B i s m i l l a a h i r R a h m a a n i r R a h e e m
Teachings of the Qur’an
Name and Background
Teachings and Commentary
Ayub A. Hamid
Name and Background
This small Soorah is identified by the word “Al-‘Aŝr” used in its first short verse.
It was revealed in the very early Makkan period of the Islamic Movement when Qur-aanic revelations consisted of short verses that were very appealing and memorable. As the prophethood of Muhammad ŝall-Allaahu ‘alayhi wa sallam was the hot issue of that time, people were intrigued by every revelation they heard about. They would hear the verses and repeat them exactly as heard to other people, quickly making them the talk of the town.
At-Takaathur highlighted human short-sightedness for being so absorbed in competing to maximize worldly abundance that they ignore their need to succeed in their accountability to Allaah Subhaanahu wa Ta‘aala in the Hereafter. When thinking of success, people think only in terms of worldly accomplishments, forgetting the Hereafter altogether. This Soorah negates all such notions of success people have in their minds and explains how everyone is an utter loser unless he adopts a four-part program of action for the eternal success.
This Soorah is an excellent example of the Qur-aanic feature in that it delivers a message of enormous impact in only a few words. The people who understand it well feel that volumes can be written about the message and philosophy presented in this Soorah. It provides a complete action program for salvation, points out the terrible loss suffered by those who neglect this action program, and presents the logical evidence supporting its claim – all in three brief verses. The action program consists of four cornerstones on which a solid structure of a lifelong program of salvation and success can be built that will help people avoid loss and failure. Thus, it identifies the essentials of an Islamic lifestyle in the proverbial nutshell. Scholars like Imam Shafi‘ee have suggested that if people reflect upon and assimilate the message of just this Soorah, it will be enough for their guidance.
It was reported by Abdullaah Bin Ĥiŝn Ad-Daarimi that when the companions of the Prophet ŝall-Allaahu ‘alayhi wa sallam met, they would not depart without reciting Al-‘Aŝr to each other. This indicates how important it is to keep the message of this Soorah always in our conscious mind.
1As evidenced by rapidly passing time, 2human beings are utter losers 3unless they believe in Islamic tenets, perform good deeds, and mutually promote Ĥaqq and steadfastness among themselves.
This Soorah starts with an oath and it has been explained previously that oaths are used in the Qur-aan to present the elements and things which, if reflected upon, will help people grasp the reality of the statement that follows the oath. This Soorah presents the witness of fleeting time for our reflection.
Witness of Time
Time is the most precious asset or resource human beings have. We hear expressions such as ‘time is money’ and ‘time is wealth’ from the people who can fathom its value. It is, in fact, even more precious than wealth: Time is life!
Its supply is defined and limited. The maximum time available to us is our lifespan, the duration of which is not precisely known for any individual. Its end can come any time, whether we are ready or not. It is a non-renewable resource. Every moment gone is gone forever. It can never be brought back or repeated. We cannot stop it. Whether we utilize it for our advantage or not, it passes away.
And it is passing swiftly! Just look at the second hand on your watch, where every tick is indicating the passage of time that is gone forever. And the length of this tick is a long time. Light travels 186,000 miles in that time, while your computer executes millions of instructions. Think of a fast moving electronic ticker tape – the kind that displays stock market activity. Now imagine the passing of a continuous stream of milliseconds of your time (life) moving fast on that electronic ticker tape. It is with that speed you are moving towards the end of your time – your death.
Clearly, our success depends on how judiciously, effectively and efficiently we utilize our time in attaining our goals and objectives. The better a person is at it, the more successful an achiever he is. The weaker one is in its utilization, the bigger the loser he is. For example, a student’s objective is to properly learn the subject matter covered by the course he is taking and to obtain the maximum score in the test administered to evaluate his learning. His success depends upon how effectively and efficiently he utilizes his time in learning the subject matter and in demonstrating his knowledge and understanding of the subject matter during the test.
