21st Taraweeh Summary 1445 H

Understanding the Quran During Taraweeh

All Praises to Allah, The Beneficent, The Merciful.

(Tonight is the 21st night of Ramadan, 1445H. It could be the Night of Power: Lailatul Qadr is better than a thousand months (97:3). Scholars agree that Lailatul Qadr is likely to occur in the last 10 nights of Ramadan, with the odd nights being more likely (21, 23, 25, 27, 29). We are certain to find Lailatul Qadr if we spend the last 10 nights in intense prayer, supplication, and recitation of the Quran. In the seeking is the blessing. When Aisha (RA) asked the Prophet (s.a.w) what to recite if one finds Lailatul Qadr, he said: Say as often as you can, Allahumma Innaka Afuwwun Tuhibbul Afwa Fafu Anni. (O Allah, surely You are forgiving, You love to forgive, so forgive me.))

21st Taraweeh, Ramadan 1445 Hijri
Summary of Verses 44:1-49:18
(Sura Dukhan is a Makki Sura)
Sura Ad-Dukhan (Smoke) (Verses 44:1-59)
The Sura opens with Allah testifying that the Quran is the clear Book sent down on a blessed night. (44:3) Scholars agree that the blessed night refers to the Night of Power (Lailatul Qadr) in the month of Ramadan.

It is instructive to consider the revelation of the Quran from a holistic perspective through relevant verses found in several Suras, in addition to (44:3). The revelation spanned about 23 years, 13 years in Makkah and 10 subsequent years in Madinah. The revelation began on the night of Lailatul Qadr in 610 CE with five verses from Sura Al-Alaq (96:1-5) when the Prophet (s.a.w) was 40 and continued until the Prophets death in Madinah in 632 CE at the age of 62. Indeed, We sent it down (the Quran) in the Night of Power. (97:1) The month of Ramadan is that in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion (2:185) The original revelation is with Allah: And indeed it is, in the Mother of the Book with Us, exalted and full of wisdom. (43:4) Indeed, this Quran is glorious, in a Book well-guarded. (56:77-78) This is a glorious Quran, in a tablet well-guarded. (85:21-22) and with Us is a Book, preserved. (50:4)

Allah assigned angel Jibrail (Ruhul Qudus or holy spirit) to bring verses of the Quran to Prophet Muhammad (s.a.w): Say, The holy spirit has brought it down from your Lord with the truth to reassure the believers, and as a guide and good news for those who submit to Allah_._ (16:102) This is certainly a revelation from the Lord of all worlds, which the trustworthy spirit brought down into your heart O Prophet, so that you may be of one the warners. (26:192- 194_)_

Allah affirms that the Book is from Him: The revelation of the Book is from Allah, the Almighty, the All-Wise. (39:1) The Quran was sent down in stages as successive revelations: It is a Quran We have revealed in stages so that you may recite it to people at intervals. And We have sent it down in successive revelations. (17:106) Allah promises to safeguard the Quran: _It is certainly upon Us to make you memorize and recite it. So once We have recited a revelation, follow its recitation closely. Then it is surely upon Us to make it clear to you. (_75:17-19) Allah brings out His servants from darkness to light by the Quran: He is the One Who sends down clear revelations to His servant to bring you out of darkness and into light. For indeed Allah is Ever Gracious and Most Merciful to you. (57:9)

The Quran was sent by Allah to mankind both as a warning and as mercy.  It points to the balance between fear of Divine Justice and hope in Divine Mercy. Some scholars have likened hope and fear to the two wings that give birds strength, balance, and direction in their flights.

People through the ages have scoffed at the idea of life after death. They are no different from the Quraish who said, There is nothing beyond our first death, and we shall not be raised again. Bring back our forefathers if what you say is true! (44:35-36)

Allah will indeed resurrect all people from death at an hour of His choosing. Death is the gateway to the Hereafter. The Sura affirms: We did not create the heavens and the earth and all that lies between for idle sport. We created them in truth though most do not know. The Day of Judgment is a time appointed for all ... (44:39-40)

For believers blessed with paradise in the Hereafter, however, Nor will they taste death there, except the first death, and He will preserve them from the chastisement of the blazing fire. As a bounty from your Lord, that will be the supreme achievement (44:56-57)

We cannot hope to achieve ultimate salvation through our efforts alone. While striving on our part is imperative, it is the mercy of Allah that we must always seek to keep us flawed human beings from punishment. The mercy of Allah is the foundation on which is built eternal joy.

