Shortsurahs

The concept that no good or evil deed is hidden from God was very new to the Arabs of seventh century Arabia. In their traditional religion, there was no concept of God (or any supernatural being) as a record keeper. The many demigods they worshipped were bringers of luck and good fortune, and the only place where a Supreme God fit in was as a general overlord, who, nevertheless, viewed creation with only passing interest. That the one, supreme God should destroy the earth to gather its people for a detailed Judgment was a weighty concept to ponder. The Prophet considered the message of this chapter to be so weighty that he said, “Whoever recites this chapter earns the reward of reading half of the Qur’an.” (Tirmidhi)

When the earth is shaken down to her very foundations, (1) and casts forth all she contains, [1] (2) humanity will cry in bewilderment, “What’s happening to her?” (3) That Day will the earth reveal many things (4) by the inspiration of her Lord. [2] (5)

On that Day, people will come forward in sorted groups to be shown the full account of their deeds. [3] (6) Whoever did an atom’s weight of good, will see it, (7) and whoever did an atom’s weight of evil, will see it. [4] (8)

Arabian society was rooted in both trade and tribal warfare. From time immemorial the clash of mounted horsemen in the desert was the stuff of legend and lore, and many a man held as his dream the chance to raid and war against his neighbors to gain wealth and renown. The literary device this chapter employs to get the listener’s attention is a direct evocation of just such an exhilarating scene. But the charging horses are transformed, in the second half of the chapter, into a representation of materialistic people, miserably and pathetically clawing their way towards the false dream of gold and silver. The concluding question leaves the reader with a choice: either continue on as a mindless pleasure seeker, or consider one’s ultimate fate and see the world for what it really is.

By charging stallions; breathless, panting! (1) Striking sparks (2) - assault by dawn! (3) Raising dust - rushing on (4) – plunging through the battle lines drawn! (5)

Thankless are people of their Lord (6) - and oh, how well they prove it! (7) Their lust for worldly wealth is real, and oh, how fierce and fervent! (8)

Know they not when graves are emptied (9) and inner secrets shown, (10) that their Lord about them, on that Day will long have known? [5] (11)

To the people of Mecca, surrounded as they were by impermeable deserts, ancient mountains and an equally ancient lifestyle, the notion that it could all pass away in the future was never even entertained. This chapter begins by making a bold statement with just such a concept, and then follows with a call to personal responsibility for one’s deeds. One can imagine a Meccan idolater hearing this being recited and dismissing it out of hand. In the end, it was Muhammad’s message that survived, and not Arab idolatry.

The Sudden Disaster! (1) What’s the Sudden Disaster, (2) and how can you understand what it is? (3) It’s the Day when people will look like moths fluttering around, (4) and when the mountains will look like tufts of wool (being blown up and down). (5)

Whoever has a scale heavy (with good,) (6) will achieve contentment, [6] (7) while the one whose scale is scarce (of good) (8) will be thrown into the abyss, [7] (9) and do you know what that is? (10) It’s a fierce, raging blaze. [8] (11)

This very early chapter introduced, in a definitive way, the concept of punishment in the afterlife. This penalty would be a direct consequence of greed and thoughtless living centered upon mere materialistic goals. When God, morality and our duty to our fellow beings is forgotten, all that is left is the selfish pursuit of ever greater resources which results in waste, oppression and injustice. The immediate cause for its revelation was a boasting match between members of the two rival clans, the Banu Sahm and the Banu ‘Abd Manaf, in which each side gloated over its wealth and power in ever greater rivalry.

The endless competition for (wealth) distracts you (1) - until you suddenly find yourselves down in the grave. [9] (2) You’ll soon know (the foolishness of your goals!) (3) Yes, in time, you’ll know. [10] (4)

If you knew for sure (what lay in store,) (5) you’d see Hellfire all around you, (6) as you’ll no doubt see it clearly, (7) on a Day when you’ll be asked about your (handling of life’s) opportunities. [11] (8)

This is one of the shortest, yet most compelling chapters of the Qur’an. The passage of human history is filled with war, betrayal, suffering and sorrow, brought about from such human failings as greed, anger, depravity and arrogance. Every nation and individual will experience loss at some point or another, and every achievement will pass away to dust. But if a person has faith in something greater than themselves, and weathers the trials, knowing that no test is endless or without purpose, then they can transcend both earthly triumph and failure, and gain a deep-seated tranquility that can help them detach their minds from the immediacy of the physical world. They can achieve the kind of inner-strength and peace that comes from wrestling with one’s own mortality, and realizing we matter only to God. The classical jurist, Imam Shafi’i once remarked that if people spent their time pondering over the lessons of this chapter, that it would be enough for them to achieve deep understanding.

