True Story of a Young Girl Reciting Ayat-ul-kursi

15 09 2009

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The following is a true incident that happened.
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It was reported in a local paper in Rochdale (A town, northeast of Manchester), of a young woman who was raped in a small dark alley (a narrow passage between buildings) one evening.
On a separate evening around the same time, a young Muslim girl was walking home from college. Aware that it was getting dark fast, she wanted to get home as soon as possible, so her mother would not be worrying about her being outside alone at night.

The young Muslim girl faced a dilemma. To take the short-cut down the same alleyway to avoid getting home after dark, or to take the longer route and have her mother worrying herself sick about her daughters safety.

Conscious of the time, she takes the alleyway. While the girl is walking she sees a rather sinister and dark figure of a man walking towards her from the other end. As her pace quickens, she begins to read Ayat-ul-kursi for her safety.
The man, he makes eye contact but carries on walking.

When the young Muslim girl reaches home she tells her family about this sinister looking man, they advise her to contact the police, after having read the newspaper article some time before. When she contacts the police they ask her to give a physical description of the man. It matches the description the rape victim had given.

Some days later the young Muslim girl receives a phone call from the police, asking her if she would come down to the police station to identify the man in a line up. Both the rape victim and the Muslim girl pick out the same man.

The police are confused; they ask the rapist why he attacked one girl and not the other.
In reference to the Muslim girl, he replies ‘why would I attack her? when she was walking with two huge men on either side of her?’

Alhamdulillahi Rabbil Aalameen.

reference: http://www.abdurrahman.org





Thirty-Three Lessons From Surah Yusuf

14 09 2009
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In the Name of Allah, the Most Gracious, the Most Merciful

Thirty-Three Lessons From Surah Yusuf
Shaykh Abdur Rahmaan Naasir Al-Sa`di

“Tayseer Al-Kareem Ar-Rahmaan”
Transl. Hisham Assing

As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 – 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says, “Indeed in their stories, there is a lesson for men of understanding.”

This story is from the best of stories because of what it relates from the varying phases of life; from trial to tribulation, from being tested to being blessed, from humiliation to grandeur, from slavery to kingship, from division to unity, from grief to joy, from superfluity to famine, from famine to glut, from hardship to ease, and from denial to affirmation. So blessed be the One who revealed it in the best manner possible.

From amongst the lessons derived from this Surah are:

1. The knowledge of interpreting dreams is a very important branch of knowledge that Allah gives to whom he pleases from His servants. And most of them (dreams) are based on symbols that are ambiguous in meaning and in description. For indeed the significance of the sun, the moon and twelve stars bowing to Yusuf, is that these lights are the beauty of the sky, and from them emanates benefit. Likewise the prophets and the scholars are the beauty of this earth, and by them mankind is guided through darkness just as they do by the light of the stars, the sun and the moon. Moreover, since the source of this light is his mother and father, hence it is very befitting that the moon and the sun symbolize his parents, for from them emanate the greatest light from which he and his brothers are off-springs. Thus, the sun, which is a feminine noun, symbolizes his mother and the moon, which is a masculine noun, symbolizes his father, and the stars symbolize his brothers.

2. The significance of the dream of his fellow prison mate who saw himself pressing wine, is that the one who does such work is usually the servant of someone else. Thus he interpreted it to mean that this prison mate would be a servant for the king, and this would guarantee his freedom from prison. Regarding the significance of the dream of the one who saw birds eating bread from the top of his head, Yusuf interpreted this dream as a indication that he will be crucified because the skull protects the brains and once a person is crucified and left in the open, the brains will become exposed, thus the bird will eat it.

3. Therein are evidences of the truthfulness of the prophethood of Prophet Muhammad (Peace be upon him), for he narrated to his people this long story and he never read the previous books nor learned from any one.

4. One should distance oneself as much as possible from situations that can lead to an evil outcome. Also the permissibility of not disclosing what one fears might harm them based on the statement of Ya’qûb to Yusuf, “He (the father) said: “O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”

5. The permissibility of a person mentioning to someone else, as a means of sincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”

6. The blessing that Allah bestows upon the servant is not simply restricted to that particular individual, rather it is a blessing that encompasses him, his family and his friends. And whatever good is obtained is because of that person based on the statement of Allah, “Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya’qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing, All-Wise.”

