103 Surat Al-`Aşr (The Declining Day) :Rukaya

As-Salamu alaykum wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

This is one of the shortest surah in the Quran, but contains many lessons. It is a Makki Surah with 3 ayaats.

Note: It is one of the Surahs’that begins with an oath. An oath is used for something sacred, powerful, awe inspiring/magnificent.


Do not – anyone of you – curse time, because Allah is time.
This hadeeth was narrated by Muslim (5827) from Abu Hurayrah.

(al Khattabi, an-Nawawi, and Ibn Uthaymeen all said that this means that Allah is the controller of time.

We should not criticize time, i.e. ‘that was a horrible year.’

Ayah 1:

wa-al ‘Asr
(I swear) By Time.

Allah (SWT) is swearing by ‘Asr

So Allah by Swearing by al ‘Asr implies;

1 – Allah is telling the human to reflect on the passage of Time.

2 – Man is always in loss (ayah 2), based on the proof from ayah 1 that time is always moving forward – and we humans can never get back the time we have lost.

I.e. You had so much opportunities in life which you could do good in – to get closer to Allah. You regret you didn’t do them. However, we can change these regrets into future intentions and strive to do good when opportunities come in the future.

So the Oath and it’s Response (ayah 2) are a proof for each other; Man being in loss, and him admitting that he wasted his time.

3 – ‘Asr refers to the life/durations (zamaan) of nations.
The rise and fall of nations is a proof of humans’ being in loss.

4 – The object of the Oath is a witness for the subject. I.e. Allah calls a witness for the subject. Allah is bringing time as a witness to the fact that many humans are in loss.

5 – Human beings’ chase after the world which distract them from the real purpose in life.


Time is a witness to the tragedy of the human being.

‘Asr is a time associated with Urgency.

Whatever Allah has to say now – it is a time of Emergency. The sunset of our life is passing by. The ending of our day/life is coming soon.

Ayah 2:

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

Inna al Insaana La fee Khusrin
Indeed, man[kind] is surely in loss,

Inna – no doubt (it talks to people who might be doubtful – it removes doubt).

You would think this is referring to the disbeliever only, but it is referring to all humans, each and every single human.

Insaan – Nisyaan – forgetfulness.

The human might be reminded he’s in trouble – but soon he forgets.

Insaan الإنسان – Categorises ALL human beings, but it is also used in the singular form – Human.

Insaan: Each and every individual forgetful human being – you are in loss [in potential trouble]…

When the human hears this ayah – he thinks about himself. He forgets everybody else, he fears for his own safety.
On Judgment Day – every human cares only for himself, except for Allah’s Messenger. Those same people you might love and do haraam (forbidden) things for – they will be running away from you on that Judgment Day. When a person will want to sacrifice and throw everyone in the hellfire as a ransom – so that he does not fall into it.

So Allah is telling us to care about ourselves specifically in this life by doing good, because on that Day – you will only care about yourselves. And your good deeds in this life can only be a source of benefit for you by Allah’s Mercy on that Day.

Ayah 2 continued:
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

Inna al Insaana La fee Khusrin
Indeed, man[kind] is surely in loss,
No Doubt, the human being is in loss.

Inna – no doubt. This is another emphasis.
AL insan (THE human) – this is another emphasis which implies every human being is in loss..
La – another Emphasis (= Surely).
It is used to swear on top of another Oath – to empoweranother Oath.
fee Khusr (in Loss) – another emphasis.

Ayah 3:
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

Illa alladheena amanoo wa AAamiloo assaalihaati watawaassaw bi-alhaqqi watawaassaw bi-as-sabr

Except for those who have believed and done righteous deeds and advised each other totruth and advised each other to patience.

Wa ta waassaww bil Haqq – and they enjoin upon each other the truth.
Wa ta waassaww bil Sabr – and they enjoin upon each other patience. (This encourages people to remain upon the truth even through tempting times.)

In these 2 aayaat – Allah has depicted that humans are so preoccupied by their personal problems (kabad كبد – toil/labour). When humans completely immerse themselves in their own problems – they forget that the hardship they have in this life is nothing compared to the ones which will come in the next life.
When you forget the next life – you exaggerate in your worry about the problems of this life. Which puts you in loss, in addition to further loss of not preparing for the next life.

Ayah 3 continued:

il-laa – except (this word is used for exception).
So the majority are not those who believe, do good, enjoin the truth and enjoin on each other patience. The majority are losers, even if we cannot percieve it in this life.

