الحمد لله

praise be to ﷲ

[الحمد لله @walHumdulilah]

@grok @NoahsArk1000 La Hawla Wa La Quwata Illah Billah

[• @Alhamdhulillaah]

When Allah completed the creation, He wrote in His Book which is with Him on His Throne, "My Mercy overpowers My Anger.”

[Bukhari]

[Adémọ́lá. @OgbeniDemola]

A compulsory read for everyone.

[الحمد لله @walHumdulilah]

The opening surat of the Majestic Quran summarises the major themes and topics of the Quran: shaping a world view through the belief system; faith in Allah, His messengers and the Hereafter; the Angels; Predestination and the Day of Resurrection; challenging idolatry and materialism; practising the five pillars; emphasis on obeying the laws: halal and haram; an invitation to embrace spiritual ideals: mindfulness and alertness, reliance on Allah; the promotion of moral teachings; the condemnation of moral vices; social obligations; the life and beautiful character of the Messenger [PBUH] the history of human disobedience; Satan the arch enemy, how he misleads and his snares and traps; human diversity and pluralism; the awe-inspiring nature; vivid descriptions of Heaven and Hell.

This is the essencekey to the Quran. It is read dozens of time daily in the prayers and is a plea, a prayer that the devout servant makes to the Caring Lord. The rest of the Quran is a response to this, and the blessed Messenger PBUH] praised its virtue: "by Him in whose hand is my life, nothing like this was ever revealed in the Torah, or the Psalms or the Gospel" (Ahmed). A concise prayer that is life transforming, no wonder the Messenger [PBUH] described it as: (al-fatihah), the door to the treasury of wisdom; Umm al-Quran, the Fountain of Quranic wisdom; (al-shifa), the healing for moral, spiritual and social diseases.

[الحمد لله @walHumdulilah]

This, the longest surat in the Quran, was revealed in Madinah after the migration of the Prophet [PBUH] in 622 ce (Common Era). It was completed in two years, by now two-thirds of the Quran had been revealed in Makkah, under a tense social and political environment. In Madinah, settling down in a new city with Arabs and Jews, Muslims faced new challenges. There were two main Arab tribes: the Aus and the Khazraj, both with a long history of rivalry and bloodshed, and three main Jewish tribes. The Jewish tribes had moved to Madinah after they were expelled from Jerusalem by the Romans, and were literate, skilled and affluent compared to the Arabs. The Jews also believed that they were "chosen people". The first action of The Prophet [PBUH], to develop trust in his new home city, was to make a treaty with the Jewish and Arab tribes. The treaty stated all the communities were one community and would protect each other, they were guaranteed freedom to practise their religions.

In Madinah, Muslims were able to practise Islam with a freedom they had not been allowed in Makkah. There is a lot of emphasis on developing a civil society that is not defined by blood, but instead by a belief system, by spiritual and moral teachings, and by social and political values. The surat establishes a clear legal context to support this spiritual and moral social structure and to tackle the sickness of an uncaring society. In addition, political and economic principles are laid out within a legal framework. These include:

The change of the direction of prayer from Jerusalem to Makkah (verse 142).

The four forbidden foods (172).

The obligation to fast during the month of Ramadan (183).

The morals and rules of Hajj and Umrah (197).

Family laws:the law of retribution (178); writing down one's will (180); the prohibition of marriage with non-Muslims (222); divorce and marital discord (228-32); the duty of fathers to pay maintenance expenses (233), and the rules and manners of giving charity (261-74).

Commercial transactions: the prohibition of earning interest (275); business contracts; commercial transactions, and guarantees for loans (282-3).

The permissibility for Muslims to fight against others in defence (190).

The Story of the Cow
What is the relevance of this story? In a surat that lays down many laws, it is important to point out that a human society is not just based on laws. A balanced civil society is one which respects moral and social values and spiritual ideals. A legal system is only one part of a flourishing civilisation, and the Story of the Cow highlights the idea that attitudes and values lie at the heart of a just society.

(Salvation Lies in Submission to Allah) An overview of the surat reveals an important thread woven throughout: "Human salvation lies in complete submission and commitment to the Lord of the Worlds". This is comprised of the following principles:

Firm faith in Allah, the One God.

Belief in His majestic rule and power.

Belief in Allah as the Sole Creator of The Universe.

Belief in His messengers sent to guide humanity, and to make clear the straight path that will help creation to achieve the pleasure of the Creator.

Such belief helps us to live a righteous life: a good life pleasing to the Lord, and conducive to both our own healthy living and the wellbeing of people. This is not a mechanical performance of ritual exercises. Instead, it is conscious awareness of and attentiveness to The Divine, in such a way that one feels His presence everywhere. A natural outcome of this way of living is a belief in a resurrection and Judgement Day, signifying that this life is an opportunity to gain the pleasure of Allah, and therefore to secure a place near Him in Paradise.

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[الحمد لله @walHumdulilah]

This surat was revealed after the battle of Uhud, which took place in Shawwal 3 ah (Anno Hegirae, "in the year of the Hijra"). The family of Imran refers to the father of Maryam, the mother of Prophet Isa [PBUH].

