Role, Rules and Reasons of Charity for Muslims as per the Quran and Shari'ah
ABSTRACT
ABSTRACT
“And give his due to the near of kin, as well as to the needy and the wayfarer,2 but do not squander [thy substance] senselessly” is discussed. To complete the message of this ayah, the successive four ayahs following it have been included.
We are still focussing on the Ehkaamaat ( commandments) of Allah Ta'aala Subhaanahoo. The ayah is dealing with the role of philanthropy which is graded very high by Islam, immediately after Eemaan. The ayah starts with “wa-aate” meaning “and give”. We are asked to give out our wealth and bounty. The first recipient of our help are the close kith and kin. Charity begins at home in Islam. The next word is“haq-qa-hoo” meaning “his right” or “his due”. The concept of charity in Islam is therefore not to dole out of sympathy but it is fulfilling what is due to others. The next on the list is the “needy”. A traveller is the last category of the recipients in this ayah. This is rendered more or less irrelevant in the present days. However it points to an important consideration. Even a total stranger like a traveller deserves your help, if he needs it.
The ayah ends with “laa-tubaddhar-tabdhera”. It means squandering or spending
senselessly. This refers not to the quantity spent but the purpose it is spent on.
To bring home the gravity of this sin, Allah Ta'aala Subhaanahoo condemns the extravagant in the very next ayah as “brothers of Shayateen”.3
“Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer.”
They are branded as evil as the devils. May Allah Ta'aala Subhaanahoo guard us from this coterie.
Every ayah of the Quran has some beautiful angle to it. If for some reason you are not in a position to oblige a needy person you are enjoined in the next ayah4
“And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it, at least speak unto them with gentle speech”
to decline it with “qaulan mysoora” i.e. in “gentle speech”. Enjoy the way the Holy Quran described the reason to decline: “because thou thyself art seeking to obtain thy Sustainer's Rahmah and hoping for
it”. The term “rahmah” here means “bounty” or “grace”of Allah. It is the beauty of Islam that prayers, fasting and dua are not the only spiritual activity. All our mundane activities are part of our spiritual life with one proviso: they should be driven by taqwaa meaning the desire to embrace the commands of Allah in all our actions.. Also note the word “targhoohaa” referring to our effort for HIS grace. It emphasizes that we should confidently “hope/await/expect” to get HIS grace while we are trying for it.
As per a frequent style of the Quran, the next ayah is directed to the Holy Prophet himself but for the benefit of the entire Ummah5
“And neither allow thy hand to remain shackled to thy neck, nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependents], or even destitute.”
This ayah is a good example of one of the momentous doctrines of the philosophy of Islam: moderation in in almost all that we do. Shari’ah wants us to avoid extremes on either side of the spectrum.
The universal reality for all times about the Powers of our Lord Creator is reiterated in the last ayah of our discussion6
“Behold, thy Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all”
It is declared that Allah Ta'aala Subhaanahoo gives any thing to anybody as he desires and how he desires. Conversely he rations his grant to others as he likes and when he likes. The word “rizk” encompasses, in addition to wealth intelligence, health and energy, bodily qualities, appearance and color, place and status of birth, inheritance, inborn qualities and traits etc. etc.
Following the usual style of the Quran, the ayah ends with a reminder to all mortals that HE is All-Knower and All-Seer over HIS servants. He therefore does not need a CIA or FBI to snoop or trail over us nor does he require a Police or Vigilante Force to enforce HIS commandments. It will all be taken care of on the Day of Judgement, we can rest assure.
September 25, 2016
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- September 2016
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Summary: For the Busy Bee One + Pages
The Main Story: Recommended Three Pages
Footnotes: For the Perfectionist One Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
DUAA’
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”
and we also recall that he has warned us about the day of judgement2
“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”
We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
وَآتِ ذَا القُربىٰ حَقَّهُ وَالمِسكينَ وَابنَ السَّبيلِ وَلا تُبَذِّر تَبذيرًا
Surah Al Isra (no. 17) Ayah 26
“And give his due to the near of kin, as well as to the needy and the wayfarer,2 but do not squander [thy substance] senselessly.”
