حزب: 3

The Man is always held accountable for the lawful and unlawful earnings, and for what he has done, whether it is good or evil:

{ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (7) وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ }

(So, whoever does an atom’s weight of good will see it, And whoever does an atom’s weight of evil will see it.)  (Al-Zalzalah: 7-8)

So, Man is held accountable for his deeds, and the Prophet (saws) said:

” The good deeds of any person will not make him enter Paradise.” They (the Prophet’s companions) said, ‘Not even you, O Allah’s Messenger?’ He said: “Not even myself, unless Allah bestows His favor and mercy on me.” So be moderate in your religious deeds and do the deeds that are within your ability…”[1]

Indeed, the scholars has stopped thoroughly at the meaning of this hadith, while Allah (swt) says (Those will have a share of what they have earned..), in addition to the previously mentioned verses of Surah Al-Zalzalah (7-8), and Allah (swt) as well says:

{ كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ }

(Every soul, for what it has earned, will be retained.)  (Al-Muddaththir: 38)

{ وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا % اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا }

(And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open. % [It will be said], “Read your record. Sufficient is yourself against you this Day as accountant..)  (Al-Israa’: 13-14)

So does it mean that The Man enters Paradise by his deeds or by the mercy of his Lord (swt)? Here the Prophet (saws) says that you enter Paradise by the mercy of Allah (swt), and you do not enter Paradise by your deeds. So anyone might be surprised, how this is mentioned in the Holy Qur’an?

The Prophet (saws) is the explainer of the content of the Qur’an, and an interpreter of the great Book of Allah (swt). When he (saws) says something, his saying would be a legislation, because Allah (swt) says:

 {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا }

(And whatever the Messenger has given you – take; and what he has forbidden you – refrain from..)  (Al-Hashr: 7)

The explanation is as follows: The Prophet (saws) said that no one will enter the Paradise unless by the mercy of Allah (swt) because it is true that you will be held accountable for the deeds, but it is Allah (swt)’ will which set you Paradise as reward for these deeds. Is it something obligatory for Allah (swt) to set you this paradise? If Allah (swt) did not set paradise for good deeds, can anyone oblige Him to make paradise a reward for human action? Definitely No. As long as the answer is No, it is of Allah’s mercy to set Paradise as a reward for good deeds.

Therefore, the core of this matter is that you enter paradise by Allah’s mercy. If Allah (swt) did not create Paradise at all, can you oblige Allah (swt) to reward you with a paradise for your work? No, of course, you will enter Paradise by His mercy because He (swt) has created it for you, but you would be held accountable for your deeds until you enter Paradise. Thus, both expressions are true, the wide meaning is that you enter Paradise by Allah’s (swt) mercy, whereas the precise meaning is Allah’s saying:

{ كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ }

(Every soul, for what it has earned, will be retained.)  (Al-Muddaththir: 38)

And you will be held accountable for your deeds, no matter how little they are, so Allah (swt) says:

 {وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ }

(And say, “Do [as you will], for Allah will see your deeds, and [so, will] His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do.)  (At-Tawbah: 105)

Not “of what you used to say”, but “of what you used to do”. Thus, the Man is held accountable for his deeds.

( وَاللَّهُ سَرِيعُ الْحِسَابِ ) (and Allah is swift in account.): swiftness is surpassing the time, that is, to use less time to do a task. Verify, for Allah (swt) there is no time nor spaces; because any event needs a place and time, and Allah (swt) is the Creator of time and the Creator of the place as well. Therefore, Allah (swt) is swift in punishment and swift in account, taking into consideration that the characteristics of human beings do not apply to Him (swt).

[1] Sahih Al-Bukhari, Book of Patients, Chapter: The patient’s wish for death, no. (5349).

Thus, Allah (swt) differentiates between the two types of people. The normal situation is that when you perform the rituals of Allah (swt) and when you enter the house of worshipping Allah (swt) then you enjoy His (swt) hospitality. When you are in a ritual, so you are in the place of worship for that you have to elevate the level of your supplications.

The greater the granter is, the higher the need must be. In Hajj you are in front of the Lord (swt) and you have performed the obligation of a lifetime, which is the obligation of Hajj. So, when you are in a worship act or anywhere and you remember Allah (swt), and want to ask Him (swt), so that ask in consideration to His (swt) unlimited ability and do not ask according to your ability. Allah (swt) gives you and gives others, He (swt) is able to give all people at the same time more than they expect, as His treasures are full. Therefore, when Imam Ali (May Allah be pleased with Him) was asked, “How will Allah take all of his creation to account at the same time ?” He said, “Just as He provides them at the same time.”

Allah (swt) sustains all people simultaneously, and holds all people accountable at one time. Allah’s power is limitless, if you seek goodness, ask for lasting goodness, and remaining goodness, ask for stable bliss, and do not precipitate an urgent lust at the expense of permanent bliss.

( رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً ) (Our Lord, give us in this world [that which is] good.): What is this worldly life and how much does it worth? But what is the worldly life compared to the Hereafter except a very little. However, since that this world is a farm for the Hereafter, Islam does not want you to ask just for the Hereafter grants, rather ask for the goodness of this life of the world and the Hereafter.

A question comes to mind; when the verse differentiated between the two types of people, as the first group says: (“Our Lord, give us in this world,” and he will have in the Hereafter no share.) That is, they have no share in the Afterlife. The other group says: (“Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.”). When Allah (swt) talks about the first group, He (swt) did not say: ([that which is] good). Why?

(“Our Lord, give us in this world,”) means that they have no interest except in this world. However, when Allah (swt) talks about the other group, He (swt) directs the believers to ask for the good of this world and the hereafter. It is mentioned in Sahih Al-Bukhari that Anas (May Allah be pleased with him) said that the most frequent invocation of The Prophet (saws) was:

“O Allah! Give to us in the world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire.”[1]

We do not forget our share of this world, but we ask for the goodness of this world and the Hereafter. We take the goodness in this world, as the religion of Islam is the religion of goodness. But when Allah (swt) in the first verse omit the word (good) because the concerns of this first group are limited to this worldly life. They do not know the standards of goodness, and do not know the criteria of what is good from what is bad. They may think that they are asking for what is good, but indeed it is bad for them and for others. Such as, Allah (swt) says:

 {وَيَدْعُ الْإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ ۖ وَكَانَ الْإِنسَانُ عَجُولًا }

(And man supplicates for evil as he supplicates for good, and man is ever hasty.) (Al-Israa’: 11)  and says:

{ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ}

(But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not .)  (Al-Baqarah: 206)   and says:

 {وَاللَّهُ غَالِبٌ عَلَىٰ أَمْرِهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ }

(And Allah is predominant over His affair, but most of the people do not know.)  (Yusuf: 21)

Note the accuracy of the performance of the Qur’an. As we commented earlier that:

 {وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا}

(If it had been from [any] other than Allah, they would have found within it much contradiction.)  (Al-Nisaa’: 82)

If it had been that a human being who has written the Holy Qur’an, he would not have thought to distinguish between the two groups. Allah (swt) does not mention the word (good) in this verse:  (And among the people is he who says, “Our Lord, give us in this world,” and he will have in the Hereafter no share,), but when He (swt) mentions the other group, He (swt) says the word (good): (But among them is he who says, “Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.”.)

Allah (swt) knows that the human beings might supplicate to gain something, and it may not be good. However, Allah (swt) may give them what they have asked for, but by giving them, He (swt) is testing them.

You may call and pray, and you want Allah (swt) to fulfill this supplication, and there would be a tacit evil that Allah (swt) wants to obscure it from you. Thus, the standards of prayer are the standards of the Lord of the servants, and not the standards of the servants, and hence Allah (swt) says: (And among the people is he who says, “Our Lord, give us in this world,” and he will have in the Hereafter no share,) because this world is their concern. However, those who say: (“Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good.”), their concern is the good, and Allah (swt) wants the supplication to be good, and leads to good.

[1] Sahih Al-Bukhari, Book of Invocations, Chapter: “Our Lord! Give us in this world that which is good”, no. 6026.

What is the rite? It is the place where the man performs worship; we say: rituals of Hajj are as mentioned in these verses.

( فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ  ) (remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance..): Remember Allah (swt) as much as you remember your fathers. As we said, before Islam the Arabs used to remember their fathers in the Hajj season, however, since we are here in a rite, and the rite is the place where the worship is performed; the rite of Arafat, the rite of Muzdalifah, and the rite of Mina. So if you have completed these rites, then (remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance..). Hence, the meaning is to live with the remembrance of Allah (swt). Remembrance of Allah (swt) is the opposite of forgetfulness. Remembering something is contrary of forgetting it. When you say, I remember Ahmad, for example – for Allah belongs the loftiest similitude- you may that you have forgotten Ahmad, so you bring him to your mind. This is the meaning of remembrance here. Allah (swt) commands His remembrance in every verse of Hajj:

 {وَاذْكُرُوهُ كَمَا هَدَاكُمْ }

(And remember Him, as He has guided you.)  (Al-Baqara: 198)

After you have finished the rituals that you have performed, remember Allah (swt) like your remembrance of your fathers, be attached to Allah (swt), live with Allah (swt), and be with Allah (swt); because these rituals that you have performed and stayed in are one of the most memorable journeys of a lifetime. It is the journey of the spirit, and its levitation, elevation and ascension to its Creator, as the Prophet (saws) said:

“Whoever performs Hajj for Allah’s pleasure and does not have sexual relations with his wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew.”[1]

So, you have to be with the Creator. When the human beings live with the Creator or remember Him, the blessings come upon them sequentially from their Creator.

( فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ) (And among the people is he who says, “Our Lord, give us in this world,” and he will have in the Hereafter no share.): There are two types of people; the first one supplicates only for the worldly material needs. But when you want to supplicate, ask for worldly in addition to the Hereafter good. For example, if you want a request from someone, the higher the rank and value of this person, the higher the demand would be. If you ask a normal person for money, you may ask him for a hundred pounds, but if you ask a wealthy person, you would ask for more than that, you may request a hundred thousand Pounds or more according to the position of this person, his importance, his ability and his possession, so is the case in this world among humans.  Thus, there are two types of people; some of them say: Our Lord, give us in the world, those only ask for this world, and they only want this world “Allah puts his poverty right before his eyes”.

[1] Sahih al-Bukhari, Book of Hajj (Pilgrimage), Chapter: The superiority of Al-Hajj-al-Mabrur, no. 1449.

( ثُمَّ ) (Then..): here indicates the lagging in time, and it supports the saying of scholars that it is necessary to stay at night at Muzdalifah; because in (then) there is a sign that after you stay at Muzdalifah, ( أَفِيضُوا ) (depart..), which refers to the second departure from Muzdalifah to Mina.

( النَّاسُ ) (the people..): Some scholars said in the interpretation of (people) that it is a reference to the equality between people; because, in the hajj pilgrimage, you do not find any difference between the rich and the poor, between the strong and the weak, or between a prince and an ordinary person. It is a similar scene of the Day of Judgement, where people are equal in dress and even in supplication, asking one Lord, especially in Arafat, where all the pilgrims meet at the same time, whereas you do not find that crowd in Tawaaf, since not all pilgrims gather for tawaaf at the same time. After the pilgrims come down from Arafat, some of them stay in Muzdalifah, some move to Mina, others circumambulate the house (Ka‘ba), and some walk back and forth between Safa and Marwa. As the “Hajj is Arafat”, therefore, at the sunset of the day of Arafah in the farewell sermon, the Prophet (saws) said to Bilal:

“O Bilal, ask the people to be quiet and listen to me.” Bilal stood up and asked the people to be quiet and listen to the Prophet (saws). When the people were quiet, the Prophet (saws) said: “O people, a little while ago Gabriel (peace be upon him) came to me. Gave me salutations from Allah and informed me that Allah has forgiven those who spend the Day at `Arafah and those who stop at Al-Mash`ar Al-Haram (the Sacrosanct Place), and that He has guaranteed their debts.”[1]

This standing of Arafat, it is a thanking, thoughtfulness, and closeness to Allah (swt), all under the remembrance of Allah (swt).

( النَّاسُ ) (the people..): Another scholars claim that it refers to Ibrahim (PBUH) because he is as described by Allah (swt) in the Holy Qur’an was as a “nation” as this verse illustrates:

 {إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا }

(Indeed, Abraham was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth.)  (Al-Nahl: 120)

He is an individual, but in him, all the attributes and the best traits of the individuals in the nation are gathered, and if a person possessed the talents of all people, he would be a nation himself, so Allah (swt) described Ibrahim (PBUH) as a nation.

Another interpretation that Quraysh and their allies, who used to be called Al-Hums, used to stay in Al-Muzdalifah while the rest of the Arabs would stand at `Arafat. Hence Allah (swt) stated: ( ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ ) (Then depart from the place from where [all] the people depart).

( إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ ) (Indeed, Allah is Forgiving and Merciful): Why does Allah (swt) say, (Allah is Forgiving and Merciful)? Because regardless your best effort, you will not be able to fulfill Allah’s rights to perfection. If we worship Allah (swt) all our lives, we would not thank him enough for just one blessing that he bestowed upon us, such as the blessing of sight, the blessing of speech, the blessing of hearing, the blessing of life, or any of His graces (swt). Therefore, when Aisha (May Allah be pleased with her) saw the Prophet (saws) offering prayer at night (for such a long time) that his feet used to crack, she said:

“O Allah’s Messenger! Why do you do it since Allah has forgiven you your faults of the past and those to follow?” He (saws) said,

“Shouldn’t I love to be a thankful slave (of Allah)?’[2]

This is the meaning of worship; to be thankful for grace, and to be patient in calamity. This is the meaning of true worship of Allah (swt).

[1] Al-Tamheed li-ma fi al-Muata’ mina al-Ma‘ani wa al-Asaanid, vol. 1, 128.

[2] Sahih al-Bukhari, Book of Interpretation, Chapter: Surah Al-Fath, Hadith No. 4557.

The difference between Hajj and Umrah is the standing in ‘Arafat, as the Prophet (saws) said: “Hajj is Arafat…” [1]

( لَيْسَ عَلَيْكُمْ جُنَاحٌ ) (There is no blame upon..): The there is no sin upon you. As Allah (swt) orders to refrain from sexual relations, disobedience and disputing in Hajj, He (swt) allows the trading in it. The meaning here is that, there is no blame upon you to seek the favor of Allah (swt) which refers to trade. Allah (swt) in another Surah says:

 {فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ }

(disperse within the land and seek from the bounty of Allah.)  (Al-Jumua: 10)

The proof of this meaning is what Ibn ‘Abbas (May Allah be pleased with him) reported, as narrated in Al-Bukhari :

“Ukaz, Mijannah and Thul-Majaz were markets during the pre-Islamic period. The Companions disliked trading there in the occasions until the following verse of the Noble Qur’an was revealed, ( There is no blame upon you for seeking bounty from your Lord ) in the season of Hajj.[2]

This proves the permissible to do trade in Hajj along with the worship and ritual deeds.

