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Qur'an Reflections - from selected verses from the taraweeh recitation for each night


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The following is a continuation of the discussion on democracy from the last juz:



It is worth noting that philosopher and poet Muḥammad Iqbal blasted both of them—nation state as well as democracy—as they were emerging a century ago.

Regarding the nation-state he said: "The biggest of the newly minted  gods is the nation-state. What it chooses for its cloak is the burial shroud of religion."

Regarding democracy he said: "Democracy is a system of government, in which Opinions are counted, not weighed."

And he says this on secularism. "Whether it is the majesty of monarchy or the show of democracy—When religion is removed from politics, what is left is barbarism."


Juz Twenty Six

Sūrah al-Ḥujurāt

Sūrah al-Ḥujurāt contains essential teachings  for  our collective life and along with sūrah Noor must be part of the core Qur’ānic syllabus for everyone. Here are just some of the highlights from this sūrah.


News Reports


يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

O you who believe, if a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly.  (Al-Ḥujurāt, 49:6)


We are required to check the sources before jumping on a news report. If the source is not trustworthy then we must investigate the report itself before spreading it or acting on it. The āyah says that we should not accept a report from a fāsiq. The word can be translated as wicked, ungodly, and iniquitous. This gives us much to think about our practices as media consumers for the description fits most mainstream media reports about Islam and Muslims. We know that most of these reports are tainted, yet continue to treat them as reliable.

It should also stop our practice of publishing reports through emails, social networking, blogs, and other channels without  ascertaining the  credibility of  the  resource or authenticity of the report.

The āyah also gives another very important  message regarding our  media policy. It  uses the  Arabic word إن meaning in case to describe the situation that a report comes from a fasiq. It does not say إذ meaning when. It follows that it should not be a normal practice that our news sources are of the type described; we need to develop our own reliable sources of news and information.




إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allāh, that you may receive Mercy. (Al-Ḥujurāt, 49:10)


Yūsuf Ali writes: “The enforcement of the Muslim Brotherhood is the greatest social ideal of Islam. On  it was based the Prophet’s ﷺ Sermon at his last pilgrimage, and Islam cannot be completely realized until this ideal is achieved.


Mocking and the Standup Comedian


يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

O you who believe! Let not some men among you laugh at other men: It may be that the (latter) are better than the (former): Nor let some women laugh at other women: It may be that the latter are better than the (former): Nor defame each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. (Al-Ḥujurāt, 49:11)


Laughing at someone implies a sense of superiority. So the act is bad both for the harmony of relationships  as well as for the spiritual health of the one making fun of the other.

Today mockery, like many other sins, has been turned into an art form and a serious business. With the invasive culture of entertainment which is spreading like a cancer, it has made inroads in areas that would be unthinkable a generation ago. Today in the West there is hardly a major Islamic conference without  entertainment  from  singers, musicians, and comedians. In that atmosphere many may not realize that the standup comedian is a recent American invention. The term standup comic or standup comedian entered Oxford and Webster’s dictionaries in 1966. As usual, radio and television were the main channels responsible for its phenomenal spread. Its predecessors were in Vaudeville and Burlesque, two American institutions of popular entertainment, which followed the Minstrel shows of early 1800s. The Minstrel shows made mockery of black people. So much for the dark history of this craft.

Humor is fine when it is within limits. We see examples of it in the Prophet’s  ﷺ life. But it was not  a  routine, everyday occurrence. Imam Ghazali says, “It’s not appropriate that it should be invoked by one who wants to indulge in it regularly. Excessiveness in humor and practicing it constantly is prohibited.” An Arabic saying goes: "Humor in conversation is like salt in the food."

A little bit of salt makes it tasty and more palatable. The problem of the comedian is that he wants to produce the entire dinner from salt alone. To be sure he presents himself as a social, cultural or political critic. But it is not that he wants to talk about, say, a social issue and while talking a joke comes to mind so he uses it to drive home his point. Instead he looks for jokes to make people laugh and uses the serious issues only to wrap his jokes in. So he comes with imitation bread, meat, and vegetables but in reality all he has is salt. His stock in trade is salty monologues disparaging others to make the audience laugh. And that is a deadly diet.

The Comedian’s problem is in the very nature of his job; he must make people laugh. If nobody laughs at his lines then that will be the end of his career. Under that intense pressure he will do whatever it takes to produce the desired results. This overriding concern can be seen in a famous line from George Carlin, who “helped bring stand-up comedy to the very center of American culture” according to Time magazine.  He said, “I think it’s the duty of the comedian to find out where the line is drawn and cross it deliberately.” This shows why “Muslim comedian” is an oxymoron. For one can either be intent on crossing the line or intent on not crossing it.

Some of the lines are drawn in the āyah quoted above. Others are in hadith. One hadith says, “Woe be to the person who tells lies to make people laugh.” Another hadith warns us against causing insults or injury to others. “It is sufficient evil for a person that he should disdain his Muslim brother.”

As a side note, it is significant that prohibition of mockery has been done in a gender specific language; men are prohibited from making fun of other men, women of other women. The question of men making fun of women and women making fun of other men does not arise because such mockery takes place in social settings and Islam does not recognize a mixed gender social setting to begin with.


Suspicions, Spying, Backbiting


يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ

O you who have attained to faith! Avoid most guesswork (about one another)—for, behold, some of (such) guesswork is (in itself ) a sin; and do not spy upon one another, and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allāh. Surely Allāh is Most-Relenting, Very-Merciful. (Al-Ḥujurāt, 49:12)


Suspicions, spying, presumption of guilt, backbiting—these are common ailments in most social settings. In addition to telling us that these are deadly diseases (note the very graphic depiction of the reality of backbiting), this āyah is also telling us that the way to get rid of them is only to remember Allāh and have His fear in our heart.)




يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male and a female, and made you into races and tribes, so that you may identify one another. Surely the noblest of you, in Allāh’s sight, is the one who is the most God-fearing and righteous of you. Surely Allāh is All-Knowing, All- Aware. (Al-Ḥujurāt, 49:13)


This is the  universal declaration that  alone can end  all tribalism, racism, and nationalism of all Jāhiliyyah—modern and ancient. Unfortunately Muslims whose responsibility it was to invite the entire humanity to this declaration have been at the forefront of violating it. These are very powerful words. But their full power will be realized when the world sees them in practice.

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Juz Twenty Seven


Purpose of Our Life


وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

I did not create the Jinns and the human beings except for the purpose that they should serve and worship Me. (Adh-Dhāriyāt, 51:56).


ʿIbādah, which has been translated as service and worship here, implies total obedience, willing surrender, and dedicated worship. The purpose of our creation and of the freedom of choice given to us is that we choose the path of submission and lead a life of loving service to our Creator. If we do so we’ll fulfill the purpose of our creation—which is the very definition of success. Its manifestation will be the everlasting bliss in Paradise. If we fail to do that, our life will have been a failure which will be manifested in the never ending punishment in the Fire.

If we choose other goals in life—goals that are contrary to this goal—then regardless of whether or not we succeed in achieving those goals, our life will have been a failure.


Individual Responsibility


أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

That no bearer of burdens shall be made to bear another’s burden. (An-Najm, 53:38)


As Muhammad  Asad writes, this  expresses  a  categorical rejection of the Christian doctrine of the “original sin” with which every human being is allegedly burdened from birth; secondly, it refutes the idea that a person’s  sins could be “atoned for” by a saint’s or a prophet’s redemptive sacrifice (as evidenced, for instance, in the Christian doctrine of Jesus’ vicarious atonement  for mankind’s sinfulness, or in the earlier, Persian doctrine of man’s vicarious redemption by Mithras).

This also has serious implications in law. No one can be punished for the crimes of another. It thus negates collective punishment as well as guilt by association, principles that are being violated in the new security states now emerging.


Qur’ān is Easy


وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

Indeed  We  have  made  the  Qur’ān  easy  for  seeking  advice.  Then  is there any that will receive admonition?? (Al-Qamar, 54:17)


The  Arabic word  is  dhikr,  which  means  remembering, mentioning, reminding, and invocating. This also implies seeking advice. The Qur’ān has been made very easy for all this. Its words are easy to memorize and easy to comprehend and  follow. Its  simple message solves the  riddle of  the purpose of creation and our role in this world. Anyone who approaches the Qur’ān with an open mind to seek guidance will be guided by it.

At the same time it is a profound work with an unending store of meanings and fiqhi points within its limited word list. The best of experts may spend a lifetime to unearth them and the store will still not be exhausted. The task of deriving legal rulings is therefore to be entrusted to those who have developed the requisite knowledge and expertise.


Sūrah Ar-Raḥmān

Called the bride of the Qur’ān, this beautiful sūrah has a unique rhythm to it punctuated by the constant refrain, “How many of the bounties of Your Sustainer shall you deny?”


Addressed to both human beings and jinns it describes their creation, reminds them that everything in this universe has a finite lifespan after which it will end and then will be resurrected to face the results of its endeavors—either Hell or Paradise. There is a moving description of both.


The Space for Women


حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ

Most beautiful eyed ones (houris) houris, cloistered in cool pavilions. (Ar-Raḥmān, 55:72)


Regarding the maidens of Paradise, it is significant that we do not find them in the public space, where there are eternal young boys as servants. The maidens will be in private pavilions. And they will be happily cloistered in their vast pavilions. Maqṣūrāt has also been interpreted to mean restrained as to their glances. Either way they will be leading happy sheltered private lives.

If anyone harbors the suspicion that this arrangement may be uninteresting they may do well to ponder on what the Qur’ān says elsewhere about the Paradise, “Ones who will dwell in them forever. They will have no desire for relocation from there.” Paradise is the ideal state. And if our ideas of the ideal state are at variance from the Qur’ānic description, we need to seriously rethink our ideals.


This Life and That Life


اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

Know (O men) that the life of this world is but a play and a diversion, and pageantry, and (the cause of ) your boastful vying with one another, and (of your) greed for more and more riches and children. Its parable is that of (life-giving) rain: the herbage which it causes to grow delights the tillers of the soil; but then it withers, and you can see it turn yellow; and in the end it crumbles into dust. But (the abiding truth of man’s condition will become fully apparent) in the life to come: (either) suffering severe, or God’s forgiveness and His goodly acceptance: for the life of this world is nothing but an enjoyment of self-delusion. (Al-Ḥadīd, 57:20)


This is a description of the life lived in this world without concern for the life to come. Like the vegetation that brings delightful greenery and then withers and crumbles, this life goes through its cycles and no stage in this cycle is permanent, no matter how badly we may wish it to be. Permanencebelongs to the life to come. And wisdom is in not letting the fleeting pleasures distract us from the permanent ones.

One result of developing the correct outlook here will be a graceful life that will not be unduly impacted by the highs and lows of life. As the following āyah says: “so that you may neither grieve on what has escaped you, nor over-exult on what He has given to you.”