Goals of Surah Al-Asr

Affirms great loss for those who reject God’s message after it reached them correctly, and for those who accepted it but failed to live according to it.

Promise of success and felicity for those who believe in God, coupling that with acts of righteousness.

The blessings of working together.

The blessings of truth.

The importance of patience.


Scholars note that this chapter contains the universals of Islam. For that reason, the companions radi Allahu `anhum ( may Allah be pleased with them) would not leave each other until they read it.

Imam al-Shafi’i has some wonderful things to say about it,

“لو تدبر الناس هذه السورة لوسعتهم”

“If people were to ponder on this chapter, it would amaze them.”

“لو لم ينزل إلى الناس إلا هي لكفتهم”

“If this was the only chapter sent to humanity, it would suffice them.”

“الناس في غفلة من هذه السورة”

“People are negligent of this chapter.”


What is clear from this verse is that faith and good deeds are causes for one to be successful in the Hereafter. It is also understood that their opposites are causes for one to be a loser. This includes those who reject God and those who, although they accept faith, fail to observe its mandates without repenting.

May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best

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104 Surat Al-Humazah (The Traducer) :Tedani

Assalamu alaykum wa rahmatulahi wa barakatuhu 🙂

This Surrah was revealed in Makkah.

1. Woe to every slanderer and backbiter.

2. Who has gathered wealth and counted it,

3. He thinks that his wealth will make him last forever!

4. No indeed! He will be thrown into the shatterer.

5. And what will make you know what the shatterer is?

6. The fire of Allah, kindled (to a blaze),

7. Which rages over the hearts (of people),

8. Verily, it shall be closed in on them (from every side),

9. In towering columns (they will be punished in the Fire with pillars).

“Woe,” this is a threat of evil consequences and severe punishment “to every slandering traducer,”who defames people with his deeds and slanders them with his words. The hammaz is one who defames people by pointing and deed, and the lammaz is one who denigrates them with his words. Amongst the descriptions of such a person is that he is one “who has gathered wealth, counting it over,” this being his only concern, he takes delight in it and he has no desire to purify it by spending it in ways of goodness, joining ties of kinship and so on. “Thinking,” in his ignorance “that his wealth will make him immortal,” in this world. It is for this reason that all his efforts and struggles are expended in increasing his wealth through which he believes that his lifespan will increase. He is not aware of the fact that miserliness actually ruins lives and destroys homes whereas righteousness in reality is what causes an increase in lifespan. “No indeed! He will be flung into the Shatterer. What will make you realise what the Shatterer is?” This is asked by way of emphasising the gravity of the affair and increasing one’s dread of it. Then it is explained, “The fire of Allah, kindled (to a blaze),” “whose fuel is men and stones” “which,” because of its extreme intensity “rages over the hearts (of people),” piercing their bodies and scorching their very hearts. Along with this unbearable heat they are imprisoned therein having lost all hope of ever leaving, “It closes in on them (from every side)”, caging them “in towering columns”, behind its doors preventing them from leaving. “whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement for the Fire which you used to deny”.

DOWNLOAD:>>>>>>>>  Surah_humazah_tafseernotes


106 Surat Quraysh (Quraysh) :Hassan

 Asalam Aleikum W W.

The Quraysh were a tribe who dominated Mecca. surat Quraysh is a four ayah sura tht reminds this tribe of the favors Allah had bestowed upon them and urges them to serve God who had protected them…… especially on their trading journeys.

Bismillahi rahmaani rahim

1. Li-eelafi qurayshin

(It is a great Grace and Protection from Allah), for the taming of the Quraish,

2. Eelafihim rihlata alshshita-iwaalssayfi

(And with all those Allah’s Grace and Protections for their taming, We cause) the (Quraish) caravans to set forth safe in winter (to the south), and in summer (to the north without any fear),

3. FalyaAAbudoo rabba hatha albayti

So let them worship (Allah) the Lord of this House (the Ka’bah in Makkah).

4. Allathee atAAamahum min jooAAin waamanahum min khawfin

(He) Who has fed them against hunger, and has made them safe from fear.


Brief story

The tribe of Quraish was scattered throughout Hijaz until the time of Qusayy bin Kilab, the ancestor of the Holy Prophet who gathered them in Makkah where they gained authority over the Ka’bah and made excellent arrangements for the welfare of the pilgrims coming from all over Arabia, Therefore The tribes on the trade route held them in high esteem on account off their being keepers of the Ka’bah and stood indebted to them for the great generosity with which the Quraish treated them in the Hajj season. That is why the Quraish neither feared that their caravans would be robbed or harmed any where on the way nor that they would be charged heavy taxes.