( أَفَضْتُم ) (depart from ‘Arafat..): What does the Arabic root word (Ifadah) mean? If this word is used to describe a glass of water, then it refers to what has overflowed after it is full, departed from it and overflowed of the existing. So, when you look at Arafat, you see it is overflowing, as if it is a full cup. Since that time until now it overflows, and has never stopped in a season of Hajj. So this word is very precise in this verse.

(  فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ) (But when you depart from ‘Arafat..): In Arafat, this great place, the Muslim remember his Lord, acknowledge his guilt. There are many opinions as to why it has this name, that none of them is preferable over the others:

1- It is named Arafat because when Adam (PBUH) and Eve descended to earth:

 { وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ }

(And We said, “Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.”.)  (Al-Baqara: 36)

Adam (PBUH) descended in one place, while Eve descended in another.

They kept searching for each other until they met at this location on a mountain that is called Arafat.

2- When the Prophet Ibrahim (PBUH) saw himself in a dream sacrificing his son Ismael, this event which is mentioned in Holy Qur’an:

 {فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَىٰ }

(And when he reached with him [the age of] exertion, he said, “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.)  (As-Saaffaat: 102)

Ibrahim (PBUH) wanted to be sure that this was a revelation not just a vision, he rushed among Mina, Muzdalifah and Arafat, and when he knew that it was a revelation, he was in Arafat location.

3- While the archangel Jibril (PBUH) was teaching Ibrahim (PBUH) the rituals of Hajj, Jibril would then ask: Did you learn this? To which Ibrahim (PBUH) would rely: I learned (Araft – in Arabic language).

4- Another opinion is that it is called Arafat because it is the place where people meet (yataaraf– in Arabic language) each other and where they know (Ya’rifu– in Arabic language) their guilts.

Generally, Arafat is the place where Muslims come to meet their Lord (swt), admitting their sins in that honorable place which reminds us of the Prophet’s (saws) standing at the farewell Hajj, and his sermon in which he bid farewell to the Muslim nation and to the coming generations of Muslims. He (saws) stood at the buttom of Mount Arafat after the demise of the day (sunset) of Arafat, he (saws) declared the general principles and rights of people, the truth of religion, and His (saws) will for all mankind:

“O People, lend me an attentive ear of my sayings, for I know not whether after this year, I shall ever be amongst you again. (Therefore, listen to what I am saying to you very carefully and take these words to those who could not be present here today). O People, just as you regard this month, this day, and this city as Sacred, so regard the life and property of every Muslim as a sacred trust.  Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds, and I have informed. Whoever has entrusted goods, he has to return the goods entrusted to their rightful owners.

O People Beware of Satan, for the safety of your religion.  He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, and they have rights over you too. It is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste. If they do, then Allah (swt) has authorized you to leave them in the beds and to beat them with unprecedented beatings. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners, committed helpers, and have nothing to them. Remember that you have taken them as your wives only under a trust from God and with His permission. So understand my sayings, I have informed you.

I leave behind me two clear things, the Quran and my example, the Sunnah, and if you follow these you will never go astray. O People, listen to me in earnest, learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim, which belongs to a fellow Muslim unless it was given freely and willingly. Therefore, do not do injustice to yourselves. O Allah do I have informed them.” [3]

“Do not revert to disbelief after me by striking (cutting) the necks of one another”.[4]

Therefore, who cut the people’ necks are the infidels; they are the killers, the criminals of the extremist terrorist movements that used the killing. This is the real disbelief.

These are the commandments of the Prophet of Allah (swt) in the location of Arafa. The greatest thing that a Muslim pilgrim feels while standing in Arafat is the echo of these words of our Prophet (saws), the Prophet of humanity.

( فَاذْكُرُوا اللَّه ) (remember Allah..): We note that, in all the movements that are related to the pilgrim include the remember of Allah (swt).

( عِندَ الْمَشْعَرِ الْحَرَامِ ) (But when you depart from ‘Arafat, remember Allah at al- Mash’ar al-Haram): This is the first depart to al- Mash’ar al-Haram (sacred landmark) which is Muzdalifah.

( وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ ) (And remember Him, as He has guided you, for indeed, you were before that among those astray): So, the verse repeats the topic of remembrance of Allah (swt); people before Islam used to perform pilgrimage in ignorance, they used to recite poems and boast about parents and relatives. Allah (swt) wanted to purify the tendency of man to direct to Him (swt), not to any other. Verify, nothing but Allah (swt) should be remembered when you are in a state of worship, for that, these verses confirm the remembering of Allah (swt).

[1] Sunan An-Nasa’I, The Book of Hajj, Chapter of standing in Rafat , Hadith No (3016).

[2] Sahih Al-Bukhari, Book of Tafsir, chapter of Al-Baqara explanation, Hadith No (4247).

[3] Sirah of Ibn Hisham, Part2, Pages (603-605).

[4] Sahih Al-Bukhari, Book of afflictions, Hadith No (6667)

( الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ) (Hajj is [during] well-known months.): The Hajj’s deeds, duties, and pillars are done in days not in months, but the preparation, travel, and what related to the rituals of Hajj may need months. These months are Shawwal, Dhul-Qa’da and Dhul-Hijjah. We have noticed that when it came to fasting, Allah (swt) specified the month of Ramadan by name:

 {شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ }

(The month of Ramadhan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it.) (Al-Baqara:185)

As for Hajj pilgrimage, it is these well-known months, that are Thil-Q’ida and Thil-Hijjah in particular.

The months of Hajj were known, the Arabs used to make a pilgrimage to the sacred house before Islam, even that this pilgrimage began from the call of the Prophet Ibrahim (PBUH):

 وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ * وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ * لِّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ * ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ

(And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], “Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate. % And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass – %That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor. %Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House.)  (Al-Hajj:26-29)

These verses show us that the one who has proclaimed people to Hajji was our Master Ibrahim (PBUH) the beloved to Allah (swt). The Arabic word (Az-zen) which means (Proclaim) is derived from the root word (Ozon) which means the human ear.

Hence, the Hajj is during well-known months, it starts from the beginning of the Hajj’ journey or preparation for it; Shawwal, Thil-Q’ida, and Thil-Hijjah. However, the days of performing the Hajj are in the month of Thil-Hijjah, but notice the accuracy of the Holy Qur’an:

 {وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا }

(If it had been from [any] other than Allah, they would have found within it much contradiction.) (An-Nissa: 82)

If the Holy Qur’an had been rom any other than Allah (swt), then this phrase would not have come in this way: (Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself) , Who has made the Hajj obligatory? Are we who obliged Hajj upon ourselves? Or He is Allah (swt) who obliges Hajj upon us? Another verse in Surah Ali-Imran says:

 {وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا }

(And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way..) (Ali-Imran: 97)

So, Allah (swt) obliged Hajj, but why He (swt) says here: (so whoever has made Hajj obligatory), as if the man is obliged Hajj on himself. Of course, these words are precise, because Allah (swt) knows that the believer is the one who commits himself to undertake this duty. In other words, who cannot do Hajj this year, and does not have its means – the vehicle and money – he would delay his pilgrimage until these conditions are available. So, the Muslim himself who determines the time when he can perform Hajj according to the conditions. Unlike all other worships, in this particular worship which is an important pillar of Islam, it is the man who determines to engage himself in it, and he who does his best to be able to perform it. Therefore, they are the people who oblige themselves and decide the time of doing this pillar. However, Allah (swt) has obliged Hajj once in a lifetime of man. Now, what are the Hajj’ obligations?:

( فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ) (there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj…): How great this religion is of which each of its obligations, and everything related to its matters is of a high moral values which spread values and ethics in society!

In Hajj pilgrimage time, there are changes in habits, in sleep, food, movement and the nature of life. So, there are things that must not be in the pilgrimage, which human can fall in.

(disobedience) is a general word. The Arabic word (Fasaqat) is used to indicate that the dates is ripened, that is the outer shell of it become easily removed. Therefore, (disobedience) means that a human comes out of the obedience of Allah (swt). It is said, A disobedient man to mean that a Man is outside of the obedience of Allah (swt), but he is not a disbeliever; rather he does not perform the orders of Allah (swt)

So, in hajj pilgrimage, it does not come that you are going on a journey that is all for Allah (swt), leaving the worldly life, the people, the money and everything but Allah (swt) to go to perform the duty which may not be repeated again in your life and yet you do a disobedience. That means there has to be no lying, no gossip, no backbiting, no stealing, no bribery, no adultery, no killing, no beating, no insult; every bad matter is forbidden totally even (disputing) although it is allowed in general, Allah (swt) says:

  {وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ}

(and argue with them in a way that is best.)  (An-Nahl: 125)

but in Hajj it is because people have various tempers. These various tempores will all come together in one place; they are from different colors, races, languages, traditions, and customs. The preoccupation of pilgrims with quarreling will affect badly this great and shared rite. That is because the Hajj has to be a full obedience. The sexual intercourse is allowed between couples outside the Hajj, whereas the (disobedience), is prohibited inside and outside Hajj and, disputing, on the other hand, is allowed outside Hajj. Notice that when the Prophet (saws) said:

“Whoever performs Hajj (pilgrimage) and does not have sexual relations (with his wife), nor commits sin, nor disputes unjustly, then he returns from Hajj as pure and free from sins as on the day on which his mother gave birth to him.[1] “

Why did not the Prophet (saws) add “and does not dispute” when he (saws) talked about the situation when returning from Hajj? Because the verse is clear and the Prophet (saws) is the only one who has the right to specialize the general meaning through his clarification and interpretation of verses, Allah (swt) says:

 {وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ }

(And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.)  (An-Nahl: 44)

In this Hadith, the Prophet (saws) was not talking about the condition after coming back from the Hajj ritual, since after completing the Hajj, human being very likely do argue with somehow, but the (disobedience) must not be at all. Hence, when you go to Hajj dispute may happen, but since Allah’s (swt) mercy included everything, therefore, the Prophet (saws) said that “he returns from Hajj as pure and free from sins as on the day on which his mother gave birth if he does not have sexual relations , nor commits sin.” but there is a leeway in the matter of dispute because it does not relate to faith, morality or even values, rather it is less than that, so this Hadith is about forgiveness and mercy after returning from Hajj pilgrimage. Thereof, when we want to interpret the Holy Qur’an, we must always refer to the words and deeds of the Prophet (saws).

After the three (NOs) (no sexual relations and no disobedience and no disputing), here is the positive expression:

( وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ) (And whatever good you do – Allah knows it…): Whatever good even if it is very small and you consider it less than to be considered good, Allah (swt) is aware of it:

 {فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ % وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ  }

(So whoever does an atom’s weight of good will see it, * And whoever does an atom’s weight of evil will see it.)  (Az-Zalzalah: 7-8)

Our Islamic religion is a religion of easiness, not an intolerance and Allah (swt) is with you wherever you are. Therefore, good deeds are more than you think, and righteous deeds are more than you think, so the verse is accurate by using (whatever) word.

( وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ  ) (And take provisions, but indeed, the best provision is fear of Allah. And fear Me..): Why to take provisions? Because Because the journey of Hajj needs provisions, He (swt) wants to show us that the real and best provision is the piety.

(And take provisions) means to provide for the great trip, you are now going for the small journey which is the Hajj pilgrimage in which you see some general aspects close to the scene of the resurrection day. As such when you stand in Arafat with millions of people together, dressed in one uniform, one speech, one call, saying: “I am at Your service, O Allah, I am at Your service”. All these meanings are very close to the general description of the Great Journey which is certainly coming, no one can run from death, and no one can ask the angel of Death to delay the time:

 {فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ }

(So when their time has come, they will not remain behind an hour, nor will they precede [it]) (Al-A’raaf: 34)

No one can say, “I don’t want to die,” Allah (swt) says:

 {تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ % الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُور}

(Blessed is He in whose hand is dominion, and He is over all things competent – % [He] who created death and life to test you [as to] which of you is best in deed – and He is the Exalted in Might, the Forgiving) (Al-Mulk: 1-2)

So this journey needs provision. This journey is the last journey. Human always wants goodness for himself and his descendants after him, however, human always thinks of the short journey, no matter how long life is, while does not think of the permanent, remaining, and timeless trip which will be eternal. The whole life and the last life needs provision, which is piety, not money, gold, pounds, nor dollar.

 {يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ }

(The Day when there will not benefit [anyone] wealth or children.) (Ash-Shu’araa: 88)

Therefore, the Prophet (saws) forbids the believer to attach his heart to what will end. Therefore, He (saws) said:

“Wretched is the slave of the Dinar, the slave of the Dirham and the slave of the Khamisah. If he is given anything, he is satisfied; but if not, he is unsatisfied. He is wretched and will be thrown (into Hell) on his face, and if he is pricked with a thorn may find no relief.”[2]

Verify, ‏the real provision is piety, and piety is the collection of all good.

( وَاتَّقُونِ يَا أُولِي الْأَلْبَاب ) (And fear Me, O you of understanding.): Our God here asks us to fear Him (swt), to be afraid of Him (swt), and make between you and His (swt) anger a protection by your good deeds.

(O you of understanding) Meaning, use your mind, you who understand. It is an honor for human when he is addressed by the Lord (swt) with the dearest and honorable thing Allah (swt) has gave him, which is the mind and it is the thinking. That is because, if you think, you will conclude, if you think, you will know that this life no matter how long it is, it is temporary.

Therefore, provision is necessary, and it is the piety.

[1]  Sahih al-Bukhari, Book of Hajj, Chapter “the acceptance of Hajj’, Hadith No. (1449).

[2] Almu’jam Al-Awsat of Al-Tabarani, chapter of ” whose name is Ibrahim, Hadith no. (2595).

Hajj is the fifth pillar of Islam, comes after fasting of Ramadan.

( وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ) (And complete the Hajj and ‘umrah for Allah): The latter (and) is a conjunction letter, it comes between either two related or distinct words. Hajj differs from ‘Ummrah; Hajj pilgrimage has a specific appointed time:

 {الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ }

(Hajj is (during) well-known months) (Al-Baqara: 197)

Whereas the Umrah can be performed anytime. Additionally, Hajj requires the presence in (Arafah) whereas it is not in ‘Ummrah. So, the both shares in some rituals and differs in others.

( وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ) (And complete the Hajj and ‘umrah for Allah): It seems that they were not performing Hajj and Ummrah to perfection. Therefore, some detailed rulings are mentioned here concerning Ihraam and other matters of Hajj. However, we note Allah (swt) says, (for Allah) , one may ask “can it be for the sake of other than Allah !!” Yes, those who make this trip by using unlawful money, as if they are doing it for the sake of other than Allah (swt). Do not follow unlawful ways to go to Hajj as for example paying a bribe to get a permission to Hajj, as long as the Hajj pilgrimage is (for Allah) and because He (swt) says to you:

  {وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا }

(And (due) to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way.)  (Ali-Imran: 97)

All what is needed during the Hajj trip should be available, such as food, safe road, lawful (halal) money and the expenses of your  children until your return, moreover, if you owe somebody money, you cannot go to Hajj until you pay what you owe, or at the very least, obtain that person’s permission to go to Hajj.

Hajj is a trip to a sacred place; the Sacred House of Allah (swt).

Talking about the Hajj Pilgrimage leads us to talk about its rituals which are related to (Tawaaf) (moving around the Ka’aba), the walking between Safa and Marwah mountains, standing in Arafat, Muzdalifah and Mina, and visiting the tomb of our beloved Prophet (saws). By doing these rituals you would have completed the hajj.

What is the Sacred House of God? Allah (swt) made the House a place of return for the people and a place of security. ِAllah (swt) says in other verses:

 إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ % فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ

(Indeed, the first House (of worship) established for mankind was that at Makkah – blessed and a guidance for the worlds. % In it are clear signs (such as) the standing place of Abraham. And whoever enters it shall be safe. And (due) to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allah is free from need of the worlds) (Ali-Imraan: 96-97)

Allah (swt) has willed this the establishment of this House.

The Arabic word of the house (Bayt), in general, is derived from (Baytutah) which means the place where human rest, his shelter at the end of his labor day where he throws his worries.

So how would be the case when this house is established by the will of Allah (swt)!!! or it is the House of Allah (swt). if you receive a guest in your house, of course, you will treat him with generosity. How would be the generosity if Allah (swt) is the owner of the House!! Then all the mercies, all blessings, all goodness will be gained when entering into the house of Allah (swt).

One would say that the Mosques which are in every part of the earth are the houses of worshipping Allah (swt) as Allah (swt) says:

 {فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ }

(Such niches are) in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings) (An-Noor: 36)

We answer him, “Yes, these houses are houses of worshipping Allah (swt) as well, but who choose their places are the the humans, they are not defined by Allah (swt). As we know that in any city, any village, or neighborhood, the people agree to define a piece of land and build a mosque on it, then, this spot is specified only rfor worshipping and nothing else. That is the difference between the Sacred House; the Holy Ka’bah and all the mosques, of being a house chosen by Allah (swt) before the existence of the humans, Allah (swt) says:

 {إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ }

(Indeed, the first House (of worship) established for mankind was that at Makkah – blessed and a guidance for the worlds) (‘Ali-Imraan: 96)

(established) is a Passive voice verb and since this House is (established for mankind) and as Adam is from people, so it is put before Adam. Who established this house? They are the angels. As such, one prayer in the Sacred House equals one hundred thousand prayers in other mosques. This sanctity of this place came from being the choice of Allah (swt), a place where people come to repent and return to Him (swt), whenever the life burdens them with its worries, sins, and problems, their Lord calls them for Hajj or ‘Ummrah so they come to this House. Of course, Hajj is obligatory once in the lifetime as indicated in this verse:

 {وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا }

(And (due) to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way) (Ali-Imraan: 97)

So, it depends on your ability. The ability as the Prophet (saws) explained; the pilgrim should be secure throughout his way and has his travel’s expenses and so on. Someone may say, the Hajj pilgrimage rituals are related to Sayyidina Ibrahim Al-Khalil (the beloved) (PBUH), father of the Prophets. This is a true fact, but if we check the verses, we will know that Allah (swt) commanded him to raise the foundations of the House:

 {وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا }

(And (mention) when Abraham was raising the foundations of the House and (with him) Ishmael, (saying), “Our Lord, accept (this) from us. Indeed, You are the Hearing, the Knowing) (Al-Baqaara:127)

Thus, Ibrahim (PBUH) raised the foundations of the building, the third dimension which is the height. Hence, the place of the house was defined. Our proof of that as well is that when the beloved Ibrahim (PBUH) left Hajar and his child Ishmael in the arid, desolate area where no water or plants, he said:

 {رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ }

(Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful) (Ibrahim: 37)

Therefore, with these words, with these great supplications of our Master Ibrahim, Allah’s beloved, was the obligation of Hajj pilgrimage and its rituals. These rituals connected to the father of the Prophets Ibrahim (PBUH).

( وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ) (And complete the Hajj and ‘umrah for Allah): Hence, Hajj and Umrah have to be performed to completion, they should be done by unlawful money. Someone may say that he goes to Hajj for his sins to be forgiven. Indeed, Allah (swt) forgives your sins towards Him (swt), but He (swt) will not forgive your sins towards others, they sins have to be addressed justly, htat is only through returning the rights to their owners. This is so important, that one has not to think that if he goes to Hajj, all that he did before he went or after he came back from Hajj will be cleared. If you have wronged yourself in your relationship with Allah (swt) or if there are shortcomings in your duties towards Him (swt), then be minded that you have wronged yourself not Him (swt) because Allah (swt) is not in need to your worship. However, if you steal, take an inheritance unjustly, pay a bribe, do some unethical reprehensible acts, or insult a person, then your Hajj pilgrimage will not be complete unless you return the rights to their owners.

(  فَإِنْ أُحْصِرْتُمْ) (But if you are prevented): If you were prevented, for some reason from completing the Hajj rituals. It’s known that, Hajj requires performing (Ihram) from the Meeqaat, which was defined by our Prophet (saws). We have to consider the Holy Qur’an as a whole, this means that we have to take into consideration the verse which says:

 {…وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا… }

(And whatever the Messenger has given you – take; and what he has forbidden you – refrain from.)  (Al-Hashr: 7)

There are many issues not revealed in the Holy Quran, the legislation was left to our master the Prophet of Allah (saws). As in this case, the Messenger of Allah (saws) prescribed Meeqaat and ihraam which are not mentioned in details in the Holy Qur’an. Hence, if you started to perform Hajj or ‘Ummrah, and for some reason you are prevented from doing them, what should you do? The rulings are mentioned in the rest of this verse:

( فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ) (then (offer) what can be obtained with ease of sacrificial animals.): You may sacrifice a sheep, a cow, or a camel. Why is it called “sacrificial animals”? Because they are distributed to the poor in the Sacred House, this is called (Al-Hadi) in Arabic. In the past, they used to drive the animal, and if, for any circumstance and in any place, they were in Ihram condition and prevented from performing the rituals of Hajj, they used to slaughter the animals at that place and distribute them.

( وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ ) (And do not shave your heads until the sacrificial animal has reached its place of slaughter.): This is because shaving heads is a sign of ending the state Ihram.

( فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ) (And whoever among you is ill or has an ailment of the head a ransom of fasting or charity or sacrifice.): Allah (swt) gives a permit to those who are ill or have scalp issues to compensate. Returning to the verses of fasting:

 أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

(Fasting for) a limited number of days. So whoever among you is ill or on a journey (during them) – then an equal number of days (are to be made up). And upon those who are able (to fast, but with hardship) – a ransom (as substitute) of feeding a poor person (each day). And whoever volunteers excess – it is better for him. But to fast is best for you, if you only knew.)  (Al-Baqaraa: 184)

Ransom, so you may compensate the obligation through feeding the poor, this is the meaning of ransom. Also in the verse we study, the ransom when you are prevented from doing the rituals or had illness or harm… The ransom as the Prophet (saws) explained is fasting three days, pay charity, or feeding six poor people or a sacrifice, that is to slaughter a sheep.

( فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ ) (And when you are secure, then whoever performs ‘umrah (during the Hajj months) followed by Hajj (offers) what can be obtained with ease of sacrificial animals.): If the Muslim who wants to perform Hajj, makes Ihram for Umrah   then he absolve his Ihram (this state is called (Tamatu’), then he has to sacrifice an animal and distribute it to the poor.

Every worship has an impact on the worshipers, similarly, its ransom has benefits on others. This is the Islamic laws, which have nothing to do with killing, terrorize, lie to others, and hate others, rather always beneficial to people. Hence, if you want to perform Hajj in (Tamatu’) state, that is you want to stop the state of Ihram between Ummrah and Hajj, in this case you have to sacrifice an animal and distribute it to the poor.

( وَأَنفِقُوا فِي سَبِيلِ اللَّهِ ) (And whoever cannot find (or afford such an animal) – then a fast of three days during Hajj and of seven when you have returned (home). Those are ten complete (days).): Those who lack money to sacrifice an animal, should fast three days during the Hajj and seven days on his return. Why did Allah (swt) confirm the ten days by saying “complete”? The answer is: To understand that it is not a choice between fasting either seven days or three days, but an obligation to fast a whole ten.

( ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ  ) (This is for those whose family is not in the area of al-Masjid al-Haram..): That is, the one who is not a resident in Makkah nor the area around the Sacred House. As for him, he does not have to scarify an animal.

( وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ ) (And fear Allah and know that Allah is severe in penalty..): Meaning, always be mindful of Allah (swt). We notice that every matter that Allah (swt) order us to do, is ended with this slogan of fearing Allah (swt), from the beginning of the verses of fasting Ramadan to the end of the details of ihram. Previously we said, that piety is always refers to avoiding the forbidden. That is, you avoid the Hell fire by being good, or by avoiding doing such and such. Therefore, to fear Allah (swt) means to put a barrier between you and the things He (swt) has forbid.

Verify, Allah (swt) is severe in punishment for those who defy His command and does not comply to what He has ordered to do in this verse. In other words, Allah (swt) give orders and He (swt) gives easiness as well, that is if you cannot do so and so, you have to sacrifice an animal, if you cannot, you have to fast so and so of days.

Allah (swt) legislated everything related to human’s life. You may think that there is disconnect between the verses that is because Allah (swt) was talking about one subject and then He moved to another topic. In fact, there is a unity in this matter; a unity of the man, his life and what he is exposed to in his life. Islam is fully concerned about the humans:

   {وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ }

(And We have not sent you, (O Muhammad), except as a mercy to the worlds.)  (Al-Anbiyaa: 107)

Religion has been willed for to bring happiness to humankind and did not come to to cause misery. The religion is from the Man’s Creator, who knows what is suitable for him. As the Holy Qur’an is the words of Allah (swt), then it includes all that which is connected to the Man and what he will experience in his life and after life. Therefore, the image is clear when you read the word of Allah (swt). You will see the image of this lower life and the upper life which is the hereafter because it is the endless one:

 {وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ }

(And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter – that is the (eternal) life, if only they knew.) (Al-Ankaboot: 64)

When a person dies, people say that he moved from the temporal abode to the eternal abode.  So this worldly life will terminate. The human has to adopt the morals which his Lord has ordered to follow in order to reconcile his behaviour and repair his self and others. Hence, the calling of all the religions is not related only to the life of Man after death, rather, it is also meant to reform the societies’ situations. When the individual is reformed, the community will reform too. The individual represents the first unit and the basic block in building the society. So if the family is established aright, this would be reflected on the whole community as well. The Holy Qur’an educates the individual in all the life’s aspects and directs him through various rules, such as the rules of fasting, money, fighting, civilization way,… What is the civilization guidelines? Where do you find them? The guidelines of Civilization are all the stories of the Holy Qur’an. You know that the stories form the three quarters of the Holy Qur’an, and that the Holy Qur’anic stories are different from human stories: first, the story of the Holy Qur’an are right and true. Second, by the Qur’anic stories Allah (swt) wants to tell us about events and personalities which are similar to those we may see at every time, thus, we learn what can reform our lives economically and socially. As such, you find this movement between verses in the Holy Qur’an from one topic to another, from one rule to another, from a specific subject to another, however, at the end, these topics are all about the life of the individual and the life of the community.

( وَأَنفِقُوا فِي سَبِيلِ اللَّهِ َ) (And spend in the way of Allah): There are many interpretations for it. There is a generality in meaning and a specificity of the utterance, which may be the reason for the revelation, for example, it relates to the preparation of fighting, but the general meaning is connected to everything. That is because the Arabic language which Allah (swt) has willed it to be the language of the Holy Book is a special language with words which provide many and multiple meanings. So, If you do not understand the Arabic language, you will not understand the Holy Qur’an.

Islam calls for spending in the way of Allah (swt), Allah (swt) has identified this in the following verse:

{إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِّنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ}

(Zakah expenditures are only for the poor and for the needy and for those employed to collect (zakah) and for bringing hearts together (for Islam) and for freeing captives (or slaves) and for those in debt and for the cause of Allah and for the (stranded) traveler – an obligation (imposed) by Allah. And Allah is Knowing and Wise) (Al-Tawbah-60)

Throughout all the levels and circles of the society, Allah (swt) wanted the able person -who have money- to give the needy one-who does not have money. When Allah (swt) brings any human to existence, He (swt) guarantees his livelihood. Hence, if Allah (swt) grants you with an ability to gain a plenty of money and properties exceed your need, so you have to help whose earnings in life are less and insufficient. As such, spending money has been made a pillar of Islam which is called Zakat. One way of worshipping Allah (swt) is by supporting His (swt) servants. Without paying Zakat – which is to give a defined amount out of your money – you risk ruin of your faith. Consequently, Allah (swt) ordered to spend money in the way of Allah (swt) and specified the spending ways; to the poor, the needy, the travelers ……who have no money….

( وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ) (and do not throw yourselves with your own hands into destruction): To destroy something means to change it out of its functional state that is assigned to it, everything in existence will cease to be including humans, animals and plants:

 {كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ }

(Everything will be destroyed except His Face) (Al-Ankaboot: 88)

How can you avoid destroying yourself? By spending in God’s cause, because spending money is the means to built and maintain a good society. In other words, those who do not spend in the way of Allah, who do not feel with the other’s need, who do not pass goodness to others, they are throwing just themselves in the ruin, not the others.

( وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ ) (And do good; indeed, Allah loves the doers of good.): The command here is general, covering all aspects of life and all people.

Note that (Allah loves the doers of good.) comes after (Indeed. Allah does not like transgressors), what great religion is this!! How can we accept a man who holds a sword or a gun and raises a slogan of murder while he says (Allahu Akbar) “Allah is the greatest” or that he raises any other Islamic slogan or speaks of Islam!!

