Qur'an study notes ( Soorah Al Jaathiyah 45:1-10)

 Introduction:

As-salaamu-'alaikum, peace and blessings to all of our readers. As most of our readers know, weekly we engage in a Qur'an study session. This has been taking place for many years, and occasionally I decide to share a summary of a particular session in a written format. Our weekly sessions are broadcast live on Facebook ("The Masjid Ibrahim" or Click here) Sundays at 1:15 PM, but it is our experience that at least from time to time, an edited written version of the presentation allows for those interested in such topics to conduct their own research, ponder further, and derive long-term benefit.

Below you will find notes that stem from the study and presentation of the forty-fifth chapter of the Qur'an, enitled Al Jaathiyah.  While the Arabic text is present, we have omitted the English rendering, with some exceptions.  This is deliberately done in order to remain focused on the subtle points that do get lost in translation, that are explained in the notes below. However, we certainly encourage you to read the translation if necessary.

  حمٓ ١ تَنزِيلُ ٱلْكِتَـٰبِ مِنَ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ ٢ إِنَّ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ لَـَٔايَـٰتٍۢ لِّلْمُؤْمِنِينَ ٣ وَفِى خَلْقِكُمْ وَمَا يَبُثُّ مِن دَآبَّةٍ ءَايَـٰتٌۭ لِّقَوْمٍۢ يُوقِنُونَ ٤ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن رِّزْقٍۢ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ ٱلرِّيَـٰحِ ءَايَـٰتٌۭ لِّقَوْمٍۢ يَعْقِلُونَ ٥ تِلْكَ ءَايَـٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۖ فَبِأَىِّ حَدِيثٍۭ بَعْدَ ٱللَّهِ وَءَايَـٰتِهِۦ يُؤْمِنُونَ ٦ وَيْلٌۭ لِّكُلِّ أَفَّاكٍ أَثِيمٍۢ ٧ يَسْمَعُ ءَايَـٰتِ ٱللَّهِ تُتْلَىٰ عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًۭا كَأَن لَّمْ يَسْمَعْهَا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍۢ ٨ وَإِذَا عَلِمَ مِنْ ءَايَـٰتِنَا شَيْـًٔا ٱتَّخَذَهَا هُزُوًا ۚ أُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌۭ مُّهِينٌۭ ٩ مِّن وَرَآئِهِمْ جَهَنَّمُ ۖ وَلَا يُغْنِى عَنْهُم مَّا كَسَبُوا۟ شَيْـًۭٔا وَلَا مَا ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ أَوْلِيَآءَ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ ١٠

(VV.1-2) This Soorah begins with what is called the Muqata'aat or disjointed (Arabic) letters, sometimes called "Initials". Such letters preface twenty-nine chapters, and almost always have a mention of the nature of the Qur'an itself. Here, after "Haaa, Meem", we see such an example: "The sending forth of the scripture is from Allah, The Powerful, The Wise." . Regarding the nature of the disjointed letters, there is much speculation, but it is my view that the letters themselves serve as sounds to get our attention (remember, the Qur'an was transmitted orally, recited to listeners), to bring our attention to the message which follows, which, here, points to the Qur'an. We will come to see more objects of attention in the subsequent verses. For more information on alternative possibilities for the disjointed letters, see our book "Engaging, The Qur'an" (by Shamsuddin Waheed) available at This link on Amazon )

(VV.3-6) The ayaat or signs of God are present in a variety of presented examples, the cosmos (As-Samawaat), The Earth, in our selves, in the wider creation, in that all living creatures attain provision, be it in a "normal" way, or in modes deemed as miracles. The changing of the seasons, the alternation of day and night, are presented as such examples. In context, it is possible to read the opening sentence of verse six "Tilka Ayaatullaahi Nat-looha 'alayka Bil Haqq" as alluding to those items previously highlighted in addition to the the Qur'an itself (as is this sentence as  normally understood).  After all, the Qur'an often connects itself to these sorts of examples, as demonstrated in Soorah Ar-Rahman 55:1-10. In Q 45:6, the Qur'an itself is called "Hadeeth", and appears to be present as to distinguish from the expression "aaayaatihi " (His signs) in the same sentence as well as the other ayaat mentioned earlier. 

