July 26th: Trustworthiness

Trustworthiness (al-Amanah)

-It’s one of the two characteristics that the Prophet (may Allah bless him) was known for even before he became a prophet.

Hadiths:
"Five prayers, from one Friday prayer to (the next) Friday prayer and rendering trusts are an expiation (of the sins committed in between their intervals)."

"Guarantee for me to do six things and I shall guarantee for you paradise; be truthful if you speak, keep your word when you promise, render whatever you are entrusted with, protect your private parts (from sin), lower your gaze and do not harm anyone”
-How many of those six do we do?

"Three are the signs of a hypocrite: when he speaks he tells a lie, when he makes a promise he breaks it, and when he is trusted he betrays."

“'There is no faith for he who lacks trustworthiness and there is no religion for he who can't keep a vow.”
-This hadith is extremely alarming!
-Does this mean that an untrustworthy person has no faith? Of course not. It means that unless he becomes trustworthy, his faith will never be complete.
-Let’s all vow that we’ll never break a promise or be disloyal.

“Pay the deposit to him who deposited it with you, and do not betray him who betrayed you”

-so where’s that bracelet you borrowed a couple of months ago from your friend? Did you ever return it?

-Did you know that the lack of trustworthiness is a sign of the day of judgment?


Types of Trusts:
1) Money and Deposits:
-hadith: "A Muslim is he from whose hand and tongue the Muslims are safe"

-Before he starts his hijra (the migration from Makkah to Madinah) journey, Prophet Muhammad (SAWS) cared very much for returning the deposits he had to their owners!

2) Honesty in Selling, Buying and Doing one's work:
-hadith: "The truthful and honest tradesman is with Prophets, truthful persons and martyrs in the Day of Judgment".
-Nowadays, a doctor might ask his patients to do unnecessary x-rays or tests only because there are mutual interests between him and the x-ray labs.
-The mechanic, who replaces parts of your car with new ones, though the old ones are still valid

3) Keeping secrets:
-hadith: "If a man talks to another, and he looks around him to make sure no one else hears what he says, then what he says is a trust"

4) Trustworthiness in gender relations:
-The example of Sayyidna Musa and his modesty in dealing with the two ladies he helped out.
-Don't use excuses to talk to people of the opposite gender. Interaction should be limited and for a purpose.

5) Trustworthiness with Wives:
-husbands do not own their wives
-The wife is a trust that the husband has, hence the marriage contract.
-Aya: Allah says what can be translated as, "…and they have taken from you a strong pledge?" (TMQ, 4:21).

6) Children’s Trustworthiness:
-Young men or women who take money from their parents behind their back are being untrustworthy.
-A girl who makes a relation with a man behind her parents back is betraying them.
-Aya: "…and you reckoned it was a simple thing, and in the Reckoning of Allah it is a tremendous thing" (TMQ, 24: 15).

So, let us extend our definition a bit and say, "Trustworthiness is to preserve all the blessings that were granted to you by Allah".

-Your children are a trust: raise them well, not just by buying them everything they need.
-your health: don’t smoke, etc.
-your eyes: look out: wear hijab to preserve that trust that Allah has given you.
-your fortune
-your knowledge
-your family


Hadith: “A servant of Allah will remain standing on the Day of Judgment till he is questioned about his age and how he spent it; and about his knowledge and how he utilized it; about his wealth from where he acquired it and in what (activities) he spent it; and about his body as to how he used it.”

7) The Trust of Protecting Islam:
-This is the greatest trust of all.
-You are responsible for Islam as you will be asked about it on the Day of Judgment.
-Do you really recite the Qur'an?
-Do you attend those lessons instructing you about your religion?
-Do you work on guiding your dear ones to the path of Allah?

-Aya: "You have been the most charitable nation brought out to mankind: you command good, and forbid evil, and believe in Allah" (TMQ, 3: 110)
- Don’t ever think that it is the responsibility of scholars only. You are responsible for passing along the knowledge we learn here.

8) Lost & Found:
Scroll down to the end of this entry for the "Fiqh of lost and found", taken from SunniPath.com answers.

These are some of the trusts we have to take care of. It is such a heavy burden, isn’t it?

-Aya: "Surely We presented the to the heavens, the earth and mountains. Yet they refused to carry it and were afraid of it (of the responsibility), and man carried it/assumed it. Surely he has been constantly unjust, constantly ignorant" (TMQ, 33: 72).
-The heavens, the earth and the mountains refused to bear the trust because it is too heavy of a burden!

I hope that our concept of trustworthiness has now broadened and that we will be more careful about keeping our trusts. May Allah help us all to keep what we are entrusted with.

_______________________________________________________

The Fiqh of Lost & Found: What are the rules pertaining to lost and found goods?

Answered by Sidi Sohail Hanif

What are the rules pertaining to lost and found goods?

There are a number of rules concerning lost and found goods. In fact, books of fiqh normally have an entire chapter devoted to the topic.

The basic rules can be understood from the following points. These are summarised from Ibn ‘Abidin’s Radd al-Muhtar [3:317, Bulaq] and Shaykh ‘Ali Haydar’s extensive commentary on Majalla al-Ahkam al-‘Adaliyya, the Ottoman law code [articles 769 and 770].

If somebody finds an item, it can fall into one of the following categories: An item known to be purposely discarded by its owner. A perishable item deemed customarily to be of no value and concerning which one is reasonably sure that the owner will not care to look for it. e.g. a lone pear found floating in a stream, or a walnut found on the pavement. An item deemed to be of value to its owner. If i or ii above, then one can use it as one wishes without having need to announce that one has found the item in question. If iii then the item is termed a ‘lost and found good’ (luqata). It is impermissible to take the good for ones own consumption. One may either take it to return it to its owner or leave it in its place. The particular circumstances dictate which is superior, taking or leaving.

If one is able to announce the lost item and undertake the search for the owner then it is superior to pick it up. Imam al-Sarakhsi mentions in al-Mabsut that in taking it and returning it to it’s owner is fulfilling a trust which is a praiseworthy act in accordance with the noble verse ‘Indeed Allah commands you to render back your trusts to those to whom they are due’ [4:58] If one suspects that one will fall short in the fulfilling the legal requirements of handling a lost and found item then it is superior to leave it. If one fears that if one does not take it somebody else will steal it then it is obligatory to take it. If one feels certain of oneself that one can not fulfil the rules pertaining to lost and found goods then one it is forbidden for one to take it. If one does take it then one must take the following measures: o Announce to those in the vicinity that one is taking this item to return it to its owner. If one is unable to announce one’s intent (ishhad) when taking the item due to the absence of witnesses, then one should do so when able.

o Undertake a general announcement (ta`rif) concerning the found item so as to locate the owner. This can take any means necessary and should be widespread enough so as to locate the owner.

o After having undertaken the above steps one has fulfilled the conditions of the lost and found good and it is considered entrusted to one’s care (amana) meaning that one is not liable to cover the costs for any accidental damage or destruction that may befall the item when in one’s care.

