Al Quds Quran Academy

*The Holy Qur'an*
2:178 _Five Volume Commentary_

[b] *It is not righteousness that you turn your faces to the East or the West, but truly righteous is he who believes in Allah and the Last Day and the angels and the Book and the Prophets, and* [c] *spends his money for love of Him, on the kindred and the orphans and the needy and the wayfarer and those who ask _for charity_, and for _ransoming_ the captives; and who observes Prayer and pays the Zakah; and those* [d] *who fulfil their promise when they have made one, and the patient in* [e] *poverty and afflictions and _the steadfast_ in time of war;* [f] *it is these who have proved truthful and it is these who are the God-fearing.*[¹⁸⁴]

184.
*Important Words:*

البر
(righteousness) is derived from بر . They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر (birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).

ابن السبیل
(wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).

الرقاب
(captives) is the plural of رقبة (a captive or a slave) which is derived from رقب . They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).

الباساء
(poverty) and الباس (war) are both derived from بؤس or بئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.

الضراء
(afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).

*Commentary:*

The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.

The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).

According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل (active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"

The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال (money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.

The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.

The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.

As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.

After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.

In the name of Allah MM the most Gracious most merciful.
‎السَلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللهِ وَ بَرَكَاتُهُُ
‎لآ اِلَهَ اِلّا اللّهُ مُحَمَّدٌ رَسُوُل اللّه
‎(صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم)

Fellow believers!

Patience (Sabr) is considered a vital virtue that brings us closer to Allah's mercy and be being forgiven by Him.

Allah loves those who are patient (Quran 3:146).

Patient individuals are promised Paradise and salvation (Quran 13:23-24).

Patience can lead to the forgiveness of sins and purification of the soul.

The reward for patience is without limit or account (Quran 39:10).

O you who believe! Seek help through patience and prayer. Indeed, Allah is with the patient."* (Quran 2:153)

And give good tidings to the patient who, when disaster strikes them, say, 'Indeed we belong to Allah, and indeed to Him we will return.'"* (Quran 2:155-156)

Yaa Allah
Please guide the believers towards Your worship and obedience

Yaa Allah
Please guide the believers in resisting temptations and avoiding sinful behavior.

Yaa Allah
Please guide the believers in enduring difficulties and hardships with patience.

Yaa Allah
Please guide the believers to cultivate patience so that You can be pleased with us

Aameen

*اَلسَّلاَمْ عَلَيْــــــــــــــــــــكُمْ وَ رَحْمَةُ اللّٰه وَبَرَكَاتُهُ*
*02 Rabi Ul Aakhir 1447*
*25 September 2025*
*Thursday يوم الخميس*
*Reading time: _6-7mins_

_*All praises are due unto ALLAH TA‘ALA alone.*

*Durood and Salaams be upon our Beloved Prophet Sayedina Muhammed صلى الله عليه وسلم*

*DUA FOR PROTECTION FROM DREADFUL DISEASES*
اللَّهُمَّ إِنِّا نَعُوذُ بِكَ مِنَ الْبَرَصِ، وَالْجُنُونِ، وَالْجُذَامِ، وَمِنْ سَيِّئِ الأَسْقَامِ
ALLAHUMMA INNA NA’OUDHUBIKA MINAL BARASI, WAL JUNOONI, WAL JUZAAMI, WA MIN SAYYIL ASQAAM

*MAKING AMENDS*

Toothbrush? Check! Charger? Here! Hairbrush? Packed! Clothing? In the bag! Visa? Oh no, we haven’t got that!

Before embarking on any trip, especially to a foreign country, every traveller makes certain preparations. Although packing the appropriate provisions and essentials forms an important part of the preparation, perhaps the most important part is for one to ensure that their travel documents are in order. When one arrives in a foreign land, the very first thing examined is the passport and visa. If they are in order, one will be granted entry and the remainder of the trip will be ‘smooth sailing’. However, if there is a problem with the passport or visa, then since the very first requirement has not been met, packing all the essentials and converting all the currency will be of little avail and assistance.

Similarly, whether we are rich or poor, well-travelled or house-bound, there is one particular journey that each and every one of us will have to make. Furthermore, none of us knows the date of departure, and so it is vital for us to constantly remain in a state of preparedness. This is the once-in-a-after-lifetime-journey to the Aakhirah (Hereafter).

Just as the first requirement on landing in a foreign country is the passport and visa, on landing in the Aakhirah, there will also be a first requirement. Meeting this requirement will ensure that the remainder of the checkpoints will go smoothly, while failing to meet this requirement will put us on the rocky road to further misery and difficulty.

In this regard, Rasulullah (Sallallahu ‘alaihi wasallam) has forewarned us that the very first thing which we will be required to present on the Day of Qiyaamah will be our Salaah. If our Salaah meets the grade, then Allah Ta‘ala willing – the rest will be smooth sailing. However, if we fail to meet the very first requirement, we can well imagine the difficulty that will thereafter ensue.