(VV.7-10) Here, we have beautifully illustrated evidence that the Qur'an provides its own definitions of the vocabulary it has utilized. Take, as an example Affaakin Atheem in v.7. Normative Arabic defines Affaak as "one with perverted thinking, who turns away from truth on a deep level." The adjective Atheem means "embedded in sin." The word Atheem is on the Arabic verbal pattern of Fa'eel, which denotes intensity. To get a better understanding, let's compare another word on the same verbal pattern, the word Raheem. It is the pattern of Raheem that has influenced the way I translate the word in connection to God. I translate it as "The Ever-Merciful".

The Quranic  definition of Affaakin Atheem is presented in vv.8-19 in that (a) They are exposed to God's signs (Ayaaat) (Be it in scripture or the wider universe or natural laws),  (b) yet choose to not only reject but to ridicule. This seems an apparent reference to the powerful forces, NOT to average people who happen to not believe in our religion. The Qur'an calls such folks the leaders of rejection (A-immatul Kufr  in Q 9:12) . It is they who get the intense, painful punishment. It is important to note that the terms expressing the punishment (Aleem,  Muheen, 'Adheem) are on the same fa'eel pattern discussed above. Thus, the punishment fits the crime. 

Allah seeks to give us guidance, and He seeks universal justice and protection for the natural world. The forces of tyranny do not have the same interest. We have to realize that the Qur'anic message and impact is not just in the realm of religious theology. The texts such as what we have discussed here illustrates this. It does take slow, methodical research and contemplation to see the realities as presented in the text, but once seen, it is such a rewarding result. May Allah give us guidance.

Engaging The Qur'an (Frequently Asked Questions FAQs)

                        In the name of God, The Most-Compassionate, The Ever-Merciful

By the grace and blessing of Allah Subhaanahu wa ta'alaa, we have recently released a work entitled Engaging The Qur'an. The more it's release has become noticed by the reading public, the more inquiries are made! Thus, we have decided to address the bulk of those often asked questions in the present article.

Question #1 Does Engaging The Qur'an cite any of the traditional commentaries (Tafaseer) ?

Answer # 1- Yes, Engaging The Qur'an does in fact give, as sources for its arguments, citations from the books of Tafseer.  Readers will notice references to Al-Kashshaaf by the great linguist Az-Zamakhshari, Al Baydawi's commentary, Ibn Katheer's work (called Tafseer Al Qur'an Al 'Adheem) and others. 

Question #2-  Is this a book that covers the entire Qur'an in explanation?

Answer # 2-No. It contains 55 chapters, addressing several subjects, however, it does have a detailed commentary with fresh conclusions of some of the most popular sections of the Qur'an.  Titles of such chapters include Kursiyy: The Divine Throne (regarding Q 2:255), Divine Light (regarding Q 24:35), Back to Basics (on Q 1:1-7), Joseph: The best of stories, applicable to modern Muslims (on the entirety of Soorah Yusuf ), and more. 

Question #3 Is this a book for Non-Muslim readers?

Answer # 3 - Yes. It is  largely directed towards a Non-Muslim audience. It deliberately chooses language and a style that those with no previous exposure to Islam would be able to understand. It addresses misconceptions such as those related to war, jihad, Taqiyyah, the (so-called) Islamic Dilemma, and much more.

Question # 4-Why should Muslims read it?

 Answer #4 - In truth, it's content is for everybody, but it does contain some level of content relevant for the practical application of the Islamic message, such as the third  chapter  entitled Zakaat: A fresh look at its application, Inquiries on Salaah, A fish out of water: Being Muslim in a Non-religious society, and much more.

Question #5 -Where can it be purchased?

 Answer: For now, it is on sale in hardback and E-book versions on Amazon.com. At the top of this article, one will find a QR code, which will allow a quick scan to read sample pages, or obtain the book in hardback or E-book version.

Question #6- Are there sample pages available to read?

Yes. On Amazon.com

Question #7- Is there a bibliography available?

Answer: Engaging The Qur'an provides evidence for its assertions in its footnotes, which spans from the Qur'an itself, Hadeeth, Prophetic biography (Seerah), as well as Western academics. While this edition does not have a separate  bibliography, one will find a diversity of sources cited. 

Question #8- What is the main goal of the book?

Answer: #8-  To make the Qur'an understandable but also applicable in the modern world. It invites the readers to interact with the scripture with fresh eyes, not to blindly accept all of the conclusions within the book! 

