Podcasts about allah who

Allah is the source of all blessings, so if people are to be truly happy they should live their lives in accordance with His teachings. Unfortunately, many people ignore this and instead seek happiness in boasting of their possessions and competing with others in wealth and children. This leads to unhappiness, as they never feel satisfied and develop strained relationships with those around them. Thankfully, Allah reminds us of the consequences of this misbehavior, so we should remind ourselves of the real purpose of life and be grateful for the blessings we have been given. Allah has given people everything they need for life, but some are not content and strive to acquire more and more in order to be happy. This leads to an ungrateful attitude towards Allah, and selfishness in society. The desire to possess the blessings of the world harms both the individual and the community, with some people clinging to their possessions and encouraging others to do the same, despite the fact that Allah has warned that this is not the path to true happiness. In order to understand the real nature of life, Allah has compared it to a rain shower - transient and beautiful, but soon gone. Such a person's love is directed towards those who are not worthy of it, and the unhappiness caused by this can never be removed. Allah is the one true deity who should be feared, obeyed, and loved. Ascribing partners to Allah is a grievous wrong and is never forgiven, and leads to unhappiness in life. Loving other than Allah, despite His infinite might, leads to disappointment and pain. Therefore, it is important to love Allah and follow His instructions in order to have a fulfilling life. Allah is the only divine being with power and intelligence. A person who accepts Allah as their only God will strive to gain His approval and love, unlike someone who has adopted several false gods and is left in a state of psychological turmoil, dealing with conflicting interests and never obtaining the best result. Allah gives us this wise example to help us understand the difference between these two types of person and protect ourselves from setting up false gods. Fate is in Allah's hands, and He is the only One Who can help us and make us well. We must remember that it is Allah Who causes everything to be done and no creature has any power of its own. Allah is the only one with power and fate, not any beings or objects. People are heedless and deceived if they expect help from anything other than Allah, as all their efforts are in vain. This wrong path of ascribing partners to Allah will only result in regret and psychological collapse on the Day of Judgment with no hope of happiness in their lifetimes. To be free from this deception, people should turn towards Allah, listen to their conscience, and praise His power and omnipotence. This person, who does not believe in fate, will be full of anxiety and tension during the examination. He will be in a state of inner conflict, because he knows that the result of the examination is very important for his life, and that even the slightest mistake could cause him to fail. This person will be in a state of constant worry and fear. Allah informs us of this in the Qur'an: Belief in Allah and submission to fate is essential for a person to experience happiness and peace. Allah is All-Strong, Almighty, and if He helps you, no one can vanquish you. Everything in a person's life has been planned by Allah before they are even born, and it is impossible to escape or change one's fate. With trust in Allah and a proper understanding of fate, a person can be at ease and accept the outcome of their life with peace, whether it is good or bad.

https://www.khutbah.info/the-passing-of-the-prophet/ All praise is due to Allah Who decreed death upon the living, and made the hereafter for accounting and recompense. And if Allah Almighty…

Allah states in the Qur'an that the number of believers unearth would be always very few and that only this minority of believers would attain Paradise. For this reason, faith is one of the favours that could be granted to a person. However, during our Prophet's (saas) time, once having faith, certain people attempted to lay our Prophet (saas) under obligation, as if they had done him a favour. In order to explain this very erroneous logic—”They think they have done you a favour by becoming Muslims!”—our Prophet (saas) was commanded to speak thus: Say: “Do not consider your Islam a favour to me. No indeed! It is Allah Who has favoured you by guiding you to faith, if you are telling the truth.” (Surat al-Hujurat, 17)

It is Allah Who creates every condition that people need to survive. The location of the Earth in the solar system, the atmosphere that provides the required environment for life, water, an essential part of life that covers a great part of the Earth, the movements of the Earth that enables the rise of the Sun every morning and its sinking every evening and many such other happenings take place by Allah's Will. The Prophet Muhammad (saas) reminded his people about Allah's superior might: Say: “Think! If Allah made it permanent night for you till the Day of Rising, what god is there other than Allah to bring you light? Do you not then hear?” Say: “Think! If Allah made it permanent day for you till the Day of Rising, what god is there other than Allah to bring you the night to rest in? Do you not then see?” (Surat al-Qasas, 71-72) The Prophet Muhammad told his people to look at the signs of creation in this world and to take lessons from them. Seeing these flawless signs of creation, people should grasp another important fact. Allah, Who is able to create all these things, will surely create their exact counterparts in the Hereafter. The Prophet Muhammad(saas) explained this important fact to his people: Say: “Travel about the Earth and see how He brought creation out of nothing. Then later Allah will bring about the Second Creation. Allah has power over all things.” (Surat al-'Ankabut, 20)

If My servants ask you about Me, I am near. I answer the call of the caller when he calls on Me. They should therefore respond to Me and believe in Me so that hopefully they will be rightly guided. (Qur'an, 2:186) "Praise be to Allah Who, despite my old age, has given me Isma'il and Ishaq. My Lord is the Hearer of Prayer." (Qur'an, 14:39) Your Lord says, 'Call on Me and I will answer you. Those who who are too proud to worship Me will enter Hell abject.' (Qur'an, 40:60) Nuh called out to Us and what an excellent Responder We are! (Qur'an, 37:75) He Who responds to the oppressed when they call on Him and removes their distress, and has appointed you overlords on the earth. Is there another god besides Allah? How little you pay heed! (Qur'an, 27:62)

Praise be to Allah, to Whom everything in the heavens and everything in the earth belongs, and praise be to Him in the hereafter. He is the All-Wise, the All-Aware. (Qur'an, 34:1) You will see the angels circling round the Throne, glorifying their Lord with praise. It will be decided between them with truth. And it will be said: 'Praise be to Allah, the Lord of all the worlds.' (Qur'an, 39:75) Praise belongs to Allah Who created the heavens and the earth and appointed darkness and light. Then those who do not believe make others equal to their Lord! (Qur'an, 6:1)

Allah knows what every female bears and every shrinking of the womb and every swelling. Everything has its measure with Him, (Qur'an, 13:8) He has counted them and numbered them precisely. (Qur'an, 19:94) We have recorded all things in writing. (Qur'an, 78:29) It is Allah Who has sent down the Book with truth and with the Just Balance. What will make you realise? Perhaps the Hour is close. (Qur'an, 42:17) So that He may know that they have indeed transmitted the Messages of their Lord. He encompasses what is in their hands and has counted the exact number of everything. (Qur'an, 72:28) He erected heaven and established the balance. (Qur'an, 55:7) And provide for him from where he does not expect. Whoever puts his trust in Allah – He will be enough for him. Allah always achieves His aim. Allah has appointed a measure for all things. (Qur'an, 65:3) Were Allah to expand the provision of His servants, they would act as tyrants on the earth. But He sends down whatever He wills in a measured way. He is aware of and He sees His servants. (Qur'an, 42:27)

Have they not travelled in the land and seen the final fate of those before them? They were far greater than them in strength. Allah cannot be withstood in any way, either in the heavens or on earth. He is All-Knowing, All-Powerful. (Qur'an, 35:44) And say: 'Praise be to Allah Who has had no son and Who has no partner in His Kingdom and Who needs no one to protect Him from abasement.' And proclaim His Greatness repeatedly! (Qur'an, 17:111) Allah is He Who created you, then provides for you, then will cause you to die and then bring you back to life. Can any of your partner-gods do any of that? Glory be to Him and may He be exalted above anything they associate with Him! (Qur'an, 30:40) Do they not see that Allah-He Who created the heavens and the earth and was not wearied by creating them--has the power to bring the dead to life? Yes indeed! He has power over all things. (Qur'an, 46:33) We created the heavens and the earth, and everything between them, in six days and We were not affected by fatigue. (Qur'an, 50:38)

