Interpretation of the Quran- Surat Al-A'la (87)- Lesson (2-3)- Verses [3-8]: Facilitation

Praise be to Allah, the Lord of Creations, and Peace and blessings be upon our prophet Muhammad, the faithfuland the honest.

Oh, Allah, w e know nothing but w hat You teach us. You are the All- Know er, the Wise. Oh Allah, teach usw hat is good for us, and benefit us from w hat You taught us, and increase our know ledge. Show us therighteous things as righteous and help us to do them, and show us the bad things as bad and help us to keepaw ay from them.

O Allah our Lord, lead us out from the depths of darkness and illusion, unto the lights of erudition andknow ledge, and from the muddy shallow s of lusts unto the heavens of Your Vicinity.

The thing that regulates all creatures:

Dear brothers: The snake can catch the mouse in the deep dark,

w ho did guide it? They put a w axen material over itseyes, and put a mouse in a room, and it w ent directlyto it, they discovered that it w as able to spot themouse through tw o small holes in its head w ork onthe infra-red rays, and w hen these holes w erecovered, the snake could not pinpoint the place of themouse any more!Some types of hornets dig a hole in the ground, andw hen it hunts a grasshopper, for example, it stingsthe pray to inject a poison in a special place in itsbody not aiming to kill it but to keep it anesthetized inorder to keep it as a fresh food for its babies, thefemale after that lays the eggs beside theanesthetized grasshopper then it dies so as the male,

yet the pray is still fresh for the babies till they hatch out and feed on it, Allah says:

“And Who has measured; and then guided.”

(Al-A'la-3)

After the sperm fertilizes the ovum, it starts to split to thousands of cells in few days, w ho did guide someof these cells to be the spine? Who did guide other cells to form the heart? Who did guide some of them to bemuscles? Who did guide some to be a transparent clear liquid in the eye? Who did guide some to be skin cells,nerves, hair, or intestines? There is one thing that regulates all the creatures, His Saying:

“Glorify the Name of your Lord, the Most High, Who has created(everything),and thenproportioned it. And Who has measured; and then guided. And Who brings out the pasturage”

(Al-A'la,1-4)

Everything on earth predicts the end of the world:

Some interpreters said: the pasture is defined by

all plants that grow on the ground; Allah Who createdus then He provided us w ith all w hat w e need,therefore, there is no point in the creation w ithout theprovision? Allah says:

“And Who has measured; and then guided.And Who brings out the pasturage,”

(Al-A'la,3-4)

Hence, the pasturage is everything that is called“plants”.

Then Allah says:

“And then makes it dark stubble.”

“Stubble” here means “dried up”, and “dark” here means that the plant turned from green into yellow andfinally into black w hen it dries up, and you can look at the leaves of the trees to know this fact as they turn intothe black color after fall is over, Allah says:

“And Who has measured; and then guided. And Who brings out the pasturage, And then makes itdark stubble”

Another thing is derived from the consecution of these w ords, that is, the life is heading to annihilation, asthe plant moves from fresh greenness to paleness, w ithering, death, and blackness, so as the life of human; ashe/she moves from youth, inrush and dreams, tow ards elderliness, old age, and death.In fact, everything in this w orld predicts the end of the w orld as if w e are talking about the sunset, the autumnarrival, and the leaves' falling, Allah says:

“And Who has measured; and then guided. And Who brings out the pasturage, And then makes itdark stubble”

The first glad tiding: The Prophet PBUH should never forget Quran:

The f irst good glad tiding came to the Prophet(PBUH) is that he w ill not forget Quran.

Some of the Prophetic biographers narrated thatthis Surat is the dearest one to the Prophet (PBUH),and w hen he recited:

“Glorify the Name of your Lord, the Most High”

He said: “Say it in your prostration“, so w e say inthe prostration: Glory to my Lord, the Most-High.Therefore, the f irst glad tiding came, Allah says:

“We shall make you to recite(the Qur'an)so you(O Muhammad[p.b.u.h])shall not forget (it).”

