r/Izlam

This video got removed because I forgot this subreddit didn't allow music (I forgot there is a music in the background) so this time I use the vocal extractor to remove the music as I can.

This noble verse conveys a truth that has repeated throughout the history of nations: strength, prosperity, and civilization cannot protect a people if they turn away from Allah and persist in corruption.

Allah, the Exalted, says:

“And how many a city have We destroyed, and Our punishment came upon it by night or while they were sleeping at noon.” (Qur’an 7:4)

The word “destroyed” refers to complete ruin, annihilation, and the end of a nation.

“Our punishment” (ba’s) refers to severe suffering and affliction. The word is also used to describe the intensity of battle, which is why warfare is sometimes called al-ba’sā’.

“By night” (bayātan) means while they were asleep at night. The word bayāt literally refers to spending the night.

“Or while they were sleeping at noon” (qā’ilūn) refers to people taking their midday rest or siesta.

Allah specifically mentions these two times because they are the moments when people seek the greatest comfort and security. The sudden arrival of punishment during these peaceful hours makes it even more overwhelming, catching people completely unaware. It is also a reminder that no one should feel secure simply because life appears calm and comfortable—whether in the stillness of the night or the brightness of the day.

Many pages of human history have been turned. Mighty nations once flourished with power and prosperity, yet nothing remains of them today except their stories and ruins. The true lesson is that lasting security does not lie in strength, but in obedience to Allah and steadfastness upon His guidance.

O Allah, do not let us feel secure from Your plan. Do not let us forget Your remembrance. Do not remove from us Your covering and protection, and do not make us among the heedless.

The noble verse comes within the story of Prophet Moses and the righteous servant Al-Khidr (peace be upon them), when Moses accompanied him to learn some of the wisdom and knowledge that Allah had taught him, which Moses himself did not know.

The first incident that tested Moses’ patience—and the first time he objected to Al-Khidr’s actions—occurred when they boarded a boat. What Moses saw before his eyes was shocking. The owners of the boat had generously taken them aboard without asking for any payment. Then, all of a sudden, Al-Khidr removed one of its wooden planks and damaged the boat. Unable to restrain himself, Moses exclaimed in protest:

“Have you made a hole in it to drown its people? You have certainly done a dreadful thing.” (Qur’an 18:71)

Imran (إِمْرًا) means:

* A grave and shocking deed.
* It has also been explained as something astonishing and dreadful.

In other words, Moses was saying: “You have done something truly terrible.”

The commentators explain that Al-Khidr damaged the boat in a way that would not cause it to sink immediately. He merely created a visible defect. The proof is that the boat did not sink; rather, it remained usable after being repaired. That is why, when Al-Khidr later explained his action, he said:

“So I intended to make it defective.” (Qur’an 18:79)

His purpose was not to destroy the boat, but to leave it with an obvious defect so that the tyrannical king would not seize it.

One of the beautiful lessons in this story is that Moses saw only the outward action—the damage to the boat—whereas Al-Khidr saw the salvation that lay behind it, for he knew the wisdom Allah had revealed to him.

The owners of the boat lost a single wooden plank, and their vessel was left with a small defect, but they did not lose the entire boat. Had it remained perfectly sound, the oppressive king would have taken it from them. A small defect preserved a great blessing.

The story of the boat is one of the clearest examples that some decrees in our lives may appear to be loss or hardship on the surface, while in reality they are protection and mercy.

A door closes, and Allah protects you from unseen harm.
Something you deeply wish for does not happen, yet hidden within that disappointment is a good you cannot yet see.
A delay in provision, marriage, or work may later prove to have been the best timing chosen by Allah.

We see the damaged plank, but Allah sees the whole boat.
We see the present moment, but Allah sees the final outcome.
Therefore, we trust His wisdom even when we do not understand His decree.

It has been wisely said:
“How often something disliked conceals something beloved, and how often something beloved conceals something harmful.”

“Perhaps you dislike something while it is good for you.” (Qur’an 2:216)

Another subtle point is that Al-Khidr attributed the intention to himself when speaking about damaging the boat, saying:

“So I intended…”

Similarly, Prophet Abraham (peace be upon him) said:

“And when I become ill, it is He who cures me.” (Qur’an 26:80)

He attributed illness to himself, while attributing healing to Allah.

This teaches us a beautiful etiquette in speaking about Allah: although we firmly believe that everything happens by Allah’s decree and wisdom, we choose words that reflect reverence and proper manners toward Him.

This blessed verse highlights the (great status) that Prophet Ibrahim Ibrahim reached, to the point that Allah described him as an “Ummah” (a nation). He combined in himself qualities of goodness, faith, and obedience that would normally be found in an entire community. He was an imam and a model for people in monotheism and steadfastness upon truth. Some of the early scholars said about him: “He was a believer alone while all the people were disbelievers,” even though at certain times in his life he stood alone against his people, even against his father, the king, and all idol worshippers. Despite that, he never wavered from monotheism, so he became an Ummah.

One man carried within himself faith, obedience, (calling to God), and patience equivalent to an entire nation. He was truthful with Allah in everything, so Allah elevated his mention and granted him this everlasting praise in verses recited until the Day of Judgment.

“Indeed, Ibrahim was an Ummah, devoutly obedient to Allah, inclining to truth, and he was not among the polytheists.”

