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At the seminar, Sheikh Kamal talked about this hadith (Refer to the textbox) He said that there are two opinions concerning it I heard the Messenger of Allah ( ) say: If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion.
{Sunan Abi Dwd}

1. The angels dont fly around them like they do to other people out of respect. 2. The angels engulf them with their wings and protect them. This note is not a substitute for the binder and the notes you took at the seminar rather it is mean to complement them. And this was compiled using the notes of student volunteers at the seminar. It has not been approved or checked by the Sheikh or anyone from Al-Maghrib Institute. As any human effort there might be mistakes in it. Any good that is benefitted from this note is from Allh and any mistake is from us. We have also included this Quiz and Flashcards/2 but Note these are just study aids and they do not represent the kinds of questions that will be on the exam. Qabeelah thalj Exams. vCold hands Warm hearts v

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Introduction
The main theme of the surah is privacy that is why the course is called confidential. This surah gives us social and personal guidance. For example in this surah it tells us to lower our gaze as guests when invited in to people homes. This surah shows us the mercy of the sharah -The surah was either revealed in the 5th or 6th year after hijrah. - It is a medinan surah (evidence: the story of the ifk) and there is no difference in opinion about this amongst scholars. -It has only one name compared to others surahs e.g. Surat Al -Jthiyah is also known as Surat Sharia, Surat Al-Masad is also known as Surat Lahab. - 'Umar bin al-Khab (Ra Allhu anhu) sent to his governor in Al Kufa instructing him to have the women of the city memorize Sratl -Nr.

What is light?
Light allows you to see things and interact with your environment. When Allh is offering his light, turn off light from other sources. And when the source of knowledge is Allh then you dont need any other source.

The sources of knowledge

1. Revelation from Allh (Quran& Sunnah) 2. The universe around us

The means for acquiring knowledge

It is God who brought you out of your mothers wombs knowing nothing, and gave you hearing and sight and minds, so that you might be thankful (Surat An-Nal:78) In this verse Allh is mentioning the means by which we acquire knowledge -Mind -Senses

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Can your Intellect disagree with the Qurn and Sunnah?

Never! Because our intellect always agrees with the Quran and the Sunnah. If it doesnt, then maybe you lack intellect

What is the Surah About?......

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Tafsr
The meaning of al-istidhah '( A'oothu billhi minash-Shaytaanir-rajeem)
Why are you seeking refuge?
Seeking refuge is like clearing the way and it can be compared to making wu before alh. We seek refuge when we are reciting in other to avoid the whisperings and distraction of shay n so that he doesnt mess up our understanding and distract us.

And then Iblis said, Because you have put me in the wrong, I will lie in wait for them all on your straight path. (Surat Al-'A`rf: 16) In this verse shay n is telling Allh that he will wait for humans on the straight path. Reciting the Qurn is a way to the straight path hence the need to seek refuge with Allah. Narrated by Abu Sad al -Khudri: When the Messenger of Allah ( ) got up to pray at night (for tahajjud prayer) he uttered the takbir and then said: "Glory be to Thee, O Allah," and "Praise be to Thee" and "Blessed is Thy name," and Exalted is Thy greatness." and "There is no god but Thee." He then said: "There is no god but Allah" three times; he then said: "Allah is altogether great" three times: "I seek refuge in Allah, All-Hearing and All-Knowing from the accursed devil, from his evil suggestion (hamz), from his puffing up (nafkh), and from his spitting (nafth)" He then recited (the Qur'an). {Reference: Sunan Abi Dwd 775} The istidhah is recited out loud when you are teaching and it is said silently in alh or when you are reciting Quran in groups (as in a classroom situation), the first person seeks refuge out loudly and when the next person has to continue, he does it silently.

The meaning of al-basmalah (Bismillah hir-Rahman nir-Rahim)

The basmalah is mentioned in all surahs of the Qurn except Surat At-Tawbah because the surah begins with a threat.

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Ways of reciting istidhah and basmalah

1. Stop-Stop: Meaning seeking refuge, stopping, say the basmalah, stopping and then starting the surah. 2. Stop-go-go: This means seeking refuge, then stopping, then saying the basmalah and the beginning of the surah in one breathe 3. Go-go-stop: This means the seeking refuge and the basmalah are joined in one breathe then the reader stops and starts the surah. 4. Go-Go-Go: This means seeking refuge, saying the basmalah and the beginning of the surah in one breathe without stopping.

Verse 1

A Surah which we have sent down and which we have enjoined and in it we have revealed manifest yt that you may remember.

anzalnh :A surah which we have sent down

This is to bring our attention to the importance of this surah. Lessons/Benefits: This is an evidence to show that Allh is above the creation because it says sent down.

wafaranh: and We (have) made it obligatory

Arent all suwar sent down and obligatory to act upon? So why this beginning? It is telling the importance of the surah (pay attention to this surah). ( anzalnh) in one yah .Why is that? Notice (wa-anzaln fh) and 1) For emphasis 2) The second time it is talking about the surah.

yt is a stronger word than the word ( miracle) and it can mean signs, verse or admonition

ytin bayyintin
Which meaning is intended in Sratl-Nr? Verse Lesson/Benefits: The surah is clear despite Allh telling us the yt are bayyin (clear)

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 laallakum tadhakkarna
Allh doesnt use hope because he knows what will happen in the future. Humans use hope because we dont know what will happen In the future.

Verse 2

The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment.

Hadith on Zina
-Narrated Abu-Hurayrah: The Prophet ( ) said: When a man commits fornication, faith departs from him and there is something like a canvas roof over his head; and when he quits that action, faith returns to him. { Reference: Sunan Abi Dwd 4690} -Narrated Abu Hurayrah: That the Messenger of Allah ( ) said: "The adulterer is not a believer while he is committing adultery, and the thief is not a believer while he is stealing, but there is a chance for repentance; (if he repents, Allah will accept the repentance)." {Reference: Jami` at-Tirmidhi 2625}

Another definition of zina

Entering a private part into another private part with haram involved. Fondling or touching will not be considered major zina.

Story illustrating doubt

Two brothers married two sisters on the same day but there was a mix-up and the wrong bride was sent to the wrong groom. In the morning they found out. They thought it was a case of zina so they went to ask Abu-Hanifah and Sufyan ath-thawri on what to do. Sufyan ath-thawri said each man should be given his original wife and they should give Mahr (dowry) to the woman they consummated with .Abu-Hanifah didnt agree with this and he asked each man if he was satisfied with the bride they were given and they said yes. He said that it was not zina because there was doubt. {Paraphrased}
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-The first incidence of zina occurred during the time of prophet Shiith (means Allhs gift).Shiith was the son of Adam (AS).In an hadith narrated by Abu Dhr the Prophet Muhammad ( ) said: "Allah sent down 104 psalms, of which 50 were sent down to Shiith."