7. The importance of being cautious of the evil results of sins, because one sin often leads to many others. For the brothers of Yusuf tried varying plots when they wanted to separate him from his father; they lied many times, they falsified the blood on the shirt, they came at night pretending to cry, and all of this is as a result of one sin, one thing leading to a next.

8. The matter that really counts in the life of the servant is the successful ending and not the deficient beginning. For the children of Yacub did what they did in the beginning which was a very reprehensible act, then their affair ended in sincere repentance, complete forgiveness from Yusuf and their father, and du’a was made for them to be forgiven and have mercy upon.

9. Some evil are lesser then others and committing the least or lesser evil is always better. For when the brothers of Yusuf agreed to kill him or throw him in the well, one of them said, “Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thus his suggestion was better in comparison with those of his brothers (in spite of it still being an evil one) and because of this he lessened the greatness of the sin they committed.

10. There is no sin on a person that buys, sells, or uses anything that is considered as merchandise according to prevailing business practices. Nor is the one who is not aware how this merchandise was obtained guilty of any sin. For the brothers of Yusuf sold him, which was a haraam, impermissible transaction, then he was found by a caravan of people who took him to Egypt and sold him there as a slave, and in spite of all this Allah referred to him as ”merchandise.”

11. One should be careful to avoid being secluded with women whom may be a cause of fitnah, and one should also be cautious of the love for someone that may be harmful. For the wife of the king did what she did because of her infatuation with Yusuf that lead her to try to seduce him, tell lies about him and cause him to be imprisoned for a long time.

12. The inclination that Yusuf would have had for the woman, but resisted it for Allah’s sake is what actually brings him closer to Allah. Because this type of inclination is from amongst the soul’s evil suggestion and it is something that happens naturally to most of mankind. However, the love and fear of Allah overpowered the call of fulfilling desires. Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.” And also from amongst the “seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a man who is called by a woman of beauty and position [for illegal intercourse], but be says: ‘I fear Allaah.”

13. Whenever eemaan enters the heart and one makes his whole affair sincerely for Allah sake, Allah will indeed repel and defend one from all types of evil and vulgarity because of one’s eemaan and sincerity due to Allah’s statement, “Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our sincere slaves.”

14. Whenever the servant sees a situation that might be one of fitnah or cause of sin, he should flee as far as possible from it to save himself from sin.

15. Yusuf was beautiful both externally and internally. As for his external beauty, it made the king’s wife did what she did, and it made the other women cut their hands while proclaiming, “How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!” His internal beauty was because of his great chastity and self-restraint in spite the many enticement there were to commit sin. This is why the king’s wife said, “I did seek to seduce him, but he refused.”

16. When there is a atmosphere for sin, the servant should always return unto Allah and distance himself from his own strength and power based on the statement of Yusuf, “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame) of the ignorants.”

17. Knowledge and intelligence leads one who possesses it to do good acts and prevents him from evil. Ignorance on the other hand, calls the one who is ignorant to conform to his desires, even if it is harmful to him.

18. Just as the servant worships Allah during times of ease, similarly he should also worship him during times of hardship. For Yusuf (peace be upon him) was constantly calling to Allah, thus when he entered the prison he continued to make dawah. He called the two young men to at-tawheed and he warned them against as-shirk. Hence, from his quick-wittedness he saw that they were responsive to his dawah, whereby they said to him, “We think you are one of the Muhsinun (doers of good).” So this was a golden opportunity for dawah that he seized by calling them to Allah before interpreting their dreams so his goal (of calling them to Islaam) would be more fruitful. Thus, firstly he made it clear to them that what they notice of him from his noble character and in-depth knowledge is all a result belief in Allah and singling him out for worship (tawheed), and he abandoned the path of those who do not believe in Allah and the last day. So he first gave them dawah through his actions, then he gave them dawah by his speech illustrating to them the corruption of shirk and the reality of at-tahwheed.