(Al-A'la-6)

This means "We w ill make you to recite the Qur'an, and you shall not forget w hat you read", some said that

"shall not" here is prohibition, and some said: it is a negation, i.e. you usually do not forget, and in anotherinterpretation: bew are of forgetting, that is, avoid the causes that lead to forgetting:

I complained to Waki about my poor memorySo he ordered me to abandon disobedienceAnd informed me that the knowledge is light

And that the light of Allaah is not given to the disobedient****

Do not disobey Him during the day in order to be granted to be aw ake at night (He w ill honor you w ith thenight prayer), one sometimes forgets some of his information because he disobeyed Allah

You should know that no matter how much sure you w ere about your Quran memorization, you w ill forget itthe minute you disobey any of it. Therefore, this verse has tw o indications (and as the Propet PBUH indicatesthat w e can understand Quran in many w ays) f irst of w hich is that “We shall make you to recite, so you shallnot forget”, means that this is a good glad tiding for you o Muhammad (PBUH) i.e. its memorization is up to Us,w hile some considered this as a miracle, namely, how come an illiterate person memorizes the Qur'an afterreciting it once only w hich is considered beyond humans' ability.

Usually Al Hafez (the one w ho memorizes Quran by heart) has to recite Quran over and over so he w on’tforget it, so how did the Prophet (PBUH) memorize the Qur'an in w hole after reciting it just for one time?

They said: it is an glad tiding for the Prophet PBUH, and is a miracle if “shall not” is considered as negation. But if it is considered as prohibition then “shall not” is mentioned in the sense of rearing us through the

Prophet PBUH, namely, don’t do anything that w ill lead you to forget Quran like disobeying any of it.

The Prophet is assured by Allah that He never forgets His Words:

Another thing I w ill mention in regard of forgetting topic. In psychology point of view , human being usually remembers the thing that he/she cares about, this is a rule

of thumb. Consider these examples: if a man takes the phone number of his f iancée, he, undoubtedly, w ill memorize it

from the f irst time and never forget it, also the indebted merchant's memory is his note book, and if a personpromised to help you in f inding a high-rank job, and he gave you his phone number, very probably you w illmemorize it, w ithout w riting it dow n, so you never forget the thing you care and long for.

In that same concept, the Prophet PBUH w as infatuated by Allah that he never forgot His w ords, so if "shallnot" is a negation, then it is a rule and an glad tiding as the one w ho forgets something is he w ho has nointerest in it.

The forgetting and remembering is a very huge and important subject that needs to be discussed in detailsyet w e can brief it by saying that there is a scientif ic relation betw een remembering something and concerningabout it, therefore, w e can say that I know w ho you are from the things you care for.

Anas ibn Malek narrated that Allah's Messenger (PBUH) said:

"Whoever concerns himself w ith the Hereafter, Allah w ill make the richness in his heart(contentand optimist),and will reunite him(with w hom he loves), and the world w ill be compelled to

him(will lead a happy life,as he hopes), and whoever concerns himself w ith the worldly life,Allahwill make his poverty in his heart(afraid from the poverty all the time, pessimist) and w ill make

him disunited (w ith w hom he loves),and w ill not get from this life except what has been ordainedfor him*

[At-Termidhi]

Allah says:

“We shall make you to recite(the Qur'an)so you (O Muhammad[p.b.u.h])shall not forget (it). Exceptwhat Allah maw will.He know what is apparent and what is hidden.”

(Al-A'la,6-7)

i.e. you might forget. The interpreters have many aspects in the interpretation of this Ayah, some said: for a perfect w isdom,

Allah might make His Prophet (PBUH) forget something, w hich happens at times, the Prophet said:

"O Allah, I am a human, and I forget like the rest of mankind"

In these cases, the forgetting is caused by Allah the Great and Almighty, like w hen Allah sent dow n securityfor the believers, slumber overtook a party of them, this slumber is a mercy to them.

A person, sometimes, might forget something for his ow n benefit, as he/she might go blank on a date tow hich if he/she show ed up, could have been in great trouble, so Allah make him/her forget that date and goblank on it for his/her ow n benefit.

Allah’s will is absolute and nothing can limit, disable, or forbid it:

Allah says:

“We shall make you to recite(the Qur'an)so you (O Muhammad[p.b.u.h])shall not forget (it). Exceptwhat Allah maw will.He know what is apparent and what is hidden.”

