It is for this very reason that, addressing all the messengers, Allah says:

“O messengers! Eat of the good things and act righteously. Verily I know best what you do.”

The difference between prophets and other human beings is not that they do not have human needs such as the need for food rather they see special modes of nutrition as means towards perfection, therefore they eat pure and wholesome food.

The average person eats as an aim in itself, pursuing the satisfaction of his animal desires whether it is good or bad, he is not even concerned about the physical benefits of his diet not to mention the spiritual effects the foods might have upon him.

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As a matter of fact, the people who exhaust themselves in pursuit of worldly benefits and gains cannot believe that somebody in this world could also exert himself sincerely and selflessly for the sake of human welfare. They regard deceptive slogans, which they raise to capture power, and false promises, which they make day and night to bring about reforms as natural. They think that sincerity and selflessness can be employed only to deceive people and these cannot be put to any better use. That is why the epithet of power hungry for the reformers in all ages has been used by those already in power as if their own power and domination in the land was their birth right, and they were in no way blame worthy for struggling for it and achieving it.

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In a tradition by the Prophet (S), we read:

“On the Day of Hereafter, the angels will give whoever recites Sura al-Mu’minun good tidings about the breath of life and a Garden of delight, and when the Angel of Death comes to take his soul, he will give him such good tidings that he will be delighted.”

Imam Sadiq also said:

“Whoever reads Sura al-Mu’minun and continues reading it every Friday, Allah will render the end of his life blissful and his place will be raised high in Paradise alongside the prophets and the messengers.”

It is necessary to reiterate this point that mentioning the virtues of reciting the Suras of the Qur’an never means reading them without pondering upon them and practicing them, for this heavenly Book is a book with a practical program for the training and education of man.

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As we said earlier, the choice of the title, “Al-Mu’minun” for this Sura is because of the beginning verses of the Sura that enumerate the attributes of the believers in some short, lively, significant and comprehensive phrases.

In addition, it is interesting that this Sura first mentions the delightful and glorious destiny of the believers before talking about their attributes in order to kindle the flames of love and enthusiasm in them for reaching this goal and great honour in their souls.

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As the name of this Sura suggests, its content is mostly about the special attributes of the believers, and, at the end, it mentions some statements upon the beliefs and practice that complete these attributes.

The contents of this Sura can be divided into seven parts:

Beginning with the noble verse:

“Successful indeed are the believers”

and continuing for several verses afterwards, this Sura mentions some of the attributes that lead to the salvation and deliverance of the believers. These practical attributes are so comprehensive and accurate that they also cover various aspects of social and personal life.

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Al-Mu’minūn ("The Believers") is the 23rd chapter (sūrah) of the Qur'an with 118 verses (āyāt). Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.

This surah deals with the fundamentals of faith (Aqidah), Tawheed (Islamic monotheism), Risalah (Messengership), Resurrection and the supreme Judgement of God. The surah drives these themes home by drawing attention to God's creation of man through different stages in the mother's womb, His creation of the heavens and the earth, His sending down rains and growing plants, trees and fruits, and His providing of domestic animals with various benefits for man, all together with an emphasis on the fact that man shall die and shall be raised up on the Day of Resurrection. (See also: Islamic eschatology)

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Ihsan towards parents and the challenges of multigenerational relationships.

The story of an ideal family:

• The contract of a parent is time-limited till the child reaches the age of 21.
• Age 0-7: build a relationship of trust with the child. 
• Age 7-14: train the child in life skills. 
• Age 14-21: act as a consultant.
• Age 21 onwards: a parent’s duty is now discharged to God.

Continuing responsibilities after the age of 21:

• Children are still entitled to respect and care.
• Children still need advice but they should be treated as adults.

Status that Allah has given parents seen in the light of the Holy Quran:

• Children are first supposed to spend on parents.
• Children must not do shirk and must do Ihsan.
• Parents are the second closest relationship for children after God.
• Children must pray for their parents and serve them.
• The responsibilities of children towards parents grow much more as the latter get older.
• Children must not show any sign of disdain or frustration towards their parents.
• Children must show compassion and humility towards their parents.
• According to Hadith, a mother who dies whilst serving her family is given the same status as a martyr on the Day of Judgement. 
• A mother has jannah under her feet- she is their first Rabb.

