[51] Surah Adh-Dhariyat [The Winds that Scatter]: Ayat 031-037

৩১. ইব্রাহীম বললঃ হে প্রেরিত ফেরেশতাগণ, তোমাদের উদ্দেশ্য কি?  

৩২. তারা বললঃ আমরা এক অপরাধী সম্প্রদায়ের প্রতি প্রেরিত হয়েছি, 

৩৩. যাতে তাদের উপর মাটির ঢিলা নিক্ষেপ করি।  

৩৪. সীমা অতিক্রম যারা ​​পাপ থেকে তোমার পালনকর্তা হিসাবে চিহ্নিত।

৩৫. অতঃপর সেখানে যারা ঈমানদার ছিল, আমি তাদেরকে উদ্ধার করলাম।

৩৬. এবং সেখানে একটি গৃহ ব্যতীত কোন মুসলমান আমি পাইনি।

৩৭. যারা যন্ত্রণাদায়ক শাস্তিকে ভয় করে, আমি তাদের জন্যে সেখানে একটি নিদর্শন রেখেছি।  

Ayat 31. [Ibrahim PBUH (Abraham)] said: "Then for what purpose you have come, O Messengers?"

Ayat 32. They said: "We have been sent to a people who are Mujrimun (polytheists, sinners, criminals, disbelievers in Allah);

Ayat 33. To send down upon them stones of baked clay.

Ayat 34. Marked by your Lord for the Musrifun (polytheists, criminals, sinners those who trespass Allah’s set limits in evil-doings by committing great sins).

Ayat 35. So We brought out from therein the believers.

Ayat 36. But We found not there any household of the Muslims except one [i.e. Lout (Lot) and his two daughters].

Ayat 37. And We have left there a sign (i.e. the place of the Dead Sea, well-known in Palestine) for those who fear the painful torment.

Tafseer of Surah Adh-Dhariyat Ayat 31 to 37. (Abraham PBUH) said: "And what, O ye Messengers, is your errand (now)?" 32. They said, "We have been sent to a people (deep) in sin; - 33.”To bring on, on them, (a shower of) stones of clay (brimstone), Cf. 11:82, and 7:84. The angels' errand of mercy to Abraham (to announce the succession of godly men in his line) was coupled with their errand of justice and punishment to the people of Lut, the people of Sodom and Gomorrah, who were deep in the most abominable and unnatural sins. So Allah's Mercy and Justice go hand in hand in all human affairs. Faith has nothing to fear, and wickedness has only to turn and repent, to obtain Allah's Mercy. 34. "Marked as from thy Lord for those who trespass beyond bounds. “Every crime has its due punishment as marked out in the decrees of Allah. 35. Then We evacuated those of the Believers who were there, The only just or righteous persons found in Sodom and Gomorrah (Cities of the Plain by the Dead Sea) were in the house of Lut, who was the Prophet sent to call them to repentance. He and his believing family and adherents were told to leave in due time, and the wicked were destroyed in a shower of brimstone. 36. But We found not there any just (Muslim) persons except in one house :( That was the house of Lut; and even there, his wife had no faith: she disobeyed the Command and perished: 11:81. 37. And We left there a Sign for such as fear the Grievous Penalty. The Grievous Penalty: that is, the Final Judgment. The destruction of Sodom and Gomorrah in this life is taken as the type of the Final Judgment. The vestiges can be seen—as a Sign and a Warning—in the sulphury plain round the Dead Sea: Cf. 15:79. 

Hazrat Ubadah bin As-Samit (May Allah be pleased with him) reported: The Messenger of Allah  [SAWW](PBUH) came out to inform us about the Night of Qadr but two Muslims were quarreling with each other. So, the Prophet said, "I came out to inform you about the Night of Qadr but such and such persons were quarreling, so the news about it had been taken away; yet that might be for your own good, so search for it on the 29th, 27th and 25th (of Ramadan).  [Al-Bukhari Volume 3, Book 32, Number 240].

Lesson: We learn from this Hadith that Suhur is a distinctive mark with which Allah has blessed the Muslim Ummah. We learn from this Hadith that Lailat-ul-Qadr occurs in any of the last three odd nights - 25th, 27th and 29th - of the last ten nights of Ramadan. Its exact date has not been revealed for the reason that people keep themselves awake for prayer for a larger number of nights. Had its date been fixed, people would have kept awake for prayer only on that night.