(Al-A'la,6-7)

This means that except for w hat Allah w ills tomake you forget, then you forget it out of your humannature.

The second meaning is very precise, that is: theWill of Allah the Great and Almighty cannot be limited,and this fact leads us to other topics, such as:

If someone overheard that paying charity moneybefore traveling brings Allah’s protection to him/herduring this travel, so according to w hat he/she heardhe/she paid 100 Syrian pounds as charity beforetraveling, the question in this case, does that 100 billprotect this person regardless Allah’s w ill? Does itinsure that nothing w rong w ill happen to this personduring his/her travel? In other w ords does this moneylimit Allah’s w ill? Of course not, as Allah’s w ill isabsolute and no one and nothing can limit, disable or

forbid it. The w orst of all is that someone might think that paying that money before traveling w ill surly protect him/her

even though he/she might sin during the travel. Or someone might think that paying money’s Zakat is a w arrantee to protect his/her money (so in his/her

mind he/she thinks by Zakat he/she is altering Allah’s w ill), even though he/she might spend part of it on sinfulthings.

Therefore, you get Allah’s protection w hen you abide by Allah and avoid w rongdoings, and Allah’s w ill can’tbe limited, disabled or forbidden, Allah says:

“We shall make you to recite(the Qur'an)so you (O Muhammad[p.b.u.h])shall not forget (it). Exceptwhat Allah maw will.He know what is apparent and what is hidden.”

(Al-A'la,6-7)

Allah's Will is the Supreme and the Dominant, nothing delays, restrains or prevents it. Therefore, to summarize the meaning of the Ayah: It is considered as a good glad tiding, namely, We w ill

make you to recite but be careful not to forget it, and you shall not forget it because you are very interested in it,this is a rule and reserving Quran is up to Allah not to you.

Or it is considered as a miracle, namely, Allah decided that the forgetting is for man’s best interest,therefore:

the Prophet (PBUH) said":

"I am not but a human who forgets like any other human so w hen I do, remind me".

[Muslim narrate by Yehya Bin Yehya]

If the Prophet PBUH forgets, so how about us? But w hen the Prophet forgets, this happens for a perfectw isdom.

Also w hen the believer is upright according to Allah's Order, and Allah makes him forget something ormakes his enemies forget as w ell, that might be for his ow n benefit.

Hence, forgetting is one of Allah’s Graces. Each one of us at some point w as at fault for another person, the kind of faults that if it is remembered, one

w ill melt in shame, and if this feeling and remembrance kept coming w ithout the ability to forget, life w ill turn intoa living hell, therefore, forgetting is a blessing from Allah to mankind.

Allah knows the hidden and the apparent:

Then Allah says:

“Except what Allah maw will.He know what is apparent and what is hidden.”

As I previously said, Allah the Exalted andGlorious know s the secret and w hat is more hidden,so if he know s the hidden then He is likely to knoww hat is apparent.

Exactly like the Archw ay Metal Detector inairports that is able to detect hidden w eapons w hichif w as exposed by someone is likely to be spottedand its holder w ould be taken into custody. Allahsays:

“Except what Allah maw will.He know what isapparent and what is hidden.”

Allah says:

“And if you (O Muhammad)speak (theinvocation) aloud, then verily, He knows the

secret and that which is yet more hidden.”

(Taha-7)

Allah know s w hat is hidden from your companion and even from yourself as you don’t know how thingsare going to turn out.

Imam Ali, May Allah is pleased w ith him said in regard of this Ayah and the w ord “more hidden”: “Allahknow s the past and the future and w hat isn’t took place yet, w hat it w ould be if w ere to happen” and that is themeaning of “more hidden” as Allah’s w ill is absolute.

We should be righteous for the sake of Allah:

Consider this example, someone heard in a lessonthat if the man w as righteous, Allah w ill help him in hisearthy life, so he straightened up to be successful inhis trade, not out of love for Allah, and for that hedidn’t commit any sin that he used to commit for thesake of his success in business, Allah the Great andAlmighty said:

“Verily, those who say:" Our Lord isAllah(Alone)",and then they stand firm, on

them the angels w ill descend (at the time oftheir death):"Fear not, nor grieve! But receivethe glad tidings of Paradise which you have

been promised!”