Why does the verse start with the woman first?

1. Because she is the gateway to it. If she accepts the invitation then will happen. [The sheikh said: For a man to commit zina with 100 women there must be 100 zniyat in town. But for 100 men to commit zina there only needs to be 1 zniyat.] 2. The green light comes from the woman. 3. Zina for women is more harmful because she might get pregnant. And she might have to get an abortion (which is a sin) or be stuck with the child all her life. 4. It is a bigger problem because women have more hayaa. 5. If the woman was not mentioned, it would have caused confusion. E.g. Narrated Abu Hurayrah: A man came to the Prophet ( ) and said, "I have been ruined for I have had sexual relation with my wife in Ramadan (while I was fasting)" The Prophet ( ) said (to him), "Free a slave." The man said, I ca nnot afford that." The Prophet ( ) said, "(Then) fast for two successive months continuously". The man said, "I cannot do that." The Prophet ( ) said, "(Then) feed sixty poor persons." The man said, "I have nothing (to feed them with)." Then a big basket full of dates was brought to the Prophet. The Prophet ( ) said, "Where is the questioner? Go and give this in charity." The man said, "(Shall I give this in charity) to a poorer person than l? By Allah, there is no family in between these two mountains (of Medina) who are poorer than we." The Prophet ( ) then smiled till his premolar teeth became visible, and said, "Then (feed) your (family with it).{ Reference: a al-Bukhari 6087} Notice that in this hadith, the woman is not mentioned and that is why scholars differ on whether the woman needs to pay expiation if she has marital relations with her husband in Ramadan.

When you look at the sharah (Islamic laws), you find that they came to protect certain things: 1. The religion itself. 2. Your property. How? Stealing is not allowed therefore protecting your property. 3. Your life. How? You are not allowed to commit suicide. 4. To protect the lineage. That is why the Islamic laws are severe for zina. 5. To protect the mind. How? That is why drugs (cocaine etc.) are haram.
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 : flog each of them with a hundred lashes

This yah is a command for all Muslims but it is done with the authority of the government. In a Muslim state the sultan is responsible for having it carried out. The flogging is not meant to kill, it is just for discipline. It was narrated from Ibn `Umar that the Messenger of Allah ( ) said: Carrying out one of the legal punishments prescribed by Allah (SWT) is better than if it were to rain for forty nights in the land of Allah (SWT), Glorified is He.{Sunan ibn-Mjah}. Why? Because of the evil that will continue to happen if a prescribed punishment is not carried out. The punishment is the same for both men and women because the flogging isnt that hard. Ali (RA) said the beating should be moderate. And each body part should be given its right. Imam Qurtubi said that it should only be done in front of the rulers by the best men. Where is the person hit? The whole body, between the neck and the legs (some on the legs, some on the back and the hands).The face and the private parts should not be hit. Description of the one carrying out the punishment. 1. Should be of the best of people (In deen). 2. Average in strength. The object used is a stick that doesnt have thorns and isnt weak. The beating must be done with moderate force. And the person carrying out the beating should not raise his arm so high, that his armpit becomes visible. The clothing of the one that is being beaten should not be stripped unless his/her clothing is layered. And they should not be flogged when it is too hot or too cold. A slave gets half(50 lashes) the punishment due to the verse i n the Qurn where Allh says: And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those whom your right hands possess, and Allah has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk and give them their Mahr according to what is reasonable; they should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practise self-restraint, and Allah is Oft-Forgiving, Most Merciful.[ Surat An-Nis':25].The rulings for them are more lenient because Islam recognizes that they are already in a difficult condition.

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To be convicted of Zina. 1. The story of M'iz

Narrated Abu Hurayrah: A man from among the people, came to Allah's Messenger ( ) while Allah's Messenger ( ) was sitting in the mosque, and addressed him, saying, "O Allah's Messenger ( )! I have committed an illegal sexual intercourse." The Prophet ( ) turned his face away from him. The man came to that side to which the Prophet had turned his face, and said, "O Allah's Messenger ( )! I have committed an illegal intercourse." The Prophet ( ) turned his face to the other side, and the man came to that side, and when he confessed four times, the Prophet ( ) called him and said, "Are you mad?" He said, "No, O Allah's Messenger ( )!" The Prophet said, "Are you married?" He said, "Yes, O Allah's Messenger ( )." The Prophet ( ) said (to the people), "Take him away and stone him to death." Ibn Shihab added, "I was told by one who heard Jabir, that Jabir said, 'I was among those who stoned the man, and we stoned him at the Musalla (`Id praying Place), and when the stones troubled him, he jumped quickly and ran away, but we overtook him at Al-Harra and stoned him to death (there).' " Narrated Ibn `Abbas: When Miz bin Malik came to the Prophet ( ) (in order to confess), the Prophet ( ) said to him, "Probably you have only kissed (the lady), or winked, or looked at her?" He said, "No, O Allah's Messenger ( )!" The Prophet said, using no euphemism, "Did you have sexual intercourse with her?" The narrator added: At that, (i.e. after his confession) the Prophet ( ) ordered that he be stoned (to death). {Reference: a alBukhari 6824} Narrated Nu'aym: Miz came to the Prophet ( ) and admitted (having committed adultery) four times in his presence so he ordered him to be stoned to death, but said to Huzzal: If you had covered him with your garment, it would have been better for you. {Reference: Sunan Abi Dwd 4377}

The Story of al-ghmidiyyah

The second incident is of Ghmidiyyah, who was a woman from the clan of Ghmidi, a branch of Juhainah tribe. She also confessed four times that she had committed zina and had become pregnant as a result thereof. At her first confession, the Prophet ( ) said: "Woe be to you, go back and ask forgiveness of Allah and repent." But she said, "O
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Messenger of Allah, do you want to put me off like Miz? I am pregnant as a result of zina. "As there existed pregnancy along with the confession, the Prophet ( ) did not cross examine her in detail as he did in the case of Miz. He said to her, "Well, if you do not accept my counsel, go back and come to me after the birth of the child." After delivery had taken place, she came along with the child and said, "Please purify me now." The Prophet ( ) said: "Go and suckle your child, and come to me after the suckling is over. She again came after the weaning of the child and brought a piece of bread with her. She fed the child with the piece of bread before the Prophet ( ) and said, "O Messenger of Allah, now the child has been weaned and has started taking bread." At this the Prophet ( ) entrusted the child to a person to bring it up and ordered the stoning of the woman. -Notice that she had so many chances and there is no narration where the prophet ( asked for the man she committed zina with. )

Why she wanted to turn herself in? When a prescribed punishment is carried out on you then you dont bear that sin on the day of resurrection. 2. The witnesses have to say: We bear witness that his penis was in her vagina in other for their testimony to be acceptable. In the Maliki Fiqh, the witness cannot look and call others to come and look too at the same time. For the other madhab, they say it is not recommended and what they should do is to conceal the sin. Note: The witnesses have to start the stoning. 3. Pregnancy is not a proof of zina? Because of doubt is used to push the punishment way.

