The surah then returns to citing more of God's favors to mankind. "Allah sendeth down water from the sky and therewith reviveth the earth after her death. Lo! herein is indeed a portent for a folk who hear " (65). As a result of this process, cereal, crops, and fruits of different kinds grow out of soil, manure, and fertilizing substances. Who controls and regulates the relationship between such paradoxes? "And lo! in the cattle there is a lesson for you. We give you to drink of that which is in their bellies, from betwixt the refuse and the blood, pure milk palatable to the drinkers "(66). Cows do not manufacture the milk they produce, nor is a cow's body the real or ultimate source of her milk. Likewise, chickens lay eggs without having any idea of what minerals and other nutrients are contained therein. All this begs the question: Who is behind this grand and marvelous design? Who makes it all work in such harmony, compatibility, efficiency, and balance? The answer is God Almighty, yet, alas, how few of us appreciate this tremendous fact or reciprocate it with any real show of obedience and gratitude to Him. Shaykh Muhammad al-Ghazali [ 1917 - 1996 ] Excerpt from " A Thematic Commentary On The Qur'an " Reflection and commentary by Imam Dr Yusuf Kavakci
On Materialists, secularists, agnostics.....from Abu Jahl to Richard Dawkins and Christopher Hichen...
MATERIALISTS, SECULARISTS, and animists do not believe in divine revelation. The Arabs of Makkah were idol-worshipers who did not believe in a life to come. When the Prophet told them that he had received divine revelation which taught that the physical, as well as the metaphysical, world was bigger and more sophisticated than they had come to realize, they turned against him. The Qur'an advised them to refer to the Israelites and the Christians, earlier recipients of divine revelation whom the Qur'an refers to as 'People of the Book' and learn from their experience. This leaves us wondering as to what happened to the revelations which Moses and Jesus had brought to their respective followers? The Old and New Testaments contain statements which are strange and inaccurate. Who, for instance , can believe the Old Testament account that God grew jealous of Adam after he had eaten from the tree of knowledge, and , fearing that he would eat from the tree of eternity and become His contender for power, had him expelled from the Garden of Eden and sent down a s a punishment for him and his offspring? Is it conceivable that God 'killed His only son, Jesus, or allowed him to be killed as atonement for Adam's sin and to facilitate his salvation? These and other myths are among some of the many fabrications which are to be found in the Old and New Testaments, books claimed to be the words of God, such that whoever rejects them " shall never enter the "Kingdom of God" ! The reason that the Qur'an referred the Arabs of Makkah to the People of the Book was only because these had had experience of divine revelation, and not in order for them to learn from their scriptures. Indeed , the Quran corrected certain claims of earlier scriptures: By Allah, We verily sent messengers unto the nations before thee, but the devil made their deeds fairseeming unto them. So he is their patron this day, and theirs will be a painful doom. (63) And We have revealed the Scripture unto thee only that thou mayst explain unto them that wherein they differ, and (as) a guidance and a mercy for a people who believe. (64) the Qur'an is an elucidation if the truth propounded by earlier revelation and a means of salvation for man's soul and sanity. The revelation brought by Muhammad purified and and reconciled man's thinking with earlier religious thought and closed the gap between purely materialistic belief and the belief in the unknown. The surah defines Muhammad's mission thus: "We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect. "(44) . Reflection is a healthy function of a sound and vigorous mind, and rational thinking is an essential feature of a sensible mentality. Any system of religious belief which does not address man's rational faculties, or is not in tune with the requirement, or is not in tune with the requirements and limits of human nature, can claim no divine origins. Allah hath said: Choose not two Gods. There is only One God. So of Me, Me only, be in awe. (51) Unto Him belongeth whatsoever is in the heavens and the earth, and religion is His for ever. Will ye then fear any other than Allah? (52) Shaykh Muhammad al-Ghazali [ 1917 - 1996 ] Reflection and commentary by Imam Dr Yusuf Ziya Kavakci part 5..
Of God's favors, cosmology,disbelievers and skeptics......