For these very reasons the Holy Prophet (upon whom be peace) said: “Quraish are the leaders of men.” (Musnad Ahmad: Marwiyat Amr bin al As). And according to a tradition from Hadrat Ali in Baihaqi, the Holy Prophet said: “First the leadership of the Arabians was in the hands of the people of Himyar, then Allah withdrew it from them and gave it to Quraish”.

In summary, in this surah, Quraish were simply asked to consider:”When you yourselves acknowledge this House (i. e. the Ka’bah) to be Allah’s House, and not of the idols, and when you fully well know that it is Allah alone Who has granted you peace by virtue of this House, made your trade and commerce flourish and saving you from destitution favored you with prosperity you should then worship and serve Him alone. 

Allah favored the Quraish so much that they became accustomed to fruitful trade and to safety in unsafe regions, immune to danger and evil intentions all over the country all because they embraced the Kabbah as his house (keepers of the Kabbah) and not the house of the idols, respected it and believed in Allah as the one God.

May the Almighty Allah grant us favor like he did the Quraish.

DOWNLOAD: Quraysh_MiracleDreamTafseer_NoumanAliKhan

107 Surat Al-Mā`ūn (The Small Kindesses) :Babirye

Bismilahi Rahmani Raheem

  • By majority count, this is a Makki surah (revealed in Makkah). Although some say it is Madani (revealed in Medina).

  • Allah’s Messenger is not in social or political power in Makkah, and for him to criticize and point direct fingers at the leaders who have power to harm – requires full trust in Allah.

  • One type of people who face injustice in society are the Yateem (orphans). They have no tribe or clan to support them, so they are all alone and weak. People can abuse, beat up on him/her, hit them – and if no-one is there to support them, nothing will happen against the oppressor.

  • In the previous surah Quraysh;
    Allah mentions His favors on Quraysh, and due to His favors upon them – they should enslave themselves and submit to their Merciful Master. (Positive reinforcement).
    However, they did not become Muslim – so Allah criticized them (negative reinforcement) in this surah for their evil acts. He comments on the reality of their behavior without Islam.

  • The first half of the surah is clearly talking about a disbeliever.
    The second half of the surah is talking about someone who is praying, although being cheap in that. A hypocrite

Summary of surah from: “In The Shade Of The Quran” – Sayyid Qutb

“Have you seen him who denies Our religion? It is he who harshly repels the orphan and does not urge others to feed the needy. Woe to those who pray but are heedless of their prayers; who put on a show of piety but refuse to give even the smallest help to others.”

This surah brings forth the fundamental truth intrinsic in the nature of the Islamic faith, the enormous benefit it offers to all humanity and the abundant blessings with which Allah favored mankind when He sent them His last Message. “Have you seen him who denies Our religion? It is he who harshly repels the orphan and does not urge others to feed the needy.” The surah starts with a question addressed to all who can “see”, generating suspense and holding their attention in order to make them discover the target and subject of the surah. Ah! Who is this creature identified by the Qur’an as the one who denies the religion of Islam? Hence, the answer: “It is he who harshly repels the orphan and does not urge others to feed the needy.” This definition of the disbelievers may sound surprising when compared with the traditional definition of faith but this is the core of the whole matter. Indeed the one who denies the faith is he who wickedly repels the orphan, humiliating him and hurting his feelings! And who does not care for the needy or their welfare.


Next, Allah offers a practical illustration of what is meant above: “Woe to those who pray, but are heedless of their prayers.” These verses contain Allah’s invocation against, or a threat of destruction to those who offer prayers but are careless about them. Who exactly are such? They are those “who put on a show of piety but refuse to give even the smallest help to others,” those who perform prayers but do not aptly meet their requirements. They execute the mechanical aspects and pronounce the verbal formulae of prayers but their hearts are never alive to them, nor are they nourished by praying.


The essence and purpose of prayer and its component parts (recitation, supplication and exaltation of Allah) are never present in their souls. Muslims are required to offer their prayers regularly, having in mind that their prayers are a manifestation of their servitude to Allah alone. Thus, prayer leaves no result in those who are neglectful and inattentive to it. Consequently they refuse to be kind or helpful to their fellow beings and deny the slightest charity to any of the servants of Allah. From all these, we gather the purpose behind what Allah demands of His servants when He instructs them to believe in, and worship Him. He seeks no benefit thereof for Himself, as He is All-Affluent, but all He cares for is their own welfare and prosperity, purification of their hearts and happiness in their lives. Allah wishes human life to be elevated, happy, based on pure motives and characterized by mutual compassion, brotherhood and purity of hearts and behavior.