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Juz Twenty Eight


The Perils of Humanism


وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ

Do not be like those who forgot Allāh, so He made them forget their own souls. It is they who are truly depraved. (Al-Ḥashr, 59:19)


Why does the Qur’ān emphasize remembrance of Allāh so much? It is for our own good. Allāh is in no need of our worship or our remembrance. As a hadith points out if the entire body of humans and jinns were to engage in such an intensive worship and remembrance of Allāh that they did nothing else, it would not add an iota to the majesty and power of Allāh. If all of them became totally disobedient, that would not take away even an iota from it.

But we need it. Our  lives have no meaning and our endeavors have no purpose when we are disconnected from our Creator and Master. Being oblivious of Allāh in fact amounts to being oblivious of what is good and bad for our own souls. This is what humanism has done as an ideology. By making the human being instead of God as the center of its universe, it has caused the humanity to sink into a life of utter depravity.

The study of “humanities” thus has a problem with its very foundations. Unless that  foundation is corrected by going back to a God-centered world, this education will be spreading ignorance instead of knowledge.


Judging Others Muslim Women Marrying Non-Muslim Men


  يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ ۖ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ ۖ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ ۖ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ 

O You who have attained to faith! Whenever believing women come unto you, forsaking the domain of evil, examine them, (although only) Allāh is fully aware of their faith; and if you have thus ascertained that they are believers, do not send them back to the deniers of the truth, (since) they are not (any longer) lawful to their erstwhile husbands, and these are not (any longer) lawful to them. (Al-Mumtaḥinah, 60:10)


This āyah is categorical that  Muslim women cannot  be married to non-Muslim men. By asking the community to decide the issue of faith of a claimant through examination the āyah also dissipates a common confusion about the issue of judging what is in people’s hearts. Only Allāh knows what is truly in people’s hearts as the āyah reiterates.  Yet it asks us to deal with these women based on the results of our own examination.

Many a time we do need to make a judgment about people’s intentions and faith in order to deal with them. For marriages or business dealings, we need to judge whether the other person is sincere. Courts need to judge the intentions of the accused to decide the gravity of his actions. Whether a person has true faith or not is known with certainty by Allāh alone. But since we need the information to decide our dealings with them, we judge based on apparent evidence. In doing so we fully realize that in the Hereafter everyone will be judged by Allāh and we cannot make any declarations with certainty as to what that judgment will be.
A well-known saying of Sayyidnā ʿUmar ibn al-Khaṭṭāb makes it clear. “We decide based on apparent evidence and Allāh knows the secrets in people’s hearts.”

Prophet Muḥammad ﷺ in the Bible


إِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ 

And (this happened, too,) when Jesus, the son of Mary, said: “O children of Israel! Behold, I am an apostle of Allāh unto you, (sent) to confirm the truth of whatever there still remains of the Torah, and to give (you) the glad tiding of an apostle who shall come after me, whose name shall be Ahmad.” (Aṣ-Ṣaff, 61:6)


Muhammad Asad writes: “This prediction is supported by several references in the Gospel of St. John to the Parklûtos (usually rendered as “Comforter”) who was to come after Jesus. This designation is almost certainly a corruption of Peraklytos (“the Much-Praised”), an exact Greek translation of the Aramaic term or name Mawhamana. (It is to be borne in mind that Aramaic was the language used in Palestine at the time of, and for some centuries after, Jesus, and was thus undoubtedly the language in which the original—now lost—texts of the Gospels were composed.) In view of the phonetic closeness of Peraklytos and Paraklûtos it is easy to understand how the translator—or, more probably, a later scribe—confused these two expressions. It is significant that both the Aramaic Mawhamana and the Greek Peraklytos have the same meaning as the two names of the Last Prophet, Muḥammad and Aḥmad, both of which are derived from the verb ḥamida (“he praised”) and the noun ḥamd (“praise”).”

An even more unequivocal prediction of the advent of the Prophet Muḥammad ﷺ—mentioned by name, in its Arabic form—is in Gospel of St. Barnabas, which was accepted as authentic and was read in the churches until  the year 496 of the Christian era, when it was banned as “heretical” by a decree of Pope Gelasius.


Useless Knowledge


مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

The parable of those who were graced with the burden of the Torah, and thereafter failed to bear it, is that of an ass that carries a load of books (but cannot benefit from them). Calamitous is the parable of people who are bent on giving the lie to Allāh’s messages—for Allāh does not bestow His guidance upon such evildoing folk! (Al- Jumuʿah, 62:5)

Knowledge that is not accompanied by true understanding and practice is as useful for the holder of that knowledge as the books are for the donkey carrying them.


Deceptive Appearances


وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ

And if you see them, their physiques would attract you, and if they speak, you would (like to) listen to their speech (because of their eloquence). (Yet, being devoid of substance,) it is as if they were propped up beams of timber. (Al-Munāfiqūn, 63:4)


This is a description of the hypocrites. In the media age one wonders how many are the  sought-after celebrities with carefully groomed appearances and telegenic personalities who have perfected the art of slick talks who precisely fit the description. They are wooden props on a stage, not real human beings.
This should always remind us not to confuse eloquence with scholarship or video images with reality.


Way Out of Hardships


وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا

Whoever fears Allāh, He brings forth a way out for him, and provides him (with what he needs) from where he does not even imagine. And whoever places his trust in Allāh, He is sufficient for him. Surely Allāh is to accomplish His purpose. Allāh has set a measure for every thing. (Aṭ-Ṭalāq, 65:2-3)


When we are in a difficulty and all doors out of it seem to be closed, reciting this āyah repeatedly will bring comfort to our heart as well as ease from unexpected sources.

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Juz Twenty Nine


Life and Death


تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ. الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ

Glorious is the One in whose hand is the Kingdom (of the whole universe), and He is powerful over everything, the One who created death and life, so that He may test you as to which of you is better in his deeds. And He is the All-Mighty, the Most-Forgiving. (Al-Mulk, 67:1-2)


This is the answer to the basic questions of life and death. This entire universe is in the hands of Allāh, Who has full control over its running. He created the system of life and death, so nobody can escape it. Those destined to be born will be born. And everyone who is born will die one day. Then people will be judged and rewarded or punished based on the goodness of their deeds or lack thereof. It follows that for those who hold this worldview it is incumbent that they find out what the good deeds are so they can perform them and what the bad deeds are so they can avoid them.


Listening- Reasoning


وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ

And they will add: “Had we but listened (to those warnings), or (at least) used our own reason, we would not (now) be among those who are destined for the blazing flame!” (Al-Mulk, 67:10)


This is the statement of the people judged to go to Hell. When asked whether anybody had warned them about this dreadful result they will readily admit that the warners had come and they had flatly rejected them. In rejecting the Messengers today they may be waxing eloquent about how the use of their sense perceptions and reason dictates this rejection. When they come face to face with Hell, they will suddenly realize that they had not really used their faculties of hearing and reasoning at all. On that day they will be volunteering this admission on their own. This is what the Qur’ān says elsewhere about the rejecters of faith:


وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ

Many are the Jinns and men We have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle—nay more misguided: for they are heedless (of warning). (Al-Aʿrāf 7:179)


The tools of our sense perception and reasoning are not sufficient to find out the Truth about the deeper issues of life and death on our own. But they are sufficient to confirm the veracity of the Messengers who have been sent by Allāh to answer these questions. Those who reject the messengers have failed to use these tools properly.


Human Weakness and its Treatment


إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا. إِذَا مَسَّهُ الشَّرُّ جَزُوعًا. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا. إِلَّا الْمُصَلِّينَ. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ

Surely man was created fretful, when evil visits him, impatient, when good visits him, grudging. Not so, however, those who consciously turn towards Allāh in ṣalāh (and) who incessantly persevere in their ṣalāh (Al-Maʿārij, 70:19-23)


This is a general human weakness, born out of myopia. This will be reduced to the extent a person can keep his eyes on the long term. The longest term is that which encompasses the Hereafter. And therefore it is the practicing believers alone who escape this. Ṣalāh (prayer) has a central role in building a strong character and helping us overcome this weakness and therefore praying regularly is the first attribute mentioned here.

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Juz Thirty


Vain Speech


لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا

No vanity shall they hear therein, nor Untruth. (An-Naba’, 78:35)


For most people the idea of having a nice time in a luxurious garden setting invariably involves gossiping with friends. And gossip, in order to be fun, tends to consist of vain conversation and, embellishments, even lies. By promising the total absence of such speech in Paradise, the Qur’ān is reforming our idea of fun. Paradise is the ideal place. Every possible means of joy will be there. If something will not be there, that is sufficient evidence that that thing is not enjoyable or desirable, regardless of its appearance.


Got it Made?


فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ

As for man, when his Sustainer tries him, giving him honor and bounties, he says (puffed up), “My Sustainer has honored me.” (Al- Fajr, 89:15)


This is the description of a shallow person. Due to his very narrow perspective, he sees the achievements in this life as rewards instead of tests. The person in this āyah still remembers God. Many people today simply say, “I got it made.” The easily puffed up person also is easily turned to despair when the going goes tough as the next āyah says.


وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ

But  when  He  tries  him,  and  thus  straitens  his  provision  for  him, he  says  (in  despair), “My  Sustainer  has  humiliated  me!”  (Al-Fajr, 89:16)


Immediately after describing these habits, the Qur’ān adds an emphatic kallā. Nay. Not at all. This is not so. If you accumulated a lot of wealth, position, and prestige in this world, this does not necessarily mean Allāh is pleased with you. If you have none of these, it does not necessarily mean that Allāh is angry with you. It is the beginning of wisdom that we stop confusing the test with the test results.


Perspective on Iqra


اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ

Read  in  the  name  of  your  Sustainer,  who  has  created.  (Al-ʿAlaq, 96:1).


This is the very first āyah that started the revelations that lasted for twenty three years. It is a very famous āyah. It is also a greatly misused āyah. We frequently hear that the first Qur’ānic command was to read. With that we justify all sorts of activities that go on in the name of education. The irony is that we stop reading immediately after the word “read.” For the very first command was not simply “Read.” It was “Read in the name of your Lord.” And there is a world of difference between the two.

To understand the difference, we can look more closely at the revelations. The very first revelation consisted of five āyahs. It began with this āyah and ended with, “He taught man what he did not know.” The command was not to read anything and everything, but to read with a purpose and a proper perspective. Allāh is the source of true knowledge. And the command is to acquire that knowledge.

The remaining āyahs of this sūrah were revealed sometime later. And here is how the sūrah that began with the word Iqra ended: “bow down in sajdah, and come close to Me.” This is the logical result of reading done in the name of Allāh. It impels the person to prostrate himself before his Creator and thus brings him closer to Him. We can judge whether we are reading as commanded by seeing if it is producing the result as mentioned in the command.