The surat opens by proclaiming that Allah's revelation has been continuous from the beginning of time, and that it includes the Torah of the Jewish Scriptures, the scrolls revealed to many other prophets and the Gospel of Isa [PBUH]. The Quran is a continuation of that chain and therefore the final revelation. So, the People of The Book are invited to follow it. The Quran warns against erraneous intrepretation of metaphorical passages and making arbitrary interpretations that go against the spirit of the divine message, thus sowing the seeds of conflict, even though, "Only Allah knows their exact meaning" (7). This kind of 'stretching' the meanings of divine scripture was the root of sectarianism rampant among the Jews and Christians. Christian doctrine of the divinity of Jesus [PBUH] and the "son ship of God," is an example of this arbitrary interpretation of the message of Jesus [PBUH]. The Quran challenges the Christian doctrine of Jesus being either one with Allah or the "son" of Allah. Instead it asserts that "Isa is like Adam; (Allah) created him from dust then said to him 'Be!' And he was" (59). The story of Maryam's childhood is beautifully told through the miracles that occurred around her. Upon seeing these miracles, the Prophet Zakariyya [PBUH], Maryam's guardian, prayed to Allah for a child of his own. His prayer was heard, and he was blessed with a son: Yahya [PBUH]. This is followed by an account of Maryam's virgin conception and the birth of Isa [PBUH].

Battle of Badr.
Since their defeat at the Battle of Badr, the Makkans had been planning to avenge their dead. Within a year, they mustered an army of some 3,000 men to attack Madinah. When the Prophet [PBUH] learnt of this, he held a war council. The overwhelming opinion was to leave the city and meet the enemy in the open field. To begin with Muslims numbered about 1,000. However, by the time this army reached mount Uhud, 300 men had deserted. Having fewer than 700 men with him, the Prophet [PBUH] arrayed the bulk of his forces with their backs to Mount Uhud, and posted fifty archers on the nearby hill, to provide cover against outflanking manoeuvres. These archers were ordered not to leave their post under any circumstances. In their subsequent, assault upon the numerically superior forces of the idolaters, the Muslims gained a decisive advantage. At that moment, believing that the battle had been won and fearing lest they lose their share of the spoils, most of the archers abandoned their covering position and joined the skirmish around the encampment of the Quraysh. Seeing this opportunity, the Makkan cavalry, under the command of Khalid ibn Walid, veered round in a wide arc and attacked the Muslim forces from the rear. Deprived of the cover of the archers and caught between two fires, the Muslims retreated in disorder, with the loss of many lives. Amidst all this mayhem, a rumour quickly spread that the Prophet [PBUH] had been killed, and this caused some Muslims to flee. However, Omar and some other companions dispelled the rumour and regrouped to defend the Prophet [PBUH]. When the other Muslims learnt that the Prophet was alive, they rallied and attacked the enemy once more, so the Quraysh fled in the direction of Makkah. The Muslim army was so exhausted that they could not pursue the enemy any further, and the battle ended. The Muslims had incurred heavy losses, due to sloppy discipline and disobeying the command of the Prophet [PBUH]. The lesson was learned: "Obey your leader." A harsh criticism, but Allah reassures the Muslims, "Do not be disheartened or sad, you will come out on top if you are true believers" (139).

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[الحمد لله @walHumdulilah]

This surat was revealed in Madinah over a period of eighteen months after the Battle of Uhud, in 3 ah. Nearly a third of the surat discusses family issues, since seventy Muslim men were martyred, leaving behind them orphans, widows and creating a crisis in families. There was a dire need for clear guidance on how to deal with the crisis. The surat lays out a series of laws concerning: the status of women, marriage, marital discord, inheritance, capital punishment for murder, prohibition of praying under the influence of alcohol, and the rights of orphans. It provides instructions on settling family disputes arising out of what is now called "post-traumatic
stress disorder". It lays out clear rulings to ensure justice is done, but still emphasises the need to be caring and loving towards orphans and one's family. The surat sheds light on the tension between Muslims and the Jews, whose persistent mockery of the Muslims is condemned. They are reminded of their iniquities, rebellion, and disobedience against their prophets, and their hostility towards the Isa [PBUH]. The Christians are also censured for tampering with Scripture and adopting Trinity as the foundation of Christianity. In the case of the claims of many Jews at that time, the Quran makes it clear that: "They neither killed him nor crucified him but it appeared like that to them." (157) Regarding jihad, the Muslims "who are willing to swap this worldly life for the Hereafter" are urged to "fight in the way of Allah" (74). It goes on to explain that jihad is not about fighting and killing people, but standing up for justice against the persecution of those who pray, "Our Lord, take us out of this town with its tyrannical people and, out of Your kindness, give us protectors and helpers" (75). A portion of the surat discusses the problem of the hypocrites: people who profess Islam while secretly disbelieving. This was - and remains - the most challenging and troublesome group, sitting on the fence that separates faith from disbelief, and described as "dithering between this and that, they are neither with these believers nor with those disbelievers" (143). They were a real menace for the Muslims, an enemy within, always plotting, spreading rumours and sowing doubts. The hypocrites felt there were sufficient grounds to raise doubts about the truthfulness of Islam whenever the Muslims faced hardship. Their characteristic traits have already been mentioned in Surat Al-Baqarah: troublemakers, sick at heart, and spreaders of corruption. More are mentioned: they obstruct people from believing, and engaged in scheming against the Muslims. By describing their traits, the Quran is cautioning Muslims to beware of them. After all, hypocrisy can creep in when a person fails to obey the Shariah; although he may remain a believer, his conduct is disliked by Allah. By enumerating these negative qualities, the surat stresses the need to adopt values opposite to those of the hypocrites: sincerity, loyalty, kindness and generosity towards fellow citizens and the authorities.