[51] Surah Adh-Dhariyat [The Winds that Scatter]: Ayat 024-030

২৪. আপনার কাছে ইব্রাহীমের সম্মানিত মেহমানদের বৃত্তান্ত এসেছে কি?

২৫. যখন তারা তাঁর কাছে উপস্থিত হয়ে বললঃ সালাম, তখন সে বললঃ সালাম। এরা তো অপরিচিত লোক।

২৬. অতঃপর সে গৃহে গেল এবং একটি ঘৃতেপক্ক মোটা গোবৎস নিয়ে হাযির হল।   

২৭. সে গোবৎসটি তাদের সামনে রেখে বললঃ তোমরা আহার করছ না কেন?

২৮. অতঃপর তাদের সম্পর্কে সে মনে মনে ভীত হলঃ তারা বললঃ ভীত হবেন না। তারা তাঁকে একট জ্ঞানীগুণী পুত্র সন্তানের সুসংবাদ দিল।

২৯. অতঃপর তাঁর স্ত্রী চীৎকার করতে করতে সামনে এল এবং মুখ চাপড়িয়ে বললঃ আমি তো বৃদ্ধা, বন্ধ্যা।

৩০. তারা বললঃ তোমার পালনকর্তা এরূপই বলেছেন। নিশ্চয় তিনি প্রজ্ঞাময়, সর্বজ্ঞ।    

Ayat 24. Has the story reached you, of the honored guests [angels] along with another two] of Ibrahim (Abraham)?

Ayat 25. When they came in to him, and said, "Salam, (peace be upon you)!" He answered; "Salam, (peace be upon you)," and said: "You are a people unknown to me,"

Ayat 26. Then he turned to his household, so brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows].

Ayat 27. And placed it before them, (saying): "Will you not eat?"

Ayat 28. Then he conceived a fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of an intelligent son, having knowledge (about Allah and His religion of True Monotheism).

Ayat 29. Then his wife came forward with a loud voice, she smote her face, and said: "A barren old woman!"

Ayat 30. They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower."

Tafseer of Surah Adh-Dhariyat Ayat 24. Has the story reached thee, of the honored guests of Abraham? Cf. 11:69-73 and notes, where further details of the story will be found. Also 15:51 -56. 25. Behold, they entered his presence, and said: "Peace!" He said, "Peace!" (and thought, "These seem) unusual people. “They were angels, who appeared suddenly before him at his tent door in the guise of men, and saluted him with the salutation of peace. He returned the salutation, but felt, from their appearance and their manner, that they were unusual, not ordinary, strangers. Munkar, unknown, uncommon, unusual, not customary, (hence by derived meaning, not applicable here, not fair or just): opposite in both primary and secondary meanings to Maruf, well-known, usual, customary, and just. Cf. 15:62. 26. Then he turned quickly to his household, brought out a fatted calf, They seemed unusual strangers, but he said nothing and quietly proceeded to perform the rites of hospitality. He brought a roast fatted calf and placed it before them to eat. But the strangers did not eat (11:70). This disconcerted him. According to the laws of hospitality, a stranger under your roof is under your protection, but if he refuses to eat, he refuses your hospitality and keeps himself free from any ties of guest and host. "What were their designs?" thought Abraham, and he felt some distrust. But they were angels and could not eat. They declared themselves, and announced the birth to Abraham of a son endowed with wisdom in other words that Abraham was to be the head of a long line of Prophets! (15:53). 27. And placed it before them. he said, "Will ye not eat?" 28. (When they did not eat), He conceived a fear of them. They said, "Fear not," and they gave him glad tidings of a son endowed with knowledge. 29. But his wife came forward (laughing) aloud: she smote her forehead and said: "A barren old woman!" Abraham's wife Sarah was old and barren. This news seemed to her too good to be true. She carne forward, laughed aloud (11:71), struck her forehead with her hands, indicative of her amusement and incredulity as "a barren old woman": 11:72. 30. They said, "Even so has thy Lord spoken: and He is full of Wisdom and Knowledge. “The angels said: "What may sound improbable to human beings will yet come to pass if Allah commands. And Allah thy Lord has spoken. So shall it be. For all His promises are full of wisdom and knowledge." But the application is for all time and to all human affairs. Never despair. However much Truth may be in the shade, it will shine with full splendor. And the Judgment will come, when good will come to its own!