(Sura Jathiya is a Makki Sura)
Sura al-Jathiya (Kneeling Down) (Verses 45:1-37)
The signs and wonders of the natural world speak to the power and wisdom of Allah. The revelation of the Book is from Allah, the Almighty, the Wise. Surely in the heavens and the earth, there are signs for believers. And in your own creation and in the beasts that are scattered far and near, there are signs for those endowed with inner certainty. And in the alternation of night and day, and in the sustenance that Allah sends down from the sky with which He revives the earth after its death, and in the change of winds, there are signs for those who understand. (45:2-5)

(We take the diurnal and nocturnal rhythms of the earth for granted but those with discerning vision can see in them Allahs glory. The phrase alternation of night and day and its variations occur in these Quranic verses: 2:164, 3:27, 3:190, 7:54, 10:6, 10:67, 13:3, 16:12, 17:12, 22:61, 23:80, 24:44, 25:62, 27:86, 31:29, 35:13, 39:5, 40:61, 41:37 and 45:5. The Quran exhorts believers to deepen their faith by keenly observing the heavens and the natural world. When we read the Quran, its verses must resonate in our hearts. Once there is resonance, our spiritual and physical horizons will expand, and we will see and experience the Signs of Allahs creativity in the universe around us. This is unlikely to happen if we are addicted to the small screen of our smart gadgets and fritter away valuable time in frivolous pursuits of random information and outrage.)

Even after people reject His signs, Allah defers punishment to give people more time to reflect and reconsider so that they can redeem themselves. Tell the believers to forgive those who do not believe in Allahs punishment. It is for Him to reward people according to what they have earned. Those who do what is right do so for their own good, and those who perpetrate evil do so at their own peril, and to your Lord shall you all return. (45:14-15)

The Arabic word Sharia, which literally means the Way, occurs just once in the Quran: Now We have set you (O Prophet) on a sharia (the Way). So follow it, and do not follow the desires of those who do not know the truth. (45:18). The term also has a cognate (the same linguistic derivation of sharia) in shiratan in (5:48) where Allah tells Jews, Christians and Muslims that We have assigned a shiratan and a path to each of you.

(The objectives of Sharia are to protect human rights about religion, life, property, lineage, intellect and freedom. They are not about protecting the state, security, ruler, authority or perpetuity (holding onto power until death), notions that are unfortunately placed above human rights in many parts of the world today, including the Muslim world. When we loosely talk about following or implementing the Sharia, what we mean is Fiqh (jurisprudence), which is the human interpretation of the Sharia. The two are not the same!)

The disbelievers and the oppressors protect one another but Allah is the Protector of those who put their trust in Allah. it is only the wrongdoers that stand as protectors, one to another. But Allah is the Protector of those who put their trust in Him. (45:19)

Those who engage in evil deeds will never reach the status of those who believe and do good deeds. If the wicked flourish in this earthly life, they will get their due in the Hereafter. If the good suffer here, they will receive comfort and consolation in the Hereafter. The physical death of those who are good and righteous will bring them to an eternal life of bliss while the physical death of the wicked will afflict them with a life of misery. What! Do those who do evil deeds think that We shall make them as equal to those who believe and do righteous deeds, that equal will be their life and death? Bad is the judgment they make! (45:21)

What will happen to the wicked and the arrogant, those who boasted of the exclusive groups they belonged to in this life and the unjust power they wielded and exercised? They will have to humbly submit and bow before the truth. You will see every nation kneeling down. Every nation will be called to its record (45:28)

Those who believed and did good deeds will be rewarded beyond measure. Then, as to those who believed and did good deeds, their Lord will admit them to His mercy. That will be the manifest triumph. (45: 30) In contrast, as to those who rejected Allah, to them will be said, Were not Our signs rehearsed to you? But you were arrogant, and were a people given to sin. (45:31) Then will appear to them the evil of what they did, and they will be completely encircled by what they used to mock at. (45:33)

What should believers recite as a continuous reminder of Allahs mercy and blessings? And praise be to Allah, Lord of the heaven and Lord of the earth, Lord and Cherisher of all the worlds! And unto Him alone belongs the majesty in the heaven and the earth, and He is exalted in power, full of wisdom. (45:36-37)