Obedience to the Messenger is a
Source of Blessing. Good leadership is a powerful glue that holds a society together: "Believers, obey Allah, the Messenger and those in authority amongst you, if you disagree amongst yourselves over anything, then refer it to Allah and the Messenger" (59). A later verse gives further reason why the leadership of the Prophet PBUH] was so important, explaining that: "We haven't sent a single messenger for any purpose except he should be obeyed by the will of Allah. If only, when they wronged themselves, they were to come to you and seek Allah's forgiveness and the Messenger too would seek forgiveness for them" (64). Those who obey the Messenger are blessed: "Whoever obeys Allah and the Messenger, such people shall be with those whom Allah has favoured: the Prophets, the truthful, the martyrs and the righteous. What wonderful companions!" (69).

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[الحمد لله @walHumdulilah]

This surat was revealed in Madinah in 6 ah/ 628 ce. The period after the Treaty of Hudaibiyah marked a new era in the history of Muslims; now they were free to propagate Islam in the Arabian Peninsula. By now the economic prowess of the Jewish tribes had faded, while the Muslims were confident and upbeat. This surat lays out the basis of Allah's contract with Muslims as the final law to be revealed. It puts it in the context of the contracts the Jews and Christians had made with God, but who unfortunately broke the law, invented false beliefs, and changed some laws of the Torah and Gospel. Consequently, they lost the privilege of being the favourite people of Allah. Allah has no special preference for any people except those who obey and submit to Him. The new Muslim state needed laws to function as a well-ordered civil society, that is mindful of Allah. In this surat, eighteen new laws are announced on: contracts; testimony and the importance of honest witnesses; respecting sacred months; slaughtering animals; the lawfulness of seafood; rules of entering into a state of (ihram) for pilgrimage; inter-faith marriage; apostasy; rules for cleanliness; the penalty for stealing; the penalty for sedition; prohibition of intoxicants and gambling; atonement for breaking an oath; hunting whilst in a state of (ihram); making a will at the time of death; and the penalty for those who violate divine laws. These laws are set in the context of various historical events. An example of this is the story of the Israelites refusal to obey Musa [PBUH] when told to enter the Holy Land. The moral is: disobeying Allah's messengers merits severe punishment. The relationships of various groups in the Arabian Peninsula are surveyed, and the Christian-Muslim relationship is highlighted in particular: You will find the nearest and most affectionate to the believers are those who say, 'We are Christians, because among them are priests and monks who are not arrogant (82). The surat's central theme is the fulfilment of contracts. It explains how the Jews and Christians failed to fulfil their contracts, and gives examples of how they violated the divine laws, so they were rejected by Allah. The Christians are further condemned for violating their contract with Allah by tampering with the teachings of Prophet Isa [PBUH]; their adoption of the doctrine of the Trinity in 325 ce, which gave rise to a misunderstanding of the oneness of Allah (17). Furthermore, "Those who said: 'Allah is the third of three, have committed an act of disbelief" (73). Since the Quran is a final contract of Allah, both the Jews and the Christians are invited to follow the Messenger [PBUH]. The contract that humanity has with Allah is the most serious and solemn. These laws appear harsh and difficult to apply because they require a high level of self-discipline, and a sense of justice, impartiality and courage. Hence, a stress on their benefits and why they shouldn't be violated. By pointing out weaknesses of the Jews and the Christians, Muslims are in a way being alerted. It is in the best interest of humanity to live by Allah's laws: So beware that they do not tempt you away from what Allah has revealed to you... Is it the customary law of the Age of Ignorance that they want? For those who have firm belief, whose rule can possibly be better than Allah's (49-50). The key lesson is: the only way of drawing near to Allah and forging a special relationship with Him is to have a sincere belief in His oneness and follow His commandments. The surat ends by describing a scene of Judgement Day: Allah will say: "Isa, son of Maryam, did you say to the people: 'Take me and my mother as two gods besides Allah'?", and he will say, "Glory be to You! How could I say something I had no right to say ... I only said what You commanded me to say: Worship Allah, my Lord and your Lord" (116-117).

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[الحمد لله @walHumdulilah]

A late Makkan surat revealed in its entirety on a single occasion, at a time of severe tension between the Muslims and the idolaters. Ibn Abbas said that some Makkans told the Prophet [PBUH] : "We shall not believe until you bring us a book which we can touch and accompanied by the angels." (Al-Qurtubi). The surat presents powerful arguments supporting beliefs in (Tawhid), (Risalah), and (Akhirah); typical subject matter of Makkan surats, unlike the Madinan surats that deal with law, worship and the organization of the community. The title, (Al-Anam), "the Cattle", is derived from several references to the idolaters superstitious practises of dedicating animals to their idols. The Quran adopts five methods of reasoning to prove the creative power of Allah; a way of putting forward His dominance:

Self-evident truths: these maxims are pithy statements of truth: "This worldly life is asport and an amusement, the home in the Hereafter is far better for mindful people" (32). Is there a doubt about the fleeting and temporary nature of this life?

The Nature: "Allah cleaves the seed and the fruit-stone; He brings the living from the dead and the dead from the living"
(95). Ibrahim uses the example of celestial bodies, that they aren't gods but Allah's creation. How can one fail to see the hand of Allah vast universe?

Human history: the stories of the prophets are frequent lines of evidence that the Quran presents to support its teachings (74-110). Prophet Ibrahim is instructed: "Worship Allah, there is no God beside Him." Steering stubborn and materialistic people to Allah by drawing their attention to the helplessness and mechanical nature of their gods. He concludes: "I turn my face to Him Who created the Heavens and the Earth; I am dedicated to Him alone and I am not one of the idolaters" (79).

Human conscience: The Quran appeals to human goodness and kindness to awaken the conscience, and frequently condemns human vices of greed, arrogance, and anger.