Why doesnt the ruling for the married person appear in the Qurn? It is left out to be defined in the Sunnah of the Prophet ( ). Umar bin Al-Khab said: "Verily Allah sent Muhammad ( ) with the truth, and he revealed the Book to him. Among what was revealed to him was the Ayah of stoning. So the Messenger of Allah ( ) stoned, and we stoned after him. I fear that time will pass over the people such that someone will say 'We do not see stoning in the Book of Allah.' They will be misguided by leaving an obligation which Allah revealed. Indeed stoning is the retribution for the adulterer if he was married and the evidence has been established, or due to pregnancy, or confession."{Reference: Jami` at-Tirmidhi 1432} The verse has been abrogated but the ruling still remains.

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Punishment for the Unmarried Adulterer/ess Male: Receives 100 lashes and is banished for a year. But if he is the provider for his family, then he should not be banished. Female: Flogged but not banished because that is recipe for more disaster.

Preventing Zina -Fasting Narrated 'Abdullah: It was narrated that 'Abdullah said: "The Messenger of Allah( )said to us: 'O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding chastity, and whoever cannot then he should fast, for it will be a restraint for him.'"{Reference: Sunan an-Nasa'i 3209} -Salah Recite what has been revealed to you of the Book, and perform As-Salat. Verily, As-Salat (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) and the remembering of Allah is greater indeed. And Allah knows what you do. {Surat Al-`Ankabt: 45} -Shutting the avenues to zina And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way. {Surat Al-'Isr':32} Islam has shut the avenues to zina that is why Allh says: do not approach unlawful sexual intercourse. Avenues Gazing at the sisters Sitting alone with Non-maram women Ways Islam has blocked it. Lowering the gaze. The Prophet ( ) said, "Whenever a man is alone with a woman, Satan is the third among them" (Tirmidhi).

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Early Ruling for Zina before Surat An-Nr

Those who commit unlawful sexual intercourse of your women - bring against them four from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way. {Surat An-Nis':15}

: Let not pity withhold you in their case, in a punishment

prescribed by Allah, if you believe in Allah and the Last Day. rafatun Meaning: Gentle & softer side of mercy. One of the names of Allh is A r-ra'uf(the kind). Lessons/Benefits: Why this warning? The person could be a friend or relative that is why the punishment has to be given by a righteous person. What kind of rafah is warned against here? It is not natural mercy because the mercy in the heart is not by choice. Instead it a kind of pity that might cause you to decrease or leave the punishment and because this is a prescribed punishment, there is no excuse to leave the punishment. Muwiyah ibn Qurra reported that his father said, "A man said, 'Messenger of Allah ( ), I was going to slaughter a sheep and then I felt sorry for it (or 'sorry for the sheep I was going to slaughter').' He said twice, 'Since you showed mercy to the sheep, Allah will show mercy to you.'"{Reference: Al-db Al-Mufrad 373} What this means is that you get rewarded for feeling pity for the animal. if you believe in Allah and the Last Day The believer is not taken by pity when it has to do with the religion. The yt are already addressing the believers, so why this mention again? This is a challenge. For example a wife telling her husband: Do it if you are a man.

:And let a party of the believers witness their punishment.

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How many should be there be in this group? -Imam Shafii/Imam Malik: Four people because the witnesses needed for zina are four. ) -Other Scholars: Should be enough to be able to for a circle because the word ifa ( is taken from awf ( ). ) because said in Surat Al-ujurt verse -Ibn Abbas (RA): One man or more is a ifa ( 9 (And if two parties or groups among the believers fall to fighting ) therefore in Surat An-Nr it should also be one.

Other Issues
1. Zina is a debt! Imam Shafi'i said that zina is a debt that we owe. Stay chaste and your women will be chaste, and save yourself from that which is unfit for a Muslim. (Poetry of Imam Shafii ) A young man was about to go on a journey, and his father said, Fear Allh when it comes to your sister. When he came back the father said, Didnt I tell you to fear Allh when it comes to your sister? The boy confessed that he had kissed someone on the journey. The father said that the milkman had kissed his daughter, so he knew his son had done something. 2. Zawj 'urfiy: This meaning getting married temporarily to be able to commit zina. This is an unacceptable form of marriage where a woman says to a man , I marry you to myself, and he says I accept and they do what a man does with his wife. It is a wrong practise and is not allowed in Islam

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Verse 3

The adulterer marries not but an adulteress or a Mushrikah and the adulteress none marries her except an adulterer or a Mushrik such a thing is forbidden to the believers. Why does the verse start with the male? Because he does the requesting, Initiates the marriage process and pays the Mahr. Some scholars said that the ruling in this verse for a Muslim woman to get married to a nonMuslim man has been abrogated in Surat Al-Mumtaanah which was revealed after the Treaty of Hudaybiyyah.

Verse 4

And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fasiqun. Why does the yah only the woman? Because the embarrassment is greater for women. What about the man? Even though they are not mentioned here the same punishment applies for them too. The witness cannot be: A madman A person that has been coerced into making the accusation A grown man accusing a very young girl A person well known for fujr (one with a bad reputation). The accusation must: be clear and described in detail A small child who hasnt reached puberty that accuses a chaste woman is punished but the punishment is at the discretion of the ruler. What if its a Muslim man who accuses his non-Muslim wife? Majority of the scholars say this applies to anyone who protects their chastity whether Muslims or non-Muslims. But the Hanafis say it applies to Muslims only.

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Verse 5

Except those who repent thereafter and do righteous deeds, (for such) verily, Allah is OftForgiving, Most Merciful. Which punishment is removed by Tawbah? 1. Abu Hanifah: Remove the label of fsiq but never accept his testimony and he is still flogged. 2. Majority of the scholars: The label of fsiq is dropped and is testimony is accepted but he is still flogged. All this is in the case of available witnesses. What if a man sees another man with his wife, and he hears and sees clearly what is zina. What does he do when its impossible to get four witnesses and its also not possible for him to continue a normal life? That is why Allah revealed verses 6-10.