Hazrat Ibn Umar (May Allah be pleased with them) reported: Some of the Companions of the Messenger of Allah  [SAWW](PBUH) saw Lailat-ul-Qadr (Night of Decree) in their dreams in the last seven nights of Ramadan, whereupon the Messenger of Allah  [SAWW](PBUH) said, "I see that your dreams all agree upon the last seven nights. Whosoever seeks it, let him seek it in the last seven nights.''  [Al-Bukhari Book 03, Chapter 32, Hadith # 232].

Lesson: "Tawat'at'' linguistically means to step or walk on, that is, to place foot over the place where one's fellow kept his foot. Here, it is used in the sense of correspondence. In other words, "I see that your dreams all agree upon the last seven nights'' stands to mean "you had similar dreams''. This was done by showing all of them the (spectacle) of Lailat-ul-Qadr. On the strength of these dreams, the Prophet  (PBUH) said that Lailat-ul-Qadr should be sought in the last seven nights of Ramadan. The wisdom of keeping it secret is to keep people awake to engage in worship for a larger number of nights in this auspicious month.

[51] Surah Adh-Dhariyat [The Winds that Scatter]: Ayat 020-023

২০. বিশ্বাসকারীদের জন্যে পৃথিবীতে নিদর্শনাবলী রয়েছে,  

২১. এবং তোমাদের নিজেদের মধ্যেও, তোমরা কি অনুধাবন করবে না?

২২. আকাশে রয়েছে তোমাদের রিযিক ও প্রতিশ্রুত সবকিছু।

২৩. নভোমন্ডল ও ভূমন্ডলের পালনকর্তার কসম, তোমাদের কথাবার্তার মতই এটা সত্য।   

Ayat 20. And on the earth are signs for those who have Faith with certainty,

Ayat 21. And also in your own selves. Will you not then see?

Ayat 22. And in the heaven is your provision, and that which you are promised.

Ayat 23. Then, by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to you), just as it is the truth that you can speak.

Tafseer of Surah Adh-Dhariyat Ayat 20 to 23. On the earth are signs for those of assured Faith, 21. As also in your own selves: Will ye not then see? The Signs and Evidence of Allah are in all nature and within the body and soul of man, if man has but the spiritual eyes to see. Cf. 41:53. 22. And in heaven is your Sustenance, as (also) that which ye are promised. "Sustenance", here as elsewhere, includes physical sustenance, as well as spiritual sustenance. Similarly heaven or sky has both the physical and the spiritual meaning. The physical sustenance grows from rain from the sky; the spiritual sustenance comes from divine aid, grace, and mercy, and includes the Good News and the Warning which come from Revelation about the Hereafter. 23. Then, by the Lord of heaven and earth, this is the very Truth, as much as the fact that ye can speak intelligently to each other. 5004 Attention having been called to the Signs or Evidences of Allah's working on the earth, within ourselves, and in the heavens, in verses 20-22, an appeal is made to our own inner conscience, in the name of the Lord of heaven and earth, to acknowledge and act up to the truth of Revelation, and turn to the spiritual Realities. For they are as real as our own conscious and self-intelligent existence, on which is based all our knowledge. As a philosopher (Descartes) has said: "I think; therefore I am." 

Hazrat Anas (May Allah be pleased with him) reported: The Messenger of Allah  [SAWW](PBUH) came to visit Saad bin Ubadah (May Allah be pleased with him) who presented bread and olive oil to him. The Prophet  [SAWW](PBUH) ate it and said, "The observers of fast have broken their fast with you (this is the literal translation, but the meaning is: `May Allah reward you for providing a fasting people with food to break their fast'); the pious people have eaten your food and the angels invoked blessings on you.''

[Abu Dawud Hadith # 3854].

Lesson: The word "Aftara'' is informative in nature, but it is used in the sense of a prayer. Thus, what it denotes is "May Allah gives you the reward of one who arranges for the Iftar (breaking the Saum) of somebody." Thus, it induces one to hospitality according to his means.

