For Those Who Think

Friday, October 26, 2012

Surah Al Anfal , 8 : Prologue....

Al-Anfal [ The Spoils of War ]

THE MUSLIMS" DEFEAT at the battle of Uhud in 625 AC, like their victory a year earlier at Badr in 624 AC, was not expected. Nevertheless, unexpected events are often the best means to test the caliber and tenacity of people. This surah was revealed in the wake of the Muslims triumph at Badr to explain and identify the influence of God and the role of people in the victory achieved in that battle. It makes clear that the victory awarded to the Muslims in that occasion was God-sent, in return for their steadfastness and perseverance all through the previous years. It further affirms that those valiant men who fought so hard were an intrument of God in fulfillment of the Qur'anic prophecy: " Allah hath decreed: Lo! I verily shall conquer, I and My messengers. Lo! Allah is Strong, Almighty. "( al- Mujadilah: 21) . The surah confirms that in this battle God sought, "...should cause the Truth to triumph by His words, and cut the root of the disbelievers," (7)

The surah therefore opens with a statement affirming that the spoils of war are not the property of individual fighters, and that their distribution is up to God and His messenger. This immediately overrules the need dispute or disagreement over how they are to used or distributed. The battle's foremost objective was to establish that there were brave and selfless men among the Muslims willing to stand up for the truth.

They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when revelations of Allah are recited unto them they increase their faith, and who trust in their Lord; (2) Who establish worship and spend of that We have bestowed on them. (3) Those are they who are in truth believers. For them are grades (of honour) with their Lord, and pardon, and a bountiful provision. (4)

These, then, are some of the features of true faith: remembering God, fearing Him, reciting His words, trusting Him, giving of one's wealth. But, towards the end of the surah, we are informed of yet more of the features. The faithful are also:

Those who believed and left their homes [ emigtated from Makkah to Madinah ] and strove for the cause of Allah, and those who took them in [ shelterd ] and helped them - these are the believers in truth. For them is pardon, and bountiful provision. (74)

True faith, therefore, also entails protecting one's religion by escaping to safety if and when necessary, fighting for the cause of God, and giving shelter and support to fellow believers. Elsewhere in the Qur'an, God says:

The (true) believers are those only who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere. ( al-Hujaraat: 15)

It is deep-seated sincerity, firm unshakable trust, and boundless generosity and sacrifice, giving up the dearest things any person can possess and cherish: wealth and life. In yet another surah, God says:

They only are the true believers who believe in Allah and His messenger and, when they are with him on some common errand, go not away until they have asked leave of him. Lo! those who ask leave of thee, those are they who believe in Allah and His messenger. So, if they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah. Lo! Allah is Forgiving, Merciful. ( al-Noor: 62)

These verses indicate collectively clearly that true faith has many manifestations. It has no rigid fixed definition, but is displayed in various actions and traits that are determined or dictated by circumstances. To prove their true faith, believers are accordingly required to rise to each occasion as it occur. Thus, when the Muslims were told to leave aside the spoils they gained in the battle and awaits God's decision, they accepted and obeyed. They knew for certain that whatever God was to decide would be in their interest.

When the Muslim expedition arrived in Badr, the Prophet issued his orders to Mislims to prepare for battle against the unbelievers. The original purpose of the expedition was to intercept the Arab trade caravan, but mow they found themselves preparing for a confrontation that was not of their own making. The reaction he received was mixed. Some thought that armed conflict would not be advisable since the Muslims had not been adequately prepared for it. They recommended waiting until other Muslims in Madinah had been mobilized and were able to join them at Badr, several kilometres south of Madinah. But the Prophet's opinion was that to decline the challenge of the Makkan Arabs at that particular moment would undermine the Muslim standing and demoralize their young community. He felt that God would not him down at such a critical moment in the history of Islam, and so he consulted his Companions and his final decision was to go ahead and fight. We read in the surah:

Even as thy Lord caused thee (Muhammad) to go forth from thy home with the Truth, and lo! a party of the believers were averse (to it). (5) Disputing with thee of the Truth after it had been made manifest, as if they were being driven to death visible. (6)

The Prophet's hope for victory was justified by the words:

And when Allah promised you one of the two bands (of the enemy) that it should be yours,[ the Makkan trade caravan or the armed non-Muslims fighters ] and ye longed that other than the armed one might be yours. And Allah willed that He should cause the Truth to triumph by His words, and cut the root of the disbelievers; "(7)