Human interest: people are naturally inclined to knowing what benefits or harms them. The Quran repeatedly demonstrates how idols are incapable of inflicting harm or benefit. So, why would anyone worship idols? Shouldn't they worship their genuine benefactor and creator?

The Quran explains the underlying cause of the idolaters' disbelief: they are close-minded. The Quran criticises them: stubborn and deaf, refusing to listen to the Prophet [PBUH] , unwilling to pay attention to human reason. When the Prophet [PBUH] pointed out their superstitious and illogical ways, they reacted by mocking him, and employed bully tactics to intimidate him. No miracle could convince them, since their hearts were inclined towards evil. Satan motivates them and makes their works look attractive to them (105-24). The next verse contrasts them with the believers, who are described as open-minded: "The person Allah wishes to guide, He opens his mind to Islam; and whomever He wishes to go astray, He closes his mind, as if he were struggling to climb skywards: by such means Allah (disgraces the disbelievers)" (125). The purpose of this criticism is to prick the conscience of the disbelievers, to encourage them towards awareness of reality and bring them out of their delusion. The final advice: "He made you representatives on Earth... to test you with what He has given you" (165). The Makkah of seventh century is steeped in paganism; a human society that relishes in pride, power and pleasure. Set in opposition to Allah, He is pushed to the margins. In that sense Makkah wasn't too different from London, New York or Paris of today.

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[الحمد لله @walHumdulilah]

A late Makkan surat, revealed possibly a year before the Hijrah and after Surat Al-An'am. It deals with the three basic beliefs of Islam, presenting proofs from nature, stories from human history, and evidence from the human condition and experience. Simultaneously, it rejects false beliefs and provides an authoritative critique of idolatry and erroneous behaviour. Concepts, images, stories and powerful metaphors are presented to make the meaning clear, such that it touches the heart and mind. The Quranic sentence is not the same as sentences in our writings that have clearly defined subject, verb and object sequences. Instead, it is diverse and complex, reflecting the complexity of nature and the world around us. It does not talk in past, present and future sequences either, often flips from past to future, from the present to the past, and vice versa, sometimes with one foot in the present and the other in the future; reflecting the timeless nature of the Almighty Creator. The stories of the prophets Nuh, Saleh, Hud, Lut, Shuayb and Musa, on whom be peace, are a reassurance for the Messenger [PBUH] and the Muslims and a warning for Idolaters. In all these cases the prophets were rejected, condemned, and even killed. However, they continued their mission: teaching, preaching and mentoring rebellious people. Finally, the divine punishment destroyed them. The surat opens with a powerful description of the Quran as the guidance, and a reminder that should be heeded. Otherwise, the consequences would be devastating. By relating the story of Adam [PBUH] and Satan, the Satan is the arch enemy, and we are warned to remain alert to his temptations. On the other hand, the weakness of humankind is that it readily falls into temptations that appeal to psychological hungers: lust, food, senses of belonging and honour. This is precisely what Satan did with Adam and Eve. He tempted them and they fell in his trap, but quickly repented. The surat flips to the Hereafter, presents a detailed conversation between the people of Heaven and Hell, and introduces a third group of people, "The people of the heights," after whom the surat takes its name. Most commentators define them as "people whose good and evil deeds are equal." They are in limbo, an undefined state, anxiously awaiting the judgement. Another explanation of Araf is the following: The term Al-Araf is the plural of 'Urf meaning acknowledgement ... and discernment. This interpretation has been adopted by some of the early commentators. People thus described were those who in their lifetime could discern between right and wrong but didn't incline to either way; they were indifferent. Their lukewarm attitude prevented them from doing either much good or much wrong - with the result that as the next sentence shows they deserve neither Paradise nor Hell. A third explanation of people of Araf is: people who were most pious, the martyrs and the scholars who worked for the glory of Allah and strengthening Islam and serving humanity. Since Araf refers to the heights and raised decks, it points to their elevated position from where they can see the delights of Paradise and the horrific punishment of Hell-fire and can comment on it.

The next section of the surat (59-102) describes the lives of six great prophets, on whom be peace, their love of humanity, the weak and vulnerable was heart-warming. Yet as we read these stories we notice human unwillingness to listen to them. The surat teaches us to dress smartly when worshipping Allah but insisting that inner smartness is as important, as it is a way of defending oneself against both indecency and arrogance. By linking clothing with piety, the Quran teaches the relationship of the outer to the inner, the physical to the spiritual, and the connection between words and behaviour.

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[الحمد لله @walHumdulilah]

This surat was revealed after the Battle of Badr, which took place in Ramadan in the second year of Hijra (624 ce). The new Muslim community in Madinah was growing rapidly, both in numbers and economic strength, under the brilliant leadership of the Messenger [PBUH]. This growing prowess in the new community made the hypocrites and also the Jews feel threatened. The Makkans too were uncomfortable, for they knew that their trade route to Syria might be blocked. For this reason, the Makkans repeatedly dispatched small armed bands to attack cattle grazing in pastures outside Madinah, resulting in "low-intensity conflict". Hence in 2 ah, when the Prophet [PBUH] learnt of the Makkan caravan returning from Syria, he openly told his companions of his intention to attack it. This would be retaliation for the repeated raids and the property confiscated from the Muslims who left Makkah. A clear message: give up hostility. When Abu Sufyan heard of the plan to attack his caravan, he sent a fast rider to Makkah with an urgent request for help. On receiving this unpleasant news, the Makkans instantly assembled a large army of a thousand fighters to defend their caravan. In the meantime, Abu Sufyan changed his route and veered towards the coastal lowlands, to be further away from Madinah. The Muslim army left Madinah, hoping to catch up with the caravan. They hadn't gone too far when they learnt that Abu Sufyan had safely escaped, and the Makkans were coming with a huge army. After a consultation with the companions, the Prophet [PBUH] decided to meet the army at Badr, 150 km southwest of Madinah.

