Day TWO – Ramadaan Quran Summaries for Study Purposes by Multiple Imams

Tonight’s Taraweeh con­sists of the last three-​quarter of Sayaqûl andthe first half of Tilka r-​Rusul.
The Sûrah cov­ered is the last third of Al-​Baqara.
Ear­lier we were told how Ibrâhîm (AS) together with his son Ismâ’îl (AS) built the Ka’ba, which stood for Islamic unity. By the very fact that Ibrâhîm (AS) had prayed thus with his son: “O our Lord! Make us among those who sub­mit to Your Will and make from our off­spring an Umma (com­mu­nity) which bows down to Your Will”, it shows that an slamic Umma (com­mu­nity) had already been esslid­erl­ished. The sym­bol of its unity was the Ka’ba.

Now, rules and reg­u­la­tions are laid down for this Mus­lim Broth­er­hood to fol­low (since no orga­ni­za­tion or body can exist for some time with­out any rules). The rules cover two aspects: Huqûq Allah and Huqûq al-‘ibâd. The first deals with man’s rela­tion­ship with Allah (SWT), and the sec­ond deals with man’s rela­tion­ship with man. The Qur’ân empha­sises that right­eous­ness does not sim­ply mean restrict­ing our­selves to the out­ward obser­vance of rit­u­als, but in hav­ing deep-​rooted faith (îmân), show­ing kind­ness, per­form­ing prayer (salât) and giv­ing char­ity (zakât) after bear­ing their spirit in mind, exer­cis­ing patience (sabr) under suf­fer­ing
and dis­play­ing good moral val­ues in gen­eral. Rules are also laid down relat­ing to food and drink, laws of inher­i­tance, fast­ing, jihad, wine and gam­bling, good treat­ment of orphans and women and the pro­hi­bi­tion from tak­ing inter­est. In short, if one wishes to be a good Mus­lim, one has to fol­low the com­mand­ments of Allah (SWT) and be an asset to one’s com­mu­nity and also look after one’s own health. Noth­ing short of this can make a per­son a true Mus­lim.

The sub­ject of Jihâd is fur­ther dis­cussed with ref­er­ence to Dâwûd (AS)’s slay­ing of Jâlût (Goliath). Dâwûd (AS) was given great phys­i­cal strength to kill his enemy and defend Islam. On the other hand, ‘Isâ (AS) was strength­ened “with the Divine Word of Allah (SWT)” to aid the cause of Islam. Mûsâ (AS) called upon his fol­low­ers to kill their evil desires (ref­er­ence to ‘Isâ (AS) and Mûsâ (AS) in con­nec­tion with Jihâd were cov­ered in the 1st taraweeh). From exam­ples of these three prophets we learn that Jihâd works at three lev­els:
1) Arm­ing one’ self with the truth;
2) Fight­ing one’s baser and ani­mal self, so that Islam within one’s heart remains strong and guard;
3) Fight­ing one’s ene­mies for the defence of Islam, in order that Islam remains well guarded exter­nally.
Rasûl (SAW), “the most per­fect exam­ple to mankind,” had all these three qual­i­ties for his Jihâd.

In short, we are told that real good­ness lies in prac­ti­cal deeds of kind­ness, good faith and man­li­ness. Allah (SWT)’s qual­i­ties are dis­cussed in the beau­ti­ful and sub­lime Ayat al-​Kursî, the verse of the Throne. There are just two aspects left before the Sûrah can come to its log­i­cal end. The first is a call from Allah (SWT) to mankind, urg­ing the lat­ter to have faith in the rules and reg­u­la­tions laid down in this Sûrah. This faith must be fol­lowed by prac­ti­cal deeds (obe­di­ence) which must obvi­ously arise from a sense of per­sonal respon­si­bil­ity. Sec­ondly, man is once more taught a beau­ti­ful prayer. Man might not be able to fol­low Allah (SWT)’s guid­ance per­fectly in both let­ter and spirit (or in let­ter but not in spirit); hence it is here that man turns to Divine Help once more. (Note to the speaker: Please read out the appro­pri­ate du’âs of verses 285 and 286 with their translation).