The time that has passed becomes history. History of nations is remembered and recorded. The Qur-aan also reminds us about the end results that previous nations faced. Thinking people can learn many lessons from history.
Al-‘Aŝr refers both to the fleeting nature of time (how quickly it is passing) and to the passed time that has become history.
Its historical aspect reminds us that Allaah Subhaanahu wa Ta‘aala always deals with communities of people precisely according to their collective behaviour. Those nations who did good deeds flourished and prospered. Those who were bad, corrupt or unjust, i.e. who did not live according to the guidance of Allaah, were losers. Those societies lost their peace and order as a consequence of their bad behaviour. In addition, they became weak, fell apart or were overrun by others. Or, after being given due respite, they were punished and destroyed.
Its fleeting nature reminds us that we have been put on this Earth to be tested for a limited time that is passing very fast. To pass the test, we must live our life the way our Lord wants us to live. Any moments not spent for the goals and objectives that Allaah Subhaanahu wa Ta‘aala wants us to achieve are opportunities wasted forever. Those who continue losing the opportunity are going to be the “utter losers”. From this point of view, we are like students who are writing an exam. The time a student does not spend doing the exam questions is time wasted that will result in the loss of marks. Our situation is even more precarious because we do not even know how soon our death may terminate our exam. We will never have an opportunity to make up for the lost time.
Another way of looking at it is that we have a limited amount of capital in the form of our time. Either we invest it and earn future profits from it, or we let it go to waste and become bankrupt. The time we spend in the activities geared to the attainment of our goals and objectives is being invested, while every other moment is wasted, never to be available again.
The swift speed of time also underscores another point: this temporary life is passing very fast and will be over before we know it. In this quickly passing brief life we have on Earth, a wise person uses this opportunity to focus on the goals and objectives pertaining to the eternal never-ending life, even if it entails sacrificing the goals and objectives pertaining to the temporary life of this world. A loser, on the other hand, falls for the transitory objectives and deprives himself of the eternal success. It is like a student spending his time on leisure activities instead of learning the subject matter of the course.
Thus, this Soorah presents time as an element which, if contemplated upon, shows that people who do not use their limited but precious time properly are utter losers.
The Loss or Failure
As explained in the footnote, the word Khusr used in this Soorah is the kind of loss that eats your capital. People invest capital for the objective of making profit. Khusr is the situation when they fail to attain that objective and, instead, end up losing the invested capital. From the perspective of our life in this world, time is our capital that is being used up by our pursuits of different goals and objectives. Khusr is, then, failing to pursue the goals and objectives for which Allaah has given us time (life).
People usually pursue different goals and objectives focused on the life of this world, as described in At-Takaathur. But this Soorah reminds them of the goals and objectives that Allaah has set for them.
Allaah Subhaanahu wa Ta‘aala has created people so that they submit to Him and obey Him like slaves. Although He has not pre-programmed people for this obedience, He has told them that if they voluntarily submit to Him (become Muslim), He will be pleased with them and reward them; otherwise He will be angry with them and punish them. For those who seek to please Him by obeying Him (the Muslims), He bestowed them with Islam so that individually they become excellent in their conduct and dealings and collectively their society is characterized with justice, balance, peace, love, care and excellence.
Thus, the Muslims’ goal in life is to please Allaah so much with their obedience to Him that, in the Hereafter, He saves them from any hardships of hell and rewards them with the pleasures and comforts of Jannah to enjoy forever. To please Allaah Subhaanahu wa Ta‘aala, their objectives in this world are to:
§ Continuously work to achieve excellence in their personal conduct and dealings; and
§ Strive hard to establish the Islamic system of peace, justice and excellence.
They must work for these objectives simultaneously, without neglecting either of them. These are the objectives for which Allaah had sent His Messenger and given us Islam. In other words, they are the objectives of Deen (Islam).
The successful are only those who invest their time pursuing the pleasure of Allaah Subhaanahu wa Ta‘aala by submitting to Him completely, focussing on the abovementioned goal of life and objectives of Deen. A lifestyle not focussed on these objectives causes utter loss.