It is thus absolutely necessary that we get our Salaah in order. Firstly, we should ensure that we perform our five daily Salaah on time, and secondly, we should perform the qadhaa for any Salaah that we have outstanding. If we fail to make amends for our Salaah before our eyes close, we will regret, suffer and lament after our eyes close. At that time, it will be too late for us to make any amends. We thus need to perform all our Salaah before our Salaah (janaazah) is performed.

May Allah Ta‘ala bless us all with the courage and determination to make amends for our Salaah, Aameen.
(SOURCE: USWATUL MUSLIMAH)

Allah Ta’ala give us Hidaayat and guide us on the true understanding of his most beautiful Deen and make us and the entire Ummah from those that show utmost respect to his beautiful Deen by following Qur’aan and Sunnah in every facet of our lives and unite us with Rasulullah صلى الله عليه وسلم and our loved ones in Jannatul Firdous. آمــــــــــين ثـمّ آمــــــــــين

*“And keep reminding, because reminding benefits the believers.”(51:55)*

°⌣̊┈̥ -̶̯͡🌟🌟🌟┈┈┉
*HADITH*
™️˚°⌣̊┈̥ -̶̯͡🌟🌟🌟┈┈┉

_Sayyiduna Thawban رضي الله عنه narrates that Nabi ﷺ said:_

*“Only a true Believer protects/safeguards his wudu.” [i.e., Habitually remains in the state of Wudu]*

*_(Sunan Ibn Majah 277)_*

*✍THOUGHTS FOR THE DAY!*

☆ The Happiest of people don’t have the Best of everything, They just make the Best of Everything they have.

☆ If we knew what was said about us in our absence, we would not smile at the faces of many people.

🤲🏼DUA FOR THE DAY*

باسم الله الرحمان الرحيم.
الحمد لله رب العالمين
اللهم لك الحمد و لك الشكر على كل نعمة حمدا كثيرا طيبا مباركا فيه و مباركا عليه والصلاة والسلام على سيدنا وحبيبنا و نبينا محمد وعلى آله واصحابه وبارك وسلم و علينا معهم أجمعين كما تحب وترضى بعدد ما تحب وترضى يا كريم كلما ذكره الذاكرون و كلما غفل عن ذكره الغافلون.
اَللّٰهُمَّ اَنْزِلْهُ الْمَقْعَدَ الْمُقَرَّبَ عِنْدَكَ يَوْمَ الْقِيَامَةِ.
جَزَى اللّٰهُ عَنَّا مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمَا هُوَ اَهْلُهُ
“O Allah, Protect us with Islam (Imaan) while standing, sitting and lying down and let not our enemies or envious ones find satisfaction in our affliction”
Oh Allah – Do not deprive us of Your favours due to our shortcomings:
Do not prevent us in receiving your grace, due to our neglect.
I seek all the means of YOUR mercy and forgiveness :
And I seek protection from every sin.
Let not a single sin of mine be left unforgiven, Nor any worry except that YOU relieve it,
Nor any difficulty except that YOU lift it, nor any harm except that YOU remove it, Nor any need which is pleasing to YOU except that YOU fulfil it.
O THE MOST COMPASSIONATE of those who show COMPASSION.
Yaa Arhamar Rahimeen protect the lives, iymaan, property, honour, respect, A’amaal and possessions of each and every Ummati of NABEE-E-KAREEM صلى الله عليه وسلم
Shower upon us YOUR Bounties and Favours and please do not deprive us of any of YOUR Bounty and Favours due to our sins.
Unite us on Haq and Swiratal Mustaqeem and Ahle Sunnah Wal Jama’ah, include us along with all YOUR Beloved, sincere, grateful, obedient, righteous, virtuous and Swalih servants keep us steadfast on Imaan and Islam till the day we leave this temporary world to meet YOU our Beloved Creator and Master.
آمــــــــــين آمــــــــــين آمــــــــــين يا رب العالمين آمین يا رب العرش العظيم و صلى الله على سيدنا محمد وعلى آله واصحابه وبارك وسلم آمين.

Post of the day ❤️
Read attentively

﷽

*SEVERE WARNINGS FOR THOSE WHO SEVER FAMILY RELATIONSHIPS* (Part 1)

Just as the reward and rank for maintaining family unity is immense, the sin and punishment for severing family ties is equally severe.

Allāh has cursed those who cut off kinship:

_“And those who break the covenant of Allâh after its ratification, and sever that which Allâh has commanded to be joined (i.e. they cut the bond of kinship and are not good to their relatives), and spread mischief in the land; on them is the curse, and for them is the unhappy home (Hell).”_
(Suratur Ra'd)

A cursed person is one deprived of the mercy of Allāh. This grave sin brings punishment both in this world and the Hereafter. Rasūlullāh صلى الله عليه وسلم said:

_“There is no sin more deserving of Allâh hastening punishment for its perpetrator in this world, along with what He has stored for him in the Hereafter, than oppression and severing family ties.”_
(Tirmidhi)

❤️ اسلام وعلیکم ورحمتہ اللّٰہ وبرکاتہ ❤️
Jumma Mubarak ❤️
Read Darood Sharif as much as you can.

May Allah forgive our sins Ameen ❤️