English translation of the Ayahs…


  1. Have you seen him who belies the rewards and punishments of the hereafter?

  2. he it is who drives away the orphan

The words “have you seen”, apparently, are directed to the Holy Prophet (upon whom be peace), but the Qur’anic style is that on such occasions it generally addresses every intelligent and thinking person. And “seeing” means seeing with the eyes, for what has been described in the succeeding verses can be seen by every seer with his eyes, as well as knowing, understanding and considering something deeply. If the word ara’aita is taken in the second meaning, the verse would mean: “Do you know the kind of man who belies the rewards and punishments.” Or: “Have you considered the state of the person who belies the Judgment?

The word ad-din as Qur’anic term is used for the rewards and punishments of the Hereafter as .well as for the religion of Islam. But the theme that . follows is more relevant to the first meaning, although the second meaning also is not out of the context: Ibn ‘Abbas has preferred the second meaning, while a majority of the commentators have preferred the first. In case the first meaning is taken, the theme of the Surah would mean that denial of the Hereafter produces such and such a character in man; in case the second meaning is taken, the object of the Surah would be to highlight the moral importance of Islam, to stress that Islam aims at producing an altogether different character in its adherents from that found in its deniers.

The style shows that the object of asking this question at the outset is not to ask whether he has seen the person or not, but to invite the listener to consider as to what kind of character is’ produced in man when he denies the judgment of the Hereafter, and to urge him to know the kind of the people who belie this creed so that he tries to understand the moral significance of belief in the Hereafter.

The letter fa in the sentence fa-dhalika-alladhi expresses the meaning of a whole sentence, which is to this effect: “If you do not know, then know that it is indeed he who…” Or, it gives the meaning: “Because of his this very denial of the Hereafter he is the kind of man who…”

The sentence yadu `ul yatim as used in the original, has several meanings:

(1) That he deprives the orphan of his rights and evicting him from his father’s heritage thrusts him away;

(2) that if an orphan comes to ask him for help, he repulses him instead of showing him any compassion, and if he still persists in his entreaties in the hope for mercy, he drives him away and out of sight;

(3) that he ill-treats the orphan.

For example, if in his own house there is a closely related orphan, it is the orphans lot to serve the whole house, to receive rebuffs and suffer humiliation for trivial things. Besides, this sentence also contains the meaning that – the person does not behave unjustly and tyrannically only occasionally put this is his habit and settled practice. He does not have the feeling that it is an evil which he must give up, but he persists in it with full satisfaction, thinking that the orphan is a helpless, powerless creature; therefore, there is no harm if his rights are taken away wrongfully, or he is made the target of tyranny and injustice, or he is repulsed and driven away whenever he asks for help.

  1. and does not urge giving away food to the poor

  2. then woe to the praying ones

La yahuddu means that the person neither persuades his own self, nor tells the people of his household, to provide the poor man with his food, nor does he urge others to recognize the rights of the poor and needy people of society who are starving and do something to satisfy their hunger.

Here, by giving only two conspicuous examples, Allah has pointed out what kind of evils are produced in the people who deny the Hereafter: The real object is not to point out only these two evils-that the people drive away the orphans and do not urge giving away the food of the poor as a result of the denial of the Hereafter. But of the countless evils which are thus produced, two evils have been presented as an example, which every noble and sound-natured person will regard as hateful. Besides, another thing meant to be impressed is that if this very man had believed at he would have to go before God to render an account of his deeds, he would not have committed such evils as to deprive the orphan of his rights, tyrannize him, repulse him, neither feed the poor man himself nor urge others to give him his food. The characteristics of the believers in the Hereafter which have been described in Surah Al-`Asr and Surah Al-Balad are that they exhort one another to mercy, and they exhort one another to the truth and to render the rights of others.

The words used are to `am-il-miskIn and not it am-il-miskin If to am-il-miskin were the words, the meaning would be that he does not urge (others) to feed the poor. But ta’am -il-miskin means that he does not urge (others) to give away the food of the poor. In other words, the food that is given to the poor man is not the food of the giver but of the poor man himself; it is his right which is enjoined on the giver, and the giver is not doing him any favor but rendering him his right. This same thing had been said in Surah Adh-Dhariyat above: “And in their possessions is a due share of him who asks and of him who is. needy.” (v. 19).