Verse 6-10
The verses of lin

* * * *
And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies by Allh that he is one of those who speak the truth. And the fifth (testimony) (should be) the invoking of the Curse of Allah on him if he be of those who tell a lie (against her). But it shall avert the punishment from her, if she bears witness four times by Allah, that he (her husband) is telling a lie. And the fifth (testimony) should be that the Wrath of Allah be upon her if he (her husband) speaks the truth. And had it not been for the Grace of Allah and His Mercy on you! And that Allah is the One Who accepts repentance, the All-Wise

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Imam Ahmad recorded that Ibn `Abbas said: "When the Ayah (And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever was revealed, Sa`d bin U bdah(RA) said, `Is this how it was revealed, O Messenger of Allah? The Messenger of Allah said: (O Anr, did you hear what your leader said) they said, `O Messenger of Allah , do not blame him, for he is a jealous man. By Allah, he never married a woman who was not a virgin, and he never divorced a woman but none of us would dare to marry her because he is so jealous.' Sa`d said, `By Allah, O Messenger of Allah, I know that it (the Ayah) is true and is from Allah, but I am surprised. If I found some wicked man lying down with my wife, should I not disturb him until I have brought four witnesses By Allah, he would have finished what he was doing before I could bring them!' A little while later, ill bin Umayyah {one of the three whose repentance for not attending the battle of tabuk had been accepted} came back from his lands at night and found a man with his wife. He saw with his own eyes and heard with his own ears, but he did not disturb him until the morning. In the morning he went to the Messenger of Allah and said, `O Messenger of Allah, I came to my wife at night and found a man with her, and I saw with my own eyes and heard with my own ears.' The Messenger of Allah did not like what he had said and got very upset. The Anr gathered around him and said, `We were being tested by what Sa`d bin Ubdah said, and now the Messenger of Allah will punish ill bin Umayyah and declare his testimony before people to be unacceptable.' ill said: `By Allah, I hope that Allah will make for me a way out from this problem.' ill said, `O Messenger of Allah, I see how upset you are by what I have said, but Allah knows that I am telling the truth.' By Allah, the Messenger of Allah wanted to have him flogged, but then Allah sent revelation to His Messenger. When the revelation came upon him, they knew about it from the change in his face, so they would leave him alone until the revelation was finished. Allah revealed the Ayah: (And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies by Allah...,) Then the revelation was finished and the Messenger of Allah said, (Rejoice, O ill, for Allah has made a way out for you.) ill said, `I had been hoping for this from my Lord, may He be glorified.' The Messenger of Allah said: (Send for her.) So they sent for her and she came. The Messenger of Allah recited this Ayah to them both, and reminded them that the punishment of the Hereafter is more severe than the punishment in this world. ill said, `By Allah, O Messenger of Allah, I have spoken the truth about her.' She said, `He is lying.' The Messenger of Allah said, (Make them both swear the Lin.) So ill was told, `Testify.' So he testified four times by Allah that he was one of those who speak the truth. When he came to the fifth testimony, he was told, `O ill, have Taqwa of Allah, for the punishment of this world is easier than the punishment of the Hereafter, and this will mean that the punishment will be inevitable for you.' He said, `By Allah, Allah will not punish me for it, just as He has not caused me to be flogged for it.' So he testified for the fifth time that the curse of Allah would be upon him if he was telling a lie. Then it was said to his wife, `Testify four times by Allah that he is telling a lie.' And when his wife reached the fifth testimony, she was told, `Have Taqwa of Allah, for the punishment of this world is easier
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than the punishment of the Hereafter, and this will mean that the punishment will be inevitable for you.' She hesitated for a while, and was about to admit her guilt, then she said: `By Allah, I will not expose my people to shame, and she swore the fifth oath that the wrath of Allah would be upon her if he was telling the truth.' Then the Messenger of Allah separated them, and decreed that her child should not be attributed to any father, nor should the child be accused, and whoever accused her or her child, they would be subject to punishment. He also decreed that ill was not obliged to house her or feed her, because they had not been separated by divorce, nor had he died and left her a widow. {Paraphrased} Why does Allh call it Shahada? Because it replaces the need for witnesses. He brings her in front of the imam and states what he is accusing her of. And some scholars say that he points at her.

Cursing is serious.
-Narrated Thabit bin Ad-Dahhak: The Prophet ( ) said, "Whoever swears by a religion other than Islam, is, as he says; and whoever commits suicide with something, will be punished with the same thing in the (Hell) Fire; and cursing a believer is like murdering him ; and whoever accuses a believer of disbelief, then it is as if he had killed him."{Reference: a al-Bukhari 6652}. -Cursing a lot was criticized by the Prophet ( )

Abu Hurayrah (May Allah be pleased with him) said: The Messenger of Allah ( ) said: "It does not befit a Siddiq (righteous Muslim) to frequently curse others ."[Muslim]. -Cursing a lot is one of the things that lead one to the hellfire. Narrated Ibn 'Abbas: The Prophet ( ) said: "I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful." It was asked, "Do they disbelieve in Allah?" (Or are they ungrateful to Allah?) He replied, "They are ungrateful to their husbands and are ungrateful for the favours and the good (charitable deeds) done to them. If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, 'I have never received any good from you." {Reference: a al-Bukhari 29} Abu Hurayrah reported it was said to Allah's Messenger ( ): Invoke curse upon the polytheists, whereupon he said: I have not been sent as the invoker of curse, but" I have been sent as mercy."{ a Muslim} Abu'd-Darda' reported that the Prophet ( ), said, "Those who curse will be neither witnesses nor intercessors on the Day of Rising." {Reference: Al-Adab Al-Mufrad 316}

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Important Note on Lin A woman that catches her husband in the act of zina, cannot do lin. The woman can get a divorce, which is also the end result of lin. However, lin can be done by men, because the extra step will absolve the man from raising a child of zina, thereby protecting his lineage.

: And that Allah is the One Who accepts repentance, the All Wise.
Why you have this verse: For the one that is wrong not the one that is deliberately lying. Usually with ( Tawbah) the word ( rama) is appropriate; but here it says (hakim).Why is that? Because Allah allows a way out of this situation. He is all wise.