Time is a witness: (1) humanity is constantly losing (2) - all except those who believe, and do what’s morally right, and who teach each other to be truthful [12] and patient. [13] (3)

This is one of several chapters which challenged the Meccans to rethink the significance of certain practices that were taken for granted as a part of every day life. Although slander and gossip were looked down upon, as they are in every society, for the first time the notion is introduced that such behavior is immoral and ultimately sinful.

A warning to every slanderer and backbiter [14] (1) who hoards his money in preparation. [15] (2) Is he hoping to buy immortality? (3) No way! He’ll be thrown down into the crusher, (4) and just how can it be described? (5) It’s the very wrath of God, kindled (in a blaze,) (6) penetrating to the very core, (7) surrounding them, (8) in endless columns. (9)

In approximately the year 570 CE, the Abyssinian Christian governor of Yemen, Abrahah al-Ashram, marched an army northwards to Mecca in an effort to occupy Mecca and demolish the Ka’bah. He had previously opened a huge cathedral in Yemen, hoping to draw the Arabs to his land for pilgrimage and greater trade opportunities, but the Arabs were reluctant to abandon their traditional site of devotion and economic activity. One Arab even desecrated the cathedral in contempt, provoking Abrahah’s anger. While his troop strength is unknown, Abrahah did bring with him a number of imported African elephants, trained for war - no doubt to shock the Meccans into acceding to his power. A few Arab tribes along the way tried to thwart this invasion, but they were defeated and could not stop the Christian army.

Finally, when Abrahah’s army was on the outskirts of Mecca, the Meccan leadership, realizing the hopelessness of their situation, decided to abandon the city, leaving it to God to defend His shrine. (Even though the Arabs were pagans, they did recognize an invisible, formless Supreme Deity, whom they called Allah, or The God.) Abrahah’s men made camp in the countryside, and some of his soldiers actually entered the city to reconnoiter. Abrahah opened negotiations with ‘Abdel-Muttalib (Muhammad’s grandfather) and explained that he didn’t want to fight the Quraysh, he only wanted to demolish the Ka’bah. ‘Abdel-Muttalib told him that the Ka’bah has Its Protector, and that the Quraysh were not going to fight his army. Abrahah said that no one could protect the Ka’bah from him, and before departing, ‘Abdel-Muttalib said, “That’s between you and Him.” ‘Abdel-Muttalib then returned to Mecca and told the Meccans to hide in the hills for Abrahah was coming. (His daughter-in-law, Aminah, who was pregnant with Muhammad, decided against leaving the city due to her advanced pregnancy.)

The next day, however, plague began to spread rapidly throughout Abrahah’s encampment, as this was a constant danger in those days, and Abrahah’s troops began to weaken and fall ill. Some say it was birds who dropped stones on the men, killing them, others said it was a plague borne of fleas. If it was the plague, it may have been small pox or bubonic plague, for it left huge welts and open sores on the men’s bodies that resembled the wound that a thrown stone would make. Abrahah was forced to withdraw back to his capital of Sana, lest he lose his entire force. He died shortly after his return. The rejoicing Meccans returned to their city and ever afterwards referred to that year as the Year of the Elephant. Incidentally, a delegation of southern Arabs approached the King of Persia for help in expelling the Abyssinians from Yemen, and he sent a large force and dislodged them. The Himyarite Dynasty that ruled previously was then restored.

Haven’t you seen how your Lord dealt with the Army of the Elephant? (1) Didn’t He foil their evil plans? (2) He let loose upon them a horde of fliers carrying (a plague,) [16] (3) which struck them down with cruel stone-smacked wounds, (4) leaving their ranks like barren fields - harvested and razed. (5)

The elite members of the Quraysh tribe, who were the rulers of Mecca in the seventh century, began to oppose the ministry of the Prophet Muhammad almost immediately. They felt that their longstanding traditions and culture were sacred, and they did not want to anger their idols by rejecting them (and thus risk their mercantilist livelihood in the process). They also felt that they did not need a new religion, for they assumed they already had every benefit they needed both materially and spiritually. They made alliances and treaties throughout the region insuring that their trade caravans to Syria and Yemen, the source of their wealth, would be safe, and they earnestly believed that their capricious gods had to be venerated to ensure their continued success. But as this chapter points out, it doesn’t matter if they made treaties for safe passage because in the end, the One True God is in control, and it is He Who ultimately allows them to prosper.

