THE Holy Qur’an abounds with figures of speech that are used for different rhetorical and communicative purposes. In this article, we shall study some of the major purposes:
• To create a sarcastic picture: The Qur’an usually uses some images to criticize those disbelievers who either refused to believe in Allah or fought and oppressed His prophets. The purpose of such images is to stress the importance of true faith, “The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practice its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them). How bad is the example of people who deny the Ayat (proofs, evidences, verses, signs revelations) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers).” (Qur’an, 62:5). The negative tone of the verse helps to instill that picture in the reader’s and listener’s mind.
• To draw a picture of the Hereafter: One of the facts that the Qur’an frequently deals with is death and the Hereafter. The Qur’an focuses on showing how believers’ faith and piety are to be rewarded and how disbelievers become panicky for fear of eternal punishment. Such facts are conjured up through figures of speech, especially similes, which transfer the readers of the Qur’an from this world to the other world, “They will come forth – their eyes humbled – from (their) graves, (torpid) like locusts scattered abroad.” (Qur’an, 54:7)
• Exemplification: One of the functions of the figures of speech employed in the Qur’an is to cite examples that teach a lesson, clarify a ritual, draw a picture etc…. Such examples bridge the gap between the listener or reader of the Qur’an on the one hand and the intended meaning, on the other, “For Him (Allah, Alone) is the Word of Truth (i.e. none has the right to be worshiped but Allah). And those whom they (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not; and the invocation of the disbelievers is nothing but an error (i.e. of no use).” (Qur’an, 13:14)
• To simplify abstractions: An abstract concept is something that cannot be perceived by the senses. Understanding an abstraction requires simplification, explanation and exemplification. Many figures of speech in the Qur’an are used to bridge the gap between the abstract concept in question and the reader or listener, “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.” (Qur’an, 24: 39)
• To express a psychological state: The Qur’an, due to being full of characters and stories, draws pictures of prophets, angels, believers, unbelievers … etc. Many verses in the Qur’an express the psychological state of some characters such as of Moses’ mother when she fears for her son lest he should die or be killed when parting from her, “And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.” (Qur’an, 28:10)
• To give a picture of God (divine entity): Some images in the Qur’an, called anthropomorphic images, are used in the Qur’an to draw a picture of God’s benevolence, mercy, love etc. Such images bridge the gap between believers and their idea about God, “Verily, those who give Bai’ah (pledge) to you (O Muhammad peace be upon him) they are giving Bai’ah (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm; and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward.” (Qur’an, 48:10)
– By Dr. Khaled Tawfik
One problem many of us face is that we want to do so much at once, and thus become overwhelmed in our thoughts trying to establish exactly what we should be doing and what our obligations are at a given point in time.
This leads us to focus on what we can’t accomplish more so than what we can accomplish. This can be well and good, and as Ibn Al-Jawzi said, a person can be rewarded for his intentions more than for his actions.
However, the point of intending is to be productive and extract something physical from that intention.
Part of being productive is to have a methodical approach as to when to focus on what. For example, if your worship and intentions for specific efforts are organized and you properly place your focus where and when it should be, you’ll find yourself accomplishing much more as a Muslim, no matter if you’re a teacher who teaches, a caller to Allah who motivates, or an ordinary worshipper who simply wants to get closer to your Lord.
Ibn Al-Qayyim wrote: “They say that the best worship is to do what will please the Lord at every time in accordance with what that particular time calls for.
“So, the best act of worship during the time of Jihad is Jihad, even if this leads to abandoning certain rituals such as night prayer, fasting, etc. In fact, this applies even if you are to not pray a complete obligatory prayer as you would in times of safety and calm.
“And the best thing to do when you have a guest, for example, is to see to his rights as a guest and to preoccupy yourself with that instead of the recommended rituals you would usually engage in at the time. Such is also the case in fulfilling the rights of your wife and family.
“The best thing to do during the early morning hours is to be preoccupied with prayer, Qur’an, du’a, remembrance of Allah, and asking His Forgiveness.
“The best thing to do when teaching a student or ignorant person is to completely turn your attention towards teaching him.