The fa in fa-wail-ul -lil-musallin signifies that such was the condition of the open deniers of the Hereafter. One may then consider the condition of the hypocrites who are included among the praying ones (i e. Muslims). Since, despite being Muslims they regard the Hereafter as a falsehood, one may note what path of ruin they are following.

Though “musallin” means “the praying ones”, in view of the context in which this word has been used and the characteristics of these people that follow, this word, in fact, does not have the meaning of “the praying ones” but of “the people of salat”, i.e. of those included among Muslims.


  1. who are carless of their prayer

  2. who do good to be seen

  3. and withhold small kindnesses

The words used are an-salat-i him sahun and not fi salat-i-him lahum. In case the words fi salat-i him had been used, the meaning would be that they forget in the course of their Prayer.’ But forgetting in the course of the Prayer is no sin in the eyes of the Shari `ah, nothing to say of its being hypocrisy, nor is it a fault or anything blameworthy. The Holy Prophet (upon whom be peace) himself sometimes forgot in the Prayer and to compensate for it he prescribed the method of sajdah sahv. On the contrary, `an salat-i-him sahum means that they are neglectful of their Prayer. Whether they perform the Prayer, or do not perform it, it is of little importance to them. They are not regular at the Prayers. When they perform it, they do not observe the prescribed times, but offer it carelessly at the eleventh hour. Or, when they rise up for the Prayer, they rise up soullessly and perform it with an unwilling heart, as if it were a calamity imposed on them. They play with their garments, yawn and betray absence of every trace of Allah’s remembrance in their hearts. Throughout the Prayer they show no feeling at all that they are performing the Prayer, nor of what they are reciting; their minds wander and they perform articles of the Prayer without due attention; they somehow perform a semblance of the Prayer and try to be rid of it as soon as ,possible. And there are many people who would perform the Prayer only when they must, otherwise the Prayer has no place in their lives. The Prayer time comes but they show no concern that it is the Prayer time; they hear the call to the Prayer but do not understand what the caller is calling to, whom he is calling and for what purpose. These in fact are the signs of absence of faith in the Hereafter. The claimants to Islam believe thus only because they do not believe that they would be rewarded for performing the Prayer, nor have the faith that they would be punished for not performing it. On this very basis, Hadrat Anas bin Malik and `Ata bin Dinar say: “Thanks to God that he said ‘an salat-i-him and not fi salat-i -him. That is, we do forget in the course of the Prayer but we are not forgetful and neglectful of it; therefore, we shall not be counted among the hypocrites.”

Here, one should understand that coming of other thoughts in the mind in the course of the. Prayer is one thing and bing unmindful of the Prayer and thinking other things during it quite another. The first state is a natural human weakness. Other thoughts do interfere without intention, and as soon as a believer feels that his attention is wandering from the Prayer. he gathers it and brings it back to the Prayer. The other state is of being neglectful of the Prayer, for in it man only goes through an exercise of the Prayer mechanically, he has no intention of the remembrance of God in his heart. From the commencement of the Prayer till its completion his heart is not turned towards God even for a moment, and he remains engrossed in the thoughts with which he entered the Prayer.

This can be an independent sentence as well as one relating to the preceding sentence. In the first case, it would mean that they do not perform any act of goodness with a pure intention for the sake of God, but whatever they do , they do to be seen of others so that they are praised, are considered righteous, their good act is publicized and its advantage and benefit accrues to them here in the world. In the second case, the meaning would be that they pray to be seen. The commentators generally have preferred the second meaning, for at first sight it appears that it relates to the preceding sentence. Ibn `Abbas says: “It implies the hypocrites who prayed to be seen. They performed the Prayer if there was somebody to see them, but did not perform it if there was nobody to see them.” In another tradition his words are to the effect: “If they were alone they did not pray; but if there were others, they prayed. “. (Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim , Ibn Marduyah, Baihaqi , in Ash-Shu ab). In the Qur’an too the hypocrites have been described thus: “When they rise up for the salat, they go reluctantly to it, merely to be seen of people and they remember Allah but little.” (An-Nisa’: 142).