The consequences in this world are the loss of justice, peace, tranquility and balance in the life of individuals and the society as well as incidences of exploitation, injustice, crime, violence and other social problems. The consequences in the Hereafter are the loss of Allaah Subhaanahu wa Ta‘aala’s rewards and bounties, and the severe punishment in Hell. Obviously, the loss in the Hereafter is drastically severer and everlasting, and there is no way to avoid it. That is why the Qur-aan emphasizes that:
“The real losers will be those who lose themselves and their families on the Day of Judgment. Ah, that is the manifest loss!” (Az-Zumar 39:15)
And the real success is described as,
“Whoever is saved from the Fire and admitted to the Jannah, he indeed is triumphant.” (Aali-‘Imraan 3:185)
The Profitable Investment – The Path of Salvation
After underscoring the need for judicious investment of time to avoid loss of capital or bankruptcy, the Soorah provides guidelines to make the best use of this time. An individual or a society that invests time according to these guidelines will be able to achieve the aforementioned goal and objectives and earn good returns in this world and reap the best rewards in the Hereafter.
It presents the following four elements as the cornerstones of the lifestyle of success and salvation:
The first and foremost element is that the person must believe in all the articles of the Islamic faith. The time of one’s life that is passed without believing in Islam is the time totally and completely wasted. The articles of faith are mentioned in detail in the Qur-aan and Hadeeth. The key point to remember is that this Soorah is not referring to the ‘legal’ faith which is taken at face value on the basis of the word or claim of a person, and which is used to define a Muslim for matters in this world. It is talking about the real faith according to which Allaah Subhaanahu wa Ta‘aala deals with people. It is the faith that emanates from the depth of one’s heart and is fully accepted and endorsed by one’s intellect. It is this faith that ensures salvation and brings success. Such faith shows in the thoughts, desires, aspirations, attitude, outlook, preferences and priorities of the believer. It is also visible in the ethics, morals, behaviour and lifestyle of the faithful.
It goes beyond verbal acknowledgement or recital of Kalimah Ŧayyibah. A person must have a profound conviction that: Allaah Subhaanahu wa Ta‘aala is the one and only God Who is infinite in every respect -- in shape or form, in attributes, in power and knowledge, in His way of doing things, etc. He has created this universe and everything in it simply by commanding them to happen. After its creation, He has not just left it on its own but is actively taking care of its affairs and governing the whole kingdom. We are born as His slaves and we must serve and worship Him as such. We must submit to him in every aspect of our life throughout our life. Our personal lives as well as all the systems that govern our collective lives in the society such as our political, social, economic and legal systems must be established and run according to His commandments. We must enthusiastically stand up to establish His rules even if the whole world insists us to do otherwise. We must readily reject all the ideas, philosophies and ideologies if they differ from the paradigm given to us by Allaah. Our life should be Allaah-centred and seeking His Pleasure should be our first priority.
Similarly, true belief in the Prophet ŝall-Allaahu ‘alayhi wa sallam requires us to:
Accept him as the last prophet and the last messenger of Allaah who was sent as a mercy of Allaah to the whole world until the Day of Judgement; and to adopt the Holy Qur-aan revealed to him as our ultimate code of life;
Learn to live by Qur-aan as demonstrated by him in his life;
Value his Sunnah as the practical demonstration of living by the Qur-aan, source of wisdom in this regard and source of law complementing the Qur-aan; and,
Love and obey him more than any other person in the world.
True faith in the Hereafter shifts our focus from worldly needs and desires to the requirements of the eternal life in the Hereafter and from a carefree life to a lifestyle of continuous care in preparing for the accountability on the Day of Judgement. While living here, our heart is in the Hereafter. We treat the world as a temporary stop enroute to a permanent destination of our choice.