Further, the entire sequence of revelations ended twenty- three years later. And it is also very instructive to see how that happened. The very last āyah to be revealed said: And be conscious of the Day on which you shall be brought back unto Allāh, whereupon  every human being shall be repaid in full for what he has earned, and none shall be wronged.

This is the ultimate result of reading in the name of Allāh. The command to read was clearly leading in this direction, making us lead Hereafter-conscious lives. If our reading is not doing the same then we are not really following the command. It is a great travesty that our current education systems are promoted and justified by invoking this āyah, although they are not at all informed by it.

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Taraweeh Summary







Taraweeh Summary - 1st Night


Generally read from Sura Fatiha till end of the 20th Ruku of Sura Baqarah i.e. consists of Alif Laam Meem and the first ¼ of Sayaqool.


1. Suratul Fateha: The Opening Chapter

 This Surah of 7 aayats in brief:


This Surah briefly outlines all subject matter mentioned in the entire glorious Qur'aan.

Verses 1 and 2 expound "At-Tawheed" (i.e. monotheism – belief in the unity of Allaah).

Verse 3 mentions 'Al_Qiyamah"(i.e. The Last Day).

Verse 4. speaks about the despised nations(i.e. the Jews and Christians).



2. Suratul - Baqarah: The Chapter of the Cow

Madinah – 286 Aayats


This Surah in Brief: -


The dialogue with the Jews is outlined.

  1. Moral education (i.e. instruction of manners) is stated.

  2. Domestic economy (i.e. domestic management of the home) is mentioned.

  3. The two categories of political science. The first being territorial management and the second being authority over possessions is discussed.

  4. The Khalifat-e-Kubba.

  5. The Jews are invited to the "Al-Kitaab" (the heavenly book of al-Qur'aan) and to the attributes of the Muttaqeen (Allaah-conscious ones).

  6. The sickness of the various munaafiqeen (i.e. hypocrite) is discussed.

  7. The law/principle of reforming the second category of the  hypocrites is proposed by acknowledging the boons of Allaah.

  8. The necessity of Ilham (i.e. inspiration) is stated.

  9. The need of a group of people inspired by Allaah. The absence of such people was why the Jews were deviated.

  10. The Jews are invited to the 'Al-Kitaah' (i.e. Al-Qur'aan) by calling to the attention to the boons of Allaah and to those matters pertaining to life after death.

  11. Attention is drawn to the failure of their urban as well as rural lifestyle.

  12. The Jews fail in the city lifestyle as well.

  13. An explanation of the three sicknesses of the Jews is remembered.  The first being to raise objections, secondly, conspiracies and thirdly, persuasive or plausible speech.

  14. It is observed that the Jews cannot be equivalent to the Muslims and they cannot be of any use to the Muslims.

  15. Their deficiency in knowledge is expounded here.

  16. The shortcomings of the Jews being non - practical.

  17. The sicknesses of the Jews are something permanent, and while living under Muslim rule too they are of no use at all.

  18. The activities of the Jews during the time of the decadence recalled.

  19. Firstly advice is given to the Muslims to dissociate themselves from the Ahlul Kitaab (People of the Book).

  20. Secondly the Shar'i subject of Naskh (i.e. The abrogation of one verse/law by a new one) is related.

  21. The Jews using the Shar'i subject of Naskh (i.e. Abrogation of one Law/verse by a new one) are aiming at keeping the Masaajid (Mosques) uninhabited.

  22. According to the accepted opinion among the Jews, the Masjidul Haraam (i.e. Baitullaah) should be the Qiblah of Rasulullaah (Sallallahu alayhi wasallam).

  23. The accepted pious saints of the Jews are discussed.

  24. Then a verified answer on the redirection of the Qiblah is given.

  25. After that, persuasion of the steadfastness upon the Qiblah is emphasised and secondly two matters relating to self-discipline are discussed. The first being Zikr (i.e. remembrance of Allaah) and the second being Shukr (i.e. gratefulness to Allaah).

  26. The remaining three matters of self-discipline are discussed here. The first being Sabr (i.e. patience) the second being Dua (i.e. supplication to Allaah) and the third one being Ta'zeemu Sha'aairullah (i.e. the Sublimity of the symbols of Allaah).

  27. The first of the five principles of domestic management is discussed.  The first of the five is 'Earning of Livelihood".

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Taraweeh Summary 2nd Night


Generally from 21st ruku of Surah Baqarah till the end of Ruku 2 Of Sura Al-Imraan.


1. The second principle of domestic management that is discussed is the "Principle of Spending". 

2. The third and fourth principle of domestic management, Criminal Law, and Civil court are discussed respectively.

3. The fifth principle of domestic management (i.e. propagation of education and reformation of dealings) is also mentioned here.

4. Discussions are made on the first category of the third subject (i.e. Political science) namely territorial management.

5. The types of Hajjis (Pilgrims to Makkah) are highlighted.

6. The repeated command for fighting is given after the preparations for battle has been made.

7. Miscellaneous Masaa'il (issues) pertaining to battle are continued in discussion on the second category of political science, namely authority over possessions.

8. Issues regarding authority and ownership of possessions are continued.

9. A continued discussion on authority of possession is emphasised.

10. The enforcement of action after having laws on territorial management and authority over possessions established is stated.

11. The Ameer (ruler) tests his people after being elected as their Ameer to distinguish the competent ones from the incompetent ones. Then, through the blessings of the Allaah-worshipping, competent ones, the goal may be achieved, i.e. the necessary vice-regency.

12. The obligations of the Khalifa (Viceregent) are stipulated.

13. The most important of which is for the Khalifa and his subordinates to maintain Tawheed (Monotheism of Allaah) even at the expenses of one's life and wealth.

14. It's also part of the obligation for the Khalifa to publicize and promulgate the events which support Tawheed (i.e. monotheism).

15. Mentioned is then made of those factors which assist in carrying out the obligations of khalifaafat (vice-regency) and further more, four of the five conditions for spending in the path of Allaah are outlined, namely:

16. To give encouragement for spending

17. Not to boast about the wealth one has spent, and no inconvenience should be caused by one's spending.
18. It should be spend only for the pleasure of Allaah.

19. One should not be grieved after spending.

a. The fifth condition is outlined:

20. Items of value and an indication in this Ruku is given to highlight the need of Ahlul Ilm (people of knowledge).

a. The contrast of spending in the path of Allaah is mentioned here, namely the prohibition of usury (interest).

21. The laws of loans are illustrated.

22. The inter relationship of the governing body with Allaah is mentioned.



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Suratul Ahle "Imraan”:  Chapter on the Family of Imraan

Madinah – 200 Aayats


This Surah in brief:


1. Whenever reformation is intended for any nation, irrespective of whichever Surah, then with this point kept in mind, it is used as an introduction to the beginning of the Surah, as in the case of Surah Baqarah (the cow) the Jews were addressed whereby the invitation to (i.e. this is the book wherein there is no doubt) was given to them, similarly in the case of Surah Ahle I'mraan, the Christians were invited to (i.e. there is none worthy of worship but Allaah) on account of them faltering with regard to Tawheed, monotheism and introducing the trinity belief.

2. The Christians were invited to 'The Book" and to its teachings, which distinguished the right from the wrong.

3. The declaration for the destruction of the antagonists to the true path and the eminence of those who are in conformity to the true path is mentioned.

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Taraweeh Summary 3rd Night


Generally read from Ruku 3 of Surah Al- Imraan till end of Sura Imraan

Matters ender discussion are :-


1.) The coming of the antagonists of the true Deen on the straight path is difficult, therefore the Muslims should tread firmly on the true path for their own salvation.

2.) In order to attain respect in the high court of Allaah Ta'aala, one will have to tread the path of the saintly and righteous servants.

3.) The glad tidings of the birth of Esa (Alayhis Salaam) teachings are also outlined.

4.) The four promises of Allaah to Esa (Alayhis Salaam) are elucidated.

5.) The invitation of the Ahlul Kitaab (i.e. people of the Book) to the true and their deviation from it is explained here, in fact they  strive to deviate the Muslims.

6.) The Ahlul Kitaab (i.e. people of the Book) continue their efforts against the Muslims.

7.) The Ahlul Kitaab are notified that their own leaders (i.e. the Past Nabis) testified to following the teachings of the Nabi Muhammad (Sallallahu Alayhi Wasallam).

8.) Firstly mention is made of the answers to the doubts of the Jews, and secondly invitation is given to the home  of Ibraheem (Alayhis Salaam)'s and thirdly mention is made to boycotting the Ahlul Kitaab.

9.) From among the Muslims there should always be a group of people calling to the true path and mentions is made of the results pertaining to the Aakhirat (hereafter) for such a group.

10.) The obligation of the Muslim Ummah and the boycotting of the Munifiqeen (i.e. hypocrites) is mentioned.

11.) The secret of the success of the battle of Badr  was that separation was maintained from the Kuffar (i.e. disbelievers), and the  Munifieen (hypocrites). For this reason these was consistency in the plans.

12.) The amendment of the slip-up during the battle of Uhud is discussed.

13.) Every task should be carried out on the trust of Allaah whilst not relying on any particular leader.

14.) The temporary setback of the battle of Uhud was the result of disputes and disobedience to the Rasul (i.e. Nabi (Sallallahu Alayhi Wasallam).

15.) The number of quality’s that Nabi (Sallallahu Alayhi Wasallam) is an embodiment of is stated. Further mention is made of the defeat of Uhud.

16.) The cause of the success in Badr-e-Sughra (i.e. the occasion when Abu Sufyaan and the Makkans had to meet the Muslims).

17.) The Muslims should abstain from the two sicknesses of the Jews mentioned namely miserliness and concealment of the truth.

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Taraweeh Summary 4th Night


From beginning of Surah Nisaa till ½ of Ruku 20

4. Suratun Nisaa:  Chapter of Women.

Madinah – 176 Aayats


Subjects mentioned :-


1.) The reformation of the Arabs is based on two categories, the first being domestic management and the second being state politics, domestic management is subdivided into two more parts.

    1. Laws pertaining to the overseeing of wealth. 

    2. Laws pertaining to the discipline of wives and children.


2.)  To totally prevent the income (of wealth) from being misused in forbidden activities.

3.) The correct laws regarding the income (of wealth) are discussed.

4.) Laws pertaining to reformation for vices of spouses and various degrees of vice.

5.) To adopt such a mode of life whereby moral decadence does not come about.

6.) Laws pertaining to reformation of business dealings.

7.) The rank distinction between the spouses and their joint responsibilities.

8.) Several points are highlighted here:

 Firstly, mention is made of the need to be cautious in order to acquire the laws of divinity.

Secondly, the dangers of natural disfigurement due to heedlessness is mentioned. 

Thirdly, to equate human law to that of divine law has a    texture of Shirk (polytheism) therein.