The surah goes on to detail other divine favors of God to humans: He it is Who sendeth down water from the sky, whence ye have drink, and whence are trees on which ye send your beasts to pasture. (10) Therewith He causeth crops to grow for you, and the olive and the date-palm and grapes and all kinds of fruit. Lo! herein is indeed a portent for people who reflect. (11) What causes the rain to fall, and the earth to produce plants, crops and flowers which blossom and appear in such amazing beautiful colors? It never ceases to amaze me how, from the same soil and using the same rain water, different varieties of plants and crops grow to provide food and nourishment for animals and humans alike whilst thick forests and expansive plains exist side by side. How does all this come about, and what power lies behind it all? He hath constrained the night and the day and the sun and the moon to be of service unto you, and the stars are made subservient by His command. Lo! herein indeed are portents for people who have sense. (12) The planet on which we live, and which sustains us, is but a speck in a vast complex universe with countless planets and stars, and we are but a mere drop in an infinite ocean! Although our universe is undoubtedly vast, the power of its Creator is even more immense and awe-inspiring. Nevertheless, despite these overwhelming realities, there are in every generation , people who remain ignorant of God and/or who imagine Him to be apiece of rock or a plank of wood and worship Him as such. Is He then Who createth as him who createth not? Will ye not then remember? (17) And if ye would count the favour of Allah ye cannot reckon it. Lo! Allah is indeed Forgiving, Merciful. (18) And Allah knoweth that which ye keep hidden and that which ye proclaim. (19) Those unto whom they cry beside Allah created naught, but are themselves created. (20) (They are) dead, not living. And they know not when they will be raised. (21) This surah is also known by the title of "al- Ni'mah", meaning "bounties" or "favors", as it calls on man to remember and value an impressive host of gifts and blessings which God has provided to humans for their use and benefit. As noted earlier, the evidence for God's power and sovereignty as manifested in the wonders of the silent physical world is supported by that which is eloquently articulated in the Qur'an. The two are complementary and used interchangeably to lead mankind to the universal truth and acquaint them with God Almighty. Nonetheless, and despite the signs, skeptics and disbelievers have existed throughout human history. They have slandered God's prophets and branded them liars, rejecting belief in life after death. "And they swear by Allah their most binding oaths (that) Allah will not raise up him who dieth. Nay, but it is a promise (binding) upon Him in truth, but most of mankind know not "(38). The truth is that this life, with all its enjoyments, is transient and will be followed by an external and far richer one. This was the message that no Messenger had ever failed to convey to his people. And We sent not (as Our messengers) before thee other than men whom We inspired - Ask the followers of the Remembrance if ye know not! - (43) With clear proofs and writings; and We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect. (44) Shaykh Muhammad al-Ghazali [ 1917 - 1996 ] Reflection and commentary by Imam Dr Yusuf Ziya Kavakci part4....
On thinkers, philosophers, leaders and scholars....... AT THE BEGINNING of the surah, revelation is referred to as 'the spirit' because of its capacity to revive and rejuvenate nations and individuals. He sendeth down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no God save Me, so keep your duty unto Me. (2) Elsewhere in the Qur'an, Allah has stated: "And thus have We inspired in thee (Muhammad) a Spirit of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path, (ash-Shura: 52). It is this spirit of the Qur'an which inspired the Arabs and transformed them from a nation of marauding tribes, with a marginal place in history, into a dynamic and vigorous social force that went to lead the world. The surah then takes up the discourse along two main themes, one dealing with revelation and the other with the wonders of nature and the physical world, alternating between them to convey to humankind instructions, explanations, examples, and evidence for the existense of God and His grace to humankind. In the first theme, we are told of the two different responses given by man to the Qur'anic statement that, by, by His will, God: "sendeth down the angels with the Spirit of His command unto whom He will of His bondmen,"[2]. The first response is that of the rejectionists and the hopelessly lost people for: ..when it is said unto them: What hath your Lord revealed? they say: (Mere) fables of the men of old, (24) That they