The true faith in Allaah Subhaanahu wa Ta‘aala makes a person remember Allaah day and night, being aware of His presence and thinking of Him all the time. This faith and remembrance, together with the consciousness of accountability to Him, develops the frame of mind called Taqwa whereby a person becomes extremely cautious in ensuring that everything he says or does is pleasing to Allaah Subhaanahu wa Ta‘aala, not displeasing to Him. He also feels liberated from all fears and worries because of his complete reliance (Tawakkul) on Allaah for the consequences of his actions while living by His commands. He brings everything in his private and public life under the purview of Islam and makes his intentions pure for the pleasure of Allaah Subhaanahu wa Ta‘aala in everything he does (Ikhlaaŝ). A person’s faith is not reliable without these changes in the mindset of an individual.
This kind of faith in Allaah, His messenger and Aakhirah, is the prerequisite for the other three elements of salvation that follow. It is like a seed from which other elements emerge. It is like the root system of a tree on which the health, growth and strength of the tree depends. If one’s faith is strong and healthy, good things grow from the energy it provides. It is the foundation on which the edifice of a wonderful lifestyle and a beautiful society is built. It provides a strong anchor to withstand the temptations, pressures and problems of this world. It protects the believer from drifting aimlessly to wherever the winds or waves of contemporary fads, trends and philosophies take us.
2. Good Actions
The second element which ensures that time is being invested effectively is the performance of good deeds – actions that promote growth, excellence, progress and peace within an individual and within a community. These actions help people to become the best they can be physically, spiritually, ethically, intellectually and socially (establishing and maintaining healthy relationships). They are also the kind of behaviours that correspond well with the grand scheme of nature according to which the universe is being managed by Allaah Subhaanahu wa Ta‘aala.
Good deeds are all actions and behaviours that, according to the Qur-aan and His Messenger ŝall-Allaahu ‘alayhi wa sallam, are approved and encouraged by Allaah Subhaanahu wa Ta‘aala. If the Qur-aan and the Sunnah indicate an action to be virtuous and desirable, it is a good deed even if the whole world disapproves of it. On the other hand, if the whole world likes and endorses certain behaviour, but the Qur-aan and the Sunnah consider it undesirable, it is a bad deed that must be avoided. The scope of good action is very wide. Neither is it limited to acts of worship and remembrance of Allaah Subhaanahu wa Ta‘aala nor is it confined to individual actions. It encompasses all actions of people: individual and collective, private and public, at home or outside, at work or at leisure, while grieving or celebrating, in good times or in difficulties, during weekdays or weekends, alone or among friends, and so on and so forth. Whenever and wherever a person is, actions must conform to the Qur-aan and the Sunnah.
Good behaviour is actually the natural corollary of faith and closely linked to it. If faith is true and healthy, the actions of a person will naturally conform to it. Conversely, if the actions are not in conformity of the Islamic definition of “good”, it indicates that there is something wrong with the faith. A student who is convinced that his success depends on his preparation for and performance in the exam, works hard accordingly. However, if he gives priority to activities other than his studies, there is a contradiction between his objective and actions. By the same token, if a person claims to be a believer but does not act like a believer, or even worse, acts like a disbeliever, he himself contradicts his claim of being faithful by behaving against the guidance of Allaah and His Messenger ŝall-Allaahu ‘alayhi wa sallam.
That the practice of the people conforms to their beliefs can also be explained by another phenomenon we come across frequently. People speed only when they believe they will not be caught. When a speeding driver is told of police standing ahead handing out tickets to speeders, he will slow down if he believes the news. He will continue speeding if he does not believe the news. A believer knows that he will be held accountable on the Day of Judgement, hence he behaves accordingly. A true believer actually goes a step further. To him, the faith is an absolute reality and his behaviour shows that conviction. Their example will be like those people who know of the presence of the police, say when a police car is passing by. All the traffic around their car slows down to the speed limit because they are afraid that they will be caught. A true believer knows that Allaah Subhaanahu wa Ta‘aala is fully aware of our actions and His angels are continuously recording every move we make.