Both East and West belong to Allah, so wherever you turn, the Face of Allah is there. Allah is All-Encompassing, All-Knowing. (Qur'an, 2:115) What is in the heavens and in the earth belongs to Allah. Allah encompasses all things. (Qur'an, 4:126) They try to conceal themselves from people, but they cannot conceal themselves from Allah. He is with them when they spend the night saying things which are not pleasing to Him. Allah encompasses everything they do. (Qur'an, 4:108) Your god is Allah alone, there is no god but Him. He encompasses all things in His knowledge. (Qur'an, 20:98) What! Are they in doubt about the meeting with their Lord? What! Does He not encompass all things? (Qur'an, 41:54) He (Shu'ayb) said, 'My people! Do you esteem my clan more than you do Allah? You have made Him into something to cast disdainfully behind your backs! But my Lord encompasses everything that you do! (Qur'an, 11:92) Our knowledge encompasses all that happened to him. (Qur'an, 18:91) When We said to you, 'Surely your Lord encompasses the people with His knowledge.' We only appointed the vision We showed you and the Accursed Tree in the Qur'an as a trial and temptation for the people. We frighten them, but it only increases them in their excessive insolence. (Qur'an, 17:60) It is Allah Who created the seven heavens and of the earth the same number, the Command descending down through all of them, so that you might know that Allah has power over all things and that Allah encompasses all things in His knowledge. (Qur'an, 65:12)

Praise belongs to Allah Who created the heavens and the Earth and appointed DARKNESS AND LIGHT... (Qur'an, 6:1). We all know that without light a person cannot see his surroundings with the naked eye. However, the light that we can see is only a very small part of all light-emitting energy. There are other kinds of light-emitting energy that human beings cannot perceive, such as infra-red, ultra-violet, x-rays and radio waves. Human beings are effectively blind to such light waves. It is interesting, therefore, that the word for "darkness" in the Qur'an is always in the plural. Note 55. Husaini, Qur'an for Astronomy and Earth Exploration from Space, 175-182.

Is it other than the religion of Allah that you desire, when everything in the heavens and earth, willingly or unwillingly, submits to Him and to Him you will be returned? (Qur'an, 3:83) "I have put my trust in Allah, my Lord and your Lord. There is no creature He does not hold by the forelock. My Lord is on a Straight Path." (Qur'an, 11:56) We subjected the mountains to glorify with him in the evening and at sunrise. (Qur'an, 38:18) Those who respond to their Lord will receive the best. But as for those who do not respond to Him, even if they owned everything on the earth and the same again with it, they would offer it as a ransom. They will receive an evil Reckoning. Their shelter will be Hell. What an evil resting-place! (Qur'an, 13:18) So that you might sit firmly on their backs and remember your Lord's blessing while you are seated on them, saying, 'Glory be to Him Who has subjected this to us. We could never have done it by ourselves. (Qur'an, 43:13) It is Allah Who has made the sea subservient to you so that the ships sail on it at His command, enabling you to seek His bounty, so that hopefully you will be thankful. (Qur'an, 45:12)

Glory be to Him Who created all the pairs: from what the earth produces and from themselves and from things unknown to them. (Qur'an, 36:36) While "male and female" is equivalent to the concept of "pair," "things unknown to them," as expressed in the Qur'an, bears a broader meaning. Indeed, we encounter one of the meanings pointed to in the verse in the present day. The British physicist Paul Dirac, who discovered that matter was created in pairs, won the Nobel Prize for Physics in 1933. This finding, known as "parity," revealed the duality known as matter and anti-matter. Anti-matter bears the opposite characteristics to matter. For instance, contrary to matter, anti-matter electrons are positive and protons negative. This fact is expressed in a scientific source as follows: ... every particle has its antiparticle of opposite charge... [T]he uncertainty relation tells us that pair creation and pair annihilation happen in the vacuum at all times, in all places.48 Another example of duality in creation is plants. Botanists only discovered that there is a gender distinction in plants some 100 years ago.49 Yet, the fact that plants are created in pairs was revealed in the following verses of the Qur'an 1,400 years ago: It is Allah Who created the heavens with no support-you can see them-and cast firmly embedded mountains on the earth so that it would not move under you, and scattered about in it creatures of every kind. And We send down water from the sky and make every generous plant grow in it, in pairs. (Qur'an, 31:10) It is He Who made the earth a cradle for you and threaded pathways for you through it and sent down water from the sky by which We have brought forth diverse pairs of plants. (Qur'an, 20:53) In the same way, fruits, are of two types: male or female. As the Qur'an proclaims: He stretched out Earth and placed firmly embedded mountains and rivers in it, and made two types [male and female] of every kind of fruit. He covers over day with night. There are signs in that for people who reflect. (Qur'an, 13:3) The word "zawjayni," translated as "two types," comes from "zawj," meaning "one of a pair." As we know, fruits are the final product produced by ripening plants. The stage before fruit is the flower. Flowers also have male and female organs. When pollen is carried to the flower and fertilization takes place, they begin to bear fruit. The fruit gradually ripens and starts to release seeds. The fact that fruits have gender-specific features is another piece of scientific information indicated in the Qur'an. 48. Henning Genz, "Nothingness: The Science of Empty Space," 205, www.2think.org/nothingness.shtml 49. "Wanna C A Miracle: Quran: The Living Miracle," The Revival 5, Issue 2, www.therevival.co.uk/Revival_issue/vol5_iss2_quran_miracle.htm

One item of information about the Earth given in the Quran is its similarity to the seven-layered sky: It is Allah Who created the seven heavens and of the Earth the same number, the command descending down through all of them, so that you might know that Allah has power over all things and that Allah encompasses all things in His knowledge. (Qur'an, 65:12) The information in the above verse is confirmed in scientific sources.

(13:1) Alif. Lam. Mim. Ra'. These are the verses of the Divine Book. Whatever has been revealed to you from your Lord is the truth, and yet most (of your) people do not believe. (13:2) It is Allah Who has raised the heavens without any supports that you could see, and then He established Himself on the Throne (of Dominion). And He it is Who has made the sun and the moon subservient (to a law), each running its course till an appointed term. He governs the entire order of the universe and clearly explains the signs that you may be firmly convinced about meeting your Lord. (13:3) He it is Who has stretched out the earth and has placed in it firm mountains and has caused the rivers to flow. He has made every fruit in pairs, two and two, and He it is Who causes the night to cover the day. Surely there are signs in these for those who reflect. (13:4) And on the earth there are many tracts of land neighbouring each other. There are on it vineyards, and sown fields, and date palms: some growing in clusters from one root, some standing alone. They are irrigated by the same water, and yet We make some excel others in taste. Surely there are signs in these for a people who use their reason. (13:5) And were you to wonder, then wondrous indeed is the saying of those who say: "What! After we have been reduced to dust, shall we be created afresh?" They are the ones who disbelieved in their Lord; they are the ones who shall have shackles around their necks. They shall be the inmates of the Fire, wherein they will abide for ever. (13:6) They challenge you to hasten the coming of evil upon them before the coming of any good, although people who followed a like course before had met with exemplary punishment (from Allah). Verily your Lord is forgiving to mankind despite all their wrong-doing. Verily your Lord is also severe in retribution. (13:7) Those who refused to believe in you say: "Why has no (miraculous) sign been sent down upon him from his Lord?" You are only a warner, and every people has its guide. (13:8) Allah knows what every female bears; and what the wombs fall short of (in gestation), and what they may add. With Him everything is in a fixed measure. (13:9) He knows both what is hidden and what is manifest. He is the Supreme One, the Most High. (13:10) It is all the same for Him whether any of you says a thing secretly, or says it loudly, and whether one hides oneself in the darkness of night, or struts about in broad daylight. (13:11) There are guardians over everyone, both before him and behind him, who guard him by Allah's command. Verily Allah does not change a people's condition unless they change their inner selves. And when Allah decides to make a people suffer punishment, no one can avert it. Nor can any be of help to such a people against Allah. (13:12) He it is Who causes you to see lightning that inspires you with both fear and hope, and He it is Who whips up heavy clouds. (13:13) The thunder celebrates His praise and holiness, and the angels, too, celebrate His praise for awe of Him. He hurls thunderbolts, striking with them whom He wills while they are engaged in disputation concerning Allah. He is Mighty in His contriving. (13:14) To Him alone should all prayer be addressed, for those to whom they do address their prayers beside Him are altogether powerless to respond to them. The example of praying to any other than Allah is that of a man who stretches out his hands to water, asking it to reach his mouth, although water has no power to reach his mouth. The prayers of the unbelievers are a sheer waste.....