How should parents deal with children who have made mistakes:

• Pardon them and ask pardon for them.
• Consult and advise them gently.
• Build relationships with your children.

Responsibilities of children towards their parents:

• Children’s duties towards parents increase as the latter age.
• As children become stronger parents are heading towards a decline.
• A healthy multi-generational relationship is good for all generations.
• Show pleasure at taking care of parents.

Four keys to having strong inter-generational relationships:

1. Respect the other person even if they have an outlook different from yours.
2. Reciprocity: treat one another in a kind manner.
3. Resilience.
4. Real communication.

LINKS:

SURAH BAQARAH VERSE 215

SURAH NISA VERSE 36

SURAH IBRAHIM VERSE 41

SURAH ISRA VERSE 23, 24

SURAH ANKABUT VERSE 8

SURAH LUQMAN VERSE 14

SURAH AHQAF VERSE 15, 16, 17

SURAH NUH VERSE 28

SURAH ALI’ IMRAN VERSE 159

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Three keys to living a life of Ihsan (cont.)

Key 3: Pardon and forgive- Understanding God’s forgiveness

• Ghaffar- He who forgives the quantity of sins.
• Ghafoor- He who forgives the quality of sins.
• Al-'Afuw- He who removes the ill effects of sins.

These are the same qualities that one must apply in their relationships with others.

Types of forgiveness:

• Situational forgiveness- when one moves on from a situation that causes them turmoil.
• Dispositional forgiveness- pardon, forgive and overlook others for their shortcomings.

Motivation for change- inspiration from the Quran and Hadith:

• Continuously remind oneself that forgiving others gives access to His mercy.
• To attain God’s forgiveness one must forgive his fellow human beings.
• Assume that everyone has at least as good intentions as oneself. 
• Psychologists and ulema both explain that forgiveness is an inner freedom.
• God transforms bad deeds into good deeds- forgive and promote if someone admits a mistake.
• A momin is obsessed with his own shortcomings, not with those of others. 

Difference between anger and resentment:

• Anger: is a quick emotion. It is a fire that goes out quite quickly.
• Resentment: a persistent feeling of upset towards a situation. It’s similar to hot burning coals that continue to smoulder long after.

What we hold on to costs us emotionally, mentally, and spiritually.

Barriers to forgiveness:

• Not recognizing the cost to one’s well-being.
• Fear of condoning hurtful behaviour.
• Belief that “they should pay for it.”
• Lack of skills in coping with anger.

What is forgiveness?

• Forgiveness does not mean condoning another’s behaviour.
• It’s a change in feelings and attitudes regarding what happened.
• Letting go of negative emotions such as taking revenge.
• There is no desire to make the other person suffer anymore.
• There is an increased ability to wish the other person well. 
• Results in spiritual expansion and closer proximity to God.

LINKS: 

SURAH YUNUS VERSE 65

SURAH AN-NUR VERSE 22

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Three keys to living a life of Ihsan (cont.)

 Key 2: Restrain anger- what is anger?

• The Holy Quran talks about ‘ghayz’- inner rage and ‘ghadab’- anger manifested in words or actions. 
• If ‘ghayz’ is not managed, it will show up as ‘ghadab’.
• Allah has created us perfectly and anger is not a design flaw within us.
• Anger is a psychological state that results from inner agitation and desire for revenge. 
• Anger has a great potential to be misused. 
• It’s a signal amplifier signifying what is important to a person. 
• Anger hides more vulnerable emotions.
• Unprocessed emotions will eventually cause disease in our bodies.
• Both extremes of either unleashing or deny anger are unhealthy for a person’s physical and mental well-being. 
• When it becomes a habit to blame others for one’s anger, then that insanity becomes fixed. Anger is a very energizing emotion as it is meant to deal with a threat.
• Anger gives one a feeling of power and righteousness which then feeds the ego and ends up depriving one’s soul and spirit.

How to control anger:

• When such anger is experienced one must always remember the wrath of God. 
• The faculty of anger which has been given to us has to be used in a balanced way.
• True power lies not in unleashing but in controlling anger.
• Instead of just feeling angry, turn that anger into productive action which leads to social movements being born.
• The proper use of the emotion of anger helps with the establishment and maintenance of a just social order and civic life.