Just as faith without corresponding actions is not credible, even the best actions without faith are also not acceptable. This is for two reasons: Firstly, a good action is acceptable to Allaah only when it is in accordance with the Qur-aan and the Sunnah, an accordance only a believer will ensure. Building a hospital by promoting gambling in the society is not a good action despite the selfless devotion of the volunteers. Secondly, the action must be undertaken only for the sake and pleasure of Allaah Subhaanahu wa Ta‘aala or to earn reward from Him in the Hereafter, which also requires belief. For example, a very charitable person who does not believe in the Hereafter will have no reward for his charity in the Hereafter. It is like building a sand castle on a beach, which is not built for living in. It is like cultivating and fertilizing land without sowing seeds.
The close relationship between faith and actions is similar to that between a seed and a plant. If a seed does not sprout into a plant, then the seed is defective. While without the seed there cannot be a plant. Because of this critical interdependence between the two, the Qur-aan always mentions both faith and good deeds together whenever promising success, salvation and paradise. Never has Allaah Subhaanahu wa Ta‘aala promised Jannah, anywhere in the Qur-aan, only for faith or merely for actions – but always for both faith and good actions as a package. Similarly, faith has always preceded good actions indicating that good action must be based on faith to be beneficial in the Hereafter as a good investment.
Thus, the second element required for a valid investment of time is a lifestyle of good actions that are defined as such by Allaah Subhaanahu wa Ta‘aala and demonstrated by His Messenger ŝall-Allaahu ‘alayhi wa sallam and that are performed only for the sake of Allaah or the reward on the Day of Judgement.
The two characteristics of a winning personality, faith and good actions, mentioned above are such that a person can possess and practice them alone. However, the next two elements require mutual interaction among believers. They can be practiced only if the believers form and live in a society and participate actively in creating an appropriate environment in that society. This underscores the importance Islam puts on forming an organized pious society of believers and clearly indicates that Islam does not want people to live like scattered, disorganized or lonely individuals.
3. Promoting Ĥaqq
The third element that qualifies passing time as an appropriate investment is using it for mutual exhortation, encouragement and promotion of Ĥaqq in the society. Ĥaqq has two established meanings: the Truth, consisting of every statement or matter that is factual, accurate, fair, just and appropriate; and the Rights and moral obligations, including the rights of Allaah Subhaanahu wa Ta‘aala, rights of other human beings, or rights of your own self. Both faith and good actions are part of Ĥaqq. Faith is belief in the true realities. It also acknowledges the right of Allaah to be worshipped. Good actions are those which either fulfill the rights of Allaah and/or the rights of other people, and which strike a healthy balance between the rights of Allaah, people and one’s own self. Thus, Ĥaqq is a comprehensive term that encompasses truth, justice, fairness, truthful behaviour, faith and good actions.
This requirement dictates that Muslims must go beyond their personal belief in Allaah and the practice of good things. They must also exhort, frequently remind, strongly advise and persistently encourage each other about the fulfillment of others’ rights, about performing their obligations, and about saying and supporting only what is true, fair and proper. The motivation behind this promotion of Ĥaqq is the ardent love of Ĥaqq a Muslim harbours. People love to talk about and promote what they love. Muslims love Ĥaqq, so they enjoy practicing it, encouraging others to adopt it, and developing an environment where Ĥaqq is given full consideration and is cherished.
Some people may tend to think that if we have faith and we are behaving well according to the faith by trying to be the best human beings possible in the light of the Qur-aan and the Sunnah, we have done our duty to Allaah Subhaanahu wa Ta‘aala. But Allaah says that is not enough. People may think that what others do is not their business. But Allaah says that what happens in the society is very much everyone’s business. Ĥaqq must be actively and aggressively promoted in the Islamic society. It is not an option. It is a duty on which the salvation of the individuals as well as the society depends. It is necessary for multiple reasons:
No person is an island unto himself or herself. Every person either affects or is affected by the demonstrative effects of the actions and behaviours of others. If a person is not strong enough to affect others, he is himself slowly influenced. This influence gradually adds up. In due course, his own performance is significantly affected by what happens in society. Passive people let the society determine the course of their life, while activists determine the course of the society. Islam wants the good people to be activists to positively impact the society, not be influenced by it.