If a person comes and claims that he is the owner then one may hand it over to him if he provides evidence that it is his, or is able to describe it exactly or if one just feels certain in ones heart that he is the owner.

If one were to give it to someone, being convinced by his claim and thereafter the real owner were to come with a clear proof that the item found belonged to him then he takes the item from the false claimer if it is still in one piece. If it has been destroyed he is given its value from either the finder or the false claimer.

To facilitate this process the scholars mention that it is often better to describe the object only in general terms, for example ‘a wallet’, and then let someone claiming to be the owner to describe it in detail.

One keeps announcing the good and searching for its owner until a sufficient amount of time has passed such that one does not believe that the owner is still looking for it and cannot be located. In the case of perishable goods such as food items one keeps announcing until one fears that they will rot. One may then either,

i. keep holding on to it with the intention of returning it to the owner. This of course is only an option with non perishable goods.

ii. give either the item or it’s value in charity with the intention of donating the reward to the owner,

iii. sell it with the intention of giving the money to the owner.

If the owner should present himself thereafter:

o If one had given it in charity, the owner can either approve of the charity in which case he has the reward for the charity or demand the value of the good from the person who had given it in charity.

o If one had sold it, then the owner can either take the money from the sale or cancel the transaction and demand the original item from person who had bought it.

These are the main rules mentioned concerning this quite taxing responsibility. Further details may be found in books of fiqh such as the two aforementioned sources. What can be learnt from this is the great emphasis that Islam places on fulfilling and safeguarding the rights of our fellow human beings. People freely indulging in other people’s property and disregarding their rights are quite far from the high, noble ideals of the religion. May Allah give us tawfiq in giving all people their due rights.

Sohail Hanif

"Rights of Neighbors" 7/12/07

• "Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;"Qur'an (Surah Nisaa, 4:36)
• the Prophet (S) said that angel Jibril (AS) continued to advise him at one point about neighbors until he thought they'd inherit from him
• narrated by Abu Dharr (RA): 'if you make soup, put extra water in it and be considerate of your neighbors' [hadith paraphrased]
  
• narrated by Abu Huraira: 'by Allah he does not believe whose neighbors aren't safe from him' [hadith paraphrased]
• entering jannah will be delayed if you were bad to your neighbors
• 'anyone who believes in the Last Day and in Allah should not harm his neighbors' [hadith paraphrased]
• 'the best of you in the sight of Allah is the one who is best to their neighbors' [hadith paraphrased]
• 'the most important thing with neighbors is keeping harm from them and being patient with their harm' [hadith paraphrased]
• the rights of neighbors:

1. be friendly/nice to them
2. protect the honor of their family, especially the women
3. occasionally send them gifts
4. don't cause them harm, help them when needed, visit them when they're sick

• forgiving someone is more rewarded than keeping a grudge

The Rights of Brotherhood (Imam Ghazali)

1. material assistance

• brotherhood is like 2 hands washing each other, helping one another out; why? because they have the same goal: submission
• there are 3 degrees of brotherhood

1) treating them like servants (e.g.: if there is extra food, you give them the leftovers)
2) equal treatment (e.g.: eating at the same time, from the same pot)
3) putting your brother or sister before you (e.g.: making them eat before you do)

• the third level is undoubtedly the best to be at, and is the most selfless
• example of Umar's (RA) son: when offered meat, he refused it on account of his neighbors, told the man to offer it to them first; everyone in the neighborhood was so selfless, eventually the meat came back to him (subhanallah!)
• the dearer to Allah swt is the nicer of the friends

2. personal aid

• your fellow Muslims' needs are more important than your own

3. holding one's tongue

• you shouldn't mention others' faults
• don't contradict others or argue with them
• don't quiz them about affairs (e.g.: where were you last night, I saw you come home at 2 am!)
• stay silent about their secrets
• don't hide praises about them (just keep it modest)
• be tolerant of others, observe silence in your heart, and give up suspicion
• conceal others' faults <-- **this is the mark of religious people** <--
• staying silent when you're right is harder on the soul, but more rewarded

4. speaking out to defend each other

• mutual love is necessary by sacred law
• praise each others good qualities (don't forget to say "mashaa'Allah")
• genuine Islam (submission) is to not love what's not what you'd love for yourself (so basically if you don't love for muslims what you love for yourself, you haven't attained true faith yet)

5. forgiving failures in (1) religion and (2) in your rights

• advise against sinning against Allah, but with the proper adab and attitude
• accept others' apologies, whether it's real or fake!!!

6. prayer

• make du'a for your Muslim brothers and sisters
• remember that the angels around you say 'ameen! may the same be for you' (i.e.: make good du'as!!)

7. loyalty/sincerity

• even in their absence we should be loyal and sincere, as if they were present
  
• loyalty to your br or sr means NOT listening to gossip or ill talk about them

8. relief from discomfort

• ease each others' discomforts; why? for the sole reason of love for Allah!

There are 3 types of people:

1. those you benefit from
2. those benefitting someone else but not receiving benefit
3. those you can't get benefit from and cannot help you and will actually hurt you
   

July 5th: Selflessness

selflessness (al-eethar)

Hadith: “None of you will have faith till he wishes for his brother what he likes for himself.”

Meaning of Al-Eethar: giving preference to others over yourself and considering their happiness and welfare before your own for the sake of Allah.

Examples of Al-eethar:
In a severe winter's night in Al-Madinah, a woman of the Ansar (The Muslims of Madinah who sponsored and defended the Call to Islam) brought a woven velvet cloak to the Prophet (PBUH). The Prophet (PBUH) took it, as he was in need of it to protect himself from the severe cold. Then, the Prophet (PBUH) came out wearing it for the first time, just as you would buy a new suit and wear it for the first time. One of the Companions from the Ansar looked at him and said, “How nice it is! O Messenger of Allah, give it to me”. What would your reaction be if you were in the place of the Prophet? The Prophet (PBUH) said, “Yes” and gave it to him on the spot. Peace be upon you, O Messenger of Allah. Do you realize the meaning of al-’eethar now? The Companions became angry with the Ansari and told him, “the Prophet is in need of it!” The man replied, “I am in need of it more than he is. I want to make it my shroud when I die”.