LINKS:

SURAH ALI ‘IMRAN VERSE 134

“Forty Hadith” by  Ruhollah Khomeini

“Al-Ghazzali On Disciplining the Self” by  Abu Hamid Muhammad Al-Ghazzali

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Practice of pausing (cont.)

• Recognize the trigger.
• Press pause for at least 6 seconds.
• Take a deep breath.
• Consider your reaction in a situation from a place of Ihsan.
• Remember the tools Allah has provided you- self-awareness, power of choice, guidance and ability to consult with others.
• Develop a mantra or an affirmation.
• Press play again to continue in a better way.

Practices to develop self-control over time:

• Practice doing one thing at one time.
• Reduce inputs- news, social media, lectures.
• Spending time in silence as it allows our spirit to grow.

Three keys to living a life of Ihsan:

1. Spend when you have plenty and spend in challenging times.
2. Restrain your anger.
3. Pardon and forgive.

Key 1: Spending in good and bad times:

• Do good to others as Allah has done good to you.
• It keeps the flow of blessings going.
• Remind yourself that Allah has provided you with these blessings.
• If you bring good, Allah will provide multifold blessings.
• Charity begins at home. 

Research on the connection between money and happiness:

• Having more does not make you more generous.
• Paradox of generosity- when you give more you are happier.
• Give because of good intentions.
• Making a practice of giving makes you more open-hearted.

Effects of materialism:

• It is highly correlated with being dissatisfied with one’s life.
• Results in low self- esteem and less integration in the community. 
• Find less meaning in life.
• Less concerned about the welfare of others.
• Less satisfied with family lives.
• Less fun and enjoyment in what they experience.
• More likely to be depressed and envious.

LINKS:

Ghurar al-Hikam: comprehensive collection of short quotations and aphorisms by Ali ibn Abi Talib. 

SURAH ALI IMRAN [3:134]

SURAH AL-QASAS [28:76,77,78,79,80,81,82,83,84]

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Dealing with challenging relationships whilst practicing Ihsan.

Reference to Surah Ar-Rad, Verse 21-24- talking about the Ulul Albab- Men of Understanding.

• Characteristics of Ulul Albab in dealing with challenging people:

10. Understand where the challenging person is coming from.
11. Give them the benefit of the doubt.
12. Practice patience- self-control, will power, and acceptance.
13. They do Ihsan for Allah’s pleasure. 
14. They establish prayer as it serves as a reminder of their destination.
15. They are detached from material possessions.
16. If triggered, they say, “I seek refuge in Allah from the accursed Satan.”
17. They spend secretly and they spend openly.
18. They repel evil conduct with good.
19. They show extra kindness to those who trigger them.

Hadith of Holy Prophet (SAW) talks about the best traits of character in dunya and akhirah:

• Forgive people who have been unjust to you and oppressed you.
• Do good to people who have done bad to you.
• Give to people who have deprived you.

Essence of Dua Makarimul Akhlaq:

• Allow me to repel evil with goodness
• Transform my evil into good

The power of pausing and how to practice it:

• We have the rational mind to separate our response from the trigger.
• Learn to stop long enough to get in touch with your values.
• Consider how to respond to a triggering situation.
• Consider the consequences of your actions. 
• External events cannot be controlled but our response to them is in our control.

Ways to strengthen our internal pause button:

• Recognize the trigger. 
• Mentally pause your reaction.
• Take a deep breath. 
• Make the intention to react in a positive manner.
• Ask someone for help.

LINKS:

SURAH AL-HIJR VERSES 45-50

SURAH AR-RAD VERSES 21-24

SURAH FUSSILAT VERSES 34-36

SURAH QASSAS VERSE 54

DUA MAKARIMUL AKHLAQ

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Prioritizing acts of Ihsan (cont.)

• Prevent burnout by knowing the purpose, destination, and intention of the good deed.
• Get clear on expectations from oneself and others.
• Focus on contributing in areas of one’s expertise.
• Learn to set boundaries and say NO when required.
• Manage time and energy.
• Form meaningful connections. 
• Practice self-care and renewal.