may bear their burdens undiminished on the Day of Resurrection, with somewhat of the burdens of those whom they mislead without knowledge. Ah! evil is that which they bear! (25) In everyday society this kind of rebuttal normally comes from the elite or the leaders and opinion-formers who influence the masses and mislead them. The Prophet is reported to have said: "Whoever advocates a wrong or misleading idea shall bear the accumulative burden of all those who are influenced by it." The responsibility for disseminating false and insiduous ideas among common people should not simply stop at the act of promoting and spreading such information without an examination of or care for its repercussions. Philosophers, thinkers, and writers must be prepared to bear the burden resulting from the effect which their ideas may have on other individuals and on society as a whole. [ by their commission or omission....this addition is not Ghazali's, this is my perception of the ayat which is congruent with Ghazali's, I think. I am just calling a spade a spade and not as polite. Ulama', scholars , thinkers, leaders, shakers and movers of society, parliementarians need to take serious notice that staying in the sideline as just observers is tantamount to guilt. God-given wisdom and knowledge are not free. with it come responsibility and accountability. It not just about taking home that fat paycheque at the end of every month! 'Ulul amri' is a gift with awesome responsibility! Otherwise, if you guys are not up to it, choose to be the 'proverbial' Pak Mat Nyadap...the village idiot. It is definitely a million times better at Yaumiddin. No excess baggage! ] On the other hand, people themselves should also think critically and be ever vigilant and discerning with regard to the principles and odeas they choose to accept and believe in. In other words, they should not allow themselves to be led like sheep. The surah says: Then on the Day of Resurrection He will disgrace them and will say: Where are My partners, for whose sake ye opposed (My Guidance)? Those who have been given knowledge will say: Disgrace this day and evil are upon the disbelievers, (27) Whom the angels cause to die while they are wronging themselves. Then will they make full submission (saying): We used not to do any wrong. Nay! Surely Allah is Knower of what ye used to do. (28) In contrast to this attitude verse 30 points to the stance of the God-fearing, who display a much more intellligent, considered, and sensible response. And it is said unto those who ward off (evil): What hath your Lord revealed? They say: Good. For those who do good in this world there is a good (reward) and the home of the Hereafter will be better. Pleasant indeed will be the home of those who ward off (evil) - (30) The surah goes on to elaborate further on the qualities of these people stating: "Those whom the angels cause to die (when they are) good. They say: Peace be unto you! Enter the Garden because of what ye used to do "(32). The verse is referring to people who will have striven to keep their hearts clean and their lives pure and devoted to the cause of Allah, seeking to serve Him to the best of their ability and do good till the moment of death overcomes them. Faith and righteousness require cultivation and caring, and are strenghtened by incentives and discipline, and with the exercise, application, and enhancement of a host of human instincts, talents, habits, and skills. The surah then turns to the second theme, that of the physical world and the clear effects of God's hand in its structure and existence: He hath created the heavens and the earth with truth. High be He Exalted above all that they associate (with Him). (3) He hath created man from a drop of fluid, yet behold! he is an open opponent. (4) Man's intranssigence is indeed bewildering. No other creature is so well aware of its weakness and frailties, yet dares to challenge the authority of God and deny His grace and favor. The surah illustrates this by pointing to one of the great favors of God to humankind in the verse: "And the cattle hath He created, whence ye have warm clothing and uses, and whereof ye eat; (5) And wherein is beauty for you, when ye bring them home, and when ye take them out to pasture "(6). Profiling the relationship between humans and animals, the Qur'an present a picture that is free of dominance and exploitation. Man, as the master and keeper of animals, is taught to live in harmony with them and treat them with respect. The human and animal roles in this world are complementary and interdependent. Animals are a source of comfort for humans, and should be treated with care and kindness for they are a blessing and a gift from God. Shaykh Muhammad al-Ghazali [ 1917 - 1996 ] " A Thematic Commentary On The Qur'an " Reflection and commentary by Imam Dr Yusuf Ziya Kavakci:- part 3...