Another example:
Twenty three years after the mission of the Prophet (PBUH) had started, Makkah and Khaibar were opened (to Islam) and booty was gained. During this period of the mission, the Prophet and the Companions were suffering hardships and poverty to the extent that the Prophet (PBUH) used to fasten two stones against his stomach out of hunger. After Allah had granted Muslims victory, the Prophet's share of booty was a number of sheep enough to cover the space between two mountains. Imagine! Such a huge number of sheep became the possession of a poor man who had experienced poverty for such a long time. However, the Prophet (PBUH) sought the reward of the hereafter. An Arabian came to the Prophet and looked at the booty. The Prophet asked him, “Do you like it?” The Arabian answered, “Yes.” The Prophet said, “It is yours.” The Arabian wondered, “O Muhammad! Are you serious? The Prophet said, “Yes, take it if you wish”. Do you imagine to what extent one can prefer others to himself? The Arabian ran to the sheep and looking all around him took them all. Then he returned to his people, saying, “Embrace Islam. I have just been with the best man that ever has been. Muhammad gives with the generosity of a person who has no fear of poverty”.

Another example:
A man came to the Prophet (PBUH) and told him that he had nothing to eat. The Prophet sent a messenger to ask his wives if they had food. However, when they were asked, each replied, “No, by Allah I have nothing except water.” The Prophet stood and called his Companions, “Who will entertain this man as a guest?” An Ansari said, “I will, O Messenger of Allah.” Afterwards, the man took the guest and went quickly to his wife and asked her, “Do you have food?” She replied, “We have nothing except the food of my children” - that is to say, the remaining food that could only suffice their children. Then, he told her, “Make your children forget the food, put them to sleep if they ask for supper, and turn the lamp off when the guest comes so that he would think that we are eating and would eat like us.”
-Nowadays we hide food from each other

There are other examples of the Companions' ‘eethar towards the Prophet (PBUH) in which they were ready to give away their souls not just their money:

On the day of the battle of Uhud, while arrows were shot towards the Prophet (PBUH) from every direction, Abu-Dogana gave preference to the Prophet over himself and hugged him in order to protect him from arrows. Abu-Bakr said, “When I looked at the back of Abu-Dogana, it was pierced by so many arrows that he looked like a hedgehog.” He gave preference to the Prophet over himself and went on doing that although he was wounded. Where is our ‘eethar towards the Prophet? Do we foster his Sunnah?

Examples of the Ansar’s ‘eethar to the Muhajireen:
Sa’d Ibn-Al-Rabi (an Ansari) hosted Abdur-Rahman Ibn-Ouf, a Muhajir (an emigrant). The former said to the latter, “Here is my money. I will divide it between you and me. This is your share and this is mine. Here is my property. I will divide it equally between you and me. I have two wives. See which of the two you like so that I may divorce her and you can marry her after she completes her Iddah (prescribed retreat)”. Can you see to what extent they were practicing al-’eethar? However, Abdur-Rahman Ibn-Ouf was decent and did not make use of this opportunity. He replied, “May Allah grant you good reward. Where is the market?”

-How much clothes do we have? Do we wear all of them or do some still have the tags on them? Why can’t we give them away?
-When we do give away something, do we give from the best that we have? Or do we give our old things that we no longer need?
-The ansar would give from their best.

Benefits of eethar:
-it promises jannah
-it cleans our hearts from its diseases: such as envy, miserliness, jealousy, love of the world.

The eethar of Ikrimah ibn abi jahl at the battle of Yarmuk:
All the wounded were gathered in a certain area until the battle was over. Ikrima's cousin was one of the water carriers i.e. those who were giving the wounded water to drink. He narrates, “I was searching for Ikrima and found him among the injured, wounded, in pain and about to die. He was surrounded by ten other wounded Muslims. I ran to give him water, but when he took the waterskin and was just about to drink he heard a Muslim brother saying, “I am thirsty!” He said “No, I swear by Allah I shall not drink unless my brother drinks first.” I moved to the second. When he was about to drink he heard another brother saying “Ah!” Then he said, “No, I swear by Allah I shall not drink.” Then I went to the next, and the next, and so on, until I reached the tenth soldier, who said “No, I swear I shall not drink unless Ikrima drinks.” I went back to Ikrima to find that he has already passed away as a martyr. He practiced 'eethar even when he was wounded and dying.”

The eethar of Aisha:
W when Omar Ibn-Al-Khattab (RA) was dying after being struck by Lo’lo’a Al-Majoosi, he asked his son Abdulla Ibn-Omar to go to Um al-Mo'mineen, Aisha (RA) and tell her, “Omar Ibn-Al-Khattab, and don’t tell her Amir Al-Mo'mineen for I am not so any more, tell her Omar Ibn-Al-Khattab is requesting your permission to be buried beside his friends (the Prophet (PBUH) and Abu-Bakr (RA)) in her room. She replied, “I wanted that place for myself, but I shall offer it to Omar”. Imagine that she was going to be buried beside her husband and father, i.e. the Prophet (PBUH) and Abu-Bakr (RA). What an honorable burial place! Despite this, the great lady agreed to be buried in the Baqee (a graveyard in Al-Madinah) and offered that place to Omar.

Eethar of Abdullah Ibn-Omar:
Abdullah Ibn Omar used to like the ayah, which can be translated as, “By no means shall you attain Al-Birr (piety, righteousness - here it means Allâh’s Reward, i.e. Paradise), unless you spend (in Allâh’s Cause) of that which you love; and whatever of good you spend, Allâh knows it well.”(TMQ 3:92).
-He gave away his fish dinner (nice story)

Imam al-Ghazaly says in his book Al-Ihyaa (The Revival), that there are three levels/grades of al-'eethar:
- First- to give your brother what you would give to a servant, i.e. you eat and give him your leftovers.
- Second- to treat him just like yourself i.e., you give him what you would take for yourself.
- Third- to prefer him over yourself, i.e. provide his needs before yours. His children, for example, will enter school and have no clothes, so before buying clothes for your own children you buy for his.