What is the excellence (ihsan)? Islam was spread by benevolence (ihsan), not by killing, terror or by force, rather by the good manner (ihsan). Doing good (ihsan) has many various meanings. However, our religion is the religion of benevolence (ihsan) in everything, Allah (swt) says:

 {…ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ ۗ}

(…Repel (evil) by that (deed) which is better; and thereupon the one whom between you and him is enmity (will become) as though he was a devoted friend.) (Fussilat: 34)

Do everything perfectly. If you want to do something, so do it in good manner that your Lord loves you. If you are at your job do it well, if you are in the factory do a good job. if you are cultivating your land do it well, even if you are in a combat, act in a good way…. The Prophet (saws) said:

“Verily Allah has enjoined goodness to everything”[1]

If this sense becomes popular, doing good becomes a slogan of Islam, which is the truth and is the highest required level. When doing good spread, societies develops. Why the world judges Islam through the deeds of Muslims and does not look at it through the principles of faith that are here between our hands, in the Holy Qur’an. Accordingly, when Sheikh Mohammed Abdu visited London and other Western countries and noticed the disciplines and saw how people stand in queues, committing to the laws and regulations, he said: “I found Islam without Muslims, and when I returned to Egypt – I found Muslims without Islam.” That is because Islam calls to respect others, the law, the disciplines, the love, the benevolence. This is the meaning of doing good (ihsan) in everything. When you do well, you advance regarding science, with technology, with economics, with social movement, and in everything. If the slogan of our religion is the doing good (ihsan), why did we sadly leave it!? Why do some twist the Holy Qur’anic verses to explain it wrongly, such as the verses related to invasions, or the response to aggression or fighting, ignoring all the verses of the Holy Qur’an and go to the place where our enemies want us to go.

Our religion is a religion of doing good (ihsan), excellence is required in everything, we know the doing good (ihsan) in its general and simple sense; that is to give. This verse achieves this meaning, whereas doing good is broader and more wide-ranging as in the following verse:

{ آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ }

(Accepting what their Lord has given them. Indeed, they were before that doers of good) (Adh-Dhaariyat: 16)

But who are the doers of good? They are:

 {كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ * وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ * وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ }

(They used to sleep but little of the night, % And in the hours before dawn they would ask forgiveness, % And from their properties was (given) the right of the (needy) petitioner and the deprived) (Adh-Dhaaryiat: 17-19)

Giving the needy and the deprived does not refer to Zakat, however when Allah (swt) specifies the Zakat, He (swt) says:

  {وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ * لِّلسَّائِلِ وَالْمَحْرُومِ  }

(And those within whose wealth is a known right (25) For the petitioner and the deprived) (Al-Ma’aarij: 24-25)

The Prophet (saws) said:

“Indeed there is a duty on wealth aside from Zakat”[2].

Hence, the human is a good doer to everything, to himself by purifying it through worshipping, and he is a good doer as well to others by giving. When the Prophet (saws) was asked about the (ihsan) he (saws) said:

“To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you”[3].

Every believer (swt) has to put in mind that Allah (swt) sees him and watches him. Same as in our life, in the department stores, hotels, airports and important places, surveillance cameras are installed in order to monitor the movement of people, so you are observed in anyplace you enter. Here the prophet (saws) said, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” notice that He (saws) first said; “worship Allah as if you see Him”, not only He (swt) sees you, because when you think He (swt) sees you, your doing will be in the best way. Imagine, for example, that you want to do something in front of whom you love, as your father or mother, your wife, your son, or a wealthy person, certainly you do wear the best clothes, speak the best words and improve your appearance in every possible way. Why? That is because you see him in front of you. So that, when the believer worships Allah (swt) while he feels that he sees Allah (swt) before Allah (swt) sees him, this is exactly the meaning of doing good. Verify, this religion is a religion of doing good, and it cannot be a religion of killing or terrorism. It is the religion of benevolence in everything:

{ وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ }

(But if you pardon and overlook and forgive – then indeed, Allah is Forgiving and Merciful.)  (At-Taghaabun: 14)

 {وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ }

(And if you punish (an enemy, O believers), punish with an equivalent of that with which you were harmed. But if you are patient – it is better for those who are patient.)  (An-Nahl: 126)

So, every matter is always raised to the level of doing good, pardon, giving, love, mercy, not to the level of killing, spreading hatred, animosity, killing or terrorism at all. Hence, Allah (swt) ends the verse with “Allah (swt) loves the doers of good”, notice Allah’s (swt) saying:

{ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ }

(Allah will bring forth (in place of them) a people He will love and who will love Him (who are.)  (Al-Maaida:54)

Why when we raise our children, we instill in them that Allah (swt) will torment them in the Hell fire? Why do we say to them: Do not do this and do not eat this, if you do not obey your father, if you … Allah (swt) will burn you with fire….. Why do not we use the formulas of love indicated in the Holy Qur’an such as Allah (swt) loves so and so and Allah (swt) does not love so and so. This is how the Holy Qur’an educates the people. Why have we forgotten and left the formulas of love in our discourse with people until they believed that hatred, animosity, frowning of eyebrows are the properties of our religion?! Not at all, love is the attribute of religion. Doing good, ihsan, and giving are the features of religion.

[1] Sahih Muslim, The command to be proficient in slaughtering and killing, and to sharpen the blade, hadith No (1955)

[2] Sunan At-Tirmidhi, Book of Zakat, Hadith No (660)

[3] Sahih al-Bukhari, book of Faith, Hadith No (50)

 

(Haram), which is forbidden to violate, contrary to (Halal) which is allowed to do.

( الشَّهْرُ الْحَرَامُ َ) (the sacred month): The sacred months are Dhu al-Qa’da, Dhu’l-Hijjah, Muharram and Rajab. The Arabs before Islam have forbidden themselves to fight in them and this was approved by Islam. In these sacred months fighting is not permissible. However, if a group violates a sacred month with aggression, Allah (swt) commands the believers to retaliate even during a sacred month. You may not stay still and say that this is the month of Rajab, for example, it is a sacred month, so you do nothing while someone assaults and kills you. Can you say: This is a sacred month that I cannot fight and defend myself!  Certainly, you must react to these aggressions.

( وَالْحُرُمَاتُ قِصَاصٌ َ) (and for [all] violations is legal retribution):

Here a question may come to a mind: How is it possible that if someone has done wrong to me, for example has stolen from me, that I am supposed to respond in kind? Am I permitted to do wrong? Are we expected to take revenge from the one who does something unlawful by doing the same as he did? If a man committed adultery, for example, then we take revenge by committing adultery with him? We answer: Of course not. Retribution is only done with matters that are authorized, this matter has to be clear enough, and the punishment is only permissible in regards to deeds which have been legislated by Allah (swt). Verify, through the correct interpretation of these verses, we find out that all what are being done wrongly by the name of Islam is not accepted in regards of religion, legislation, and according to the Qur’anic rules, as well as, they are not accepted humanly and morally and according to the worldly laws. No one is allowed to use the Book of Allah (swt) and distorts verses to achieve his goals.

What determines the interpretation of the verses is the behavior and biography of the Prophet (saws) and his tolerance, what he was doing when there was fighting.

It was narrated by Jabir bin `Abdullah that he fought in a Ghazwa towards Najd along with Allah’s Messenger (saws) and when Allah’s Messenger (saws) returned, he too, returned along with him. The time of the afternoon nap overtook them when they were in a valley full of thorny trees. Allah’s Messenger (saws) dismounted and the people dispersed amongst the thorny trees, seeking the shade of the trees. Allah’s Messenger (saws) took shelter under a Samura tree and hung his sword on it. We slept for a while when Allah’s Messenger (saws) suddenly called us, and we went to him, to find a bedouin sitting with him. Allah’s Messenger (saws) said:

“This (bedouin) took my sword out of its sheath while I was asleep. When I woke up, the naked sword was in his hand and he said to me, ‘Who can save you from me?, I replied, ‘Allah’.” [1]

The Prophet (saws) did not punish him, even though he came aggressor and raised the sword to kill him! However, the Prophet (saws) did not force him to say: There is no God but Allah. This incident proves the falseness of the arguments and black slogans that are raised by those who have black hearts, who lie to Allah (swt) and His Messenger (saws) before they lie to His creation.

( فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ ۚ َ) (So whoever has assaulted you, then assault him in the same way that he has assaulted you..): This linguistic expression called in Arabic (verbal Hypallage); meaning to refer to something by a word that is similar to another word comes with it. The meaning here is: those who assaulted you, so react to their aggression. In fact, you do not retaliate except if a group attack you. If someone does something unlawful you must not do the same as he did, rather, you retaliate the oppression by a permissible way as Allah (swt) has legislate.

( وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِين َ) (And fear Allah and know that Allah is with those who fear Him): With this verse, there is a mentioning of the piety. Allah (swt) always reminds us of this issue. Piety is the collection of all good, it is to fear Allah (swt) and to fear the fire and to make a barrier between you and the bad acts that harm people and harm you. The basis of piety is (Ihssan) (goodness) and our religion is the religion of (Ihsan) which lies in every aspect of life.  It is mentioned in the Hadith of the Prophet (saws):

“Verily Allah has prescribed ihsan (proficiency, perfection) in all things.”[2]

Therefore, Allah (swt) loves those who do good; that is because they are beneficial to Allah’s (swt) creation. You do not do good to Allah (swt) and He (swt) does not benefit from your proficiency or perfection.  Allah (swt) in the Holy (Qudsi) Hadith says:

“O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything.” [3]

So you do not offer any good to Allah (swt), nor you do a favor to Him. But, if you want to lend to Allah (swt), then deal with his creation with proficiency and perfection.

This is our Islamic religion and this is the real concept of the Holy Qur’an.

[1] Sahih Al-Bukhari: The book of (Jihad), Hadith No. (2753).

[2] Sahih Muslim, Book of hunting, slaughtering and what is eaten from the animal, Hadith No. (1955).

 

[3] Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Hadith No. (2755).

These verses relate to the polytheists. They used to avert Muslims away from Islam. Therefore, the verse has a clear reason of revelation, and it is not absolute.

(وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ) (Fight them until there is no [more] fitnah..): They wanted to persecute the Muslims, prevent them from embracing Islam and abuse them.

( وَيَكُونَ الدِّينُ لِلَّهِ) (and [until] worship is [acknowledged to be] for Allah): Hence, you do not force people to religion, but protect the freedom of people to choose the religion, this is the protection of freedom of choice.

( فَإِنِ انتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ) (But if they cease, then there is to be no aggression except against the oppressors.): If they stop fighting the believers, then cease warfare against them.

( فَلَا عُدْوَانَ إِلَّا َ) (then there is to be no aggression except ….): This linguistic expression called in Arabic (verbal Hypallage); meaning to refer to something by a word that is similar to another word comes with it. Similarly, to what is indicated in this verse:

{وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ}

(But they plan, and Allah plans.) (Al-Anfal, from the verse: 30)

Allah (swt) definitely is neither cunning nor plotting, rather, He (swt) stops their deception and their plots.

If they stop their aggression, Allah (swt) is Forgiving and Merciful. Always Allah (swt) wants us to forgive, excuse and do a favor. This is the state of the believers and Islam, which is stated at the end of the verse.

Notedly, this verse talks about a battle and a people who attacked Muslims and this is a normal matter that the Muslims should respond to this attack. The verse should not be taken off its context.

(… وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ )  (And kill them wherever you overtake them):

The Arabic word (Thaqaf) (Overtake) is derived from the original word which means to bring all sides of something together, additionally, it may mean to straighten a branch, out of this the Arabic word of (culture) is derived as an indication to the straightening of minds. But here in this verse it means (find).

(وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ  …) (….and expel them from wherever they have expelled you..): Refers to reciprocity in response to attack.

( وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ ۚ …) (….and fitnah is worse than killing…): Why? Because fitnah (persecution) causes killing so many people, therefore, it is more severe than killing itself, it is the weapon which is used for killing. When fitnah is raised in a society, it can cause killing of the whole society. Therefore, we say: Whatever the Terrorists and Extremists try to provoke fitnah, the first response is to stop and block its outlets of in the country is through returning to the correct interpretation of the Holy Qur’an as well as the proper interpretation of the purified Sunnah.

( وَلَا تُقَاتِلُوهُمْ عِند الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ …) (….And do not fight them at al-Masjid al- Haram until they fight you there.): Why? Because the Sacred Mosque is a sanctuary, whoever enters it has to be safe in his soul and money. Hence, it is not allowed for Muslimas to fight in the area of the Sacred Mosque unless to stop the aggression, so it is not to be said that I cannot fight in the Haram Mosque so how can I defend myself if someone comes to kill me?

(… فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ…) (….But if they fight you, then kill them): Note this conditional statement; if they fight you then you have to defend yourself.

These verses were revealed after the treaty of (Hudaybiyah), which took place between Quraysh and the Prophet (saws) in the sixth year of the (Hijra) when the Prophet (saws) and the Muslims came out to visit the Sacred (haram) House and circling around it. But when they reached the (Hudaybiyah), at the borders of Mecca, the negotiations took place between the Prophet (saws) and the polytheists. It was agreed that the Prophert (saws) would return back and do not enter Mecca that year, however, it was so difficult for his companions to return without entering Mecca until next year, and they expressed their anger . The Prophet (saws) was was affected by this reacton and  went to his wife Umm Salamah, and told her what he was facing from the people. At this point the wisdom and intelligence of Umm Salamah become quite clear. She told him, “O Messenger of Allah, go out and do not speak to any of them until you have sacrificed your animal and shaved your head.” The Prophet (peace and blessings of Allah be upon him) took her advice, and did as she suggested.

When the companions saw that, they rushed to do what the Prophet (saws) ordered them to do. Therefore, the (Hudaybiyah) incident was a big victory. At that time, the verse:

 {إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا }

(Indeed, We have given you, a clear conquest) (Al-Fath)

was revealed and the companions considered what is meant by the conquest is the treaty with the people of Mekkah.

( كَذَٰلِكَ جَزَاءُ الْكَافِرِينَ ) (Such is the recompense of the disbelievers).

In this verse, the Holy Qur’an has turned to the rules of fighting, and this is an important issue to us, that is because the terrorists, extremists and (Takfiri) movements exploited, invested and misinterpreted the meanings of some Quranic verses. They introduced inaccurate and incomplete interpretation of these verses, hence, changed the meaning of what Allah (swt) revealed. This is an act of distorting the Book of Allah (swt).

Someone might ask, why the Holy Qur’an moved from one topic to another? The Holy Qur’an is the word of Allah (swt) and the virtue of Allah’s Speech over the speech of others is like the virtue of Allah (swt) over His creation., there is a big difference between considering the Qur’an a story book, or a human-made book written sequentially, and being a book of guidance, which is the source of provisions for man, from the Lord of man, who knows everything about him:

 {أَلَا يَعْلَمُ مَنْ خَلَقَ}

(Does He who created not know,)  (Al-Mulk:14)

This Book is concerned about every movement of man in life and after life, that is, in the world of the unseen. It is concerned with the fate of man, as well as, what brings him the goodness in this world and what is required from the slaves of Allah (swt) and that all the religions have come for the sake of man.