(Fussilat-30)

So this man applied w hat he heard, but he is taken by surprise in spite of his straightness! What is thereason? The follow ing Ayah clarif ies the point:

“Except what Allah may w ill”

Allah know s the intention of this man, he straightened up as a mean to profit, not because he loves Allahand His Revelations, nor to escape from His Torment, and because Allah know s the secret and w hat is morehidden, Allah delays the help to rear him, as if Allah is saying: O My slave, straighten up for My Sake, not for thesake of profit, straighten up sincerely for My Sake, Allah says:

“Say(O Muhammad) "Verily I am commanded to worship Allah (Alone) by obeying Him and doingreligious deeds sincerely for His Ske only.”

(Az-zumar-11)

Sincerely for Allah’s sake If someone insincerely applied an Ayah from Quran that is considered as a law , such like the follow ing

Ayah, but did that for his safety and out of his love to earthy life:

“Whoever works righteousness—whether male or female—while he (or she) is a true believer(of Islamic Monotheism)verily, to him We will give a good life, and We shall pay them certainly a

reward in proportion to the best of what they used to do(i.e. Paradise in the Hereafter).”

(An-Nahl-97)

He/she w ill not get the benefit of such Ayah because as w e mentioned before Allah’s w ill is absolute andno one has the ability to limit or alter it.

The second good glad tiding is facilitation:

People representative in the Parliament has a political immunity that might be removed from him by the sameauthority that gave it to him if he misused this immunity, hence, there is a w ill over his w ill, and then Allah says:

“And We shall make easy for you(O Muhammad[p.b.u.h]) the easy way.”

(Al-A'la-8)

And this is the second good glad tiding, making easy, the easy w ay is absolute, because basically w henAllah the Exalted and Glorious, created life and mankind on earth, He set up purposes for that creation amongw hich is to know him by reflecting on the universe by the mere mind. w hen they are acquaintance w ith Allahthey w ill be righteous by follow ing his orders w hich w ill lead them straight to Him and as a result they w illrejoice closeness to Allah by performing rightdoings that w ill grant them a seat of truth, near the OmnipotentKing(Allah), and this is the Divine Plan for the creation of man, Allah says:

“And I created not the jinn and mankind except that they should worship Me (Alone).”

(Adh-Dhariyat-56)

Facilitation is related to human’s purposes:

When man's aims match the aim that he w as created for, his businesses w ill go easy, Allah says:

“Why should Allah punish you if you have thanked(Him) and have believed in Him. And Allah is EverAll-Appreciative(of good),All-Knowing.”

(An-Nisa'-147)

This punishment is meaningless, Allah says too:

“If they (non-Muslims) had believed in Allah, and went on the Right Way(i.e. Islam) We wouldsurely have bestowed on them water (rain) in abundance.”

(Al-Jinn-16)

And He said:

“And if the people of the town had believed and had the Taqw a(piety),certainly,We should haveopened for them blessings from the heaven and the earth, but they belied (the Messengers). So

We took them (w ith punishment) for what they used to earn(polytheism and crimes)”

(Al-A'raf-96)

And He said also:

“Verily, those who say:" Our Lord is Allah(Alone)",and then they stand firm, on them the angelswill descend (at the time of their death):"Fear not, nor grieve! But receive the glad tidings of

Paradise which you have been promised!”

(Fussilat-30)

And He said:

“No doubt! Verily, the Auliya' of Allah (i.e. the pious believers), no fear shall come upon them norshall they grieve.”

(Yunus-62)

The facilitation is meant for Islamic call:

When man in this life, basically, acts according to the fundamentals that Allah w illed and w hen he/sheheads tow ards the aim that Allah assigned him/her to, his/her life, certainly, w ill be easy, but if he/she deviatesfrom this aim, and gets out of the road, and slow in speed, Allah treats him/her w ith distress or hardship.

Most deviated people in this w orld are treated by Allah through hardship in their money, kids, w glad tiding,and selves w hich could be understood by the naïve as a hardship of life and no one can be at ease apart fromit.