About the treaties of the Quraysh, [17] (1) those treaties that protect them on their caravans through winter and summer. (2) They should obey the Lord of this House, (3) for He’s the One Who provides them with their rations against hunger and their security against fear. [18] (4)

One day Abu Sufyan, the nominal head of the Quraysh tribe, was slaughtering two lambs. An orphan came and asked him for some food, and Abu Sufyan became angry and hit him. This chapter was revealed to answer the attitude of such people who feel they don't have any obligation to help their fellows in need. It equates being selfish and uncaring with denying that people will be held accountable in the next life. After all, if a person believes this life is all there is, then they could very easily develop a callous mind and feel nothing if people weaker than them are needy or are in crisis. A small side argument is introduced about hypocrisy. Even if a person seems to be praying and doing "religious" rituals, if he still doesn't care enough to help others, then he may be praying to make other people think he is "religious" and for no other reason. Such a person denies their obligation to God as well.

Have you ever seen someone who denies the moral way of life? [19] (1) He pushes orphans aside, (2) and doesn’t encourage the feeding of the poor. So a warning to people who pray, (4) but who are careless in their devotions, [20] (5) whose prayers are only for show; [21] (6) refusing to share even the smallest amount of kindness. [22] (7)

This chapter gives Muhammad a reminder that no matter how poor his material situation may be, the guidance and heartfelt contentment of God is a greater gift than all of the delights of this world. Though the faithless may appear to live in luxury and have power in the world, they will have no hope in the afterlife where their power will be meaningless. As for the exact moment of revelation, the Prophet was sitting with some of his companions and he appeared to be drowsy. After a while he raised his head and smiled and said, “A chapter has been revealed to me.” Then after reciting it he asked, “Do you know what Abundance (Kawthar) is?” “God and His Messenger know best,” they replied. Then the Prophet said, “It is a stream in Paradise, filled with blessings. It has been given to me by God, and on the Day of Judgment my people will gather around it and it will fill as many cups as there are stars in the sky. Some people will be pushed away from it, however, and I’m going to ask, ‘But my Lord! They are also my followers!’ A voice will say, ‘You don’t know what happened after you.’” [23] (Ahmad ibn Hanbal)

We’ve granted you (a river of) abundance, [24] (1) so turn to your Lord in prayer and sacrifice. [25] (2) Truly, your critics are the ones who will be cut off. [26] (3)

In the early days of his ministry, the pagans of Mecca tried to convince Muhammad to dilute his teachings, or at the very least, to make an accommodation with them to live and let live, so to speak, by co-opting his beliefs into the religious fabric of the wider community. Some leaders of the Quraysh actually made the proposal that if Muhammad were to worship their gods for a year, then they would worship his One God for a year, and after that they could discuss whose religion was better. Muhammad declined their offer, and this short and concise chapter was revealed in response and laid out the distinct incompatibility of mixing Islam and idolatry.

Tell them, “Hey, listen here all you faithless ones! [27] (1) I don’t serve what you serve, (2) and you don’t serve what I do. (3) And I won’t serve what you serve, (4) nor will you serve what I do. (5) To you, your way of life, and to me, mine.” (6)

This chapter, which is the last chapter to have been revealed as a complete chapter, was revealed sometime after the Battle of Hunayn in the year 630, the last battle in west-central Arabia between the Muslims and pagans. (The people of the powerful city of Ta’if declared war on the Muslims after they took control of Mecca.) Even though the Muslims had achieved total victory over the tenets of idolatry in Arabia by that time, rather than gloat about it, this chapter reminded them that victory comes from God’s favor, not through anyone’s individual efforts, and that even when victory is achieved, the sincere believer must remember God and humbly seek His favor.

After the appearance of this chapter, Muhammad told his daughter, Fatimah, that his time in this life was coming to an end. She then burst into tears. He quickly whispered something in her ear that made her smile. Some time later she explained what had happened saying, “When the Prophet told me he was going to die soon, I cried. Then he told me I would be the first among his family to join him, so I smiled.” Fatimah passed away within six months, leaving behind her a grieving husband, ‘Ali, and her four young children, Zaynab, Umm Kulthum, Hassan and Husayn.

When God’s help arrives and victory (is achieved,) [28] (1) and when you see people coming into God’s lifestyle in crowds, [29] (2) glorify your Lord and seek His forgiveness, [30] for He is the acceptor of repentance. [31] (3)

After the verse was revealed commanding him to go public with his message (Qur’an 26:214,) Muhammad climbed up on a small hill inside the city’s limits and started calling his fellow Meccans to come to him urgently. A few moments later a small crowd gathered, with his foul-tempered uncle, Abu Lahab, present as well. Muhammad announced, “Do you see? If I were to tell you that cavalrymen are approaching on the other side of this hill, would you believe me?” Someone responded saying, “We’ve never heard you telling a lie.” Then Muhammad announced, “So now I’m warning you plainly of a terrible punishment!” Abu Lahab became furious and denounced him, “You gathered us here just for this? May your (lineage) be cut down!” This chapter came in response and made the prediction that it would be Abu Lahab’s fame and fortune that would be cut down, along with all his power and influence. The reference to his lady, or wife, is connected to her campaign against the Prophet. She would slander Muhammad and incite others to ridicule him (hence feeding the flame). She boasted that she would sell her gold necklaces and use the money to fund the persecution of the Prophet. She also used to bring thorny bundles and throw them in front of the Prophet’s door.