Islam wants people to care for other people. It is our Islamic responsibility to help other people improve in their performance and behaviour. When done with that spirit, it creates an environment of well-wishing for everyone. In the end, everyone improves and benefits in this process, either through self-assessment while encouraging others or though others’ reminders to him.
This mutual reminder and encouragement creates a healthy environment in the society where goodness flourishes. Even weak performers are encouraged to perform better in such a supportive atmosphere.
If the process of moral rejuvenation of the society as a whole through mutual exhortation is not actively undertaken, the society will slowly degenerate especially under the influence from Shaytaan. This mutual exhortation defends against the onslaught of Shaytaan and saves the society from degeneration and degradation.
In other places in the Qur-aan, this obligation has been called, ‘enjoining good and forbidding evil’. This is taken so seriously in Islam that those who are negligent in this obligation lose the support and help from Allaah Subhaanahu wa Ta‘aala and are punished and cursed right in this world. Banee Israeel were cursed through Daawood and Eesa ‘alayhimussalaam for not doing this work. (Al-Maa‘idah 5:78-79). People today have been warned through an example of Banee Israaeel where the wrongdoers and quiet watchers were all punished and the only people who were saved were those who actively tried to stop the violation of Allaah’s commands. (Al-A’raaf 7:163-166) Muslims have been told, “Save yourselves from being in a situation where punishment will not be limited only to wrong-doers.” (Al-Anfaal 9:25)
So, those who want to save themselves from eternal loss must actively and aggressively promote goodness in the society.
4. Promoting Steadfastness
The fourth cornerstone of this program of success and salvation is exhorting and encouraging each other for constancy, consistency, steadfastness and perseverance in the performance of the first three elements of success. This includes an aggressive passion for the defence, establishment, maintenance and spread of the Islamic way of life -- faith, good behaviour and Ĥaqq in the society. This is the kind of passion a mother bear has for her cubs, which is shown in the courage, vigour and devotion with which she defends them, protects them and take care of them. In the same manner, a Muslim loves the Islamic way of life, lives for it, promotes it, is passionate for its dominance over the world and willingly braves the difficulties and challenges thrown his way by opponents and Shayaaŧeen.
Allaah Subhaanahu wa Ta‘aala likes those who persevere in performing well. The good actions of the individuals and the maintenance of a healthy environment through mutual promotion of virtues must continue constantly and consistently. But none of this is easy. It demands dedication, fortitude, perseverance, courage and resolve. It requires personal sacrifices of desires, resisting temptations and depriving oneself of quick gratifications – all for future rewards in the Hereafter. It entails bearing hardships for one’s faith, tolerating taunts and derisions of the people, and taking persecutions and abuses in stride. To withstand these pressures, the community of believers must support each other and promote steadfastness among themselves.
People individually cannot always remain steadfast. Even the toughest of them wears down. They need frequent encouragement and reminders for that purpose. That can happen only when there is such an environment of mutual help and support. People have their “ups and downs”. Mutual encouragement helps the society as a whole to remain steadfast.
Human beings cannot remain focussed for very long. Other demands on their time and pressures of the society distract them from the most important of their priorities, no matter what. The best of intentions and resolutions are forgotten with time. Sometimes people are highly motivated after listening to a good lecture or reading a good article and intend to be the best from then on. After some time, they end up back in their old ruts. All these situations require encouragement from others to keep them consistently on a high level of dedication and performance.
Also, the circumstances of people change. However, the level of personal excellence and dedication to the Islamic work must be maintained whether times are good or bad, whether the economic situation is prosperous or adverse, whether a person is exhilarated or devastated and whether the community is free or under persecution.
Hence, promoting constancy, consistency, steadfastness and perseverance is extremely important to keep the Islamic society on the optimal level of excellence despite the circumstances.