 {شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ }

(He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein.) (Ash-Sura:13)

So, after the verses talked about the provisions of fasting, of piety and the new moon … now the speech is about the fighting issue. All movements of Extremism, (Takfiiir), Terrorism and Enemies of Islam since the (Kharijites) till now, limited the biography of the Prophet (saws) , his Sunnah, his behavior and the Holy Qur’an only to invasions and fighting. The fighting represents one aspect of life in every time and across people’s lives. Attacks and quarrels may anytime take place between people which cause fighting.  Verify, we cannot refer to this verse without taking into consideration the one hundred and twenty verses related to dialogue and peace. It is not reasonable to take one verse and separate it from the reasons of the revelation, the atmosphere of the Surah, the legislation, the way the Prophet (saws) has applied, and the understanding of the Arabic language. All these considerations were neglected by the terrorists and the (Takfiris), as they exploited these verses and brought intellectual confusion into the minds of Muslims through the illusion that Islam is just jihad and fighting, whereas, all the verses that related to fighting are few and limited to one aspect of life that what are the ruling of fighting when Muslims are attacked. 

This is the first verse in the Book of Allah (swt) speaks about fighting. Before interpreting this verse, we must clarify that Allah (swt) has not allowed Muslims in Mecca to fight, because fighting has nothing to do with the Islamic (da’wa) call, which has a way and a method. The Islamic call is:

{ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ}

(Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.) (An-Nahl:125)

Why? Because religion relates to the doctrine of humans, and the faith cannot come be coerced by compulsion, so if you want to force the body, what about the heart!! The body can be forced, but the heart cannot be obliged to Faith:

{لَا إِكْرَاهَ فِي الدِّينِ}

(There shall be no compulsion in [acceptance of] the religion.) (Al-Baqara:256)

The way of preaching is defined in the text of the Book of Allah (swt). You cannot eliminate the specific verses that talk about the way of calling to Allah (swt), and refer to other verses to claim that we must spread Islam by force and pretend that those who do not say (there is no God, except Allah) are to be killed, you cannot choose the hadiths and explain them according to your own understanding:

( وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ) (Fight in the way of Allah those who fight you but do not transgress.): Considering the rulings of fighting in Islam, Allah says:

{أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ % الَّذِينَ أُخْرِجُوا مِن دِيَارِهِم بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ ۗ}

(Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory%  [They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.”  (Al-Hajj:39-40)

Hence, when there is an oppression against the humans and the homeland, there is fighting. On the other what does :

(فِي سَبِيلِ اللَّهِ… …) (….way of Allah…): What does it mean?

This order does not refer to the way of calling to Allah (swt). The Prophet (saws) clarified this fact by saying:

“He who dies while defending his property is a martyr; he who dies in defense of his own life is a martyr; and he who dies on defense of his faith is a martyr, he who dies in defense of his family is a martyr.”^[1]

So defending the land and the homeland against the aggressors and greedy is the authorized, allowed and ordered fighting in Islam.

( وَلَا تَعْتَدُوا ۚ… …) (….but do not transgress…): Hence, starting the fighting is forbidden, aggression is absolutely forbidden against any human being, animal, tree or stone is forbidden.

(إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ …) (….Indeed. Allah does not like transgressors): So, Fight in the way of Allah (swt) those who are fighting you.

What do we conclude from this verse? First, those who want to spread the violence instead of kindness through these verses, planned and wanted to distort words from their proper usages. We were commanded by Allah (swt) to repel aggression, not to begin the aggression. We were commanded to fight people not because they are polytheists but because they are aggressive. You do not fight the polytheists unless they fight you and this verse is the clear evidence.

Then, this is clear and it shows unequivocally that Islam did not legislate the fighting to force People on faith, so when the Prophet (saws) said:

“I have been ordered to fight against the people until they testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, and until they establish the salah and pay the zakat. And if they do that then they will have gained protection from me for their lives and property, unless [they commit acts that are punishable] in Islam, and their reckoning will be with Allah.” ^[2]

When the Prophet (saws) mentioned, ‘People’ he did not mean all the people, he was pointing to the polytheists who broke the covenant of (Hudaybiyyah) after being signed. So, we must understand here that it is not meant to be people in general, because Allah (swt) says:

{إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ % وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا }

(When the victory of Allah has come and the conquest, % And you see the people entering into the religion of Allah in multitudes.)  (An-Nasr:1-2)

Have you seen all people entering the religion of God in multitudes? Of course not, only a group has entered. This is because sometimes the general meaning refers to a specific one. Consequently, he who does not understand the secrets of the Arabic language misrepresents the meanings of the Holy Qur’an and the Hadiths of the Prophet (saws) as well. He who interprets the Holy Qur’an should comprehend the reasons of revelation, the Arabic language, the wisdom behind the texts of the Qur’an, and the events that accompanied the sequence of these verses. Additionally, we must refer to the Holy Qur’an as being connected, meaning, you cannot refer to a verse and take it out of its general context then consider it a reference and say: This is jihad and we must fight all the disbelievers.

We have clarified that the word (Kurf) when mentioned in the Holy Qur’an, it means to conceal something, and it relates to doctrine, not to practices. Hence, it is a legitimate right for all peoples, even in the worldly laws, that if someone assaults you, you should respond to it and defend yourself. Whereas, to start fighting or an aggression, this is not allowed for a Muslim, and It did not come in our book at all. As long as Islam says: “There is no compulsion in religion”, and as long as you are calling to Allah (swt), so why do you fight? Otherwise, you are not right, so that you compel others. The one who is convinced that he is right try to convince others through thoughts and behaviors. Verify, Islam did not spread by sword, and those who claimed that Islam was spread by force wanted to alter the facts and truths. Islam came to protect people’s freedom of choice and then:

 {فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ  }

(so whoever wills – let him believe; and whoever wills – let him disbelieve( (Al-Kahf: 29)

If you prevent people from the freedom of choice, then that is the compulsion to religion. Whereas, as long as man can choose, so he may select whatever he wants. These verses are clear and we shall not adopt any concept that contradict the verses of the Holy Qur’an and say this is the verse’s interpretation. Actually, there is not any conflict in the Quranic verses, rather the defect lies in the wrong interpretation of the Book of Allah (swt).

  {إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ }

(Indeed. Allah does not like transgressors) (Al-Baqara:190)

{ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ }

(Allah does not like the wrongdoers) (Al-Anfaal:58)

 {وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ }

(Allah does not like the wrongdoers.) (Aal-i-Imraan: 57)

Allah (swt) likes the good doers, the reformers, and the righteous, does not like the oppressors, and does not like the aggressors. Note these verses and this relationship that binds us to our Lord (swt). Therefore, the fighting is only because they are aggressors and this is a justice. However, even when fighting is permissible, it is governed by regulations, which are the legitimate authority that exists in the country, the rules cannot be decided by any group or crowd.

[1] Sunan At- Tirmidhi, The Book on Blood Money, Hadith No. 1421.

[2] Sahih Al-Bukhari, Book of Faith, Hadith No. (25)

This question that was asked to the prophet (saws), by the Jews and polytheists at the time, about the moon phases was not actually an inquiry about the Islamic rules, rather they meant to put the Prophet (saws) in a critical situation. The Prophet (saws) was not an astronomer, but a guide, a bringer of good tiding, a warner and a caller to Allah (swt) as well, accordingly, he (saw) could only answer people at that time according to their mental ability of accepting information.  Brains at that time were not able to comprehend the scientific facts about the earth, the space, the moon, the sun and the galaxies. Allah (swt) says:

 {هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا }

(It is He who made the sun a shining light and the moon a derived light.)  (Yunus: 5)

Until a time came when people revealed scientific facts, such as, the sun shines, because it is a self-illuminating source of light, whereas the moon lights by the reflection of sunlight on it, so when it is seen as crescents, this is according to sun light and has nothing to do with the moon light.

At that time, if the Prophet has wanted to explain to people the reality of the emergence of the crescent and how it begins as small and then grows and grows, their minds would have become  confused; they won’t understand that the earth is spherical, and that the moonlight is as a reflection of the sun rays and its light. Therefore, the Holy Qur’an at first gives answers that direct people to the faith function which Allah (swt) wants from human. That is because the Holy Qur’an is a book of guidance and not a book of physics and astronomy. However, it is impossible for any verse or a word in the Holy Qur’an to contradict the science whatever it develops, and at any time, even after thousands of years. But, the scientific truths are hidden in the book of Allah (swt), so it gives the answers that give benefits to people. In this case what Allah (swt) answered this question?

(… قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ..  ) (..Say, “They are measurements of time for the people and for Hajj.”…): We measure the time of the month according to the moon, but the day is measured according to the sun, so the matter is related to time.

Hence, the moon phases or the appearance of the crescent in this shape is for the purpose of measuring the time, however, acts of worship are timely connected with the crescent. Likewise, Allah (swt) says:

 {الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ }

(Hajj is [during] well-known months,)  (Al-Baqara: 197)

Merely, this act of worship is connected with the crescent, as in fasting:

 {فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ}

(So whoever sights [the new moon of] the month, let him fast it;)  (Al-Baqara: 185)

You do not actually witness the month, but you fast when the month of Ramadan begins, how to know that? By timing which is known by seeing the crescent. From the scientific point of view, the Holy Qur’an refers to the spherical shape of the Earth, and points out that the sun is the source of the moon’s light.

The fact about the crescent is that the earth orbits, and the moon orbits too. Hence, while the earth moves around the Sun, it lies between the Sun and the Moon, so that it blocks the sunlight that is reflected on the moon, completely or partially. Accordingly, the crescent moon appears small and then becomes bigger gradually. The full shape of the moon means that the sun’s rays are fully projected on it and that the Earth is not in a position to block out any sunlight from the moon. In addition to other many scientific facts that the Holy Qur’an has stated, such as:

 {وَالْأَرْضَ مَدَدْنَاهَا }

(And the earth – We have spread it.)  (Al-Hujr:19)

which indicates that the shape of the earth is spherical. And Allah (swt) says:

 {يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ }

(He wraps the night over the day and wraps the day over the night.)  (Az-Zumar: 5)

And Many other verses which indicate the spherical shape of the Earth.

However, the essential point is that the answer comes to serve a faith issue, similarly, when the Prophet (saws) was asked about the number of the companions of the cave:

 {سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ }

(They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog – guessing at the unseen; and they will say there were seven, and the eighth of them was their dog.)  (Al-Kahf: 22)

How does the Holy Qur’an answer this question? It mentions the important fact that benefits people, that is, they are young people who believed in their Lord.  However, you get benefits from a lot of things without knowing how do they work. For example, you get benefits from the electricity without asking about its functionality.

What is important about this verse that the Prophet (saws) was asked about the crescent moon, whereas the answer came according to the interests of human beings; that is, it is a sign to mark fixed periods of time for mankind, same as the Hajj which also has a fixed place and time (Meeqaat), accordingly, you enter Makkah when you are in a situation of (Ihram).

(… وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ  ) (And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah.  And enter houses from their doors.  And fear Allah that you may succeed.…): In a previous verse:

 {لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ }

(Righteousness is not that you turn your faces toward the east or the west,)  (Al-Baqara: 177)

(… وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا  ) (And it is not righteousness to enter houses from the back,.…): We would tell those who are skeptical of the Book of Allah (swt) from the orientalists and Ignorant:  Only the qualified people in Arabic language and the Islamic science (Shari’a) can only interpret the Holy Qur’an, because it is in Arabic language:

 {إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ }

(Indeed, We have sent it down as an Arabic Qur’an that you might understand.)  (Yusuf :2)

Who does not know the Arabic language and its grammatical rules and the basics of its syntactic, certainly, he does not understand the Holy Qur’an, rather may have doubts about it.

Those who interpolated the verses, who wanted to use the Qur’an for their narrow and situational interests, they misinterpret the Book of Allah (swt) but they could not change any word of it because it is reserved by Allah (swt). There are people who accuse the Holy Qur’an and Islam of the injustice of women, and that Islam does not want freedom of human being, but Islam treats woman as honorable human being same as the man, however the Holy Qur’an has stated this fact in many verses, such as:

 {يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ }

(O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another.  Indeed, the most noble of you in the sight of Allah is the most righteous of you.  Indeed, Allah is Knowing and Acquainted.)  (Al-Hujurat: 13)

 {هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ }

(They are clothing for you and you are clothing for them.)  (Al-Baqara: 187)

This integration and equality between women and men does not exist in any worldly law relate to women’s rights. However, the problem lies in the amputation of facts about our religion, and in our wrong understanding of the greatness of Islam.

Why did I mention the woman here? Because it was one of the traditions of the old Arabs that as soon as they return from the pilgrimage to the house of Allah (swt), after being absent for three or four months, they enter their houses from their top or back side to surprise the wife as if there is doubt about their wives’ chastity.

The Holy Qur’an aimed to break the incorrect concepts that prevailed, and put the concepts of chastity and trust between men and women, Allah (swt) says:

(… وَلَيْسَ الْبِرُّ ..  ) (..And Righteousness is not that…): Righteousness means doing good deeds, therefore, it is not an act of faith, goodness neither a piety that is to have suspicions about your family. Doing so, the family will get upset when they feel that you are as if spying on them.

(… وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ  ..  ) (..but righteousness is [in] one who fears Allah…): Piety is a work of heart, not just acts and formalities. It is very important to achieve piety. Note the atmosphere of verses from the early ones about fasting until we reach this verse, piety is common in this chapter.

Because of the ignorance about the truth of our religion, the worshipping has been turned into only rituals and formalities; we do kneel, bow and apply the obligations without achieving the required goal. The purpose and the basis is the piety, that is because Allah (swt) has imposed these obligations and worship to promote the humans. All religions aimed at bringing benefits to human beings, to bring a mercy and not hardships. The verse which we always refer to in this regard is:

 {وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ }

(And We have not sent you, [O Muhammad], except as a mercy to the worlds.)  (Al-Anbiya’:107)

He (saws) was not sent as a misery, nor to bring terrorism, takfir or killing to humans. Mercy is the foundation and source of all good deeds, and the main purpose is to achieve piety.

(… وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ  ) (And fear Allah that you may succeed,.…): The origin of the Arabic word (Al-Falah) (success) is (Felaha) (agriculture). When you cultivate and plant a land, then you harvest it. The result of your hard work and fatigue is to obtain the fruits, this is the success, which is to achieve the goal, it is not the means and the method.

We are asked to fast, and fasting is achieved not only by refraining from food and drink but also refraining from disobedience and disputing, only then you will reach the goal which is the piety.

( وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ…) (And do not consume one another’s wealth unjustly.…): “consuming” does not refer just to the food which enters the stomach.  Can the money be consumed?