(42:1) Ha'. Mim. (42:2) Ayn. Sin. Qaf. (42:3) Thus does Allah, the Most Mighty, the Most Wise reveal to you even as (He revealed) to those (Messengers) who preceded you. (42:4) His is all that is in the heavens and all that is in the earth; He is the Most High, the All-Great. (42:5) The heavens may well nigh rend asunder from above while the angels proclaim the praise of their Lord and ask forgiveness for those on earth. Lo, it is Allah, and He alone, Who is Most Forgiving, Most Merciful. (42:6) Those who have taken others than Him as their protectors beside Him, it is Allah Who oversees them; you are no guardian over them. (42:7) And thus did We reveal this Arabic Qur'an to you that you may warn the people of the Mother of Cities (to wit, Makkah) and those who dwell around it; and warn them of the Day of Gathering concerning which there is no doubt: whereon some will be in Paradise, and some in the Blazing Fire. (42:8) If Allah had so willed, He could have made them all a single community. But He admits whomsoever He pleases into His Mercy. As to those given to wrong-doing, they shall have none as protector or helper. (42:9) (Are they so foolish that) they have chosen others rather than Allah as their protectors? Yet it is Allah Who is the Protector and Who resurrects the dead and Who has power over everything. (42:10) The judgement on whatever you differ rests with Allah. Such is Allah, my Lord; in Him I have put all my trust and to Him I always turn in devotion. (42:11) The Originator of the heavens and the earth, He has appointed for you pairs of your own kind, and pairs also of cattle. Thus does He multiply you. Naught in the universe is like Him. He is All-Hearing, All-Seeing. (42:12) His are the keys of the heavens and the earth. He enlarges and straitens the sustenance of whomsoever He pleases. Surely He has knowledge of everything. (42:13) He has prescribed for you the religion which He enjoined upon Noah and which We revealed to you (O Muhammad), and which We enjoined upon Abraham and Moses and Jesus, commanding: “Establish this religion and do not split up regarding it.” What you are calling to is very hard upon those who associate others with Allah in His Divinity. Allah chooses for Himself whomsoever He pleases and guides to Himself whoever penitently turns to Him. (42:14) They did not split up except after knowledge had come to them, and then only because they wished to commit excesses against each other. Had your Lord not already decreed that judgement would be made later at an appointed time, the matter between them would surely have been decided once and for all. Indeed those who were later made the heirs of the Book are in disquieting doubt about it. (42:15) (This being so, O Muhammad), call people to the same religion and be steadfast about it as you were commanded, and do not follow their desires, and say (to them): “I believe in the Book Allah has sent down. I have been commanded to establish justice among you. Allah is our Lord and your Lord. We have our deeds and you have your deeds. There is no contention between us and you. Allah will bring us all together. To Him all are destined to return.” (42:16) Those who contend concerning Allah (after His call has been responded to), their contention is absolutely void in the sight of their Lord. Allah's wrath is upon them and a grievous chastisement awaits them. (42:17) Allah it is Who sent down this Book with the Truth and the Balance. And what would make you know that the Hour (of Judgement) has drawn near? (42:18) Those who do not believe in it seek to hasten its coming. But those who believe (in it) hold it in dread and know that the Hour (of Judgement) is bound to come. Lo, those who dispute concerning the coming of the Hour are gone far in error. (42:19) Allah is Most Gentle to His servants and grants sustenance to whomsoever He pleases. He is All-Strong, Most Mighty....

(35:1) All praise be to Allah, the Fashioner of the heavens and earth, Who appointed angels as His message bearers, having two, three, four wings. He adds to His creation whatever He pleases. Verily Allah has power over everything. (35:2) Whatever Mercy Allah accords to people, none can withhold; and whatever He withholds, no other will be able to release after Him. He is Most Mighty, Most Wise. (35:3) O people, remember Allah's favour upon you. Is there any creator, apart from Allah, who provides you your sustenance out of the heavens and earth? There is no god but He. Whither are you, then, being misdirected? (35:4) (O Prophet), (there is nothing novel in it) if they cry lies to you;Messengers before you were also cried lies to. To Allah shall all matters be sent back. (35:5) O people, assuredly Allah's promise is true. So let the life of the world not delude you, and let not the Deluder delude you concerning Allah. (35:6) Surely Satan is an enemy to you. Therefore, do take him as an enemy. He calls his followers to his way so that they may be among the inmates of the Fire. (35:7) A severe chastisement lies in store for those that disbelieve, but there is pardon and a great reward for those that believe and work righteous deeds. (35:8) (How awful is the straying of the person) for whom his evil deed has been embellished so that it looks fair to him? The fact is that Allah causes whomsoever He will to fall into error and shows the Right Way to whomsoever He will. So, (O Prophet), let not your life go to waste sorrowing over them. Allah is well aware of all that they do. (35:9) It is Allah Who sends forth winds which then set the clouds in motion, which We drive to some dead land giving a fresh life to earth after it had become dead. Such will be the resurrection of the dead. (35:10) He who seeks glory, let him know that all glory belongs to Allah alone. To Him do good words go up, and righteous action uplifts them. But those who contrive evil deeds, a severe punishment lies in store for them, and their contriving will come to naught. (35:11) Allah created you from dust, then from a drop of sperm, then He made you into pairs. No female conceives, nor delivers (a child) except with His knowledge. None is given a long life nor is any diminished in his life but it is written in a Book. Surely that is quite easy for Allah. (35:12) The two masses of water are not alike. The one is sweet, sates thirst, and is pleasant to drink from, while the other is salt, bitter on the tongue. Yet from both you eat fresh meat, and extract from it ornaments that you wear; and you see ships cruising through it that you may seek of His Bounty and be thankful to Him. (35:13) He causes the night to phase into the day and the day into the night, and He has subjected the sun and the moon, each running its course to an appointed term. That is Allah, your Lord; to Him belongs the Kingdom; but those whom you call upon, apart from Allah, possess not so much as the skin of a date-stone. (35:14) If you call upon them, they cannot hear your prayer. And if they hear it, they cannot answer it. On the Day of Resurrection they will disown you for associating others with Allah in His Divinity. No one can inform you of the truth save the All-Aware....