Reasons to learn to say NO

• To avoid other peoples’ priorities taking precedence over ours.
• Have time for family and close friends.
• To rest and recuperate
• To avoid frustration and stress.
• To make ourselves available for deeds that are in alignment with our purpose and ability to contribute.

LINKS: 

SURAH AL-HASHR [59:19]

SURAH AL-MAIDAH [5:105]

HADITH OF UNWAN BASRI

‘THE POWER OF A POSITIVE NO: HOW TO SAY NO AND STILL GET TO YES’ by William Ury

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Receiving Ihsan- rights of those who do good to us:

• Receive the Ihsan with grace and kindness.
• Pray for those who have done Ihsan on you.
• Thank them for their kindness.
• Spread good mention about them in public.
• If possible, do something in return for them.
• Ask for forgiveness for them.
• Pay it forward.
• Give them something they need.
• Allow others to partake of the good deed.

Who deserves acts of Ihsan from us?

• Anyone who is in need.
• Unilateral virtue- Do good to the people who are deserving and to those who don’t deserve it. We are ambassadors of the faith and must follow in the footsteps of the Holy Prophet (SAW) and the AhlulBayt (AS).
• Our family has special rights over us when it comes to doing Ihsan towards them.

However, enabling someone towards unhelpful behaviour is not Ihsan. 

Prioritizing acts of Ihsan

• Focus on quality and intention rather than on quantity.
• Recognize our limitations and set boundaries.
• Focusing on quantity when doing acts of Ihsan can lead to burnout.

LINKS:

SURAH AL-MAIDAH [5:2]

SURAH MULK [67:2]

SURAH AL-BAQARAH [2:263]

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DEFINITION OF ISLAM: Rahma- dealing with people with more than just justice. 

REFERENCE: SURAH AL-ISRA/BANI-ISRAEL- THE NIGHT JOURNEY

When you do ihsan, you do it for yourself. We have the freedom of choice to choose our actions but we do not choose the consequences of our actions. 

Physical benefits of doing good to others: 

• Causes longevity
• Reduction of early death
• Reduced incidence of brain decline

Mental and emotional benefits of doing good to others:

• Helper’s high: Engaging in good deeds results in the brain releasing feel-good chemicals that are associated with happiness.
• Brain chemicals are also released: oxytocin, dopamine, endorphins
• Tend and mend response- we want to approach people and build relationships. 
• Helps keep our problems in perspective. Having a larger purpose helps direct your attention and keep it in perspective.
• Starts a virtuous cycle that cements relationships and strengthens families, communities. 
• A kindness bank is created in our brains. Every time we think about those good actions we feel good. 
• You win hearts when you do good deeds.
• Must do it consistently in order to gain its benefits.

However, you must do the deed with the correct intention or it will not benefit you. Do it out of the goodness of your heart rather than to gain something in return. 

Certain etiquettes whilst doing ihsan: 

• Underestimate and undervalue the good act. 
• Do not make a person feel obligated towards you for helping them out.
• Conceal the good deed from the rest of society.
• Only reveal the good deed if it will encourage others to partake of the deed too.
• Hastening the completion of the good deed. Don’t make people wait for your help once you have offered it. 
• Forget about the deed once it is completed.

Narration of Imam Ali (AS): To be in this world is not good except for two types of people:

1. Someone who is doing more good deeds and ihsan
2. Someone who has done bad deeds and is trying to compensate by doing tawba. 

LINKS: 

• Surah Al-Isra- The Night Journey- [17:7]
• Tuhaf al Uqul no. 403

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TOPIC OF THE YEAR: The pursuit and practice of Ihsan

The primary purpose of these gatherings is to give our condolences to the household of the beloved Holy Prophet of Islam.  

BLESSINGS OF THESE MAJLIS:

• It revives not only our deen but us too.

• It helps us realign what really matters.

• Commemorating the tragedy has kept our religion alive. 
• It is only the Grace of God and this huge sacrifice by the most beloved of his creatures that has kept this deen alive till today. 
• It allows us to get in touch with ourselves and remind ourselves of where we need help and transformation in our life. 

An important part of these days is to pass on the message of Kerbala to others.

Hadith by Imam Reza (AS): “By learning our knowledge and teaching it to people. If people knew the merits of our knowledge they would follow us.” 