This surat effectively draws out the important lessons to be learnt from this first military encounter between Muslims and Makkans. Interestingly, the Quran spiritualises war as a brutal and materialistic activity. It begins by describing the virtues of believers: trust, steadfastness and honesty. Then demonstrates that victory can be achieved against the odds, including the odds of victory against an enemy army many times larger, as well as teaching that believers should be willing to make peace. The question of the spoils of war is raised, and it instructs that spoils should not be the prime purpose of war, as they tended to be during the Jahiliya, or Age of Ignorance. Instead, there must be a higher objective: justice and peace for all. The Battle of Badr marked a turning point in the life of the Muslims, who had been persecuted till that point. So aptly the surat calls the event (yawm al-furqan), "The day of separation", truth is now clearly separate from falsehood. The victory was not just in worldly terms, but also in a spiritual and moral sense. So it marked the beginning of a new era for Muslims, the result delivered a shattering blow to the pride of the Makkans. It boosted the Muslims' morale and credibility in the sight of the Arabs, offering conclusive proof of the words: "Power and might belong to Allah." This functioned as an indicator of the truthfulness of the message of Islam, and the Muslims began to understand more clearly the socio-political dimension of the religious order that the Messenger [PBUH] was proclaiming. As Asad put it: The spirit of passive sacrifice, so characteristic of their earlier days, received its complement in the idea of sacrifice through action. The doctrine of action as the most fundamental, creative element of life was, perhaps for the first time in the history of man, consciously realised not only by a few select individuals but by a whole community; and the intense activism which was to distinguish Muslim history in the coming decades and centuries was a direct, immediate consequence of the Battle of Badr.

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[الحمد لله @walHumdulilah]

Surat Al-Tawbah was revealed during the second half of 9 ah (630-631 ce) following the successful campaign of Tabuk in the month of Rajab. Tabuk is 560 kilometres Northwest of Madinah. The cancellation of treaties with idolaters was announced five months later during Hajj in the same year. This surat is set against the background of a looming battle, and therefore harsh. After the Conquest of Makkah in 8ah (629 ce), the influence of Islam in the Arabian Peninsula spread rapidly and many Arab tribes embraced Islam. The Messenger [PBUH] sent letters to the rulers of neighbouring countries, inviting them to Islam. They began to take notice of this religious and geopolitical change. Until now, foreign powers had shown little interest in the Arabs. The Romans were nervous and planned to attack Madinah, so the planning for the Tabuk campaign started. The Messenger [PBUH], after consultation, decided to meet the enemy on the border. Muslims gave generously, and eventually a 30,000 strong army was mobilised northwards to deter the Romans, who decided to remain in their forts rather than come out. The Messenger [PBUH] stayed there for twenty days. He made excursions along the Roman Empire's border to win allies and sign treaties with local rulers, including the King of Aila, near Aqaba in Jordan. This increased Muslim influence in that area considerably. The important event with which this surat begins (1-29) is the immediate cancellation of treaties with those Arab idolaters who had repeatedly breached them, whilst continuing to honour the treaties with the tribes that remained loyal. For the second Hajj after the Conquest of Makkah, the Messenger [PBUH] dispatched a delegation under the leadership of Abu Bakr, who made this announcement: "From now on the Kaaba will be in the custody of Muslims; idolaters are no longer its keepers" hinting that the Muslims were now the rulers of the Arabian Peninsula. A short passage (29-35) follows, it criticises their religious leaders for not being sincere and faithful in a way that's not dissimilar to Christian reformers who criticised Christian priests in the fifteenth century.

Allah is Kind and Loving, but this surat clearly shows His anger towards the idolaters and the hypocrites. The wretched character of the hypocrites is vividly described in verses 38-83: they make excuses, have evil motives, and insult the Messenger [PBUH] and the Muslims; they spread rumours, blaspheme and are miserly; they are a lazy bunch, who love only the worldly life; and they constantly lie and break promises. Human beings who have such characteristics cannot be trusted and pose a real threat to the welfare and security of society. They were the enemy within, and their presence in Madinah was so damaging that the Prophet [PBUH] was told to take a very harsh position against them; they were no longer to be tolerated. The Prophet [PBUH] denounced them as a group, and expelled them from his Mosque. When the hypocrites built a mosque of their own, he was told to demolish it because they wanted to divide Muslims and to build an outpost to fight Allah and His Messenger (107). When the call came to march to Tabuk, the hypocrites stayed behind in Madinah and didn't take part in the campaign. This partly explains the anger against them. However, as well as the hypocrites who made excuses, there were three sincere Muslims who put off their preparations until it was too late to join the campaign. Whilst the surat exposes the wicked nature of hypocrites, it honours the true believers as Allah's property (111); people who "repent, worship, praise Allah, fast, bow, prostrate, enjoin good, forbid evil, and stay within the boundaries of Allah" (112). The loyal and dedicated companions are further admired and congratulated with the news that "Allah is well pleased with (them), (and) they are pleased with Him," (100).