The Muslims obviously wished for the easy prey, the soft target. But God had other plans for them, which became clear only after the battle was over and victory was secured. God's aim was to "..cause the Truth to triumph and bring vanity to naught, however much the guilty might oppose," (8) . The normal human reaction of believers in such critical circumstances would be to resort to calling on God for help and support. As the Muslim came to realize the strength and superiority of their enemy they turned to God: "When ye sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels, rank on rank." (9). Although one angel would have been enough to rout the unbelievers, God wanted to reassure the Muslims by mentioning the number: "Allah appointed it only as good tidings, and that your hearts thereby might be at rest. Victory cometh only by the help of Allah. Lo! Allah is Mighty, Wise." (10)

Just before the fighting commenced, The Prophet is reported to have prayed long and hard, entreating God to grant him and the Muslims the victory he had been promised. He is said to have gone as far as saying: " If this group of Muslims are defeated You shall never be worshiped again on this earth". With arms stretched high in the air and eyes fixed at the infinite skies, the Prophet was engrossed on earnest prayer. He saw Badr as a decisive battle, a last chance for Islam to triumph and spread. Abu Bakr, Muhammad's close confidant and a senior Companion, was standing behind him, allaying his fears and assuring him of God's certain victory. However the Prophet persisted with his pleadings until God words were revealed informing him of the outcome of the battle before it had even begun. In passing one may note that scholars have been intrigued by the contrast in Abu Bakr's confident attitude at Badr, reassuring the prophet and calming him, and his anxiety when they were together inside a cave just outside Makkah, being pursued by Arabs who were trying to prevent them from escaping to Madinah. The explanation lies in the fact that the Prohet's love of and devotion to God are supremely profound and deep- more than anyone else's. During the escape to Madinah, the Prophet was totally helpless and could . therefore, rely solely on God's aid and protection. But at Badr, he was in charge of an army possessing worldly means of material force. The Prophet's feeling was that despite the men and the force he had under his command, he was still in need of divine aid and support. No matter how strong or well equipped a fighting force may be, victory would only come by the will of God.

And so it was. Divine intervention was evident. The rain fell to keep the ground firm under the Muslim fighters' feet. The Muslims were at one point overcome by sleep, as a token of God's protection, and all their apprehension had evaporated. They experienced total inner peace and an overwhelming power to fight and fight well., while the enemyls camp fell into disarray., sustaining a most devastating defeat. " That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment." (13). Even so, God's aid can only come to those fighters who have already made all possible preparations and taken all necessary measures to ensure victory. The first of these were the brave fighters themselves who were ready to give up their lives for the cause of God and the magnificent rewards in the hereafter.

Human nature tend to favor life over death, and prefer the safety of comfort to hardship and deprivation. Nevertheless, the surah urges the believers by saying: "O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them," (15). The fear within must be defeated first, and the value of one's life should be placed in a proper perspective. At Badr, a handful of brave and dedicated Muslims were able to demonstrate that numbers and size are not the most decisive factor when it comes to war between infidels and true believers in God. God explains how this is possible:

Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower. (17]

Excerpt from " A Thematic Commentary On The Qur'an "

Muhammad al_Ghazali

[ 1917 - 1996 ]

'Running' reflection and commentary by Mufti Menk of Zimbabawe

http://www.youtube.com/watch?v=wCRExfTCOKI&feature=relmfu

[ surah al-anfal and al-Taubah ]

Reflection and commentary by Prof Quraish Shihab [ Malay/Indonesian ]

ayat 1 - ayat 8 :

Part 1 : http://www.youtube.com/watch?v=93rNpFO6Cvw

Part 2 : http://www.youtube.com/watch?v=Jmx_9yqKoTk

Part 3 : http://www.youtube.com/watch?v=O4e9BiyIsLs

Part 4 : http://www.youtube.com/watch?v=DBB9L-AW9Ho

Part 5 : http://www.youtube.com/watch?v=Ey0SSJuHR54

Part 6 : http://www.youtube.com/watch?v=lgvo_Q35eqQ

Part 8 : http://www.youtube.com/watch?v=rqx1Oz-yikI

ayat 9 - ayat 18 :

Thursday, October 25, 2012

Key To The Garden : Dzikr....