Mufti Elias also has a sep­a­rate sum­mary on one Juz per nigh sched­ule. This sum­mary is from “The Gift of Tarawih” by Moulana Abdur­ra­heem Falahi as trans­lated and edited by Mufti Afzal Hoosen Elias (2002)

Tonights sum­mary of the sec­ond Tarawîh begins at the sec­ond quar­ter of the sec­ond Juz and con­cludes mid­way into the third Juz (at verse 18 of Sûrah Âl Imrân). To a very large extent, Sûrah Baqara dis­cusses the com­plete mes­sage of Islâm, deal­ing with mat­ters such as the rights of Allâh, the rights of man, the method of liv­ing and the prin­ci­ples of social inter­ac­tion. It also out­lines laws per­tain­ing to Salâh, Zakâh and Haj.

In addi­tion to this, char­ity, social wel­fare, mutual con­sul­ta­tion, mar­riage, divorce, Iddah [wait­ing period after a woman is divorced or wid­owed], bequests, com­merce and giv­ing loans are also dis­cussed. The Sûrah also presents many com­mands and pro­hi­bi­tions, devot­ing much atten­tion to mat­ters that are per­mis­si­ble and those that are not. These may be referred to as a com­plete code of life. The details of Imân and the cri­te­ria of Imân are also dis­cussed in this part of the Sûrah. Allâh empha­sises that peo­ple should believe in Allâh, His Rasul it, the Day of Qiyâmah, the angels, all His other Ambiyâ Alay­himus Salâm and all the Divine Scrip­tures that were revealed to var­i­ous Ambiyâ Alay­himus Salâm dur­ing their respec­tive peri­ods. Allâh also com­mands Mus­lims to spend gen­er­ously on their par­ents, rel­a­tives, the poor, orphans, trav­ellers and those slaves who wish to pur­chase their free­dom. Allâh com­mands that a mur­derer be exe­cuted [Qisâs].

How­ever, if the heirs of the mur­dered per­son choose to rather accept the blood money, it will have to be paid. Fast­ing is ordained in this Sûrah, but peo­ple who are unable to fast have been granted cer­tain con­ces­sions. Allâh makes it clear that mar­riage of Mus­lims to Mushrikîn men and women is pro­hib­ited. In addi­tion to this, the Sûrah makes it clear that chil­dren are allowed to be suck­led for a max­i­mum period of two years. End of Sec­ond Juz Begin­ning of Third Juz Allâh declares all inter­est– related trans­ac­tions to be unde­ni­ably Harâm towards the end of Sûrah Baqara.

The Sûrah also relates the inci­dents of two Ambiyâ Alay­himus Salâm whose hearts Allâh put at ease when He demon­strated to them how He res­ur­rects the dead. Through­out Sûrah Baqara, Allâh repeat­edly empha­sises the impor­tance of pon­der­ing over the verses of the Qur’ân. At the very end of the Sûrah, Allâh teaches man the method of mak­ing du’â as well as the words to be used. The first eigh­teen verses of Sûrah Âl Imrân make it clear that only Allâh is wor­thy of wor­ship, that the Day of Qiyâmah will cer­tainly dawn and that the peo­ple will def­i­nitely be rewarded and pun­ished for their actions.

Allâh tells mankind that the Qur’ân was revealed to dis­tin­guish between truth and false­hood. Allâh also speaks of the Bat­tle of Badr in this Sûrah. If the Mu’minîn were to pon­der about the stun­ning vic­tory that the Mus­lims earned in this bat­tle, they can learn vol­umes about Allâh’s power. The true Mu’minîn are defined as peo­ple who per­se­vere through hard­ships, who spend their wealth in Allâh’s way and awaken dur­ing the lat­ter part of the night to beg par­don from Allâh.