(Sura Ahqaf is a Makki Sura)
Sura Al-Ahqaf (The Dunes) (Verses 46:1-35)
The Quran is the direct revelation from Allah, the Lord of all creations. The unbelievers claimed otherwise and so the Quran states: Or do they say that he (Muhammad) has conceived it? Say: If I had invented it, then there is nothing you can do to protect me from Allah. He knows best what you say. He is sufficient witness between me and you (46:8)

Allah further instructs the Prophet (s.a.w) to Say: I am not the first messenger, nor do I know what will be done with me or with you. I only follow what is being revealed to me, and my only task is to give clear warnings. (46:9)
Kindness to parents is a fundamental aspect of Islam. We have enjoined on man kindness to his parents. In pain did his mother bear him, and in pain did she give him birth. The carrying of the child to his weaning is a period of thirty months. (46:15)

On reaching adulthood, the child makes a heartfelt prayer: At length, when he reaches the age of full strength and attains forty years, he says, O my Lord! Grant me that I may be grateful for Your favor which You have bestowed upon me, and upon both my parents and that I may do good work that will please You. Bless my offspring as I turn to You and surrender myself. (46:15)

(The Quran emphasizes kindness to parents also in verses 17:23-24, 19:14, 19:32, and 31:14. Obviously, both genders are included when a reference is made to a child. If one or both of our parents are still alive by the Grace of Allah, Ramadan ought to be the month in which we resolve to support and care for them in whatever capacity we can. If one or both of our parents are deceased, we make supplications for them and ask Allah to forgive them and bless them with Jannatul Firdous.)

Allah says of these believers: Such are they from whom We shall accept the best of their deeds and pass by their ill deeds (46:16)

Reflect for a moment on this sublime promise: If we are true in our words and deeds, Allah will judge us by the best of what we do while overlooking our lapses. Can anything be more assuring for the believer?

Unless we use the gifts of hearing, seeing, heart, and intellect for beneficial purposes and to express our gratitude to the Creator who blessed us with these gifts, they will be of no avail. The people of Ad and their successors, the Thamud, flourished in art, architecture, and culture and observational and experimental sciences but they abused their gifts with their ingratitude to Allah and so were reduced to dust. And We had firmly established them (the Ad and the Thamud) in prosperity and power and We had endowed them with the faculties of hearing, seeing, heart and intellect. But of no profit to them were the faculties of hearing, sight, heart, and intellect when they went on rejecting the Signs of Allah (46:26)

The etiquette of listening to the Quran when it is recited is made clear through the example of a group of jinns: Behold, We turned toward you a company of jinns quietly listening to the Quran. When they stood in the presence thereof, they said, Listen in silence! When the reading was finished, they returned to their people, to warn them. They said, O our people! We have heard a Book revealed after Musa, confirming what came before it. It guides to the Truth and the Straight Path. (46:29-30) (Note that this event is narrated in more detail in Sura Jinn (72:1-19))

The implication is clear: When the Quran is being recited, we must listen to it with respect and in silence. The practice of playing Quranic recitations in the background while engaged in worldly activities is a direct violation of this command.

(Sura Muhammad is a Madani Sura)
Sura Muhammad (Verses 47:1-38)
The Sura dates from about the first year of Hijrah when the small community of Muslims faced an existential threat from Pagan invasions from Makkah. A message of hope is meant to lift the hearts of believers: those who believe and works deeds of righteousness and believe in the revelation sent down to Muhammad for it is the Truth from their Lord He will remove from them their afflictions and improve their condition. (47:2)

(Note that Prophet Muhammad (s.a.w) is mentioned by the name Muhammad 4 times in the Quran: (3:144), (33:40), (47:2), and (48:29). Another variation of his name, Ahmad, is mentioned once in (61:6)).

The Quran asks: Is then one who is a clear path from his Lord no better than one to whom the evil of his conduct seems pleasing, and such as follow their own lusts? (47:14)

The answer: Believers who have proven themselves with words and deeds will relax in gardens of eternal delight and enjoy forgiveness from their Lord (47:15) which will remove all that was wanting or unsatisfactory in their earthly lives.

