THE MUSLIM's ATTITUDE REGARDING TRIALS IN THE LIGHT OF THE EVER-GLORIOUS QUR'AN AND PROPHETIC TRADITION

The word "fitnah" may denote supplication to Allah Almighty not to render our enemies overwhelm and have victory on us and not to lead us astray from the right and truth in our sayings and actions because, then, other people will contempt and deride our religion not seeing in us a good example or a straightforward conduct. One verse that referred to this meaning is: 'Moses said: " O my people! If ye do (really) believe in Allah, then in Him put your trust if ye submit (your will to His)". They said: "In Allah do we put out trust. Our Lord make us not a trial for those who practise oppression; and deliver us by Thy Mercy from those who reject (Thee)."' (Surat Yunus: 84- 86).

This verse means that Moses (peace be upon him) said to true believers in his people by way of ensuring their faith, after seeing oppression inflicted upon them: O people! If you truly believed in Allah and verily submitted yourselves to Him, then, on Him only depend and hold only to His side and care: Whoever depends on Allah and seeks His guidance, Allah always supports him and leads him to victory.

The Qur'an then tells us that those true believers of the people of Moses (peace be upon him) answered him sserting their deep belief saying: "In Allah do we put out trust. Our Lord make us not a trial for those who practice oppression" meaning that in their reply to their prophet Moses (peace be upon him) they said that they depended on and trusted Allah alone in all their matters, so Allah Our Lord ! we are asking you not to place us in defeat weakness in front of those oppressors by giving them power over us because then, they would think they are on the right path and that we are deluded and following the wrong pathfor - in their allegations- if we were right they would not have power and be victorious over us. They added to this supplication another more explicit one seeking this hope in shunning away disbelievers and their mischief from them. They said: "and deliver us by Thy Mercy from those who reject (Thee)", meaning that Our Lord we do not only ask You not to make of us a trial for them, we further ask you to deliver us from their evil and from the mischief of disbelievers.

We also ask you to give our ord supremacy over theirs. Imam Al-Shaukany (may Allah be pleased with him) said that the form of supplication they used to implore to Allah is an evidence that their concern about the supremacy of religion was greater than that their concern about their own safety. A similar form of supplication is the following verse: " Our Lord! Make us not a (test and) trial for the unbelievers, but forgive us,our Lord! For Thou art the Exalted in Might, the Wise." (Surat Al-Mumtahana: 5). This verse came after Allah Almighty told is about Abraham (peace be upon him), and his allies of true believers to disbelievers from his people: " we are clear of you and of whatever ye worship besides Allah: we have rejected You, and there has risen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him Alone..." (Surat Al- Mumtahana: 4)

The supplication in the Surat asserts this meaning of the word "fitnah", meaning "trial" and its past participle " maftuun" meaning " a person suffering a trial" or "under trial". Etymologically the verb "fatana" means to "melt silver". The meaning of the verse is a prayer to Allah by the believers not to render them under trial and torture by those disbelievers by giving them authority and power over them and then they would not be able to meet or forbear. Another possible interpretation for the verse is: Our Lord do not make a trial of us for your enemies and ours. If You would try us by making them torment us, they would think that they are on the right path and that we are deluded. They would proclaim that if we were right, they would not gain victory over us. Some of our scholars have another point of view regarding the meaning of this verse. They hold that "fitna" in this verse means turmoil and discordance among the Muslim group and that Muslims would be so corrupt that they are not fit to set an example for others in good deeds.

Accordingly the meaning would be: Our Lord do not let our words and actions be so bad as to make disbelievers loathe to convert to our religion. For, at that time, they would think that if our religion were true and sound its influence would have shown on its followers who should, by then, be so far from backwardness, disagreement and discordance. To sum it up, the word /fitna/ in this verse and in the above verse from Surat Yunus "Our Lord make us not a trial for those who practice oppression" bear two possible meanings: First, a supplication from believers not to render them a position of weakness or defeat in relation to disbelievers. Second, to protect them from wrongdoing, ill-sayings and any act that goes against good manners. This is because if they held grudges, conflicts and hatred towards each others and went astray from the right, justice and cooperation in charity and piety, people following religions other than Islam will despise them and loathe to follow their religion. They would rather think that if theirs were a true religion, they would not be in such a state.

