DHU'L-QARNAYN (the two-horned one)

SURAH 18 * AL-KAHF

Excerpt of:  DHU'L QARNAYN (ALEXANDER THE GREAT)

An historical figure identified as Dhu'l Qarnayn (the two-horned one).  His career combined knowledge with power, and he is introduced in the Qur'an as a model for strong faith and genuine humility.  Regardless of whether he was Greek, Persian, Chinese or Yemeni, we are told that God had given Dhu'l Qarnayn substantial means and considerable power. He was knowledgeable, sincere, wise and fair and was clearly in charge of a vast kingdom.   

God opened the door of victory for him and he used it to good advantage.  His conquest took him to the remotest coast to the west where he came across people of  mixed faith.

Dhu'l Qarnayn then went eastward where he encountered primitive communities living on the open land and wearing no clothes.  Another expedition took him to a place between two mountain chains inhabited by similarly primitive and helpless people, continually being raided by their marauding neighbours. They sought his help to protect them and keep their predators at bay. "They said:  'Dhu'l Qarnayn!  Gog and Magog are ravaging this land.  May we pay you to build a rampart between us and them?':" (94).  Recognising God's generosity towards him, he told them that he needed no payment, but requested that they lend him their labour to construct a barrier that would keep their plundering neighbours away.  He said:"'Lend me your manpower and I will raise a rampart between you and them'" (95).

Dhu'l Qarnayn's engineering genius is demonstrated by the way he constructed the dam.  He used a molten mixture of iron, brass and rock to erect a massive wall, rising to the mountain tops. ''' They (the enemies) could neither scale it nor dig their way through it.  He  (Dhu'l Qarnayn) said, 'This is of the grace of my Lord...'" (97-98) 

     

THE QUR'AN: THE BLESSED BOOK

When you recite the Qur'an and contemplate its meanings, you take a positive step toward achieving happiness.  Allah described the Qur'an as being guidance, light, and a cure for what is in the breasts of men.  He also described it as being a Mercy,

((There has come to you a good advice from your Lord (ie. the Qur'an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc) which is in your breasts...)):  Surah 10 * Yunus (Jonah) : 57

((Do they not then think deeply in the Qur'an, or are their hearts locked up (from understanding it)?)): Surah  47 * Muhammad : 24

((Do they not then consider the Qur'an carefully? Had it been from other than Allah, they would surely found therein much contradiction.)):  Surah 4 * Al-Nisa' (Women) : 82

(((This is) a Book (the Qur'an)  which We have sent down to you, full of blessings that they may ponder over its Verses.)) : Surah 38 Sad : 29

Reciting the Qur'an is blessed, as are acting upon it and turning to it for judgement and guidance.

A righteous person (and many have had a similar experience) once said:

"I felt that a cloud of depression and anxiety was hanging over me.  I picked up the Qur'an and I read it for a period of time.  Then, by Allah, the depression and anxiety disappeared and happiness along with tranquility took their place."

((Verily, this Qur'an guides to that which is most just and right...)) :  Surah 17 * Al - Isra' (The Night Journey) : 9

((And thus  We have sent to you (O' Muhammad) Rooh (an Inspiration, and a Mercy) of our Command)) : Surah 42 * Al - Shura (Counsel) :  52 

SURAH 80 * 'ABASA (HE FROWNED)

In brief: 

THE PROPHET WAS BUSY ONE DAY addressing a group of prominent dignitaries from the Quraysh tribe, in the hope that their joining the small community of Muslims would influence a large number of Arabs to turn to Islam too.  A blind man, called 'Abd Allah ibn Umm Maktum interrupted him, demanding his attention and asking to talk to the Prophet.  Muhammad was perturbed, and it showed on his face.  He ignored the blind man and continued his appeal to the Makkan notables.

This is the background to the surah which says:

He (Muhammad) frowned and turned away when the blind man came towards him.  But how would you (Muhammad) know that he might not be reformed, or that he might not take heed and benefit from your admonition? (1-4).

The Prophet appreciated the reproach and thereafter became more deferential and accommodating towards Ibn Umm Maktum.  He would call him "the man my Lord cesured me about!"  It also became Muhammad's practice to leave Ibn Umm Maktum in charge of Madinah whenever he had to leave it  for any reason.