The word used is ma’un. The view held by Hadrat `Ali, Ibn `Umar, Sa`id bin Jubair, Qatadah, Hasan Basri, Muhammad bin Hanafiyyah, Dahhak, Ibn Zaid, `Ikrimah, Mujahid, `Ata’ and Zuhri (may Allah show them mercy) is that it implies the zakat while Ibn `Abbas, Ibn Mas`ud, Ibrahim Nakha`i, Abu Malik and many other scholars have expressed the opinion that it implies items of common use; for example, cooking-pot, bucket, hatchet, balance, salt, water, fire, flint (now its successor, the match-stick), etc. which the people generally borrow from each other. A statement of Sa’id bin Jubair and Mujahid also supports it. Another view of Hadrat ‘Ali also is that it implies the zakat as well as the little courtesies and kindnesses of daily Iife. Ibn Abi Hatim has related from `Ikrimah that ma’un of the highest form is zakat and of the lowest lending of a sieve, bucket, or needle to a barrrower. Hadrat `Abdullah bin Mas`ud says: “We, the Companions of Muhammad (upon whom be Allah’s peace), used to say (and according to other traditions, in the time of the Holy Prophet, used to say) that ma’un implies lending of the cooking pot, hatchet. bucket, balance, and such other things.” (Ibn Jarir. Ibn Abi Shaibah, Abu Da’ud, Nasa’i, Bazzar, Ibn al-Mundhir, Ibn Abi Hatim, Tabarani in AI-Ausat, Ibn Marduyah, Baihaqi in As-Sunan). Sa`d bin ‘Iyad without specifying any names has related almost the same view from the Companions of the Holy Prophet (upon whom be peace), which shows that he had heard this from several Companions. (Ibn Jarir, Ibn Abi Shaibah). Dailami, Ibn `Asakir, and Abu Nu`aim have related a tradition from Hadrat Abu Hurairah in which he says that the Holy Prophet (upon whom be peace) himself explained this verse saying that it implies the hatchet, bucket and other such things. If this tradition is genuine it probably did not come to the notice of other scholars; otherwise it was not possible that other people should have given any other commentary of this verse.

Ma`un in fact is a small, little thing useful to the people. Accordingly, zakat also is ma’un, for it is a little amount out of much wealth, which one has to give away in order to help the poor, and the other small items of common use also are ma’un as mentioned by Hadrat `Abdullah.Ibn Mas`ud and the scholars who share his viewpoint. The majority of the commentators say that ma `un applies to all those small things which the neighbors usually ask each other for, and asking for these is not in any way blameworthy, for the rich and the poor, all stand in need of these at one time or another. However, to show stinginess in lending these is regarded as mean behavior morally. Generally these things by themselves last and the neighbor returns them in the original form after he has used them. It would also be maim if a neighbor asks the other for a bed or bedding items on the arrival of guests, or asks the neighbor’s permission to have loaves baked in his, oven, or wants to leave some valuables in the neighbor’s custody when going out of his house for some days. Thus, the verse means to impress that denial of the Hereafter renders a man so narrow-minded and niggardly that he is not even prepared to make a most minor sacrifice for the sake of others.


My personal notes from Croydon ICT Tafsir class, Croydon Masjid Tafsir class, East London Mosque Tafsir class. Various imams and ustadhs can be found on mosque websites.




108 Surat Al-Kawthar (The Abundance) :Aminah

Surah Al Kauthar (chapter 108)of the Quran was revealed in makkan .It refers to Abundant goodness

108:1. Verily, We have bestowed upon you (O Muhammad!) abundance of good (both of this life and of the Hereafter).

108:2. Therefore observe Prayer for the sake of your Lord and offer sacrifice (to Him).

108:3. Surely, it is your enemy who is cut off entirely (from all good and prosperity and is deprived of Spiritual issues).

Muslim, Abu Dawud and An-Nasa’i, all recorded from Anas that he said,

“While we were with the Messenger of Allah in the Masjid, he dozed off into a slumber. Then he lifted his head smiling. We said, `O Messengerof Allah! What has caused you to laugh’ He said, Verily, a Surah was just revealed to me. Then he recited,

Verily, We have granted you Al-Kawthar.

Therefore turn in prayer to your Lord and sacrifice.

For he who hates you, he will be cut off.

Then he said,

Do you all know what is Al-Kawthar?

We said, `Allah and His Messenger know best.’

He said,

Verily, it is a river that my Lord, the Mighty and Majestic, has promised me and it has abundant goodness.

It is a pond where my Ummah will be brought to on the Day of Judgement.

Its containers are as numerous as the stars in the sky.

Then a servant of Allah from among them will be (prevented from it) and I will say:

“O Lord! Verily, he is from my Ummah (followers).”

Then He (Allah) will say:

“Verily, you do not know what he introduced (or innovated) after you.”

This is the wording of Muslim.

Ahmad recorded this Hadith from Muhammad bin Fudayl, who reported from Al-Mukhtar bin Fulful, who reported it from Anas bin Malik.