9.) Failing to adhere to the Book of Allaah will result in the following the ways of false gods and shaytaan (the devil) and to do such will draw the divine curse of Allaah.

10.) Then mention is made that abandoning of the true path would cause one to take judicial rulings from the ways of Shaytaan.  Also, mention is made of executing judicial rulings in compliance with Rasulullaah (Sallallahu Alayhi Wasallam).

11.) The need of fighting in prorogating the laws of justice, particularly in the defense of the weak and oppressed.

12.) Several points are stipuilated here:

Firstly, to contemplate over death from the recesses of the heart and to thoroughly make preparation for it.

Secondly, during the battle expedition all moments of ease and adversity should be attributed to Divine fate not evading submissions to the Ameer (commander in charge).

Thirdly, encouragement to strive should be given to all soldiers.

13.) A description is then given about four Kuffaar (disbeliever) categories.  It is prohibited to fight three of the four categories, and as for the fourth category, reconciliation is prohibited.

14.) An end should be put to Muslims fighting amongst themselves and as for Muslims on the battlefield, there souls will be distinction of identity, furthermore, mentions is made of three of the four categories of Muslims after the announcement of war.

15.) Mention is made of the fourth category of Muslims after the announcement of war.

16.) The importance of Jihaad is emphasised.

17.) Those people who have taken a pledge or have made a contract should not show any support to the treacherous and the criminals.

18.) The believers should never recede (draw back) from their truth path.

19.) Those people who shift from the path of Rasulullaah (Sallallahu Alayhi Wasallam) entangle themselves with disease of shirk (polytheism) and become the followers of the accursed devil (Shaytaan).

20.) More issues pertaining to authority over possessions are mentioned.  A review should be made on these issues, which have passed in the introduction of Shurah Baqarah.

21.) Several parts are then summarised here. 

Firstly, persuasion of steadiness and firmness.

Secondly, the effects of  unsteadiness and unstableness. 

Thirdly, the result and outcome thereof.


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Taraweeh Summary 5th Night


Generally the 6th Para :- i.e La Yoohiboo Alaahu Jahra – last part of Ruku 20 of Surah Nisaa till 10½ Rukus of Al – Maidah.
Firstly mention is made of the defects of the munifiqueen (hypocrites) and secondly, severing relations from the Kuffaar.
The defects of the Ahlul-Kitaab (People of the Book) are brought to light.
The Deen (creed) of Rasulullaah (Sallallahu Alayhi Wasallam) fundamentally unites with the creeds of the past.
The Nabis of the Ahlul Kitaab (People of the Book) were not fanatics or extremists and for this reason they were the preservers of the teachings of which Rasulullaah (Sallallahu Alayhi Wasallam) is too.



5. Suratul Maaidah:  Chapter of the Table Spread.

Madinah – 120 Aayats


Topics discussed are :-


1. The subject of this chapter is the reformation of the Arabs.

2. Exhortation in fulfilling the Divine Covenant.

3. The method of distinguishing the pleasant things and then more emphasis is made on fulfilling the pledge.

4. The results of violating pledges.

5. The reason for the Divine curse, which was the result of the violation of the covenant, mentioned in the first Ruku.  The curse created cowardice from within.

6. The loss of common sense is the second ill-effect of the Divine curse, such a veil, obscured their senses which degraded them to a level lower than that of animals.

7. Such a mode of conduct should be adopted which does not allow one an opportunity to violate the covenant.

8. The imperative need of complying to the Book of Allaah's in order to gain proximity to him.

9. Ties with the enemies of Allaah should be severed so that abiding to his Book becomes possible.

10. The reason for severing ties with the enemies of Allaah is (due to) their mockery against Deen.

11. The propogation of the moderate nation (i.e. the followers of Muhammad (Sallallahu Alayhi Wasallam) and issues relevant to prorogation.

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Taraweeh Summary 6th Night


7th Para: Wa Izaa Sameu i.e from 10½ Ruku of Surah Maidah till end of 12 Ruku of Al – Anam – The Cattle.

More topics are stated :-


1. When Propogating to the Ahlul Kitaab (people of the Book) priority is given to the Christians over the Jews.

2. During the course of propogation refrain from going to the extremes.

3. The Baitul Haraam remains the headquarters of the Muslims irrespective of their whereabouts and the bond should not cease.

4. It is necessary for the Muslims to be cautious against nonsensical questioning and uncivilized customs.

5. On the day of Qiyaamah (Judgement) all the Nabis will be present as true witnesses.

6. The Nabis express their wishes at the time of bearing witness on the day of Qiyaamah.


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6. Suratul Maaidah:  Chapter of the Cattle.

Makkah – 165 Aayats


This Surah is brief:


The invitation is extended to the Majoos (i.e. the Fire :  Worshippers of Zoroastrianism.

The three main factors are mentioned here: i.e. the Principles of Deen.

Firstly, the Tawheed (i.e. monotheism-belief in the unity of Allaah);

Secondly, the Kitaabullaah (i.e. the heavenly Scripture);

Thirdly, the Risaalaah (i.e Prophethood).


Also mention is made of :-


1. In order to achieve the strong feeling of Tawheed (monotheism) it is incumbent to hold firm onto the rope of Allaah.

2. Refusal of complying to the Book of Allaah involve a person in acts of Shirk (polytheism) thereby involving him in the remorse of the polytheists.

3. It has been a ongoing habit of man to falsify the Nabis and the Nabis had to exercise tremendous patience.  The Divine help of Allaah descends on the basis of this patience.

4. Invitations towards Tawheed (monotheism)  is given by the mention of the visitation(signs) of Allaah.

5. Only through the medium of Tawheed (monotheism) can one be worthy enough for the company of Muhammad (Sallallahu Alayhi Wasallam).

6. Severing all ties with the antagonists of Tawheed (Monotheism).

7. The Whole of creation is subdued and overpowered by the Divine Power of Allaah.

8. The Model of Ebrahim (Alayhis Salaam) is the course of Tawheed.

9. On the issue of Tawheed (monotheism) our (i.e. Muslims) school of thought is that of Ebrahim (Alayhis Salaam) and other Nabis.

10. It is unanimously accepted that the Noble Qur'aan invites to Tawheed (oneness of Allaah).

11. After having given invitation to the oneness of Allaah, attention is drawn to marvel at the Divine Power thoroughly, therefore the lessons of Tawheed will really settle firmly, but foolishly they (Kuffar) attribute sons and daughters to Allaah instead.

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Taraweeh Summary 7th Night


8th Para from Ruku 13 of Surah An’aam till 10½ of Surah Aa’raaf- The Heights.


More topics are stated :-


1. The existence of such disfigurations (devil in the forms of man and Jinn) become an obstacle for all Nabis.

2. The upholders of Tawheed and its antagonists can never be equal and the antagonists are terribly disgraced.

3. The antagonists of Tawheed (monotheism) sense the truth (in Islaam) and their existing creed is illogical and misquoted.

4. The illogical nature and misquotations of the prohibitions and permissibilities by the Kuffar is stated and details how well reported and understandable our Deen of Islaam is clarrified.

5. The prohibited actions which are Haraam (i.e. Prohibitions) for the Muslims are reported , whilst it being sensible too.

6. A brief summary of all the laws of Islaam are outlined aside from the laws pertaining to Ma'koolaat (i.e. Edibles).

7. Allaah Ta'aala draws the attention of the Kuffar to the fact that they object to the Qur'aan while he made its following blessed, directing them to the creed of Ibrahim (Alayhis Salaam).



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7.  Suratul A'raf:  Chapter of the Heights.

Makkah – 206 Aayats   


This Surah in brief:


Surah al- Baqarah invites the Jews to al Kitaab (the Book), Surah Aale 'Imraan invites the Christians to Tawheed (monotheism), Surah Nisaa and Maa'ida discuss the reformation of the Arabs, Surah An'aam discusses the reformation of the Majoos (fire worshippers), while Surah (i.e. Surah al A'raf) invites all the remaining nations to the Qur’aan.


Subjects discussed are:-


1. The visitations of Allaah;

2. Incidents relating to after death;

3. The boons and favours of Allaah by way of inviting to the Kitabullaah (The Book of Allaah);

4. Emphasis is made of the need of following the Book of Allaah;

5. By complying to the Book of Allaah, one will be granted Libas –‘ut - Taqwa (i.e. A spiritual shield of Allaah consciousness) and such a shield is much more superior to a physical shield (clothing etc);

6. A physical protection (clothing etc) is not prohibited, though a spiritual one is preferable, if one has to be deprived of a spiritual shield, he could be listed among the cursed ones;

7. The Divine manner in which the one who had been granted Libas –‘ut- Taqwa (i.e. The spiritual shield of Allaah-consciousness) should deal with those who shun the Qur'aan;

8. Explaining the punishment for those who shun the Qur’aan and the reward for the Allaah conscious ones;

9. Mention is made of how to warn the third party of those who shun Libas –‘ut- Taqwa (The Spiritual shield of Allaah-consciousness) and what is their punishment.

10. Da'wah (invitation) is given to Ahle -Kitaab (The Book) by mentioning the signs of Allaah till the end of the Para (chapter).

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Taraweeh Summary 8th Night


9th Para : from 10½ Ruku of A’raf till 4½ Ruku of Sura Al- Anfaal- The Spoils.


These topics are mentioned :-


1.) Da'wah (invitation) is given to Ahle -Kitaab (The Book) by mentioning the signs of Allaah till the end of the Para                (chapter);

2.) A critical observation is made of the previous nations and this serves as a warning to the antagonists of Islaam;

3.) Belying the Nabis was the cause of the destruction of the  previous nations and in the narration of Moosa (Alayhis       Salaam), this is verified;

4.) The narration of Moosa (Alayhis Salaam) and Fir’oun continues;

5.) Moosa (Alayhis Salaam) proceeds to the mount Toor (Sinai Mountains) to receive the commandments for his people;

6.) After Moosa (Alayhis Salaam) proceeded to Mt. Toor (Sinai Mountains, his people took to idol worshipping;

7.) Then mention is made of cow-worshipping, which draws disgrace and the anger of Allaah. The conditions for perpetual help are laid down for the nation of Moosa (Alayhis Salaam);

8.) The Da'wah (invitation) of the people of Moosa (Alayhis Salaam) and its outcome.

9.) The Daa'ee (invitor of Truth) is absolved of his duty after having extended the invitation to others.


Then several points are highlighted here:

1. The reason perceived for the need of a Da'wah (invitation) to Kitabullaah (The Book of Allaah) is that guidance is necessary in order to fulfil the covenant, in which every individual directly pledged servitude to Allaah, so that on the day of Qiyamah none can excuse himself of being uninformed;

2. Another strong reason is that Shaytaan (The Devil) is ready to mislead man, for example, it is he who led Bal'am 'The Seer'  astray;
 N.B:  Ba'lam was a man called out by the enemies of Israel to curse Israel, but who blessed Israel instead.