PERANAN HATI YANG SEJAHTERA DI MAHSYAR

Rasulullah bersabda:  "Allah SWT akan menimbang segala amalan di Akhirat. Barang siapa yang amal kebaikannya lebih berat, walaupun sebesar telur kutu, akan dimasukkannya ke dalam syurga  adapun orang yang berat amal kejahatannya, walaupun seberat telur kutu, nescaya akan dimasukan ke dalam neraka.  Sekiranya antara amal baik dan amal buruk itu sama berat dalam timbangan, maka orang itu akan dihantar ke suatu tempat bernama Al-A'araf, mereka tidak akan masuk ke syurga dan tidak juga ke neraka."

Kemudian Nabi SAW membaca firman Allah SWT dalam surah Al-A'raf ayat 8-9: "...Maka barang siapa yang berat timbangan kebaikannya, maka mereka itulah orang-orang yang berjaya (beruntung).  Dan sesiapa yang ringan timbangan kebaikannya maka mereka itulah orang yang merugikan dirinya sendiri.

Nabi SAW membaca ayat 9 surah yang sama bagi menjelaskan bahawa orang yang ringan timbangan kebaikannya adalah mereka yang telah merugikan dirinya sendiri.  Ertinya, manusia yang tidak berusaha di dunia untuk membuat sebanyak kebaikan dan kebajikan, telah berusaha menjerumuskan diri ke lembah kerugian yang dapat dirasai sebaik sahaja diketahui bahawa timbangan kebaikan mereka ringan dan mereka pasti akan dihumbankan ke dalam neraka.

Rasulullah SAW bersabda dalam sebuah hadis yang masyhur: "Ketahuilah bahawasa di dalam jasad itu ada seketul darah, jika baik  maka baiklah seluruh jasad, jika rosak maka rosaklah seluruh jasad:  Ketahuilah bahawa ia adalah "hati".

Hati menggerakkan segala tindakan.  Hati yang sejahtera akan mendorong seluruh anggota melakukan kebaikan.  Hati mendorong supaya melaksanakan ibadah kepada Allah SWT, sama ada ibadah wajib atau ibadah yang sunat.  Hati yang sejahtera menyebabkan seseorang itu jadi pemurah,dermawan dan bertimbang rasa, memberikan pertolongan terhadap golongan yang fakir dan miskin serta memerlukan bantuan.

Akan tetapi hati yang rosak akan mendorong seseorang melakukan kerosakan, maksiat dan kejahatan.  Sesungguhnya segala pelakuan jahat dan munkar itu pada hakikatnya adalah jelmaan dari hati yang fasad. Justeru, hubungan Mukmin dengan Allah SWT itu mesti lah bermodalkan hati yang murni supaya mereka sentiasa melakukan sesuatu kebaikan yang akan memberatkan timbangan di Akhirat.

Timbangan yang disediakan oleh Allah SWT di akhirat kelak walaupun teramat besar sehingga boleh memuatkan bumi dan langit di dalam setiap ceper atau piringnya tetap amat sensitif walaupun bagi amal seberat debu yang berterbangan.

Ka'ab bin Akhbar meriwayatkan:  "Ada dua orang sahabat karib di Akhirat, seorang daripada nya diheret oleh malaikat Zabaniah ke dalam neraka kerana  timbangan amal kejahatannya lebih berat sedikit berbanding dengan amal kebaikannya.  Lalu timbullah rasa belas di hati rakannya dan ingin membantunya.  Disebabkan dia mempunyai lebihan satu amal kebajikan yang menyebabkan dia masuk ke syurga maka dia menyerahkan satu kebajikan kepada rakan karibnya itu supaya terselamat daripada api neraka".

Pada saat yang begitu mencemaskan, dia masih ingin membuat kebaikan kerana dengan menyerahkan satu kebajikan, dia akan dapat menolong sahabat karibnya walaupun dengan ketiadaan satu kebajikan itu menyebabkan dia tidak masuk ke syurga sebaliknya akan menjadi As-habul A'araf.  Dia reda menjadi As-habul A'araf demi persahabatannya yang terjalin erat di dunia dahulu.