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
We are still focussing on the Ehkaamaat ( commandments) of Allah Ta'aala Subhaanahoo. The ayah is dealing with the role of charity, benefaction and philanthropy which is graded very high by Islam. In many ayahs of the Quran largesse is rated immediately after Eemaan even above the mandatory prayers ……
……………(see the main story). This ayah needs the next four successive ayahs to complete its message. Hence we will include them also in our discussion.
The ayah starts with “wa-aate” meaning “and give”. Give what? This ayah does not mention it. Allah Ta'aala Subhaanahoo, in HIS eternal wisdom and as per the style of standard Arabic language does not spell out what is obvious. We are in fact asked to give out our wealth and bounty. However the giving should start with handing out of kindness and consideration. To accord them a social status and treat them well has to be the initial step.
The first recipient of our help are the close kith and kin. Charity begins at home in Islam. Note carefully the next word “haq-qa-hoo” meaning “his right” or “his due”. The concept of charity in Islam is not to dole out of sympathy but it is fulfilling what is due to him. Dr. Mohammed Asad………….. The next on the list is the “needy”. It is a common word in the knowledge of every body. However it has a special implication also. A family may be self sufficient and living happily. Suddenly they are confronted with a major expense, say a big medical bill after a major surgery. For this particular occasion they are covered by this ayah. A traveller is the last category of the recipients in this ayah. This is rendered more or less irrelevant in the present days. However it points to an important consideration. Even a total stranger like a traveller deserves your help, if he needs it. As Yousuf Ali points out………
The ayah ends with “laa-tubaddhar-tabdhera”. This is one of the unique styles of the Quran; two words side by side, in perfect rhythm meaning more or less same but each emphasizing the other. Frequently the translation creates problems. Here it means squandering or spending wastefully or senselessly. This refers not to the quantity spent but the purpose it is spent on……….. This view highlights a very significant principle in the over all philosophy of Islam.
To bring home the gravity of this sin, Allah Ta'aala Subhaanahoo condemns the extravagant in the very next ayah as “brothers of Shayateen”.3
“Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer.”
They are branded as evil as the devils. May Allah Ta'aala Subhaanahoo guard us from this coterie.
Every ayah of the Quran has some beautiful angle to it. If for some reason you are not in a position to oblige a needy person you are enjoined in the next ayah4
“And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it, at least speak unto them with gentle speech”
to decline it with “qaulan mysoora” i.e. “gentle speech”, “easy kindness”, “soft kind word” or “reasonable saying”. Why would somebody not be in position to help another? Enjoy the way the Holy Quran is put it: “because thou thyself art seeking to obtain thy Sustainer's Rahmah and hoping for it”. The term “rahmah” means mercy. It has mostly been translated as such. But this does not reflect the intention of the ayah. Other renderings offered as “favour”, “bounty” or “grace” bring out the meaning clearly. It is the beauty of Islam that prayers, fasting and dua are not the only spiritual activity. All our mundane activities are part of our spiritual life with one proviso: they should be driven by taqwaa meaning the desire to embrace the commands of Allah in all our actions. All our labour and struggle for our living are, in fact asking for the grace of Allah; mundane activity but blessed as a religious pursuit. Also note the word “targhoohaa” referring to our effort for HIS grace. It emphasizes that we should confidently “hope/await/expect” to get HIS grace while we are trying for it.
Maulana Maudoodi has evaluated the significance and affect of these three ayahs on the structure of Muslim society with characteristic pithiness. I quote him……………….(see the main story)
As per a frequent style of the Quran, the next ayah is directed to the Holy Prophet himself but for the benefit of the entire Ummah5
“And neither allow thy hand to remain shackled to thy neck, nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependents], or even destitute.”
Mufti Mohammed Shafi has referred to the shan-e-nuzool of this ayah: ……….
This ayah is a good example of one of the momentous doctrines of the philosophy of Islam: moderation in in almost all that we do. Shari’ah wants us to avoid extremes on either side of the spectrum. This is a universal message extending to most of our activities. We are enjoined in this ayah in melodious, rhythmic and classical Arabic not to be too miserly nor to be extravagant to leave you repenting and destitute. Based on the sunnah of our Holy Prophet and the example of some our Sahaabaas, Mufti Mohammed Shafi suggests……………..
Maulana Maudoodi again has deliberated on the general impact of this ayah on the community:……..
