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A Makki surah, and is particularly famous for its first ten verses.
[23:2]
Who are humble in their prayers,
those who have khushoo3 in their prayer. what does "khushoo3" mean?
it often means, when a person has such strong feelings about the power, awe, fea
r, love of Allah, so deeply rooted internally, that it extends to their external
bodies, like they physically feel a change. when that happens, it gives them ca
lmness and peace in their prayer.
the Prophet(S) once saw someone who was praying, and while doing so he was kind
of playing with his beard, the Prophet(S) said that if this person had khushoo3
in their heart, then their body wold have been calm too.
khushoo3 also means:
- lowering gaze
- lowering voice
- (not?) looking side to side
- not toying with body parts
Hadith that Allah keeps His eye on the person who's praying as long as he's conc
entrating on Allah, when he loses it Allah also looks away.
another hadith: the first thing that will be taken away is khushoo3. so much so
that a time will come when noone will be left practicing it? who even knows what
it is today?
it's something that you have to work on for years, to realize Allah over years,
feelings from the heart.
but the short answer is that the more you remember Allah outside yoru prayer, th
e more you'll remember Him in your prayer.
"laghw": anything that has no benefit in this world or the hereafter.
that's futility. a comprehensive definition.
there's a hadith that the beauty of one's Islam is that they leave that which do
esn't concern them.
this doesn't mean we stop talking. it's okay to make small talk sometimes, to m
ake people get closer to deen. like to break the ice or make an opening that mig
ht help them warm up and come closer to Iman. so it's your niyyah that can defin
e what is laghw or not.
[23:4]
And who are payers of the poor-due;
the word "zakah" is usually used with "paying" or "establishing".
but here it's used with "do zakah".
scholars say:
-zakah was made mandatory in the Makki period, but the details weren't given unt
il the Madani period.
-many scholars actually say that this is referring to tazkiya, which means to pu
rify. because tazkiyah literally means to purify, where zakat is just the financ
ial purification. but this is referring to purification, which includes everythi
ng, their nafs, their qalb, etc.
The Shia concept of Muta is a transgression. It was made Haram eventually.
[23:8]
[23:60]
And those who give whatever they give, with their hearts full of fear that to th
eir Lord they are to return
wajilat: their hearts are in a trembling state
wajilat is fear that's just felt in the heart, although it might not be seen on
the limbs.
fear due to your own shortcomings.
they know they have to return back to Allah. this puts them in anxiety, not para
noia, but concern that's positive and constructive.
so even though they've done something good, they're also scared, what if I'm not
accepted by Allah, what if I had riyaa in what I did, what if I don't die in a
good state...
so people who're pious - one sign of them is that they are scared. although they
haven't committed major sins, they cry as someone might if they'd done a major
sin.
sunnah of the Prophet(S) - whenever he used to do any good deed, he would do ist
ighfar.
this istighfar is that whenever someone does any good, they worry - was it accep
ted? maybe there was some riyaa.. maybe they didn't do it as well as it should h
ave been done.
when people don't do good deeds, it's not because it's difficult because of thei
r own sins or their takabbur, NOT because Allah's asking them to do something th
at's too difficult.
[23:64]
Until when We will seize their affluent ones with punishment, they will suddenly
start crying.
yaj2aroon: to pray/supplicate in a begging way.
it modern arabic it also means to moo like a cow. moaning, crying.
they're the ones who did bad, and stopped other people from believing.
some scholars say:
- this is referring to the Battle of Badr
- a famine that hit Makkah after the Hijrah, that was so bad that children were
dying, so Abu Sufyan (before he became a Muslim) came to the Prophet(S) and said
you're said to be a Mercy for the worlds, so make dua for this to be averted.
it comes that at one point the Prophet(S) dua'd that afflict the people of makka
h with a famine and that's why it came to them.
when he responded to Abu Sufyan and made dua for them, Allah lifted it. so Alla
h is saying you may intercede for them now, but later it won't matter.
[23:66]
My verses used to be recited to you, but you used to turn back on your heels
tankiSoon: to retreat or give up a person's intentions.
so even if they heard the recitations and it had an effect on them, and they had
thought about it a little, but they retreated, gave up. even though they may ha
ve been touched by the Quran, and made an intention about it, but let go, the do
or of Iman had opened, the window of opportunity had opened. And Allah gives thi
s opportunity to everyone in the world. and it's up to people to take it or turn
away.
and why do they turn away? Allah answers in the next verse.
[23:67]
Allah's Mercy. If He gi
make us successful.
ask for His Mercy, and
even more.
may we imbibe, inculcate all the traits of the successful in this Surah.
tafseer: the last few verses: 115 to 188 have a lot of merit.
Abdullah bin Masood(R) came across someone who was very ill, and on his own he r
ecited these verses and blew on the man, and the Prophet(S) asked him what did y
ou do, he said I recited these verses, and the Prophet(S) said I swear by Him ..
.. if a person of true faith were to recite these verses on a mountain, the moun
tain would move from its place.