[51] Surah Adh-Dhariyat [The Winds that Scatter]: Ayat 015-019

১৫. খোদাভীরুরা জান্নাতে ও প্রস্রবণে থাকবে।

১৬. এমতাবস্থায় যে, তারা গ্রহণ করবে যা তাদের পালনকর্তা তাদেরকে দেবেন। নিশ্চয় ইতিপূর্বে তারা ছিল সৎকর্মপরায়ণ, 

১৭. তারা রাত্রির সামান্য অংশেই নিদ্রা যেত, 

১৮. রাতের শেষ প্রহরে তারা ক্ষমাপ্রার্থনা করত, 

১৯. এবং তাদের ধন-সম্পদে প্রার্থী ও বঞ্চিতের হক ছিল।    

Ayat 15. Verily, the Muttaqun (pious - see V.2:2) will be in the midst of Gardens and Springs (in the Paradise),

Ayat 16. Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinun (good-doers).

Ayat 17. They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope].

Ayat 18. And in the hours before dawn, they were (found) asking (Allah) for forgiveness,

Ayat 19. And in their properties there was the right of the beggar, and the Mahrum (the poor who does not ask the others)

Tafseer of Surah Adh-Dhariyat Ayat 15 to 19. As to the Righteous, they will be in the midst of Gardens and Springs, Gardens and Springs are the two most frequent symbols for the highest satisfaction and bliss. 16. Taking joy in the things which their Lord gives them, because, before then, they lived a good life. 17. They were in the habit of sleeping but little by night, they were engaged most of the night in worship and in the planning of good deeds. They preferred activity to idleness, the service of Allah and His creatures to the indulgence of Self. 18. And in the hour of early dawn, they (were found) praying for Forgiveness; they were up early before dawn, ready for their devotions. The praying for Forgiveness and Mercy does not necessarily imply that they had committed fresh sins. Indeed they began the day with such devotions, showing their great humility before Allah and their anxious care for others, for whom they prayed as much as for themselves. See the last sentence of n. 21 to 1:5. 19. And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was Prevented (from asking). True charity remembers not only those in need who ask, but also those who are prevented by some reason from asking. The man of true charity seeks out the latter. There may be various reasons which prevent a man from asking for help: (1) he may be ashamed to ask, or his sense of honour may prevent him from asking; (2) he may be so engrossed in some great ideal that he may not think of asking; (3) he may even not know that he is in need, especially when we think of wealth and possessions in a spiritual sense, as including spiritual gifts and talents; (4) he may not know that you possess the things that can supply his needs; and (5) he may be a dumb and helpless creature, whether a human being or a dumb animal, or any creature within your ken or power. Charity in the higher sense includes all help, from one better endowed to one less well endowed. 2:177; also 2:273-274.

Hazrat Aishah (May Allah be pleased with her) reported: The Messenger of Allah  [SAWW](PBUH) used to observe Itikaf in the last ten days of Ramadan and say, "Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadan.''

[Al-Bukhari Book 03, Chapter 32, Hadith # 234].

Lesson: as mentioned above in Surah Adh-Dhariyat Ayat 17. They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope].  We learn from this Hadith that Lailat-ul-Qadr occurs in any of the five odd nights - 21st, 23rd, 25th, 27th and 29th - of the last ten nights of Ramadan. Its exact date has not been revealed for the reason that people keep themselves awake for prayer for a larger number of nights. Had its date been fixed, people would have kept awake for prayer only on that night. There is a general belief among the scholars that it is fixed, on the 27th night of Ramadan. But this is not correct. Ahadith do not confirm this view.

[51] Surah Adh-Dhariyat [The Winds that Scatter]: Ayat 010-014

১০. অনুমানকারীরা ধ্বংস হোক,

১১. যারা উদাসীন, ভ্রান্ত।

১২. তারা জিজ্ঞাসা করে, কেয়ামত কবে হবে? 

১৩. যেদিন তারা অগ্নিতে পতিত হবে, 

১৪. তোমরা তোমাদের শাস্তি আস্বাদন কর। তোমরা একেই ত্বরান্বিত করতে চেয়েছিলে।  

Ayat 10. Cursed be the liars,  

Ayat 11. Who are under a cover of heedlessness (think not about the gravity of the Hereafter),

Ayat 12. They ask; "When will be the Day of Recompense?" 