The Story of the Ifk

Narrated Aisha: (The wife of the Prophet) Whenever Allah's Messenger ( ) intended to go on a journey, he used to draw lots among his wives and would take with him the one on whom the lot had fallen. Once he drew lots when he wanted to carry out a Ghazwa, and the lot came upon me. So I proceeded with Allah's Apostle after Allah's order of veiling (the women) had been revealed and thus I was carried in my howdah (on a camel) and dismounted while still in it. We carried on our journey, and when Allah's Apostle had finished his Ghazwa and returned and we approached Medina, Allah's Messenger ( ) ordered to proceed at night. When the army was ordered to resume the homeward journey, I got up and walked on till I left the army (camp) behind. When I had answered the call of nature, I went towards my howdah, but behold! A necklace of mine made of Jaz Azfar (a kind of black bead) was broken and I looked for it and my search for it detained me. The group of people, who used to carry me, came and carried my howdah on to the back of my camel on which I was riding, considering that I was therein. At that time women were light in weight and were not fleshy for they used to eat little (food), so those people did not feel the lightness of the howdah while raising it up, and I was still a young lady. They drove away the camel and proceeded. Then I found my necklace after the army had gone. I came to their camp but found nobody therein so I went to the place where I used to stay, thinking that they would miss me and come back in my search. While I was sitting at my place, I felt sleepy and slept. Safwan bin Al-Mu'attil As-Sulami Adh- Dhakw-ani was behind the army. He had started in the last part of the night and reached my stationing place in the morning and saw the figure of a sleeping person. He came to me and recognized me on seeing me for he used to see me before veiling. I got up because of his saying: "Inna Li l-lahi wa inna ilaihi
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rajiun," which he uttered on recognizing me. I covered my face with my garment, and by Allah, he did not say to me a single word except, "Inna Li l-lahi wa inna ilaihi rajiun," till he made his she camel kneel down whereupon he trod on its forelegs and I mounted it. Then Safwan set out, leading the she-camel that was carrying me, till we met the army while they were resting during the hot midday. Then whoever was meant for destruction, fell in destruction, and the leader of the Ifk (forged statement) was `Abdullah bin Ubai bin Salul. After this we arrived at Medina and I became ill for one month while the people were spreading the forged statements of the people of the Ifk, and I was not aware of anything thereof. But what aroused my doubt while I was sick, was that I was no longer receiving from Allah's Messenger ( ) the same kindness as I used to receive when I fell sick. Allah's Messenger ( ) would enter upon me, say a greeting and add, "How is that (lady)?" and then depart. That aroused my suspicion but I was not aware of the propagated evil till I recovered from my ailment. I went out with Um Mistah to answer the call of nature towards Al-Manasi, the place where we used to relieve ourselves, and used not to go out for this purpose except from night to night, and that was before we had lavatories close to our houses. And this habit of ours was similar to the habit of the old 'Arabs (in the deserts or in the tents) concerning the evacuation of the bowels, for we considered it troublesome and harmful to take lavatories in the houses. So I went out with Um Mistah who was the daughter of Abi Ruhm bin `Abd Manaf, and her mother was daughter of Sakhr bin Amir who was the aunt of Abi Bakr As-Siddiq, and her son was Mistah bin Uthatha. When we had finished our affair, Um Mistah and I came back towards my house. Um Mistah stumbled over her robe whereupon she said, "Let Mistah be ruined! " I said to her, "What a bad word you have said! Do you abuse a man who has taken part in the Battle of Badr?' She said, "O you there! Didn't you hear what he has said?" I said, "And what did he say?" She then told me the statement of the people of the Ifk (forged statement) which added to my ailment. When I returned home, Allah's Messenger ( ) came to me, and after greeting, he said, "How is that (lady)?" I said, "Will you allow me to go to my parents?" At that time I intended to be sure of the news through them. Allah's Messenger ( ) allowed me and I went to my parents and asked my mother, "O my mother! What are the people talking about?" My mother said, "O my daughter! Take it easy, for by Allah, there is no charming lady who is loved by her husband who has other wives as well, but that those wives would find fault with her." I said, "Sub an Allah! Did the people really talk about that?" That night I kept on weeping the whole night till the morning. My tears never stopped, nor did I sleep, and morning broke while I was still weeping, Allah's Messenger ( ) called `Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration delayed, in order to consult them as to the idea of divorcing his wife. Usama bin Zaid told Allah's Messenger ( ) of what he knew about the innocence of his wife and of his affection he kept for her. He said, "O Allah's Messenger ( )! She is your wife, and we do not know anything about her except good." But `Ali bin Abi Talib said, "O Allah's Messenger ( )! Allah does not impose restrictions on you; and there are plenty of women other than her. If you however, ask (her) slave girl, she will tell you the truth." `Aisha added: So Allah's Messenger ( ) called for Barira and said, "O Barira! Did you
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ever see anything which might have aroused your suspicion? (As regards Aisha). Barira said, "By Allah Who has sent you with the truth, I have never seen anything regarding Aisha which I would blame her for except that she is a girl of immature age who sometimes sleeps and leaves the dough of her family unprotected so that the domestic goats come and eat it." So Allah's Messenger ( ) got up (and addressed) the people and asked for somebody who would take revenge on `Abdullah bin Ubai bin Salul then. Allah's Messenger ( ), while on the pulpit, said, "O Muslims! Who will help me against a man who has hurt me by slandering my family? By Allah, I know nothing except good about my family, and people have blamed a man of whom I know nothing except good, and he never used to visit my family except with me," Sa`d bin Mu`adh Al-Ansari got up and said, "O Allah's Messenger ( )! By Allah, I will relieve you from him. If he be from the tribe of Al-Aus, then I will chop his head off; and if he be from our brethren, the Khazraj, then you give us your order and we will obey it." On that, Sa`d bin 'Ubdah got up, and he was the chief of the Khazraj, and before this incident he had been a pious man but he was incited by his zeal for his tribe. He said to Sa`d (bin Mu`adh), "By Allah the Eternal, you have told a lie! You shall not kill him and you will never be able to kill him!" On that, Usaid bin Hudair, the cousin of Sa`d (bin Mu`adh) got up and said to Sa`d bin 'Ubada, "You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite defending the hypocrites!" So the two tribes of Al-Aus and Al-Khazraj got excited till they were on the point of fighting with each other while Allah's Messenger ( ) was standing on the pulpit. Allah's Messenger ( ) continued quietening them till they became silent whereupon he became silent too. On that day I kept on weeping so much that neither did my tears stop, nor could I sleep. In the morning my parents were with me, and I had wept for two nights and a day without sleeping and with incessant tears till they thought that my liver would burst with weeping. While they were with me and I was weeping, an Ansari woman asked permission to see me. I admitted her and she sat and started weeping with me. While I was in that state, Allah's Apostle came to us, greeted, and sat down,. He had never sat with me since the day what was said, was said. He had stayed a month without receiving any Divine Inspiration concerning my case. Allah's Messenger ( ) recited the Tashahhud after he had sat down, and then said, "Thereafter, O `Aisha! I have been informed such and-such a thing about you; and if you are innocent, Allah will reveal your innocence, and if you have committed a sin, then ask for Allah's forgiveness and repent to Him, for when a slave confesses his sin and then repents to Allah, Allah accepts his repentance." When Allah's Apostle had finished his speech, my tears ceased completely so that I no longer felt even a drop thereof. Then I said to my father, "Reply to Allah's Messenger ( ) on my behalf as to what he said." He said, "By Allah, I do not know what to say to Allah's Messenger ( )." Then I said to my mother, "Reply to Allah's Apostle." She said, "I do not know what to say to Allah's Messenger ( )." Still a young girl as I was and though I had little knowledge of Qur'an, I said, "By Allah, I know that you heard this story (of the Ifk) so much so that it has been planted in your minds and you have believed it. So now, if I tell you that I am innocent, and Allah knows that I am innocent, you will not believe me; and if I confess something, and Allah knows that I am innocent of it, you will believe me. By
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Allah, I cannot find of you an example except that of Joseph's father: "So (for me) patience is most fitting against that which you assert and it is Allah (Alone) Whose help can be sought. Then I turned away and lay on my bed, and at that time I knew that I was innocent and that Allah would reveal my innocence. But by Allah, I never thought that Allah would sent down about my affair, Divine Inspiration that would be recited (forever), as I considered myself too unworthy to be talked of by Allah with something that was to be recited: but I hoped that Allah's Messenger ( ) might have a vision in which Allah would prove my innocence. By Allah, Allah's Messenger ( ) had not left his seat and nobody had left the house when the Divine Inspiration came to Allah's Messenger ( ) . So there overtook him the same hard condition which used to overtake him (when he was Divinely Inspired) so that the drops of his sweat were running down, like pearls, though it was a (cold) winter day, and that was because of the heaviness of the Statement which was revealed to him. When that state of Allah's Messenger ( ) was over, and he was smiling when he was relieved, the first word he said was, "Aisha, Allah has declared your innocence." My mother said to me, "Get up and go to him." I said, "By Allah, I will not go to him and I will not thank anybody but Allah." So Allah revealed: "Verily! They who spread the Slander are a gang among you. Think it not...." (24.11-20). When Allah revealed this to confirm my innocence, Abu Bakr As-Siddiq who used to provide for Mistah bin Uthatha because of the latter's kinship to him and his poverty, said, "By Allah, I will never provide for Mistah anything after what he has said about Aisha". So Allah revealed: (continued...) (continuing... 1): -6.274... "Let not those among you who are good and are wealthy swear not to give (help) to their kinsmen, those in need, and those who have left their homes for Allah's Cause. Let them Pardon and forgive (i.e. do not punish them). Do you not love that should forgive you? Verily Allah is Oft-forgiving. Most Merciful." (24.22) Abu Bakr said, "Yes, by Allah, I wish that Allah should forgive me." So he resumed giving Mistah the aid he used to give him before and said, "By Allah, I will never withhold it from him at all." Aisha further said: Allah's Messenger ( ) also asked Zainab bint Jahsh about my case. He said, "O Zainab! What have you seen?" She replied, "O Allah's Messenger ( )! I protect my hearing and my sight (by refraining from telling lies). I know nothing but good (about Aisha)." Of all the wives of Allah's Messenger ( ), it was Zainab who aspired to receive from him the same favour as I used to receive, yet, Allah saved her (from telling lies) because of her piety. But her sister, Hamna, kept on fighting on her behalf so she was destroyed as were those who invented and spread the slander. {a alBukhari} -Why didnt the Prophet ( ) just defend Aisha and proclaim that she was innocent? He is in the position of a judge and he needs evidence.