Source: Gift of Tarawîh ( Mufti Elias ) Cour­tesy: www​.every​mus​lim​.net

Taraweeh Salaah – Night 2

By Sheikh Abdul Hamid Lach­po­ria – Canada

In the Name of Almighty Allah Most Gra­cious, Most Merciful

Tonight’s Tarawee con­sists of the last three quar­ters of Sayakool and the First Half of Tilka. The Surah cov­ered is the final third of Surah Al-​Baqara

In the very first Sipara, we are told how Nabee Ebrahim Alay­his Salaam, together with his son Hazrat Isma’il Alay­his Salaam built the Holy Ka’bah, which stood for the cen­tre of Tawhid and the Unity of Islam. Nabee Ebrahim Alay­his Salaam prayed upon com­plet­ing the con­struc­tion of the Holy Ka’bah: “O our Lord! Make us among those who sub­mit to Your Will and make our off­spring an Ummah that bows down to Your Will.” Upon this, the broth­er­hood of theMus­lim Ummah was esslid­erl­ished and the sym­bol of that unity was the Holy Ka’bah.

The rules of of Huqooq-​ul-​la and Huqooq-​ul-​Ibad were laid down for the Mus­lim Ummah. Huqooq-​ul-​la dealt with mankind’s rela­tion­ship with Almighty Allah Azza Waj­jal while Huqooqul-​Ibad dealth with man’s rela­tion­ship with his fel­low man. The Most Glo­ri­ous and Noble Qur’an empha­sizes that right­eous­ness does not by any stretch of the imag­i­na­tion mean that doing things whose impor­tance can­not be com­pre­hended, but in faith, (Imaan), kind­ness, prayer, Ibadah, Char­ity, Zakaat, patience, Sabr, car­ing and shar­ing, adver­sity under suf­fer­ing and good moral con­duct and behav­iour in general.

Rules and reg­u­la­tions are laid down relat­ing to Halal and Haram foods, Laws of inher­i­tance, fast­ing, Jihad, Drink­ing and gam­bling; treat­ment of orphans, and women, pro­hi­bi­tion from tak­ing inter­est (Ribah) etc. In short, if one desires to be a good Muh’min, he or she must fol­low the Divine Com­mand­ments of Almighty Allah Exalted. Noth­ing short of this can make a Muh’min a true and con­firmed Muslim.

The sub­ject of Jihad is dis­cussed with ref­er­ence to Nabee Dawood Alay­his Salaam bat­tle with Jalut (Goliath) and his ulti­mate vic­tory. Nabee Dawood Alay­his Salaam was blessed with great phys­i­cal strength. He was a true and mighty defender of Almighty Allah’s Din. We are also told about Nabee Isa Alay­his Salaam and how he was strength­ened with the “Divine Word of Rab­bul Ala’meen”. We learn how Nabee Moosa Alay­his Salaam called upon the Bani Isra’eel to cease their evil ways.

Ref­er­ences to Nabee Isa and Nabee Moosa Alay­him Salaam regard­ing the ques­tion of Jihad was cov­ered the first night of Tarawee. From the exam­ples of these three great prophets – Alay­him Salaam, we are informed how the three lev­els of Jihad work: (1) Arm­ing one­self with noth­ing but the truth (2) fight­ing and over­com­ing the evils within our­selves and replac­ing it with true Imaan (3) Defend­ing the Glo­ri­ous Din of Al-​Islam.
As Mus­lims, we know that our beloved Nabee Sal­lal­la­hoo Alayhi Wasal­lam was Rah­matul Liel Ala’meen and that he pos­sessed all these qual­i­ties for His Jihad.

In con­clu­sion we are told that true good­ness lies in prac­ti­cal deeds of Muhab­bat, kind­ness, strong Imaan and man­li­ness. Almighty Allah’s Nature is dis­cussed in the most beau­ti­ful, elo­quent and sub­lime Ayat-​ul-​Kursi – the Verse of the Throne. There are two major aspects remain­ing before the Surah comes to an end. The first is an announce­ment from Almighty Rab­bul Ala’meen to mankind urg­ing man to have true faith in the Divine Com­mand­ments and that our faith must be proven by our per­sonal respon­si­bil­i­ties as true believ­ers. Sec­ondly, man is taught a beau­ti­ful prayer and that he should for­ever turn to none other than the Most Glo­ri­ous Cre­ator and Sus­tainer for all his needs.

Note to the Kha­teeb or Speaker: It would be advis­able to recite verses 285 and 286 together with its meanings.

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