Ayat 13. (It will be) a Day when they will be tried (i.e. burnt) over the Fire!

Ayat 14. "Taste you your trial (burning)! This is what you used to ask to be hastened!"

 
Tafseer of Surah Adh-Dhariyat Ayat 10 to 14. Woe to the falsehood-mongers, - 11. Those who (flounder) heedless in a flood of confusion: They are in great spiritual danger: yet they care not. 12. They ask, "When will be the Day of Judgment and Justice?" 13. (It will be) a Day when they will be tried (and tested) over the Fire!  14. "Taste ye your trial! This is what ye used to ask to be hastened! "They used to say scoffingly, "if there is to be punishment for our sins, let it come at once!" When it comes, they will know what a terrible thing it is! Cf. 26:204. 

Hazrat Aishah (May Allah be pleased with her) reported: The Messenger of Allah  [SAWW](PBUH) used to seclude himself (in the mosque) during the last ten nights of Ramadan. He would say, "Search for Lailat-ul-Qadr (Night of Decree) in the last ten nights of Ramadan.''  [Al-Bukhari Book 03, Chapter 32, Hadith # 237].

 
Lesson: We learn from this Hadith that (1). One should concentrate more on prayers and worship on the last ten nights of Ramadan than the first twenty nights, in the same way as one should do more worship in Ramadan than in the other months. 2. One should keep oneself awake for prayer, worship and glorification of Allah in the last ten nights of Ramadan so that one can attain the blessings of Lailat-ul-Qadr. 3. One should also persuade his family members to keep themselves awake for prayer and worship in the last ten odd nights of Ramadan so that they can also make efforts to please Allah. 4. Itikaf (seclusion in the mosque for prayers) in the last ten days of Ramadan is also a meritorious act for its being a practice of the Prophet  [SAWW](PBUH).

[51] Surah Adh-Dhariyat [The Winds that Scatter]: Ayat 005-009

৫. তোমাদের প্রদত্ত ওয়াদা অবশ্যই সত্য।

৬. ইনসাফ অবশ্যম্ভাবী।

৭. পথবিশিষ্ট আকাশের কসম, 

৮. তোমরা তো বিরোধপূর্ণ কথা বলছ।

৯. যে ভ্রষ্ট, সেই এ থেকে মুখ ফিরায়,     

Ayat 5. Verily, that which you are promised (i.e. Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds, etc.) is surely true.

Ayat 6. And verily, the Recompense is sure to happen.

Ayat 7. By the heaven full of paths,

Ayat 8. Certainly, you have different ideas (about Muhammad  [SAWW](PBUH) and the Qur’an).

Ayat 9. Turned aside therefrom (i.e. from Muhammad  [SAWW](PBUH) and the Qur’an) is he who is turned aside (by the Decree and Preordainment of Allah).

Tafseer of Surah Adh-Dhariyat Ayat 5 to 9. Verily that which ye are promised is true; That which ye are promised: the Promise of Allah about Mercy and Forgiveness to the Penitent, and Justice and Penalty to the Rebellious; the promise of the Hereafter; the promise that all does not end here, but that there is a truer and more lasting world to come, for which this is but a preparation. 6. And verily Judgment and Justice must indeed come to pass. Din=the giving to each person his precise and just due; this is implied in Judgment and Justice. All the inequalities of this life are to be redressed. 7. By the Sky with (its) numerous Paths, The study of the numerous regular orbits of the planets and irregularly regular orbits of comets, and the various motions, visible or invisible, of the fixed stars or revolving stars, form in themselves a network of knowledge or science, of a highly technical nature; the highest astronomy or mathematics can only barely reach its fringe. But these have all a fixed Plan and Purpose under Allah's Dispensation. In them variety leads to Unity. In contrast look at the confused medley of doctrines, views, and dicta put forward by the Sceptics, as described in the next verse. 8. Truly ye are in a doctrine discordant, Qawl = saying, word, theory, doctrine. Mukhtalif= differing, various, inconsistent with itself, discordant. No theory or doctrine based on a denial of a Hereafter can be consistent with spiritual facts as we know them, or with Allah's Goodness, Justice, and Mercy. 9. Through which are deluded (away from the Truth) such as would be deluded. Some Commentators draw from this a rigid doctrine of Calvinistic Predestination or Determinism, which I do not think is fairly deducible from the words. "Yu'fak" should I think be translated "will be or would be deluded", meaning "have the wish or desire to be", and not "must necessarily be deluded by eternal predestination". The word occurs in many places in the Qur'an: e.g., Cf. 5:75, or 9:30.