3. Those who negate the invitation to the Book of Allaah are worse than animals;

4. To give to those invited during the period of revolting is also from the Sunnatullaah (i.e. The Ways of Allaah).

5. It is very difficult or virtually impossible to turn away from shirk (Acts of polytheism) by merely avoiding the Book of Allaah, therefore it is of utmost importance to emulate The Book of Allaah.


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8. Suratul Anfaal: Chapter on the Spoils of War.

Makkah – 75 Aayats.


This Surah in brief:


Da'wah (invitation to Islaam) was extended to all nations of the world in the pervious Surah.  This serves as an introduction to this Surah which contains the Jaamiate Qanoon (i.e. the Comprehensiveness of the Divine Law).  These are those laws which attract benefit, to those who fulfill it, and at the same time safeguard them from harm.


The differences relating to the booty of the battle of Badr are clarified.


Clause 1: (in the strategy of battle): one should be firm-footed in the battle lines;

Clause 2: One should remain obedient to Allaah and his Rasul (Sallallahu Alayhi Wasallam) during the battle;

Clause 3: Consider such obedience as life itself;

Clause 4:There should be no misapplication in the obligatory duties;

Clause 5: To achieve the criterion, one needs to adhere to Taqwa (i.e. Allaah Consciousness);

Clause 6: The limit of fighting is to the point of establishing the Haqq (Truth);

Clause 7: Laws related to the distribution of booth should be keep in mind;

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Taraweeh Summary 9th Night


10th Para: from Ruku 5- 5 of Surah Al – Anfaal till 11½ Ruku of Surah Taubah.


Remaining clauses of Surah Anfaal are: -

Clause 8: During the battle (i.e. on the battlefield) the remembrance of Allaah should be observed;

Clause 9: Exhorting each other to avoid disputes should be practised;


The Munaafiqeen (hypocrites) have no trust on the genuineness of the Deen (Islaam) while the Kuffar (disbeliever's) too have no proper contact with

Allaah, therefore you Muslims will dominate them and be triumphant over them while they will not be able to do so;


Clause 10: Weaponry should be prepared to the best of one's ability;

Clause 11: Islaam welcomes settlements (i.e. by agreement) at any time;

Clause 12:  A command in encouraging the believers to wage war and fight;

Clause 13: In political objectives only those Muslims, nations or factions are taken into consideration who are affiliated to the Markaz (i.e. headquarters);

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9. Suratul Towbah:  Chapter on Repentance.

Madinah – 129 Aayats.  


This Surah in brief:


The subject matter in this Surah is "Declaration of War".


1. After the declaration of war against the Kuffar (disbelievers).  Allaah and his Messenger (Sallallahu Alayhi Wasallam) are disgusted with the Kuffars on taking steps in all types of protection.

2. Four months of grace is granted for consideration after the declaration of war.  The Kuffar are warned to desist from opposing Islaam otherwise they will be annihilated. 


Discussion of four matters are done:


1. Declaration of war;

2. Granting of a grace period for consideration;

3. Stipulation of time on the treaty signed with the Kuffar;

4. Signing of treaty without stipulation of time.


The reasons for disputing with the Kuffar (Disbeliever) are mentioned.


Elimination of three reasons for not fighting, viz:-


1. In spite of the Mushrikeen (polytheists) practising other good actions, the Jihaad could be carried out on them;

2. Muslims cannot merely desert their towns and take to the Masjids for Zikr and Fikr (i.e. remembrance and contemplation of Allaah) so as to absolve themselves from the Jihaad (Holy War);

3. No persons can prevent himself from participation in the Jihaad due to some worldly status he has or even if he be from noble family linage.



Elimination of two or more reasons for not participating in war are added.


1. To be outnumbered;

2. Lack of basic needs of life and equipment for fighting cannot be an obstacle too.


Also stated: -


1. The four months of grace is given so that the Muslim army can take rest and recuperate because they will have to stand up (in war) against all the nations of the world;

2. All the Muslims will have to stand up together for battle;

3. To regard one's self as an exception to Jihaad is a sign of hypocrisy, the three examples of those who exempt themselves from participating in the Jihaad are explained:

I. Those who make no preparation at all to participate in the Jihaad.

II. Those who fear that by going to the destination they may fall into some type of mischief, instead of being useful in battle.

II. Those who would fight for some material gain and not for the pleasure of Allaah and His Rasul (Sallallahu Alayhi Wasallam);


4. The fourth example of those who exempted themselves is explained:

Those whose idea of truly serving the Deen (Islaam) does not coincide with that of Rasulullaah (Sallallahu Alayhi Wasallam);


5. Outlining of the ideal goal of the Munaafiqeen (hypocrites) and their punishment;

6. Outlining of the ideal goal of the Mumineen (believers) and their reward;

7. The Mumineen are commanded to wage war against the Kuffar and the Munaafiqeen and at the same time to be stern too;

8. The fifth example of those who exempted themselves is explained;

9. Those who used to beg from Allaah in poverty for affluence to do good actions, but when granted they transgressed;

10. The result of staying behind from the Jihaad is hell-fire;

11. After they had been restricted (for Jihaad) a change came about in their condition;

12. When the Munaafiqeen were warned against remaining behind from Jihaad they re-organised themselves (i.e. by presenting excuses);

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Taraweeh Summary 10th Night


11th Para :- from 10½ Ruku of Sura Taubah till 1st ½ of Ruku of Sura Hood.
The various types of Munaafiqeen are mentioned.


1. Those who will never be forgiven because hypocrisy is a belief to them and their aim to disunite the Muslims.

2. Those who could be forgiven because hypocrisy to them is merely a habit and not a belief.


Then :-

1. Then the conduct of the true believers is noted.

2. There forgivable munaafiqeen associate with the true believers and the conduct of the true believers manifests itself.

3.  Educating the masses will put an end to absenteeism from Jihaad.

4. Educating the people on strategies of war.


Surah  Yunus (Alayhis Salaam).

Makkah – 109 Aayats.


This Surah in brief:


The main subject matter here is the invitation to Islaam.

The Surah states :-

1. Allaah Ta'aala  has made this Scripture a Book of Wisdom and as a favour He delivered that message of Wahi (revelation) through the medium of a man from mankind itself. Yet some fools (i.e. Kuffar) instead of taking benefit from it they turn away saying that it is the ill-effects of sorcery;

2. The Kuffar refute the acceptance of the divine message yet when adversities afflict them they stretch out their hands at the very same door (of Divine assistance), but once the adversities vanish they become disobedient;

3. O disobedient ones!  That life of the world which has beguiled you, is deceitful, and let it not turn you away from submitting to the Divine messages;

4. These Kuffar believe Allaah to be the creator, sustainer and administrator of the world, yet;

5. They turn themselves away from practising on His commandments;

6. While they themselves make allegations against the Qur'aan, that it is a fake;

7. If these Kuffar do not abstain from belying the Qur'aan then display your disgust on them;

8. How can these Kuffar understand the Qur'aan-e-Hakeem when they are spiritually blind and deaf;

9. Allaah is fully aware of our Qur'aan recitation as well as our other actions in life;

10. The righteous ones will not fear to appear in the high court of Allaah;

11. One should not be grief-stricken by the abusive language of the antagonists of Deen;

12. Mention is made of the visitations of Allaah. Observe how the enemies of Noah (Alayhis Salaam) and the enemies of the later Nabis were destroyed;

13. Mention is made of the visitations of Allaah.
 Observe how Fir'oun together with his army were drowned because of harbouring enmity to Moosa (Alayhis Salaam);


14. O those addressed by the Qur'aan, do not doubt it;

15. Do not belie it by mere doubt;

16. Otherwise your resurrection will be the same as that of the past beliers;

17. O people we are not prepared to abandon our way (of truth) merely on the basis of your doubts;

18. He who accept the Qur'aan will benefit himself, otherwise the misfortune of his negation will be incumbent on him;


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Surah Hood.

Makkah – 123 Aayats.


This Surah in brief:

The subject discussed here is the invitation towards Tawheed.


The purpose of the revelation of the Book is to perfect the imbibing of Tawheed and seeking forgiveness for previous omissions.


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Taraweeh Summary 11th Night


12 Para :- from 1½ Ruku of Surah Hood till 6½ Ruku of Surah Yusuf.


Surah Hood mentions :-


1. The refuters of Tawheed do not understand the Divine mercy to be the actual means of dismissing the adversities, but merely to consider it to be something co-incidental.

2. These refuters evade the obedience of the Book of Allaah and in the process they devise many schemes to achieve this.

3. This is the reason for their failure while the people of Tawheed will get the upper hand and succeed.

4. Mention is made of the visitations of Allaah.

5. The Nabi Noah (Alayhis Salaam) invites towards Tawheed.

6. The antagonists of Tawheed are destroyed in the end.

7. 1. Mention is made of the visitations of Allaah in the incidents of the nation of 'Aad.

2. They were invited to Tawheed, but Their reason of denial destroyed them.

8.  Again mention is made of the visitations of Allaah

9.  The nation of Thamood obstructed the propagation of Tawheed.

10. They were doomed to destruction.

11. Then again mention is made of the visitations of Allaah.


The nation of Loot (Alayhis Salaam)were destroyed because they ruined the connection with Allaah.


12.  Then again mention is made of the visitations of Allaah.

13.  Nabi Shu'aib (Alayhis Salaam) invites towards Tawheed. His people were destroyed due to their denial.

14. Once again, mention is made of the visitations of Allaah.

15.  Disconnecting the relation between He Creator (Allaah) and His creation was the crime of Fir'oun.

16. In such an offence both the leader and the follower are defamed.

17. The crime of all the passed destroyed nations was the denial of Tawheed.

18. Remember people will also raise their heads in objection to your Da'wah.  (invitation to Tawheed).

19. Remain absorbed in the worship of Allaah and place your reliance on Him, thereafter see if there is anything Allaah would not do for you !


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12. Surah Yusuf (Alayhis Salaam)

Makkah –111 Aayats



This Surah in brief:


1. The Surah deals with Nabis relating to Rasulullaah (Sallallahu Alayhi Wasallam).

2. The Nabi Yusuf (Alayhis Salaam)  received leadership and comfort amongst his settlement after enduring tremendous difficulties and on his success, his brothers became very remorseful and in the like manner the people of the Quraish tribe became very remorseful when Nabi Muhammad  (Sallallahu Alayhi Wasallam)  conquered the blessed city Makkah.


The Surah States: -


1. The dream of Nabi Yusuf (Alayhis Salaam), and his father Nabi Ya'qoob (Alayhis Salaam) interprets it as leadership (i.e. successor to the throne).

2. The brothers of Yusuf (Alayhis Salaam) extended a request to their father, Nabi Yaq'oob (Alayhis Salaam) to take Yusuf (Alayhis Salaam) along with them.