“The best thing to do during the call to prayer is to leave whatever rituals you are engaged in and to occupy yourself with repeating after the mu’addhin (one making the call).
“The best thing to do during the five prayers is to try your best in carrying them out in the best possible manner and to rush to perform them right away, and to go out to the mosque – even if it is far – is better.
“The best thing to do when someone needs help physically or financially is to engage yourself with helping that person, relieving his distress, and to place this as a priority over your private worship that you’d usually be engaged in.
“The best thing to do when reciting the Qur’an is to have your heart and mind present in order to reflect over and understand it as if Allah is personally addressing you with it. So, to have your heart present to understand and reflect over it and to have the zeal to implement its commands is greater than the attentiveness of the heart of one who has received a message from the ruler to that message.
“The best thing to do when having attendance at ‘Arafa is to exert yourself in being humble before Allah, making du’a, and remembering Him, instead of fasting.
“The best thing to do during the first 10 days of Dhul-Hijjah is to increase in worship, especially saying ‘Allahu Akbar,’ ‘La ilaha illa Allah,’ and ‘Alhamdulillah.’ This is better here than the Jihad that is not an individual obligation.
“The best thing to do during the last 10 nights of Ramadan is to stay in the mosque and to seclude oneself in it without mixing with others and being distracted by them.
“The best thing to do when you have a brother who is sick or dying is to visit him, attend his funeral, and to prefer this over your private worship or social activities.
“And the best thing to do when a disaster befalls you or when people hurt you is to fulfill the obligation of having patience while continuing to interact with them and not running away from them, since the believer who mixes with people and is patient despite their harm to him is better than the believer who doesn’t mix with them and isn’t harmed by them.
“And the best thing you can interact with them in is whatever is good, and this is better than to seclude yourself from them in such a case.
As for bad things, it is better to seclude yourself from them in such a case. However, if you know that mixing with in this case will help remove or reduce the bad, it is better to mix with them than to abandon them.
“So, the best thing to do in every time and situation is whatever will please Allah at that particular time and situation and to focus on the foremost obligation at that particular time and whatever it necessitates and requires…” (Madarij As-Salikin, 1/188)
While Ibnul Qayyim’s words above mention specific actions, it is the larger picture that is underscored. The attitude he is promoting here is to focus on what’s in front of you and needs to be done then and there, as this is the best way to please Allah in that particular situation.
If you employ this attitude in your day-to-day activities in general and your service to Allah and Islam in particular, you’ll find that you’ll get much more out of yourself.
Why do they not study the Quran carefully? Do they have locks on their minds?
QURAN IS THE GREATEST GIFT FROM ALLAH (SWT) BECAUSE:
- A book that is full of answers
- A book that makes you cry
- A book that makes you notice how much harder you can try
- A book that makes you realize what true love really is
- A book that gives you direction for all of life’s tough biz
- A book that gives you hope that someone somewhere is watching over you
- A book that was revealed to our beloved prophet over a period of 23 years
- once you put faith into this book you can handle worldly fears
- A gift sent down from heaven
- A treasure from above
- Written proof that shows us how blessed we are with Allah’s love.
- A BOOK IN WHICH THE MASTER OF WORLDS AND HEAVENS PROMISED/CLARIFIED IN THE FOLLOWING COMMAND……
(17:41) We have explained (things) in various (ways) in the Qur’an, in order that they may receive admonition, but it only increases their flight from the truth.
(17:89) And We have explained to mankind, in this Qur’an, every kind of similitude, yet the greater part of mankind refuse (to receive it) except with ingratitude […]
(39:27) And verily We have coined for mankind in this Qur’an all kinds of similitudes, that perhaps they might reflect […]
(18:54) We have explained in detail in this Qur’an, for the benefit of mankind, every kind of similitude, but man is in most things contentious.
(30:58) Verily, We have propounded for mankind in this Qur’an, every kind of parable […]
(6: 65) Behold how many facets We give to these signs, so that they might understand the truth […]
(7:52) […] For indeed We did convey unto them a Book which We expounded with knowledge (ilm) — a guidance (huda) and a grace (rahmat) for people who believe.
