Day 1
FIRST PÂRÂ
Sûrah Fâtihah

The first pâra comprises of the whole of Sûrah Fâtihah as well as a portion of Sûrah Baqarah. There is consensus amongst the Ahle-‘Ilm (Ulamâ) that Sûrah Fâtihah was revealed in Makkah Mukarramah and that it was revealed during the initial Makkan era. Despite it being concise, the primary aims of this noble book have been briefly mentioned here. That is why it has been called Ummul-Qur’ân and Asâsul-Qur’ân (the foundation of the Qur’ân). This sûrah holds the status of being the introduction as well as the summary of the Qur’ân. The basic themes of the Qur’ân are three :
1. Tawhîd (the Oneness of Allâh سُبْحَانَهُ وَتَعَالَى)
2. Risâlah (the prophethood of Nabî صَلَّى اللهُ عَلَيْهِ وسلم)
3. Qiyâmah (the Day of Resurrection).

In the first two verses of this sûrah, as well as the fourth verse, the concept of tawhîd has been mentioned. Qiyâmah has been mentioned in the third verse. In the fifth and sixth verses, there is an indication towards risâlah. The names and qualities of Allâh سُبْحَانَهُ وَتَعَالَى have also been mentioned in this sûrah. A command has been given to worship Him alone, seek help from Him alone, and to make du’â for guidance and steadfastness (istiqâmat). On the one side, there is mention of the Ambiyâ and sulahâ (pious people). On the other side, we are instructed to stay away from the ways and behaviour of those nations who became worthy of Allâh سُبْحَانَهُ وَتَعَالَى’s punishment and anger, due to their ilmî and amalî (theoretical and practical) deviation. This claim can be made, without fear of refutation that Sûrah Fâtihah is a unique du’â, a priceless treasury of ma’ârif (recognition) and a clear mirror of Qur’ânic knowledge, through which we can, in a short span of time, get a glimpse of the other 113 sûrahs. Perhaps, for us to get this glimpse over and over, every namâzî has been commanded to recite it in every rakât of every namâz.

Sûrah Baqarah

Sûrah Baqarah is the longest sûrah of the Qur’ân-e-Karîm. It comprises of 285 verses. Most of Sûrah Baqarah was revealed in the initial period immediately after migration to Madînah Munawwarah. The word “baqarah” in Arabic means cow. This sûrah has been called Sûrah Baqarah because the word ‘Baqarah’ is mentioned in this sûrah and the incident of the cow being slaughtered is also mentioned.

A wealthy person from amongst the Banî Isrâ’îl was killed by his nephew with the intention of receiving inheritance money. Then, in the darkness of the night, he placed the corpse at the door of someone’s house. He then claimed that this person had killed his uncle. The families of the claimant and defendant came close to taking up arms against each other. Allâh سُبْحَانَهُ وَتَعَالَى commanded them, via Mûsa عَلَيْهِ السَّلَام, to slaughter a cow and to place a portion of the meat on the body of the murdered person. By doing so, the murdered person would come to life, sit up and point out his murderer. During that particular time, it so happened that there was also one group from amongst the Banî Isrâ’îl that was denying life after death. By this murdered person coming alive, not only, would the murderer be pointed out, but proof for the life after death would also be proved. Besides this, due to living a long time with the Egyptians, the love and respect of the cow had become embedded in the hearts of the Banî Isrâ'îl. In commanding them to slaughter a cow, there was a refutation of this belief, as well as degradation of this act of worship of theirs.
Besides this incident, the following important subjects are also discussed in the first pâra :

(1) In the beginning of this sûrah, Rasulullah صَلَّى اللهُ عَلَيْهِ وسلم everlasting miracle, the Qur’ân-e-Karîm has been mentioned. Nabî صَلَّى اللهُ عَلَيْهِ وسلم was blessed with other perceivable and apparent miracles, but his greatest miracle was this ilmî (intellectual) one (i.e. the Qur’ân).