Hazrat Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) used to observe Itikaf every year (during Ramadan) for ten days; in the year in which he passed away, he observed Itikaf for twenty days.[Al-Bukhari Book 03, Chapter 33, Hadith # 260].

Lesson: “Our beloved Prophet  [SAWW](PBUH) were preparing himself for meeting with Allah (SWT) and We learn from these Ahadith that the observance of Itikaf in the last ten days of Ramadan is Sunnah of the Prophet  [SAWW](PBUH). But it can be done only in mosque not at home. Itikaf helps to enhance one's spiritual growth and to strive hard to worship Allah better as there is nothing to distract one's attention from this noble pursuit.

[51] Surah Adh-Dhariyat [The Winds that Scatter]: Ayat 001-004

১, কসম ঝঞ্ঝাবায়ুর।

২. অতঃপর বোঝা বহনকারী মেঘের।

৩. অতঃপর মৃদু চলমান জলযানের, 

৪. অতঃপর কর্ম বন্টনকারী ফেরেশতাগণের,    

Ayat 1. By (the winds) that scatter dust.

Ayat 2. And (the clouds) that bear heavy weight of water;

Ayat 3. And (the ships) that float with ease and gentleness;

Ayat 4. And those (angels) who distribute (provisions, rain, and other blessings) by (Allah’s) Command.

Tafseer of Surah Adh-Dhariyat Ayat 1. By the (Winds) that scatter broadcast. Four agencies are mentioned in verses 1 to 4 as evidences or types or symbols of the certainty and unity of a Truth described in verses 5-6. What these agencies are is described by certain adjectival participles, the noun understood being usually taken to be "Winds": the word for Wind (Rih) being feminine in Arabic. Some Commentators however understand other nouns as being implied, e.g., angels in all four verses, or different things in each of the four verses. Whatever the agencies are, their different modes of working are evidence of the power and goodness of Allah, the Unity of His Plan, and the certainty of Good and Evil reaching their own destined ends, when Judgment and Justice will have given each one his due. Winds may blow strong, and scatter particles of dust far and wide; but they do not diminish by one jot the substance of Allah's material creation; on the contrary they help to readjust things. They reshape the configuration of the earth; in the vegetable kingdom they carry seeds about and plant new seeds in old soils; in the region of air they produce mighty changes in temperature and pressure that affect animal and vegetable life; they carry the moisture of equatorial Africa to the parched plains of India; and so on. Yet they are just one little agency showing Allah's working in the material world. So in the spiritual world. Revelation works mighty changes; it may be resisted, but the resistance will be swept away; it ever points to the one Great Final Event, "to which the whole Creation moves". 2. And those that lift and bear away heavy weights; The things that lift and bear away heavy weights may be the Winds that carry the heavy rain clouds or that sweep off every resistance from their path, or it may be the heavy moisture-laden clouds themselves. So works Revelation: it lifts and sweeps away the burdens of custom, superstition, or man's inertia, and ever leads onwards to the destined End. 3. And those that flow with ease and gentleness. These may be Winds that fill the sails of ships with gentle and favorable breezes that carry men and merchandise to their destinations. Or they may be the ships themselves, whose smooth motion through the waters is described in many places by the verb jam, "to flow", e.g., Cf. 2:164. 4. And those that distribute and apportion by Command, These may be Winds (or other agencies) that distribute and apportion moisture or rain or atmospheric pressure to other blessings of Allah—not haphazard but by fixed laws, i.e., according to the Command of their Lord. So with Revelation. Its blessings are distributed all around, and it produces its marvelous effects sometimes in the most unlikely places and ways. 

Hazrat Anas (May Allah be pleased with him) reported: The Messenger of Allah  [SAWW](PBUH) said, "Eat Suhur (predawn meal). Surely, there is a blessing in Suhur.''