MOSQUES AS INSTITUTIONS TO MUSLIM'S SPIRITUAL AND PHYSICAL GROWTH

A balanced development of human spirituality is able to be portrayed as a living seed which fertilizes the entire value of Muslims' devotion towards the Creator. Clarifying on this matter, it is apparent that mosques are amongst the most important aspects in a Muslim's life. The significance of mosques has been revealed by Allah as something which is very important since the existence of human race on earth. Allah clarifies this in Ali Imran (3:96) denoting that mosques are the earliest construction made to fulfill human devotion rights towards Allah.

The prophet Muhammad (pbuh) further explained the importance of mosques to us by constructing the Quba Mosque. The mosque was built as soon as the prophet reached Madinah's periphery on his emigrate (Hijrah) journey. Prospering a mosque is a sign of piousness of a Muslim towards the Creator. This is clearly mentioned by Allah in At-Taubah (9:8) : "For those who prosper the mosques, they are indeed people who surrender in faith to Allah and the hereafter."

A mosque is a symbol of educational institution, mental and physical development, gregariousness and nationalism of a Muslim. In other words, an Islamic country can be formed by the union of Muslims with the jamaah. Due to that, today's Muslim community must perceive further on the significance of mosques as an institution and furthermore initiate in its prosperity. A mosque's function is not solely for praying but is inclusive of the veins and heartbeats of its followers. If we observe the mosque in a narrow perception, as if it is just a prayer's place, it is worried that future generations would have an idea that Islam is just merely prayers, whereas Islam is actually life itself as a whole, inclusive of all aspects of it.

The sophistication of a mosque doesn't root from the glitter of its lighting and the profound construction, but it can be remarkable and magnificent if it is prospered with good deeds (ibadah) and all Muslims' activities in it. To turn this into reality all of us must give and make time to be present at the mosque.

We don't need to wait for a free time before making the decision to attend the mosque. Time is of essence and it passes by, leaving us and will never return. Therefore the need to squeeze some time in attending the mosque is compulsory, parallel to the time we allot to other obligations. This is to be done without discrimination towards personal and educational background, skin colour, race and language because Islam is meant for all human race. We are not obliged to be at the mosque at all times, but the priority in prospering it should exist in our daily life schedule.

Among things which could be done by all Muslims from around the world is to turn a mosque into a "One Stop Centre", where Muslim community will be able to receive benefits from it. We can build budget hotels to cater the needs of stopping-by travelers without discriminating on their race and religion. Other than that we can build up grocery shops, textile and clothing boutiques, laundry services, automotive workshops, petrol pump stations and many others. The running of all these businesses should be based totally on Islamic philosophy and teachings from the organization, financial, administration and other aspects.

All of them should be open 24 hours per day due to their significance towards the humanity. If we look at mosques as equal in importance as all of our other needs, the mosque is definitely going to be prosper and beautiful. When we transfer the mosque into a "One Stop Centre" indirectly our lives will be surrounded by the institution of mosques. This will attach us to the mosque and seal us a closer relationship with Allah.

Everyone should be brought along to the mosque and perform all the practices and customs of the mosques, which some of us are never even aware of it before. Prayers and mosques educate us to co-operate without discriminating social standards, learn to admonish faulty leaders and adhere to rightful leaders, appreciate cleanliness, being humble, punctual and others.

After fulfilling the obligation towards prospering the mosque, we are further obliged to continue our daily jobs to earn a living which has been given by Allah on earth. The initiative to prosper the mosque should not be perceived lightly by us. It is meant to return the glorious moment of Muslims worldwide. Islam does not put aside non-Muslims needs, in fact it is done hand-in-hand. That's the best way to describe it. We will continue being as 'bubbles in the ocean' if we continue putting a distance away from the mosque.