Recitation of full surah al- Nahl ,by Shaykh Abdul Rahman al-Sudais:-
THIS SURAH WAS CLEARLY REVEALED DURING the latter part of the Makkan period, 610 to 622 AC, when the confrontation between the Muslims and the pagan Arabs of Makkah had reached such a fever pitch that despair had begun to creep into the hearts of the Muslims as they could see no sign of the victory promised by Allah for their new religion. In contrast to this desperation, the non-Muslims were beginning to gloat and feel self -confident in their position as none of the threats made against them in the Qur'an and the Muslims had seemingly materialized. It is within this context and historical setting that the surah opens with the promise: "The commandment of Allah will come to pass, so seek not ye to hasten it. Glorified and Exalted be He above all that they associate (with Him). (1) Islam eventually triumphed over those it who persisted in opposing it causing them to suffer in defeat. Although the non- Muslims may have perceived the time-scale involved for this to have been achieved to be a lengthy and protracted one, on the divine scale of things, however, it could not occurred any sooner. The Muslims were required to show patience and not lose heart and, indeed, the surah ends with these sober instruction to the Prophet: Endure thou patiently (O Muhammad). Thine endurance is only by (the help of) Allah. Grieve not for them, and be not in distress because of that which they devise. (127) Lo! Allah is with those who keep their duty unto Him and those who are doers of good. (128) The Muslims had already suffered and persevered a great deal. At the height of their distress the following two verses were revealed to console and comfort them, giving them the moral support they so desperately needed: And those who became fugitives for the cause of Allah after they had been oppressed, We verily shall give them goodly lodging in the world, and surely the reward of the Hereafter is greater, if they but knew; (41) Then lo! thy Lord - for those who became fugitives after they had been persecuted, and then fought and were steadfast - lo! thy Lord afterward is (for them) indeed Forgiving, Merciful. (110) The 'migration' [hijrah] referred to here is one which was undertaken by some scores of Muslims, travelling in small groups, during the first seven years of Muhammad's call to prophethood. No longer able to withstand the persecution and victimization of the Makkans they emigrated to Abbyssinia, hoping to find safety and shelter there. Al-Bhukari reports that Asma', daughter of 'Umar, who was among the party of Muslims who first emigrated to Abyssinia then to Madinah, was once visiting Hafsa [ her sister, also Umar's daughter ]when 'Umar ibn al-Khattab entered the room. He turned to Asma' and said: " We have a greater right to God's messenger because we migrated before you did." Asma' became angry and retorted: "Never, By God. Whilst you were with the Prophet and he was feeding you, your hunger, and teaching your ignorant, we were in that appaling and strange land during which time we came under persecution and threat; and all for the cause of God and His messenger. By God, I will not rest until I have informed him of what you have said to me." True to her word, when the Prophet next visited Hafsa's house, Asma' related the incidence to him and upon hearing 'Umar's comment and Asma's reply, he remarked: "They have no more right to me than you. 'Umar and his companions have the honor of a single migration [hijrah], while you, the 'people of the boat' [ having return from Abyssinia by boat ], have the credit of two." Shaykh Muhammad al-Ghazali [ 1917 - 1996 ] " A Thematic Commentary On The Qur'an " Reflection and commentary by Imam Dr Yusuf Kavakci:- part1.. [.... ayat 87 to ayat 94 from surah al-Hijr, and ayat 1 to ayat 9, surah al-Nahl] [..surah al-Nahl starts from 1.01.00 ]
[ 0.57.25 ]....worship your lord until you die...{'ainal yakin'...100 % knowledge... } [ 1.34.34 ]....we are slaves living in our individual 'pigeon-holes and boxes'.. [ 1.39.00 ] ...beauty in camels, horses and animals that graze...... part 2.. [ ayat 10 - ayat 29 ]
[ 0.41.00 ]...we lack in the Muslim world,physicists, zoologists, botanists etc etc who look at his profesion from the Quranic perspective. As a result, our ulama, teachers, leaders and followers continue to sleep...we Muslims continue to sleep.... [ 1.13.00 ]...Parents who lag behind in their parenting; women who go around 'naked'; leaders and parlimentarian who 'passed' out non Islamic laws all around the world; muftis and ulama' and scholars who sit by and allow these nonsense to go by... all will be burdened with these 'collective' baggage beyond their personal baggage..... [ 1.27.00 ]....who wants to be Tariq Ramadan ? etc etc and etc... Biodata : Imam Dr Yusuf Ziya Kavakci Dr. Yusuf Ziya Kavakci was born on June 22, 1938 in Hendek, Sakarya, Turkey. At an early age (8-9 years) he accomplished memorizing whole Qur'an (Hifz al-Qur'an), graduated from Hasircilar Qur'anic School (Adapazari) with a training in Tajwid, Qira'ah, Arabic (Sarf and Nahw), Tafsir, Hadih, Fiqh, and allied Islamic Sciences. He passed national Exams for Waiz (Preacher and lecturer in Islamic Sciences) and Mufti (ordained and authorized to give Fatwa and religious verdict in Islamic field) and qualified for those jobs.