This promotion of Ĥaqq (which includes enjoining good and forbidding evil) and of steadfastness is also collectively called Jihaad – a continuous endeavour to establish and maintain an Islamic society and its members on faith, the path of Allaah Subhaanahu wa Ta‘aala’s obedience, and excellence in ethics, morals and behaviours both individually as persons and collectively as a state.
All these four factors of success are very much interrelated and interdependent. Belief shows itself in actions; and the love for faith and good actions makes the person promote them in society, seeing them appreciated and loved all over the world; and it creates a passion to see the people standing up for the aforementioned and aggressively working for them with perseverance. It all comes as one package and must be adopted as such for success and salvation. It starts with faith but the remaining three must happen simultaneously. You cannot wait until you master one before embarking on the other. We must progress on all fronts at the same time. The time of our life must be spent on this whole package in a balanced way, concurrently and constantly, while ensuring that everything is directed to the attainment of the aforementioned goal of life and the objective of Deen. Only in that case will it be considered a profitable investment. Otherwise, we will become bankrupt.
Time is passing quickly. We must immediately embark on changing our lifestyle to gear all our activities to the attainment of the goal of life and objectives of Deen and on making all the four elements of success and salvation as the cornerstones of our personality.
Imaam Raazi mentioned a pious person who said that an ice vendor helped him understand the point and message of Al-‘Aŝr. The vendor was selling ice on a very hot summer day. While his ice was quickly melting, he was calling upon people to buy from him before his capital melted away. That is exactly our situation. Our life is melting away very fast like a block of ice on an extremely hot day.
 This translation is to give the real meaning of the literal translation: “By fleeting time.”
 The literal word used is ‘Man’ to represent the human species. Its use implies that the statement equally applies to an individual, a community, a nation or the whole human species.
 The word Khusr represents a situation where a businessman suffers such a great loss that it loses all or much of its invested capital and goes bankrupt.
 It is a comprehensive word that stands for Truth as well as the rightful claims of others on someone. There is no English equivalent that can convey both meanings.
 Please see Soorah At-Teen for details.
 For details, please refer to my book “Islam – Adopting its Paradigms”.
 The intent here is not to give a complete explanation of all articles of faith. The details of all articles will come at other appropriate places in the commentary on verses of the Qur-aan. Moreover, once these major components of faith are firmly and properly entrenched in the heart and mind of a person, the remaining articles of Islamic faith easily fall in place.
 Even those plants that are propagated through stems or leaves, their stems or leaves do the job of the seed.
Copyright © 2008 Ayub A. HamidAll rights reserved
This document may be used, only with this copyright notice included. Permission is granted to circulate among private individuals and groups, to post on internet forums, and include in not-for-profit publications subject to the following conditions: (1) Material used must be produced faithfully in full, without alteration or omission; (2) The author’s subject title must remain unchanged, in whole or in part; (3) Material must be attributed to the author Ustaadz Ayub A. Hamid. Contact the author for all other rights, which are reserved.
Note: This series is providing the teachings of the Qur‘aan, not a literal translation. Instead of literal translation, it gives interpretive meanings of the verses, along with their contextual details. Please remember that any translation of the Holy Qur‘aan is in fact only an expression of the translator’s understanding of the Word of Allaah Subhaanahu wa Ta‘aala, and hence cannot be equated with the Qur‘aan itself. Only the original Arabic text can be called the Holy Qur‘aan.
Ustaadz Ayub A. Hamid is a visionary and strategic Islamic
thinker residing in
1. Islam - Does It Make Sense?
2. Unveiling the Commands—The Truth about Hijaab, Khimaar and Jilbaab.
3. Finding A Soulmate - A Guide for Parents and Youth.
4. A Book Unlike Any Other.
5. Islam - Adopting Its Paradigms.
6. Exploring the Islamic Beliefs.
The following soowar ‘Teachings of the Qur‘aan’ series by Ustaadz Ayub A. Hamid, are available on request:-
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