Mosque is a source of human integrity. The Quranic versus should be practiced and not just displayed for theory purposes. To make this happen into reality, we must prosper all mosques that are within our reach. All members in the community should make this into realization within their personal capacity. Without co-operation from all, this idea will just be a fruitless discussion. Therefore we must initiate it into our real lives so that we would be able to develop the Muslim community in all aspects of life. Due to this, a minimum of 2 hours daily should be allotted to attend the mosque, for the purpose of praying with jamaah and building a social relationship within the community.

This proposal is open to all Muslims from all over the world. The utmost important criteria is "Lailahaillallah" in every Muslim hearts. Burning passion and resolution should be marked into the hearts of every Muslim souls worldwide and to be put into realization with actual physical movement.

With Allah's blessings, apart from our own initiatives, hopefully this proposal is able to be realized by all Muslim on earth.

For those who happened to read this note, please open up your mind, give a thought to its righteousness, seek for Allah's guidance and perform it without any procrastination. It is hoped that all of us would be blessed by Allah now and hereafter.

AMIN.

Enter your search terms Submit search form

HUMAN CREATION

The human body is the most complicated machine in the world. We see with it, hear with it, breathe with it, walk and run with it, and sense pleasure with it. Its bones, muscles, arteries, veins and internal organs are organized with marvellous design, and when we examine this design in detail we find even more amazing facts. Every part of the body, though each may seem to be so different from another, is made up of the same material: cells.

"We created you, so why do you not confirm the truth? Have you thought about the sperm that you ejaculate? Is it you who create it or are We the Creator?" (Qur'an, 56: 57-59)

Cells, each of which is one thousandth of a millimetre, are the structural units that form our body and everything in it. Some of these cells unite to form bones, others to form nerves, the liver, the inner layer of the stomach, the skin or the cornea of the eyeball. Each has the size and shape that exactly meet the requirement of that part of the body.

How and when did cells, which have such varied functions, come into being?

The answer to this question will take us into a process whose every moment is filled with mystery. All the approximately 100 trillion cells that make up your body today came from the division of one single cell. That single cell which had the same structure as all the cells in your body now, came from the union of your mother's egg cell and your father's sperm cell.

In the Qur'an, God sometimes refers to the wonders of the earth and the sky, and sometimes to the mysteries of the creation of living things as various signs of His existence. One of the most important of these signs is His wondrous creation of human beings.

In many verses, as a lesson to human beings, God advises them to turn and look at their own creation. He explains in detail how human beings come to be and what stages they pass through. In Sura 56, He tells of human creation:

We created you, so why do you not confirm the truth? Have you thought about the sperm that you ejaculate? Is it you who create it or are We the Creator? (Qur'an, 56: 57-59)

The essence of a human being composed of 60-70 kilos of flesh and a mass of bones was originally contained in a drop of fluid. It is certainly a wonder that an intelligent, feeling human being with the faculties of speech and hearing and with a remarkably complex physical structure could come into existence from a drop of fluid. This development was certainly not the result of a random process or the operation of chance, but rather of a conscious process of Creation.

Allah Said:

"We created man from the purest kind of clay; then made him a drop in a secure receptacle; then formed the drop into a clot and formed the clot into a lump and formed the lump into bones and clothed the bones in flesh; and then brought him into being as another creature. Blessed be God, the Best of Creators!" (Qur'an, 23: 12-14)

Muslim Good Character

This includes suppressing one’s anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, [68:4] and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. [3:134]

Bukhari and Muslim relate that `Abdallah ibn `Amr, radhiallahu `anhu, said, "The Messenger of Allah, sallallahu `alaihi wa sallam, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"

They also narrate that `Aa’isha, radhiallahu `anha, said, "Never was the Messenger of Allah, sallallahu `alaihi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship.

When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he givse a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing.

He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people orf learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.

And Allah gives success always now, and hereafter!

The Past and The Future of Life

Assalamualaykum My Brothers and My Sisters everywhere,

Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil.

Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones.

If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

The Proofs that Muhammad is a True Prophet to the World

My brothers and sisters everywhere! You should know that the Messenger, Muhammad the son of `Abdullah (may Allah's blessings and peace be upon him) is Allah's Messenger in reality and truth. The evidences that show his veracity are abundant. None but an infidel, who out of arrogance alone, could deny these signs.