He worked as Muadhdhin (Professional caller to prayer, Hirka-i Sharif Mosque), Imam (Kara Ahmed Pasha Mosque in Topkapi), and Waiz in the governorships Fatih and Beyoglu in Istanbul.
Dr. Kavakci received a bachelor's degrees in Law from The College of Law of Istanbul University and also in Islamic Studies from the Institute of Higher Islamic Studies, got his Ph.D. in Islamic History and Culture from Faculty of Arts, Istanbul University. After working as Assistant Professor and as Associate Professor in the Institute of Islamic Research, Istanbul University, he helped to establish the first college of Islamic Studies in modern Turkey. The College of Islamic Studies is now a part of Ataturk University, Erzurum where Dr. Kavakci worked as senior faculty. He chaired Tafsir, Hadith, Fiqh and other departments and got full professorship in Islamic Law and worked as Dean of the College. His professorship in Islamic Law was the first such position in Turkey after the fall of the Ottoman Empire. He was educated in the traditional Ottoman way of Islamic Studies as well as in modern methods of teaching in today's universities. Currently Dallas-based, Muslim scholar and a prominent member of ISNA [ Islamic Society of North America ]
Before this there was one heart but a thousand thoughts. Now all is reduced to, There is no god but Allah.
Fakh-ral-din Ibrahim 'Iraqi [ 1213 - 1289 ] Persian, sufi poet,writer and commentator, contemporary of Rumi. Most famous work: "Lama'at" { Divine Flashes } Reflection by Imam Suhaib Webb:-
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...and for those who like to have blinkers on their minds, listen to this one from TJ Winter aka Shaykh Abdal Hakim Murad:-
Was lurking the net last night and come across what 'celebrity' people thought about life on this earth. Their thoughts and philosophy , so alien to our Qur'anic view. Just listen to one of them, Stephen Fry, with his 'pseudo-intellectualization' of life, and his arrogance of the ignorant....a pity because if you follow the full interview, he is a nice bloke, despite his 'sexuality' .:-
We cannot but get back to our Divine Letters, to bring us back to sanity......... Humankind is a marvel of divine creation. Made from "..potter's clay of black mud altered" [26] people die and return to earth and turn into dust again. But what makes them such distinguished creatures? What sets them apart from the rest of creation? The answer is the divine spirit which has been breathed into them, and which give them the qualities and status unique to humans in the divine world order. It was this streak of divine spirit which Iblis, or Satan, envious of man, causing him to refuse to recognize man's superiority. As a result, Satan vowed to seek revenge against Adam and his offspring. The surah informs us that Satan said: "My Lord! Because Thou hast sent me astray, I verily shall adorn the path of error for them in the earth, and shall mislead them every one, (39) Save such of them as are Thy perfectly devoted slaves." (40) God said, "This is a right course incumbent upon Me: (41) Lo! as for My slaves, thou hast no power over any of them save such of the froward as follow thee. "(42) The story of Adam and his arch-enemy, Satan, is recounted in the Qur'an on several occasions. In this instance, the main emphasis is om the very nature of the raw material from which man is made: potter's clay of dark mud altered. This life is transient, a mere bridge to another world where everyone will receive his or her due reward in accordance with their performance in this life. The losers will be those who denied God's sovereignty and neglected His guidance. As Satan himself has no real power over human beings, those who allow themselves to be misled by him will only have themselves to blame for falling into error, as the saying goes, "ignorance of the law is no excuse." All Satan can do in this life is to tempt and mislead humankind through power of suggestion. Individuals who, having received ample warning of Satan's methods, choose to to listen to and follow his suggestions, will have no one to blame but themselves for the consequences. People have to be ever alert and vigilant, realizing that as long as God's laws are not abandoned, He