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Prophets that drew lots.

-Zakariyya(AS): When they were deciding who was going to be the guardian of Maryam (AS). - Ynus (AS): In the ship he boarded when he was fleeing. -Muhammad ( )

When it is permissible to draw lots.

You draw lots when everyone is equal and there is no way to pick someone E.g. A man trying to pick one of his three wives to take for hajj.

Thoughts on the story of the Ifk

-We see the danger of hypocrites -It is not permissible to admit to what you didnt do. -The Prophet ( ) doesnt know the future.

Verse 11

Verily! Those who brought forth the slander are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment. Lesson/Benefits: The word ifk shows a strong defence of Aisha because there is no sign of truth in the story. :and as for him among them who had the greater share therein, his will be a great torment. Who is this referring to: Ubayy b. Salul.

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Verse 12

Why then, did not the believers, men and women, when you heard it (the slander) think good of their own people and say: "This (charge) is an obvious lie?" Notice the word ( clear): Because they came in when the sun was bright. It is a clear lie.

Verse 13

Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars.

and not ? You use ulika to show distance and Allh is defending Aisha Why by distancing himself from the slanderers.
Why is it ( inda l-lahi: with Allh)? It means in the hukm (wisdom) of Allh. For example Hassan ibn Thabit may have been a truthful person and may have made one mistake. He might not be a liar in anything else but in an Islamic court he has lied.

Verse 14

Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken.

:This was used to show how people kept repeating it and no one put a stop to it.

Verse 15

When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great.

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( talaqi) is done with the ear; why does the yah mention the tongue? They didnt
process the information and they started spreading the rumour. It shows how fast the rumour spread without people doubting.

(hayyinan)= something simple.

Scholars say sins increased based on who is transgressed upon.

Verse 16

And why did you not, when you heard it, say? "It is not right for us to speak of this. Glory be to You (O Allh) this is a great lie."

Verse 17

Allh forbids you from it and warns you not to repeat the like of it forever, if you are believers. Notice ( limith'lihi) and not ! : Allh is not referring to the incident of the ifk alone rather is addressing every believing man/woman. He is talking about never doing this kind of action.

Verse 18

And Allah makes the yt plain to you, and Allah is All -Knowing, All-Wise.

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Verse 19

Verily, those who like that illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not. This verse is not talking about those who spread it but those who love that it is spread. Even without opening their mouth to spread it.

Verse 20

And had it not been for the Grace of Allah and His Mercy on you; And that Allah is full of kindness, Most Merciful.

Verse 21

O you who believe! Follow not the footsteps of Shayn. And whosoever follows the footsteps of Shayn, then, verily he commands Al -Fa sh and Al-Munkar. And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies whom He wills, and Allah is All-Hearer, All-Knower. Fash: Indecency Munkar: Wicked deeds. This verse shows that shayn makes you do evil in steps. He is very patient e.g. how he brought shirk to the people of N.

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Verse 22

And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen and those who left their homes for Allah's Cause. Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is OftForgiving, Most Merciful. This verse shows that Mistah is a good person and he made hijrah for the sake of Allh. Despite doing a bad deed, Allh does not cause his good deeds to be lost One level is to pardon, another level is to pardon and forgive. The highest level is to pardon. Forgive and also give. The highest level is what is illustrated in this verse.

Verse 23

Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers, are cursed in this life and in the Hereafter, and for them will be a great torment, Allh only promises curses for major sins. Therefore this yah shows that this is a major sin.

(ghfilti) = heedless, unaware :This shows how innocent they are.

Verse 24

On the Day when their tongues, their hands, and their legs or feet will bear witness against them as to what they used to do. People hide their sins from people, but they dont hide it from themselves (their body).

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Verse 25

On that Day Allh will pay them their din in full, and they will know that Allah, He is the Manifest Truth. How can they be given ( their din) ? Din here does not mean religion; it means your account of good or bad deeds.