(32:1) Alif. Lam. Mim. (32:2) This Book, beyond all doubt, was revealed by the Lord of the Universe. (32:3) Or do they say: “He has fabricated it?” Nay, it is the Truth from your Lord so that you may warn a people to whom no warner came before you; perhaps they will be guided to the Right Way. (32:4) It is Allah Who created the heavens and the earth and all that is between the two, in six days, and then He established Himself on the Throne. You have no guardian or intercessor other than He. Will you, then, not take heed? (32:5) He governs from the heaven to the earth and then the record (of this governance) goes up to Him in a day whose measure is a thousand years in your reckoning. (32:6) He knows all that is beyond as well as all that is within a creature's sense-perception. He is the Most Mighty, the Most Compassionate, (32:7) He Who excelled in the creation of all that He created. He originated the creation of man from clay, (32:8) then made his progeny from the extract of a mean fluid, (32:9) then He duly proportioned him, and breathed into him of His spirit, and bestowed upon you ears and eyes and hearts. And yet, little thanks do you give. (32:10) They say: “Shall we be created afresh after we have become lost in the earth?” Nay, the fact is that they deny that they will meet their Lord. (32:11) Tell them: “The angel of death who has been charged with your souls shall gather you, and then you shall be brought back to your Lord.”(32:12) Would that you could see the guilty standing before their Lord with their heads downcast, (saying to Him): “Our Lord, we have now seen and heard, so send us back (to the world) that we might act righteously. For now we have come to have firm faith.” (32:13) (They will be told): “If We had so willed, We could have bestowed guidance on every person. But the Word from Me that I will fill Hell with men and jinn, all together, has been fulfilled. (32:14) So taste the chastisement on account of your forgetting the encounter of this Day. We, too, have forgotten you. Taste the eternal chastisement as a requital for your misdeeds.” (32:15) None believes in Our Signs except those who, when they are given good counsel through Our verses, fall down prostrate and celebrate the praise of their Lord and do not wax proud. (32:16) Their sides forsake their beds, and they call upon their Lord in fear and hope, and expend (in charity) out of the sustenance We have granted them. (32:17) No one knows what delights of the eyes are kept hidden for them as a reward for their deeds. (32:18) Would a true believer be like him who was an evil-doer? Surely they are not equal. (32:19) As for those who believe and act righteously, theirs shall be Gardens to dwell in, a hospitality to reward them for their deeds. (32:20) As for the evil-doers, their refuge shall be the Fire. Every time they want to escape from it they shall be driven back and shall be told: “Taste the chastisement of the Fire which you used to reject as a lie.” (32:21) We shall certainly have them taste some chastisement in this world in addition to the greater chastisement (of the Hereafter); perhaps they will retract (from their transgression). (32:22) And who is more unjust than he who is given good counsel through the Signs of his Lord and yet he turns away from them? Surely We will exact full retribution from such criminals.....

(30:1) Alif. Lam. Mim. (30:2) The Romans have been defeated (30:3) in the neighbouring land; but after their defeat they shall gain victory in a few years. (30:4) All power belongs to Allah both before and after. On that day will the believers rejoice (30:5) at the victory granted by Allah. He grants victory to whomsoever He pleases. He is the Most Mighty, the Most Compassionate. (30:6) This is Allah's promise and He does not go back on His promise. But most people do not know. (30:7) People simply know the outward aspect of the worldly life but are utterly heedless of the Hereafter. (30:8) Do they not reflect on themselves? Allah created the heavens and the earth and whatever lies between them in Truth and for an appointed term. Yet many people deny that they will meet their Lord. (30:9) Have they not travelled through the earth that they may observe what was the end of their predecessors who were far mightier and tilled the land and built upon it more than these have ever built? And Allah's Messengers came to them with Clear Signs. It was not Allah Who wronged them, but it is they who wronged themselves. (30:10) Evil was the end of those evil-doers, for they gave the lie to Allah's Signs and scoffed at them. (30:11) Allah creates in the first instance and will later repeat it. Thereafter it is to Him that you shall be sent back. (30:12) On that Day when the Hour will come to pass, the criminals shall be dumbfounded. (30:13) None whom they had associated with Allah in His Divinity will intercede on their behalf; rather, they will disown those whom they had set up as Allah's associates in His Divinity. (30:14) On that Day when the Hour will come to pass, people will be split into groups. (30:15) Then those who believed and acted righteously will be placed in a Garden and will be happy and jubilant. (30:16) As for those who disbelieved and gave the lie to Our Signs and to the encounter of the Hereafter, they will be arraigned for chastisement. (30:17) So glorify Allah in the evening and the morning. (30:18) His is all praise in the heavens and in the earth; (and glorify Him) in the afternoon and when the sun begins to decline. (30:19) He brings forth the living from the dead and brings forth the dead from the living, and revives the earth after it is dead. Likewise will you be raised to life (after you die). (30:20) And of His Signs is that He created you from dust and behold, you became human beings, and are multiplying around (the earth). (30:21) And of His Signs is that He has created mates for you from your own kind that you may find peace in them and He has set between you love and mercy. Surely there are Signs in this for those who reflect. (30:22) And of His Signs is the creation of the heavens and the earth and the diversity of your tongues and colours. Indeed there are Signs in this for the wise. (30:23) And of His Signs is your sleeping at night and your seeking His Bounty during the day. Indeed there are Signs in this for those who hearken. (30:24) And of His Signs is that He shows you lightning, arousing both fear and hope, and sends down water from the sky and revives the earth after it is dead. Indeed there are Signs in this for those who use their reason. (30:25) And of His Signs is that the sky and the earth stand firm by His command. Then no sooner than He summons you out of the earth you will come forth. (30:26) To Him belong all who are in the heavens and all who are on the earth. All are in obedience to Him. (30:27) It is He Who creates in the first instance and it is He Who will repeat the creation, and that is easier for Him. His is the loftiest attribute in the heavens and the earth. He is the Most Mighty, the Most Wise....

(27:1) Ta'. Sin. These are the verses of the Qur'an and a Clear Book; (27:2) a guidance and good tidings for the believers (27:3) who establish Prayer and give Zakah, and have firm faith in the Hereafter. (27:4) As for those who do not believe in the Hereafter, We have made their deeds seem attractive to them so they stumble around in perplexity. (27:5) It is they for whom a grievous chastisement lies in store; it is they who shall be the greatest losers in the Hereafter. (27:6) As for you, (O Muhammad), you are receiving the Qur'an from the Most Wise, the All-Knowing. (27:7) (Recount to them) when Moses said to his family: "I perceive something like fire: soon will I bring to you some information from there, or I will bring you a burning brand that you may warm yourselves." (27:8) But when Moses came to the fire, a call was sounded: "Blessed is He Who is in the fire and whatever is around it. Glory be to Allah, the Sustainer of all in the Universe. (27:9) O Moses, verily this is Me, Allah, the All-Mighty, the All-Wise! (27:10) Now cast your rod!" But when he saw the rod writhing as though it were a serpent, he turned his back in retreat and did not even look behind. "O Moses, have no fear. Messengers have no fear in My presence, (27:11) except he who has committed some wrong. But if he substitutes good in place of evil, I am Most Forgiving, Most Compassionate. (27:12) Now put your hand into your bosom, and it will come forth shining without any blemish. (These are two of the) nine Signs to be carried to Pharaoh and his people. They are surely a wicked people." (27:13) But when Our Clear Signs came to them, they said: "This is plain magic." (27:14) They denied those Signs out of iniquity and arrogance although their hearts were convinced of their truth. So see how evil was the end of those mischief-makers! (27:15) (On the other hand), We granted knowledge to David and Solomon and they said: "All praise be to Allah Who has exalted us above many of His believing servants!" (27:16) And Solomon succeeded David and said: "O people, we have been taught the speech of birds and we have been endowed with all kinds of things. Surely this is a conspicuous favour (from Allah)." (27:17) Hosts of jinn and humans and birds were marshalled for Solomon and were kept under full control. (27:18) (Solomon was once on the move with them) until when they reached a valley of ants one of the ants said: "O ants, get into your holes, lest Solomon and his hosts crush you (under their feet) without even knowing." (27:19) Smiling at the ant's utterance, Solomon burst into laughter and said: "My Lord! Hold me under (Your) control that I may render thanks for the favour which You have bestowed on me and on my parents, and that I may act righteously in a manner that would please You. Include me, out of Your Mercy, among Your righteous servants." (27:20) (On another occasion) Solomon inspected the birds and said: "Why is it that I do not see the hoopoe? Is he among the absentees? (27:21) I will inflict a severe punishment on him or maybe even slaughter him unless he comes forth with a convincing reason (for his absence)." (27:22) Not before long the hoopoe came up and said: "I have obtained a knowledge which you could not. I have brought for you sure news about Sheba. (27:23) I found there a woman ruling over them, one who has been endowed with all things and has a mighty throne. (27:24) I found that she and her people prostrate themselves before the sun rather than Allah." Satan has made their deeds appear attractive to them and has, thus, debarred them from the Right Path so they do not find true guidance (27:25) that they would prostrate themselves before Allah Who brings to light all that is hidden in the heavens and the earth and knows all that you conceal and all that you reveal. (27:26) Allah - none is worthy of worship save He; He is the Lord of the Mighty Throne. ..