Hasan al-Basri's triology to 'Happiness' in the here and the hereafter consisted of :
1. Solat
2. Recitation of the Qur'an with understanding
and comprehension
3 Dzikr

Very simple , practical SOP, coming from a mastercraftman
at 'living' life: one foot here, the other in the hereafter...
Very profound .

"And do thou (O Muhammad) remember thy Lord within thyself humbly and with awe, below thy breath, at morn and evening. And be not thou of the neglectful." ( Al A'Araf , 205 )

Let us listen to Shaykh Ninowy on ,

" From Rituals to Spiritual..."

[ https://www.youtube.com/watch?v=2crgYMnBwv0 ]

....and khiai muhammad bhakiet on dzikr,

[ https://www.youtube.com/watch?v=EAg_kV3wH-A ]

[ https://www.youtube.com/watch?v=u6A3dkyQDVk ]

Surah Al A'raf , 7 :Epilogue.....

The surah rounds off with reference to Adam in the context of talking about his offspring. Here the tone is one of reproach and anger. God has blessed Adam's children, the human race, with plenty of favors and goodness, but instead of being thankful, some take other gods beside, or instead of Him. To this , God says: "Attribute they as partners to Allah those who created naught, but are themselves created, (191)And cannot give them help, nor can they help themselves? "(192)

The speech is then directed to the Prophet and his followers, condemning the pagan polytheists and their failure to avail themselves of God's guidance that was being revealed to them. It says: "And if ye call them to the Guidance, they follow you not. Whether ye call them or are silent is all one to them." (193) . It was indeed a strange reaction on the part of those unbelievers,but the Prophet had to stand firm and hold fast to the revelation he was receiving and assert: "Lo! my Protecting Friend is Allah Who revealeth the Scripture. He befriendeth the righteous." (196). This 'Book' was more sound and effective than the 'miracles' they were demanding. "And when thou bringest not a verse for them they say: Why hast thou not chosen it? Say: I follow only that which is inspired in me from my Lord. This (Qur'an) is insight from your Lord, and a guidance and a mercy for a people that believe." (203). However, the Prophet was told to be patient and tolerant, no matter how stubborn and arrogant his detractors were: "Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant."(199)

At the beginning, the surah relates how Satan succeed in having Adam thrown out of Paradise and indicates that Satan's efforts to mislead and confound Adam's children, humankind, will never cease. However, Satan can only suggest and insinuate. Those who hold the right belief will be able to resist and overcome those effort: "Lo! those who ward off (evil), when a glamour from the devil troubleth them, they do but remember (Allah's guidance) and behold them seers! "(201).

Those bereft of this faculty will be taken in by Satan's deception and lose out. Remembering God and invoking His name, especially by the recitation and study of the Qur'an can be an effective protective shield against Satan's attempts. Therefore the believers are told: "And when the Qur'an is recited, give ear to it and pay heed, that ye may obtain mercy." (204). However, remembering God is not merely a mechanical activity but a function of the heart and the mind, requiring full attentiveness and concentration. It should be done regularly, in public and in private, and should inspire one and spur him or her onto higher things and more fruitful and constructive pursuits. "And do thou (O Muhammad) remember thy Lord within thyself humbly and with awe, below thy breath, at morn and evening. And be not thou of the neglectful." (205)

Remembering God thus brings human beings into harmony with the physical world around them in a rhapsody of praise for God, Lord of all creation.

Recitation by Shaykh al- Shuraim,
[ ayat 170 - ayat 206 ]
http://www.youtube.com/watch?v=A6GdfMUvWCw&feature=relmfu

ayat 189 - ayat 195
http://www.youtube.com/watch?v=ojPdjpLaCJM
[ on gods and demigods, gods and goddesess ; ]

ayat 195 - ayat 203
http://www.youtube.com/watch?v=v4VhlE_j_dk
[ they are deaf, dumb and blind...]

BELIEF IN THE HEREAFTER is an essential element of the Islamic faith and complements the belief in God. However, it belongs to the realm of the unknown. No matter how curious and eager we are to know its whys and wherefores, it remains God's own privilege. God says: "They ask thee of the (destined) Hour, when will it come to port. Say: Knowledge thereof is with my Lord only. He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares. They question thee as if thou couldst be well informed thereof. Say: Knowledge thereof is with Allah only, but most of mankind know not." (187). Knowing these great secret can be relevant only for its contemporaries. As for the rest, their 'hour' ends when they die. It is only then that we realize how short and trivial this whole life has been.