Imam Hussain’s (AS) message: Living with the concept of ihsan- kindness, excellence, and virtue. 

COVID- Challenges and opportunities:

• Safety and protection
• Intention and action
• Motivation to attend

The Holy Family as inspiration

Fatima Zahra (SA): 

• “Best of people on the earth in origin, dignity and honour.”
• Pillar of Islam
• An axis of intercession
• Her children- Hasan, Hussain, Mohsin come from the same root word- h-s-n.
• Hasan: one who is virtuous and does good. 
• Hussain: derivative of Hasan. 

Basic foundations of morality and righteousness

• Adl: Give people their due which has been asked of them. Imam Ali (AS) said that, “Adl is the foundation on which the world rests.”
• Ihsan is going above and beyond justice and acting with nobility and kindness. Imam Ali (AS) says, “When you are focused on doing more than is required, that’s how people fall in love with you.” 

‘Hasana’ is a key root word of the Quran. 

• It appears 194 times in the Quran.
• It means inner beauty, living a life of virtue. 
• Allah is the ultimate ‘mohsin’- one who does ihsan. 
• When we do things that are hurtful to ourselves or others, He deals with us only that we deserve. But when we do good, he multiplies it. 

LINKS:

• Fara'edoh-Samtayn vol.2 p.68

• Beharul-Anwar, vol.43 pp.4-18

• Beharul-Anwar, vol.8 p.51

• Surah Al-Nahl [16:90]

• Surah Qassas [28:77]

• Surah An-Najm [53:31]

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If they are not controlled and hindered in their first steps, man will get alerted when the die is cast. Thus when the first temptations of spreading lewdness or any sin get manifest, they must be immediately withstood, so that defilement does not get prevalent.

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Divine grace and bless has sometime religious aspect, that has come forth through mission of prophets, revelation of heavenly books, legalization of ordinances, glad tidings and warnings.

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This Sura contains 64 verses and it has been sent down in Medina.

When a group of hypocrites, who were apparently Muslim, also wanted to use this event maliciously for causing Islamic society harm and for the sake of their own interest and weakening the common reputation of the Prophet (S), these verses were sent down and so this incident was dealt with in an unprecedented resoluteness. And so the insulting astray-goers and sinister hypocrites were firmly suppressed.

The holy Qur’an, without mentioning the main phenomenon in this verse, says:

“Verily those who brought forward the lie are a band of you...”

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This Sura contains 64 verses and it has been sent down in Medina. The reason why it has been named An-Nur (light), is its thirty fifth verse in which Allah has been introduced as: “the Light of the heavens and the earth”.  

This Sura contains 64 verses and it has been sent down in Medina. The reason why it has been named An-Nur (light), is its thirty fifth verse in which Allah has been introduced as: “the Light of the heavens and the earth”.  

We will all face challenges and adversity during our lives. In these sessions we explore perspectives from the Qur'an, the Ahlulbayt and psychology that help us face challenges, deal with adversity and bounce back after setbacks. We also explore some simple practices from Islamic spirituality and Western psychology for building resilience in our lives.

To access lots of free resources on relationships and personal growth, please sign up for #DailyWisdom at www.marziahassan.org/dailywisdom

We will all face challenges and adversity during our lives. In these sessions we explore perspectives from the Qur'an, the Ahlulbayt and psychology that help us face challenges, deal with adversity and bounce back after setbacks. We also explore some simple practices from Islamic spirituality and Western psychology for building resilience in our lives.

To access lots of free resources on relationships and personal growth, please sign up for #DailyWisdom at www.marziahassan.org/dailywisdom

As Muslims, our ultimate source of guidance is the Qur’an.From amongst my favorite descriptions of the believers in the Qur’an are the consecutive verses which characterize the true slaves of Allah in Surah Al-Furqan. The true slaves of Allah  are those whom He loves, and no matter how challenging it may seem, we must endeavor to belong to this blessed category. This reminder is for myself first and foremost. May Allah  grant us the motivation and inspiration to consistently seek His pleasure.