3. They flung Yusuf (Alayhis Salaam) in the pit of the well.

4. Nabi Yusuf is tested with a great trial (i.e. King's wife intended to seduce him).

5. Nabi Yusuf (Alayhis Salaam) was imprisoned in spite of being proven innocent.

6. A minor test of Nabi Yusuf (Alayhis Salaam)'s discernment.

7. A great test of Nabi Yusuf (Alayhis Salaam)'s discernment.

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Taraweeh Summary 12th Night


13th Para From 6½ Ruku Of Sura Yusuf Till 2nd Aayat Of Sura Hijr.


After being tried and assisted in his discernment Yusuf (Alayhis Salaam) is well on his way to a high post.

Yusuf (Alayhis Salaam) receives control over the affairs, thereafter the drought afflicts Can'aan and his brothers come over for the first time.

The brothers of Yusuf (Alayhis Salaam) return for the second time and Yusuf (Alayhis Salaam) detains his real brother, bin Yameen, wisely.

The brothers of Yusuf (Alayhis Salaam) return fro the third time and thereafter recognise each other.

The whole nation of Bani Israel enter Egypt and the interpretation of his (Yusuf (Alayhis Salaam) dream in childhood eventuates/materialises.

The event of Yusuf (Alayhis Salaam) has a prophecy within for those who pledged with Rasulullaah (Sallallahu Alayhi Wasallam).


13. Suratur Ra'd : The Chapter of the Thunder.

Makkah – 43 Aayats


This Surah in brief:
Even after the rise of the "Sun of Prophethood" some individuals were not enlightened, in fact they remained in darkness due to the screen of disbelief and deviation.


1. All revealed Books were sent according to the need of the time, but the antagonists denied it instead.

2. These people only accept one part of the system of Allaah and that is manifestations of happenings and for this very reason they do not understand the need for the Qur'aan.


The Surah mentions :-


1. The Divine Command encompasses every condition of the creation.

2. If these people (antagonists) are not prepared to reform then Allaah Ta'aala ignores them as well. Allaah does not change people’s conditions unless they change their own.

3. These people have not hope of good from Allaah in the future too.

4. The ones who accept this Divine Book whole -heartedly and those who do not, can never be equal.

5. Just as these two groups differ in manner of action likewise would be there recompense.

6. The antagonists hope for any such sign to manifest-which may cause their hearts to be contented with the Qur'aan.

7. The believers contented of heart by the Noble Qur'aan (i.e. remembrance of Allaah).

8. The Noble Qur'aan is the ultimate of persuasion (guidance) but the hearts of the dis-believers have become more useless than the mountains, earth and the dead in taking effect.

9. The Nabis before Rasulullaah (Sallallahu Alayhi Wasallam) were also mocked at and in spite of this Allaah Ta'aala gave grace to the mockers and then did He afflict them with His punishment.

10. Thereafter they will encounter the chastisement of the Aakhiraah (hereafter).

11. Allaah Ta'aala informs the dis-believers that other Nabis had wives and children so why are they so suspicious about Nabi (Sallallahu Alayhi Wasallam) and his children.

12. Nevertheless the duty of Rasulullaah (Sallallahu Alayhi Wasallam) was to convey the Message and thereafter Allaah takes the responsibility of settling matters with them.

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Surah Ebrahim (Alayhis Salaam).

Makkah – 52 Aayats.
This Surah in brief:


The subject matter of discussion throughout this Surah is on the purpose of Prophethood (i.e. sending of the Nabis). Hadhrat Ebrahim (Alayhis Salaam) is mentioned often and so is his duaa for Makkah and his descendants.


Mention is made of: -


1. The purpose of the Prophethood of Moosa (Alayhis Salaam) and Muhammad (Sallallahu Alayhi Wasallam) is one and the same.

2. The Prophethood of Rasulullaah (Sallallahu Alayhi Wasallam) and the rest of all the Nabis is one and the same.

3. The opposition to the Nabis will result in disgust to their leaders.

4. The senior leader of the opposition party to the Nabis result will be in disgust on the Day of Qiyamah.

5. The followers of the truth are persuaded to observe total obedience in the true acts of goodness.

6. The standard of Ebrahim (Alayhis Salaam) is kept in sight for the following of the truth.

7. A relation should be maintained with the institution of Ebrahim (Alayhis Salaam).

8. The opposers of truth will, on the Day of Qiyaamah be very sensitive and stage a rebuttal. A good word is also compared to a proper tree.

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Taraweeh Summary 13th Night



14th Para:- from 2nd Aayat of Surah Hajr till end of 15th Ruku of Surah Nahl.


15. Suratul Hajr :  The Surah of the Rocky Tract.
Makkah- 99 Aayats.

This Surah in brief:


Story of the people of Al- Hijr, Al Aykah and the people of Loot (Alayhis Salaam) is mentioned, as to how they sinned and were destroyed. It is the system of Allaah to give respite to the antagonists after the Da'wah (invitation of Deen) is presented to them.


Mention is made of: -


1. Time has been appointed for the destruction of the antagonists of Islaam as was done to the past nations. How much of harm can be caused by opposing.

2. Allaah takes the responsibility of preserving the Noble Qur'aan because it is the interpreter of Islaam.

3.  The manner in which We have paid particular importance to your physical nourishment.

4. Likewise particular importance is paid to spiritual nourishment to the extent that no enemy (Shaitaan) of yours may reach the skies.

5. If the teachings of the Qur'aan are not attained then due to natural weakness, the Shaitaan (devil) will mislead you.

6. Thereafter your abode will be Jahamman (hell-fire)

7. If piety (i.e Allaah consciousness) is achieved through the medium of the teachings of the Qur'aan, then Janah (paradise) will be your abode.

8. Mention is made of the visitations of Allaah.

9. The note of the end-result of the antagonists.

10. Mention is made of the visitations of Allaah

11. If these people (i.e. Kuffar) do not listen then turn away from them.

12. Hold firm on to the Noble Qur'aan

13. Allaah is sufficient enough for you against the evil of those jesters. So worship Allaah until death.


15.  Suratun Nahl: The Chapter of the Bee.

Makkah – 128 Aayats


This Surah in brief:


The purpose of Nabi (Sallallahu Alayhi Wasallam) is Da'wah (invitation) to the Tawheed (Unity of Allaah).


1. The purpose of revelation is the invitation to Tawheed.

2. Allaah mentions His great Signs, eg. The Bee, pure honey from bowels and blood.

Da'wah is given towards Tawheed by mentioning the Great Signs of Allaah.


Mention is made of :-


1. Your Supreme Being (Worthy of Worship) is One only.

2. In order to perfect your relationship with Him, it is essential to follow the Qur'aan.

3. The deniers of Tawheed are destroyed in this world.

4. They will be delivered into Jahannum in the Hereafter.

5. The people of Allaah hold great respect for the Noble Qur'aan, and will be immensely rewarded.

6. The deniers of Tawheed hide behind the issue of fate (destiny) in their actions.

7. If it was the Divine wish of Allaah to regard Shirk (polytheism) as permissible, then how would it have been possible for the Nabis to propagate Towheed (monotheism).

8. Those monotheists who were compelled to leave their native land will received tremendous rewards in this world and the hereafter.

9. The Noble Qur'aan was revealed through the correct medium with Allaah

10. Your Supreme Being (worthy of worship) is One only

11. It is He who will benefit you in your ease and adversities.

12. These people (the deniers) are so foolish that instead of appreciating (the Message) they adopt an audacious attitude by falsely associating daughters to Allaah.

13. Shaitaan subdued these Kuffar just as he did to the past nations.

14. Only through the medium of the Noble Qur'aan will those erroneous matters be rectified.

15.    The eradication of this doubt that how can the Divine Word manifest through the medium of a human.

16. Allaah Ta'aala illustrated examples for the need of Tawheed.

17. The proofs of Tawheed are stated.


 1. No excuse will be accepted from the deniers of Tawheed on the day of Qiyaamah (judgement).
 2. These people will be disgusted with their acts on the Day of Qiyaamah.
 3. If any person wishes to reform himself then he should know that the Noble Qur'aan exists for his guidance.


18. The system of reformation from the Noble Qur'aan is outlined.


 1. When at any time of need a change occurs in the well-ordered text, these deniers of Tawheed make the original arrangement of the Qur'aan a proof against the change (i.e. new order).

 2. These ignorant ones will only endure great losses on the Day of Qiyaamah.

19. These Kuffar will argue a great deal just to escape seizure, but they will remain tormented for their heinous actions.
 Yes!  If these Kuffar desire to be protected from that punishment then it is incumbent upon them to reform now.


20. If the thankful servants of Allaah wish amendments for more goodness in the Dunya (world) and Aakhirah (hereafter) then they souls must adopt the standard of Ebrahim (Alayhis Salaam).


Ayat 90 in which Allaah enjoys justice, kindness, charity to one’s kindred, forbidding indecency, wickedness and oppression was read by Umar bin Abdul Azziz (A.R) in the Jumuah Khutba and ordered it’s recitation. Up to date it is done.



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Taraweeh Summary 14th Night


15th Para: Subhanallah Lazi Asiaa: From 1st Ruku of Surah Bani Israel till 9.5 Ruku of Surah Khaf.


17. Suratul Bani Israel:

The Chapter of the Children of Israel or Al- Isra (The Night Journey).

Makkah - 111 Aayats.


 The Surah in brief:


 The to the rest of the religions. Just as Rasulullaah  is the Imaam (guide) of all Nabis regarding mercy, so is his Deen when compared to the rest of other religions. The Da’wah of Haq and the command of responding to it. The similitude of Da’wah is like a spiritual "Day" wherein one is alert and sees it necessary to use the strength of all faculties in accomplishing any work. The Ahkaam (rulings) of Da’wah to the truth is explained in detail in two Rukus. All obstacles to the truth should be refuted after having responded to the Da’wah of the truth.


 If no effort is made for Da’wah of truth then whilst one is in the Dunya (world) there is an oppressive robber who is ever ready to snatch away the effects of your Imaan. Therefore if you have responded to Da’wah then the effects of Imaan will carry you safely through.


 If no response is made to Da’wah, then an eternal blindness will result with horrid consequences. They will be severely penalized in the Aakhirat (hereafter).


 If one desires to be safe from worldly blindness and blindness in the hereafter, then one should consider using the cure and mercy afforded by Allaah.


Abstention from asking irrelevant questions is mentioned in two Rukus. High moral levels are encouraged and treating parents kindly, praying for them.


Brothers of shaitaan are lavish spenders. Do not walk proudly.


 The qualities of those who respond to Da’wah are mentioned.


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18. Suratul Kahf:
The Chapter of the Cave. Makkah - 110 Aayats.