Imam Ahmad also recorded from Anas that the Messenger of Allah said,

I entered Paradise and I came to a river whose banks had tents made of pearls. So I thrust my hand into its flowing water and found that it was the strongest (smell) of musk. So I asked, “O Jibril! What is this”

He replied,

“This is Al-Kawthar which Allah, the Mighty and Majestic has given you.”

Al-Bukhari recorded this in his Sahih, and so did Muslim, on the authority of Anas bin Malik. In their version Anas said, “When the Prophet was taken up to the heaven, he said,

I came to a river whose banks had domes of hollowed pearl. I said: “O Jibril! What is this”

He replied:

“This is Al-Kawthar.”

This is the wording of Al-Bukhari.

Ahmad recorded from Anas that a man said,

“O Messenger of Allah! What is Al-Kawthar?”

He replied,

It is a river in Paradise which my Lord has given me. It is whiter than milk and sweeter than honey. There are birds in it whose necks are (long) like carrots.

Umar said, “O Messenger of Allah! Verily, they (the birds) will be beautiful.”

The Prophet replied,

The one who eats them (i.e., the people of Paradise) will be more beautiful than them, O `Umar.

Al-Bukhari recorded from Sa`id bin Jubayr that Ibn Abbas said about Al-Kawthar,

“It is the good which Allah gave to him (the Prophet).”

Abu Bishr said,

“I said to Sa`id bin Jubayr, `Verily, people are claiming that it is a river in Paradise.”’

Sa`id replied,

`The river which is in Paradise is part of the goodness which Allah gave him.”’

Al-Bukhari also recorded from Sa`id bin Jubayr that Ibn Abbas said,

“Al-Kawthar is the abundant goodness.”

This explanation includes the river and other things as well. Because the word Al-Kawthar comes from the word Kathrah (abundance) and it (Al-Kawthar) linguistically means an abundance of goodness. So from this goodness is the river (in Paradise).

Imam Ahmad recorded from Ibn Umar that the Messenger of Allah said,

Al-Kawthar is a river in Paradise whose banks are of gold and it runs over pearls. Its water is whiter than milk and sweeter than honey.

This Hadith was recorded in this manner by At-Tirmidhi, Ibn Majah, Ibn Abi Hatim and Ibn Jarir.

At-Tirmidhi said, “Hasan Sahih.”

Then Allah says

Therefore turn in prayer to your Lord and sacrifice.

meaning, `just as We have given you the abundant goodness in this life and the Hereafter — and from that is the river that has been described previously — then make your obligatory and optional prayer, and your sacrifice (of animals) solely and sincerely for your Lord.

Worship Him alone and do not associate any partner with him. And sacrifice pronouncing His Name alone, without ascribing any partner to Him.’

This is as Allah says,


“Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists.

He has no partner. And of this I have been commanded, and I am the first of the Muslims.” (6:162-163)

Ibn `Abbas, Ata,’ Mujahid, Ikrimah and Al-Hasan all said,

“This means with this the Budn should be sacrificed.”

Qatadah, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Ar-Rabi, Ata Al-Khurasani, Al-Hakam, Isma`il bin Abi Khalid and others from the Salaf have all said the same.

This is the opposite of the way of the idolators, prostrating to other than Allah and sacrificing in other than His Name.

Allah says,

And do not eat from what Allah’s Name has not been pronounced over, indeed that is Fisq. (6:121)

The Enemy of the Prophet is Cut Off

Allah says,

For he who hates you, he will be cut off.

meaning, `indeed he who hates you, O Muhammad, and he hates what you have come with of guidance, truth, clear proof and manifest light, he is the most cut off, meanest, lowliest person who will not be remembered.

Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Qatadah all said,

“This Ayah was revealed about Al-As bin Wa’il. Whenever the Messenger of Allah would be mentioned (in his presence) he would say,

`Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.’

Therefore, Allah revealed this Surah.”

Shamir bin `Atiyah said,

“This Surah was revealed concerning `Uqbah bin Abi Mu`ayt.”

Ibn `Abbas and `Ikrimah have both said,

“This Surah was revealed about Ka`b bin Al-Ashraf and a group of the disbelievers of the Quraysh.”

Al-Bazzar recorded that Ibn Abbas said,

“Ka`b bin Al-Ashraf came to Makkah and the Quraysh said to him,

`You are the leader of them (the people). What do you think about this worthless man who is cut off from his people He claims that he is better than us while we are the people of the place of pilgrimage, the people of custodianship (of the Ka`bah), and the people who supply water to the pilgrims.’

He replied, `You all are better than him.’

So Allah revealed, (For he who hates you, he will be cut off.)”