[Al-Bukhari Book 03, Chapter 31, Hadith # 146]

Lesson:  This Hadith tells us that Suhur is Masnun (Sunnah of the Prophet  SAWW (PBUH)), even if one takes a small quantity of food. This meal is blessed and maintains one's energy and vitality during Saum. Against this, if a person goes to sleep after taking his dinner to save himself from the inconvenience of getting up before dawn or takes Suhur early will be, on one side, disobeying Messenger of Allah (PBUH), while on the other side, he will be feeling hunger and thirst very early and very much as he himself has increased the period of fasting by not taking the Suhur. Subhan Allah! How the weaknesses of man have been taken into account in the teachings of Islam while suitable provision has been provided to overcome them!

[50] Surah Qaf [Qaf]: Ayat 045

৪৫. তারা যা বলে, তা আমি সম্যক অবগত আছি।  আপনি তাদের উপর জোরজবরকারী নন। অতএব, যে আমার শাস্তিকে ভয় করে, তাকে কোরআনের মাধ্যমে উপদেশ দান করুন।

Ayat 45. We know of best what they say; and you (O Muhammad  [SAWW](PBUH) are not a tyrant over them (to force them to Belief). But warn by the Qur’an, him who fears My Threat.

Tafseer of Surah Qaf Ayat 45. We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur´an such as fear My Warning! People may throw all sorts of doubts about the Judgment and the Hereafter. The Prophet's task is not to force them to accept anything. His task is to deliver the Message of the Qur'an, and admonish those who are spiritually fit and ready to receive admonition and to prepare themselves for the new and higher life destined for man. 

Hazrat Aishah (May Allah be pleased with her) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah  [SAWW](PBUH) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.  [Al-Bukhari Book 03, Chapter 32, Hadith # 241]

Lesson: The entire month of Ramadan is a spring season for virtues; worship and obedience of Allah, but its last ten days are the peak of this season of worship. Therefore, one must strive hard in the last ten days and nights of this month to follow the practice of the Prophet  [SAWW](PBUH), to seek the Pleasure of Allah and to attain the benefits of Lailat-ul-Qadr, which occurs during this period. The Prophet  [SAWW](PBUH) used to make special arrangement for observing Itikaf, and we must also follow this practice of his.

[50] Surah Qaf [Qaf]: Ayat 044

৪৪. যেদিন ভূমন্ডল বিদীর্ণ হয়ে মানুষ ছুটাছুটি করে বের হয়ে আসবে।  এটা এমন সমবেত করা, যা আমার জন্যে অতি সহজ।

Ayat 44. On the Day when the earth shall be cleft, from off them, (they will come out) hastening forth. That will be a gathering, quite easy for Us.

Tafseer of Surah Qaf Ayat 44. The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together quite easy for Us. Men will hurry out from all corners of the earth to answer the call, and the earth itself will be rent asunder. In 25:25 the imagery used was the heaven being rent asunder, and angels coming out in ranks. It may seem to our material imaginations a difficult task to collect together the souls of all sorts of men, who died in all sorts of conditions at different times, but it will be a different kind of world and creation altogether, and to Allah all things are not only possible but easy. 

Hazrat Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said,  ,  "He who spends a pair in the way of Allah will be called from the gates of Jannah: `O slave of Allah! This gate is better for you' and one who is constant in Salat (prayer), will be called from the Gate of Salat; and whoever is eager in fighting in the Cause of Allah, will be called from the Gate of Jihad; and who is regular in observing Saum will be called from Ar-Raiyan Gate. The one who is generous in charity will be called from the Gate of Charity.'' Abu Bakr (May Allah be pleased with him) said: "O Messenger of Allah  [SAWW](PBUH)! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of those gates?'' He replied, "Yes, and I hope that you will be one of them.''  [Al-Bukhari Book 03, Chapter 31, Hadith # 121]. 

Lesson: "Pair'' means two; in other channels of transmission, it has been explained thus: "They asked him, `Pair of what?' He  [SAWW](PBUH) said, `A pair of horses, cows or camels'.'' "Pair'' in this Hadith, however, can be all-inclusive; i.e., fasting two days or performing two prayers, etc. This Hadith also mentions special distinction of Abu Bakr As-Siddiq (May Allah be pleased with him) and the esteem in which he was held by the Prophet  [SAWW](PBUH). It also transpires from this Hadith that one can praise such a person right on his face about whom one does not fear that it will make him proud. This Hadith has also an inducement for giving in Sadaqah two instead of a single item.