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[الحمد لله @walHumdulilah]

This is a late Makkan surat, revealed possibly a year before the Hijrah in 622 ce. This is the first of the six surats named after a prophet [PBUH]; the others are: Hud, Yusuf, Ibrahim, Muhammad and Nuh on whom be peace. The surat opens by asking why people are surprised that Allah sent the revelation to a human being. This is
followed by verses in which Allah is introduced as the Creator of the universe: the sun and the moon, that establish daily cycles of night and day on Earth, all for a purpose. The central theme of the surat is the truthfulness of the Majestic Quran. The Makkans demanded that the Quran be changed because it criticised their false beliefs and bogus religious practices, the reply was: "Who ... is a greater wrongdoer than the one who makes up lies about Allah or who denies His verses Certainly, evildoers will not succeed" (17). When they accused the Messenger [PBUH] of making it up, the Prophet [PBUH] was told to ask them: "Produce a single chapter like it, then call on whomever you can besides Allah to act as a witness, if you are telling the truth" (38).

The significance of the Quran resides in its life-changing teachings and its solution to human misery caused by lack of morality: "People, your Lord's teachings have come to you; they're a healing balm for the diseases of the heart, and guidance and goodwill for the believers" (57). When the Prophet [PBUH] is accused of writing the Quran himself, the answer is they are being deaf, dumb and blind (42-43). The past generations of disbelievers were severely punished, the Quran warns, so beware that you could be next. The human habit of turning to Allah in time of hardship is cited as a proof of "the inbuilt faith in Allah." At times of need humans, believers or disbelievers, instinctively tend to turn to Allah, but as soon as the hardship is removed they return to their old ways. The Quran warns against this ungrateful attitude: "People, your disrespect weighs against you" (23). What is the reality of idols? They are "imagined gods," (30) and they are totally helpless and powerless of doing anything: "Say: Can any of your idols begin the Creation and then restore it?" (34). If they can't then why don't they turn to Allah? The stories of prophets Nuh, Musa and Yunus, on whom be peace, are given as examples of past nations that refused to listen to their prophets. Each of them perished, so "listen or else" the Makkans are warned. Even the most arrogant and stubborn disbeliever, like the Pharaoh, eventually submitted when drowning. However, his repentance was not accepted as it was too late (90). The story of the titular character; Yunus is given as an example of people who repented. The short passage from 61 to 63 vividly describes the qualities of Allah's friends: people with unshakable faith, righteous deeds, and mindful of their duties towards Allah. The surat ends with a persuasive instruction: religion is a serious commitment to Allah: "I was ordered to be a believer and told, 'Keep your face (directed) towards the (true) religion, in tune with your nature, and don't be an idolater' (104-105).

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[الحمد لله @walHumdulilah]

The central theme of this late Makkan surat is the history of human disobedience. The Messenger [PBUH] and the Muslims are reassured by a narrative based on the experiences of seven prophets. The prophets are told: say, "Worship no one besides Allah, I am a warner to you from Him and a giver of good news" (2). The response from the pagans was mockery and denial. They were warned of the dire consequences of their belligerent attitude and challenged: "fetch ten surats like it that (you have) invented, and call as (witnesses) whomever you can besides Allah, if you are telling the truth" (13). The story of Prophet Nuh [PBUH] is the first of the seven stories, and it outlines his bold preaching. His people were particularly prejudiced against the poor: "It's clear to us that you are a mortal like us, and only the dregs of our society follow you. You have no special quality that we lack." (27). Eventually Nuh [PBUH] and his followers are saved from the flood. The story of Prophet Hud [PBUH] follows in the same manner. His people rejected him by saying, "You haven't brought us any proof " (53), re-enacting the same old story of unwilling disbelievers, so finally they are destroyed. The people of Makkah were familiar with the ruins of the People of Thamud, who lived near Sana in Yemen. Their messenger was Salih [PBUH], who invited them to Allah. Their moral disease seems to be the caste system, discriminating against people from poor backgrounds. They rejected their prophet and were punished by a blast that killed them all. The next story is of Prophet Ibrahim [PBUH] pleading on behalf of his nephew Lut [PBUH]. Lut was sent to the infamous people of Sodom and Gomorrah, plagued by homosexuality. This is followed by the story of Prophet Shuayb [PBUH] in Madyan, a prosperous community
that refused to listen to him. He warned them: My people, don't let your hostility to me lead you to suffer the same (fate) as the people of Nuh, Hud, Salih; and (remember) the people of Lut (didn't live) far away from you. So seek your Lord's forgiveness and then turn to Him in repentance. Indeed, My Lord is Most Kind, Loving (89-90). They were morally corrupt and cheated when doing business. The seventh story in this series is Musa [PBUH] and Pharaoh. Pharaoh, like his predecessors, rejected the teachings of Musa [PBUH], and was drowned for his injustice and his
oppression of the Israelites.

The surat concludes by dividing humanity into two groups: the blessed heirs of Paradise, and the wretched inhabitants of Hellfire. After narrating the stories of the prophets, peacemakers and pious men's struggle against wicked people, the surat repeats the original instruction: "worship Allah. The common thread that weaves through these seven stories is the rejection of the prophets, the punishment of the disbelievers, and the final victory of the righteous. The Quran in its matchless way is reassuring the beloved Messenger [PBUH] of a victory, but is also instructing him [PBUH] to be patient in the meanwhile, to perform the prayer and to accept this unfortunate human condition. In these stories, the Quran keeps reminding the reader that reason for human rebellion and denial is the love of wealth, arrogance and mindlessness. The antidote: reflect, believe in resurrection and reform yourselves; overcome prejudice against the poor, show thankfulness to Allah and accept the Prophet. Abu Bakr once pointed out the grey hair in the Prophet's [PBUH] beard, he replied, "(Surat Hud) and its sister surats are the cause of my greying hair" (Tirmidhi). This surat, like most other Makkan surats, displays the majestic mode, (Jalali), which conveys Allah's avenging will and unwavering justice. Hinting that like the previous prophets you too will have to abandon your home city, and see its demise. On the other hand, it also includes the (Jamali) mode: Allah the Gentle, Compassionate and Generous, but the majestic mode is dominant in this surat.