(6:114) Shall I seek other than Allah for judge when it is He who has revealed unto you (this) Book, fully explained [..?]
(2:219) […] Thus Allah makes plain to you (His) revelations, that perhaps you may reflect.
(3:103) […] Thus Allah makes clear His revelations unto you that perhaps you may be guided.
(6:97) […] clearly, indeed, have We spelled out these signs unto people of knowledge.
(6:98) […] clearly, indeed, have We spelled out these signs unto people who can grasp the truth.
(6:99) […] Verily in all this are signs (ayats) for people who will be convinced.
4:95. Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward;
18:29 And proclaim, “This is the truth from your Lord. Whoever accepts it let him accept it, and whoever rejects it, let him reject it.”
[39:29] GOD cites the example of a man who deals with disputing partners (Hadith), compared to a man who deals with only one consistent source (Quran). Are they the same? Praise be to GOD; most of them do not know.
[16:89] The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.
31:6 But among people, there are those who invest their time in Hadith which is unfounded, so as to lead those without knowledge away from the path of God, making mockery of it (the Qur’an). For such there is a humiliating punishment in store.
(6:164) […]every nafs shall bear the consequences of its actions and no one can help him in any capacity
1. It is Sunnah to dress in the best clothes on Eid. It was narrated that Ibn Umar used to do that along with other Companions of the Prophet [pbuh] . [Fath al-Baaree]
2. It is a must (Waajib) to pray Eid Prayer. The Prophet [pbuh] and his Companions never ceased doing it, and they even gathered the people for it including women who were having their menses, children and the elderly. [Bukhari and Muslim]
3. It is Sunnah to say Takbeer loudly when leaving our homes to go to Eid Prayer. The Prophet [pbuh] used to say this until he finished the Prayer. [Silsilat Al-ahadeeth As-Sahiha]
4. The Sunnah for Eid Prayers is to pray in the Musallah (that is in an uncovered place) and not in the Masjid. The Prophet [pbuh] never prayed Eid Prayer in the Masjid. Abu Sa’eed reported: “The Prophet used to go on the day of Eid -al-Fitr and Eid-al-Adhaa to the Musallah, and the first thing he did was to pray.” [Bukhaari and Muslim]
5. Neither Adhaan nor Iqaamah are pronounced for Eid Prayer. [Muslim]
6. Ibn Abbaas reported: “The Prophet [pbuh] prayed two Rakaahs for the Eid prayer and did not pray before it or after it.” [Bukhaari]
7. Jabir reported: “The Prophet [pbuh] used to come back from Eid-al-Fitr on a path other than the one used in going to it.” [Bukhaari]
8. It is permitted to listen to songs (without musical instruments) on Eid day especially for children. [Bukhaari and Muslim]
What NOT to do on Eid Day
1. To shave the beards especially for Eid. The Prophet [pbuh] has ordered us not to shave our beards; so it is a shame that, on this great day of demonstrating our differences in ceremonies to those of the Mushriks, that some Muslim shaves his beard so that he looks “clean” like the Mushriks.
2. To imitate the Mushriks in their practices and dress, and to shake hands with women. The Prophet [pbuh] said: “It is better that a man is hit with needle on his head than to touch a woman who is not lawful for him.” [Silsilat al-Ahadeeth as-Sahiha]
3. To listen to music on Eid. The Prophet [pbuh] said: “There will be some in my nation who will regard adultery, men dressing in silk, drinking intoxicants (al-Khamr), and musical instruments to be lawful.” [Bukhaari, Abu Dawood and Bayhaqee]
4. For women not to wear Hijaab. To do so is to celebrate Eid while committing a major sin.
5. To visit the graveyard especially on Eid. It is permitted to visit the graveyard all year long so we should not make a special case out of it on Eid.