Here Allah (swt) speaks about the Muslim’s community, but what is the relation between the prohibition of consuming money unjustly and the fasting? Fasting does not mean to suffer hunger and thirst, but to achieve piety and closeness to Allah (swt).

{وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ }

(And when My servants ask you, [O Muhammad], concerning Me – indeed I am near.  I respond to the invocation of the supplicant when he calls upon Me.)

But what are the conditions for answering the supplication? The Prophet (saws) mentioned the case of: “

“a man who having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram, so how can his supplication be answered? “[1]

He who is fed from (haram) unlawful and consumes money in unjust would not be answered.  He does not belong to pious people, and his fasting is just an act of abstaining from food and drink.

Who eats unlawfully, actually, he will become hungry. For example, a man who owns every reason of life and cannot eat the food of the poorest people in this world, all his money that he has collected from (haram) is worthless to him. Who devours others’ property, or devours the inheritance of his sisters, or even collects money unlawfully and inherit it to his children, the result will be: he will become hungry indeed.

One shapes of consuming people’s money is paying bribes.  Bribes are paid to those who has a control over any case – not only the judges of the courts – For example, I came to a bank window to get money, and there were a long que in turn, so I paid a bribe and took the turn of others, in this case I ate money unjustly, that is because I took the time of others. I cannot do this thing except if I pay a bribe.  So eating this money in unjust needs a bribe.

(… وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ ..  ) (..send it [in bribery] to the rulers…): There is no indication of [bribery] in Arabic in this verse, but the word: (send it), this Arabic word is derived from the (Daloo) which means a bucket, and the rope that hangs the bucket is called in Arabic (Ar-Rashaa) (the bribery), from here the word of (bribery) came.  So, the expression is the verse is:

(… بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ  ) (in sin, while you know [it is unlawful.…): It does not come that you eat the right of others, unless through knowing that you are doing so.  The main reason of all corruption in society is devouring money unjustly.  Corruption means changing the balance of justice in society. When there is theft, abstraction, abuse and bribery, then there is corruption, the reason of which, is that the human wants to eat the right of others.  Even adultery is an assault on the right of others.

A young man came to the Prophet (saws), and said, “O Messenger of Allah, give me permission to commit adultery.” The people turned to rebuke him, saying, “Quiet! Quiet!” The Prophet (saws) said, “Come here.” The young man came close and he (saws) told him to sit down.  The Prophet (saws) said, “Would you like that for your mother?” The man said, “No, by Allah, may I be sacrificed for you.  The Prophet (saws) said, “People would not like it for their mothers.” The Prophet said, “Would you like that for your daughter?” The man said, “No, by Allah, may I be sacrificed for you.  The Prophet (saws) said, “The Prophet said: “People would not like it for their daughters.” The Prophet (saws) said, “Would you like that for your sister?” The man said, “No, by Allah, may I be sacrificed for you.  The Prophet (saws) said, “People would not like it for their sisters.” The Prophet (saws) said, “Would you like that for your aunts?” The man said, “No, by Allah, may I be sacrificed for you.  The Prophet (saws) said, “People would not like it for their aunts.” The Prophet (saws) placed his hand on him and he said, “O Allah, forgive his sins, purify his heart, and guard his chastity.” After that, the young man never again turned to anything sinful.^[2]

The Prophet treated it as an attack on the rights of people and an infringement of the rights of others.

Facilitating corruption in itself is corruption, which is done through bribery. For that, the Messenger of Allah (saws) cursed the one who bribes, who takes the bribery and the one who mediates between them. Verify, bribery is an act leads to a completely corrupt society. We say that we are really in need for moral values.  What moral values equals to such that are in these verses, that can block all outlets of corruption.  It was said:

It is not built, the building of some people

If their morals were in ruins

If people are injured in their morals

So make them a funeral and scream

No one to believe that with corruption of morality there can be a well-built country, hence, our Prophet (saws) said:

“I was sent to perfect good character.”^[3]

That is why our Lord (swt) says in his Noble Book:

 {فَاسْتَقِمْ كَمَا أُمِرْتَ }

(So remain on a right course as you have been commanded,)  (Huud: 112)

And does not say “as you desired”

 إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ * نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ * نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ * وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ * وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ * وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

(Indeed, those who have said, “Our Lord is Allah ” and then remained on a right course – the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.  % We [angels] were your allies in worldly life and [are so] in the Hereafter.  And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish] % As accommodation from a [Lord who is] Forgiving and Merciful.” % And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.” % And not equal are the good deed and the bad.  Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.  % But none is granted it except those who are patient, and none is granted it except one having a great portion [of good].)  (Fussilat: 30-35)

This is the highest point of integrity and morality.

The religion does not just call for what is good, but for the best. The Prophet (saws) said:

“The best of the good is the good of manners.”[4]

If we want to build a good society, we must devote morality, and morality comes only by legislations of the religion.

[1] Sahih Muslim, the Book of  Zakat, Hadith No. 1015

[2] Majmaa’ Az-Zawaed And Manbaa’ Al-Fawaed, Juz’ 1 , hadith No. 543.

[3] Sunan Al-Bayhaqi Al-Kubra, Book of testimonies, hadith No. 20571

[4] Mussnad Ash-Shehab, Jua2, Hadith No. 986.

So, there is no overlapping between the verse which impose fasting as an obligatory and the verse that states the rulings of fasting, whereby the verse of supplication separated between them, since, in fact, supplication is part of the fast and it is one of the most important acts of worship.

( أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ…) (It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations].…): As long as you hear the word “It has been made permissible”, then you realize that this act was unlawful before.

(… الرَّفَثُ ..  ) (..for sexual relations..): It refers to sexual intercourse. In fact, before the revelation of this verse, sexual intercourse was not permissible during the entire month of Ramadan, so Allah (swt) says:

( أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ…) (It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations].…): Because some of them have forbidden themselves during the night of fasting to have sexual relations with their wives. The night of fasting is from sunset to dawn.

( أُحِلَّ لَكُمْ…) (It has been made permissible for you.…): Meaning, what is relating to the intercourse and its introductions is permissible on the night of fasting, Allah (swt) says:

 {وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ }

(And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.)  (Ar-Room: 21)

Look at the accuracy of the verses! the human beings’ problem is that they do not think with superior intelligence of the perfection of the words of Allah (swt), while doing so, there would be no problem in our life, when He (swt) says: (It has been made permissible for you). What does come to the human mind? His thinking may go to the lust of sex. That is because it was forbidden during fast as the case with food and drink. So as he was allowed to eat and drink at night, he was allowed of this lust.  However, the revelation directly gave the woman a right, which the laws of all the world could not and would not give it to her by saying: (They are clothing for you and you are clothing for them.)

How great is this expression of equality in getting the rights for women, which can never come in one sentences in any other place. All the laws and all the regulations can never come up with a sentence like this.

(… هُنَّ لِبَاسٌ لَّكُمْ ..  ) (..They are clothing for you..): The clothing is the cover that is close to the body. Hence, the husband is as a cover for the wife, same as the wife is a cover for her man. The woman and the man have the same role. This is a reciprocal and equal relationship. This is the value of women. Therefore, women are not tools for pleasure as ignorant people may think. Look at the greatest of the verses of the Holy Qur’an that show the relationship between the married couples, and give women their full rights:

{ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا }

(and they have taken from you a solemn covenant?)  (An-Nissaa: 21)

(It is the marriage contract). Some of those who attack the Islamic laws, criticizes the divorce in Islam. However, Islam allowed divorce for reasons and necessities. Divorce is not practiced according to the whims and desires of the man. As such, the Prophet (saws) said:

“Of all the lawful acts the most detestable to Allah is divorce.”[1]

(… هُنَّ لِبَاسٌ لَّكُمْ ..  ) (..They are clothing for you..): So that, that the relation between the couples is not just a sexual relationship.

(… عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ ..  ) (..Allah knows that you used to deceive yourselves,..): That is to mean, that you used to betray yourselves and were embarrassed of the sexual intercourse in the nights of Ramadan.

(… فَتَابَ عَلَيْكُمْ ..  ) (..so He accepted your repentance..): Allah (swt) opens the door of repentance to the servant until he repents.

(… وَعَفَا عَنكُمْ ..  ) (..and forgave you..): for what you have done, and here are the standards of good. ‘Aisha (may Allah be pleased with her) asked the Prophet (saws):

‏”O Messenger of Allah, If I realize the night of Qadr (Night of Power), what should I supplicate in it?” He (saws) replied:

(Say, O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).”[2]

Consider when Allah (swt) pardon you, what beautiful life will be yours, and what a happiness you will have in the Hereafter.

(… وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ ..  ) (..and seek that which Allah has decreed for you..): Allah (swt) wants the sexual relation between the husband and wife to be protected through marriage, this guarantees the reproduction to be in a proper family setting, taking into consideration not to turn this relation to just an act of enjoying, so that not to be a slave to it.

(… وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ..  ) (..And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]…): One of the Companions felt embarrassed when he slept before breaking his fast and woke up before dawn. He thought that when he slept, he should not eat or drink again. Thereby, the ruling came that it is allowed to eat and drink until the white thread; the dawn light, appear. There is a false dawn and a true dawn.

In the time of the Prophet (saws) there were two callings for prayer (Athans); one is making the call of the night prayer, and the other is for the dawn prayer. So, Muslim can eat and drink until dawn. This is the rule.

(… ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ..  ) (..Then complete the fast until the sunset…): That is, to the sunset prayer.

(… وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ..  ) (..And do not have relations with them as long as you are staying for worship in the mosques…): This ruling relates to mosque retreat (I’tikaaf). It is well known that the spiritual retreat in the last ten days of Ramadan is a Sunnah of the Prophet (saws). This explains that men must not think that as long as they are allowed to have sexual relations with women on the night of Ramadan, so can have it during the mosque retreat. Why? Because whoever enters the mosque to practice the mosque retreat (I’tikaf) so everything relate to the worldly matters should be kept outside the mosque.

The Companions of our Prophet (saws) used to say: ‘We take off all worldly matters and life’s troubles from our minds and leave them at the door of the mosque just as we do with our shoes.’ Mosques are places for worship, so you must not occupy yourself with anything outside of worship. As long as you are in the situation of (i’tikaaf) in the mosque, it is not permissible to do anything other than worship.

(… تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ..  ) (..These are the limits [set by] Allah, so do not approach them…): When there is a prohibition, then this limit is stated by Allah (swt), so that do not approach it for the sake not to fall into. As said by the Prophet (saws):

” Sins are Allah’s Hima (i.e. private pasture) and whoever pastures (his sheep) near it, is likely to get in it at any moment.”[3]

These limits should not be approached. Allah (swt) says:

 {وَلَا تَقْرَبُوا الزِّنَا ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا }

(And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.)  (Al-Issraa: 32)

The advice of not to come near means to avoid, it is, even, more severe than the prohibition. That mean stay away from the limits, away from suspicion, likewise, do not sit in a place where alcohol is served, so that you are not exposed to suspicion.

( كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ…) (Thus does Allah make clear His ordinances to the people that they may become righteous.…): (Ayah) in Arabic refers to something marvelous:

 { فَأْتِ بِآيَةٍ إِن كُنتَ مِنَ الصَّادِقِين }

(You are but a man like ourselves, so bring a sign, if you should be of the truthful.)  (Ash-Shu’ara:154)

 {تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ }

(These are the verses of the clear Book.)  (Ash-Sh’ara: 2)

Those are the miracles of the clear Book; each verse is a miracle.

(… يُبَيِّنُ اللَّهُ آيَاتِهِ ..  ) (..Allah make clear His ordinances…): Here the same Arabic word (Ayah) refers to the rulings which were revealed, which are all miracles, in every word there is a miracle.

The verses about fasting begins with:

 {يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ }

(O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.)  (Al-Baqara: 183)

Hence, the purpose of fasting is to approach the great goal of piety. Piety is the highest degree of faith. Allah (swt) says:

 إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ * آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ * كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ * وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ * وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ

(Indeed, the righteous will be among gardens and springs, % Accepting what their Lord has given them. Indeed, they were before that doers of good. % They used to sleep but little of the night, % And in the hours before dawn they would ask forgiveness, % And from their properties was [given] the right of the [needy] petitioner and the deprived..)  (Al-Hajj:39-40)

Allah (swt) does not say, Indeed, the believers, rather he says, Indeed, the righteous. He (swt) describes them as “doers of good”. Doing good (Ihsaan) is doing more than what Allah (swt) ordered you to do, this is how you become a pious. When Allah (swt) decreed a worship like fasting upon you, the purpose is not to make you suffer of hardships by preventing yourself from eating and drinking, rather, Allah (swt) wants the raise you to reach the target, which is the piety. So the verses of fasting began by Allah (swt) says: “that you may become righteous” and the rulings of fasting ended by saying: “that you may become righteous”.

[1]  Sunan Abi Dawud, Book of Divorce, Hadith No. 2178.

[2] Sunan At-Tirmidhi, Book  of Supplications (Duaa), Hadith No.3513.

[3] Sahih Al-Bukhari, Book of Sales and Trades, Chapter: Legal and Illegal Things are Obvious and in Between them are Doubtful matters, hadith No. 1946.

 

 

This verse come between the obligation of fasting and the rules of fasting, it has a great meaning, that when you are prevented you will be granted and the greatest grant is the feeling of closeness to Allah (swt).

( وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ…) (And when My servants ask you, [O Muhammad], concerning Me – indeed I am near …): It is naturally and necessary for the humans to feel the nearness.

This way of asking is used several times in the Holy Qur’an, which indicates the greatness of this revelation and this legislation. After the Holy Qur’an as a whole was brought down at once from the preserved tablet to the lower (our) heaven, it was descended piece by piece on the heart of the Prophet (saws), so that to apply its role in guiding according to events.

   {كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ  }

Thus [it is] that We may strengthen thereby your heart. (Al-Furqan: 32)

These verses come to strengthen the Prophet’s heart and to answer the human questions. It is existed in the preserved tablet but are descended when asked.

This is an example of the question in the Holy Qur’an:

{يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ}

(They ask you about wine and gambling. Say, “In them is great sin and [yet, some] benefit for people.) (Al-Baqara: 219)

 {ويَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ }

(And they ask you what they should spend. Say, “The excess [beyond needs].) (Al-Baqara: 219)

{ يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ }

(They ask you, about the new moons. Say, “They are measurements of time for the people and for Hajj.”) (Al-Baqara: 189)

  {يسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا  }

(People ask you concerning the Hour. Say,” Knowledge of it is only with Allah. And what may make you perceive? Perhaps the Hour is near.”) (Al-Ahzab: 63)

Note that this way of asking always has in its answer the word “Say”, because the question is addressed to our master the Prophet of Allah (saws) and from him (saws) the answer will come, hence the word “say” comes always. However, there is an exception in the following verse:

{ وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا }

(And they ask you about the mountains, so say, “My Lord will blow them away with a blast”) (Taha: 105)

This is the only verse in which a letter “F” is added to the Arabic word of “Say”, why?  Because the Prophet (saws) was not asked yet this question, so the meaning is: if they ask you…, then say….  whereas all the other similar verses, the Prophet (saws) was already asked about:

• They asked him about the new moons and the answer came “Say..”.
• They asked him about spending and the answer came, “Say..”.
• They asked him concerning the Hour and the answer came “Say..”.