Cut down are (the works of) Abu Lahab’s hands - cut down! [32] (1) Neither his money nor his possessions will save him, (2) for soon he’ll be surrounded by a raging blaze. (3) And his lady, who will feed the flame, [33] (4) will have strung around her neck a twisted fiber chain. [34] (5)

A group of visiting Jews to Mecca asked Muhammad to describe what his conception of God was like, for they wanted to compare his description of God with what their own scripture said. They asked him if his God was male or female, made of gold, copper or silver, whether He eats and drinks and how He came to be in control of the Earth, and who will control it after him. This chapter was revealed in response. Muhammad later remarked that this chapter was equal to one third of the Qur’an in significance. (Bukhari) On another occasion, the Prophet said, “Whoever recite this chapter ten times, God will build for him a palace in Paradise.” ‘Umar said, “In that case we may have many palaces.” The Prophet replied, “God may give you even more than that.” (Ahmad ibn Hanbal)

Tell them, [35] “He’s only one God; (1) God the Eternal Absolute. [36] (2) He neither gives birth nor was He begotten, [37] (3) and there is nothing equal to Him.” [38] (4)

Chapters 113 and 114 of the Qur’an are known as the Two Protections, and they are designed to calm people’s fears of the supernatural and the unknown. They were reveled after the Prophet began to suspect that he had become the victim of a spell cast upon him. (He began having daydreams in which he thought he already did things that he hadn’t done yet.) Shamanism, witchcraft and hexes were part of Arabian culture in those days, and it is not unreasonable that the Prophet should have looked for an explanation there for the cause of his unusual feelings. Then one night he saw two men in a dream discussing the cause of his fear. When he awoke he followed what he saw in his dream to a tree. Under a rock in a nearby dry well was an old comb that had a single hair in it and a knotted rope. A shifty man had combed the Prophet’s hair some days earlier and left, apparently desiring to make incantations before burying the comb. The Prophet destroyed these objects and regained his sense of inner balance. His wife, A’ishah, asked him, “Won’t you tell everyone about this?” He replied, “God has cured me, and I hate to spread talk of evil occurrences to other people.” (Bukhari)

Tell them: “I seek safety with the Lord of the Dawn (1) from the fear of (the unknown in His) creation, (2) from the fear of approaching darkness, [39] (3) from the fear of spell-casters ^{^[40]} (4) and from the fear of the envious whenever he resents.” [41] (5)

This chapter is the second in the pair known as the Two Protections. Its main theme is to reassure people that God is in charge and that only by surrendering our weak wills to His will, can we ever hope to keep ourselves out of all the temptations that surround us in this uncertain and decadent world.

Declare, “I seek safety with the Lord of People, [42] (1) the King of People, (2) the God of People, (3) from the subtle temptations of evil, [43] (4) whispered into the hearts of people, (5) through jinns [44] or other people.” [45] (6)

[1] The Prophet said, “The earth will throw out its insides, and gold and silver will steak out like columns. A murderer will say in regret, ‘I’m ruined! I murdered on it, and its lying there and nobody sees.’ A person who cut off contact with their relatives will say, ‘For the love of this I behaved poorly with my relatives.’ A thief will say, ‘For the love of this I lost my hand.’ The wealth of the earth will lay there unclaimed.” (Muslim) In another tradition the Prophet said, “Beware of the earth! It is your mother. Any good or evil act done on its surface will be testified to by it.” (Tabarani)

[2] Abu Bakr was sitting with the Prophet when this chapter was revealed. He began to weep when he heard it, and the Prophet asked him why he was filled with sorrow. Abu Bakr replied that the weightiness of the message saddened him and he was afraid of being punished for every small thing. The Prophet then said, “If no one ever sinned or made mistakes, then God would create a people after you who would make mistakes and commit sins so He could forgive them.” Then the Prophet explained that all the hardships and troubles we face in this world are payback for our small sins, but that our good deeds will be stored for our accounting on Judgment Day. (At-Tabari)

[3] When Abu Sa’id al-Khudri heard these verses, he asked the Prophet, “Do I have to watch all my deeds?” The Prophet said, “Yes.” Then Al-Khudri asked, “All the major deeds?” And the Prophet said, “Yes.” “And all the little deeds?” Then the Prophet said, “Yes,” again. “Then I’m doomed!” Al-Khudri cried out. “Be of good cheer, Abu Sa’id” the Prophet said, “for good deeds will be rewarded from ten to seven hundred times each, or even more if God wills, while sinful deeds are counted as only one, or God just might forgive them altogether. Listen, no one will be saved on account of his deeds alone.” “Not even the Messenger of God?” Al-Khudri asked. “No, not even me, unless God showers me with His mercy and favor.” (Bukhari, Muslim)