Another feature of Muslim belief is the assertion that Muhammad was a prophet of God, but totally human. he was no god,, nor demi-god, nor partially god. He was a mortal, subservient to God like all other mortals, with no exceptional or extraordinary powers of his own that could be used to benefit or harm anyone. And so are all the angels and the rest of humankind. Any claim to the contrary is false.

The surah rounds off with reference to Adam in the context of talking about his offspring. Here the tone is one of reproach and anger. God has blessed Adam's children, the human race, with plenty of favors and goodness, but instead of being thankful, some take other gods beside, or instead of Him. To this , God says: "Attribute they as partners to Allah those who created naught, but are themselves created, (191)And cannot give them help, nor can they help themselves? "(192)

The speech is then directed to the Prophet and his followers, condemning the pagan polytheists and their failure to avail themselves of God's guidance that was being revealed to them. It says: "And if ye call them to the Guidance, they follow you not. Whether ye call them or are silent is all one to them." (193) . It was indeed a strange reaction on the part of those unbelievers,but the Prophet had to stand firm and hold fast to the revelation he was receiving and assert: "Lo! my Protecting Friend is Allah Who revealeth the Scripture. He befriendeth the righteous." (196). This 'Book' was more sound and effective than the 'miracles' they were demanding. "And when thou bringest not a verse for them they say: Why hast thou not chosen it? Say: I follow only that which is inspired in me from my Lord. This (Qur'an) is insight from your Lord, and a guidance and a mercy for a people that believe." (203). However, the Prophet was told to be patient and tolerant, no matter how stubborn and arrogant his detractors were: "Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant."(199)

At the beginning, the surah relates how Satan succeed in having Adam thrown out of Paradise and indicates that Satan's efforts to mislead and confound Adam's children, humankind, will never cease. However, Satan can only suggest and insinuate. Those who hold the right belief will be able to resist and overcome those effort: "Lo! those who ward off (evil), when a glamour from the devil troubleth them, they do but remember (Allah's guidance) and behold them seers! "(201).

Those bereft of this faculty will be taken in by Satan's deception and lose out. Remembering God and invoking His name, especially by the recitation and study of the Qur'an can be an effective protective shield against Satan's attempts. Therefore the believers are told: "And when the Qur'an is recited, give ear to it and pay heed, that ye may obtain mercy." (204). However, remembering God is not merely a mechanical activity but a function of the heart and the mind, requiring full attentiveness and concentration. It should be done regularly, in public and in private, and should inspire one and spur him or her onto higher things and more fruitful and constructive pursuits. "And do thou (O Muhammad) remember thy Lord within thyself humbly and with awe, below thy breath, at morn and evening. And be not thou of the neglectful." (205)

Remembering God thus brings human beings into harmony with the physical world around them in a rhapsody of praise for God, Lord of all creation.

Recitation by Shaykh al- Shuraim,
[ ayat 170 - ayat 206 ]
http://www.youtube.com/watch?v=A6GdfMUvWCw&feature=relmfu

Reflection and commentary by Dr Israr Ahmad,

ayat 175 - ayat 182
http://www.youtube.com/watch?v=a5QbL7il9t8
[ they are like cattle, in fact worse than cattle; the 'torch bearers' ]

ayat 183 - ayat 189
http://www.youtube.com/watch?v=H4g7QyDvkEs
[ your companion is not 'majnun' ; on the timing of Doomsday ; ]

ayat 189 - ayat 195
http://www.youtube.com/watch?v=ojPdjpLaCJM
[ on gods and demigods, gods and goddesess ; ]

ayat 195 - ayat 203
http://www.youtube.com/watch?v=v4VhlE_j_dk
[ they are deaf, dumb and blind...]