Some w ould say in regard of that: “Glorif ied Allah, he created us for hardship and torment”, this saying islike the saying w hen someone visit a class of retarded student and says: “What kind of teaching is this? And heforgets that this is a class of students w ith special needs, but in other classes students usually are grantedrespect, comfort and good teaching.

Hence it is out of naivety to think that the hardship from Allah is something w e unfairly have to face in thislife not as a divine treatment for mankind.

On the contrary life should be easy for those w ho know Allah, so the f irst thing in this Ayah is that it is agood glad tiding for our Prophet PBUH.

Didn’t the Prophet PBUH carry the message of Allah alone? It w as less than 25 years before the w orld cameto big change, this w as facilitation, and this is the endless giving, this is the meaning of His Saying:

“And Ever Great is the Grace of Allah unto you (O Muhammad).”

(An-Nisa'-113)

One man (the Prophet PBUH) changed the w orld during tw enty f ive years, he could change misery tohappiness, w orry to serenity, and poverty to richness.

The Prophet PBUH said:

“O U'dai, perhaps what makes you unwilling to embrace this religion is what you see of theirneed and poverty! By Allah, the money is on the verge of abundance in their hands till no one

wants to take it, and, perhaps what makes you unwilling to embrace this religion is what you seeof the hosts of their enemies! By Allah, you are about to hear about the Babylonian woman goes

on a pilgrimage riding her camel, does not fear, and perhaps w hat makes you unwilling toembrace this religion is that you see the dominion and suzerainty (rule) in the other's hands, By

Whom whose Muhammad's soul in His Hand you are about to hear that the Babylonian palaces areopened to the Arabs“

All that took place! Of course the easiness in this verse meant the facilitation in calling to Islam, as Islam hasspread in spite of all the diff iculties and obstacles, and the heads of Quraish stayed in Prophet PBUH’s w ay,and they conspired and fought him but they couldn't do anything, Allah says:

”They were plotting and Allah too was plotting; and Allah is the Best of those who plot.”

(Al-Anfal-30)

Simplification and easiness were characters of the Prophet PBUH:

Allah says:

“Verily, they are but plotting a plot(against you O Muhammad{p.b.u.h}). and I (too) am planning aplan. So give a respite to the disbelievers ;deal gently w ith them for a while.”

(At-Tariq,15-17)

This is the f irst thing, the good glad tiding for the Prophet (PBUH), and as long as he carries Allah’smessage, Allah makes things easy for him in his calling.

Facilitating is one of the characters of the holy Prophet (PBUH), some Hadiths prove this, one of w hich is:

Mrs A'isha said: Whenever Allah's Apostle was given the choice of one of two matters, he wouldchoose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, hewould not approach it. Allah's Apostle never took revenge (over anybody) for his own sake but

(he did) only when Allah's Legal Bindings were outraged in w hich case he would take revenge forAllah's Sake.*

(Al-Bukhari)

And w hen he (the Prophet PBUH) is in his house, he used to be the kindest smiling man and even a little girlcan hold his hand and he w ould follow her w herever she w anted to go, and w hen he enters his house, heused to w rap up his clothes lest he w akes anyone, and w hen he prostrates, Al-Hassan and Al- Husain used tobe above his back, and he prolonged his prostration lest he annoys them, and he used to say to them: howexcellent is your camel, and how excellent is your load.

In his clothing, he w ore the turban, the cap, the w ool, the cotton, the linen, the Yamani gow n, the greengow n, the jubbah, the shirt, the sandal, the shoes, the robe and the pants, and he w ore w hat is available,therefore, Imam Ali, may Allah is pleased w ith him, said: "man cannot be the protector of his family except afterhe does not care about w hich/any of his (tw o) garments he w ears". If you are easy in dealing w ith people, youw ill earn dignity and respect in that, and if you are rigid in regard of insignif icant things, you w ill degrade yourprestige, yet if you w ere angry because a sin w as committed in your house, it is then o.k. because this anger isfor Allah the Great and Almighty.

The Prophet’s manners in eating:

In regards of His eating manners, a man said: I had a friend w ho is the greatest in my eyes because hecares less about earthy life! He has full control over his appetite as he never long to a food that is not availablenor does he overeat from an existing food.