As Muslims, our ultimate source of guidance is the Qur’an.From amongst my favorite descriptions of the believers in the Qur’an are the consecutive verses which characterize the true slaves of Allah in Surah Al-Furqan. The true slaves of Allah  are those whom He loves, and no matter how challenging it may seem, we must endeavor to belong to this blessed category. This reminder is for myself first and foremost. May Allah  grant us the motivation and inspiration to consistently seek His pleasure.

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 61 of this sura.

The Qur’anic word /tabaraka/ is used only in past tense and it is repeated thee times in this Surah1.

As it was said before, it is derived from whether the word ‘Baraka’ (stable and constant), or from the word ‘Barakat’ (abundant goodness).

This noble surah is in fact the answer of those who said what ‘the Beneficent’ is. Though they present this question mockingly, the Holy Qur’an answers them seriously.

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 45 of this sura.

Certainly, this section refers to the importance of the blessing of vast and moving shades. These shades do not stay still but they move.

In the first case, all creatures would be burnt and in the second case all creatures would be frozen. This alternative system of light and shade makes life pleasant and possible for man.

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 52 of this sura.

The best way of knowing Allah for all is to ponder the phenomena of existence, which are created according to divine wisdom. The rotation of the earth around itself and around the sun is not accidental. It is wisely and prudently.

Imam Baqir (as) said:

“The purpose of the extension of shadow in the verse is the shade that is between the dawn and rising of sun.”1

Although some count the shade as the shade of night or afternoon, but with regard to the next sentence which says:

what Imam says is accepted.

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 30 of this sura.

These noble verses sympathizes on one hand with the Prophet (S) and the believers, and on the other hand it threats pretext-seeking polytheists the kind of whose words were somehow mentioned in the previous verses.

It also refers to the history of previous nations and their gloomy destiny and it specially puts emphasis on six nations (Pharaohs, Noah’s nation, the people of ‘Ad and Thamūd, the people of Lūt, and the people of the Ditch).

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 21 of this sura.

Undoubtedly the factors that form man’s personality are different including his will and decision, and most importantly his friend and companion, for man is desirably or undesirably impressionable. Most of his thoughts and moral attributes are formed through his friends. This fact has scientifically and experimentally been proved.

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Sura contains seventy seven verses and it has been sent down in Mecca.

In the first verses of this Sura, the Qur’an has rendered it into ‘Furqan’ which means the separator of right from wrong; and that is why this Sura has been called ‘Furqan’.

This Sura consists of some verses about the pretexts of the pagans and the answers given to them.

They are also about the lives of the former peoples, such as; the people of Rass, and the people’s regret in the Hereafter, the signs of Unity, the greatness of Allah in nature, and the comparison of believers with unbelievers; but the most important part of the verses of this holy Sura is about the qualities of /‘ibad-ur-rahman/ (the servants of Allah) who are the true servants of Allah, which begins from verse 63 up to the end of the Sura.

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Meccan Surah is, indeed, the supplement to the preceding one; Surah Fil. The verses of the Surah are a clear evidence for this idea. They describe the blessings the Quraish tribe were given to enjoy; might they be thankful to Him and worship Him, the Lord of the Sacred House (Ka'ba) from which they obtained all their honour and high social status.

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This Surah, as its name indicates, refers to the well-known historical event that happened in the year of the birth of the holy Prophet (S) when Allah protected the Ka'aba against the attack of the army of pagans who, riding on the backs of elephants, came from Yemen intending to destroy it.

The Virtue in Studying Surah Fil

On the virtue of reciting this Surah, a tradition from Imam Sadiq (as) says:

"He who recites Surah Fil in his obligatory prayers, any level land, mountains or any clods of dirt will bear witness for him, on the Day of Judgement, that he has been one of the prayerful (believers).

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There has come the biography of some prophets in this Surah, such as Moses, Abraham, Noah, Lut, Salih, Hud, and Shu‘ayb (Jethro), as well as the pertinacious conflicts of people against them.

At the end of each biography of these prophets, the Qur’an says:

“Verily in that there is a sign, but most of them do not believe.”

“And verily, your Lord certainly is He, the Mighty, the Merciful.”

And, therefore, this verse has been repeated eight times in order to sooth the Prophet of Islam (S)and to tell him not to be afraid of the pertinacity of the people of Mecca since all prophets had encountered some people like them.