Surah Al A'raf , 7

Prophet Muhammad is reported to have been asked, " Will God destroy us while good people are still living amongst us?" His reply was, " Yes, when most of you are wrong-doers." For that reason God dispersed the Israelites and subjugated them to the rule of other nations. In this case, however, human transgression and disobedience had not come about as a result of ignorance or lack of prior warning, but had been a calculated and delibrate stance: " We made a covenant of old with the Children of Israel and We sent unto them messengers. As often as a messenger came unto them with that which their souls desired not (they became rebellious). Some (of them) they denied and some they slew. [ al Maidah, 70 ] . As cases of over-weaning pride and insolence accumulated, there come a time when God;s patience with them would runs out, and their state is described by this parable:

Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray. (175) And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought. (176)

This of course is true for individuals as well as nations who receive guidance, underestimate its value, or reject it altogether. Today, the opponents of Islam are facing "Muslims' who, unfortunately, are far more negligent of God's revelations and guidance than they are. Sadly, many of today's "Muslims' are people who have violated God's laws, cast aside the banner of Prophet Muhammad, and adopted systems that are alien to their religion and their culture. It would come as no surprise, therefore, that they too should be included with Moses's recalcitrant followers in the general meaning of the verse which says:

Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle - nay, but they are worse! These are the neglectful. (179)

History tells us that the kingdom of the Jews was destroyed and ransacked by many enemies over successive generations, and the surah confirms that, saying: " And We have sundered them in the earth as (separate) nations. Some of them are righteous, and some far from that. And We have tried them with good things and evil things that haply they might return. (168)

Prophet Muhammad is reported to have been asked, " Will God destroy us while good people are still living amongst us?" His reply was, " Yes, when most of you are wrong-doers." For that reason God dispersed the Israelites and subjugated them to the rule of other nations. In this case, however, human transgression and disobedience had not come about as a result of ignorance or lack of prior warning, but had been a calculated and delibrate stance: " We made a covenant of old with the Children of Israel and We sent unto them messengers. As often as a messenger came unto them with that which their souls desired not (they became rebellious). Some (of them) they denied and some they slew. [ al Maidah, 70 ] . As cases of over-weaning pride and insolence accumulated, there come a time when God;s patience with them would runs out, and their state is described by this parable:

Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray. (175) And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought. (176)

This of course is true for individuals as well as nations who receive guidance, underestimate its value, or reject it altogether. Today, the opponents of Islam are facing "Muslims' who, unfortunately, are far more negligent of God's revelations and guidance than they are. Sadly, many of today's "Muslims' are people who have violated God's laws, cast aside the banner of Prophet Muhammad, and adopted systems that are alien to their religion and their culture. It would come as no surprise, therefore, that they too should be included with Moses's recalcitrant followers in the general meaning of the verse which says:

Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle - nay, but they are worse! These are the neglectful. (179)

Next we come to the very thought-provoking verses. One says: "  He whom Allah leadeth, he indeed is led aright, while he whom Allah sendeth astray - they indeed are losers. "(178), while the second asserts: " Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy." (186)

Let me say right at the outset that there is no way that these verses, and others like them in the Qur'an, can be interpreted to indicate predestination. The human quality of free will is beyond question; otherwise responsibility and accountability would be null and void and the whole existence turn into a meaningless farce. Guidance or lack of it can come about either by personal choice, that is, self-induced, or by action of an outside agent. God leads astray or confounds only those who have already by their own choice taken that route. God says elsewhere in the Qur'an: "  Say: As for him who is in error, the Beneficent will verily prolong his span of life until, when they behold that which they were promised, whether it be punishment (in the world), or the Hour (of doom), they will know who is worse in position and who is weaker as an army." [ Maryam, 75 ]

The ending of these two verses confirms our view that a person's free will is inviolable. The one ends with the phrase: "....wander blindly on in their contumacy." , while the other ends with the words:"..... they indeed are losers. ", indicating in both cases that the underlying reason for their condemnation stems from their own choice. Furthermore, the inimitable style of Qur'anic language is an important factor on this regard. We may care to refer back to verse 179, which talks of "  having hearts wherewith they understand not, " and "  having eyes wherewith they see not, " and "..having ears wherewith they hear not," The meaning here is that such "hearts", "ears", and "eyes", will lead those who possess them to hell, but these people ought to open their hearts and ears and eyes to the truth- something which they are perfectly capable of doing. For the same reasons, we find in the surah expressions such as: "  Have they not bethought them (that) there is no madness in their comrade? He is but a plain warner. "(184), and : " Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?" (185). The point is that those who are not able to study, reflect, or ponder, shall only have themselves to blame.

