The major theme of this surah is the Day of Resurrection and the Judgment. Allah’s Messenger (pbuh) is reported to have said, “He who desires to see the Day of Resurrection as though he is seeing it with his own eyes should recite surot at-Takweer, surot al-lnfitaar, and surot ol-lnshiqooq.” (at-Tirmidhee) In other words, these surahs offer a graphic, accurate and a realistic view of what that dreadful day will be like!
This surah was revealed in Makkah and consists of nineteen verses. It may be divided into four parts:
There are fifteen verses (aayaat: sing, aayah) in the Quran which require us to perform a prostration when we read or hear them. In them it is mentioned that Allah’s servants and creation prostrate before their Lord. They are:
When one of these verses is read (for example 32: 15 or 25: 60), readers and listeners alike perform sujood, either directly from the sitting position, if one is sitting, or from the standing position if, for example, the passage is recited during the prayer. The prayer is then resumed in the normal order.
The Glorious Quran is the Word of Allah. It is addressed to us. It is the Book of eternal guidance given to us by the Ever-living Allah. It is as relevant for us today just as it was over fourteen centuries ago and will remain so forever. The Quran is the Speech of Allah – as if Allah were speaking to us through it now and today.
Words of the Prophet (pbuh) about the Quran
Allah’s Messenger (pbuh) said, «The superiority of the Speech of Allah over all other speech is like the superiority of Allah over His creation» (At-Tirmidhee and ad-Daarimee)
This surah offers a universal overturning. The sky, the seas, the mountains and the normal order of life will be one day pulled away, and the deepest secrets within it will be made bare! This surah was revealed very early in Makkah. It takes its name from the fact in the first verse that the sun will be wrapped up in darkness [kuwwirat); the term takweer is derived from it. The surah consists of twenty-nine verses and may be divided into three sections dealing with the following major themes:
According to the Quran, eight categories of people are entitled to receive the Zakat.
“Zakat expenditures are only for the poor and for the needy and for those employed to collect [zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah. And Allah is Knowing and Wise.”
(Quran, 9: 60).
Fuqaraa: the poor
The fuqaraa’ are those who do have some money but not sufficient to meet their basic needs. They cannot make both ends meet; yet they do not ask for help due to modesty and self-respect. They live in great hardship and difficulties.
The passage of one lunar (according to Hijraln calendar) is required before Zakat can be imposed on certain wealth. Assets that remain with their owners for one full lunar year are zakatable. Rich Muslims, therefore, must establish their Zakat year. Many Muslims calculate Zakat during Ramadan for the added reward of worshipping during this blessed month. So, an example of the Zakat year may be from the 11th Ramadan 1427 to the 10th Ramadan 1428 (one full Hijraln lunar calendar year). Once the Zakat year is set, the same date range should be used for future Zakat years.
Zakat is one of the five pillars of Islam. Some people wrongly think that the place of Zakat comes after siyaam (fasting), or even Hajj (the pilgrimage). Zakat is actually the third pillar of Islam that comes immediately after salah. Among the pillars of Islam, Zakat ranks very close to salah. They are often mentioned together in the Quran, as in the following verses:
Dhikr, or remembrance of Allah, is equivalent to awareness of His Presence. We are commanded in the above-mentioned famous Inadeetln of the Prophet (pbuh) to pray as if we are actually seeing Allah before us: ‘for, though you see Him not, yet He sees you.’ Awareness of Allah’s Presence and of being seen at every moment of our lives is, in fact, a contemplative virtue. Islam requires us to be active as well as contemplative!
The First Pillar of Islam
The importance of the prayer cannot be over-stressed in Islam. In fact, it is the first pillar of Islam that the Prophet (pbuh) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. It was made obligatory on all the prophets and on all the peoples.
Salah is an Arabic word which lexically means dua, or supplication. Its legal meaning refers to, among other things, the set of recitations and movements such as standing, bowing and prostrating in a certain manner in response to Allah’s command to perform it and seeking to get closer to Him.
The Importance of the Prayer
The prayer is the first deed about which one will be questioned on the Day of Judgment. If one’s prayer is sound and acceptable, then one will certainly achieve eternal success and eternal happiness. However, if one’s prayer is incorrect, incomplete or corrupt in some way, one will not be successful on that day.
Islam is an Arabic term which literally means ‘surrender or submission’. The religion sent down by Allah and brought into this world by His Prophets is called al-Islam (Islam, for short). It is called as such for the simple reason that a Muslim surrenders himself completely and unconditionally to the power and will of the Lord of all the worlds. He obeys Him wholeheartedly, and obedience becomes the cardinal principle of his life.
Islam is built on Five Pillars:
Allah’s Messenger (pbuh) once said, “Islam is built upon five [pillars]: ‘Testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing the [obligatory] prayers, giving the zakaat, making the Pilgrimage to the House, and fasting in Ramadhaan”