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[الحمد لله @walHumdulilah]

This is a late Makkan surat revealed some time after Surat Hud (11). It tells the story of Prophet Yusuf [PBUH], and is called "the most beautiful story" (3). It employs a commanding narrative that is lyrical at times, with an outstanding drama woven around moral and spiritual values. Deeply embedded in Quranic guidance, values such as truthfulness, patience, modesty, justice, forgiveness, kindness and courage are presented in a variety of contexts in this story, to show that in the end they will prevail over tyranny and immorality. Yusuf [PBUH] was the great grandson of the Prophet Ibrahim [PBUH], this would be approximately 1600 bc.

The Bible also tells the story of Yusuf [PBUH], in Genesis 37 and 39. The Biblical story contrasts in tone and tenor with the Quranic narration; it appears as an account of the envy between brothers, the youthful naiveté of Yusuf [PBUH], romance and his triumph over his brothers. It stresses the cleverness of a young bureaucrat against the Egyptians; he takes advantage of the famine and buys the cattle of the Egyptians cheaply for the King. However, the Quranic story is free from such charges against a prophet of Allah. Through its twenty-seven scenes, Surat Yusuf effectively plots the complexity of human life, and sudden and unexpected changes in fortunes: one moment living at home, the next languishing in a dark, dank well; one moment enjoying life in a palace, the next in prison; one moment a prisoner, the next a Prince. The story of Yusuf [PBUH] provides a real-life illustration of a Quranic principle: "Sometimes you may dislike something that is good for you, and sometimes you may like something that is bad for you. Only Allah knows (the whole truth), not you" (Al-Baqarah 2: 216). The surat teaches that life on Earth is an extraordinary gift, full of trials and tribulations, and with endless opportunities. The message is patience and perseverance give plentiful fruit; on the other hand, short-term instant gratification can be damaging.

The eloquence and the stylistic features of the surat consists of series of scenes, one after the other, carrying on with the main narrative which then leads to next. Each scene has a rich dialogue and detail that produce a well-knit passage. Throughout the story, the faith of Prophet Yusuf [PBUH] helps him maintain integrity. When he was thrown into a well, Allah reassured him: "(One day) you will tell them about this conspiracy of theirs, at a time when they least expect it" (15). Similarly, when the governor's wife tries to seduce him the Quran demonstrates the delicacy and propriety required for the discussion of sexual matters, and at the same time it reveals the modesty and loyalty of Yusuf [PBUH]: "She tried to seduce" yet he said, "Allah forbid!" (23). This is a model of self-control, loyalty and restraint. What a difficult test for someone in the prime of his youth! Yet Yusuf [PBUH] was no ordinary young man. He feared Allah, with a religious identity and a sense of personal honour. Young people today can learn a great deal from the modesty of Yusuf [PBUH].

In conclusion, the surat highlights the moral virtue of forgiveness as practised by various people in the story: the governor, Yaqub [PBUH], and especially the forgiveness of Yusuf [PBUH] in the face of the cruelty of his brothers. All he says to them is: "There is no blame on you today. Allah will forgive you, for He is the most Kind" (92). The surat was quietly foretelling the victory of the Prophet Muhammad [PBUH]. Just as Yusuf [PBUH] succeeded against his brothers, the Prophet [PBUH] would soon succeed against the Quraysh.

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[الحمد لله @walHumdulilah]

The central theme of this late Makkan surat is to grasp the Greatness of Allah, as stated in scripture and nature. Nature, like the scripture, is an open book, where Allah's creativity can be seen, felt and experienced. On the other hand, the divine revelation brought by the prophets [PBUT] is a set of general teachings: moral values influencing a person's character and behaviour, and spiritual ideals that fill life with meaning and answer big questions: Who are we? Where do we come from? And where are we going? The Makkans employed many hostile tactics to oppose the Prophet [PBUH] : ran a smear campaign, mocked, ridiculed, and made physical threats. Some Muslims wished that Allah would send a miracle so that their fellow citizens would see and believe. However, "Even if such a Quran was revealed that could move the mountains or destroy the Earth or make dead speak (they still wouldn't believe)" (31). Miracles are not performed on request, and Allah doesn't want to persuade people with miraculous wizardry. Instead, the Quran offers logical reasons to believe, as well as evidence from nature, physical phenomena, and human history. These appeals to human intellect and emotions, can stir faith in Allah and motivate people. In other words, the Quran wants people to decide for themselves: to accept Allah or reject faith. It's their moral choice. The Quran states that change only comes from within: "Allah doesn't change the condition (of people) until they change what's in themselves" (11). The surat opens with a list of amazing natural phenomena: the sky without pillars, the rising and setting of the sun and the moon, massive mountains, running rivers, gorgeous groves of palm trees, vast vineyards, and fields of maize and wheat. Verse 4 draws our attention to an extraordinary fact: There are neighbouring plots ... all are fed by the same water, yet some are better to eat than others. Surely, in this are signs for people who understand. The Quran disapproves of the disbelievers' stubbornness and rejection of truth: all of this is the creation of a supreme and powerful Lord. What are their idols in comparison? However, the "intelligent people", believe the Messenger [PBUH]. Verses 20-23 highlight eight of their qualities, including how they fulfil their promise with Allah, and develop good human relationships. The Messenger [PBUH] is reassured: continue preaching confidently, already signs of victory are appearing. "Haven't they realised how We are moving forward in the land, shrinking the boundarie (of their territory)" (41). A possible reference to the group from Madinah - who had embraced Islam and were now inviting the Prophet [PBUH] to come to their city - a lead up to the Hijrah and the final departure of the Prophet [PBUH] from Makkah.