Question #9- Are the Quranic texts referenced with original Arabic ?

Answer #9- Yes. With some exceptions, all Quranic texts (as well as a number of Prophetic ahadeeth) have the Arabic text and the English translation.

Question #10- Which English translation of the Qur'an was used for this work?

Answer #10- For the most part, the translations in the work are my own translation of the Arabic text. We did consult a number of established  English-language Qur'an translations, and have noted  within the work where other translators were used. In addition, we have explained in detail the choice of certain words and concepts. 

                                                                                                                                

                                                                      

A brief introduction to the work "Engaging The Qur'an"

 

A brief introduction to the work 'Engaging The Qur'an"

Much of my intellectual work has been dedicated to the Islamic scripture, its understanding and application, particularly in a world which is more or less dominated by Western thought. An honest reader will testify to that, even if the conclusions we reach are controversial.

We have- by the grace and blessing of Allah (subhaanahu Wa ta'alaa)- published this unique work in a very presentable, professional fashion. It has been made accessible to everyone, in both E-book and Hardback formats. 

It contains 55 chapters, nearly 100 footnotes, and is designed not only to answer the most important questions about the faith, it also contains unique conclusions on some of the most popular Quranic texts. It is also deliberately fashioned to be readable for anyone, regardless of their previous exposure to Islam.

Although just newly published, we have already received some feedback from readers. Some of them are found below

" ..It's pretty interesting thus far. I like how you wrote concise sections...You definetely  accomplished (making it easy for Non-Muslim readers)..." 

" Very good book reading it now MashaAllah"

"Alhamdulillah you inspire me."

"It's a very good book congratulations."

To obtain this work, go to the following link. Click here or simply type "Engaging the Qur'an by Shamsuddin Waheed" on Amazon.com 

Jannah: Reflections and clarifications regarding Paradise (Qur'an study notes series)

                                                                        Introduction

                     

Occasionally, we share our notes- as prepared for our weekly Qur'an study sessions- in the form of an article, as a means to present with more clarity the texts and/or the subject under discussion.

The section of the Qur'an under analysis in our recent studies stems from Soorah At-Toor. While it is true that the themes of Paradise and Hellfire are found throughout the scripture, it has been this particular section, beginning with the seventeenth  verse, which has been the foundation for further contemplation. 

What is Hoor Al 'Ayn? حور العين 

إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَنَعِيمٍۢ

Before addressing the meaning of Hoor Al 'Ayn, it is important to conduct a careful, contextual analysis of the texts in question. Beginning at Q 52:17, it presents the contrast between the realities of Hell and Paradise, the latter being a mode of existence in which 'gardens" (in the plural) are present, a general sense of well-being, in which there is refuge, safety, provision, dignity and finally mates.

وَزَوَّجۡنٰہُمۡ بِحُوۡرٍ عِیۡنٍ

The Saheeh International translation renders wa zawwajnaahum bi-hoorin 'ayn as " And We will marry them to fair women with large, (beautiful) eyes." ( Q 52:20). A notion about this term is that God is giving females of certain skin color  as mates, complete with sensual rewards to men.  Sometimes associated with this is another notion of the presence of seventy-two virgins, made available to martyrs. For the latter, there is nothing in the Qur'an even remotely in support of that particular assertion, and it is our observation over the years that this notion has actually been popularized by Non-Muslim media sources and pundits, who attempt to rebut Islamic theology and various Muslim political causes by presenting Muslims as sex-crazed fanatics out for world conquest! 

The term Hoor Al 'ayn is simply an expression denoting mates of comfort. In English, we use expressions such as "easy on the eyes" that carry not only a comment on physical attractiveness, but on disposition. Indeed, the Qur'an has a du'aa that holds a similar meaning.

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ

"Our Lord. Bestow on us spouses and offspring that will be a comfort to our eyes (Qurrata a'yunin).." ( Q 25:74). The Qur'an also mentions the concept of purified spouses (Azwaajun Mutahharah) (Q 2:25). These particular attributions ties in very well with the overall presentation of the reality of Jannah, as we will see.

Heavenly Wine

While the mention of a heavenly drink is noted in various locations in the Quranic text, a key text  uses the word "wine" (khamr), and is itself within a verse which begins its description of paradise with the word "metaphor" (mathal) (Q 47:15)  To be clear, the implication is that the entire presentation of Jannah in the Qur'an is purely figurative, meant to give us an approximation of an experience we have not encountered in this worldly realm.  It is not meant to be read in a literal fashion. 