Spiritual progress makes further spiritual progress easier and makes Taqwa that much more attainable. But those who receive guidance, He increases their guidance and bestows on them their piety and restraint. (47:17)

The guided ones seek Allahs forgiveness for their frailty and achieve consistency between how they conduct themselves at home and outside of the home: Know, therefore, that there is no god but Allah and ask forgiveness for your fault, and for the men and women who believe, Allah knows how you move about and how you dwell in your homes. (47:19)

The Sura emphasizes that Allah will test the strength of our faith throughout our lives. Mere words will not do. It must be proven, particularly in times of difficulty and adversity and through our quotidian tribulations: And we shall try you until We test those among you who strive their utmost and persevere in patience, and We shall try your reported mettle. (47:31)

It also deals with the importance of courage among believers in the fight against those who obstruct people from the path of Allah. Believers are exhorted to spend for the cause: Behold, you are invited to spend of your substance in the Way of Allah. But among you some are miserly. Those who are miserly are so at the expense of their own souls. Allah is free of all wants, and it is you that are needy. If you turn back from the path, He will substitute you with other people and they will not be like you! (47:38)

A remarkable aspect of this Sura is that, of its 38 verses, all but two end with lahum, hum, kum, makum, Rahun, nahum, lakum, rakum, and nakum. The significance of the alliteration and the cadence is known only to Allah, but a believers heart resonates with the spirituality and the awe that the verses convey when reciting the Divine words.

(Sura Fath is a Madani Sura)
Sura Al-Fath (The Victory) (Verses 48:1-29)
(Context: Toward the end of the 6th year of Hijrah, in the month of
Dhul-Qadh, one of the four sacred months when fighting was prohibited, particularly around the holy city of Makkah, the Prophet (s.a.w) and about 1400-1500 of his followers from Madinah marched toward Makkah to perform Umrah, the Lesser Pilgrimage. They were unarmed and dressed in the pilgrims garb, the ihram. The Quraish, however, decided to prevent the pilgrims from performing Umrah, blatantly violating the ancient Arabian tradition. A 200-strong detachment set out to intercept the Prophet, while armed men took up positions around Makkah. The prophet and his party decamped on the plain of Hudaybiyah on the western edge of Makkah where they remained for the next few days. Fighting was out of the question: The Muslims did not come to fight but they pledged their allegiance to the Prophet (s.a.w) to defend themselves if attacked. The pledge took place under an acacia tree (referred to in the Quran as the tree (48:18)). The Makkans agreed to a truce. A treaty was drawn up that came to be known as the Treaty of Hudaybiyah. Although the terms favored the Makkans and many Muslims were upset by it, the Prophet (s.a.w) agreed to abide by the Treaty, particularly because one of its conditions was that he and his followers would be allowed to perform Umrah the following year. It was one of the prophets most farsighted decisions: He gave up a short-term loss for what later turned out to be a long-term, lasting victory, proving that he was not just a tactician but also a master strategist. Within two years, under his leadership, Muslims marched into Makkah and took charge of the city almost without any resistance and threw out the idols from inside the Kaaba. The moral victory achieved at Hudaybiyah was a prelude to the subsequent victory by Muslims in the entire Arabian Peninsula. Scholars are of the opinion that Sura al-Fath was revealed to the Prophet (s.a.w) during his return march from Hudaybiyah to Madinah.)

The Sura details the larger lessons of the Treaty of Hudaybiyah. What seemed like a serious setback in the 6th year of Hijrah turned into a manifest victory for Muslims in later years under the Prophets (s.a.w) leadership.

On the way back to Madinah after the Treaty, many Muslims were nursing deep disappointment for not conquering Makkah. But Allah revealed this Sura to His prophet, full of hope and promise: We have given you a glorious victory, so that Allah may forgive you your past and future sins and complete His blessings upon you and lead you unto a straight path, and so that He may grant you a decisive victory. (48:1-3)

The Prophets genius in withdrawing from Hudaybiyah marked the beginning of a significant victory for Muslims. In the 8th year of the Hijrah, Makkah fell to Muslims. The Quran says, Allah has fulfilled His messengers vision. You shall enter the sacred mosque, if Allah wills, with minds secure, heads shaved or cropped, and without any fear. Allah knew what you did not know, and He granted you a speedy victory. (48:27)

The closing verse of the Sura describes the qualities of a successful Muslim society: Muhammad is the messenger of Allah, and those who are with him are strong against unbelievers but kind toward each other. You will see them bow and prostrate themselves in prayer, seeking Grace from Allah and His good pleasure. On their faces are their marks, the traces of their prostration. This is their similitude in the Taurat and in the Gospel: Like a seed which sends forth its blade, then makes it strong, then becomes thick and stands on its own stem, filling the sowers with wonder and delight ... (48:29)

(Given the unending sectarian and ideological conflicts among themselves, Muslims are certainly not being kind toward one another these days. How can Muslims become deserving of Allahs mercy and blessing by seeking His good pleasure is the critical question to ask and answer in this perilous period in human history. But the larger lesson of Hudaybiyah is clear: Sometimes we must give up short-term gain for long-term success.)