The Surah in brief:


 After a brief introduction, four categories of people are described. From these examples it has been proven how each category can obtain respect and comfort if their connection with Allaah is improved. The categories are:


 1.          The lowest level of the pious “i.e. the Ashabal Kahf” the Inhabitants of the cave. From Ruku 1 to 4.


 2.          The lowest level of the worldly orientation “i.e. Ashabal Jannat” the owners of the two orchids. From Ruku 5 to 8. One rich and the other poor.


The rich were ungrateful warned by the poor. A rainstorm destroyed the rich ones fruits.


3.          The highest level of the pious.  The Nabi Moosa . From Ruku 9 to 10.


4.          The highest level of the worldly orientation “i.e. Zul Qarnain” from Ruku 11 to 12.


Thus we have:


 1.         Introduction.


2.         How the Ashabul Khaf hid in the cave.


 3.         Their awakening after a deep sleep.


 The reason for the Ashabul Khaf hiding is because they were monotheists.


After awakening from the deep sleep one of the companions went to purchase some food. People are informed (by analogy) of this incident (the deep sleep). Just as they slept for such a long period, death then Qiyaamat (judgement day) will occur in a similar manner (i.e. resurrection). The duration of their sleeping period was three hundred and nine years.


 5.          A Muwahhid (monotheist) invites his fellow Mushrik (polytheists) companion to the true Deen of Islaam.


6.          The Mushrik remorse is instant after the destruction of the orchids.


7.          The illusions of the pleasures of the Dunya are explained as an appendix in comparison to the past subject of righteous actions.


8.          Those who severe their ties with Allaah (i.e. Mushrikeen - Polytheists) strengthen their ties with Shaytaan the accursed enemy.


9.          Who can be more unfortunate than that person who severs ties with Allaah and turns away when being called to His signs!


10.         Moosa (AS) takes on a journey to meet Khidar (RA).


11.          After having met, conditions are laid for mutual benefit.

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Taraweeh Summary 15th Night


16th Para:- from 9½ Ruku of Surah Khaf till end of 7 Ruku of Sura Tahaa.


Topics mentioned:-


1. Moosa (Alayhis Salaam) broke the conditions of studentship on three occasions. Khidhr bore a hole in a boat, killed a innocent boy and erected a collapsing wall.

2. He was told to separate.

3. Zul Qarnain (the two-horned one) has all types of worldly belongings in his possession.

4. In spite of this he was not a rebel nor a devil and for this reason the Qur'aan mentions him in goodness.

5. The Mushrikeen (polytheists) are doomed to Jahannum (hell-fire).

6. All their actions will be fruitless and in vain.


19. Surah  Maryam  (Alayhis Salaam).

Makkah – 98 Aayats 


This Surah in brief:


The rectification of all erroneous thoughts concerning Nabi Esa (Alayhis Salaam).


Thus stated :


1.) Mention is made of the birth of Yahya (Alayhis Salaam) which occurred extraordinarily. The prayer of Zakariyya (Alayhis Salaam).

2.) The birth of Esa (Alayhis Salaam). Mirraculously.

3.) A summary of the teachings of Esa (Alayhis Salaam). ‘Servant of Allaah, blessed with a Kitaab, a Nabi, pray, give aims, kind to mother, prophecy of death.

4.) Mention is made of some peculiarities regarding certain Nabis in two rukus, like Ibrahim, Musa, Ismail, Idris, Nuh and Ismail (A.S).

5.) The result of not understanding the occurrence of the Day of Recompense (i.e. Judgement Day) is due to their involvement in Shirk  (polytheism).

6.) The conclusion of Surah Maryam by stating that the Quraan is easy and a glad tiding from Allaah, conscious and a warning to the careless.

Hear Mufti A Hoosen Elias audio summary of the 15th night of Taraaweeh


20.  Surah Taa Haq.

Makkah- 135 Aayats.


This Surah in brief:

The subject matter discussed here is the invitation to Tawheed (monotheism). The Surah which Umar (R.A) read and accepted Islaam.


It reads :-


1. It is a favour from the mercy of Ar-Rahman to send guidelines for the guidance of man, however only the right minded ones will take benefit.

2. Moosa (Alayhis Salaam) recommends that Haroon (Alayhis Salaam) to be a Nabi.

3. The favours upon Moosa (Alayhis Salaam) are mentioned.

4. Those people with distorted temperaments deny submission to the truth.

5. The sound minded people bow their heads in total submission.

6. After a fulfilment of a condition Moosa (Alayhis Salaam) leaves Egypt and the Antagonists of the truth are annihilated while chasing Moosa (Alayhis Salaam) and his people.

7. Haroon  (Alayhis Salaam) is helpless in reforming the Bani Israel.

8. Moosa (Alayhis Salaam) reformed the Bani Israel on his return.

9. There is no type of intercession made for the rejectors of Haq (truth).

10. The incident of Adam (Alayhis Salaam) not observing the command of Allaah.

11. The need of mentioning the reason of the mono/service.

12. Turning a blind eye from the remembrance of Allaah will keep one spiritually blind.


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Taraweeh Summary 16th Night


17th Para: from last Ruku of Sura Ambiyaa till end of Surah Hajj.


Effort should be made daily to maintain the connection with Allaah and observing of patience.


21. Surah Ambiya: The Surah of the Nabis.

Makkah – 112 Aayats.  


This Surah in brief:


An invitation towards Zikr (remembrance of  Allaah)   is given and the Nabis were liberated through Divine Assistance throughout all universal and personal adversities.


Mention is made of :-


1.) Invitation towards Zikr (remembrance of Allaah).

2.) Mention is made of the visitation of Allaah and every living thing is from water.

3.) Mention is made of the Great Sign of Allaah.

4.) A reminder of activities relating to after death.

5.) Ebrahim (Alayhis Salaam) is rescued from the worldly adversity.

6.) Loot (Alayhis Salaam) is also rescued from worldly adversity.

7.) Several Nabis are liberated from their adversities.

8.) A reminder of the objectives (i.e. to repeat the announcement of Tawheed : unity of Allaah).

9.) The Muwahhideen (monotheists) should remain dominant in the Sacred lands.


Hear Mufti A Hoosen Elias audio summary of the 16th night of Taraaweeh


22. Suratul Hajj : Chapter of Pilgrimage.

Makkah – 78 Aayats


This Surah in brief:


1.) Liberation on Judgement Day depends on the firmness of ones connection with Allaah.

2.) That omnipowefful Being who is capable of administering the daily changes of the universe is in full control over the rest also.

3.) There are some people after having made a connection with Allaah, break their connection during the times of trials and tests and helplessly join up with the creation.

4.) Mention is made of the reward of those who maintain their connection with Allaah.

5.) Then mention is made of the chastisement of those who served as obstacles to others entering the belief of Tawheed (monotheism).  

6.) Those who maintain their connection with Allaah are deep rooted in Taqwa (Allaah Conscious) in the heart by exalting the symbols of Allaah.

7.) Those who maintain their connection with Allaah sacrifice their pure wealth (earnings) to verify their genuine enthusiasm.

8.) Those who maintain their connection with Allaah always support serenity, but at the same time they are always in control to execute the punishment on the rebels of the Blessed Lands.

9.) When the Nabis (Alayhis Salaam) proclaimed the truth then Shaytaan also took necessary steps in opposition.

10.) Those who maintain their connection with Allaah are prepared to bid farewell to their houses and home-towns at the time of need. Allaah Ta'aala stands surety to their needs and necessities.


An explanation is given of the weakness of those people who have a connection with everything else besides Allaah.

Further mentions is made of the success of those who have made their connection with Allaah.

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Taraweeh Summary 17th Night


18th Para which start from Surah Mumin till the end of 1st Ruku of Surah Furqaan.


23. Suratul Mu'min : The chapter of the Believer.

Makkah – 118 Aayats
This Surah in brief:


The basis of honour and respect in this world and the Aakhirah (hereafter) depends on the strength of one's connection with Allaah Ta'aala.

Also stated:

1. The qualities of those who maintain their connection with Allaah.

2. The need of such a connection.

3. A reminder on the visitations of Allaah. The prayer of Nuh (Alayhis Salaam) recorded. Those who did not maintain a connection with Allaah are disgraced and despised.

4. The purpose and goal of all Nabis (Alayhis Salaam) was one.

5. The result of Ta'leem (teachings) is uniformity and to create the purpose of causing a connection with Allaah.

6. A reminder of the great signs of Allaah to turn the attention of all and to create a connection with Allaah.

7. Those who did not maintain their connection with Allaah will be very temperamental on the Day of Recompense (Judgement Day).

8. The procedure of Judgement.


Hear Mufti A Hoosen Elias audio summary of the 17th night of Taraaweeh

24. Suratul Noor : The Chapter of the Light.

Madinah – 64 Aayats


This Surah in brief:


The laws barring immorality.


1. No type of consession in the execution of the punishment would be made once the immorality has been confirmed.

2. The immoral one will be banished from the good people.

3. If after a thorough investigation of the accusers proofs does not prove to be concrete then he will in turn be punished.


The incident of the accusation (i.e. of Hadhrat A'isha (Radhiallahu anha) serves as an introduction into the Laws of Hijab (Concealment of the Body Islamically).


Other aspects mentioned :-


1.) The balance of the events relates to the incident of the accusation which is the introduction to the Laws of Hijab.

2.) The laws of Hijab eg, Seeking permission before entering houses, lowering the gazes, cover adornments, not to display fineness.

3.) Allaah Ta'aala gives a parable of his Divine Light.

4.) The different levels of attaining the Divine Light.

5.) Those who will derive maximum benefit from the Divine Light as desired are promised the vice-regency on the earth.

6.) The Divine Laws of Allaah should not be incorrectly implemented. The reason being that the Divine Laws of Hijab were to preserve morality, therefore

wherever there is no suspicion of immorality there is no need of Hijab, as with regards to those children who have not yet reached maturity and likewise with very old women.

7.) The callers of Allaah persist on good company together with the divine Light.  Stress is laid on mutual charity, compassion, good- fellowship, etiquette and personal modesty.


25. Suratul Furqaan : The Criterion.  

Makkah- 77 Aayats.

This Surah in brief:


The previous Surah (i.e. An Noor)  was the invitation to the Divine Light whereas this Surah (Al Furqaan) eradicates all possible obstacles to His obedience.


A brief discussion of three subjects.


1. At Tawheed (monotheism)

2. The Noble Qur'aan

3. Prophethood

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Taraweeh Summary 18th Night


19th Para Wa Qalazi La Yarjoona to Ruku 2 of Sura Furqaan till Ruku starting of Ruku 4 of Sura Naml.


1.) The subject of Prophethood.

2.) The settlement of the issue regarding the Noble Qur'aan.

3.) The balance of the issue regarding the Noble Qur'aan and in addition to this is a reminder of the visitations of Allaah.

4.) The settlement on the issues regarding At-Tawheed (monotheism).

5.) The qualities of the Servants of Allaah from whom the veils will be raised.