The heavenly drink is mentioned in Soorah At Toor as accompanying meals, and itself a drink that won't present the sort of harms that occur with wine in this world ( Q 52:22-23). Thus, the "wine" of heaven and the "wine" of earth are two different items, with contrasting results!

"Boys" in heaven?

وَیَطُوۡفُ عَلَیۡہِمۡ غِلۡمَانٌ لَّہُمۡ کَاَنَّہُمۡ لُؤۡلُؤٌ مَّکۡنُوۡنٌ

Q 52:24-25 asserts that the residents of paradise will be surrounded by youths who will be like preserved pearls. The Arabic term for these youths is Ghilmaan (the singular being Ghulam).  Christian apologists, eager for any negative spin, have attempted to portray this (and other similar texts) as pedophilia! However, when read in context, it does not assert anything of that sort. Rather, it is stating that those in heaven, provided with all of their needs, will also have staff facilitate that provision. 

Anyone who has ever traveled on a cruise, stayed in a hotel, or dined in a restaurant, will have experiences with staff, whose primary job is to make the guest feel comfortable. These establishments will have cooks to prepare food, waiters to present it, and even have training to be able to engage with their clients. Indeed, much of the formal studies in Business Administration, hospitality management, and other related fields is in the study of methods and tools to facilitate ease for clients, ensuring a sustainable business.  The staff is expected to be energetic, intelligent and able to interact with the public.  This is how the term Ghilmaan is employed in the account of  paradise. There is nothing sinister in the Quranic presentation of Jannah, and certainly does not suggest anything repugnant.

Healthy discourse in Jannah is a result of being a sincere seeker in the Dunya

اِنَّا کُنَّا مِنۡ قَبۡلُ نَدۡعُوۡہُ

Q 52:25-28 has the inhabitants of Jannah speaking about that which led them to their abode, acknowledging that Allah has saved them from having the experiences of Hellfire. The sentence in verse 28 quotes them as saying Inna Kunna Min Qablu nad'oohu which means "indeed, we were-before- calling upon Him (i.e. God)". 

This "calling" should not be seen in the limited fashion of  formal du'aa. Indeed, the Qur'an itself " And when MY servants ask you (O Muhammad) about ME, Then I am close. I respond to the call of those who call to ME. Thus, let them respond to ME, and have faith in ME, so that perhaps they will find guidance" ( Q 2:186).

 وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ 

This clearly demonstrates that the life-long process of a believer, a seeker, who has sought out God's support, knowledge of Divine realities, is the "calling" that finds its answer-ultimately- within the other dimension known as paradise. 

A summary of the Jannah existence

اِنَّ اَصۡحٰبَ الۡجَنَّۃِ الۡیَوۡمَ فِیۡ شُغُلٍ فٰکِہُوۡنَ

ہُمۡ وَاَزۡوَاجُہُمۡ فِیۡ ظِلٰلٍ عَلَی الۡاَرَآئِکِ مُتَّکِـُٔوۡنَ

لَہُمۡ فِیۡہَا فَاکِہَۃٌ وَّلَہُمۡ مَّا یَدَّعُوۡنَ

سَلٰمٌ ۟ قَوۡلًا مِّنۡ رَّبٍّ رَّحِیۡمٍ

"Indeed, the inhabitants of Jannah on that day will be busy with happiness (shughulin faakihoon), They, and their mates, shaded, in a state of relaxation on adorned couches, for them is the fruit (of their spiritual labors in dunya) and (in addition) for them is whatever they ask for: Peace: A decree (Qawlan) from a Merciful Lord." ( Q 36:55-59).

The verbiage resembles a vacation, as previously noted. An environment in which the traveler's needs are met. A good vacation in this world will include moments of education, such as museum tours, natural areas, in which tour guides will give important information on history, geology, geography, etc. 

Jannah as a picture of something to bring about in our world today

Muslims cannot deny that the afterlife (Akhirah) is a reality, something that is eternal, whereas our lives in this world is not only temporary, but even the planet itself is temporary. At some point, it will cease to exist. Thus, while we should seek the Jannah of the afterlife by giving our obedience to the guidance of Allah, as conveyed through His own words and the overarching example of His Messengers (upon them all be peace), we have to remember that we are still inhabitants of this world, a world that Allah has made humans to exercise responsibility (Q 2:30). We are told to pray for that which is pleasant in this world and the next abode in equal fashion ( Q 2:201), and that each have a share of this life that should not be neglected ( Q 28:77).