[4] A’ishah once said the the Prophet, “I know the hardest verse in the Qur’an.” The Prophet asked, “Which one is it, A'ishah?” Then she recited this verse (99:8). The Prophet exclaimed, “That’s what happens to a believing servant, even the problems that bother him.” (Abu Dawud) In other words, when a believer makes a mistake or does a sin it may come back to haunt him or her in this life by causing him or her some hardship.

[5] Umm Darda reports that she asked her husband, Abu Darda, what was wrong with him because he didn’t ask for money and power like some others did. He answered that he had heard the Prophet say, “Before you is a difficult ascent (up to Paradise,) which the heavily-laden cannot get over.” So, he explained, he wanted to be light for that climb. (Baihaqi)

[6] The Prophet said, “The most enviable of my friends in my opinion is the believer with few possessions who finds his pleasure in prayer, who performs well in the service of his Lord and obeys Him in secret, who is anonymous among people and is not pointed out among others and whose supply is just enough which contents him.” He then snapped his fingers and said, “His death will come quickly, few women will mourn him and he will leave only a little.” (Ahmad, Tirmidhi, Ibn Majah)

[7] Hasan al Basri (d. 737) once said, “I’m astonished at those people who are ordered to prepare their provisions, but then, when the start of the journey is announced, they remain unmindful in their useless talk and wasted deeds.”

[8] The Prophet once said that the fire of Hell is 69 times hotter than normal fire on earth. (Tirmidhi)

[9] The Prophet said, “When a deceased person is buried in the grave, two angels appear before (his soul). One is called Munkar and the other, Nakir. They will demand, ‘Say what you have to say about this person (who was your prophet).’ The (soul of the deceased) will reply, ‘He is the servant of God and His Messenger. I witness that there is no god but God and that Muhammad is His servant and Messenger.’ They will say, ‘We knew you would answer this way.’ Then the dimensions of his grave will be expanded to the extent of 4900 square feet and it will be illuminated. Then it would be said to him, ‘Go to sleep.’ He will reply, ‘I want to go to my family to tell them (about all this).’ But they will say, ‘Sleep the sleep of a newly-wedded bride whom no one awakens but the one who is dearest to her amongst the family.’ Only God will resurrect him from his resting place. But if he were a hypocrite, he would reply, ‘I heard people saying something, so I repeated it, but I don’t really know.’ And the (two) will reply, ‘We knew you would answer this way.’ Then they will command the earth to press him and it would press him until his ribs are squished together. He will not be relieved of the torment until God resurrects him from his resting place.” (Tirmidhi)

[10] The Prophet joined some of his companions after he had bathed and dressed himself. ‘Umar ibn al-Khattab remarked, “You’re looking happy today, Messenger of God.” The Prophet replied, “Yes, I am.” Then people in the gathering started talking about affluence, and the Prophet said, “Affluence is not a bad thing for someone who has the fear of God in his heart. But remember, for a righteous person good health is even better than affluence, and being cheerful is a bounty bestowed by God.” (Ahmad)

[11] The Prophet said, “Everyday two angels descend from Paradise and one of them says, ‘O God! Reward every person who spends in Your Cause.’ The other one says, ‘O God! Destroy every greedy miser!’” (Bukhari)

[12] The Prophet said, “You must be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. Beware of lying, for lying leads to immorality and immorality leads to Hellfire. A person will keep on telling the truth and striving to do so until God will record him as truthful, and another person will keep telling lies and persist in doing so until God records him as a liar.” (Muslim)

[13] Ibn al-Qayyum (d. 1350) once wrote, “Every drop of sweat and every breath we take in life, if not taken for God’s sake, will lead to regret and sorrow on Judgment Day.”

[14] A person once asked the Prophet to define backbiting for him. The Prophet said, “It’s mentioning your brother in a way that he doesn’t like.” The man then asked, “What if what I said about my brother was true?” The Prophet answered, “If what you said about him was true, then you still would have engaged in backbiting, and if what you said about him was false, then you would have slandered him.” (Abu Dawud, Tirmidhi) The classical commentator, Qatadah, described this verse as being about those who torture others with their tongue and eyes (with cruel stares).