The universal reality for all times about the Powers of our Lord Creator is reiterated in the last ayah of our discussion6
“Behold, thy Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all”
It is declared that Allah Ta'aala Subhaanahoo gives any thing to anybody as he desires and how he desires. Conversely he rations his grant to others as he likes and when he likes. ……………
The word “rizk” used in this ayah is familiar even to non-Arab ears. It is translated as “rozee’ in Urdu referring to income, profit or wealth. The word has far wider meaning. It is translated as “provision”, “sustenance” or “means of subsistence” by various scholars. The word encompasses, in addition to wealth intelligence, health and energy, bodily qualities, appearance and color, place and status of birth, inheritance, inborn qualities and traits etc. etc.
Following the usual style of the Quran, the ayah ends with a reminder to all mortals that HE is All-Knower and All-Seer over HIS servants. He therefore does not need a CIA or FBI to snoop or trail over us nor does he require a Police or Vigilante Force to enforce HIS commandments. It will all be taken care of on the Day of Judgement, we can rest assure.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
Dr. Khalid Mitha
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
We are still focussing on the Ehkaamaat ( commandments) of Allah Ta'aala Subhaanahoo. The ayah is dealing with the role of charity, benefaction and philanthropy which is graded very high by Islam. In many ayahs of the Quran largesse is rated immediately after Eemaan even above the mandatory prayers. More importantly Allah Ta'aala Subhaanahoo enjoins on us an entirely new approach to alms-giving. It is not your kindness HE says that you are helping the less fortunate among you. It is their right that you have to share some of the God given fortune with them. The Almighty has further advised and warned us that all our wealth over and above all our foreseeable present and future requirements in fact belongs to HIS less endowed folks. We must therefore think twice if there is an occasion to share with them our wealth before denying them. Let us pray that Allah Ta'aala Subhaanahoo blesses us with enough generosity and nobility to clear this high bar set by him for goodwill and compassion. This ayah needs the next four successive ayahs to complete its message. Hence we will include them also in our discussion.
The ayah starts with “wa-aate” meaning “and give”. Give what? This ayah does not mention it. Allah Ta'aala Subhaanahoo, in HIS eternal wisdom and as per the style of standard Arabic language does not spell out what is obvious. We are in fact asked to give out our wealth and bounty. However the giving should start with handing out of kindness and consideration. To accord them a social status and treat them well has to be the initial step.
The first recipient of our help are the close kith and kin. Charity begins at home in Islam. Note carefully the next word “haq-qa-hoo” meaning “his right” or “his due”. The concept of charity in Islam is not to dole out of sympathy but it is fulfilling what is due to him. Dr. Mohammed Asad, on the authority of Zamakhshari and Razi states “‘his due’ evidently refers to the loving consideration due to one's relatives; those of them who are in a state of want are included in the subsequent mention of "the needy" (al-miskin)”. The next on the list is the “needy”. It is a common word in the knowledge of every body. However it has a special implication also. A family may be self sufficient and living happily. Suddenly they are confronted with a major expense, say a big medical bill after a major surgery. For this particular occasion they are covered by this ayah. A traveller is the last category of the recipients in this ayah. This is rendered more or less irrelevant in the present days. However it points to an important consideration. Even a total stranger like a traveller deserves your help, if he needs it. As Yousuf Ali points out “With us, the worship of God is linked up with kindness-to parents, kindred, those in want, those who are far from their homes though they may be total strangers to us. It is not mere verbal kindness. They have certain rights which must be fulfilled.”
The ayah ends with “laa-tubaddhar-tabdhera”. This is one of the unique styles of the Quran; two words side by side, in perfect rhythm meaning more or less same but each emphasizing the other. Frequently the translation creates problems. Here it means squandering or spending wastefully or senselessly. This refers not to the quantity spent but the purpose it is spent on. A whole treasure spent on a worthy cause is approved. A paltry sum spent on an unworthy cause is regarded as wasteful. Thus, Ibn 'Abbas and Ibn Mas'ud (both of them quoted by Tabari) defined tabdhir as "spending without a righteous purpose" or "in a frivolous (batil) cause”. Mujahid, on the authority of Tabari is reported to have said, "If a man were to spend all that he possesses in a righteous cause, it could not be termed squandering; but if he spends even a small amount in a frivolous cause, it is squandering”. Imam al-Qurtubi has pointed to an a valuable nuance: “spending for lawful purpose to the extent of reducing oneself to a “needy beggar” will also amount to tabdhir”. This view highlights a very significant principle in the over all philosophy of Islam.