will be forgiving and generous, or otherwise His wrath can be overwhelming. The surah says: "Announce, (O Muhammad) unto My slaves that verily I am the Forgiving, the Merciful, (49) And that My doom is the dolorous doom." (50) This strong admonition is followed with an illustration involving an episode from the life of prophet Abraham. His wife, as the angels had told him, was pregnant and about to give birth to a son, and a town [ Lot's ], whose inhabitants engaged in the abhorrent practise of sodomy, would soon be destroyed. The Qur'an makes no mention of the Old Testament account of referring to God as eating at a feast by Abraham, because this is an act which unbecoming of God, and ignoring the tale, the Qur'an strips it of credence. Prophet Lot's people were abominable and although he tried hard to dissuade them from their vile practices they failed to change. Sodomy and homosexuality are a curse and an affliction which spread as aresult of promiscuity and sexual depravity amongst mankind. Although legalized in some contemporary societies, these acts have always been considered in the past as morally unacceptable. However these have not been the only perversions that modern western civilization has legitimized through its legal system. We have already seen how the opening and closing statements of the surah skillfully complement one another, separated by passages relating episodes from the lives of the prophets Adam. Abraham and Lot to reinforce the principles conveyed by those statements and thereby enhance their impact. Thereafter the surah picks up the thread of giving further instructions to Prophet Muhammad, who has been honored by receiving God's revelation, on how to respond to that honor. "Strain not thine eyes toward that which We cause some wedded pairs among them to enjoy, and be not grieved on their account, and lower thy wing (in tenderness) for the believers. (88) And say: Lo! I, even I, am a plain warner " (89) The surah then links this approach with earlier Israelite and Christian responses to revelation which had, on the whole, been schismatic and cynical: "Such as We send down for those who make division, (90) Those who break the Qur'an into parts "(91). Israelite and Christian contemporaries of Prophet Muhammad treated the Qur'an in a manner similar to the way their predecessors had treated their own scriptures. [ ...and I am tempting to add , we present day Muslims s well, but this my very private observation only , not Muhammad al- Ghazali's ]. They accepted what suited them and refused to beleve in the rest. In the case of their own scriptures this had lead to them to tamper with their texts, altering some of the princples and rules which were expounded therein. The surah warns: "Them, by thy Lord, We shall question, every one, (92) Of what they used to do "(93). Meanwhile, God consoles Prophet Muhammad with the fact that his unbelieving detractors would not be able to thwart his mission for too long: "Lo ! We are sufficent for thee against the scoffers, (95) Who set some other god along with Allah. But they will come to know."(96) During the early days of Islam, the Arabs of Makkah had staged a relentless campaign of mockery and ridicule against the Prophet as well as the revelation he was receiving. They spared no effort in widening their campaign of psychological warfare, in an attempt to win over other tribes in Arabia over to their side. Naturally, this left the Prophet distressed and despondent. However, God directed him to pay no attention to the crusade and not allow it to dishearten him. The surah directs the following comforting words to the prophet: "Well know We that thy bosom is times oppressed by what they say, (97) But hymn the praise of thy Lord, and be of those who make prostration (unto Him) "(98). These closing words conveyed an implicit divine promise that Islam would prevail in the world. History has shown that this has been the case. Shaykh Muhammad al-Ghazali [ 1917 - 1996 ] " A Thematic Commentary On The Qur'an " ............ Reflection and commentary by Imam Dr Yusuf Ziya Kavakci:- part 3....
Recitation of Surah Al Hijr by Shaykh Khaalid al-Jaleel :-
Part 1...
Part 2...
On gene, genome, character, souls and the divine decree.........