19. The importance of priorities. For when he was asked by the two young men to interpret their dreams, there were other matters of importance that they were in greater need of knowing before their questions were to be answered. This is a sign of a teacher possessing great intelligence, and the ability to correctly guide and teach, for when Yusuf was asked by the two young men about their dreams, he first called them to Allah before interpreting their dreams.

20. It is not considered depending on others (instead of Allah), if one happens to get into a difficult situation and one seeks the assistance of someone whom he thinks can alleviate his situation, for this person there is no blame on him if he does this. This is because it has always been the custom of people to seek each other assistance in such matters. Hence, Yusuf said to the one whom he knew would be saved, “Mention me to your lord (i.e. your king, so as to get me out of the prison).”

21. The one who teaches should always try to have complete sincerity when he teaches, and he should not use his position as a means to obtain wealth, status or personal benefit. Furthermore, he should not withhold from spreading knowledge or giving advice even if the one whom he taught or advised did not do what he (the teacher) requested. For indeed Yusuf (peace be upon him) advised one of the young men to mention his situation to the king, but he forgot and did not mention him. However, when the time came when he was in need of him, he sent someone to get Yusuf. In spite of this, Yusuf did not chastise him for forgetting to mention his situation to the king, rather he gave him a complete answer to his question.

22. There is no blame on a person for defending himself against a false accusation. Rather this is something praiseworthy. As Yusuf refused to leave the prison until his innocence was proven.

23. Dream interpretation is a branch of the Islamic sciences, and a person is rewarded for studying and teaching it. Dream interpretation also comes under category of giving fataawa, for he said to the two young men, “Thus is the case judged concerning which you both did inquire.” (tas’taftiyaan – sought a fatwa) The king said, “Explain (aftoonee – give me a fatwa) of my dream”, and the young man said to Yusuf, “Explain to us (aftinaa – give us a fatwa) regarding (the dream) of seven fat cows.” Thus, it is not permissible interpret dream except with (shari’ah) knowledge.

24. As long as a person is not pretentious or dishonest, he should not be criticized if one informs others about his praiseworthy qualities, if he intends by this to bring about a general benefit based on the statement of Yusuf, “Set me over the storehouses of the land; I will indeed guard them with full knowledge.” Likewise, leadership is not something that is blameworthy if the one who is in charge fulfils the rights of Allah and the rights of His servants to the best of his ability.

25. Allah is very generous to his servants by giving them the best of this life and the next. The means of achieving the best of the next life is by having eemaan and taqwa. The servant should always ask Allah for his rewards and bounties and he should not be disappointed whenever he sees the people enjoying the pleasures of this world whereby he is unable to partake. Rather he should ask Allah for His great reward and bounties in the next life based on His statement, “And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him.”

26. It is from the “sunnah” of the prophets to host guest and treat them honorably based on the statement of Yusuf, “See you not that I give full measure, and that I am the best of the hosts?”

27. Having negative thoughts about someone is not something that is always prohibited if there are accompanying evidences to support this suspicion. For verily, Ya’qûb said to his sons after they came to him claiming that a wolf ate Yusuf, “Nay, but your own selves have made up a tale.” And he said regarding their next brother,“Can I entrust him to you except as I entrusted his brother (Yusuf) to you aforetime?”

28. If one does not want another person to be aware of something one has or something one intends to do, one should use a subtle means of distraction that does not contain any lies. As Yusuf did when he put the golden bowl into his brother’s bag, and he then took the golden bowl out of his brother’s bag leading them think that their brother is the one who stole it. After which he said, “Allah forbid, that we should take anyone but him with whom we found our property.” Notice he did not say, “We found our property with him”, or “He stole our property.” Rather, he made a general statement that can apply to this situation as well as others, and there is not wrong with what he did. For all he did was made them think that their brother stole the golden bowl, so that his youngest brother can remain with him, as was objective.

29. It is not permissible for a person to bear witness except to that which he has sure knowledge of. He acquires this knowledge either by witnessing it himself or by being informed by a trustworthy person based on the statement of the Yusuf’s brothers, “We testify not except according to what we know.”

30. The permissibility of informing others of the difficulties one is enduring, as long as this is not done in a manner that indicates one is annoyed with the decree of Allah, for the brothers of Yusuf complained, “O ruler of the land! A hard time has hit us and our family,” and Yusuf did not object to their statement.