The Prophet (PBUH) never rejected w hat isavailable of food nor did he long for food that is notavailable, and he did not criticize a food ever.He also ate confections, dates, honey, and theinfusion of dates, and speaking of w hich, somefasiqeen (dissolute people) drink the w ine claimingthat the Prophet drank the infusion of dates, they lied!

He used to put some dates in w ater in the eveningand in the morning He drinks it as a sw eet drink, andhe ate the cucumber, the bread of barley and others,

and the bread w ith vinegar only, and once he w asinvited to a bread-vinegar banquette!

Mrs A'isha narrated that, the Prophet(PBUH)said: How excellent condiment is vinegar*

(Muslim)

And he said too: How excellent condiment hunger is, because you eat anything w hen you are hungry, andhe said: if I am invited to a trotter (stew ed sheep’s foot), I w ill accept the invitation, and he ate the salted storedmeat.

Ibn Mas'aud narrated that a man came to the Prophet (PBUH) and he trembled (w ith fear) when hewas talking to him, He said to him: take it easy! I am not a king, but I am a son of a w oman who

used to eat the salted stored meat*

(Ibn Maja )

He ate the pumpkin, and if he did not f ind food in his home he asked: have you got anything? If the answ erw as: No, he w ould say then: I am fasting (today)!, he slept on the bed and sometimes on a mat and a w oodenboard.

Once Omar came to him and saw him sleeping on a mat and the mat left marks on his cheek, so Omar criedso the Prophet PBUH asked: w hy do you w eep, Omar?! To w hich Omar answ ered: the Messenger of Allahsleeps on a mat, and Kisra (the title of the king of Persia) sleeps on the silk (silky bed)! He said: O Omar, it is aProphethood not a Dominion, aren't you pleased that the w orldly life is their share, and the Hereafter is ours?.

The Prophet was easy in dealing with others:

Abu Huraira narrated that the Prophet (PBUH) said: "The religion (of Islam) is easy, and whoevermakes the religion a rigour, it w ill overpower him. So, follow a middle course (in w orship); if youcan't do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at

dusk and some part of night".

(Al-Bukhari)

The basis of the religion is easiness, don't restrict on yourselves lest you w ill be restricted, it w as said tothe Children of Israel: Slaughter a cow ! They said: w hat color is it? Bright yellow cow , w hat is it? From questionto another till the cow that they w ere ordered to slaughter became a specif ic one ow ned by a w glad tiding, andshe asked as its w eight of gold, Allah says:

“ O you who believe! Ask not about things which, if made plain to you,may cause you trouble. Butif you ask about them while the Qur'an is being revealed, they w ill be made plain to you. Allah has

forgiven that, and Allah is Oft-Forgiving, Most Forbearing.”

(Al-Ma'idah-101)

Abu Huraira narrated that the Prophet(PBUH) said: "Do not ask me so long as I do not imposeanything upon you, because those who w ere before you were destroyed on account of theirfrequent questioning and their disagreement w ith their Prophets. So when I order you to do

something, do it as far as you can; and w hen I forbid you from doing anything, eschew it.''

(Al-Bukhari)

It is like some people, now adays, w ho ask many questions in regard of everything around them like: Shall Iw ear the exported shirt? Shall I? Shall I? the Prophet (PBUH) said:" Al-Munbatt (w ho w earies his camel beyondits ability) no land he passed over, nor back he kept, it kneeled dow n out of fatigue, so he also stopped!Now adays, w e have vehicles, if w e overrun them, they w ill breakdow n.

The easiness w as existed in all actions of the Prophet (PBUH), he used to say:

Jabir ibn Abdullah narrated that Allah's Apostle said: " Make things easy and do not make themdifficult, cheer the people up by conveying glad tidings to them and do not repulse (them).”

(Al-Bukhari)

He used to say:

Ibn Mas'ud narrated that the Messenger of Allah (PBUH)said: it is forbidden to the Hell everyonewho is easy, soft, lenient close to the people*

[Ahmad]

Someone read Hadith, and he w as bad-spoken, he said: the believer is a bag of cotton (homograph: one oftw o or more w ords spelled alike but different in meaning or derivation or pronunciation), he w as asked: w hat isthe meaning of a bag of cotton? He said: easy and soft! The hadith itself, is: the believer is shrew d, smart,prudent! And he said:

Abu Huraira narrated that the Prophet (PBUH) said: the believer is friendly (person), and there isno good in a person who doesn't get along w ith people and is not easy to be got along w ith”

[Ahmad]

There is also a sort of men w ho are rude and rough, and the most odious man to Allah is the vehementdisputer, w ho bears grudge.