When we live only for ourselves, we live a short life where we are born small and die small! However when we live for each other we live as great people whose lives would last as long as humanity exists. If you live for others not only yourself, you will find your happiness in other peoples' smiles, your opportunities will be in other peoples' opportunities. You will be extremely happy when you find someone asking Allah (SWT), “May Allah be pleased with him, as he pleased me.” It is a strange yet a great feeling! Try it, and you will feel much more satisfied than you would have been if you had reaped all the benefits for yourself.

To conclude, a good man once said at the moments of his death, “My daughter I don’t fear death any more, even if it came now. I took a lot from life I mean I gave a lot! Sometimes my daughter it is very hard to differentiate between taking and giving, because for a believer they carry the same meaning. Every time I gave, I took. Actually I took more than I gave.”


-Let’s try to do an act of selflessness today

June 28, 2007 Da'wah/Naseeha Halaqah

given by: Hajira Ali

- "istiqaamah" = calling Muslims to Islaam
- when you're counseling others, don't hide anything, be honest and the rest is up to Allah swt
- don't love people more with your words than your heart (don't exaggerate)
- be good to people and don't backbite -->this is how you can be a good counsel to others, how it'll build trust between people
- the absence of good counsel is indicative of envy; so if you don't advise someone in a matter that needs to be addressed, it probably means you're envious of her/him
=============================
Envy consumes good deeds like fire burns up dry wood (hadith)
=============================
- as sincere Muslims, we should dislike all praise, both for dunya and deen; liking praise can sometimes mean that you think you earned whatever it was that they people praise you for = pride develops

- when someone praises you, you should make the du'a : 'O Allah, do not hold me accountable for what this person has said about me and make me better than that.' (It was narrated that Sayidna Ali would make this dua)

- don't say explicitly what you can say implicitly; this is the more gentle approach, just like how the Prophet (S) was in everything

- hadith: the Prophet (S) said, "He who cannot keep a trust has no faith."

- there are 3 things that are beneath the throne of Allah
1)benefaction
2)kinship ties
3)trust

- be wary of argumentation and wrangling
- when a person starts to argue, shaytan is with him/her

- Story of man who was cursing Abu Bakr (RA) and he stayed quiet until the man said something that really got under his skin, so he replied with a simple refutation; at this point the Prophet(S) left; Abu Bakr (RA) became scared that he did something wrong and asked the Prophet (S) what he did wrong; he (S) replied that the moment he opened his mouth, shaytan came and the Prophet (S) left to get away from shaytan

- it is sufficient evil that at Muslim despises his brother
- humility is the characteristic of the believers
- pride is to deny the truth (and there was another part to this statement that i didn't get)

- signs of a true believer:
>like obscurity (meaning not being famous)
>love the poor
>take advice from any rank; just because a person is poor, it doesn't mean their knowledge is questionable
- these are signs of humility
- we should excuse those who are amiss and give each his right

*anything good that's written is from Allah, and may HE swt forgive me for any mistakes I may have made*

June 21st: Surat An-Nour (part 4)

Surat An-Nour (53-end)

Verse 53:
- “wa aqsamu billahi jahda aymanahum…”: They swear by Allah their strongest oaths

- “la in amartahum layakhrujun…”: that if only you would order them, they would leave

- “Qul: la tuqsimu ta3atun ma3roofah…”: Say: "Swear you not; obedience is known.

- “inna ALlaha khabeerun bima ta3maloon”: Verily, Allah knows well what you do.

Verse 54:
- “qul atee3u Allaha wa atee3u arrasool…”: Say: "Obey Allah and obey the Messenger

- “fa in tawallaw…”: but if they turn away

- “fa innama 3alaiyhi ma 7ummila wa 3alaykum ma 7ummiltum”: he is only responsible for the duty placed on him (conveying the Message and fulfilling the trust) and you for that placed on you (accepting that, and venerating it and doing as it commanded.)

- “wa in tutee3oohu tahtadu”: If you obey him, you shall be on the right guidance, because he calls to the straight path.

- “wama 3ala arrasuli illal-balaghul mubeen”: The Messenger's duty is only to convey (the Message) in a clear way.

Verse 55:
- “wa3ada Allahu allatheena aamanoo minkum wa3amilu assali7at…”: Allah has promised those among you who believe and do righteous good deeds

- “layastakhlifannahum fil ard…”: that He will certainly grant them succession in the land

- “kamas-takhlafa allatheena min qablihim..”: as He granted it to those before them

- “wala yumakinnana lahum deenahum allthee irtada lahum..”: and that He will grant them the authority to practise their religion which He has chosen for them

- “wala yubaddilannahum min ba3di khawfihim amna…”: And He will surely give them in exchange a safe security after their fear

- “ya3budoonani la yushrikoona be shay2a…”: if they worship Me and do not associate anything with Me

- “waman kafara ba3da thalika fa 2ula2ika hum al-fasiqoon”: But whoever disbelieved after this, they are the rebellious.

Verse 56:
- “wa aqeemu assalata wa ataw azzakata wa atee3u arrasula la3allakum tur7amoon”: And perform the Salah, and give the Zakah and obey the Messenger that you may receive mercy.

Verse 57:
- “la ta7sabanna allatheena kafaru mu3jizeena fil ard…”: `do not think, O Muhammad,' that: the disbelievers can flee from Allah. No, Allah is able to deal with them and He will punish them most severely for that.

- “ma2wahumu annaru wala bi2sal maseer”: Their abode (final destination, place of rest) shall be the Fire -- how terrible the consequences will be for the disbelievers, how evil a place to stay in and how awful a place to rest!

Verse 58: Another command.. The Times when Servants and Young Children should seek Permission to enter
- “ya ayyuhal latheena aamanu..”: O you who believe!

- “liyasta2thinakumu allatheena malakat aymanukum wallatheena lam yablughu al7uluma minkum…”: Let your slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission

- “thalatha marrat”: on three occasions

- “min qabli salatil fajri, wa7eena tada3oona thiyabakum min ath-thaheera, wa min ba3di salatil 3siha2…”: before the Fajr prayer, and while you put off your clothes during the afternoon, and after the `Isha' prayer.

- “thalthu 3awratin lakum…”: (These) three (times) are of privacy for you

- “laysa 3alaykum wala 3alayhim juna7un ba3dahunn, tawwafoona 3alaykum ba3dukum 3ala ba3d…”: other than these times there is no sin on you or on them to move about, attending to each other.

- “yubayyinu Allahu lakum al-ayat wallahu 3aleemun 7akeem”: Thus Allah makes clear the Ayat to you. And Allah is All-Knowing, All-Wise.