[15] The Prophet said, “Slander is worse than adultery.” He was then asked how that can be worse than adultery to which he replied, “If a person commits adultery, he can be forgiven by God if he repents. But a slanderer will not be forgiven until he is forgiven by the person he was talking (badly) about.” (Baihaqi)

[16] This chapter is interpreted two ways. Some believe flocks of birds came carrying stones that were then dropped on Abrahah’s army, reducing them to bruised and beaten corpses. Other commentators, pointing out that the Arabic word tayr can apply to both birds and flying insects, believe that a plague carried by flying insects struck down the soldiers. In either case, the sores on the body would look like painful welts.

[17] The Quraysh tribe is named after a nickname of Qusayy (c. 410 - 470 CE,) a celebrated ancestor of theirs who is credited with organizing and gathering together the dispersed clans of his people several generations before Muhammad’s birth. Some sources say it was also the nickname of Al Harith, a much older forbear.

[18] The Prophet said, “God has given seven advantages to the Quraysh that He didn’t give to anyone else: I am from them, Prophethood was produced among them, they’re the custodians of the Ka’bah, they offer the water of Zamzam, God helped them to overcome the Army of the Elephant, they alone had people worshipping God for ten years before anyone else (accepted Islam,) and God revealed this chapter (106) about them.” Then the Prophet recited this chapter. (Baihaqi)

[19] The Prophet said, “He who loves his present life does damage to his hereafter, and he who loves his hereafter does damage to his present life. So prefer what is lasting to what is fleeting.” (Ahmad, Baihaqi)

[20] The Prophet was asked the meaning of this verse and he said it was about those who make their prayers past their due times. Also see 4:142.

[21] There are two attitudes about prayer. The first is of a person who has no heart for prayer and who only does so because it is expected of him. The second attitude is of a person who prays sincerely, and who loves to set a good example. In this regard, a companion named Abu Hurairah said to the Prophet, “Messenger of God, I pray extra prayers in the privacy of my home, but when someone sees me praying, I feel good about it.” The Prophet answered, “You will earn two rewards: one for praying in secret, and one for praying in public.” (Abu Ya’la)

[22] The term ma’un, which I have translated as smallest amount of kindness, means any small favor. The Prophet was asked what ma’un stood for, and he replied that it was little things like lending cookware or small tools or the like, i.e. any small thing that people borrow from each other. Some scholars have taken it to mean charity.

[23] Later generations of Muslims will disobey the Prophet’s way, disregard the Qur’an and behave wickedly in the earth. This has been foretold in many traditions. Very few in later days will be sincere believers.

[24] When Muhammad returned from his Ascension to Heaven, he told his companions, “I came upon a river (there,) the banks of which were made of tents of hollowed pearl. I asked Gabriel, ‘What is this (river)?’ He replied, ‘This is (the River of) Abundance (Kawthar).’” (Bukhari)

[25] The sacrifice of animals in Islam is a way to gain piety by providing food for the poor and needy, to whom the meat is distributed. The ritual of sacrifice has many rules to ensure that no cruelty to the animal is done. Animals are to be slaughtered with a quick cut to the neck with a sharpened knife so the animal dies instantly and painlessly. Animals are not allowed to be slaughtered in front of other animals, as well, so as not to frighten them beforehand. The slaughtered animals are not burnt on an alter, as in ancient Judaism, nor are there any invocations other than calling on God’s name beforehand. To those who oppose this type of humane slaughter, and the benefit it brings to the poor, the Islamic practice is far superior to what befalls the billions of luckless animals that are butchered cruelly in modern slaughterhouses each year and from which society gets most of its meat.

[26] Most scholars are of the opinion that this chapter was revealed in the early Meccan period, just after Muhammad’s infant son, ‘Abdullah, passed away. One of Muhammad’s enemies, an ardent idolater named Al ‘As ibn Wa’il, who opposed Islam, taunted him cruelly after the tragedy, claiming that because he had no surviving male heirs, that his future roots in society were ended. He often said, “Leave him, he has no sons and no one will remember his name after he dies.” Abu Lahab (see chapter 111) also used to taunt the Prophet this way.

[27] Nawfal ibn Mu’awiya said that the Prophet asked him to lodge his step-daughter, Zaynab, (who was married to his adopted son Zayd) in his home (as the Meccans were beginning to harass members of his household.) Later Nawfal returned to the Prophet and asked to be given something he could recite before going to sleep. The Prophet taught him the verses of this chapter because they rejected idolatry. (Ahmad ibn Hanbal)

[28] After this chapter was revealed, the Prophet said, “The people (of the world) are on one side, and I and my companions are on the other side. There is no more migration after the conquest (of Mecca,) all that remains is jihad (struggling in God’s Cause) and good intentions.” (Tabarani) In other words, there is only faith in God on one side and falsehood on the other. There is no more fleeing for believers in God, for now they have nothing less than the mission to spread God’s word with all their effort and with good intentions lest they do injustice.