31. The merits of taqwah and sabr (patience), for every good in this life and the next is as result of taqwah and sabr based on the statement of Allah, “Allah has indeed been gracious to us. Verily, he who fears Allah and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost.”

32. The one whom Allah has blessed after being in a state of poverty or distress should acknowledge the bounties of Allah upon him by constantly remembering his previous condition. Thus he would be able to thank Allah every time he remembers his previous condition, as Yusuf (peace be upon him) said, “He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan had sown enmity between me and my brothers.”

33. The servant should always exalt Allah for making him remain steadfast upon eemaan by constantly doing those deeds that causes one’s eemaan to remain firm. Also one should always ask Allah to have successful ending by perfecting His Favor upon one based on the du’a of Yusuf (peace be upon him), “My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous.”

This is by the will of Allah, this is what He has made possible for me to mention regarding the benefits and lessons obtained from this blessed story, however for the one contemplates, he is guaranteed to find other benefits from the surah than those mentioned. So we ask Allah the most high, to bless us with beneficial knowledge and actions that are acceptable to Him, indeed He is the most generous, the most gracious.





Islam = Qur’an + Sunnah|Importance Of The Sunnah From The Qur’an Itself!

8 09 2009
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In the Name of Allah, the Most Gracious, the Most Merciful,
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Islam = Qur’an + Sunnah|Importance of the Sunnah from the Qur’an Itself!

Why do we have to follow the sunnah of Prophet Muhammad and not just follow the Qur’an?

The question may appear strange and somewhat surprising to committed, practicing Muslims. How can something which is so obviously one of the bases of Islaam become a matter for discussion and debate? But since the question has been asked, we will present, with the help of Allah, the principles and bases of the importance of the Sunnah, the obligation to follow it and the ruling concerning those who reject it. By so doing, we will also refute the doubters and the misguided group who call themselves “Submitters” (the Qur’an has nothing to do with them!) Insha’Allah this discussion will be of benefit to everyone who wants to understand the truth of the matter.

Proof of the importance of the Sunnah from the Qur’an itself:

1. Allah says (interpretation of the meaning): “He who obeys the Messenger has indeed obeyed Allah…” [4:80] Allah described obedience to the Prophet (peace be upon him) as being a part of obedience to Him. Then He made a connection between obedience to Him and obedience to the Prophet (peace be upon him): “O you who believe! Obey Allah and obey the Messenger…”[4:59]

2. Allah warns us not to go against the Prophet (peace be upon him), and states that whoever disobeys him will be doomed to eternal Hell. Allah says (interpretation of the meaning): “…And let those who oppose the Messenger’s commandment beware, lest some fitnah (trial, affliction, etc.) befall them or a painful torment be inflicted on them.”[24:63]

3. Allah has made obedience to His Prophet a religious duty; resisting or opposing it is a sign of hypocrisy: ”But no, by your Lord, they can have no Faith, until they make you [Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.”[4:65]

4. Allah commands His slaves to respond to Him and His Messenger: “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life…” [8:24]

5. Allah also commands His slaves to refer all disputes to him: “… (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger…”[4:59]

6. Allah also calls all people who accept Allah but refute the Messenger as ‘Real Kafirs’: “Verily, those who deny Allâh and His Messengers and (those who) wish to separate Allah from His Messengers (by believing in Allâh and disbelieving in His Messengers), saying: “We believe in some but reject others”: and (those who) wish to adopt a way in between. They are in truth (equally) Unbelievers; and We have prepared for Unbelievers a humiliating Punishment. To those who believe in Allah and His Messengers and make no distinction between any of the Messengers, We shall soon give their (due) rewards: for Allah is Oft-Forgiving Most Merciful.”[4:150-153]

In a nutsell: Islam = Qur’an + Sunnah only.

You will see that all groups who deviated from Islam are violating this rule. Shi’a replace the Sunnah with their Imams and some fabricated narrations. Extremist Sufis replace the Qur’an and the Sunnah with their Shaikhs (leaders). The ‘Submitters’ reject the Sunnah from the equation and claim to follow the Qur’an only. All of those who reject the Sunnah are NOT Muslims.