Verse 59:
- “wa itha balagha al-atfalu minkum al-7uluma…”: And when the children among you come to puberty

- “falyasta2thinu..”: then let them (also) ask for permission

- “kamas-tha2thana allatheena min qablihim…”: as those senior to them (in age) ask permission

- “kathalika yubayyinu Allahu lakum ayatih…”: Thus Allah makes clear His Ayat for you

- “wallahu 3aleemun 7akeem”: And Allah is All-Knowing, All-Wise.

Verse 60:
- “wal qawa3idu min annisa2i allati la yarjoona nika7an..”: And the Qawa`id among women who do not hope for marriage

- “fa laysa 3alayhinna juna7un an yada3na thiyabahunna ghara mutabarrijatin bizeenah..”: it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment

Meaning, they do not have to cover themselves in the same way that younger women have to.

- “wa an yasta3fifna khayrun lahun..”: But to refrain is better for them. Not removing their outer garment, even though that is permissible for them, is better for them.
- “wallahu samee3un 3aleem…”: And Allah is All-Hearer, All-Knower.


Verse 61: Eating from One's Relatives' Houses
- “laysa 3alal a3ma 7araj, wala 3alal a3raji 7araj, wala 3alal mareedi 7araj, wala 3ala anfusikum…”: There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves

- “an ta2kulu min buyootikum…”: if you eat from your houses

- “aw buyooti aba2ikum aw buyooti 2ummahatikum..”: or the houses of your fathers, or the houses of your mothers

- “aw buyuti ikhwanikum aw buyuti akhawatikum…”: or the houses of your brothers, or the houses of your sisters

- “aw buyuti a3mamikum aw buyuti 3ammatikum…”: or the houses of your father's brothers, or the houses of your father's sisters,

- “aw buyuti akhwalikum aw buyuti khalatikum…”: or the houses of your mother's brothers, or the houses of your mother's sisters

- “aw ma malaktum mafati7ahu..”: or (from that) whereof you hold keys

- “aw sadeeqikum..”: or (from the house) of a friend

- “laysa 3alaykum juna7un an ta2kulu jamee3an aw ashtata…”: No sin on you whether you eat together or apart

-Hadith: a man said to the Prophet , "We eat but we do not feel satisfied.'' He said: (Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you.)

- “fa itha dakhltum buyuta…”: But when you enter the houses

- “fasallimu 3ala anfusakum ta7iyyatan min 3indillahi mubarakatan tayyibatan..”: greet one another with a greeting from Allah, blessed and good

-We are commanded to say salam when we enter a place even if it’s empty, the angels will respond.

- “kathalika yubayyinu Allahu lakumul ayati la3allakum ta3qiloon”: Thus Allah makes clear the Ayat to you that you may understand

Verse 62: Asking Permission to leave
- “Innamal mu2minunal latheena 2amanu billahi warasulihi..”: The believers are only those who believe in Allah and His Messenger

- “wa itha kanu ma3ahu 3ala amrin jami3in…”: and when they are with him on some common matter

- “lam yath-habu 7atta yasta2thinooh…”: they go not away until they have asked his permission

- “innal latheena yasta2thinoonaka…”: Verily, those who ask your permission

- “2ula2ikal latheena yu2minoona billahi warasulihi…”: those are they who (really) believe in Allah and His Messenger

- “fa ithasta2thanooka li ba3di sha2nihim…”: So if they ask your permission for some affairs of theirs

- “fa2than liman shi2ta minhum…”: give permission to whom you will of them

- “wastaghfir lahum Allah..”: and ask Allah for their forgiveness

- “inna Allaha ghafurun ra7eem”: Truly, Allah is Oft-Forgiving, Most Merciful.


Verse 63: The Etiquette of addressing the Prophet
- “la taj3alu du3a2a arrasuli baynakum kadu3a2i ba3dakum ba3da…”: Make not the calling of the Messenger among you as your calling one of another

- “qad ya3lamu Allahu alltheena yatasallaloona minkum liwatha..”: Allah knows those of you who slip away under shelter.

- “falya7thar allatheena yukhlifuna 3an amrihi…”: And let those beware who oppose the Messenger's commandment.

- “an yuseebahum fitnatun aw yuseebahum 3athabun aleem”: lest some Fitnah should befall them or a painful torment be inflicted on them.

Verse 64:
- “ala inna lillahi mafissamawati wal ard…”: Certainly, to Allah belongs all that is in the heavens and the earth

- “qad ya3lamu ma antum 3alayh…”: Indeed, He knows your condition

- “wa yawma yurja3una ilyhi..”: and the Day when they will be brought back to Him

- “fa yunabbi2uhum bima 3amilu…”: then He will inform them of what they did.

- “wallahu bikulli shay2in 3aleem”: And Allah is All-Knower of everything.


Praise be to Allah, the Lord of all that exists, and we ask Him to help us achieve perfection. The end of the Tafsir of Surat An-Nur, to Allah be praise and thanks.

June 14th: Surat An-Nour (part 3)

Assalamu alaikum wrahmatullah,

this week we covered verses 35-52 of Surat An-Nour, here's a quick summary:

Verse 35:
- “Allahu nurus-samawati wal ardh…”: Allah is the Light of the heavens and the earth.

- “Mathalu noorihi…”: The parable of His Light…

- “kamishkatin…”: as (if there were) a niche.

- “feeha misba7…”: and within it a lamp.

- “almisba7u fee zujajah…”: the lamp is in clear glass

- “azujajatu ka2annaha kawkabun duriyy…”: the glass is as if it were a shining bright star made of pearls…

- “Yuwqadu min shajaratin mubarakah…”: lit from a blessed tree

- “zaytunatin…”: an olive tree

- “la sharqiyatin wala gharbiyyah…”: neither of the east nor of the west
-means, it is not in the eastern part of the land so that it does not get any sun in the first part of the day, nor is it in the western part of the land so that it is shaded from the sun before sunset, but it is in a central position where it gets sun from the beginning of the day until the end, so its oil is good and pure and shining.

- “yakadu zaytuha yudhee2u walaw lam tamsashu nar…”: whose oil would almost glow forth (by itself), though no fire touched it.

- “nurun 3ala nur…”: Light upon light.

- “yahdillahu linoorihi man yasha2…”: Allah guides to His Light whom He wills.