Once the Prophet PBUH met a man and asked him: What is your name? He said: Hazan (it means sadness),He said: No, you are Sahl (easy), and once He asked a little girl: w hat is your name? She said: A's'ia (sinner),He said: No you are Jamila (beautiful).

He used to prefer the easiness in everything. It is considered out of kindness to meet your brother w ith asmiling face.

Several meanings for the follow ing Ayah: Allah says:

“And We shall make easy for you (O Muhammad) the easy way.”

(Al-A'la-8)

This is a good glad tiding that this religion w ill spread, its f lag w ill be high, it w ill reach the east and w est,and you w ill conquer the countries, this is the f irst meaning.

The second meaning is that the Prophet (PBUH) preferred the facilitation in all things. The third meaning is that if you love Him (Allah), and if you love the Prophet and send your Salat on (ask

Allah to bless) him, this w ill cause (inspire) revolutions,i.e. changes in yourself that you hadn't know n before,Allah says:

“Those who follow the Messenger, the Prophet who can neither read nor write(Muhammad)whom they find written w ith them in the Taurat(Torah) and the Injeel(Gospel)—he commandsthem for Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them

form Al-Munkar(i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allowsthem as lawful At-Tayyibat(i.e. all good and lawful as regards things, deeds, beliefs, persons,foods) and prohibits them as unlawful Al-Khaba'ith (i.e. all evil and unlawful as regards things,

deeds, beliefs, persons, foods), he releases them from their heavy burdens (of Allah's Covenantwith children of Israel) and from the fetters (bindings) that were upon them. So those who

believe in him(Muhammad), honour him, help him, and follow the light(the Qur'an) which has beensent down with him, it is they who will be successful.”

(Al-A'raf-157)

What is needed is true faith not superficial one:

Human’s inner self is all about desires before he/she gets to know Allah and be pleased by His Prophet’scompany.

His insistence on fulf illing desires w ill be perished aw ay, and the restraining lust w ill go aw ay as w ell theminute he/she repent to Allah the Al-Mighty and get to know him, and w hen you do so, the urging desire forsmoking (for example) w ill disappear.

Same w ith everything else that you once found it very diff icult to quit w ill become easy for you to let go of itsuch like low ering your gaze or being angry. But to be able to abandon such acts easily you have to hold on toa true faith not superficial one, so w hen you truly low er your gaze, earn your money law fully, be kind to yourparents, perform prayers and remember Allah, then you w ill have a fundamental alteration in your manners, andthat exactly the meaning of the follow ing Ayah:

“He releases them from their heavy burdens (of Allah's Covenant w ith children of Israel) andfrom the fetters (bindings) that were upon them. So those who believe in

him(Muhammad[p.b.u.h]), honour him, help him, and follow the light(the Qur'an) w hich has beensent down with him, it is they who will be successful.”

(Al-A'raf-157)

The truthful is he w ho know s this meaning, you feel as if a burden like a mountain has been removed offyour shoulders.

The believer should be w itty, he passes all his w orries to Allah the Great and Almighty, He (the ProphetPBUH) said:

“Whoever makes all the concerns as one concern (pleasing Allah), Allah w ill take care of all hisconcerns”

Prophibitions are more serious than orders:

Listen to this story, a Bedouin came to the Prophet (PBUH) asking for his need. Prophet Muhammad (pbuh)gave him something. Bedouin w as not content, and moreover he used harsh and inappropriate language againstProphet Muhammad (pbuh). The companions became very angry, and w ere ready to hurt him. But ProphetMuhammad (pbuh) prevented them from haste.

Prophet Muhammad (PBUH) took the Bedouin to his home, and gave him some more. The Bedouin saw thatthe residence of Prophet Muhammad (pbuh) w asn't like those of the heads of governments, and there is noluxury in his home.