(23:1) The believers have indeed attained true success: (23:2) those who, in their Prayers, humble themselves; (23:3) who avoid whatever is vain and frivolous; (23:4) who observe Zakah; (23:5) who strictly guard their private parts (23:6) save from their wives, or those whom their right hands possess; for with regard to them they are free from blame " (23:7) As for those who seek beyond that, they are transgressors" (23:8) who are true to their trusts and their covenants, (23:9) and who guard their Prayers. (23:10) Such are the inheritors (23:11) that shall inherit Paradise; and in it they shall abide for ever. (23:12) We created man out of the extract of clay, (23:13) then We made him into a drop of life-germ, then We placed it in a safe depository, (23:14) then We made this drop into a clot, then We made the clot into a lump, then We made the lump into bones, then We clothed the bones with flesh, and then We caused it to grow into another creation. Thus Most Blessed is Allah, the Best of all those that create. (23:15) Thereafter you are destined to die, (23:16) and then on the Day of Resurrection you shall certainly be raised up. (23:17) We have indeed fashioned above you seven paths. Never were We unaware of the task of creation. (23:18) We sent down water from the sky in right measure, and caused it to stay in the earth, and We have the power to cause it to vanish (in the manner We please). (23:19) Then through water We caused gardens of date-palms and vines to grow for you wherein you have an abundance of delicious fruits and from them you derive your livelihood. (23:20) And We also produced the tree which springs forth from Mount Sinai, containing oil and sauce for those that eat. (23:21) And indeed there is also a lesson for you in cattle. We provide you with drink out of what they have in their bellies; and you have many other benefits in them: you eat of them, (23:22) and are carried on them and also on ships. (23:23) We sent Noah to his people, and he said: "My people! Serve Allah; you have no deity other than He. Do you have no fear?" (23:24) But the notables among his people had refused to believe, and said: "This is none other than a mortal like yourselves who desires to attain superiority over you. Had Allah wanted (to send any Messengers) He would have sent down angels. We have heard nothing like this in the time of our forebears of old (that humans were sent as Messengers). (23:25) He is a person who has been seized with a little madness; so wait for a while (perhaps he will improve)." (23:26) Noah said: "My Lord! Come to my help at their accusation that I am lying." (23:27) Thereupon We revealed to him, saying: "Build the Ark under Our eyes and according to Our revelation. And when Our command comes to pass and the oven boils over, take on board a pair each from every species, and also take your household except those of them against whom sentence has already been passed and do not plead to Me on behalf of the wrong-doers. They are doomed to be drowned. (23:28) And then when you and those accompanying you are firmly seated in the Ark, say: "Thanks be to Allah Who has delivered us from the wrong-doing people." (23:29) And say: "My Lord! Make my landing a blessed landing, for You are the Best of those Who can cause people to land in safety." (23:30) There are great Signs in this story; and surely We do put people to test. (23:31) Then, after them, We brought forth another generation; (23:32) and We sent among them a Messenger from among themselves, saying: "Serve Allah; you have no god other than He. Do you have no fear?"....

(18:1) Praise be to Allah Who has revealed to His servant the Book devoid of all crookedness; (18:2) an unerringly Straight Book, meant to warn of a stern punishment from Allah, and to proclaim, to those who believe and work righteous deeds, the tiding that theirs shall be a good reward (18:3) wherein they shall abide for ever; (18:4) and also to warn those who say: "Allah has taken to Himself a son," (18:5) a thing about which they have no knowledge, neither they nor their ancestors. Dreadful is the word that comes out of their mouths. What they utter is merely a lie. (18:6) (O Muhammad), if they do not believe in this Message, you will perhaps torment yourself to death with grief, sorrowing over them. (18:7) Surely We have made all that is on the earth an embellishment for it in order to test people as to who of them is better in conduct. (18:8) In the ultimate, We shall reduce all that is on the earth to a barren plain. (18:9) Do you think that the people of the Cave and the Inscription were one of Our wondrous signs? (18:10) When those youths sought refuge in the Cave and said: "Our Lord! Grant us mercy from Yourself and provide for us rectitude in our affairs." (18:11) We lulled them to sleep in that cave for a number of years (18:12) and then roused them so that We might see which of the two parties could best tell the length of their stay. (18:13) We narrate to you their true story. They were a party of young men who had faith in their Lord, and We increased them in guidance (18:14) and strengthened their hearts when they stood up and proclaimed: "Our Lord is the Lord of the heavens and the earth. We shall call upon no other god beside Him; (for if we did so), we shall be uttering a blasphemy." (18:15) (Then they conferred among themselves and said): "These men, our own people, have taken others as gods beside Him: why do they not bring any clear evidence that they indeed are gods? Who can be more unjust than he who foists a lie on Allah? (18:16) And now that you have dissociated yourselves from them and from whatever they worship beside Allah, go and seek refuge in the Cave. Your Lord will extend His mercy to you and will provide for you the means for the disposal of your affairs." (18:17) Had you seen them in the Cave it would have appeared to you that when the sun rose, it moved away from their Cave to the right; and when it set, it turned away from them to the left, while they remained in a spacious hollow in the Cave. This is one of the Signs of Allah. Whomsoever Allah guides, he alone is led aright; and whomsoever Allah lets go astray, you will find for him no guardian to direct him. (18:18) On seeing them you would fancy them to be awake though they were asleep; and We caused them to turn their sides to their right and to their left, and their dog sat stretching out its forelegs on the threshold of the Cave. Had you looked upon them you would have certainly fled away from them, their sight filling you with terror. (18:19) Likewise, We roused them in a miraculous way that they might question one another. One of them asked: "How long did you remain (in this state)?" The others said: "We remained so for a day or part of a day." Then they said: "Your Lord knows better how long we remained in this state. Now send one of you to the city with this coin of yours and let him see who has the best food, and let him buy some provisions from there. Let him be cautious and not inform anyone of our whereabouts. (18:20) For if they should come upon us, they will stone us to death or force us to revert to their faith whereafter we shall never prosper."....

(8:1) They ask you concerning the spoils of war? Tell them: 'The spoils of war belong to Allah and the Messenger. So fear Allah, and set things right between you, and obey Allah and His Messenger if you are true believers. (8:2) The true believers are those who, when Allah's name is mentioned, their hearts quake, and when His verses are recited to them their faith grows, and who put their trust in their Lord; (8:3) who establish Prayer and spend out of what We have provided them. (8:4) Such people are indeed true believers. They have high ranks with their Lord, and forgiveness for their sins and an honourable sustenance. (8:5) (Now with regard to the spoils the same situation exists as when) your Lord brought you forth from your home in a righteous cause while a party among the believers were much averse to it. (8:6) They disputed with you about the truth after that had become evident, as if they were being driven to death with their eyes wide open. (8:7) And recall when Allah promised you that one of the two hosts would fall to you, and you wished that the one without arms should fall into your hands. But Allah sought to prove by His words the truth to be true and to annihilate the unbelievers to the last remnant (8:8) that He might prove the truth to be true and the false to be false, however averse the evil-doers might be to it. (8:9) And recall when you implored your Lord for help and He responded to you: 'I will indeed reinforce you with a thousand angels, coming host after host.' (8:10) Allah meant this as glad tidings and that your hearts may be set at rest. For every help comes from Allah alone. Surely Allah is All-Mighty, All-Wise. (8:11) And recall when Allah brought on you drowsiness, giving you a feeling of peace and security from Him, and He sent down rain upon you from the sky that He might cleanse you through it and take away from you the pollution of Satan and strengthen your hearts, and steady your feet through it. (8:12) And recall when your Lord inspired the angels: 'I am certainly with you. So make firm the feet of those who believe. I will cast terror into the hearts of those who disbelieve. So strike at their necks and strike at every pore and tip. (8:13) This is because they defied Allah and His Messenger. Whoever defies Allah and His Messenger must know that Allah is severe in punishment. (8:14) That is your punishment (from Allah). So taste this punishment, and know that for the unbelievers is the punishment of the Fire. (8:15) Believers, whenever you encounter a hostile force of unbelievers, do not turn your backs to them in flight. (8:16) For he who turns his back on them on such ar occasion - except that it be for tactical reasons, or turning to join another company - he shall incur the wrath of Allah and Hell shall be his abode. It is an evil destination. (8:17) So the fact is that it was not you, but it was Allah Who killed them; and it was not you when you threw [sand at them], but it was Allah Who threw it, (and the believers were employed for the task) that He might cause the believers to successfully pass through this test. Allah is All-Hearing, All-Knowing. (8:18) This is His manner of dealing with you. As for the unbelievers, Allah will surely undermine their designs. (8:19) (Tell the unbelievers:) 'If you have sought a judgement, then surely a judgement has come to you. And if you desist from disobedience, it is all the better for you. But if you revert to your mischief, We will again chastise you; and your host, howsoever numerous, will never be of any avail to you. Know well, Allah is with the believers.'.....