Meskipun tidak diketahui dari mana riwayat itu diambil oleh Kaab bin Akhbar, namun Kaab adalah sahabat Nabi SAW.  Apa yang penting untuk diambil pelajaran daripada riwayat itu ialah pentingnya seseorang itu mendidik hati sehingga menjadi hati yang sejahtera (qalbun salim). 

SURAH 112 AL-IKHLAS (PURITY OF FAITH)

GOD IS ONE:  He is neither two nor three. He has no spouse nor offspring.  He is Supreme and Omnipotent.

The principle of tauhid is the very soul of Islam.  In comparison to God, as we come to know Him, through the Qur'an, everything and everyone else is utterly powerless and helpless.

People are of course, free to believe what they wish to believe, and this surah, which is said to equivalent to 'one third' of the Qur'an, gives a most concise definition of the essence of Islamic belief.  "Say, 'God  is One, the Eternal God.  He begot none, nor was He begotten.  None is equal to Him'" (1-4).  God is unique, and  there is nothing can be likened to Him.  There is nothing that can be equal to Him.  He could therefore, have neither been a father nor a son.  He is the Eternal to whom all creation refers and will return.

      

SURAH AL-FURQUN

Commentary on  SURAH 25 ** AL-FURQAN (THE CRITERION)

WE OWE IT TO OUR CREATOR, God Almighty, to recognize and acknowledge His existence without having had to have messengers to guide us.  Although we do not know the total number and names of all the divine messengers sent by God to humankind over the generations, what we do know for certain is that Muhammad was the last of them and that the Qur’an is the final and complete version of all their messages.   It was God’s will that Islam should be the final and universal message. “Glorified be He who has revealed al-Furqan (the Qur’an) to His serant (Muhammad), that he may be a warner to all humankind” (1)

The Sovereign of the heavens and the earth, who has begotten no offspring and whose Sovereignty is shared by no one; who has created everything and assigned everything to its proper function.  (2)

The surah lists a whole set of objections raised by Muhammad’s detractors and undertakes to discuss and refute them, one by one:

1.  The rejection of God’s prophets and messengers by their own people is an age-old stance, and it was, therefore, not surprising that Muhammad should receive the same treatment. “The unbelievers say, ‘It (the Qur’an) is nothing but prevarication of his own invention, and others are helping him to fabricate it.’  They are being unjust and fraudulent in what they say” (4).

Who were those ‘others’ who have supposedly helped Muhammad fabricate the Qur’an?  And if indeed they had  been capable of such a commendable feat, why had they not claimed prophethood for themselves?

2.”They said, ‘It (the Qur’an) is fables of the ancients which he (Muhammad) has written down himself and it was being dictated to him morning and evening ‘” (5).

This was a reference to the Jews and Christians whom the Arabs claimed were teaching Muhammad his religion.  But would the Christians have taught him to reject the trinity or refute it?  Or, would the Jews have approved of the ferocious criticism leveled against them in the Qur’an?  Such allegations simply do not stand up to scruitiny.

3.  “They said, ‘How is it that this Messenger eats and walks about in the markets?  Should he not have had an angel sent down with him to warn the people?’” (7).

Eating of course would not demean the Prophet in any way for it was natural for him to do so.  As for the allegation that an angel should have come with him, one can retaliate with the question:  What would its supposed role have been anyway?  Would it have stood in for the Messenger?  Moreover, if the Prophet was in need of an angel’s support, why would he be charged with a task he was not capable of performing himself?

4.  “The transgressors say, ’You are following a bewitched man.’  Look at their ghastly allegations towards you (Muhammad).  They have gone astray and have completely lost their way to the true path.  Glory be to Him who, if He wills, can give you better than that.  He can give you gardens with rivers flowing through them and He can give you palaces too.” (8-10)

5.  The surah goes on to list more objections and allegations made by the unbelievers.  “’Those who entertain no hope of meeting  Us ask, ‘Why have no angels been sent down to us?  Why can we not see our Lord?’ They have overreached themselves and have gone too far in their transgression.  On the day when they see the angels, the transgressors will not receive glad tidings as the angels tell them.  ‘You are barred from God’s favour’” (21-22).