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[الحمد لله @walHumdulilah]

This surat was revealed in the late Makkan period, after the Prophet's [PBUH] journey to Taif, two years before the Hijrah. He planned to call the Banu Thaqif to Islam, only to be shockingly thrown out of the town and pelted with stones. The surat begins and ends with a simple statement of the purpose of revelation: to affirm the Oneness of Allah, and to bring people out of the darkness of idolatry into the light of (Tawhid). Why is true belief equated with gratitude, and so deserving of reward (7), while idolatry is associated with ingratitude (kufr)? It is because everything upon which we rely for our existence ultimately comes from Allah. To pretend that it belongs to a carved statue or idol is frankly insulting to human dignity. Those who worship idols, including the modern materialist, are reminded (9-14) of the stories they knew about the disbelievers of Nuh, Ad and Thamud. A graphic account of Hell (15-17) should remind them that punishment in this world will not be the end of it. Followed by two parables: first, the ashes scattered by the wind (18-20) to give ungrateful disbelievers pause to question the lasting value, if any, of the worldly wealth and power of which they're so proud. The second is the parable of two trees (24-27), one firmly rooted and bearing fruit, and the other uprooted and slowly rotting. The surat ends with an account of the anguished prayer of Ibrahim (35- 41), seeking forgiveness for himself, his parents, and his family. The impact of these words on the pagan Arabs, who took pride in their forefather, Ibrahim [PBUH], could have been considerable.

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[الحمد لله @walHumdulilah]

This Makkan surat was revealed in the final years of the Prophetic mission. The central theme is to expose the Makkans' attitude towards the Prophet (PBUH] . They are not serious about spiritual matters, and love worldly life: "(Leave them to) eat and enjoy themselves, (preoccupied with self-indulging) long hopes" (3). They were stubborn, and unwilling to listen to reasonable arguments.The Quran's diagnosis of the Makkans was they needed moral and spiritual guidance, since their economic success had made them materialistic individuals, selfish and greedy; the solution was a dose of moral and spiritual values. The Quran presents the fates of past communities who opposed their prophets, so the Makkans are warned of a similar fate if they continue their rebellion." The story of Ibrahim [PBUH] a case in point, he was informed that the people of Lut [PBUH] would be punished. At the same time, it describes the angels bringing him the good news of a son; Allah's kindness to his servants and His punishment of the disobedient.
Further illustrations of the disastrous fate of the people of the Madyan woodlands and the cave dwellers of Thamud, after whom the surat gets its name (Al-Hijr) are given. The Makkans were familiar with these ancient communities since their ruins were on thetrade route to Syria. The final section offers consolation to the beloved Messenger [PBUH] and his harassed followers: you are blessed with the Glorious Quran; this is more valuable than anything the others possess and will help to bring balance to your materialistic lives. The Gracious Lord consoles the Prophet [PBUH] with heartening words: "We are sufficient for you against those who mock ... We know what they say distresses you" (95-97). The surat opened, ("They will regret ...") but the closing verse instructs: "Continue to worship your Lord until you die."

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[الحمد لله @walHumdulilah]

This Makkan surat was revealed in the last months of 622 ce, before the Prophet's [PBUH] migration to Madinah. The tension between Makkans and Muslims had reached its peak, the Muslims were disheartened, while the disbelievers felt confident since Islam was no longer gaining new followers. However, the surat is optimistic and encourages Muslims to keep faith in the promise of a victory. It tells them: "Be patient, your patience (is a gift) from Allah. Don't grieve over them nor distress yourself becaus of their plotting" (127). The Quran often mentions two kinds of books: the revealed Scripture that presents divine instructions, explanations and a set of beliefs, and an open book: the universe, the sun and stars, the moon, the flight of birds, the seas, pearls and rubies, ships ploughing through mighty waves, the rivers, mountains, cattle, riding animals, rain, plants, fruit and crops. Two nourishing and healing foods are mentioned: milk and honey. It draws our attention to the mystery of their production from the udders of the cow and the stomach of bees. Allah's wonders and marvels, which He made "for your benefit..." (14). Despite these clear signs, when the pagans are asked: "What has your Lord revealed?" They say, "Stories of the ancient people" (24). A rejection of the truth expressing their narrow-mindedness. On the other hand, when the believers are asked the same question, they respond, "He has revealed the best" (30). (Surat Al-Nahl) is also called (Al-Niamah), meaning, "the gift, since it lists some of Allah's gifts to humanity. Thankfulness is the only way to appreciate these gifts; this is the very essence of Islam. Its opposite is un-thankfulness, the meaning (of kufr); the kafir fails to acknowledge Allah's gift. The following verse accurately captures the essence of Divine Message: "Allah commands justice, generosity and giving to relatives. He forbids indecency, all (kinds of) evil and cruelty" (90). The Prophet Ibrahim [PBUH] is mentioned as a model of a thankful person. The Quran tells the Messenger [PBUH] : "Invite to the way of your Lord with wisdom and courtesy" (125).

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