https://www.khutbah.info/virtue-of-muharram-and-ashura/ All praise is due to Allah Who selects by His Mercy whom He wills and chooses from His creation what He wishes. There is…

For Allah's true servants, the basic aim of their lives is Allah's good pleasure. Believers are people who know very well that it was Allah Who created them from nothing and Who is the giver of everything and the owner and sole controller of everything, that all events occur through Allah's will and that He is the bringer of both mercy and torment. Because of this the devotion and loyalty of the believers to Allah and their love of Him are very strong. Throughout their lives believers worship only Allah, ask for help from Him alone and fear none but Him. Due to this powerful love and devotion they feel for Allah they always behave gratefully towards Him and never slacken in serving Him. They show great enthusiasm and determination in their striving to earn His approval. Increasing their property, enriching themselves or improving their status are never amongst the goals of believers. They know that everything is a blessing given to them by Allah and that they have to be grateful to Him. They never neglect what is pleasing to Allah for the sake of trivial and temporary worldly gains.

In order to know Allah Who created all living creatures and the universe and to comprehend His power, a person should consider everything our Lord has created and try to appreciate the manifestations of His boundless knowledge and will.

Allah, the Creator of everything, is the sole possessor of all beings. It is Allah Who heaps up the heavy clouds, heats and brightens the Earth, varies the direction of the winds, holds birds suspended up in the sky, splits the seed, makes a man's heart beat, ordains photosynthesis in plants, and keeps planets in their separate orbits.

In this powerful talk, Shaykh Fadhlalla illustrates how each cycle – be it annual, monthly, daily, hourly, momentary; or within the blood, breath, human body, earth; or out in the cosmos – has its specific frequency and pattern, and yet each resonates due to the One, original cause and essence of all patterns, vibrations or movements. He describes how laylat al-qadr – the night of power during the month of Ramadan – is the moment when the infinite unseen, divine energy, or sacred presence imprints upon the seen, discernible and therefore dual world of our experience. The practice of death is the practice of eternal life, and laylat al-qadr is the night in which the seen and the unseen are inseparable. You don't know whether you are, or are not. Whether you are here or nowhere; in heavens, or on earth; nothing exists. It has swallowed you. There is no you. The seen and the unseen and the seer are indistinguishable. The purpose of the descendants of Adam is, by will, consciously and deliberately to move into the realm of unity. In order to do so, we need to be both capable and willing, which is to say we must align our head and heart with clear intention. How can we clarify our intentions? Abstention from the outer increases retention of the inner. Say no to disturbance, and the harmony is already here. It is a simple formula. How to implement it? Change your mind. How? Be willing to change in every way your attitude. How? Be willing to die. Don't fall for personalities: go for the light in your heart and thank whoever helps you in that direction because the light is there, what is stopping it is your own self-made shadow. You've come alone, you will go alone and there is no loneliness at all because it is Allah Who has been the energy behind it, with it from beginning to end.

https://www.khutbah.info/perils-of-sorcery/ All praise is due to Allah Who illuminated through the light of His Book the darkness of injustices. And illuminated by the beacons of…

Topics covered: 1. Several proofs from the Qur’an and Sunnah establishing the existence of the Angels, as well as their great and noble characteristics. 2. Duties of some angels, based on different hadeeths; including the writing down of people’s deeds by al-Kiraam al-Kaatibeen (the Honourable Scribes). 3. Advice from Shaykh Rabee – may Allah preserve him – for us to fear Allah in all our deeds, be shy of Allah Who sees and hears us; and to be shy of the Noble Scribes writing our actions.

The Night Journey (Arabic: الإسراء‎, al-isrāʼ) is the 17th chapter of the Quran, with 111 verses. It is about Isra and the Children of Israel. This sura is part of a series Al-Musabbihat surahs because it begins with the glorification of Allah. Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina. Q17:1 The transportation of Muhammad to "the farthest Mosque". Main article: Isra and Mi'raj Al-Isra, Ayahs of 78 and 79 on top of Nimavard madrasa's entrance tilling, Isfahan, Iran. This surah takes its name from the first verse, which tells the event of the Isra, the transportation of Muhammad during the night from the Great Mosque of Mecca to what is referred to as "the farthest Mosque". The exact location is not specified, although in Islamic tradition[1] this is commonly taken to be the Noble Sanctuary (Temple Mount) in Jerusalem. Some scholars disagree about this (see Isra and Mi'raj). While the city of Jerusalem (or al Quds) is not mentioned by name anywhere in the Qur'an, it is identified in various Hadith.[citation needed] The first verse refers to Mohammed being taken from the 'Sacred Mosque' to the 'Farthest Mosque': Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We (God) did bless,- so that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). Q17:8 Hell Verse 17:8 refers to hell and states that those who reject the faith will be punished: It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith). However, it also states that Allah is merciful and could forgive. It also refers to the hereafter and states that there is a punishment for not believing in it (Verse 7:10): And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).

On the Quran reading - Surah Yunus - 4. To Him will be your return- of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of creation, and repeateth it, that He may reward with justice those who believe and work righteousness; but those who reject Him will have draughts of boiling fluids, and a penalty grievous, because they did reject Him. 34. Say: "Of your ´partners´, can any originate creation and repeat it?" Say: "It is Allah Who originates creation and repeats it: then how are ye deluded away (from the truth)?" 57. O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy. 61. In whatever business thou mayest be, and whatever portion thou mayest be reciting from the Qur´an,- and whatever deed ye (mankind) may be doing,- We are witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) the weight of an atom on the earth or in heaven. And not the least and not the greatest of these things but are recorded in a clear record. 62. Behold! verily on the friends of Allah there is no fear, nor shall they grieve; Surah Tawbah 111. Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur´an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme.

On the Quran reading - Surah Yunus - 4. To Him will be your return- of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of creation, and repeateth it, that He may reward with justice those who believe and work righteousness; but those who reject Him will have draughts of boiling fluids, and a penalty grievous, because they did reject Him. 34. Say: "Of your ´partners´, can any originate creation and repeat it?" Say: "It is Allah Who originates creation and repeats it: then how are ye deluded away (from the truth)?" 57. O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy. 61. In whatever business thou mayest be, and whatever portion thou mayest be reciting from the Qur´an,- and whatever deed ye (mankind) may be doing,- We are witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) the weight of an atom on the earth or in heaven. And not the least and not the greatest of these things […] The post Sohbet with Shaykha Fariha – May 4, 2020 appeared first on The Sufi Lodge.