So, Allah (swt), The All Knowing knew that they would ask the Prophet (saws) about the Mountains, so the answer was revealed before the Prophet was asked about: So say, “My Lord will blow them away with a blast.

Whereas in this verse:

( وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ…) (And when My servants ask you, [O Muhammad], concerning Me – indeed I am near …): Allah (swt) deleted the word “Say” in this verse, however, this is of the manifestations of fasting and the greatness of the supplication to Allah (swt), the Prophet (saws) said:

“Verily supplication is worship.”[1]

And He (saws) said:

“The supplication is the essence of worship.”[2]

If your Duaa (invocation) is not to be answered, then it is sufficient for you that you have attained the worship by supplication. So that, Allah (swt) did not say “Say, O Muhammad”, but He (swt) answered directly because a person who is asking in a very close situation to Allah (swt), distances are eliminated,

Thereby, the supplication is the essence of worship and the Human beings are to call upon Allah (swt) in bad and good times. As such, we have learned many supplications from the Holy Quran, which the prophets supplicated by and were responded, including:

          { لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ   }

“There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” (Al-Anbiyaa: 87)

The essential thing is to ask, do not say, I supplicated and supplicated but I was not responded, the Messenger (saws) said:

” The supplication of the servant is granted in case he does not supplicate for sin or for severing the ties of blood, or he does not become impatient. It was said: Allah’s Messenger, what does:” If he does not grow impatient” imply? He said: That he should say like this: I supplicated and I supplicated but I did not find it being responded.

Certainly, there may be reasons, and Allah (swt) says:

  { وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ }

(And your Lord says, “Call upon Me; I will respond to you.” Indeed, those who disdain My worship will enter Hell [rendered] contemptible.) (Ghafer: 60)

And (swt) says:

  { وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ }

(And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.)

The Prophet (saws) was asked, “Is our Lord (swt) close, so we may speak to Him?  Or He (swt) is far so we may call Him? Consequently, this verse of the study descends.

When you deeply reflect upon the Holy Qur’an, always judge the matters according to:

  {وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا}

(If it had been from [any] other than Allah, they would have found within it much contradiction.” (An-Nissa’a: 82)

Think, if a human being is the one who wrote the Holy Qur’an by his hands and from his thought, definitely he would write: “And when My servants ask you, concerning Me (say), indeed I am near. I respond to the invocation of the supplicant”, and would not continue: “when he calls upon Me” Because he might think with his humanity that this sentence is superfluous, since what does the supplicant do is calling! But Allah (swt) making a confirmation by saying:

(… إِذَا دَعَانِ ..  ) (..when he calls upon Me..): Because you may be calling Allah (swt) and your heart is attached with the reasons, hence Allah (swt) wanted to tell us that one of the conditions for the response of the supplication, that you direct your supplication to Him, so call Him repeatedly. For sometimes, you may do supplicate but just with your tongue, whereas your heart is connected to a person, or to money, or to the owner of the prestige, or to the owner of the authority, or to the owner of the need that he wants from him. In this case, you are affected by the reasons of the world. There must be purity in directing to Allah (swt), so that to grant receiving from Him (swt), however, this is not done at all if a person makes a supplication with his tongue while his heart is busy with other than Him (swt), as such, the Messenger of Allah (saws):

“The Lord, Blessed and Most High is He, has said: Who is so occupied with remembering me as to neglect making request of me, I will give the most excellent things I give to those who ask. ‘.^[3]

Why? What is the meaning of this Hadith? The Prophet Ibrahim (pbuh), at the very moment, when he was thrown into the fire, the angel Jibril (pbuh) came near and asked him: “do you wish for anything?” Ibrahim replied: “Nothing from you, as My Lord is knowledgeable of my status and this is enough for me.”, then the answer was:

{ قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ % وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ }

(Allah said, “O fire, be coolness and safety upon Abraham.” % And they intended for him harm, but We made them the greatest losers.)  (Al-Anbiyaa: 69-70)

Likewise, the Prophet Yunus (pbuh) was appealing to Allah (swt) sincerely from his heart:

{وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ }

(And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.) (Al-Anbiyaa: 87)

So the response was:

 {فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنجِي الْمُؤْمِنِينَ }

(So We responded to him and saved him from the distress. And thus do We save the believers.) (Al-Anbiyaa: 8(

All the prophets (pbut) have their own supplications, which are mentioned in the Holy Qur’an, but as for our Prophet (saws), he said:

“Every Messenger is endowed with a prayer which is granted and by which he would (pray to his Lord) and it would he granted for him. I have, however, reserved my prayer for the intercession of my Ummah on the Day of Resurrection.”[4]

The Messenger of Allah (saws) postponed his supplication for the sake of intercession for us on the Day of Resurrection. Hence, the first condition of the sincere supplication is to be directed with pure heart to Allah (swt), and eat what is halal (lawful) since the Prophet (saws) said:

“Eat Halal, your supplications be answered.”[5]

(… فَلْيَسْتَجِيبُوا لِي ..  ) (..So let them respond to Me [by obedience]..): Accordingly, these are the terms of the supplication, “let them respond to me”, and:

(… وَلْيُؤْمِنُوا بِي ..  ) (..and believe in Me..): Allah (swt) says:

( وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ…) (And when My servants ask you, [O Muhammad], concerning Me – indeed I am near …): Allah (swt) chose the word “servants” (ibad in Arabic) and not “slaves” (Abeed in Arabic). However, these are two Arabic plural forms of one same word which is (Abed in Arabic), but what is the difference between the two forms?

Slaves as (‘abiid) are oppressed by slavery, yet as the second form of servants as (‘ibad) is that they come to obedient by choice. Therefore, our lord (swt) uses (‘ibad) in:

{ وَعِبَادُ الرَّحْمَٰنِ }

(And the servants of the Most Merciful.)  (Al-Furqan: 63)

So, it is not (‘biid) (slaves) of the most merciful, however we are servants (‘bad) of the Most Merciful and slaves (‘biid) to Him.

Why are we slaves (‘abiid) ? Because we are subject forcibly to things such as life, death, health, the heart’s beat, on the other hand, we are servants (‘ibad) because we are able to choose; we can choose between obedience and disobedience.

{إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا }

Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant. (Al-Ahzab: 72)

The man accepted to bear the Trust of choices, so that he reaches the high position of Allah’s (swt) servants, as such, someone said:

What could increase me in delight and pride,

so much that the stars I would reach in stride?

My inclusion in “O my slaves” and that

You sent Ahmed for me as a Prophet.

So (My servants) indicates that– So Allah (swt) is telling the Prophet (saws): If My servants (because they have chosen faith, they have chosen obedience) ask you, concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me, so let them respond to Me and believe in Me. Why? Aren’t they already believers in Allah (swt)? Had they not been believers, they were not supplicating to Allah nor they would seek refuge in Him. If the Holy Qur’an was written by a human, he would not say:

(… وَلْيُؤْمِنُوا بِي ..  ) (..and believe in Me..): But this book is from Allah (swt):

 {كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ  }

[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded. (Saad: 29)

Let’s reflect upon why (and believe in Me) mentioned in the verse.

It means believing that Allah (swt) is the Wise in answering the supplication, Allah (swt) may withhold a matter and do not answer you, that is because, in fact, you are supplicating by your limited knowledge and vision of good. Human being in general supplicates only of good as he thinks it is good:

 {لَّا يَسْأَمُ الْإِنسَانُ مِن دُعَاءِ الْخَيْرِ وَإِن مَّسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ  }

(Man is not weary of supplication for good [things], but if evil touches him, he is hopeless and despairing.) (Fussilat: 49)

Human being only wants goodness. When you supplicate of something you think it is good and Allah (swt) knows that it is evil for you, as such, though not answering your supplication He (swt) would be answering and bringing you good. How? Suppose, for example, for Allah (swt) belongs the loftiest similitude), if your son came and asked you for a hand gun and insist on you. Would you buy him or stop him? Of course, you must stop him and do not buy it, because if you buy him a gun, it is harmful to him, and cannot achieve good for him. He sees with his own vision that there is good for him, but you see with your wisdom that it is evil.

So (and believe in Me) means, they believe in (My wisdom). You do supplicate and fulfill the conditions of this supplication, while you know that when there is no response to your supplication from the Lord, then this call brings harm to you.

{وَيَدْعُ الْإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ ۖ وَكَانَ الْإِنسَانُ عَجُولًا  }

(And man supplicates for evil as he supplicates for good, and man is ever hasty.) (Al-Issraa: 11)

Only the Lord (swt) knows the standards of goodness, not the servants.

(… لَعَلَّهُمْ يَرْشُدُونَ  ) (that they may be [rightly] guided…): What is the meaning of guidance? It is to reach the way, the goal that you desire. That is to achieve the best of this world and the good of the Hereafter. So when you respond to the orders of Allah (swt) and believe in His wisdom of what He (swt) ordered, forbade, gave or prevented. By then you have entered that guidance.

This verse came in this order and it is not to be said that there is an overlapping because the verses are related to fasting and then the verses related to supplication come, yet you do not know what is the connection. We have ourselves to find the relation; because the Holy Qur’an came in its entirety to guide human being in any situation, did not come as a story book, neither as a book of titles, chapters, definitions and narrative of topics such as the humans’ book. However, it is to address all humanity and to give attention to all aspects of life, whether you know the relation between its subjects and verses or you do not.

_[1]Sunan Abi-Dawood, Book of Prayer, chapter of supplication, hadith No.1479.

_[2] Sunan At-Tirmidhi, Book of supplication, chapter the benefits of supplication, hadith No. 3371

[3] Shuab Al-Iman, hadith No. 574

[4] Sahih Muslim, Book of Faith, Chapter: The The Prophet (saws) will defer his supplication in order to intercede for his ummah, hadith No. 400.

[5] Majmaa Az-Zawaed, Book of temperance, hadith No. 18101

Now the rulings regarding Ramadan begin.

( شَهْرُ…) (The month …): The Arabic word is derived from ishhār (publicity), which is the announcement. The month is connected with the moon, and day is connected with the sun. therefore, months are announced when we see the moon in the crescent shape, and all acts of worship (zakat, fasting, and hajj) are connected with months.

(… رَمَضَانَ…  ) (..Ramadhan…): is derived from ramdā’, which is the extreme heat, or that when the divine command revealed to fast Ramadan, Ramadan was in the month of the extreme heat.

(… الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ…  ) (..in which was revealed the Qur’an…): the value of the month of Ramadan is that it was the time frame for receiving the Holy Qur’an. Returning to the Hadith in which the Prophet (saws) prepared Muslims to receive Ramadan, he (saws) said:

“O people, you have a great month approaching, a blessed month, a month with a night that is better than a thousand months”.

A great blessed month, that has a night which is better than thousands of months. In this blessed night the Holy Qur’an came down, which is the Night of Al-Qadr. The revelation of the Qur’an was during the month of Ramadan, meaning that the time for receiving the divine bestowments was during Ramadan, so that Ramadan was made the time of fasting. If the Holy Qur’an had revealed in Rajab, it would have been “decreed upon you is fasting in Rajab”. Therefore, the value of Ramadan comes from that revelation of the Qur’an is in it, but fasting and Ramadan was a tribute to the descent of the Qur’an. Hence, whoever fasts, but does not read the Qur’an, nor act according to its instruction, then, he gets nothing of his fast except hunger and thirst as our Prophet (saws) said. Thus, the hadith in which the Prophet (saws) prepared Muslims to receive Ramadan with, “a month with a night that is better than a thousand months”; this night is the night of the Divine manifestation for the descent of the Qur’an, so groups of angels were descended,

{ تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ}

The angels and the Spirit descend therein by permission of their Lord for every matter. (Al-Qadr: 4)

These are the verses concerning the obligation of fasting in the month of Ramadan, the month of mercy, good deeds and blessings. It is the month, in which the prayers are answered, the month of patience, of forgiveness, and the month in which the Qur’an was revealed on the heart of our master Mohammed. There is no doubt that the obligation of fasting leads people to refrain from food and drink, and to leave the lust of the belly and vulva. Therefore, it needs patience, and the month of Ramadan is the month of patience. It is also the month of victories as well, in which the first battle took place between the truth and falsehood; the Battle of Badr. In this battle, the great victory was for Islam and Muslims, and in this month the Muslims conquered Mecca.

When Allah (swt) imposes tasks upon us, He does that to give us and not to deprive us. Thus, at the end of the verses of fasting, Allah (swt) shows that He intends for us easiness, and does not intend for us hardship. If you find difficulties in a matter of religion, then know that it is the discretion of humans, and not a revelation from the Lord of humans, as Prophet Muhammad (saws) was sent to us as a guide, a bringer of good tidings and a warner, and not as a bringer of hardship.

{لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا}

Allah does not charge a soul except [with that within] its capacity. (Al-Baqarah: 286).

Allah (swt) does not charge except within the ability, so no one says, “I cannot perform this obligatory duty”. Allah (swt) has charged man what is within his ability and power, and He is the most Knowledgeable about him, otherwise if man has no ability to bear fasting, He would not charge him to do it, the patient and traveler are, of course, excluded from these rulings:

(… وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ…  ) (..whoever is ill or on a journey – then an equal number of other days..): This verse which talks about the month of Ramadan ends with:

( وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ…) (to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful …): Because at the end of the month of fasting, or at the end of each day of fasting in Ramadan, you feel the pleasure of the gift. It is true that you have been prohibited, but you are given. With the prohibition, there are grants and bestowal. You could feel these manifestations, you feel yourself close to Allah (swt), so the Prophet (saws) used to say:

“There are three whose supplication is not rejected: The fasting person when he breaks his fast, the just leader, and the supplication of the oppressed person; Allah raises it up above the clouds and opens the gates of heaven to it. And the Lord says: ‘By My might, I shall surely aid you, even if it should be after a while.’”^[1]

As such, this closeness, these manifestations, and these mercies, of course, relate to the revelation of the Qur’an, which is the mercy for all humankind:

{وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ}

And We send down of the Qur’an that which is healing and mercy for the believers. (Al-Israa: 82)

In the Qur’an, there is a cure of diseases of the soul. It heals with its values and teachings. It is a mercy, because it leads people to the path of guidance and to the straight path, as well as, to the happiness of this world and the Hereafter. The meditator in the holy Qur’an finds that the verses of the rulings of fasting starts by one verse, and is cut by one verse.