The followers of Prophet Muhammad ( Sall Allahu 'alayhi wa sallam) went on to create an entirely new civilization, a civilization that, despite its flaws, had a deep and profound impact on the world, in every field imaginable. Poignant examples include the Muslim rule of Spain (Andalusia) and the Indian subcontinent, as well as within West Africa, which built not only mosques, palaces and gardens, but constructed those physical and intellectual edifices that were meant to sustain a healthy spirituality and worldly existence. The Taj Mahal is still seen today as one of the wonders of the world, a site that was built entirely on the premises of paradise as displayed within the Qur'an. 

The picture of paradise is universal provision, mutual respect, companionship, healthy thinking and ultimate peace. Are not those things that humans can create in this world? Do we not need sobriety in this world? Strong families and healthy relationships? Cleanliness, and an ethic inspired entirely by faith? 

We should be inspired by our faith in God, in His messenger Muhammad (upon whom be peace), to fix ourselves as individuals and to spread healthy awareness to our fellow human beings that it is entirely possible to take actions,  make solid plans, to have some levels of paradise in this world. The foundation for that is already present. 

فَذَکِّرۡ فَمَاۤ اَنۡتَ بِنِعۡمَتِ رَبِّکَ بِکَاہِنٍ وَّلَا مَجۡنُوۡنٍ

 أَمْ يَقُولُونَ شَاعِرٌۭ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ 

Q 52:29-30 tell us that the Messenger who delivered all of this information is not a promoter of dark arts, insane, not a poet with his head in the clouds. The Messenger  ('alayhis salaamu was salaam) delivered this information, these words, at the command of Allah.   This is a perfect place to end our article. After all, the Prophet himself, an uneducated orphaned individual, went on to achieve the success of his mission in his very lifetime, whose followers literally changed the world after his death. The Prophet Muhammad is an example that it is possible for us to be successful, regardless of those barriers placed against us. 

World peace (presentation at THE 38th ANNUAL INTERFAITH FORUM SERIES)

 (As salaamu 'alaikum. Greetings of peace. Below is our presentation at the Annual Interfaith Forum series sponsored by the Interfaith Council Of Southern Nevada. In addition to the text, video and photos of the event are to be found. Many thanks to the Muslim community for its support as well as the SGI Buddhist Center for hosting the event.)

                                            

WORLD PEACE

                                              Can Peace be our future? 

(Presentation at the thirty-eighth annual Interfaith forum series, sponsored by the Interfaith Council of Southern Nevada, October 26, 2025 Las Vegas, Nevada.)

In the name of God, The Compassionate, The Ever-Merciful

Our topic can be viewed as theoretical, yet it  can also be seen as the most important topic of this  era, particularly in a Western context, where we have viewed ourselves as  largely immune from the conflicts and turmoil experienced overseas. Recent events in the  contemporary  political climate have placed those sort of assumptions   into question. 

“Peace” as a word, can carry diverse meanings in the minds of people. For most, the popular meaning is the end of war. Yet, wars are fought for both good and bad reasons. The African-American theologian and social reformer Dr. Martin Luther King, Jr (d.1968) has famously written “ True peace is not merely the absence of tension: it is the presence of justice.” 

Islam has placed great emphasis on justice. Peace is a by-product of not only justice, but a correct mentality. It stands against racism in the strongest terms. It calls for economic justice, the removal of oppression, a healthy and sober society in which  the environment and natural resources are protected, where  minorities are not subjected to exploitation and abuse. It is  when these conditions are addressed, peace will naturally follow. 

The Qur’an says “ And God invites towards the abode of peace, He guides to a straight path whom He wills.” ( Q 10:25). The ultimate “abode of peace” is in the next life. This world will always have some sort of problems, but we do our best to bring forth what is beneficial to mankind. The Qur’an says “Indeed, God orders justice and excellent conduct, giving to those closest to you, He forbids immorality, repugnant acts and wickedness. He gives you admonition, so that perhaps you will take heed.” ( Q 16:90).