This is how Al-Bazzar recorded this incident and its chain of narration is authentic.

It has been reported that Ata’ said,

“This Surah was revealed about Abu Lahab when a son of the Messenger of Allah died. Abu Lahab went to the idolators and said,

`Muhammad has been cut off (i.e., from progeny) tonight.’

So concerning this Allah revealed, (For he who hates you, he will be cut off.)”

As-Suddi said,

“When the male sons of a man died the people used to say, `He has been cut off.’ So, when the sons of the Messenger of Allah died they said, `Muhammad has been cut off.’

Thus, Allah revealed, (For he who hates you, he will be cut off.)”

So they thought in their ignorance that if his sons died, his remembrance would be cut off.

Allah forbid! To the contrary, Allah preserved his remembrance for all the world to see, and He obligated all the servants to follow his Law. This will continue for all of time until the Day of Gathering and the coming of the Hereafter.May the blessings of Allah and His peace be upon him forever until the Day of Assembling.

Tafsir Ibn Kathir: http://www.quran4u.com/

109 Surat Al-Kāfirūn (The Disbelievers) : Leila

Salam aleikuum my brothers and sisters. I present to you my understanding and interesting findings on Surat al kafirun. I pray this information benefits us all In sha Allah.

“If you can’t beat them join them”,well atleast pretend to. There is a time in Makkah the leaders of the kuffar among the quraish decided to try and reach some sort of compromise with the prophet(s.a.w) in order to end the dispute. And as such they used to take him different proposals.

According to Abdullah bin Abbas (radi Allahu anhu), the Quraish proposed to the Prophet (s.a.w) that they would give him so much wealth that he would become the richest man of Makkah. And that they would give him whichever woman he liked in marriage. They said they were prepared to follow and obey him as their leader, only on the condition that he would not speak ill of their gods. “If you do not agree to this, we present another proposal which is to your as well as to our advantage.” This last proposal was that if he (s.a.w) would worship their gods, Lat and Uzza for a year, they would worship his God for the same space of time. Not being the first time such proposals were made,the Prophet (s.a.w) told them to wait awhile as he seeked what His Lord commanded  in this regard as he felt that there was a need for a definite, decisive reply so that their hope of mixing Kufr and Islam on the principle of “give and take” be frustrated for ever.

Thereupon Surah Kafirun was revealed.

Surah Al-Kafirun

Bismillaahir Rahmaanir Raheem

1. Qul yaa-ai yuhal kaafiroon

2. Laaa a’budu ma t’abudoon

3. Wa laa antum ‘aabidoona maa a’bud

4. Wa laa ana ‘abidum maa ‘abattum

5. Wa laa antum ‘aabidoona ma a’bud

6. Lakum deenukum wa liya deen.

Say: “O you al-kafirun! (1)

I worship not that which you worship. (2)

Nor will you worship that which I worship. (3)

And I shall not worship that which you worship. (4)

Nor will you worship that which I worship. (5)

To you be your din, and to me mine.” (6)

In a nut shell,Islam and Kufr have nothing in common and there is no possibility of their being combined and mixed into one entity.There are no half truths in Islam. Disbelief is disbelief and belief is belief. In this surat Allah (s.w.t) gave us Muslims the eternal teaching that we should exonerate ourselves by word and deed from the creed of Kufr wherever and in whatever form it be, and should declare without any reservation that we cannot make any compromise with the disbelievers in the matter of Islam.

For example, a kafir telling you it’s ok you can come to church afterall we do worship the same God that maybe true in one way or another but our principles of worship are utterly different and will always be so. This can apply to so many other of our deen’s principles that the kafir water down just to see you in the same boat as them. ” i have so many muslim friends who drink alcohol,are you sure you don’t drink and have never even tasted it?”, “these days Muslims are so styled up in their dressing, you don’t have to wear that black hijab it makes you look old,do you have to cover your face fully like that?”……statements like these and many more cause us to compromise the Islamic principles in one way or another. Not forgetting the political anti gay pressure with threats of withdrawing all kinds of aide and so on. You must not give in.You have to differentiate yourself from the disbelievers.


  • The Prophet (s.a.w) said, “Recite surah al Kafirun and then go to sleep after coming to its end, for it is a clearance from shirk.” [Abu Dawud]
  • Make a habit of reciting this short surah at bed time. Should you die in your sleep, your last words will be a denial of shirk.
  • The reward for reciting this surah is enormous. The reward for its recitation is equivalent to the reward for reciting a quarter of the Quran. [Tirmidhi]