- “wa yadribullahul-2amthala linnasi wallahu bikulli shay2in 3aleem”: And Allah sets forth parables for mankind, and Allah is All-Knower of everything.

Verse 36:
- “fee buyutin athina Allahu 2an turfa3a…”: In houses which Allah has ordered to be raised

- “wa yuthkara feeha ismuh..”: in them His Name is remembered.

- “yusabbi7u lahu feeha bilghuduwi wal asali rijal.”: Therein glorify Him in the mornings and in the evenings.

Verse 37:
- “Rijalun la tulheehim tijaratun wala bay3un 3an thikr Allah wa eeqam assalati wa 2eeta2i zzakati…”: Men whom neither trade nor business diverts from the remembrance of Allah nor from performing the Salah nor from giving the Zakah

- “yakhafoona yawman tatawallabu feehil qulubu walabsar”: They fear a Day when hearts and eyes will be overturned.)

Verse 38:
- “liyajziyahumu Allahu ahsana ma 3amiloo…”: That Allah may reward them according to the best of their deeds…Meaning that their evil deeds will be overlooked.

- “wa yazeedahum min fadhlih…”: and add even more for them out of His grace. Meaning that Allah will even multiply their good deeds.

- “Wallahu yarzuqu man yasha2u bighayri 7isab.”: And Allah provides without measure to whom He wills.


Verse 39: Two Parables of Disbelief
- “wallatheena kafaroo a3maluhum kasarabin biqee3ah…”: As for those who disbelieved, their deeds are like a mirage in a vast flat land

- “ya7sabuhu atham2anu ma2a..”: The thirsty one thinks it to be water

- “7atta itha ja2ahu lam yajdhu shay2a…”: until he comes to it, he finds it to be nothing

- “wawajada Allaha 3indahu…”: but he finds Allah with him

- “fawaffahu 7isabah”: and Allah reckoned his actions and gave him his due

- “wallahu saree3ul 7isab”: and Allah is swift/quick in taking account.

1) This is the parable of the righteous works of a disbeliever, they are like a mirage.
The disbeliever thinks that he is doing something good and that he has achieved something, but when Allah judges him on the Day of Resurrection, and brings him to account and examines his deeds, he will find that nothing has been accepted at all.

Verse 40:
- “aw kathulumatin fee ba7rin lujjiyyin…”: Or like the darkness in a vast deep sea

- “yaghshahu mawjun min fawqihi mawjun min fawqihi sa7ab…”: overwhelmed with waves topped by waves, topped by dark clouds

- “thulumatun ba3dhuha fawqa ba3d…”: layers of darkness upon darkness

- “itha akhraja yadahu lam yakad yaraha…”: if a man stretches out his hand, he can hardly see it!

- “wa man lam yaj3al Allahu lahu nouran fa malahu min nour”: And he for whom Allah has not appointed light, for him there is no light

2) This is the parable of the heart of the disbeliever heart is so dark and just has darkness upon darkness.


Verse 41:
- “Alam tara anna Allaha yusabbi7u lahu man fissamawati wal ardh”: didn’t you see how Allah is glorified by remembrance from everything that is in the heavens and the earth

- “wattayru saffatin…”: and the birds with wings outstretched

- Meaning, while they are flying they glorify their Lord and worship Him with the glorification with which they are inspired and to which they are guided.

- “kullun qad 3alima salatahu watasbee7ah…”: meaning, He has guided every creature to its own way of worshiping Allah

- “wallahu 3aleemun bima yaf3aloon”: and Allah is All-Aware of what they do

Verse 42:
- “wa lillahi mulku assamawati wal ardh wa ila Allah almasseer”: And to Allah belongs the sovereignty of the heavens and the earth, and to Allah is the return (on the day of judgement).

Verse 43: The Power of Allah to create the Clouds and that which comes from Them
- “alam tara anna Allaha yuzjee sa7aban…”: See you not that Allah drives the clouds gently

- “thumma yu2allifu baynahu…”: then joins them together after they have been scattered

- “thumma yaj3alhu rukama…”: then makes them into a heap of layers, He piles on top of each other.

- “fataral wadqa yakhruju min khilaleh..”: and you see the rain come forth from between them

- “wa yunazzilu min assama2i min jibalin feeha min barad…”: and He sends down from the sky, from mountains in it of ice..this is a metaphor for the clouds in the sky that bring down the hail.. they are great as mountains.

- “fa yuseebu bihi man yasha2…”: and strikes therewith whom He wills

- “wa yasrifhu 3amman yasha2…”: and averts it from whom He wills

-Allah lets the blessing of rain/ the punishment of hail reach whomever He wills, and it will not reach whoever He wills.

- “yakadu sana barqihi yath-habu bil absar”: The vivid flash of its (clouds) lightning nearly blinds the sight.


Verse 44:
- “yuqallibu Allahu allayla wannahar..”: Allah causes the night and the day to succeed each other

- “inna fee thalika la3ibratan li2ulil absar.”: Truly, in this is indeed a lesson for those who have insight.

Verse 45: Allah's Power in His creation of the Animals
- “wallahu khalaqa kulla dabbatin min maa2…”: Allah has created every moving creature from water

- “faminhum man yamshee 3ala batnihi..”: Of them there are some that creep on their bellies (like snakes)

- “waminhum man yamshee 3ala rijlayn…”: and some that walk on two legs (like humans)

- “wa minhum man yamshee 3ala arba3…”: and some that walk on four (like cattle)

- “yakhluqul Allahu ma yasha2…”: Allah creates what He wills

- “Inna Allaha 3ala kulli shay2in qadeer”: Verily, Allah is able to do all things

-So everything was created from water, yet look at the vast differences of species that exist.


Verse 46:
- “laqad anzalna ayatin mubayyinatin wallahu yahdee man yasha2u ila siratin mustaqeem”: We have indeed sent down manifest Ayat. And Allah guides whom He wills to the straight path

Verse 47: The Treachery of the Hypocrites and the Attitude of the Believers
- “wa yaqooluna 2amanna billahi warrasuli wa ata3na..”: They say: "We have believed in Allah and in the Messenger, and we obey,''

- “thumma yatawalla rafeequn minhum min ba3di thalika…”: then a party of them turn away thereafter

- “wa ma 2ula2ika bilmu2mineen..”: such are not believers..those are the hypocrites who say what they don’t believe.


Verse 48:
- “wa itha du3oo ila Allahi warasulihi liya7kuma baynahum..”: And when they are called to Allah and His Messenger to judge between them

- “itha fareequn minhum mu3ridhoon”: a party of them refuses and turns away.