The sûrah commences with the hurûf-e-muqata’ât. Beginning in this manner was uncommon to the Arabs. By using this method, their attention was drawn towards it and they were then compelled to listen to it with attention. Whichever sûrah of the Qur’ân-e-Karîm commences with the hurûf-e-muqata’ât, thereafter mention is also made of the grandeur, truthfulness, miraculousness and veracity of the Qur’ân-e-Karîm. Due to this, it is the opinion of the majority of the Ulamâ that these letters (hurûf) were brought to challenge those who claimed that the Qur’ân was a human effort, that if the Qur’ân-e-Karîm is the made-up speech of Muhammad صَلَّى اللهُ عَلَيْهِ وسلم, then you too can also make up such speech from these letters (hurûf) which you use day and night. You people have great pride over your eloquence, oratory skills and command of the language due to which you call all other people ajam (dumb). However, history bears witness that the disbelievers of the past could not accept the challenge, nor is there anyone to accept it today and none will accept it till Qiyâmah.

(2) People are of three types :
a) Mu’min (believer).
b) Kâfir (disbeliever)
c) Munâfiq (hypocrite).

The outstanding qualities of a mu’min are five :
(1) Imân bil-ghaib i.e. Believing in those realities which cannot be comprehended by the senses e.g. Jannah, Jahannum, resurrection, reckoning, recompense etc.

(2) Iqâmat-e-Salâh (Establishing of Salâh) - To continuously performing salâh bearing in mind its conditions and etiquettes.

(3) Discharging of zakât – Generally in the Qur’ân-e-Karîm, salâh and zakâh are mentioned together, since salâh is the right of Allâh سُبْحَانَهُ وَتَعَالَى and zakât is the right of people. A person’s îmân (belief) cannot be complete as long as he does not fulfil both types of rights.

(4) Believing in all the heavenly scriptures which were revealed to the messengers in different eras.

(5) To affirm belief in the hereafter in such a manner that no trace of doubt should occur.

The point to be noted here is that Allâh سُبْحَانَهُ وَتَعَالَى has mentioned the people of îmân in 4 verses, the disbelievers in 2 verses and the hypocrites in 13 verses. In these 13 verses, twelve qualities of the hypocrites have been mentioned. It is compulsory for Muslims to keep away and protect themselves from these evil qualities. These signs and qualities are mentioned hereunder :
Lies, deceit, unmindfulness, spiritual sicknesses (jealousy, pride, greed etc.), hatching evil plots against others, foolishness, mocking the commands of Allâh سُبْحَانَهُ وَتَعَالَى spreading corruption and mischief on earth, ignorance, deviation, doubt, making a mockery of the believers.

(3) The incident of Hadhrat Âdam and Hawwâ عَلَيْهِ السَّلَام which took place with the accursed Iblîs. In reality, this incident is a reflection of the whole of mankind as well as this world from the beginning of time till the end. This incident points to the eternal conflict between truth and falsehood, good and evil. It shows the high rank of Âdam عَلَيْهِ السَّلَام. He was granted vicegerency on the earth and was granted such knowledge that was not even granted to the angels. The angels were commanded to prostrate (make sajdah) before him. Due to attaining this rank of khilâfat (vicegerency), the children of Âdam عَلَيْهِ السَّلَام have been ordained to implement the commands of Allâh سُبْحَانَهُ وَتَعَالَى on earth and run the system of the world as Allâh سُبْحَانَهُ وَتَعَالَى desires.