This will be the kind of reception they will be accorded.  They will not be welcome, and whatever they might have done during their lifetime in this world will be thrown to the wind.  It is curious to note that the objections put forward by the Arabs of Makkah were the same as those expressed by earlier communities who rejected previous prophets and messengers.

6.  The next objection is:  "The unbelievers ask, "Why was the Qur'an not revealed to him (Muhammad) altogether in one go?'" (32) the answer to which is:  "We have revealed  it gradually and in installments in order to strengthen your heart with it" (32).


In other words, the Qur'an was deliberately revealed over a period of time and on specifically selected occasions for a deeper impact on Muhammad and his followers, and for better results.  It is a misconception that this was  unique to the Qur'an.  The Old and New Testaments were also collated and written over several years, indeed centuries.

7.  The objections continue:  "Whenever they see you they sneer at you and say, 'Is this man whom God has sent as a Messenger?  Had we not held firm to our gods, he would have turned us away from them'..." (41-42).

This never-ending trial is crucial, and sucess or failure determines our position in the hereafter.  The surah implies that true believers who serve God  and worship Him well are the ones who will pass the test of this life and achieve Paradise in the hereafter.  The final passage in the surah presents a portrait of true believers, identifying ten of their essential qualities.  These qualities are as follows:

1.  "True servants of the Merciful are those who walk humbly on the ground and who say, 'Peace!' when the ignorant accost them" (63).  this modesty should not be mistaken for weakness or inadequacy.  It is a sign of moderation and lack of ostentation.  Believers refuse to be diverted or intimidated by the ignorant and the mischievous.

2.  "Those who spend the night prostrating and standing in praise of their Lord" (64).  This does not mean the whole of the night, but part of it, because the human body needs to rest to resume its duties in the following day.  In the Muslim daily routine it is important that one does not retire before performing the night ('isha') prayer or wake up too late the following morning for the dawn (fajr) prayer.  The reward for performing these two prayers in congregation (jamah'ah) or in the mosque is equivalant to praying all through the night.    

3. "Those who say, 'Our Lord, ward off from us the punishment of hell, for its punishment is everlasting" (65) This is a fate that every Muslim must try to avoid and can only do so by diligence and freedom from greed and materialistic indulgence.

4.  "Those who are neither extravagant nor niggardly, but are moderate in their spending" (67.  Both these extreme are abhorrent and harmful.

5.  "Those who invoke no other deity besides God..." (68).

6.  "And do not destroy life  which God has forbidden, except for a just cause... (68).

7.  "Do not engage in illicit sextual relations"...(68).

These are three of the most vile critics perpetrated in human socities, "and whoever commits any of them shall on the Day of Judgement receive compounded punishment which he shall suffer in humiliation forever" (68-69).

Nevertheless, the door for correction and reform in this life is always open.  Once a wrong-doer decides to change and mend his ways, he will receive God's help and support.

8.  "Those who do not bear false witness and shun profanity with dignity and grace" (73)

9.  "Those who, when reminded of their Lord's revelations, attend with open ears and eyes."  (73)  This reinforces the idea that the study of the Qur'an should be accorded full attention and respect otherwise one will reap the full benefit from it.

10.  "And those who say, 'Our Lord, give us joy in our spouses and our children, and make us a model for those who fear You."' (74).  This is a plea from the believers to God to nourish their sense of family feeling and to strengthen the ties of love, emotional stability, and solidarity among their family unit.

These true believers:  "shall be rewarded for their fortitude with the loftiest places in Paradise.  That is the best abode, and there they shall abide for ever."  (75-76)

QURAN

QURAN

The book  of Islamic revelation: scripture.  The term means “recitation.”  The Quran is believed to be the word of God transmitted through the Prophet Muhammad. The Quran proclaims God’s  existence and will and is the ultimate source of religious knowledge for Muslims.  The Quran serves as both record  and guide for the Muslim community, transcending time and space.  Muslims have dedicated their best minds and talents to the exegesis and recitation of the Quran.  Because the Quran is the criterion by which everything else is to be judged, all movements, whether of radical reform or of moderate change, whether originating at the centre or at the periphery of the Islamic world, have grounded their programs in the Quran and used it as a support.    