The Bedouin became content w ith the share, and thanked Prophet Muhammad (PBUH). At this time, ProphetMuhammad (PBUH) asked him: "You said a harsh w ord yesterday, w hich caused anger in my companions. Ifear that they w ill hurt you. Would you be w illing to show your appreciation in front of them, so that their angerbe resolved, and they don't hurt you?" The Bedouin said: "Sure."

The next day, the Bedouin came to the Masjid. Prophet Muhammad (PBUH) addressed his companions: "This

man says, he is content w ith his share, is it true?" The Bedouin said: "That is true." Then he repeated theappreciation that he had shared w ith Prophet Muhammad (PBUH) and the companions smiled., the story endedhere, the Prophet Muhammad (pbuh) addressed the group to teach them:

"The parable of me and these types of individuals is like that of the man whose camel wasrunning away from him. With the [thought] they could help the owner, people were running after

the camel. The camel was frightened and ran faster. The owner called on the people, please leavemy camel alone, I know better how to calm it. When the people stopped chasing the camel, theowner followed it calmly, w ith a fistful of grass. Then without the need for running, yelling, heshowed the grass to it, (the prophet continued) and if I left you to your anger, you would have

been killed that Bedouin and will enter hellfire because of this act."

Hence, this is the w ay that the Prophet PBUH used to follow in dealing w ith his enemies, as easiness w as acharacter of His.

Abu Huraira narrated that the Prophet (PBUH) said: "Do not ask me so long as I do not imposeanything upon you, because those who w ere before you were destroyed on account of theirfrequent questioning and their disagreement w ith their Prophets. So when I order you to do

something, do it as far as you can; and w hen I forbid you from doing anything, eschew it”

(Al-Bukhari)

Because the are bans more serious than the orders, Allah says:

“And We have indeed made the Qur'an easy to understand and remember; then is there any onewho will remember(or receive admonition)?”

(Al-Qamar-17)

And He also said:

“Allah burdens not a person beyond his scope. He gets reward for that (good) which he hasearned, and he is punished for that (evil) which has earned.”

(Al-Baqarah-286)

And He said:

”And has not laid upon you in religion any hardship: it is the religion of your fatherIbrahim(Abraham) (Islamic Monotheism). It is He (Allah) Who has named you Muslims both beforeand in this (the Qur'an), that the Messenger(Muhammad[p.b.u.h]) may be a w itness over you and

you be w itnesses over mankind!”

(Al-Haj-78)

The following Ayah is the centre of Islamic law:

At-Tayammum (to use clean sand or dirt as a substitute for ablution) w as legislated instead of the ablution,in the case of the w ater absence, and the Prophet performed At-Tayammum once by w iping the hands to theelbow s, and once w ith the hands only, and it is allow able to pray seated and recumbent and by gesture also, isthere any easiness more than this?!

The important thing is you should not leave performing prayers, and in the travel, the shortening in theprayer (Kaser and Jame’e) w as legislated, and there is another shortening because of fear, the Kibla (Qibla=the

direction tow ards w hich Muslims turn w hen they pray) of the frightened person is the direction of his securityor safe, the traveler's Qibla is the direction of his animal that he rides (or car direction now adays), the sickw oman does not pray, the traveler and the ill person do not fast.

The pilgrimage is for he w ho can afford the expenses, and Az-zakat (the obligatory alms giving) can begiven in cash or other forms.

Scholars said: if a man got married to a young w oman, he can pray at home for the f irst w eek aftermarriage if he feared to leave her alone in the house.

The divorce is a sort of facilitation, if the marital life becomes unbearable, and Al-Khul' ( the conditionaldivorce) in cases of hatefulness from the w ife’s side.

Hence, if w e track dow n the matters of the Shari'a (Islamic Law ) w e w ill f ind that all of them are centeredon His Saying:

”We shall make easy for you(O Muhammad) the easy way.”

(Al-A'la-8)

Next meeting w e w ill begin w ith His Saying:

“Therefore remind (men) in case the reminder profits(them). The reminder w ill be received byhim who fears (Allah), But it w ill be avoided by the wretched, Who will enter the great Fire. There

he will neither die(to be in rest) nor live.”

(Al-A'la,9-13)

Translation : Saud AbdurrazaqAuditing : Noura Sharabi