This is a Makki Surah and it belongs to the group of seven HaMim Surahs that were revealed one after another in the middle Makkan period. This Surah has 53 verses in 5 sections. The Surah emphasizes that the message of the Qur'an is from Allah Who revealed similar messages to other Prophets and Messengers.  The religion of Allah has been the same throughout history.  If Allah wanted He would have made all people into one Ummah, but He has given freedom to people to make their own choice by their free will. Allah will judge all people on the Day of Judgment. In the Surah it is also mentioned that the followers of this message are those who avoid major sins and who manage their affairs with mutual consultation. Recitation: Shaykh Mishaari Raashid & Ibrahaim Walk using Saheeh International Translation. Thematic introduction: Dr. Muzammil H. Siddiqi.

Name The Surah takes its name al-Mulk from the very first sentence. Period of Revelation It could not be known from any authentic tradition when this Surah was revealed, but the subject matter and the style indicate that it is one of the earliest Surahs to be revealed at Makkah. Theme and Subject Matter In this surah, on the one hand, the teachings of Islam have been introduced briefly, and, on the other, the people living in heedlessness have been aroused from their slumber in a most effective way. A characteristic of the earliest surahs of the Makkan period is that they present the entire teachings of Islam and the object of the Holy Prophet's mission, not in detail, but briefly, so that they are assimilated by the people easily. Moreover, they are particularly directed to make the people shun heedlessness, to make them think, and to arouse their dormant conscience. In the first five verses man has been made to realize that the universe in which he lives is a most well organized and fortified Kingdom in which he cannot detect any fault, any weakness or flaw, how ever hard he may try to probe. This Kingdom has been brought from nothing into existence by Allah Almighty Himself and All the powers of controlling, administering and ruling it are also entirely in Allah's hand and His power is infinite. Besides, man has also been told that in this wise system he has not been created without a purpose, but he has been sent here for a test and in this test he can succeed only by his righteous deeds and conduct. In vv. 6-11, dreadful consequences of disbelief which will appear in the Hereafter have been mentioned, and the people told that Allah, by sending His Prophets, has warned them of these consequences in this very world, as if to say "Now, if you do not believe in what the Prophets say and correct your attitude and behavior accordingly, in the Hereafter you will yourself have to admit that you really deserved the punishment that was being meted out to you." In vv. 12-l4, the truth that has been impressed on the minds is that the Creator cannot be unaware of His creation, as if to say: "He is aware of each open and hidden secret of yours, even of the innermost ideas of your hearts. Hence, the right basis of morality is that man should avoid evil, fearing the accountability of the unseen God, whether in the world there is a power to take him to task for this or not, and whether in the world there is a possibility of being harmed by such a power or not. Those who adopt such a conduct in the world alone will deserve forgiveness and a rich reward in the Hereafter." In vv. 15-23, making allusions, one after the other to those common truths of daily occurrence, which man does not regard as worthy of much attention, he has been invited to consider them seriously. It has been said: "Look: the earth on which you move about with full satisfaction and peace of mind, and from which you obtain your sustenance has been subdued for you by Allah; otherwise this earth might at any time start shaking suddenly so as to cause your destruction, or a typhoon might occur, which may annihilate you completely. Look at the birds that fly above you; it is only Allah Who is sustaining them in the air. Look at your own means and resources: if Allah wills to inflict you with a scourge, none can save you from it; and if Allah wills to close the doors of sustenance on you, none can open them for you. These things are there to make you aware of the truth, but you see them like animals, which are unable to draw conclusions from observations, and you do not use your sight, hearing and minds which Allah has bestowed on you as men; that is why you do not see the right way." In vv. 24-27, it has been said: "You have ultimately to appear before your God in any case. It is not for the Prophet to tell you the exact time and date of the event. His only duty is to warn you beforehand of its inevitable occurrence.

Name This Surah takes its name from vv. 46-47 in which mention of A'araf occurs. Period of Revelation A study of its contents clearly shows that the period of its revelation is about the same as that of Al-An'am, i. e., the last year of the Holy Prophet's life at Makkah, but it cannot be asserted with certainty which of these two was sent down earlier. Anyhow the manner of its admonition clearly indicates that it belongs to the same period. As both have the same historical background the reader should keep in view the preface to Al-An'am. Topics of Discussion The principal subject of this surah is "invitation to the Divine Message sent down to Muhammad" (Allah's peace be upon him), which is couched in a warning. This is because the Messenger had spent a long time in admonishing the people of Makkah without any tangible effect on them. Nay, they had turned a deaf ear to his message and become so obdurate and antagonistic that, in accordance with the Divine Design, the Messenger was going to be commanded to leave them and turn to other people,. That is why they are being admonished to accept the Message but, at the same time, they are being warned in strong terms of the consequences that followed the wrong attitude of the former people towards their Messengers. (Now that the Holy Prophet was going to" migrate from Makkah the concluding portion of the address has been directed towards the people of the Book with whom he was going to come into contact. This meant that the time of migration was coming near and the "invitation" was going to be extended to mankind in general, and was not to be confined to his own people in particular as before. During the course of the address to the Jews, the consequences of their hypocritical conduct towards Prophethood have also been pointed out clearly, for they professed to believe in Prophet Moses but in practice opposed his teachings, disobeyed him and worshiped falsehood and consequently were afflicted with ignominy and disgrace. At the end of the Surah, some instructions have been given to the Holy Prophet and his followers for carrying out the work of the propagation of Islam with wisdom. The most important of these is that they should show patience and exercise restraint in answer to the provocations of their opponents. Above all, they have been advised that under stress of the excitement of feeling, they should not take any wrung step that might harm their cause. Subject: Invitation to the Divine Message Topics and their Interconnection In this passage, the people have been invited to follow the Message sent down to them through Muhammad (Allah's peace be upon him) and warned of the consequences of its rejection. 1 - 10 The story of Adam has been related with a view to warning his descendants against the evil devices of Satan who is ever ready to mislead them as he did in the case of Adam and Eve. 11 - 25 This passage contains some Divine instructions, and contrasts these with Satan's instructions, and depicts a graphic picture of the results and the consequences of the two. 26 - 53 As the Message has been sent down by Allah (Who is the Creator of the heavens and the earth and everything in them), it should be followed, for it is like the rain He sends down to give life to the dead earth. 54 - 58 Events from the lives of some well-known Prophets - Noah, Hud, Salih, Lot, Shu`aib, Moses (Allah's peace be upon them all) -- have been related to show the consequences of the rejection of the Message, and the addressees of Prophet Muhammad (Allah's peace be upon him) have been admonished to accept and follow the Message in order to escape perdition. 59 - 171 As the Covenant with the Israelites was mentioned at the end of the preceding passage, the whole mankind has been reminded very appropriately of the Covenant that was made at the time of the appointment of Adam as the Vicegerent of Allah so that all of his descendants should remember it and accept and follow t...