[29] After the bloodless conquest of Mecca in the year 630, the Prophet said that God ordered him to say the following words in thanks as he observed people accepting Islam in crowds: “All Glory be to God and Praise is His and we repent to Him.” (Ahmad) In addition, the Prophet also offered four prayers of two units each as a thanksgiving prayer. The commentators hold that this shows it to be the duty of any Muslim commander to do the same upon the conquest of any city (i.e. to make the same supplication and then pray in thanks as noted). Many years later, during the rule of the Caliphs, a man returned to Medina from the north and reported to his friend, Jabir, that differences were arising among the Muslims there. Jabir burst into tears and said, “I heard the Prophet saying that people would enter into Islam in crowds, but would soon leave it.” (Ahmad ibn Hanbal)

[30] The Prophet said, “If a person accepts Islam sincerely, then God will forgive all his past sins, and from that moment the record of deeds begins again. His good deeds will be rewarded from ten to seven hundred times. A sin will be recorded as it is, unless God forgives it. (Bukhari)

[31] During the rule of the second Caliph, Umar ibn al-Khattab, he used to invite the young man, ‘Abdullah ibn Abbas, (d. 687) to sit in on his meetings with the older surviving companions who were veterans of the Battle of Badr. Some of them didn’t like to have such a younger man sitting with them on the grounds that he was young and thus, they felt, more inexperienced in matters of statecraft and religion. (Ibn Abbas was only a teenager when the Prophet was living in Medina.) One of the older men even objected to his presence saying, “He shouldn’t join us; we have children who are his age.” ‘Umar responded, “But you all know him well.” One day he called a meeting and asked those older companions, “What do you know about the chapter ‘When God’s help arrives…’” The men gave answers to the effect that it taught Muslims to be thankful and to praise God and seek His forgiveness when any victory is achieved. ‘Umar then turned to Ibn ‘Abbas and asked him if he held the same opinion. Ibn ‘Abbas said, “No.” Then ‘Umar asked him to give his understanding of it, and Ibn ‘Abbas said, “It contains a message about the departure of the Prophet. It informs him that his life is coming to an end, and instructs him to get busy in praising God and seeking His forgiveness.” ‘Umar looked at the gathered older gentlemen and said, “I don’t know any other interpretation but this.” (Bukhari) Ibn ‘Abbas is considered to be one of the foremost interpreters of the Qur’an, as well as one of the most knowledgeable people in knowing the reason for the various revealed passages. As a youth he spent much time in the Prophet’s company and was one of those whom the Prophet treated as a personal student.

[32] Abu Lahab, whose real name was Abdul-‘Uzza, or Slave of the Goddess ‘Uzza, was an early enemy of the Prophet. A man named Rabi’a ibn ‘Abbad Dayli told of what he witnessed in Mecca before he became a Muslim. “I saw the Prophet addressing the people in the bazaar of Dhilmajaz, saying, ‘People! Say there is no god but God and you will be saved.’ Then I saw behind him a light-skinned man with squinty eyes and parted hair yelling, ‘People! He is against religion! He’s a liar!’ And whenever the Prophet called people to believe in one God, that man would follow him saying what he was saying. I asked who that man was, and was told that he was the uncle of the Prophet.” (Ahmad)

[33] Asma’, the daughter of Abu Bakr, said that after this chapter of the Qur’an was revealed, Abu Lahab’s wife, Urwa bint Harb (aka Umm Jamil,) came out looking for Muhammad holding a sharp edged stone to throw at him. At the time he was sitting with Abu Bakr, who saw her coming and said to the Prophet, “I wish you would go and hide, for she’s coming to us and may harm you.” The Prophet said, “There will be a screen set between you, me and her.” Then the Prophet recited verse 17:45 of the Qur’an: “And when you recite the Qur’an, We put between you and those who don’t believe in the afterlife an invisible veil.” Urwa then approached Abu Bakr and she didn’t see the Prophet. She told Abu Bakr, “Your friend is saying poetry against me.” Abu Bakr replied, “By God, he doesn’t say mere poetry.” She answered, “Do you really believe that? All the Quraysh know that I’m the daughter of their chief!” Then she left. Abu Bakr turned towards the Prophet and said, “Messenger of God, she really didn’t see you!” The Prophet replied, “An angel was screening me from her.” (Masnad Abu Ya’la, Abi Hatim)

[34] An obvious play on the gold necklace Urwa intended to sell to fund the persecution of the Prophet.