Among these proofs:

a. Muhammad (may Allah's blessings and peace be upon him) was raised illiterate, unable to read or write, and remained like that till his death. Among all his people, he was known as being truthful and trustworthy. Before receiving revelation, he had no prior knowledge of Religion or any previously sent Message. He remained like that for his first forty years. Revelation then came to Muhammad with the Quran that we now have between our hands. This Quran mentioned most of the accounts found in the previous scriptures, telling us about these events in the greatest detail as if he witnessed them. These accounts came precisely as they were found in the Torah sent down to Moses and in the Gospel sent down to Jesus. Neither the Jews or Christians were able to belie him regarding anything that he said.

b. Muhammad (may Allah's blessings and peace be upon him) also foretold of everything that would occur to him and his community after him, pertaining to victory, the removal of the tyrannical kingdoms of Chosroes (the royal title for the Zoroastrian kings of Persia) and Caesar, and the establishment of the religion of Islam throughout the earth. These events occurred exactly as Muhammad foretold, as if he was reading the future from an open book.

c. Muhammad (may Allah's blessings and peace be upon him) also brought an Arabic Quran that is the peak of eloquence and clarity. The Koran challenged those eloquent and fluent Arabs of his time, who initially belied him, to bring forth a single chapter like the Quran. The eloquent Arabs of his day were unable to contest this Quran.

Indeed, till our day, none has ever dared to claim that he has been able to compose words that equal-or even approach-the order, grace, beauty, and splendor of this Glorious Quran.

d. The life history of this Noble Prophet was a perfect example of being upright, merciful, compassionate, truthful, brave, generous, distant from all evil character, and ascetic in all worldly matters, while striving solely for the reward of the Hereafter. Moreover, in all his actions and dealings, he was ever mindful and fearful of Allah.

e. Allah instilled great love for Muhammad (may Allah's blessings and peace be upon him) in the hearts of all who believed in and met him. This love reached such a degree that any of his companions would willingly sacrifice his (or her) self, mother or father for him.

Till today, those who believe in Muhammad honor and love him. Anyone of those who believe in him would ransom his own family and wealth to see him, even if but once.

f. All of history has not preserved the biography of any person in the manner it has preserved the life of Muhammad, who is the most influential human in history.

Nor has the entire earth known of anyone whom every morning and evening, and many times thereafter throughout the day, is thought of by those who believe in him. Upon remembering Muhammad, the believers in him will greet him and ask Allah to bless him. They do such with full hearts and true love for him.

g. Nor has there every been a man on earth whom is still followed in all his doings by those who believe in him.

Those who believe in Muhammad, sleep in the manner he slept; purify themselves (through ablution and ritual washing) in the manner he purified himself; and adhere to his practice in the way they eat, drink, and clothe themselves.

Indeed in all aspects of their lives, the believers in Muhammad adhere to the teachings he spread among them and the path that he traveled upon during his life.

During every generation, from his day till our time, the believers in this Noble Prophet have fully adhered to his teachings. With some, this has reached the degree that they desire to follow and adhere to the Prophet's way in his personal matters regarding which Allah has not sought of them to adhere to in worship. For example, some will only eat those specific foods or only wear those specific garments that the Messenger liked.

Let alone all that, all those who believe in Muhammad repeat those praises of Allah, special prayers, and invocations that he would say during each of his actions during day and night, like: what he would say when he greeted people, upon entering and leaving the house, entering and leaving the mosque, entering and leaving the bathroom, going to sleep and awaking from sleep, observing the new crescent, observing the new fruit on trees, eating, drinking, dressing, riding, traveling and returning from travel, etc.

Let alone all that, all those who believe in Muhammad fully perform-even to the minute detail-every act of worship-like prayer, fasting, charity, and pilgrimage-as this Noble Messenger (may Allah's blessings and peace be upon him) taught and as he himself performed.