(4) The Banî Isrâ’îl have been mentioned in numerous places in the Qur’ân-e-Karîm. However, the most detailed discussion concerning them is found in Sûrah Baqarah. Nearly, the entire first pâra makes mention of them. The first thing mentioned is that Allâh سُبْحَانَهُ وَتَعَالَى bestowed them with countless favours, both outward and inward, worldly and dînî (religious) e.g. many Ambiyâ were born amongst them; they had been given material prosperity; they had been favoured with the bounty of îmân and the belief of tawhîd (monotheism); they were freed from the oppression of Fir’awn; they migrated from Egypt under the leadership of Mûsa عَلَيْهِ السَّلَام; when Fir’awn pursued them, a path was made in the ocean for them; in front of their eyes, their oppressor together with his army were drowned; when they were without provisions in the Sinai Desert, mann (sweetmeats) and salwâ (quails) was granted as sustenance and provision of cool clouds were made for shade; and when searching for water to drink, twelve streams of water gushed out from a stone. Thereafter, Allâh سُبْحَانَهُ وَتَعَالَى mentions that they did not appreciate these bounties. Gradually, they became involved in the sickness of ingratitude. Thus, they concealed the truth; denied the nubuwwat of the seal of the Ambiyâ (i.e. Nabî صَلَّى اللهُ عَلَيْهِ وسلم ); made a calf their deity; outwardly displayed impatience, greed and avarice in the Sinai Desert; entered the city of Arîhâ in a proud manner whereas they had been commanded to enter with humility; killed the Ambiyâ unjustly; time and time again, broke their covenants; their hearts had become hard, they interpolated both the words and meanings of the books of Allâh سُبْحَانَهُ وَتَعَالَى; they believed in some commands of the sharî’ah and rejected others; they became afflicted with the sicknesses of hatred and jealousy; their love for this material world reached the highest levels; they made apparent their dislike of high-ranking angels; they had shown a deep interest for black magic and soothsaying; such amaliyât (charms) had gained general acceptance amongst them by means of which they would cause separation between husband and wife thus opening the way for illicit love affairs, and inspite of all their evil actions, they still claimed that they were the sole owners of Jannah; and with great conviction they would say that only the Jews will enter Jannah – this was also the claim of the Christians. Together with this, both these groups claimed that only they were on truth and the opposition had no proof. (We should ponder, and take lesson. Are there these evils not prevalent amongst us Muslims?)

After mentioning in great detail the favours bestowed to the Jews, their ingratitude and their sins, mention is made of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام, whose high status was accepted by both the Jews and Christians, and both groups would proudly affiliate themselves with him, whereas if they were true in their claims, then they would definitely follow our Master, Rasûlullâh صَلَّى اللهُ عَلَيْهِ وسلم. The reason for this, is that Hadhrat Ibrâhîm Khalîlullah عَلَيْهِ السَّلَام was given many tests and he was successful in every one. Whether it was in showing his displeasure to his father’s idol-worship, clashing with his people, debating with Namrûd, being thrown in the fire, migrating from his homeland, leaving his wife and child in a desolate valley or fulfilling the command to slaughter his most beloved son with his own hands, at every juncture the friend of Allâh  (i.e. Ibrahîm عَلَيْهِ السَّلَام) remained steadfast and did not falter in the slightest. Due to the blessings of this steadfastness, his dû’as were accepted.

Makkah became a land of safety; the sustenance of fruit was made easily available for its inhabitants and the greatest du’â accepted was that Nabî صَلَّى اللهُ عَلَيْهِ وسلم was born in the progeny of the Quraysh. After mentioning the praises and excellences of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام, Allâh سُبْحَانَهُ وَتَعَالَى states that only that person who is unfortunate, foolish and the slave of his desires turns away from millate-ibrahîmiyah (the path of Ibrahîm عَلَيْهِ السَّلَام). This was precisely the condition of the Jews and Christians, that they attributed themselves to Hadhrat Ibrâhîm عَلَيْهِ السَّلَام, but they had the false notion that success did not lie in following hanafiyyat (the straight path i.e. Islâm) but rather it lied in following Christianity and Judaism. Allâh سُبْحَانَهُ وَتَعَالَى commanded Nabî صَلَّى اللهُ عَلَيْهِ وسلم to invite them towards hanafiyyat i.e. the religion of Islâm which was the religion of all the Ambiyâ. If they accepted his call, then they would be rightly-guided. If they did not accept it, then their denial and deviation would not be because of any proof, but due to obstinacy and stubbornness. Then they should be left in the filth of their stubbornness. Allâh سُبْحَانَهُ وَتَعَالَى will take care of them. Allâh سُبْحَانَهُ وَتَعَالَى says, “If they believe (i.e. Jews and Christians) as you (the Sahâbah رَضِيَ اللهُ عَنْهُ ) have believed, then they will be rightly guided. If they turn away (then do not be surprised because) stubbornness is their habit. (If they try to cause trouble and mischief then) Allâh سُبْحَانَهُ وَتَعَالَى is sufficient for them. Allâh سُبْحَانَهُ وَتَعَالَى is All-Seeing, All-Knowing.” (137)
 