Qānitan lillāh (قانتًا لله): meaning he was abundant in obedience and humble submission to Allah.
Ḥanīfan (حنيفًا): turning away from polytheism toward pure monotheism.
And he was not among the polytheists: an affirmation of the purity of his belief and his steadfastness upon monotheism.

(Al-Hajj 78)
“The religion of your father Ibrahim; he is the one who named you Muslims.”

In every prayer we say:
“O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim…”

And in Hajj, the traces of his story appear in many rituals: from the building of the Kaaba, to the Sa’i, and the memory of sacrifice and obedience. It is as if Allah fulfilled his supplication:

“And grant me a reputation of honor among later generations.”

So his remembrance has remained alive across thousands of years. It is enough to see millions of people in every corner of the earth mentioning him daily, and their tongues praising him, to understand his immense rank and status with Allah Almighty.

This noble verse comes after Allah, Glorified and Exalted be He, chose Zakariyya (Zechariah), peace be upon him, to be the guardian of Maryam (Mary). She came under his care and lived in the sanctuary (mihrab), dedicating herself to the worship and obedience of Allah. She learned from him knowledge and wisdom, followed his example in worship and remembrance of Allah, and benefited from his noble character and conduct. Thus, she was raised upon faith and righteousness, becoming a devoted worshipper, constant in remembrance, detached from worldly distractions, and wholeheartedly devoted to Allah. She attained the rank of Siddiqiyyah (truthfulness and highest sincerity), one of the highest ranks of faith after prophethood.

Divine signs and honors from Allah then began to appear in her life. Whenever Zakariyya entered the sanctuary and visited her, he would find provisions that no one had brought to her. It is said that he would find fruits and food that were out of season. Provision here includes all that she needed of food and sustenance. Amazed, he would ask:

“O Maryam, from where has this come to you?”

She would reply:

“It is from Allah.”

In other words, it was not provision from people, but a provision granted directly by Allah.

“Indeed, Allah provides for whom He wills without measure.”

That is, Allah grants sustenance to whomever He wills among His creation without calculation, limitation, or accounting.

It is as though the extraordinary provision that Maryam witnessed beyond the normal course of worldly causes was a divine preparation for her heart, readying her for the great miracles that would later occur in her life. It was also a prelude to the wondrous events surrounding the births of Yahya (John) and Isa (Jesus), peace be upon them both. Through these signs, her certainty continued to grow that Allah’s power is above all causes and means.

What captured Zakariyya’s attention was not merely the fruit itself, but the power of Allah that brought it to Maryam. When he saw that Allah gives without measure, he placed his hope in His mercy and, at that very moment, raised his hands in supplication:

Allah says:

“Thereupon Zakariyya called upon his Lord, saying: ‘My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.’” (Aal ’Imran 3:38)

The word “thereupon” (hunālika) is especially beautiful, for it directly links the two scenes together. It means: at that very moment, when he witnessed this extraordinary provision.

He looked at the power of Allah manifested before him. He did not focus on the weakness of worldly means, but rather his certainty in Allah increased.

Maryam, peace be upon her, is also the only woman mentioned by name in the Qur’an, and an entire chapter was named after her: Surah Maryam. Peace be upon her.

The noble verse paints a solemn and awe-inspiring scene of punishment on the Day of Judgment. It describes the Fire completely surrounding its inhabitants, leaving no possibility of escape.

The word surādiq refers to something that surrounds a person from all sides, such as a tent or an enclosing barrier. In worldly life, a tent is often erected for comfort, gatherings, or protection. Here, however, the tent is transformed from a place associated with shelter and security into a means of confinement and torment.

The expression “its canopy” (surādiquhā) is remarkably precise. It portrays the Fire as though it were a vast tent of flames enclosing its inhabitants from every direction. The punishment does not come from one side alone; rather, they find no opening through which they can escape.

“And if they call for relief, they will be relieved with water like molten metal.”

The word muhl refers to an extremely hot and heavy substance, such as boiling oil or molten metal like copper or iron after it has melted. It is overwhelming in both heat and density.

The phrase “they will be relieved” normally conveys mercy, rescue, and deliverance from distress. Relief is usually given through something that removes hardship. Yet here, the relief itself becomes an additional form of punishment.

When the people of Hell cry out for help because of their thirst, the “drink” does not quench their thirst. Instead, it becomes another stage of torment, burning their mouths and faces immediately, as the verse continues:

“It scalds the faces.”

The face is the most honored and recognizable part of a person, which makes the scene even more terrifying and impactful.

“Wretched is the drink, and evil is the resting place.”

The word murtafaq refers to a place where a person finds comfort, benefit, support, or rest. It comes from a root associated with ease and reliance. Thus, “murtafaqan” means a place of residence or settlement.

The verse employs the term with striking irony: what they might have hoped would be a place of refuge or rest turns out to be the worst possible place of abode.

The word “murtafaqan” (resting place) comes from the root associated with comfort, support, and ease. It refers to a place where a person seeks rest, benefit, or refuge.

Here, however, the term is used with striking contrast: what they may have hoped would be a place of refuge or settlement turns out to be the worst possible place of abode.
“O Allah, protect us from the Fire.”

i'm aware it's optional but the mental pain I'd get from not fasting would be worse for me 💀