Below is an authentic hadeeth from the Prophet Salalahu Alayhi wa Salaam, believe in it and follow it if you are a true Muslim. Please always keep it in mind:

Narrated Abu Huraira: Allah’s Messenger Salalahu Alayhi wa Salaam said, “All my followers will enter paradise except those who refuse.” They said, “O Allah’s Messenger! Who will refuse?” He said, “Whoever obeys me will enter paradise, and whoever disobeys me is the one who refuses (to enter it).” (Sahih Bukhari) (Book #92, Hadith #384)

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If you wish to learn more about the status and authority of the Sunnah in Islam, please watch the series of videos: Uloom al Hadith by Brother Navaid Aziz. It can be found on Youtube.

BarakAllahu Feekum

Wa’Salaamu Alaiakum wa Rahmatullahi wa Barakatu! 🙂





How Do You Benefit From the Qur’aan

8 09 2009
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How Do You Benefit From the Qur’an?

Author: Ibn al-Qayyim
Source: Al-Fawaa’id

Ibn Al-Qayyim (rahimahullaah) said in al-Fawaa’id:

Allaah the Exalted said:

Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. (Qaaf 50:37)

When you desire benefit from the Qur’an, then bring your heart together during its recitation, listen heedfully and have the presence of the one who is being addressed and spoken to, since it is a speech from Him, the Sublime, to you, upon the tongue of His Messenger (sallallaahu alaihi wasallam).

This is because the best and most complete effect is suspended between the following:

1. That which produces the required effect,

2. A place which receives this effect,

3. The condition which is necessary to receive such an effect and

4. The absence of that which prevents this effect from being obtained.

This verse has included all of the above with the most concise and clear of wording, which is most direct in expounding the intended meaning.

His speech:
(Verily, therein is indeed a reminder…) is an indication of what has preceded from the beginning of Surah Qaaf to the present and this constitutes that which produces the desired effect.

And His speech:
(…for him who has a heart…) this is the place which receives the effect and what is desired by it is: a living heart which understands from Allaah, just as the Exalted has said:

It is but a Reminder and a Manifest, Clear Qur’an, that he (Muhammad) may give warning to him who is alive (i.e. the healthy and live heart of the believer.) ( YaaSeen 36:69-70)

And His speech:
(…or who gives ear…) the one who directs his listening and the perceptive faculty of his hearing to what is being said to him, and this is the condition of benefiting and receiving the desired effect from the words (that one hears).

And His speech:
(…while he is heedful) meaning his heart is present and witnessing, not absent and unmindful.

Ibn Qutaibah said: “Listen to the Book of Allaah, while your heart and understanding are present, not while you are unmindful and forgetful.”

And this is an indication of that which prevents the desired effect [from the Book of Allaah] from being obtained and that is the forgetfulness and absence of the heart from understanding what is being said to it, looking at it with care and pondering slowly and carefully over it.

So when that which produces the effect and that is the Book of Allaah; a place which receives the effect and that is the heart; the necessary condition, which is paying attention; the absence of that which prevents the effect and that is the hearts occupation and distraction away from the meaning of the speech and its turning way to something else are all present, then the effect will be obtained and realized and that is benefiting from the Qur’an and its remembrance.





“Each verse is like a date: the more you chew it…”

8 09 2009

“Each verse is like a date: the more you chew it…”

1 – The Messenger of Allah said:

“Whoever wants to to love Allah and His Messenger, then let him read the Mushaf.”

[‘Sahih al-Jami”; # 6289]

2 – Ibn ‘Abbas narrated:

“al-Walid bin al-Mughirah (a polytheist) came to the Messenger of Allah. The Messenger of Allah recited the Qur’an to him, and al-Walid seemed to become affected and softened by it. Abu Jahl came to know of this, so, he came to al-Walid and said: “Don’t you see that your people are collecting charity for you?”

He said: “And why is that?”

Abu Jahl replied: “So that they can give it to you, as they see that you went to Muhammad to get some of his food.”

al-Walid said: “Quraysh knows that I am of the wealthiest of its sons.”