Verse 49:
- “ wa in yakun lahumul-7aqqu ya2tu ilayhi muth3ineen”: But if the truth is on their side, they come to him willingly with submission

Verse 50:
- “afee qulubihim maradun am irtabu…”: Is there a disease in their hearts Or do they doubt The Prophet?

- “am yakhafoona an ya7eefa Allahu 3alayhim warasuluhu..”: or do they fear that Allah and His Messenger should wrong them in judgment

- “bal 2ula2ika hum atthalimoon”: no, it is they themselves who are the wrongdoers.

Verse 51: on the other hand look at what the believers do…
- “innama kana qawla almu2mineena itha du3oo ila Allahi warasulhi liya7kuma baynahum..”: The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them

- “an yaqoolu sami3na wa ata3na…”: is that they say: "We hear and we obey

- “wa 2ula2ika humul mufli7oon”: And such are the successful

Verse 52:
- “wa man yuti3 Allaha warasoolahu…”: And whosoever obeys Allah and His Messenger

- “wa yakhsha Allaha…”: fears Allah..from the past sins one has committed

- “wa yattaqihi…”: and has Taqwa of Him in being careful not to commit anymore sins

- “fa 2ula2ika huml fa2izoon”: such are the successful in this world and the next one.


wassalamu alaikum,
Dana

June 7th: Surat An-Nour (part 2)

Surat Annour (verse 21- 34 )

Verse 21:
- “ya ayyuha Allatheena aamanu la tattabi3oo khutuwat Ashaytan…”: This aya is calling those who believe in Allah and His messenger, it’s telling them not to follow the footsteps of Shaytan (like listening to the story of al-ifk and then spreading it)..

- “wa man yattabi3 khutuwat Ashaytan…”: and whoever follows the footsteps of shaytan

- “fa innahu ya2muru bil fa7sha2i walmunkar…”: then he commands ugliness and evil deeds.

- “wa lawla fadlu Allahi 3alaykum wara7matuhu..”: and if it wasn’t for Allah’s grace and mercy…

- “ma zaka minkum min a7adin abada…”: not one of you would have ever been pure from sin…but by His mercy He facilitated the road to repentance…

- “wa lakinna Allaha yuzakee man yasha2..”: But Allah purifies whom He wills..meaning that Allah guides whomever He wills to repent and He accepts this repentance. So Allah purifies us by His generosity and mercy…

- “wallahu samee3un 3aleem”: and Allah is All-Hearer, All-Knower.. meaning that He hears what we say and He knows our intentions, He knows who deserves to be guided and who deserves to be misguided.

Verse 22:
- “wala ya2tali ulul fadhli minkum wass3ah…”: and let not those amongst you who are blessed with wealth…

- “ an yu2too ulil qurba wal masakeena wal muhjireena fee sabeel Allah..”: swear not to give their relatives, the poor, and those who left their homes for Allah’s cause.

- “walya3foo walyasfa7oo…”: and let them forgive this sin and forget the bad that was committed towards them and return back to giving…

- “ala tu7iboona 2an yaghfira Allahu lakum…”: don’t you love for Allah to forgive you for forgiving the person who has wronged you…

- “wallahu ghafoorun ra7eem”: meaning that Allah is ever-forgiving, ever-merciful.
This Ayah was revealed concerning As-Siddiq, may Allah be pleased with him, when he swore that he would not help Mistah bin Uthathah after he said what he said about `A'ishah, as we have already seen in the Hadith. When Allah revealed the innocence of the Mother of the believers, `A'ishah, and the believers were happy and content with the outcome of this incident, and those believers who had talked about the matter repented, and the prescribed punishment had been carried out upon those on whom it was carried out, then Allah started to soften the heart of As-Siddiq towards his relative Mistah bin Uthathah. Mistah was the cousin of As-Siddiq, the son of his maternal aunt, and he was a poor man with no wealth except whatever Abu Bakr spent on him. He was one of those who had migrated for the sake of Allah. He had invented the lies and the slander, but then Allah accepted his repentance from that and the prescribed punishment was carried out on him. As-Siddiq was known for his generosity and he did favors to his relatives and strangers alike. When this Ayah was revealed: As-Siddiq said, "Of course, by Allah, we love -- O our Lord -- that You should forgive us.'' Then he resumed his spending on Mistah and said, "By Allah I will never stop spending on him.'' This was to counteract what he had said previously, "By Allah I will never spend on him.'' This proves that he deserved to be called As-Siddiq, may Allah be pleased with him and his daughter.


Then Allah warned those who accuse pure chaste women of sin…

Verse 23: this aya is a warning and threat to the ones who accuse chaste women (especially the mothers of the believers)
- “inna allatheena yarmoonal mu7sanatil ghafilatil mu2minati…”: Verily, those who accuse chaste believing women...

- “lu3inoo fiddunya wal akhirah…”: They have been cursed out of Allah’s mercy in this life and in the hereafter…

- “wa lahum 3athabun 3atheem.”: and for them will be a great torment.

Verse 24:
- “yawma tashhudu 3alayhim 2alsinatuhum wa 2aydeehim wa 2arjuluhum bima kanu ya3maloon”: On the Day when their tongues, their hands, and their legs will bear witness against them as to what they used to do.

Verse 25:
- “yawma2ithin yuwafeehum Allahu deenahum Al-7aq”: On that Day Allah will pay them the recompense of their deeds in full

- “waya3lamoona anna Allaha huwal 7aqul mubeen”: and then they will know that Allah is the manifest truth. That His punishment and reckoning are real.

Verse 26:
- “alkhabeethatu lil khabeetheena walkhabeethoona lil khabeethat. Wattayibatu littayyibeena watayyiboona littayyibat…”: evil women are for evil men and evil men are for evil women. And righteous women are for righteous men, and righteous men are for righteous women.

- “2ula2ika mubarra2oona mimma yaqooloon”: such (good people) are innocent of (every) bad statement which is said about them.

- “lahum maghfiratun”: for them is forgiveness, they are forgiven because they were accused of lies (it’s a purification process for their hearts).

- “wa rizqun kareem”: and honored provision.) meaning, with Allah in the Gardens of Delight. This is also a promise for Aisha to be the Prophet’s wife in jannah.