Excerpt from " A Thematic Commentary On the Qur'an "
Muhammad al-Ghazali
[ 1917- 1996 ]

Recitation by Shaykh al-Shuraim
[ ayat 142 - ayat 170 ]
http://www.youtube.com/watch?v=Z3268FxGFMM&feature=relmfu

[ayat 171 - ayat 206 ]
http://www.youtube.com/watch?v=A6GdfMUvWCw&feature=relmfu

Reflection and commentary by Prof Quraish Shihab

ayat 152 - ayat 156 :
Part 1 :    http://www.youtube.com/watch?v=WIEvJTzYEe4
[ vacuum of spirituality; materialism; .......]

Part 2 :   http://www.youtube.com/watch?v=js5bvenw__k
   [ Rabbana atina fiddunya hasanah; My mercy encompassed everyone, My wrath is selective..]

Part 3 :   http://www.youtube.com/watch?v=oRmf8FT06sw
   [ Rabbana atina fiddunya hasanah....]

ayat 157 - ayat 160 :
Part 1 : http://www.youtube.com/watch?v=Fc53M5779PU

Part 2 : http://www.youtube.com/watch?v=QoxvzA6OfNQ

Part 3 : http://www.youtube.com/watch?v=8g-llRnLEGA
  [ Muhammad the Perfect man..; the many 'roads' to Makkah ]

ayat 161 - ayat 166 :
Part 1 : http://www.youtube.com/watch?v=eJ4hNKEVBNE
  [ the Jews of Mosses' time ]

Part 2 : http://www.youtube.com/watch?v=7PmAMxfdu-k
  [ on sabbath ; on 'bala' ; muhsinin ; ihsan ]

Part 3 :    http://www.youtube.com/watch?v=t3wwYlW8ZsI
  [ on 'daawah' , ]

ayat 167 - ayat 171 :
Part 1 : http://www.youtube.com/watch?v=TJbmQYt4l7w
    [ on Zionism and curse of God till Doomsday..]

Part 2 :   http://www.youtube.com/watch?v=9sOiWzzp2e4
    [ 'pick and choose' present day Muslims , ]

Prophet Muhammad is reported to have been asked, " Will God destroy us while good people are still living amongst us?" His reply was, " Yes, when most of you are wrong-doers." For that reason God dispersed the Israelites and subjugated them to the rule of other nations. In this case, however, human transgression and disobedience had not come about as a result of ignorance or lack of prior warning, but had been a calculated and delibrate stance: " We made a covenant of old with the Children of Israel and We sent unto them messengers. As often as a messenger came unto them with that which their souls desired not (they became rebellious). Some (of them) they denied and some they slew. [ al Maidah, 70 ] . As cases of over-weaning pride and insolence accumulated, there come a time when God;s patience with them would runs out, and their state is described by this parable:

Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray. (175) And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought. (176)

This of course is true for individuals as well as nations who receive guidance, underestimate its value, or reject it altogether. Today, the opponents of Islam are facing "Muslims' who, unfortunately, are far more negligent of God's revelations and guidance than they are. Sadly, many of today's "Muslims' are people who have violated God's laws, cast aside the banner of Prophet Muhammad, and adopted systems that are alien to their religion and their culture. It would come as no surprise, therefore, that they too should be included with Moses's recalcitrant followers in the general meaning of the verse which says:

Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle - nay, but they are worse! These are the neglectful. (179)

History tells us that the kingdom of the Jews was destroyed and ransacked by many enemies over successive generations, and the surah confirms that, saying: " And We have sundered them in the earth as (separate) nations. Some of them are righteous, and some far from that. And We have tried them with good things and evil things that haply they might return. (168)

Prophet Muhammad is reported to have been asked, " Will God destroy us while good people are still living amongst us?" His reply was, " Yes, when most of you are wrong-doers." For that reason God dispersed the Israelites and subjugated them to the rule of other nations. In this case, however, human transgression and disobedience had not come about as a result of ignorance or lack of prior warning, but had been a calculated and delibrate stance: " We made a covenant of old with the Children of Israel and We sent unto them messengers. As often as a messenger came unto them with that which their souls desired not (they became rebellious). Some (of them) they denied and some they slew. [ al Maidah, 70 ] . As cases of over-weaning pride and insolence accumulated, there come a time when God;s patience with them would runs out, and their state is described by this parable:

Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray. (175) And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought. (176)

This of course is true for individuals as well as nations who receive guidance, underestimate its value, or reject it altogether. Today, the opponents of Islam are facing "Muslims' who, unfortunately, are far more negligent of God's revelations and guidance than they are. Sadly, many of today's "Muslims' are people who have violated God's laws, cast aside the banner of Prophet Muhammad, and adopted systems that are alien to their religion and their culture. It would come as no surprise, therefore, that they too should be included with Moses's recalcitrant followers in the general meaning of the verse which says:

Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle - nay, but they are worse! These are the neglectful. (179)

Next we come to the very thought-provoking verses. One says: "  He whom Allah leadeth, he indeed is led aright, while he whom Allah sendeth astray - they indeed are losers. "(178), while the second asserts: " Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy." (186)

Let me say right at the outset that there is no way that these verses, and others like them in the Qur'an, can be interpreted to indicate predestination. The human quality of free will is beyond question; otherwise responsibility and accountability would be null and void and the whole existence turn into a meaningless farce. Guidance or lack of it can come about either by personal choice, that is, self-induced, or by action of an outside agent. God leads astray or confounds only those who have already by their own choice taken that route. God says elsewhere in the Qur'an: "  Say: As for him who is in error, the Beneficent will verily prolong his span of life until, when they behold that which they were promised, whether it be punishment (in the world), or the Hour (of doom), they will know who is worse in position and who is weaker as an army." [ Maryam, 75 ]

The ending of these two verses confirms our view that a person's free will is inviolable. The one ends with the phrase: "....wander blindly on in their contumacy." , while the other ends with the words:"..... they indeed are losers. ", indicating in both cases that the underlying reason for their condemnation stems from their own choice. Furthermore, the inimitable style of Qur'anic language is an important factor on this regard. We may care to refer back to verse 179, which talks of "  having hearts wherewith they understand not, " and "  having eyes wherewith they see not, " and "..having ears wherewith they hear not," The meaning here is that such "hearts", "ears", and "eyes", will lead those who possess them to hell, but these people ought to open their hearts and ears and eyes to the truth- something which they are perfectly capable of doing. For the same reasons, we find in the surah expressions such as: "  Have they not bethought them (that) there is no madness in their comrade? He is but a plain warner. "(184), and : " Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?" (185). The point is that those who are not able to study, reflect, or ponder, shall only have themselves to blame.

Excerpt from " A Thematic Commentary On the Qur'an "
Muhammad al-Ghazali
[ 1917- 1996 ]

Recitation by Shaykh al-Shuraim
[ ayat 142 - ayat 170 ]
http://www.youtube.com/watch?v=Z3268FxGFMM&feature=relmfu

[ayat 171 - ayat 206 ]
http://www.youtube.com/watch?v=A6GdfMUvWCw&feature=relmfu

Reflection and commentary by Prof Quraish Shihab

ayat 152 - ayat 156 :
Part 1 : http://www.youtube.com/watch?v=WIEvJTzYEe4
[ vacuum of spirituality; materialism; .......]

Part 2 :   http://www.youtube.com/watch?v=js5bvenw__k
[ Rabbana atina fiddunya hasanah; My mercy encompassed everyone, My wrath is selective..]

Part 3 :   http://www.youtube.com/watch?v=oRmf8FT06sw
[ Rabbana atina fiddunya hasanah....]

ayat 157 - ayat 160 :
Part 1 : http://www.youtube.com/watch?v=Fc53M5779PU

Part 2 : http://www.youtube.com/watch?v=QoxvzA6OfNQ

Part 3 : http://www.youtube.com/watch?v=8g-llRnLEGA
  [ Muhammad the Perfect man..; the many 'roads' to Makkah ]

ayat 161 - ayat 166 :
Part 1 : http://www.youtube.com/watch?v=eJ4hNKEVBNE
[ the Jews of Mosses' time ]

Part 2 : http://www.youtube.com/watch?v=7PmAMxfdu-k
[ on sabbath ; on 'bala' ; muhsinin ; ihsan ]

Part 3 : http://www.youtube.com/watch?v=t3wwYlW8ZsI
[ on 'daawah' , ]

ayat 167 - ayat 171 :
Part 1 : http://www.youtube.com/watch?v=TJbmQYt4l7w
[ on Zionism and curse of God till Doomsday..]

Part 2 :   http://www.youtube.com/watch?v=9sOiWzzp2e4
[ 'pick and choose' present day Muslims , ]

Reflection and commentary by Dr Israr on ayat 164 to ayat 175

http://www.youtube.com/watch?v=ugqoyQsv-3E

http://www.youtube.com/watch?v=bCvWmdo7K7I