[35] The Prophet once told his followers to assemble in front of his house and he would recite one-third of the Qur’an for them. (Remember that in the early Meccan period the Qur’an was much smaller.) They gathered at the appropriate time and then the Prophet recited this chapter to them. Then he went back in his house. The people were confused for they thought they were going to hear one-third of the Qur’an, and some thought that the Prophet was inside and was receiving additional revelations. The Prophet came out of his door again and said, “Listen, this chapter is qual to one-third of the Qur’an.” (Tirmidhi)

[36] According to Ibn ‘Abbas (d. 687,) the Arabic word, Samad, implies no beginning or end, no dependency and no equal of any kind. Once the Prophet walked into the mosque of Medina and heard a man supplicating, “O God, I ask only of You, and I bear witness that there is no God but You, the One, the Eternal Absolute, Who was neither born, nor was begotten, and there is none like You.” Then the Prophet remarked, “By the One Who holds my soul! He supplicated using the Grand Divine Name! Any supplication using the Grand Divine Name is sure to be granted.” (Nisa’i)

[37] The Prophet said that God, Himself, has said, “The son of Adam tells a lie against Me, though he has no right to do so, and he abuses Me, though he has no right to do so. As for his lying against Me, it’s because he claims that I cannot recreate him as I created him before. As for his abusing Me, it’s because he says that I have a son. Absolutely not! Glory belongs to Me! I am far above taking a wife or a son.” (Bukhari) The Prophet also said, “No one can surpass God in showing patience upon being slighted. He hears people saying He has a son, yet He still bestows upon them good health and resources.” (Bukhari) Also see 6:101 and 19:88-95.

[38] The Prophet sent a small patrol out in the countryside, and when it returned, some of the men went to the Prophet and complained that in every prayer, their commander would recite this same chapter with no variation. When the Prophet sent a man to ask him why he did it, the man replied, “This chapter describes God’s attributes, and I love to recite it.” The Prophet asked for the message to be sent to the man that, “God loves him.” (Bukhari) In another narration, also contained within the same sources, a similar incident happened in the small town of Quba, when people complained to the Prophet, who was visiting them, that their prayer leader always included this chapter in his prayers (although he would add other chapters afterward). The prayer leader, when questioned, gave a similar answer as the previous man did, and the Prophet said, “Your love of it will make you enter Paradise.”

[39] One night the Prophet held A’ishah’s hand and pointed to the moon and said, “Take refuge from the approaching darkness.” (Ahmad) Although modern studies on human behavior have sometimes suggested that people become more prone to risk taking at night, the greatest dangers come from more mundane sources such as nightmares, getting lost, surprise attacks by enemies and theft.

^{^[40]} The literal translation of spell-casters is "knot-blowers" and it refers to a specific practice of soothsayers who would tie knots in ropes and chant curses and spells over them. Although it may seem strange that the Qur’an is asking people not to fear black magic, especially now given that we live in a technological age, the simple fact remains that belief in magic and witchcraft is widespread even in the modern world. Tarot card reading, psychics, clairvoyants, astrologers, and palm readers can be found in every urban city on earth, no matter what stage of development the society is in.

[41] The Prophet once said to a man named ‘Uqbah, “Do you know that two chapters have been revealed to me, the likes of which have never been revealed before?” Then he recited chapters 113 and 114. (Nisa’i, Ahmad ibn Hanbal) The Prophet advised people to recite chapters 112-114 before going to sleep. He also said that there were no better chapters to say for someone who is seeking God’s safety. (Nisa’i)

[42] The Prophet was riding with a friend on a mule, when the mule suddenly stumbled. The man said, “Curse you Satan!” The Prophet then said, “Don’t say that, for it only encourages him, and he says, ‘I jolted him with my strength.’” Then the Prophet said, “Rather you should say, ‘In the Name of God,’ for it towers over him and he becomes as small as a fly.” (Ahmad)

[43] The Prophet said, “Satan is perched upon the heart of the son of Adam. So when he becomes absentminded and heedless, he whispers (for him to do evil). Then, when (the person) remembers God, he withdraws.” (At-Tabari)

[44] The Prophet said, "There is not a single one of you except that he has a companion (jinn) who has been assigned to him (to tempt him)." Those around him said, "What about you, Messenger of God?” He replied, "Yes. However, God has helped me against him, and he has accepted Islam. Thus, he only commands me to do good." (Muslim) On another occasion the Prophet said, “Satan puts his hand on a person’s heart. If he finds it filled with the praise of God, he removes his hand. If he finds it forgetful of God, he overcomes his heart fully, and this is the whispering of the jinns.” (Musnad Abu Ya’la)

[45] It is generally understood in Islam that temptations to do evil come from three sources: our own weakness to earthly pleasure, jinns who whisper bad thoughts into our minds, playing upon our weaknesses, and the influence of other people who goad us into doing wrong, or whom we copy in our weak desire to find acceptance among our peers, i.e. peer pressure. Islam does not accept the notion that we are born sinful from birth.

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