Then Allah (swt) proceeds talking about fasting saying:

{أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ}

It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. (Al-Baqarah: 187)

However, Allah (swt) cut between the imposition of fasting and between the rulings of fasting by one verse. This verse has a great meaning, and is about getting close to Allah (swt) and feeling the sweetness of the hardship in oppose to His (swt) pleasure.

[1] Sunan Al-Tirmithi, Chapters on the description of Paradise, Hadith No. 2526.

( أَيَّامًا مَّعْدُودَاتٍ… ) (Fasting for] a limited number of days…): It is just days of course, as most scholars say that these verses were at the beginning of the fasting order when the Muslims had the choice to fast or not and fasting was just for three days; in the tenth, the twentieth and the thirtieth of the month. It had been only three days a month, then it became obligatory to fast the entire month of Ramadan. Therefore, there is no repetition in the verses, rather there is a graduation in the ruling in the Qur’an which came for the purpose of getting used to it, same as the case of the graduation in prohibiting Alcohol, because people used to drink Alcohol in society. Islam is always a religion of facilitation, as Allah (swt) facilitates matters to His servants. Thus, facilitation could be realized from the context of the verses. If a Muslim is ill or is traveling, he does not fast, but makes up an equal number of days later.

“Jabir bin Abdullah (Allah be pleased with both of them) reported that in the course of a journey, Allah’s Messenger (saws) saw a man, people crowding around him and providing him a shade. Upon this he (saws) said: “What is the matter with him?” They said: He is a person observing fast. Whereupon the Messenger of Allah said: “It is no righteousness that you fast on journey”^[1].

Thus, it is not righteousness to fast when traveling. The word journey (in Arabic) means to appear and become clear, and travel is a transition, and in the transition, there is a change of the habits. It is not the case that he traveled by plane, by car or riding a horse, with hardship or without hardship, it is a permission given by Allah (swt).

(… فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ…  ) (..So whoever among you is ill or on a journey [during them] – then an equal number of days [are to be made up])…): If it was a matter of breaking the fast, Allah (swt) would have said: let him break the fast, but note the accuracy of the Holy Qur’anic and the greatness of the Book of Allah (swt). He says: (then an equal number of days [are to be made up]). “Let him break the fast” was not mentioned, because the One Who commanded him to fast, allowed him to break the fast. Have you seen how much this religion is that of facilitation? And how the takfiris and extremists want to turn it into a religion of cruelty, violence and takfir. Islam is a religion of facilitation, even the phrase “break the fast” is not mentioned by Allah (swt). Hence, the traveler and the sick have a permission to not fast, and then to fast after Ramadan the same number of days that they did not.

(… وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ…  ) (..And upon those who are able [to fast, but with hardship] – a ransom of feeding a poor person…): Some scholars said that there is an omitted article (in Arabic, “La”) to mean (not able) but the most likely, however, is that the verse is clear and the word (not) is not omitted, because these verses are not the ones that referred to the obligatory fasting of the month of Ramadan. These verses are the rulings of fasting in general, before the ruling regarding Ramadan. Accordingly, these verses talk in general about those who endure fasting; they can either fast or pay a ransom instead.

At the beginning, Allah (swt) made them choose between fasting or feeding. If you cannot fast, then you must redeem your fast by feeding others. This religion does not kill others, but feeds others, gives others, and has mercy on others.

(…مِسْكِينٍ…  ) (..a poor person…): This had been before the fasting of the month of Ramadan became obligatory. If you cannot fast, then you should redeem it, that is, to feed a poor person for every day of fasting you missed.

(… فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ…  ) (..And whoever volunteers excess – it is better for him…): He who feeds two poor people or more, it is better for him.

(… وَأَن تَصُومُوا خَيْرٌ لَّكُمْ…  ) (..But to fast is best for you, if you only knew…): Allah (swt) is preparing the Muslim community to fast a whole month. These verses graduate the ruling in regard of fasting and its rulings; fasting the month of Ramadan before it becomes obligatory, then it is commanded as an obligatory in following verse:

{ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ }

(So whoever sights [the new moon of] the month, let him fast it.)  (Al-Baqarah: 185)

In which fasting the entire month of Ramadan has been ordained, and the subject is ended

However, regarding this verse, (And whoever volunteers excess – it is better for him. But to fast is best for you, if you only knew), if anyone comes and says that according to this verse and since he does not endure fasting, then he will  feed the food instead, we tell him that this choice had been first, and then the next verse was revealed which settled the matter and clarified it. This choice was over after the imposition of fasting Ramadan as a devotional pillar, a pillar of Islam. Thereof, this graduation in the ruling is willed by Allah (swt) until the society gets used to fasting the entire month of Ramadan.

[1] Sahih Muslim, The Book of Fasting, Chapter: It is permissible to fast or not to fast during Ramadan, no. 1115.

Allah (swt) obligated the fasting of the month of Ramadan in Sha‘ban of the second year of migration, so how did the Prophet (saws) prepare Muslims and society to receive Ramadan? what did he do before Ramadan? What should we prepare to receive this generous guest? Allah (swt) bless you Ramadan. How many hands of good do you have, whenever your sun shines, and your spectrum settles at home! Salman al-Farisi (may Allah be pleased with him) told of God’s messenger saying in a sermon which he delivered to them on the last day of Sha’ban month:

“O people, A great month, a blessed month, a month containing a night which is better than a thousand months has approached you. God has appointed the observance of fasting during it as an obligatory duty, and the passing of its night in prayer as a voluntary practice. If someone draws near to God during it with some good act he will be like one who fulfils an obligatory duty in another month, and he who fulfills an obligatory duty in it will be like one who fulfills seventy obligatory duties in another month. It is the month of endurance, and the reward of endurance is paradise. It is the month of sharing with others, and a month in which the believer’s provision is increased. If someone gives one who has been fasting something with which to break his fast it will provide forgiveness of his sins and save him from hell, and he will have a reward equal to his without his reward being diminished in any respect.” Some of them remarked to God’s messenger that they did not all have the means to give one who had been fasting something with which to break his fast, and he replied, “God gives this reward to him who gives one who has been fasting some milk mixed with water, or a date, or a drink of water with which to break his fast, and anyone who gives a full meal to one who has been fasting will be given a drink from any tank by God and will not thirst till he enters paradise. It is a month whose beginning is mercy, whose middle is forgiveness, and whose end is freedom from hell. If anyone makes things easy for his slave during it, God will forgive him and free him from hell. Do four habits during it: two of the habits to please your Lord, and two habits that you cannot live without. The two that you do to please your Lord are testifying that there is no deity but Allah, and to ask for his forgiveness. The two that you cannot live without are supplicating to Allah for Jannah, and to seek refuge in Him from His hellfire.^[1]

With this comprehensive hadith, the Prophet (saws) prepared the community to receive Ramadan, and we receive the holy Ramadan with these verses:

{يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ}

(O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.) (Al-Baqarah: 183)

Therefore, when Allah (swt) says, (O you who have believed), we know that there will be an imposition of a task. However, when Allah (swt) saying, (O people), there would be an informative statement.

( يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ…  ) (O you who have believed, decreed upon you…): The verb here is passive. Why did not Allah (swt) say, “Allah has decreed fasting upon you?”

The answer is: There are two parties: From one side, Allah ,The Lord , Who has contracted with the servant by the contract of faith, and on the other hand there is a servant who has contracted with the Lord and believed in Him. So, take from Him (swt) the obligations regardless their hardness. Look at the value of the obligations and their highness, look at the gifts resulted from accomplishing them, and not at the hardship while doing them. Then, after you fulfill them, you will recognize their blessings.

(… كُتِبَ عَلَيْكُمُ الصِّيَامُ…  ) (..decreed upon you is fasting…): Because you have believed, fasting has been decreed upon you. We do not force people to do the matters of faith and the requirements of Islam. Just the one who has believed is the one who has chosen.

However, In the hadith that I have already mentioned about Ramadan approaching, the Prophet (saws) said: “O people”. He did not say: “O you who believed”. Why is that? The difference is obvious. Note the rest of the sentence, the Prophet (saws) said: “.. a great month, ….has approached you”. This month approaches the believer and the unbeliever. There is no indicated obligation in the Prophet’s (saws) speech, rather it is informative. He (saws) is informing the peoples that this month has come, that its blessings reach the believer and the non-believer; because the blessing of the month of Ramadan and its bestowments are for all people; the poor and the rich, the believer and non-believer, for the society as a whole. The society in Ramadan becomes an integrated and mutually unit. All people fast simultaneously, they break the fast at the same time, they simultaneously pray Taraweeh. Hence, they do the duties at the same time and sustain from doing the forbidden things. Through fasting, there would be a unified community of faith, in which the prophet’s (saws) saying is proved:

“he believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever”^[2]

The society becomes an ideal society with the blessing of the Holy Qur’an, and the blessing of Ramadan covers all people, not only the Muslims. A Muslim in Ramadan becomes a purified angel, the Muslim in Ramadan gives the poor, the Muslim in Ramadan is patient with the harming neighbor, and the Muslim in Ramadan does not curse or insult. Fasting is not only fasting of food and drink, but fasting of ill speech and obscenity. if someone insults or argues him, let him say: I am fasting.

So, the good of the fasting person reflects on others, and this is the qualifying training school which aims to radiate the serenity and spirituality of Ramadan on the rest of the times. This is what Allah (swt) has willed from this training school of Ramadan, that is to reflect good to others by this fasting person, who does not harm the neighbor, does not backbite, does not gossip, does not lie, does not steal or get bribed. When he is deterred by fasting in Ramadan, then he has been qualified in a very sophisticated human training institute, not a human development institute, rather it is a human institute called fasting. This is the meaning of fasting.

Thus, the Prophet (saws) said; “O people, you have a great month approaching”, because the holy month is approaching all people.

What is the meaning of fasting in the Arabic language? It means the abstinence, which is not limited to food and drink but the word fasting may include abstinence from talking too, as in the words of Maryam (PBUH):

{إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا}

‘Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.’ (Maryam: 26)

However, the meaning of fast in Islamic terminology is: To abstain from food, drink and all other things that break the fast (the appetence of the belly, and the sexual activity) from dawn to sunset.

From both, the verse and the Hadith of the Prophet (saws) about how to receive Ramadan, we understand that fasting was decreed in all the heavenly religions and societies and upon all human beings, but the requirements may be different. Fasting might be avoiding some kind of food for multiple days without stopping, fasting as well, may be from speech. Hence, all prophets (saws) came with prayer and fasting. So, (O you who have believed, decreed upon you is fasting as it was decreed upon those before you.).

(… لَعَلَّكُمْ تَتَّقُونَ  ) (that you may become righteous…): The purpose of fasting is not abstaining from food and drink only, rather the purpose is to achieve piety. For that, Allah (swt) has not said: that you may become hungry or thirsty, but said:   (that you may become righteous). Taqwa (piety) in its general comprehensive meaning indicates all worshiping and obedience acts. Piety has many definitions, including the famous definition of Sayidna Ali (May Allah honour his face) when he was asked about piety, he said: “Piety is having fear from The Magnificent, and acting upon that which was revealed in the Qur’an”. and being contented with the little and being prepared for the day of departure [from this world]. These words include all kinds of worship. Therefore, (that you may become righteous) is the preparation to achieve piety.

Accordingly, Ramadan is a school for training and qualifying to achieve the required righteousness.

Thus, the Prophet (saws) promotes the Muslim community by directing them in the previously mentioned Hadith of Ramadan:

“O people, you have a great month approaching, a blessed month, a month with a night that is better than a thousand months, that Allah has decreed it [the month] as obligatory to fast [during its days], and arising [to pray] in its nights. Whoever draws nearer to Allah in it with a virtuous habit, it is rewarded as doing an obligatory act (farḍ) outside it [the month], and whoever does an obligatory act in it, it is rewarded as doing seventy obligatory acts outside it.”

So, Ramadan is the season in which the rewards, the bestowments, the forgiveness and the blessings multiply. It is a blessed month; the month of manifestations, when you do an obligatory act in it, it is rewarded as doing seventy ones, and doing a non-obligatory act equals an obligatory one in other months. In Ramadan, if you pray at night voluntarily, it is as if you made several obligatory prayers. It is a complete set of acts of worship that bring good things to all human beings, Muslims and non-Muslims, to the whole society. The Prophet (saws) proceeded:

“It is a month of patience, and patience is rewarded by Jannah (paradise). It is a month of consolation; in it, provisions of a believer increase”.

It is the month of patience; because the fasting person is patient. In Ramadan, you refrain from what you usually do; you used to eat, drink and sleep in certain times. In Ramadan, the habits are changed, the style of life is changed in a way that Allah (swt) willed. Hence, we must be patient with this change. Accordingly, the key to any process of change is fasting, for that, when the Prophet (saws) ordered the youth to marry, he said:

‘Whoever among you can afford to get married, let him do so. Whoever cannot afford it, let him fast, for fasting will be a restraint for him.”‘^[3]

The restraint is obtained by fasting, a restraint by the process of change. By reducing the consumption of food and drink, the human being becomes in a new situation, a complete change in his life, and he must be patient with it. Because of that, Ramadan is the month of patience.

It is as well the month of consolation; because the fasting person lives the feeling of the poor. One of the purposes of fasting is to feel the pain of hunger and thirst, and then remember the poor. Consequently, if you are unable to fast and refrain from food then, you have to feed the food. So, it is a social solidarity in society, a feeling of the pain of the needy, the pain of the wretched and the poor, so that, it is the month of patience and consolation, a month in which the believer’s provision increases. The Prophet (saws) said:

“I swear by Allah for three (times): The wealth of a man will not diminish by Sadaqah (charity), so give charity…”^[4]

You find all people paying zakah out of their money and giving charity in Ramadan, the Prophet (saws) said:

“….If someone gives one who has been fasting something with which to break his fast it will provide forgiveness of his sins and save him from hell, and he will have a reward equal to his without his reward being diminished in any respect…..”

This is the meaning of Allah’s (swt) saying, (that you may become righteous); you may be righteous in all these meanings that the Prophet (saws) mentioned.

[1]  Shu‘abul-Iman, chapter 23, Book of Fasting, Hadith No (3608).

[2] Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Chapter: The Mutual Mercy, Compassion and Support of The Believers, Hadith No. (2586).

[3] Sahih al-Bukhari, Book of Marriage (Nikaah), Chapter: “Whoever is able to marry, should marry…”, hadith No. (4778).

[4] Musnad al-Bazzar, Vol. 1, Musnad Abdur-Rahman Ibn ‘Awf, Hadith No. 1032.