The Quranic verse cited last is actually very important on this overarching topic. It presents the foundations for authentic peace, be it within a person, society, or between opposing sides. “Justice” (Al-’Adl) is the proper balancing within all situations, “Excellent conduct” (Al-Ihsaan) denotes beautiful embellishments, of people and places, of the soul and body. The Qur’an says further to “give to those close to you.” This doesn’t mean charity only, it denotes having an attitude of communal benefit,  which captures  the big picture of human needs , not just individualistic or limited interests. Much of the impediments to peace, even the peace of a person’s soul, is linked to lack of true balances, failure to engage in authentic introspection, and the unavailability of a support system. These impediments can be caused not only by individual trauma but also emerge from structural injustice.

These points cannot be ignored if we are serious in seeking peace, be it the peace within an individual or between different groups of humans in our world. There is a global trend today, heavily represented within political discourse, which obscures the realities which we have shared by resorting to scapegoating, xenophobia and calls to irrational behavior. We have to be strong enough and have enough education to resist that trend. There are things all of us can do  for our own selves, which includes activities such as attending sessions of this kind, reading physical books, travel to diverse areas, and of course spiritual efforts and a baseline moral foundation. We have the ability for growth, we say that God has placed the capacity within us. 

We say that if a proper mentality is instilled deep within us, through the examples of effort which was highlighted earlier, peace will come to us as individuals, and if justice is truly the interest for those who yield power, peace on earth is attainable.

Thank you.

Click here for video

Qur'an study notes: reflections on the light of guidance (Al Qamar 54:1-10)

 Introduction

As many of our readers know, we have a Qur'an study session weekly, an activity that has been taking place for years at locations where I am teaching. In addition, over the years I have joined other study circles in which aspects of scripture are explored. These sort of activities are very rewarding, and often provides the foundation for which we can begin to contemplate further, explore deeply, and attain the ingredients for spiritual and even worldly growth. 

The following is an edited version of my notes from a session we conducted September 21st, 2025 at Masjid Ibrahim. We have this session every week in person, it is open to all, and is broadcast live on our Facebook page ("The Masjid Ibrahim").  We have endeavored to present further clarity on the concepts explored in that session in the body of our current article. Please note that I do not intend to present this as an authoritative Tafseer (exegesis) that excludes other views.  Our reflection could frankly be incorrect, thus, we always need to have the intellectual caveat that is captured in the expression Allahu A'lam or God knows best. 

The text below comes from the opening words of the fifty-forth chapter of the Qur'an, known as Soorah Al-Qamar,  the title translating simply to "The moon", It is important to note that while the translation has not been given here (at least not word-by-word), the article highlights the need for contextual reading as well as deriving as much of the meanings from the overarching Quranic vocabulary found throughout the sacred text. Bismillaahir Rahmaaner Raheem

In the name of Allah, The Compassionate, The Ever-Merciful

ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ

وَإِن يَرَوْا۟ ءَايَةًۭ يُعْرِضُوا۟ وَيَقُولُوا۟ سِحْرٌۭ مُّسْتَمِرٌّۭ

وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ ۚ وَكُلُّ أَمْرٍۢ مُّسْتَقِرٌّۭ

وَلَقَدْ جَآءَهُم مِّنَ ٱلْأَنۢبَآءِ مَا فِيهِ مُزْدَجَرٌ

حِكْمَةٌۢ بَـٰلِغَةٌۭ ۖ فَمَا تُغْنِ ٱلنُّذُرُ

فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ ٱلدَّاعِ إِلَىٰ شَىْءٍۢ نُّكُرٍ

خُشَّعًا أَبْصَـٰرُهُمْ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌۭ مُّنتَشِرٌۭ

مُّهْطِعِينَ إِلَى ٱلدَّاعِ ۖ يَقُولُ ٱلْكَـٰفِرُونَ هَـٰذَا يَوْمٌ عَسِرٌۭ

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍۢ فَكَذَّبُوا۟ عَبْدَنَا وَقَالُوا۟ مَجْنُونٌۭ وَٱزْدُجِرَ فَدَعَا رَبَّهُۥٓ أَنِّى مَغْلُوبٌۭ فَٱنتَصِرْ

Verses 1-4) The traditional understanding of the opening words of this Soorah is that the moon was split, (thus, wanshaqqal Qamar) for all to see, in the Prophet’s time, to prove the veracity of his message. The term “hour” (As-saa’ah) is understood in eschatological terms. In opening the study of this text regarding time, we should remember that time-as we conceive it-has no impact on God. The Qur’an tells us that a day in the sight of Allah is like a thousand years of our counting ( Q 22:47 and 32:5). 