To bring home the gravity of this sin, Allah Ta'aala Subhaanahoo condemns the extravagant in the very next ayah as “brothers of Shayateen”.3
“Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer.”
They are branded as evil as the devils. May Allah Ta'aala Subhaanahoo guard us from this coterie.
Every ayah of the Quran has some beautiful angle to it. If for some reason you are not in a position to oblige a needy person you are enjoined in the next ayah4
“And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it, at least speak unto them with gentle speech”
to decline it with “qaulan mysoora” i.e. “gentle speech”, “easy kindness”, “soft kind word” or “reasonable saying”. Why would somebody not be in position to help another? Enjoy the way the Holy Quran is put it: “because thou thyself art seeking to obtain thy Sustainer's Rahmah and hoping for it”. The term “rahmah” means mercy. It has mostly been translated as such. But this does not reflect the intention of the ayah. Other renderings offered as “favour”, “bounty” or “grace” bring out the meaning clearly. It is the beauty of Islam that prayers, fasting and dua are not the only spiritual activity. All our mundane activities are part of our spiritual life with one proviso: they should be driven by taqwaa meaning the desire to embrace the commands of Allah in all our actions. All our labour and struggle for our living are, in fact asking for the grace of Allah; mundane activity but blessed as a religious pursuit. Also note the word “targhoohaa” referring to our effort for HIS grace. It emphasizes that we should confidently “hope/await/expect” to get HIS grace while we are trying for it.
Maulana Maudoodi has evaluated the significance and affect of these three ayahs on the structure of Muslim society with characteristic pithiness. I quote him as I am unable to express it myself: “These three articles are meant to impress that a man should not reserve his earnings and his wealth exclusively for his own person. He should do his utmost to fulfill his own necessities of life in a moderate way and render the rights of his relatives, neighbours and other needy persons as well. This attitude will help create the spirit of cooperation, sympathy and justice in the collective Islamic life. Thus every relative will cooperate with the other and every well-to-do person will help the needy in his neighborhood and a wayfarer would find himself an honorable guest among generous hosts. The conception of rights should be so extensive that every person should consider that all other human beings have rights on his person and his property so that he should serve them with the idea that he is rendering their rights and is not doing any favour to them. In that case one would beg pardon of the other if one was unable to serve him and would pray to God to send his blessings upon him to enable him to serve His servants.”
He continues “These articles of the Islamic Manifesto were not merely confined to moral teachings but these formed the basis of the Commandments of Zakat and voluntary charity. The laws of inheritance and of making will and endowments were based on these articles. The rights of the orphans were determined by these and it was made obligatory on every habitation to entertain a wayfarer gratis for at least three days. Subsequently the whole moral system was formed so as to create the feelings of generosity, sympathy and cooperation. So much so that the people began to realize the importance of and observe voluntarily the moral rights which could neither be demanded legally nor enforced by law. “
As per a frequent style of the Quran, the next ayah is directed to the Holy Prophet himself but for the benefit of the entire Ummah5
“And neither allow thy hand to remain shackled to thy neck, nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependents], or even destitute.”
Mufti Mohammed Shafi has referred to the shan-e-nuzool of this ayah: “There is an event in the background of the revelation of this verse. Ibn Marduwayh has reported it on the authority of Sayyidna Abdullah ibn Masood and al-Baghawi, on the authority of Sayyidna Jabir. According to this report, a boy came to the Holy Prophet and said, “My mother asks of you a shirt." At that time, the Holy Prophet had no shirt except the one that was on his blessed body. He told the boy, “Come some other time when we have enough means to respond to what your mother is asking for." The boy went back home, and returned and said, "My mother says that you kindly give her the very shirt you have on your blessed body." Hearing this, the Holy Prophet took the shirt off and let him have it. His body was left bare. Came the time for Salah. Sayyidna Bilal called the Adhan. But, when he did not come out as usual, people were worried. When some of them went in, they saw that he was sitting bare-bodied without the shirt. Thereupon, this verse was revealed.”