SECOND PÂRÂ

The second pâra begins with mention of the changing of the qiblah. After coming to Madînah Munawwarah, Nabî صَلَّى اللهُ عَلَيْهِ وسلم performed salâh facing Baitul-Muqaddas for approximately sixteen months. However his desire was that the Ka’bah be declared the qiblah (direction of salâh) for the Muslims, which was an apparent and perceptible sign of millate-ibrahîm (the path of Ibrâhîm عَلَيْهِ السَّلَام). Allâh سُبْحَانَهُ وَتَعَالَى fulfilled this desire of Nabî صَلَّى اللهُ عَلَيْهِ وسلم by commanding the changing of the qiblah. After the revelation of this command, as usual the polytheists and hypocrites made baseless objections, but the Jews were in the forefront in this matter.

Outwardly they expressed surprise, but in reality, it was due to their stubbornness that they said, “What has turned them away from the direction towards which they used to face when performing ibâdat?” Allâh سُبْحَانَهُ وَتَعَالَى commanded His Nabî صَلَّى اللهُ عَلَيْهِ وسلم, “Say (to them O Nabî صَلَّى اللهُ عَلَيْهِ وسلم) All directions (whether it be) east or west belongs to Allâh.” Thus He has the choice, that whichever direction He desires, He can stipulate to be the qiblah. In other words, all directions belong to Allâh سُبْحَانَهُ وَتَعَالَى. No direction by itself holds any virtue over another, nor does any direction have the ability to become the qiblah on its own. By the command of Allâh سُبْحَانَهُ وَتَعَالَى, a qiblah is stipulated. Therefore, their objections regarding the changing of the qiblah are baseless and hold no weight. The main thing of importance is not the facing of any specific direction, but rather it is turning to Allâh سُبْحَانَهُ وَتَعَالَى. By studying these verses, the beautiful conduct of Nabî صَلَّى اللهُ عَلَيْهِ وسلم is shown, that due to his extreme love (for Allâh سُبْحَانَهُ وَتَعَالَى) and his anticipation for revelation, he used to continuously lift his blessed gaze towards the sky over and over again, but he did not ask for the direction of the qiblah to be changed since it was possible that Allâh سُبْحَانَهُ وَتَعَالَى’s pleasure and decision was in not changing it. Perhaps due to this, immediately after commanding the change of the qiblah, Allâh سُبْحَانَهُ وَتَعَالَى mentions the greatest favour which has been granted to the people of imân in the form of a illuminated lamp, a warner and bearer of glad-tidings, Hadhrat Muhammad صَلَّى اللهُ عَلَيْهِ وسلم. Specifying a direction is a great favour of Allâh سُبْحَانَهُ وَتَعَالَى and the sending of a Rasûl for guidance is also an unparalleled favour. (151)

Closing the discussion on the changing of the qiblah, the final and decisive point mentioned, is that the true yardstick for measuring piety is not turning towards the east and west, but rather it is that one’s direction of beliefs (aqâ’id), actions (a’mâl), business transactions (mu’âmalât) and character (akhlâq) be correct. To please Allâh سُبْحَانَهُ وَتَعَالَى just by merely changing the direction of the face is not sufficient. One has to change one’s heart and one’s whole life. Allâh سُبْحَانَهُ وَتَعَالَى states : “Turning your faces towards the east and west is not piety, but true piety is …. (177)

The Ulamâ have given great importance to this verse. Approximately sixteen laws have been extracted from it. This verse also shows that Islâm is not just the fulfilment of a few religious practises which are done in places of worship and in the khanqahs (spiritual retreats), but dîn (religion) is related to every facet of our lives. It remains with a person at all places – in the home, market place, masjid, madrassah, in politics, government and in business and social dealings. Islâm keeps an eye on every Muslim at every place. It is necessary for Muslims to at every step look to the sharî’ah and act accordingly.