Suratush Shu'araa: The chapter of the Poets.


This Surah in brief:


Towards the end of Suratan Noor the mention of the Light was made and in the end of Suratul Furqaan the veils had been raised.  In Suratush Shu'araa the followers of this Light and the antagonists will be divinely dealt with by the qualities of Ar-Raheen (i.e. the merciful) and Al-Azziz (i.e. the mighty). Meaning that Allaah will always deal with the believers leniently and with the disbelievers firmly.  Basically this Surah these two qualities are manifested.


Also stated is:


1. Nabi Muhammad (Sallallahu Alayhi Wasallam) is consoled that he should not over grieve just because the antagonists do not bring faith on the Noble Qur'aan.

2. Had Muhammad (Sallallahu Alayhi Wasallam) wished, Allaah would have had their necks twisted immediately.

3. Allaah Ta'aala brings forth incidents of the past nations who belied those things that these people (the antagonists) belie.

4. The incident of Moosa (Alayhis Salaam) and Fir'oun. The incidents of the past nations are mentioned in this Surah in accordance to their offences.  Hence, Fir'oun is a claimant of his Divine Nature and because of this their incident comes first.

5. The balance of the incident of Moosa (Alayhis Salaam) and Fir'oun mentioned.

6. Fir'oun used to recognise himself as Divine (the incident of which has been mentioned).

7. The people of Moosa (Alayhis Salaam) were polytheists and they used to ascribe heavenly bodies as partners to Allaah Ta'aala.

8. Allaah has mentioned the incident of Noah  (Alayhis Salaam) in order to disclose His qualities of  "Ar-Raheem"  (Most merciful) and "Al-Azziz"  (The firm one).

9. Mention of Hud (Alayhis Salaam) and his people the Nation A'ad is made.  In addition to this is a reminder of the visitations of Allaah.

10. Mention of Saleh (Alayhis Salaam) and his people the nation Thamud is made. This incident also discloses the qualities of "Ar-Raheem" (Most merciful) and "Al- Azziz" (the stern one).

11. The incident of Loot (Alayhis Salaam) and his people is mentioned.

12. The incident of Shuaib (Alayhis Salaam) and his people is mentioned and in this incident the same qualities of "Ar-Raheem" (Most merciful) and "Al Aziz" (Firm one) are highlighted.

Hear Mufti A Hoosen Elias audio summary of the 18th night of Taraaweeh


Suratul Naml: The Chapter of the Ant.

Makkah – 93 Aayats


This Surah in brief:


The punishment used to descend upon the opposers of the truth after the Divine proof had been totally affirmed.  For example so long as the infected area has not fully matured until then the surgeon will not carry out the operation. Likewise the Spiritual Curer will not allow the punishment to be carried out as long as the crime or offence is not affirmed.  As if the disbelief (Kufr) of the opposers are poisonous boils and such boils are eliminated once they develop, so that the rest of the body maybe saved from its ill effects.

Similarly the disbeliever and polytheists are treated for some time befo

re they are eliminated thereby the balance of spirituality is preserved by their elimination.


Also :

1. The punishment descends upon the opposers of Truth after the Divine proof has been thoroughly affirmed.

2. For instance, the opposers of Moosa (Alayhis Salaam) were destroyed because they did not reform in spite of recognising his sincerity and genuineness.

3. Nabi Suliman (Alayhis Salaam) presents the Da'wah invitation of Deen to Queen Bilqis.

4. The Queen Bilqis sends a gift, to Suliman (Alayhis Salaam) after consulting her ministers.

5. Suliman (Alayhis Salaam) returns the gift and threatens to uproot the rotten substance (i.e. Shirk) inside them.

6. She reformed after the warning and was save

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Taraweeh Summary 19th Night


20th Para start of Ruku 4 till end of Ruku of Surah Ankaboot.


1. The People of Saleh (Alayhis Salaam) were annihilated after the rotten disease of Shirk developed.

2. The people of Loot (Alayhis Salaam) were analysed on the same principle.

3. The recompense of those who oppose the truth.

4. Their denial.

5.  The renewal of the claim meaning that, that Day when the rotten substance of Skirk will be extracted shall come and these people will not forget their claim.


28. Surah Qasas: The Chapter of the Story.

Makkah – 88 Aayats.


This Surah in brief:


This Surah confirms the prophecies of Rasulullaah (Sallallahu Alayhi Wasallam).  Just as Moosa (Alayhis Salaam) and the Israelites became victorious over Fir’oun, like-wise Muhammad (Sallallahu Alayhi Wasallam) and the Muslims will be victorious over the Kuffar of Makkah.


In the events of Moosa (Alayhis Salaam) and Fir'oun there is a prophecy for the Muslims.


Moosa (Alayhis Salaam) leaves Egypt in his youth without the permission of Fir'oun.  He was merely kept for his upbringing in the house of Fir'oun.  Now! 


Had he left with Fir'oun's permission he would have probably departed in a princely fashion.   His intended purpose was to have the feeling of the slavery so that he could understand the difficulties the Israelites were going undergoing.


Moosa (Alayhis Salaam) presents himself in the service of Shuaib (Alayhis Salaam) in Madyan.  He allows ten years of servitude upon himself just so that he could feel how it is to live a governed life.


After spending ten years of a governed life, Moosa (Alayhis Salaam) leaves for Egypt with his family while en route he is granted permission to proclaim prophethood.



1. Moosa (Alayhis Salaam) receives the Torah after Fir'oun had drowned. Moosa (Alayhis Salaam) was sent to the Bani Israel.

2. Muhammad (Sallallahu Alayhi Wasallam) was sent to Bani Israel (I.e. the Arabs) and upon them the argument is being finalised.

3. Around Moosa (Alayhis Salaam) a group of disobedient ones formed and in the like manner a group of disobedient ones will form now (i.e. from the people of Muhammad (Sallallahu Alayhi Wasallam).

4. When Moosa (Alayhis Salaam) went to his Capital City a group of arrogant ones were destroyed and in the very same manner when Rasulullah (Sallallahu Alayhi Wasallam) entered his Capital City (i.e. Makkah) the arrogant ones were destroyed too.


The opposers of the truth will be disappointed on the Day of Judgement, with those things they worshipped.


The example of Qarun has been illustrated to break the pride of the Kuffar of Makkah.

Everything returns to its origin meaning, that the destruction of the arrogant rich ones and the leadership of the poor is all in the control of Allaah.


Hear Mufti A Hoosen Elias audio summary of the 19th night of Taraaweeh


29.    Suratul Ankaboot : The Chapter of the Spider.


This Surah in brief:


Surah Ankaboot is the appendix of the subject matter in Surah Qasas. False Gods are like spiders cobwebs.


Whatever promises of success and leadership has been given to this Ummah (nation) will only be accomplished through the wisdom of Jihad (Holy War) and hijrat (immigration). Since the spirit and morale of Bani Israel for liberation from slavery and quest of honour died due to their long strenuous plight so for that reason they were made successful through the unseen forces (i.e. Divine Assistance). Whereas here in the case of this Ummah, it is not so.   

Apparently it seems that through physical forces victory is been attained but in reality it is Divine Assistance.

The Ummat of Muhammad (Sallallahu Alayhi Wasallam) will be tried through Jihaad.

A reminder of the visitation of Allaah and the story of Ebrahim (Alayhis Salaam) begins here.

A reminder on the visitation of Allaah and the remainder of Ebrahim (Alayhis Salaam)'s story as well as Loot's (Alayhis Salaam) is mentioned.

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Taraweeh Summary 20th Night


21st Para : Starting of Ruku 4 of Sura Ankaboot till 3½ Ruku of Ahzaab : The Confederates.


A reminder on the visitations of Allaah during the story of Loot (Alayhis Salaam). Thereafter the incident of Shuaib (Alayhis Salaam) is mentioned and a review of all the events.


One should not bother too much with the opposers of the truth and the connection with Allaah should be strengthened through the medium of the Qur'aan.


If there is a need to migrate, for the purpose of Jihaad in the path of Allaah, then one should do so.

A repeat of the claim by way of conclusion, meaning that when the Muslims will exercise Jihaad they will be triumphant.



30. Suratur  Room : The Chapter of the Romans.

Makkah – 60 Aayats


This Surah in brief:


The announcement of the dominance of Islaam thereafter mentioned is made of the reasons of domination and the fundamentals of domination.


The announcement of the domination of Islaam. In the battle of Badr the Muslims were victorious over the Kuffar of Makkah on the very same day the Romans overpowered the Iranians.

The reasons of domination are mentioned.

The eight fundamental of dominance are detailed .

Immorality is the cause of corruption in the land and seas. Therefore when the Muslims will dominate then all these immoralities will vanish.


That Omnipotent Being who had the treasures of Power and weakness has the potential of giving to the weak Allaah worshipping army and also weakening the powerful enemy army.


Hear Mufti A Hoosen Elias audio summary of the 20th night of Taraaweeh


31. Suratul Luqman : The Chapter of  Luqman (Alayhis Salaam).

Makkah – 34 Aayats


This Surah in Brief: -



From this Noble Book only good doers will benefit.
Only the good doers – those who are regular in Salaat, pay Zakaat, believe in Aakhirat - will be showered with the mercy of guidance and will be imbued with wisdom from this Noble Book.

Advice Luqman (Alayhis Salaam) gave to his son stated “Oh my beloved son, do not ascribe any partners unto Allaah, for idolatry is the worst objection.”

The work pattern of a wise being is discovered from this Book, i.e. these people who will adorn the garment of good actions -being kind to parents, praying, enjoining justice and forbidding immodesty- from the Book of Wisdom will become likewise.

A reminder of the bounties of Allaah, i.e. is it not appropriately due for such good doer, who as been blessed with such bounties to execute the orders given? This is mentioned in last two rukus.



32. Suratus Sijdah : The Chapter of  Prostration.

Makkah- 30 Aayats


This Surah in Brief :-


An invitation to the Noble Book


It is not the Divine Mercy of that Omnipotent Divine Being who has created from sand various features and blessed you with the facilities of hearing, seeing and understanding to also send guidance for your spiritual discipline too?

The manner in which Allaah deals with those who benefit from His Noble Scripture is stated.
Just how a group of followers gathered around Moosa (Alayhis Salaam) likewise a group of followers will gather now too.


33. Suratul Ahzaab: Chapter of the Factions.

Madinah – 73 Aayats.


This Surah in brief :-


The besiege of Madinah. The digging of the trench. The victory.

One should not bother about the Kuffar and Munafiqeen when it comes to fulfilling the obligatory duties.

Eight issues in brief are outlined.


Note:  In the 2nd and 3rd Ruku it is proven that Nabi (Sallallahu Alayhi Wasallam) did not bother about the Kuffar and Munafiqeen.


Detailed explanation of the first issue briefly outlined in Ruku 1. Do not listen to the unbelievers and hypocrites.

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