Abu Jahl said: “So, say to Muhammad something that would convince your people that you oppose him.”

al-Walid replied: “And what can I possibly say? There is not a single man who is more knowledgable of poetry or prose than I, or even that of the Jinn, and by Allah, what he says bears no resemblance to these things. By Allah, what he says has a sweetness to it, and a charm upon it; the highest part of it is fruitful and the lowest part of it is gushing forth with bounty; it dominates and cannot be dominated, and it crushes all that is under it.””

[Reported by al-Hakim in ‘al-Mustadrak’ (2/506-507) and at-Tabari in ‘Jami’ al-Bayan’ (29/156), and it is authentic]

3 – Jubayr bin Mut’im said:

“I heard the Messeger of Allah recite ‘at-Tur’ in the Maghrib prayer, and when he got to the verses {“Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? No, but they have no firm Belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?”} [at-Tur; 35-37], my heart wanted to fly from my body out of awe.”

[‘Tafsir Ibn Kathir’; 4/309]

4 – ‘Uthman bin ‘Affan said:

“If our hearts were truly pure, we would never get enough of the Words of our Lord, and I hate that one day passes with me not looking in the Mushaf.”

[‘al-Bidayah wan-Nihayah’; 7/215]

5 – Ibn Abi Mulaykah narrated:

“‘Ikrimah bin Abi Jahl used to press the Mushaf to his face and cry, saying: “The Book of my Lord! The Words of my Lord!””

[Reported by ‘Abdullah bin al-Mubarak in ‘al-Jihad’; # 56]

6 – Bishr bin as-Sirri said:

“Verily, each verse is like a date: the more you chew it, the more of its sweetness is released.” Abu Sulayman heard this and commented: “True. It is the case with one of you that if he begins one chapter of it, he wants to read it to the end.”

[‘al-Hadith fi ‘Ulum al-Qur’an’; p. 70]

Translated by Abu Sabaayaa





The Names and Characteristics of the Qur’aan

8 09 2009
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The Names and Characteristics of the Qur’an
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To assist you in knowing the true worth of the Qur’aan, you should know that
Allaah has named the Qur’an with many names and amongst them are:

•Al-Qur’an (theRecital),
•Al-Furqaan (the Criterion between Truth and falsehood),
•at-Tanzeel (the Revelation),
•Al-Kitaab (the Book).

Allaah has also given the Qur’an many descriptions in His verses and amongst them are:

•Noor (Light),
•Huda (Guidance),
•Mau’idhah (Admonition),
•Shifaa’ (Healing),
•Rahmah (Mercy),
•Mubaarak (Blessing),
•Mubeen (Clear, Manifest),
•Bushraa (Good Tidings),
•Azeez (Mighty),
•Majeed (Glorious),
•Basheer (Bringer of Glad Tidings),
•Nadheer (Warner),
•Kareem (Noble),
•Ahsanul-Hadeeth (the Best of Speech)
Allaah the Exalted said, in describing His Book:

Allaah has sent down the most beautiful of speech, a Book, (parts of it) resembling (others) oft-repeated. The skins of those who fear their Lord shiver from it. Then their skins and their hearts soften to the remembrance of Allaah (Zumar 39:23)

Originally from: Kaifa Nafhamul-Qur’aan of Jameel Zainoo, with slight modification.

Source: How To Memorise the Qur’aan (ITI Publications)
http://www.thenoblequran.com/sps/





Cellphone or the Qur’aan

31 08 2009

quran mondays 

 

Cellphone or the Qur’aan?
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quran-roses

 

Ever wonder what would happen if we treated our Quran like we treat

our cell phone?

What if we carried it around in our purses or pockets?

What if we flipped through it several time a day?

What if we turned back to go get it if we forgot it?

What if we used it to receive messages from the text?

What if we treated it like we couldn’t live without it?

What if we gave it to kids as gifts?

What if we used it when we traveled?

What if we used it in case of emergency?

This is something to make you go….hmm….where is my Quran?

Oh, and one more thing.

Unlike our cell phone, we don’t have to worry about our Quran being
disconnected

Makes you stop and think ‘where are my priorities? And no dropped calls