Revelation of the Quran to Muhammad began in 610 with the first five verses of surah 96.  No further revelations followed for a period of up to two years, at which point Muhammad received reassurance that the relevation  was from  God, not the devil.  Thereafter, revelation continued without interruption until his death in 632 at which time the Quran was considered complete.  Partial collections of the Quran were made during Muhammad’s lifetime by his wives, companions, and scribes.  The final, authoritative version was completed and fixed under the direction of the third caliph, Uthman within twenty years after Muhammad’s death.  The Quran consists of 114 surahs (chapters), varying in length from 3 to 286 ayat (verses).  Surahs are arranged by length, with the latest and longest surahs at the beginning and the earliest and shortest surahs at the end.  Very early commentators classified these chapters into Meccan surahs (received while Muhammad lived in Mecca) and Medinan surahs (received after the *hijrah, when Muhammad and his followers moved to Medina).

The fundamental message of the Quran may be summarized in the term *tawhid, the  oneness of God.  Both men and women are held to be rational and ethically responsible creatures whose duty is to submit to the divine truth expressed in revelation.  This act separates *islam, surrender and submission to the one God, from *kufr, disbelief.  Men and women who trust in God and live moral lives in thought, word, and deed become God’s stewards, responsible for caring for the rest of God’s creatures on earth.  The society  composed  of such witnesses to the truth appears in history as the community created by Muhammad and his Companions in Medina in 622-32.

The revelation of the Quran as a book to be read emphasized the importance of literacy and the recording  of scriptural text, leading  to the development of the Islamic sciences.  *Hadith reports recording the words of Muhammad not contained in the Quran came to be regarded as authoritative for explication of the Quran.  The sciences of the Arabic language, from lexicography to grammar and rhetoric, were developed in order to gain a precise and accurate understanding of the Quranic text.  The need to understand the legislative content of the Quran gave rise to Islamic law and legal theory.  Historiography originated  with the aim of elaborating the Quranic view of religious history, according to which Adam was the first bearer of the divine message and Muhammad the last.

The Quran is considered to be the ultimate authority in all matters pertaining to religion.  It furnishes the basic tenets of the faith, the principles of ethical behavior, and guidance for social, political, and economic activities.  It is used in the five obligatory daily prayers and for special prayers during Ramadan, when it is recited in its entirety.  It is a basic vehicle of education, since most Muslim children learn the Arabic alphabet in order to be able to read the Quran.  The Quran is used to invoke God’s blessing, and verses from it are often recited at the death of a loved one, at the beginning of public political and social meetings, at conferences, and sometimes at government or official functions.  The Quran is the focus of rhythmic chanting and the art of calligraphy – the most highly developed artistic skills in Islamic culture.

Modern Quranic exegesis emphasizes the use of classical analytical tools such as * ijtihad to reform both religious practice and society as a whole and to achieve social and intellectual development.  Modern exegetes use the Quran to interpret and explain itself, rather than relying on external sources.  Although the Quran is considered authentic only in Arabic, scholars in the twentieth century have produced translations of the Quran into local and regional vernaculars in order to make the text available to non-Arabic speaking audiences.

*hadith:  Report of the words and deeds of Muhammad and other early Muslims, considered an authoritative source of revelation.

*hijrah:  Migration or withdrawal.  Typically refers to the migration of Muhammad and his Companions from Mecca to Medina in 622 C.E. the first year in the Islamic calendar.

*ijtihad: Islamic term meaning “independent reasoning”

*islam: Islam is the second most widespread of the world’s religions

*kufr: Disbelief.  Also means “ingratitude”, the willful refusal to appreciate the benefits that God has bestowed.

*tawhid: Tawhid is the defining doctrine of Islam.  It declares absolute monotheism – the unity and uniqueness of God as creator and sustainer of the universe.

 (Above text extracted from: The Oxford Dictionary of ISLAM – by JOHN L. ESPOSITO)