This ayah is a good example of one of the momentous doctrines of the philosophy of Islam: moderation in in almost all that we do. Shari’ah wants us to avoid extremes on either side of the spectrum. This is a universal message extending to most of our activities. We are enjoined in this ayah in melodious, rhythmic and classical Arabic not to be too miserly nor to be extravagant to leave you repenting and destitute. Based on the sunnah of our Holy Prophet and the example of some our Sahaabaas, Mufti Mohammed Shafi suggests that individuals of strong moral character are exempt from this restriction of over spending. He thinks they are capable of withstanding the deleterious effects of getting penniless.
Maulana Maudoodi again has deliberated on the general impact of this ayah on the community: “These clauses too, are not merely meant to be moral instructions for individuals. They are intended to safeguard the Islamic Society against extravagance by moral instruction, collective pressure and legal restrictions. Accordingly, in the Islamic State of AI-Madinah practical steps were taken to safeguard the community against extravagance. First, many forms of extravagance and luxury were forbidden by law. Secondly, legal measures were taken against it. Thirdly. social reforms were introduced to put an end to those customs which involved extravagance. The Government was empowered to prevent people from the obvious forms of extravagance. Above all, Zakat and voluntary charity helped to break parsimony and the lust of hoarding money. Besides these measures, a public opinion was created that enabled the people to discriminate between generosity and extravagance and thrift and parsimony: so much so that parsimonious people were looked down upon as ignominious and the thrifty people were regarded as honourable. This moral and mental attitude became a part and parcel of the Muslim society, and even today the parsimonious people and hoarders are looked down upon in the Muslim society, while the generous people are respected everywhere.”
The universal reality for all times about the Powers of our Lord Creator is reiterated in the last ayah of our discussion6
“Behold, thy Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all”
It is declared that Allah Ta'aala Subhaanahoo gives any thing to anybody as he desires and how he desires. Conversely he rations his grant to others as he likes and when he likes. Obviously this will produce financial disparity in the society. As Momins we are sure that Allah has a purpose and wisdom behind it even if we do not recognise it superficially. Our Holy Prophet, by enacting some moral and legal reforms worked this system very well to the good of the society. We have also witnessed that the effort to disturb this Divine system and bring in an artificial wage equality in the society by Communism failed miserably. Within a few decades USSR was dismembered. Chinese communism has survived because it has changed its course and has surreptitiously adopted the principles of a free economy.
The word “rizk” used in this ayah is familiar even to non-Arab ears. It is translated as “rozee’ in Urdu referring to income, profit or wealth. The word has far wider meaning. It is translated as “provision”, “sustenance” or “means of subsistence” by various scholars. The word encompasses, in addition to wealth intelligence, health and energy, bodily qualities, appearance and color, place and status of birth, inheritance, inborn qualities and traits etc. etc.
Following the usual style of the Quran, the ayah ends with a reminder to all mortals that HE is All-Knower and All-Seer over HIS servants. He therefore does not need a CIA or FBI to snoop or trail over us nor does he require a Police or Vigilante Force to enforce HIS commandments. It will all be taken care of on the Day of Judgement, we can rest assure.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
Dr. Khalid Mitha
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3) Surah 17/27
إِنَّ المُبَذِّرينَ كانوا إِخوانَ الشَّياطينِ ۖ وَكانَ الشَّيطانُ لِرَبِّهِ كَفورًا
(4) Surah 17/28
وَإِمّا تُعرِضَنَّ عَنهُمُ ابتِغاءَ رَحمَةٍ مِن رَبِّكَ تَرجوها فَقُل لَهُم قَولًا مَيسورًا
(5) Surah 17/29
وَلا تَجعَل يَدَكَ مَغلولَةً إِلىٰ عُنُقِكَ وَلا تَبسُطها كُلَّ البَسطِ فَتَقعُدَ مَلومًا مَحسورًا
(6) Surah 17/30
إِنَّ رَبَّكَ يَبسُطُ الرِّزقَ لِمَن يَشاءُ وَيَقدِرُ ۚ إِنَّهُ كانَ بِعِبادِهِ خَبيرًا بَصيرًا
