it honestly can ever be involved in those misunderstandings in which the modern interpreters of this verse have been involved. The fact is that they have misconstrued Khilafat and Istikhlaf (successor-ship) after their own notions, which cannot be held as correct by anybody who has some knowledge of the Quran.
The Quran has used Khilafat and Istikhlaf in the following three meanings and the context determines in which particular meaning it has been used in a particular place:
To bear the authority delegated by Allah. The whole human race is Allah’s Khalifah (successor) on the earth in this sense.
To acknowledge Allah as the Supreme Sovereign and to use His delegated powers and authority in accordance with His law. In this sense only a pious and righteous believer can be a Khalifah, because he alone can discharge the responsibilities of Khilafat truly. On the other hand, a disbeliever and sinner cannot be Khalifah: he is rather a rebel against Allah, because he abuses the power and authority delegated by Allah in disobedience to Him in the land bestowed by Him.
The succession of one ruling nation in the land after the fall of another nation. The meanings (1) and (2) imply vicegerency while (3) implies successor-ship. Both these meanings of Khilafat are well known and recognized in the Arabic lexicon.
Now anybody who reads this verse in this context cannot have any doubt that the word Khilafat has been used here for the government which discharges the responsibilities of Allah’s vicegerency strictly in accordance with Allah’s law, and not in accordance with mere physical laws of the world. That is why, not to speak of the disbelievers, even the hypocrites, who professed faith in Islam, are being excluded from the purview of Allah’s promise. That is why it is being stated that true and righteous believers only are worthy of this promise. That is why it is being averred that the establishment of Khilafat will result in the establishment of Islam, Allah’s approved religion, on strong foundations; and that is why the condition being put forward for earning this favor is that the believers should remain steadfast in their faith and devotion to Allah avoiding every tinge of shirk. To remove this promise from its right context and apply it on the international scene to any power is sheer absurdity and nonsense. (For further details, see (E. N. 99 of Surah Al-Anbiya )also.
Another thing that needs to be mentioned here is that the direct addressees of this promise were the Muslims living in the time of the Prophet (peace be upon him) though indirectly it applies to the future generations of Muslims as well. When in the beginning this promise was held out by Allah, the Muslims were living in a state of fear and Islam had not yet taken firm roots even in Hejaz. A few years later this state of fear not only gave way to peace and equanimity but Islam also spread outside Arabia to large parts of Africa and Asia, and it became firmly established not only in its own land of birth but outside it as well. This is a historical proof of the fact that Allah fulfilled His promise in the times of Abu Bakr, Umar and Uthman (may Allah he pleased with them all). No right thinking person, therefore, can have any doubt that the Khilafat of the first three Caliphs has been authenticated by the Quran itself and Allah Himself has testified to their being pious believers. If anybody still has a doubt, he should read the address of AIi in Nahjal Balaghah, which was meant to dissuade Umar from going personally to fight against the Iranians. He said:
Our success in this work is not dependent on numerical strength; it is the religion of Allah for which He Himself has opened ways. We are grateful to Him for His help and succor which has enabled us to serve its cause till it has been raised to its present glory. Allah Himself has said: Allah has promised to those among you, who believe and do righteous deeds that He will make them successors in the land. Allah will certainly fulfill this promise and will help the armies of Islam. The position of the Caliph in Islam is like that of the string in a necklace of pearls. If the string breaks, the pearls scatter away and the order is destroyed. Once scattered and dispersed, it becomes difficult to collect them again. No doubt the Arabs are small in number, but they have been increased by Islam and strengthened by unity. You should therefore stick to Madinah like the pivot and make the grindstone of Arabia rotate about you and guide the war-machine from here. Once you leave this place, your entire organization will begin to crumble, then you will start feeling more worried about the dangers behind than the enemies in front. Moreover, the Iranians will concentrate their whole attention on you, and will like to exterminate you, taking you as the main and only hurdle in their way to victory. As for your apprehension that they have come out in much greater strength, I would say that hitherto we have been fighting them not merely on the strength of numbers, but have been putting them to rout on the strength of Allah’s help and succor.
Any discerning reader can see for himself as to which side is being held by Ali as worthy of Allah’s promise with regard to successor-ship in the land.
Kufr (disbelief) here may also mean ingratitude or denial of the truth. In the first case, the verse will refer to those people who deviate from the right path after Allah has favored them with successor-ship, and in the second, to the hypocrites, who do not give up their hypocritical attitude even after hearing this promise of Allah.
( 56 ) And establish prayer and give zakah and obey the Messenger - that you may receive mercy.( 57 ) Never think that the disbelievers are causing failure [to Allah] upon the earth. Their refuge will be the Fire - and how wretched the destination.
Here we come to the end of Part IV of the exegesis of Surah An Nur. The next and the last part, Part V, which covers Rukhu 8-9 [verses 58-64] wherein Etiquette of seeking permission to enter the room of married couple, Etiquette of eating at houses other than your own, and Requirement of attending meetings which require collective action shall be discussed.
You may now like to listen to Arabic recitation of Sūrah An-Nūr with English subtitles:
You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand).
Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 | Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2] and partly [1]
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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