While Qur’an (75:9)  definitely asserts that the sun and moon will be brought together, an indicator of the coming day of judgement, there seems to be some flexibility in the interpretation of the present verses. The nearness of the hour and the cleaving of the moon (iqtarabat as saa’atu wanshaqqal Qamar) can be understood as referring to the brightness, beauty and relevance of the Prophet’s mission. It is as clear as the moonlight as in the evening sky. 

The brightness of the message is clear to those who are willing to simply look, to investigate and contemplate, yet, the obstinate rejectors dismiss it as “magic”. Rather than denying the light in some rational fashion, they try to cover it up. 

“They want to extinguish Allah’s light with their mouths, yet Allah perfects His light, regardless of the hatred of the Kaafiroon” ( Q 61:8).

Verse three says such persons only seek to follow their own whims (ahwaa-ahum) even if and when historical precedent shows the folly of their behavior and mindset. I will leave it to you, dear reader, to ponder  if this is a situation we see today, with the contemporary mindset of our systems and leadership, particularly in the political realm.

(verse 5) The Prophetic message is a wisdom of great eloquence (Hikmatun Baalighah), yet, just as with historical precedents and the insightful warnings provided by thinkers, historians, scientists of all fields, that wisdom and warnings are ignored by the rejectors of faith. George Orwell’s work 1984, penned at the end of the devastation of World War 2, shows us the pitfalls of ignoring the warnings. Such people also fall under the category highlighted by God’s statement “Allah has sealed their hearts, hearing, and vision..” ( Q 2:7).

(VV. 6-8) For the obstinate, there seems to be no hope, except by a miracle of Allah. We can only try so much, and when they are extreme in their fanatic rejection, leave them to their devices. This teaching is likewise found throughout the Qur’an.

(VV.9-10) The story of Noah, especially in this context, is a powerful reference. Noah spends so much time attempting to literally save his society, but they did not take heed. Eventually, he ends up only saving those few who were reasonable.

Thus, in context, The message of Muhammad as found within the Qur’anic revelation is like the ark of Noah, if we want to avoid being drowned in the seas of misguidance and destruction, we need to board that ark.

Thoughts on random topics

                            In the name of God, The Compassionate, The Ever-Merciful

It has been a few months since I have composed a full article for this blog. This is largely because of a very busy schedule, which includes a publishing project (which is in the final stages now). In any case, I want to share below some thoughts on subjects which are very important, challenges that are facing not only the United States or even the Muslim Ummah, but also mankind, regardless of religious or national affiliation. Keep in mind that below are thoughts expressed rather quickly. Thus, this post is not structured with references, notes and links.

(1) Palestine

The crisis with the victimization of Palestinians by Israel is not a new situation. The current onslaught in Gaza is simply a continuation of policies that have been in place since 1947. It is perhaps "new"  in the sense that with mass communications and social media, the horrific images cannot be hidden from the world. 

The system of apartheid and colonialism (which also has ideological components ) is unsustainable, and it is my view that we are witnessing desperate attempts to keep it going. That desperation leads to open violence, disdain of international opinion and legal bodies. I think that while the Palestinians continue to suffer, there is light at the end of the tunnel. 

Indeed, God himself states that He does not allow success to be experienced by those who are oppressive (Innahu Laa Yuflihudh Dhaalimoon) (Qur'an 6:135 etc). This means that oppression is not a permanent condition. It will eventually be lifted. It's just a matter of time. 

A few months back. I was invited to teach on Middle East Affairs, and I outlined in an academic environment both the foundations for the conflict as well as for peace. Two of those class presentations are available. See (From the Land of Canaan )

As well as 

(Exploring paths to peace in the Middle East)

(2) Muslim-Christian relations

I am a strong believer in Islam, it is the summary of Divine guidance as given through all of the messengers of Allah ('alayhim as salaam) ending with the coming of the Final Prophet (Muhammad, Sall Allahu 'alayhi wa sallam). I believe inviting Christians to accept Islam is an important task, and have been active in that field for many years. 