Seeking Permission and the Etiquette of entering Houses…

Verse 27:
- “ya ayyuha latheena 2amanoo la tadkhulu buyootan ghayra buyootikum”: O you who believe! Enter not houses other than your own…

- “ 7atta tasta2nisoo wa tusallimoo 3ala ahliha”: until you have asked permission and greeted those in them

- “thalikum khayrun lakum”: that is better for you

- “la3allakum tathakkaroon”: in order that you may remember

One should seek permission three times, and if permission is given, (he may enter), otherwise he should go away.

Verse 28:
- “fa 2in lam tajidoo feeha a7adan…”: and so if you don’t find anyone at home.

- “fa la tadkhulooha 7atta yu2thana lakum…”: so be patient and do not enter until you have been given permission

- “wa in qeela lakum irji3u farji3u”: and if it is said to you go back, so then go back

- “huwa azka lakum”: that is better and purer for you

- “wallahu bima ta3maloona 3aleem”: and Allah has knowledge of what you do

That was regarding homes that are occupied.. how about homes that abandoned?...

Verse 29:
- “laysa 3alaykum juna7un…”: There is no sin on you

- “an tadkhuloo buyootan ghara maskoonnatin…”: that you enter houses uninhabited.. (so here you don’t have to ask permission)

- “feeha mata3un lakum…”: (when) you have any interest in them.. or need..
-like you want to stand in the shade, or shelter yourself from a storm, etc.

- “wallahu ya3lamu ma tubdoona wama taktumoon”: and Allah knows what you reveal and what you conceal. Meaning that if you enter this home to commit a sin then Allah knows it…

Verse 30:
- “wa qul lilmu2mineena yaghuddoo min absarihim..”: and tell the believing men to lower their gazes. Meaning not to look at anyone who is not a mahram…because one look can plant a seed of desire, lust and love in the heart…

- “wa ya7fathoo furoojahum…”: and protect their private parts. Since looking provokes the heart to evil, Allah commanded (the believers) to protect their private parts just as he commanded them to protect their gaze which can lead to that

- “thalika azka lahum”: That is purer for them. means, it is purer for their hearts and better for their commitment to religion, as it was said: Whoever protects his gaze, Allah will illuminate his understanding, or his heart.

- “inna Allaha khabeerun bima yasna3oon”: Verily, Allah is All-Aware of what they do

Verse 31: The command of Hijab
-“wa qul lil mu2minati yaghdudna min absarihinna wa ya7fathna furoojahunna…”: and tell the believing women to lower their gaze, and protect their private parts (from being seen and from committing sin)

meaning, from that which Allah has forbidden them to look at, apart from their husbands. [Some] scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of `Id, and `A'ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away.


And the women have an added special command…

- "wala yubdeena zeenatahunna illa ma thahara minha…”: and not to show off their adornment except that which is apparent.. meaning the face and hands which are apparent.

- “wal yadribna bi khumurihinna 3ala juyoobihin…”: and to draw their veils that they use to cover their heads all over their chests

- “wa la yubdeena zeenatahunna illa libu3oolatihinna..”: and let them not show their adormnets except to their husbands

- “aw aba2ihinna a2 aba2i bu3oolatihin…”: or to their fathers or the fathers of their husbands…

- “aw abna2ihin aw abna2i bu3oolatihin, aw ikhwanihin, aw bani ikhwanihin aw bani akhawatihin”: or their sons, or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters.
-These are all people that a woman cannot marry..(mahram) but a woman should still not make a display out of herself infront of them..

- “aw nisa2ihin..”: meaning the Muslim women.
-Because non-Muslim women cannot be trusted.. as Muslim women have been forbidden from describing each other to men..

HADITH: (No woman should describe another woman to her husband so that it is as if he is looking at her.)

- “aw ma malakat aymanuhunna..”: or their slave girls, even if they are not Muslim. (slave girls do not exist now)

- “awittabi3eena ghayri 2ulil irbati mina rijali…”: men who have no desires.. mentally challenged.. etc.

- “awitifli allatheena lam yathharoo 3ala 3awratinnisa2…”: or children who are not aware of the nakedness of women.

- “wala yadribna bi arjulihinna liyu3lama ma yukhfeena min zeenatihin…”: And let them not stamp their feet so as to reveal what they hide of their adornment

- “wa tooboo ila Allahi jamee3an ayyuhal mu2minoona la3allakum tufli7oon”: And all of you beg Allah to forgive you all, O believers, that you may be successful.

Verse 32: The command to marry
- “wanki7ul ayama minkum…: And marry those among you who are single..meaning help them get married

- “wassali7eena min 3ibadikum wa 2ima2ikum…”: and the pious of your servants and maidservants

- “in yakoonoo fuqara2a yughnihimu Allahu min fadhlih..”: If they are poor, Allah will enrich them out of His bounty.

- “wallahu wasi3un 3aleem”: And Allah is All-Sufficent, All-Knowing. This is a promise for the ones who marry to stay chaste and to please Allah that He will make them happy and He will provide for them

Verse 33: The command to keep chaste if one cannot marry
- “wal yasta3fif allatheena la yajidoona nika7an…”: And let those who can’t find the financial means for marriage keep themselves chaste

- “7atta yughniyahum Allahu min fadhlih..”: until Allah enriches them of His bounty

- “wallatheena yabtaghoonal kitaba mimma malakat aymanukum..”: And such of your servants as seek a writing (of emancipation)

- “fa katiboohum in 3alimtum feehim khayra..”: give them such writing, if you find that there is good and honesty in them

- “wa aatoohum min mali Allahi allathee atakum..”: And give them something (yourselves) out of the wealth of Allah which He has bestowed upon you

- “wala tukrihoo fatayatikum 3alal bigha2i”: And force not your slave-girls to prostitution

- “in aradna ta7asunnan..”: if they desire chastity

- “li tabtaghoo 3aradal 7ayati dunya..”: in order that you may make a gain in the goods of this worldly life.

- “wa man yukrihunna fa inna Allaha min ba3di ikrahihinna ghafoorun ra7eem”: But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful.

---Prostitution is a major sin and forcing someone to commit it is another sin. However, if one is forced into committing prostitution then Allah (swt) is Oft-Forgiving, Most Merciful to those who are being forced.

Verse 34:
- “walaqad anzalna ilaykum ayatin mubayyinat…”: And indeed We have sent down for you Ayat that make things clear

- “wa mathalan minallatheena khalaw min qablikum…”: and the example of those who passed away before you

- “wa maw3ithatan lil muttaqeen”: and an admonition for those who have Taqwa.