Verse 26

Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women), such (good people) are innocent of (each and every) bad statement which they say, for them is Forgiveness, and Rizqun Karim (generous provision i.e. Paradise). This yah is dealing with Zina; the good in the verse refers to women who do not commit Zina. What about the verse that says the wives of N and Lt betrayed them? Allah sets forth an example for those who disbelieve the wife of N and the wife of Lt. They were under two of our righteous slaves, but they both betrayed their (husbands by rejecting their doctrine) so they [N and Lt] benefited them (their respective wives) not, against Allah, and it was said: "Enter the Fire along with those who enter!" {Surat At-Tarm: 10} Never has wife of a Prophet committed zina. They might have disbelieved the message that their husband brought but the kufr is not associated with their husband. The wives of N and Lt betrayed them by rejecting the message that they brought. -Some Scholars say that anyone that slanders Aisha (RA) deserves to be executed by the ruler. -Are all the other wives of the Prophet ( ) regarded as being like her? According to the correct opinion which is favoured by ibn Taymiyyah, the ruling is the same for all of the wives of the Prophet ( ).

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Verse 27

O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them, that is better for you, in order that you may remember. What is the relationship between this theme and the one before it? Why go from talking about the ifk incident to the etiquettes of entering homes? It looks very suspicious. If the man is not home and strange men enter the house this may cause suspicions and rumours might start to spread. Scholars derived the etiquettes of using cell phones from the etiquettes of visitation.

Etiquettes of visitation
-It was narrated from Abu Said Khudri that Abu Musa asked permission to enter upon 'Umar three times, and he did not give him permission, so he went away. Umar sent word to him saying: "Why did you go back?" He said: "I asked permission to enter three times, as the Messenger of Allh ( ) enjoined upon us, then if we are given permission we should enter, otherwise we should go back." He said: "You should bring me proof of that, or else!" Then he came to a gathering of his people and asked them to swear by Allah concerning that, and they did so, so he let him go."{Reference: Sunan Ibn Majah 3706} -Narrated Rib'i: A man of Banu Amir told that he asked the Prophet ( ) for permission (to enter the house) when he was in the house, saying: May I enter? The Prophet ( ) said to his servant: Go out to this (man) and teach him how to ask permission to enter the house, and say to him: "Say: Peace be upon you. May I enter?" The man heard it and said: Peace be upon you! May I enter? The Prophet ( ) permitted him and he entered. {Reference Sunan Abi Dwd 5177} Is there an exception if you have an appointment with someone? Yes there is. Do you have to announce your presence even to your wife? Yes. What if you live with your mother and sister? Yes you still have to. -Uqbah bin Amir narrated that The Messenger of Allah said: Beware of entering upon women. So a man from the Anr said: O Messenger of Allah! What do you think about Brother In-law? So he said: The brother in -law is death.

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Imam An-Nawawi explanation of the hadith 1. 2. 3. 4. 5. Being alone with the brother in-law may lead to religious doom if it leads to zina. It may spell disaster. Her husband might get jealousy and divorce her. Fear being alone with a non-maram more than you fear death. A man is never alone with a non-maram except shayn is the third among them.

Verse 28

And if you find no one therein, still, enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you, and Allah is All-Knower of what you do.

: And if you are asked to go back, go back, for it is

purer for you When people turn you away, you shouldnt get angry. Just go back.

: and Allh is All-Knower of what you do.

Why do you think the verse ends like this? Because you can enter a house when people are not there, but Allh is reminding you that he sees you.

Verse 29

There is no sin on you that you enter (without taking permission) houses uninhabited (i.e. not possessed by anybody), (when) you have any interest in them. And Allah has knowledge of what you reveal and what you conceal. This also applies to public places: restaurants etc. Notice the verse ending again? People might want to fool around. So Allh is reminding you.

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Verse 30

Tell the believing men to lower their gaze, and protect their private parts. That is purer for them. Verily, Allah is All-Aware of what they do. Notice that lowering the gaze is mentioned before protecting the private parts because not lowering your gaze is one step to zina. Why would this verse be right after visitation? You should lower your gaze even i n peoples homes. It was narrated that Buraydah ibn al-Husayb said: The Messenger of Allh ( ) said to Ali: O Ali, do not follow one glance with another; you are forgiven the first but not the second.{Narrated by al-Tirmidhi, 2777 }

The Benefits of Lowering the gaze.

Ibn al-Qayyim (may Allh have mercy on him) said in al -Jawaab al-Kaafi (125): There are a number of benefits in lowering the gaze: 1. It is obedience to the command of Allh, which bring s happiness to man in this world and in the next. There is nothing more beneficial to a person in this world and in the next than obeying the commands of his Lord, may He be blessed and exalted, and those who are happy in this world and the next can only attain that happiness by obeying His commands, and those who are doomed in this world and in the next are only doomed because they ignore His commands. 2. It prevents the poisoned arrows (of the shay n), which may lead to his doom, from reaching his heart. 3. It creates a heart that is devoted to and focused on Allh. Letting the gaze wander distracts the heart and keeps it far from Allh. There is nothing more harmful to a person than letting his gaze wander, as it creates alienation between a person and his Lord. 4. It strengthens the heart and brings it peace; just as letting the gaze wander weakens it and makes it sad. 5. It brings light to the heart; just as letting the gaze wander brings darkness to it. Hence Allh mentioned the verse of light immediately af ter the command to lower the gaze, as He says (interpretation of the meaning):
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Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts [An-Noor 24:30] Then straight after that He says (interpretation of the meaning): Allh is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp [al -Noor 24:35] i.e., the likeness of His light in the heart of His believing slave who obeys His commands and heeds His prohibitions. If the heart is enlightened blessings will come to it from all sides, but if it is darkened, calamity and evil will come to it from all places. Whatever exists of innovation, misguidance, following whims and desires, avoiding true guidance and turning away from the means of happiness and focusing on the means that lead to doom, that will be recognizable by means of the light that is in the heart. If that light is lost then one will left like a blind man stumbling in the darkness. 6. It generates true insight which can distinguish between truth and falsehood, sincerity and lies. Allh rewards His slave for his good deeds with something similar and if he gives up something for the sake of Allh, He will compensate him with something better than it. So if he lowers his gaze and refrains from looking at things that Allh has forbidden, Allh will compensate him with enlightenment; he will compensate him for restraining his gaze for the sake of Allh, and will open to him the doors of knowledge, faith and true insight which he only attained by means of the light in his heart. The opposite of that is the blindness which Allh attributed to the homosexuals, which is the opposite of insight. Allh says (interpretation of the meaning): Verily, by your life (O Muhammad ( blindly [al-Hijr 15:72] ), in their wild intoxication, they were wandering