Yet, I believe that the religious environment has been poisoned in recent times, particularly in online content. While it is common for Christian  apologists to make outrageous, even stupid claims, against Islam and Muslims, I am also increasingly concerned with Muslim behavior towards Christians. I find that Muslim videos (and keep in mind, typically the creators of these videos are not Imams of any type) are unnecessarily antagonistic, filled not only with superficial arguments, but creating tensions and conflict.

There will always be believers and disbelievers. Christians, Jews, Muslims, Hindus,  and others, will always exist, as long as the world exists. Frankly, I am unbothered by Christians (or Muslims for that matter) who think I am destined for Hell. Da'wah is fine, but we have to do it in the best fashion. We invite using cogent arguments, wisdom and also with our good character. We need maturity, calm discussions, and we also need to accept that others will have religious beliefs that do not align with our own, and that is fine. After all, Allah could make everyone think the same, but He did not do that. 

So yes, we should do da'wah, but in a professional fashion, and avoid emotional arguments, gas-lighting and stay away from creating environments of conflict. The actions of many of our active Da'ees (callers to Islam, mostly online) are reactions to the belligerent and often insane moves of Christian missionaries (which includes disrupting prayers at a mosque to even chewing pages of Qur'an online), however, these so called Christians are not our teachers. Our primary, practical teacher is the Prophet Muhammad, the one who is called "a mercy to all nations" (Q 21:107). His ethics were that of engaging in a holistic manner with the followers of other religions. His style was discussion and sharing the content of the Qur'an. 

While I can confess to engaging sometimes in religious arguments, in general it is not the best way for long-term goals.  On areas of shared interest, especially in a Western environment, Muslims and Christians can work together. Addressing poverty, immorality, political disenfranchisement, etc.. we should be able to do that. But that requires maturity on both sides of the aisle. Moreover, there are elements out here, both within religious discourse -and their financiers behind the scenes- who desire to poison any attempts to do good things. It suits their political interests to keep us divided. This is something our leaders have to be cognizant of.

(3) American society (Homelessness, immigration, family, economy, racism, xenophobia)

In the second term of President Donald Trump's reign, I am increasingly alarmed at not only his foreign policy actions of late, but also the exercise of authoritarianism on domestic levels. I cannot help but sound an alarm at his announced plans to employ the National guard to have a Federal takeover of Washington, D.C. claiming it is a move to fight crime and homelessness. He has expressed a desire to do something similar to Chicago, Illinois.

Regarding homelessness, in the West coast of the United States we see it on the rise. However, using police tactics-simply to move them from one place to another- is a temporary fix at best. The solution-I think- is a reform of the culture, as well as shifting of spending priorities on the county, state and national levels. After all, how much money is spent on our military budget? How much is spent to support Israel? Or to Ukraine, which only provokes Russia?  Those funds are better spent dealing with the social issues of this country.

Immigration has been another hot topic, in which even some Non-White immigrants express support for the Trump administration crackdown on illegal immigrant. I think the support of some voices from immigrants is a desire for proximity to power, but also stems from class differences.  The Trump supporters (of all stripes) view themselves as elites, and cannot see the other side. 

Racism and Xenophobia have also been on the rise, with both official and unofficial expression. It is difficult and seemingly almost impossible to change the mindset of those who have embraced these views. As such, those with a more sane vision of existence need to hope for the best and also become prepared. Everyone should have items such as a passport, second streams of income, practice careful spending/investing, and become better educated (both formally and informally).  Those with the ability to enter into politics, media and the like should do so, and at the least, try to slow down the rise of dangerous ideas.

The Prophet Muhammad, upon whom be peace, has remarked that end times are indicated by "the diminishing of knowledge and the popularization of ignorance" (Yaqillul 'ilmu wa yakthurul jahl). I firmly believe that this can equally be applied to the era of the fall of a society. It is up to people of 'Ilm (knowledge) and Hilm  ( mental controls) to put something out there that has a positive impact on these situations. They cannot stay silent.

The preservation of the family (and even redefining it in order to create stronger networks of support) is very important. The concepts of excessive individualism and materialism are not only destructive, they are contrary to Divine guidelines. Thus, the social trends of encouraging conflict between the sexes and the like should be thrown into the trash.

I have no doubt that this post is short on details. It can be made better. These are simply some thoughts on just a sample of the most important issues we face today. As always, I welcome reactions, reflections, be it in agreement or disagreement. Thank you.