All of this allows those who believe in him, to live their lives in all aspects with this Noble Messenger as their example, as if he was standing before them, for them to follow in all their doings.

h. There has never been nor will there ever be a man anywhere upon this earth who has received such love, respect, honor, and obedience in all matters-small and large alike-as has this Noble Prophet.

i. Since his day, in every region of the earth and during every period, this Noble Prophet has been followed by individuals from all races, colors and peoples. Many of those who followed him were previously Christians, Jews, pagans, idolaters, or without any religion. Among those who chose to follow him, were those who were known for their sound judgment, wisdom, reflection, and foresight. They chose to follow this Noble Prophet after they witnessed the signs of his truthfulness and the evidences of his miracles. They did not choose to follow Muhammad out of compulsion or coercion or because they had adopted the ways of their fathers and mothers.

Indeed many of the followers of this Prophet (may Allah's blessings peace be upon him), chose to follow him during the time when Islam was weak, when there were few Muslims, and when there was severe persecution of his followers on earth. Most people who have followed this Prophet (may Allah's blessings and peace be upon him) have done so not to acquire some material benefits. Indeed many of his followers have suffered the greatest forms of harm and persecution as a result of following this Prophet. Despite all this harm and persecution, this did not turn them back from his religion.

My brethren! All of this clearly indicates to anyone possessing any sense, that this Prophet was truly and really Allah's messenger and that he was not just a man who claimed prophethood or spoke about Allah without knowledge.

j. With all this, Muhammad came with a great religion in its credal and legal make-up.

Muhammad described Allah with qualities of complete perfection, and at the same time in a manner that is free of ascribing to Him any imperfection. Neither the philosophers or the wise could ever describe Allah like such. Indeed it is impossible to imagine that any human mind could conceive of an existing being that possesses such complete ability, knowledge, and greatness; Who has subdued the creation; Who has encompassed everything in the universe, small or large; and Who possesses such perfect mercy.

Nor is it in the ability of any human being to place a perfect law based upon justice, equality, mercy and objectivity for all human activity on earth like the laws that Muhammad brought for all spheres of human activity - like buying and selling, marriage and divorce, renting, testimony, custody, and all other contracts that are necessary to uphold life and civilization on earth.

k. It is impossible that any person conceive wisdom,, morals, good manners, nobleness of characters as what this honorable Prophet (may Allah's blessings and peace be upon him) brought.

In a full and complete manner, Muhammad spread a teaching regarding character and manners toward one' parents, relatives, fiends, family, humanity, animals, plants and inanimate objects. It is impossible for the human mind alone to grasp all of that teaching or come with a similar teaching.

All of that unequivocally indicates that this Messenger did not bring an) of this religion from his own accord, but that it was rather a teaching and inspiration that he received from the One Who created the earth and the high heavens above and created this universe in its miraculous architecture and perfection.

l. The legal and credal make-up of the religion that the Messenger, Muhammad, (may Allah's blessings and peace be upon him) brought resembles the engineering of the heavens and the earth. All of that indicates that He who created the heavens and the earth is the One Who sent down this great law and upright religion.

The degree of inimitability of the Divine law that was sent down upon Muhammad is to the same degree of inimitability of the Divine creation of the heavens and earth. For just as humanity cannot create this universe, in the same manner humanity cannot bring forth a law like Allah's law that He sent down upon His servant and messenger Muhammad (may Allah's blessings and peace be upon him).

Explanation of Surah al-Ikhlas

The Ahl-us-Sunnah wal-Jamaa'ah (i.e. the Sunnis) do not deviate from those things which have been brought by the Messengers, for that is the Straight Path, the path of those whom God has bestowed His favour upon from among the Prophets, the Truthful, the Martyrs and the Righteous. It is in this collection of what has been described about Almighty God by Himself in Surah al-Ikhlaas (literally: "The Chapter of Purity") that makes it equal to one third of the Qur'an. In this surah, Allah, The Almighty God has said:

"Say! He is God, the One!
The Eternally Besought of all!
He does not beget, nor is He begotten.
And there is nothing comparable to Him."

* Whatever the Messenger of God, may the peace and blessings of God be upon him, brought with him, that alone is real. It is obligatory to obey it and forbidden to deviate from it as this alone is the Straight Path which has no curves.