6. To waste money and being extravagant with food instead of giving them to the poor.
Our beloved Prophet say “The person who say Subhan-Allah-e-wa-bai Hamdehe 300 times on Eid day & conveying reward of this virtuous deed to all Muslims who have been died, then Allah will gave one thousand lights (Anwaar) in the grave of every Muslims and after death the person who say will also revive one thousand lights (Anwaar)”. (Mukashifat-alquloob by Imaam Ghazali)
Anas (RA), a companion of prophet Muhammad (peace be upon him) reported that when the Prophet Muhammad (PBUH) migrated from Makkah to Madinah, the people of Madinah used to have two festivals. On those two days they had carnivals and festivity. Prophet Muhammad (PBUH) asked the Ansaar (the Muslims of Madinah) about it. They replied that before Islam they used to have carnivals on those two joyous days. The Prophet Muhammad (PBUH) told them: ‘Instead of those two days, Allah has appointed two other days which are better, the days of Eid-al-Fitr and Eid-al-Adha.’ (Hadith)
EID-UL-FITR is celebrated on the first day of Shaw’waal, at the completion of Ramadan. Shaw’waal is the 10th month of the Islamic calendar. The Eid-al-Fitr is a very joyous day; it is a true Thanksgiving Day for the believing men and women. On this day Muslims show their real joy for the health, strength and the opportunities of life, which Allah has given to them to fulfill their obligation of fasting and other good deeds during the blessed month of Ramadan.
Sunnah of Eid
- Wake up early.
- Prepare for personal cleanliness, take care of details of clothing, etc.
- Take a Ghusl (bath) after Fajr.
- Brush your teeth.
- Dress up, putting on best clothes available, whether new or cleaned old ones.
- Use perfume (men only).
- Have breakfast on Eid-al-Fitr before leaving for prayer ground. On Eid-al-Adha, eat breakfast after
Salaat or after sacrifice if you are doing a sacrifice.
- Pay Zakaat-al-Fitr before Salaat-al-Eid (on Eid-al-Fitr).
- Go to prayer ground early.
- Offer Salaat-al-Eid in congregation in an open place except when whether is not permitting like rain, snow,
- Use two separate route to and from the prayer ground.
- Recite the following Takbir on the way to Salaat and until the beginning of Salaat-al-Eid:
Allaho-Akber, Allaho-Akber. La ila-ha ill-lal-lah. Allaho-Akber, Allaho-Akber. Wa-lilahill hamd.
(Allah is great, Allah is great. There is no god but Allah. Allah is great, Allah is great. And all praises
are for Allah).
How to offer Eid prayer:
Ibn Abbass (RA) reported: ” I participated in the Eid-ul-Fitr prayer with the Messenger of Allah (saw), Abu Bakr (RA), Umar (RA) and Uthman (RA), and all of them held Eid prayer before Khutbah, and then the
Prophet Muhammad (saw) delivered the Khutbah (sermon).” ( Muslim )
Who should go to the prayer ground & offer Eid Prayer:
Umm Atiyah (RA) reported: “The Messenger of Allah (saw) commanded us to bring out on Eid-al-Fitr and
Eid-al-Adha, young women, hijab-observing adult women and the menstruating women. The menstruating women stayed out of actual Salaat but participated in good deeds and Duaa (supplication). I (Umm Atiyah) said to the Holy Prophet (saw): Oh! Messenger of Allah, one does not have an outer garment. He replied: Let her sister cover her with her garment.” ( Muslim )
On the Eid day, every believing man, woman and child must go to the prayer ground and participate in this
Structure of Eid prayer:
Eid prayer is wajib (strongly recommended, just short of obligatory). It consists of two Rakaat (units) with
six additional Takbirs. It must be offered in congregation. The prayer is followed by the Khutbah.
(Note from Maqsud: Eid prayer is sunnah according to other Fiqahs, only Hanafi consider it as wajib)
The Khutbah is part of the worship and listening to it is Sunnah. During the Khutbah, the Imam must remind
the community about its responsibilities and obligations towards Allah, fellow Muslims and the fellow human beings. The Imam must encourage the Muslims to do good and ward off evil. The Muslim community must also be directed to the state of the community and the Ummah at large and the feelings of sacrifice and Jihaad should be aroused in the community. At the conclusion of the prayer the Muslims should convey greetings to each other, give reasonable gifts to the youngsters and visit each other at their homes. Muslims should also take this opportunity to invite their non-Muslims neighbors, co-workers, classmates and business acquaintances to Eid festivities to expose them to Islam and Muslim culture.