(Sura Hujurat is a Madani Sura)
Sura Al-Hujurat (The Chambers) (Verses 49:1-18)
This short but powerful Sura lays the foundation for a believers moral and ethical behavior. It offers a blueprint for our conduct and character, individually and collectively, for the good of the community and society. It is the Sura of manners. O you who believe! If a wicked person comes to you with any news, ascertain its truth, lest you harm people unwittingly and afterward become full of repentance for what you have done. (49:6)

Mocking and condescending toward others are glaring vices. The Quran warns: O you who believe! Let no man laugh at another man. It may be that the latter is better than the former. And let no woman laugh at another woman. It may be that the latter is better than the former. Nor defame nor be sarcastic to each other, nor call each other by offensive nicknames those who do not desist and repent are indeed doing wrong. (49:11)

Suspicion and spying undermine individuals, communities, and societies. Even worse are slander and backbiting (slander is a false or unsupported malicious statement, spoken or published, that is injurious to a persons reputation while backbiting is the action of slandering a person without that persons knowledge) only because these vices are so common! When we speak ill of others, the words go out like an arrow launched from a bow that cannot be reversed. Wherever the arrow may fall, it can tear apart the fabric of society. O you who believe! Avoid suspicion as much as possible, for suspicion in some cases is a sin. And do not spy on one another, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? No, you would abhor it.  Be conscious of Allah, for Allah is the Acceptor of repentance, Most Merciful. (49:12)

Notice the reference to the abominable act of eating the flesh of the dead brother or sister. A person doesnt have to be physically dead to be preyed upon by the backbiter. Those who are absent from a gathering are dead in the sense that they are not around to defend themselves against any verbal attacks on them. So, when someone backbites, maligns or slanders, it is equivalent to eating the flesh of a live person, which is equivalent to cannibalism. Would anyone like to engage in cannibalism? Yet that is what we do when we backbite and slander. The Quran uses strong language when the sin that we commit so easily, the sin of the tongue, is so prevalent. Words spoken cannot be recalled just as an arrow released from its bow cannot be turned back.

The universality of the human family is emphasized: O mankind! We created you from a single pair of a male and a female and made you into nations and communities, so that you may know each other. Surely the noblest of you in the sight of Allah is the one who is most deeply conscious of Him. And Allah is All-knowing, All-aware. (49:13)

The implication of this verse, which we frequently quote but find difficult to practice, is clear: Differences between people and nations are a part of Allahs design. (For reference, read also verse (5:48): For each among you, We appointed a Divine Law and a Clear Way. If Allah had willed, He would have made you one community, but His Will is to test you with what He has given each of you. So compete with one another in doing good. To Allah you will all return. He will then inform you of the truth regarding your differences.__)

He built diversity into His creation so that we may appreciate one another and coexist in peace and justice. Note the criterion for true nobility among us: Consciousness of Allah. Nobility is blind to race, status, wealth, power, or any other worldly standard by which we tend to judge one another. The only criterion for nobility in the sight of Allah is how conscious we are of Him, and how committed we are to doing good deeds that please Him.

Unfortunately for many of us, our default mode is to be judgmental. Instead, it should be compassion, for to know one another means to see the humanity in those who are foreign to, and different from, us. Think about it: How often have we looked down on individuals based on our flawed notions of status and privilege, our propensity for discriminating against those we perceive to be different from us? Conversely, how often do we pander to the powerful and the rich, even while knowing that they are wrongdoers? The English word snob from the Latin word meaning without nobility describes a person with an exaggerated respect for high social position or wealth who seeks to associate with social superiors and looks down on people he thinks belongs to the lower class. Would anyone like to be labeled a snob?

Sura Hujurat reminds us to set our attitudes and priorities right, develop sound manners and keep our values and aspirations aligned with Allahs commands.

Evergreen Islamic Center, San Jose, CA 95148.
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