7. It creates a heart that is steadfast, brave and strong . Allh will give him both insight and power an d strength, as it says in the report: The one who goes against his whims and desires, the shayn flees from his shadow. On the other hand, the one who follows his whims and desires will feel a sense of humiliation, indignity, worthlessness and insignificance, which is the punishment which Allh has decreed for those who disobey Him as al-asan said: Even if they ride the finest of mounts, the effect of sin will never depart from them. Allh insists that the one who disobeys Him will be humiliated. Allh, may He be glorified and exalted, has connected strength to obedience to Him, and humiliation to disobedience to Him. Allh says (interpretation of the meaning):
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But honour, power and glory belong to Allh, and to His Messenger (Muhammad ( to the believers [al-Munaafiqoon 63:8]

), and

So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers [Aal Imraan 3:139]. Faith is both words and deeds, inward and outward. Allh says (interpretation of the meaning): Whosoever desires honour, power and glory then to Allh belong all honour, power and glory [and one can get honour, power and glory only by obeying and worshipping Allh (Alone)]. To Him ascend (all) the goodly words and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allh unless and until they are followed by good deeds) [Fir 35:10] i.e., whoever desires power let him seek it by means of obedience to Allh and remembrance of Him, by speaking good words and doing good deeds. In Duaa al-Qunoot it says: he is not humiliated whom you have befriended, nor is he honoured who you take as an enemy. Whoever obeys Allh is His friend in as much as he obeys Him, and he will have support and honour from Him commensurate with his obedience towards Him. Whoever disobeys Him is His enemy in as much as he disobeys Him, and he will have humiliation from Him commensurate with his disobedience towards Him. 8. It blocks the shayn from a means of entering his heart, for he may enter with looking, and penetrate the heart faster than the wind blowing through an empty space, and he may present to him the image that he looked at and make it attractive, like an idol to which his heart becomes devoted, then he encourages him and gives him hopes, and fans the flames of desire in his heart, adding the fuel of sin which could not have reached his heart without looking at that image. So his heart becomes inflamed and surrounded with fire on all sides, resulting in infatuation and frustration, and he is in the midst of it like a lamb in the oven. Hence the punishment for those whose desires were fuelled by arm looking is that in al-Barzakh they are placed in an oven of fire. 9. It distracts one from thinking of what is in ones best interests, so his affairs become neglected and he follows his whims and desires and neglects to remember his Lord. Allh says (interpretation of the meaning): and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts, and whose affair (deeds) has been lost [al -Kahf 18:28]

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10. Between the eyes and the heart there is a connection which means that the one is affected by the other, and if one of them becomes good, the other will also become good, and if one becomes corrupt the other will become corrupt. If the heart becomes corrupt the gaze will become corrupt, and if the gaze become corrupt the heart will become corrupt, and similarly if one is sound the other will also be sound.

Verse 31

And tell the believing women to lower their gaze and protect their private parts and not to show off their adornment except only that which is apparent and to draw their veils all over Juyubihinna and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their women or the slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allh to forgive you all, O believers, that you may be successful. If there is no desire involved then women are allowed to look at men. But it is good to lower the gaze. Narrated Umm Salamah, Ummul Mu'minin: I was with the Messenger of Allah ( ) while Maymunah was with him. Then Ibn Umm-Maktum came. This happened when we were ordered to observe veil (purdah). The Prophet ( ) said: Observe veil from him. We asked: Messenger of Allah! Is he not blind? He can neither see us nor recognise us. The Prophet ( ) said: Are both of you blind? Do you not see him? {Reference: Sunan Abi Dwd 4112} Can a woman show other zinah (adornment) in front of a servant girl or in front of a male servant? Yes. What about high heels with a metal point that makes a sound and attracts attention? Dont wear it.

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Verse 32

And marry those among you who are single and the Salihun of your slaves and maidservants. If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficient for His creatures' needs, All-Knowing (about the state of the people). What is the relationship between this theme and the past themes? Marriage prevents zina.

: If they be poor, Allah will enrich them out of His Bounty..

Why is this specific aspect of enrichment so appropriate? Money is number one cause that stops people from getting married. Ibn Masd say seek richness through marriage and he quotes this yah. Marriage can be waajib, musta abb. Abu Hurayrah (may Allah be pleased with him) reports the Prophet ( ) to have said, "There are three people whom Allah will surely help: a warrior in the cause of Allah, a slave who wants to free himself by a payable contract and whoever seeks chastity by marriage." [Narrated by At- Tirmidhi] Ibn Masd says, "If I would live for no longer than ten days, I would marry lest I fall into a trial."

Verse 33

And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His Bounty. And such of your slaves as seek a writing (of emancipation), give them such writing, if you know that they are good and trustworthy. And give them something yourselves out of the wealth of Allah which He has bestowed upon you. And force not your maids to prostitution, if they desire chastity, in order that you may make a gain in the (perishable) goods of this worldly life. But if anyone compels them (to prostitution), then after such compulsion, Allah is Oft-Forgiving, Most Merciful.

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Verse 34

And indeed We have sent down for you yt that make things plain, and the example of those who passed away before you, and an admonition for those who are Al-Muttaqun.

Verse 35

Allah is the Light of the heavens and the earth. The parable of His Light is as a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil would almost glow forth, though no fire touched it. Light upon Light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything. This surah is called Surat An-Nr because of this verse.

Verse 36

In houses (mosques), which Allah has ordered to be raised, in them His Name is glorified in the mornings and in the afternoons or the evenings,

Verse 37

Men whom neither trade nor sale diverts them from the Remembrance of Allah nor from performing As-Salat, nor from giving the Zakat. They fear a Day when hearts and eyes will be overturned .
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Hafs bin 'Asim narrated from Abu Hurayrah or Abu Sa'eed that the Messenger of Allah ( ) said: "Seven shall be shaded by Allah under his shade on a day in which there is no shade except His Shade: A just Imam, a young person raised upon worshiping Allah, a man whose heart is attached to the Masjid when he leaves from it until he returns from it, two men who love each other for Allah's sake, coming together upon that, and parting upon that, a man who remembers Allah in privacy and his eyes swell with tears, a man invited by a woman of status and beauty, but he says: 'I fear Allah, Mighty and Sublime is He,' and a man who conceals the charity he gives such that his left hand does not know what his right hand has spent."{Jami` at-Tirmidhi}

Verse 38

That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allah provides without measure to whom He wills. Rizq: Is whatever you benefit from. In this verse rizq does not mean money.

Verse 39

As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing, but he finds Allah with him, who will pay him his due (Hell). And Allah is Swift in taking account. If someone died 10,000 years ago, how would he find Allh swift in taking account? Wouldnt he have to wait a long time for his ? No

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Verse 40

Or is like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. Allh explains guidance in verse 35 so in this verse, darkness is described.

Verse 41-64
Please refer to the binder. It is self-explanatory.

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