* The Straight Path is only one and whoever deviates from it he strays onto the wrong path, innovation and injustice. Almighty God commands (in the Qur'an):

"And this is My Straight Path, so follow it and do not follow the other paths lest they divert you from His way.

* The Straight Path is that path of the Ummah (community of Muslim believers) which lies in between the two extremes. Hence, the supplication in every rak'ah (i.e. unit) of the prayer: "Guide us to the Straight Path", that He should help, assist, guide, support and lead us in those things which will help us to obey Him and keep us steadfast on His Path. This is the Path of those who were favoured by God: the Prophets, the Truthful, the Martyrs and the Righteous, and these are the best for keeping company.

* The Concept of Tawheed has been explained in Surah al-Ikhlaas by separating and purging it from Shirk (associating others with Almighty God, polytheism and idolatry).

* Imam Ahmad's narration of 'Ubayy bin Ka'ab that the mushrikoon (i.e. pagan idolaters) asked: "Oh Muhammed! Tell us the geneology of Your Lordl", whereupon God revealed this surah.

* From authentic hadiths, it is proven that this surah is equal to one third of the of the Qur'an. The substance of the statement of Ibn 'Abbaas (a Companion of the Prophet) is as follows: that the Qur'an consists of three fundamental objectives:

a) Those commands and prohibitions which contain the laws and practical ways. These form the subject matter of the science of Fiqh (jurisprudence) and Ethics.

b) The tales and narratives which include the stories of the Prophets and Messengers of God and their communities. The punishments and disasters which befell those who resisted and denied the Messengers of God. Also, the promises, rewards, warnings and dooms.

c) The knowledge of Tawheed (the Unity of God) and the description of those matters which relate to the Names of Almighty God and His Attributes, which to have faith in is obligatory upon the servant of God (i.e. each Muslim). This has precedence over the first three.

* Surah al-Ikhlaas contains the third objective and a general description of it. Thus, it is correct to say that this surah is equal to one third of the Qur'an.

* The answer to the question that how does this surah contain comprehensively the knowledge of Tawheed and its principles which form the essence of the belief in Almighty God. God's command "He is God, the One" negates partnership with Him in every sense, whether it concerns His Self, Attributes or His Deeds. It also demonstrates the distinctiveness of God in His perfection, magnificence and majesty. The word Ahad is not used in affirmation for anyone besides God, since Ahad is more emphatic than Wahid.

* The Tafseer (commentary, exegis) of Ibn 'Abbaas for the verse "God! al-Samad (i.e. the Eternally Besought of all).": The Chief who is best in His Nobility. The Great one who is best in His greatness. The Tolerant One who is best in His toleration. The Omnipotent who is the best in His omnipotence, the All Knowing who is best in His knowledge. The Self which is perfect in all types of nobility and greatness - that Self is only God - the Most Revered and the Most Powerful. He alone has these qualities for they do not apply to anyone save Him. No one is equal to Him and no one is like Him.

* The Tafseer is also as follows: The Self who has no fear, around whom all creatures turn and Whom they seek after for all their needs and actions.

* Affirmation in the Oneness negates all forms of polytheism and similitude. Affirmation of all the meanings of al-Samad includes all the noble Names and the most exalted Attributes. This is the Tawheed of Affirmation.

* The Tawheed of Purity is in the statement: "He does not beget not nor is He begotten. And there is none comparable to Him". This statement can also be understood from the general statement: "Say! He is God! The One". Nothing came out of Him nor did He come out of anything. He has no equal, no likeness and no similarity.

* Domination of of the concept of Tawheed in this surah. The afffirmation of Oneness for the Lord in total and absolute contradiction to all forms of Polytheism. His character of being "Eternally Besought of all", which proves all His Attributes, that He cannot suffer from any defect, negation of father and son which is an implication of Him being in no need and that all is in need of Him. All is characterised in the statement of His being besought and His Oneness. Negation of an equal which includes negation of similarity, resemblances and likeness. This surah includes all of these matters and is therefore rightly deserving of being called equal to a third of the Qur'an.