SCIENCE HAS SHOWN THAT THE HUMAN BODY is made up of the the same elements as the earth's soil. But how do flesh and bones turn into dust, and how does the dust turn back into flesh and bones? Genes carry hereditary information, but are they responsible for the design and the origination of that information, or for the human character that emerges as a result? Are we to believe that it is the human brain and other bodily organs, complex and ingenious as they are, which in fact determine man's character and destiny? With closer scrutiny, it becomes clear that these amazing organs are only mean, or tools, by which divine power is manifested enabling man to know God and acknowledge Him as the Giver of life and death and the Originator of creation. To God ,"...there is not a thing but with Us are the stores thereof. And we send it not down save in appointed measure "(21) God's knowledge is instantaneous and comprehensive; all reality is totally and simultaneously accessible to Him. Dimensions of time and space lose all their properties. God alone knows the 'hows', 'what' and 'when' of the future: "And verily We know who go forward among you and verily We know the laggards. (24) Lo! thy Lord will gather them together. Lo! He is Wise, Aware " (25). The life-cycle of living organisms is a wonder to behold! Living creatures breed, multiply and die in endless numbers. A parasite feeding off the back of a larger animal may, in turn, become a meal for a bird. By eating the insect, the bird provides relief for the mammal. In this way the life-cycles of the animal kingdom are interlinked. Shaykh Muhammad al-Ghazali [ 1917 - 1996 ] ........... Reflection and commentary by Imam Dr Yusuf Ziya Kavakci:- part 2..
"ALIF, LAM, RA. These are the verses of the Book and a perspicuous Qur'an "[1]. God's revelation to humankind, referred to here as the Book, is written and communicated by words of mouth. The Arabic word, al-Kitab and al-Qur'an, are both used to identify God's revelation to Muhammad. "It may be that those who disbelieve wish ardently that they were Muslims" (2). As the truth becomes clearer and God's words are fulfilled, the cynical and the negligent amongst humankind wish they had taken heed. But the Qur'an directs the Prophet to: "Let them eat and enjoy life, and let (false) hope beguile them. They will come to know!"(3). Pursuit of worldly pleasures has been a constant feature of human history. In today's civilization, however, it seems to have been elevated to the status of religion, and people have all forgotten about accountability in the hereafter. But the Qur'an emphatically instructs the Prophet not to: "Strain not thine eyes toward that which We cause some wedded pairs among them to enjoy, and be not grieved on their account, and lower thy wing (in tenderness) for the believers "(88). The interesting point to note here is that the surah opens with statements which are endorsed and echoed by similar ones towards the end of it. When talking about people who challenged earlier prophets and hampered their work, we read at the beginning of the surah: "And We destroyed no township but there was a known decree for it. (4) No nation can outstrip its term nor can they lag behind "(5). Further elaboration is given towards the end of the surah, with the citing of case histories such a sthose of the people of prophets Lot, Shu'ayb and Salih. Failures and mistakes of transgressor nations grow and accumulate up to the point when divine punishment becomes inevitable and unavoidable. On the the instance of Lot's people, God says: By thy life (O Muhammad) they moved blindly in the frenzy of approaching death. (72) Then the (Awful) Cry overtook them at the sunrise. (73) And We turned it upside down and We rained upon them stones of heated clay. (74) Lo! therein verily are portents for those who read the signs. (75) And lo! it is upon a road still uneffaced. (76) Concerning prophet Shu'ayb's people, God says: "And the dwellers in the wood indeed were evil-doers. (78) So we took vengeance on them; and lo! they both are on a high-road plain to see" (79). then the surah talks of Salih's people, identified here as people of al-Hijr, a valley in south-west Arabia known today as the cities of Salih, which gives the surah its title. Salih's people:
..the dwellers in Al-Hijr indeed denied (Our) messengers. (80) And we gave them Our revelations, but they were averse to them. (81) And they used to hew out dwellings from the hills, (wherein they dwelt) secure. (82) But the (Awful) Cry overtook them at the morning hour, (83) And that which they were wont to count as gain availed them not. (84) These verses which appear at the end of the surah explain and complement the ones appearing at the beginning, starting with verse 10, which says: "We verily sent (messengers) before thee among the factions of the men of old. (10) And never came there unto them a messenger but they did mock him "(11). The Arabs also scoffed at the Qur'an and at Muhammad. They said: "O thou unto whom the Reminder is revealed, lo! thou art indeed a madman! (6) Why bringest thou not angels unto us, if thou art of the truthful?" (7). The Arabs were not alone in making this demand, for other nations before them had also asked for the same, but God had ignored such trivial and frivolous demands. These societies seemed to consider revelation as some kind of game in which the winner would be the crudest and the most vulgar. But God replies: "We send not down the angels save with the Fact, and in that case (the disbelievers) would not be tolerated. "(8) At this stage God mentions that the Qur'an, as the final divine revelation, will be preserved for eternity and no matter what its detractors may do, they shall not succeed in destroying or obliterating its message. "Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian "(9), and: "We have given thee seven of the oft-repeated verses [ al-Fatihah] and the great Qur'an " (87). Some people reject the Qur'an out of prejudice and sheer pig-headedness. The more, and the stringer, the evidence they are presented with the more adamant they grow in their effrontery and opposition: "And even if We opened unto them a Gate of heaven and they kept mounting through it, (14) They would say: Our sight is wrong - nay, but we are folk bewitched." (15) The surah also contains a fascinating account relating to the universe, its secrets and forces, which point to the power of its Maker. As one looks up up into the infinity of the heavens, one cannot help but be captivated by the multitude, distribution, and movement of the planets and stars in the vast universe which knows no boundaries. LIkewise, as one gaze at the wonders scattered all across the earth, both on land and sea, one is immediately amazed by how God sustains and provide for all the millions upon millions of creatures and living organisms that exist upon it. God says: And verily in the heaven we have set mansions of the stars, and We have beautified it for beholders. (16) And We have guarded it from every outcast devil, (17) Save him who stealeth the hearing, and them doth a clear flame pursue. (18) And the earth have We spread out, and placed therein firm hills, and caused each seemly thing to grow therein. (19) And we have given unto you livelihoods therein, and unto those for whom ye provide not. (20) While the surah goes no into some detail in the opening part relating to the wonders and marvels of the universe, it gives a statement of a more general nature towards the end: We created not the heavens and the earth and all that is between them save with truth, and lo! the Hour is surely coming. So forgive, (O Muhammad), with a gracious forgiveness. (85) Lo! Thy Lord! He is the All-Wise Creator. (86) Shaykh Muhammad al-Ghazali [ 1917 - 1996 ] "A Thematic Commentary On The Qur'an " Reflection and commentary by Imam Dr Yusuf Kavakci:- part 1.... [ tafseer surah al hijr starts at 48: 00 ]
Biodata Born on June 22, 1938, in Hendak, Sekerya, Turkey. memorisedthe Quran at an early age of 8 and graduated from Hasircilar School with training in Tajwid, Qiraah, Arabic, Tafsir and Fiqh. When on to higher exams and susequently ordained and authorized to give fatwa and eligious verdict in the Islamic field.
He worked as Muadhdhin (Professional caller to prayer, Hirka-i Sharif Mosque), Imam (Kara Ahmed Pasha Mosque in Topkapi), and Waiz in the governorships Fatih and Beyoglu in Istanbul.
Dr. Kavakci received a bachelor's degrees in Law from The College of Law of Istanbul University and also in Islamic Studies from the Institute of Higher Islamic Studies, got his Ph.D. in Islamic History and Culture from Faculty of Arts, Istanbul University. After working as Assistant Professor and as Associate Professor in the Institute of Islamic Research, Istanbul University, he helped to establish the first college of Islamic Studies in modern Turkey. The College of Islamic Studies is now a part of Ataturk University, Erzurum where Dr. Kavakci worked as senior faculty. He chaired Tafsir, Hadith, Fiqh and other departments and got full professorship in Islamic Law and worked as Dean of the College. His professorship in Islamic Law was the first such position in Turkey after the fall of the Ottoman Empire. He was educated in the traditional Ottoman way of Islamic Studies as well as in modern methods of teaching in today's universities.
Currently a prominent member of ISNA [ Islamic Society of North America ]