In lieu of Friday jummuah khutba, Good Tree Academy convenes online to share weekly reminders. Among the ayah Ustadh Michael Wolfender refers to include: Surah 27 An-Naml part of the last ayah (with adjustment of pronouns)Surah 25 Al-Furqaan ayah 1 - 2End of the last ayah of Surah 17 Al-IsraaUstadh Michael advises on how everyone impacted by the COVID-19 affects can use this time to become a better person with an attitude of gratitude, to become more righteous, improve character and use good speech. It is a time beckoning humans to turn to Allah, the Qur'an, honor His Prophet peace be upon him and do your best to become better despite pressure and difficulties. Do not give in to stress and worries. Allah is near. He is our Guardian and Caretaker. Rely on Allah. He is Our Provider. Appreciate His Favors and know that Allah is in charge.Brother Michael recites from the sixth surah Al-An'am, translated: “All praise is for Allah Who created the heavens and the earth and made darkness and light.” And from Surah Ali ‘Imran (3:185-186): “Every soul will taste death. And you will only receive your full reward on the Day of Judgment. Whoever is spared from the Fire and is admitted into Paradise will ˹indeed˺ triumph, whereas the life of this world is no more than the delusion of enjoyment. You ˹believers˺ will surely be tested in your wealth and yourselves, and you will certainly hear many hurtful words from those who were given the Scripture before you and ˹from˺ the polytheists. But if you are patient and mindful ˹of Allah˺—surely this is a resolve to aspire to.”The reminder is that this life is a test and truce success is in the hereafter. What are the tests in this life? Of wealth and self. Be patient and be mindful of Allah by perservering in doing good, restraining yourself and being patient in the face of sorrow, defeat and hardship; bear hardship gracefully and be kind to others. Brother Michael concludes with a story of companion of our Prophet Muhammad peace be upon him who was disobedient and his punishment was isolation. In that quarantine, the companion turned to Allah to become more righteous. We too should use this time to improve relationships, connect to the Qur'an and honor the sunnah of our prophet peace be upon him. Ustadh Ilir Aliji assists in answering questions including: is this virus a blessing or curse? Brother Ilir advises Allah sends punishment to those deserving and the virus is a mercy for those who believe; for instance, believers earn the reward of a martyr. In answering another question, Brother Ilir replies Allah guarantees paradise for all believersOther questions to watch and learn from include: What age does one need to be to lead prayer?How many people are needed to offer Taraweeh prayer?How many people are needed to offer jummuah prayer?Will we get the same reward for offering Taraweeh at home as if they were offered at the masjid?Support the show (http://www.goodtreeacademy.org/donate?id=pd)

[Quran Chapter 6] 95. It is Allah Who splits the grain and the seed. He brings the living from the dead, and He brings the dead from the living. Such is Allah. So how could you deviate? 96. It is He Who breaks the dawn. And He made the night for rest, and the sun and the moon for calculation. Such is the disposition of the Almighty, the All-Knowing. 97. And it is He Who created the stars for you, that you may be guided by them in the darkness of land and sea. We thus explain the revelations for people who know. 98. And it is He who produced you from a single person, then a repository, then a depository. We have detailed the revelations for people who understand. 99. And it is He who sends down water from the sky. With it We produce vegetation of all kinds, from which We bring greenery, from which We produce grains in clusters. And palm-trees with hanging clusters, and vineyards, and olives, and pomegranates—similar and dissimilar. Watch their fruits as they grow and ripen. Surely in this are signs for people who believe. 100. Yet they attributed to Allah partners—the sprites—although He created them. And they invented for Him sons and daughters, without any knowledge. Glory be to Him. He is exalted, beyond what they describe. --- Support this podcast: https://anchor.fm/mochzamroni/support

Sahih al-Bukhari – The Book of Tawheed – Lesson 48 (24/03/18) Today we covered: • The 7 places in the Qu’ran where the Istowah is mentioned o Soorah Al-A’raf ayah 54: Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allah, the Lord of the 'Alamin (mankind, jinn and all that exists)! o Soorah Yunus ayah 3: Surely, your Lord is Allah Who created the heavens and the earth in six Days and then rose over (Istawa ) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allah, your Lord; so worship Him (Alone). Then, will you not remember? o Soorah Ar-Ra’d ayah 2: Allah is He Who raised the heavens without any pillars that you can see. Then, He rose above (Istawa) the Throne (really in a manner that suits His Majesty). He has subjected the sun and the moon (to continue going round), each running (its course) for a term appointed. He manages and regulates all affairs; He explains the Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Lord. o Soorah Ta Ha ayah 5: The Most Gracious (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty). o Soorah Al-Furqan ayah 59: Who created the heavens and the earth and all that is between them in six Days. Then He (Istawa ) rose over the Throne (in a manner that suits His Majesty). The Most Gracious (Allah)! Ask Him (O Prophet Muhammad صلى الله عليه وسلم , concerning His Qualities: His rising over His Throne, His creations, etc.), as He is Al-Khabir (The All-Knower of everything i.e. Allah). o Soorah As-Sajdah ayah 4: Allah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He rose over (Istawa ) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor. Will you not then remember (or receive admonition)? o Soorah Al-Hadid ayah 4: He it is Who created the heavens and the earth in six Days and then rose over (Istawa) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you do. • Evidences from the sunnah regarding the Istowah • The meaning of Istowah • What the people of innovation believe regarding Istowah o How they have changed Istowah to IstoLah o Evidences that highlight their error in this belief • Q&A session Benefit: To gain further understanding when we discuss the chains, follow our “Bayqooniyyah in the Sciences of Hadith” lessons on LearnAboutIslam: http://www.learnaboutislam.co.uk/2016/01/18/al-Ma’iyahndhoMa’iyahh-al-bayqooniyah/ The English translation of the hadiths and all the audio are available on: www.learnaboutislam.co.uk/bukhari Recorded at the Salafi Centre of Manchester on 24/03/18 and streamed live on www.SunnahRadio.Net

Name The Surah takes its name Al-Anfal (The Bounties) from the first verse. The Period of Revelation It was revealed in 2 A. H. after the Battle of Badr, the first battle between Islam and kufr. As it contains a detailed and comprehensive review of the Battle, it appears that most probably it was revealed at one and the same time. But it is also possible that some of the verses concerning the problems arising as a result of this Battle might have been revealed later and incorporated at the proper places to make it a continuous whole. At any rate, in the whole Surah there is nothing that might show that it is a collection of a couple of discourses, that have been patched up together. Historical Background Before reviewing the Surah, it is worthwhile to consider the events that led to the Battle of Badr. During the first decade or so of the Prophethood at Makkah, the Message had proved its firmness, and stability. This was the result of two things. First, the Messenger, who possessed the highest qualities of character, was performing his Mission with wisdom, foresight and magnanimity. He had shown by his conduct that he had made up his mind to carry the movement to a successful end and, therefore, was ready to face all sorts of dangers and obstacles in the way. Secondly, the Message was so charming that it attracted the minds and hearts of the people irresistibly towards itself. So much so that all obstacles of ignorance, superstition and petty prejudices failed to check, its advance. That is why the Arab upholders of the ways of "ignorance,' who looked down upon it in its initial stages, had' begun to reckon it as a serious menace during the last period of the stay of the Holy Prophet at Makkah, and were bent on crushing it with all the force at their command. But in spite of the above-mentioned strength, the movement still lacked certain things to lead it to victory:- First, it had not yet been fully proved that it had gathered round it a sufficient number of such followers who not only believed in its truth, but also had such an intense devotion to its principles that they were ready to expend all their energies and all that they possessed in the struggle for its success and establishment. So much so that they were ready to sacrifice their lives in the fight against the whole world itself even though they should be their own nearest relative. It is true that the followers of Islam had endured the severest persecutions at the hands of the Quraish of Makkah and had given a good proof of the firmness of their faith and their strong relation with Islam, yet further trials were required to show that Islam had succeeded in acquiring such a band of followers which considered nothing dearer than its ideal and was ready to sacrifice life for it. Secondly, though the voice of Islam had reached' every part of the country, its effects were yet scattered and its acquired strength was spread here and there: it had not yet gathered sufficient force essential for a decisive conflict with the old established order of "ignorance". Thirdly, Islam had yet no home of its own and had not established itself firmly anywhere in the land where it could consolidate its power and make it a base for further action. For the Muslims were scattered all over the country and were living among the unbelievers as aliens whom their bloodthirsty enemies wanted to uproot from their own homes. Fourthly, the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islam. There was neither any Islamic culture, nor any social, economic or political system; nor were there any established principles of war and peace for their guidance. Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in their proclamation of the Message. Allah created opportunities for making up these deficiencies. During the last four years or so of the Prophet's stay at Makkah, the voice of Islam had been proving effective at Yathrab and the people for various reasons had been accepting the message more readily than other clans of Arabia. So much so that in the twelfth year of Prophethood on the occasion of Haj a deputation of 75 people met the Holy Prophet in the darkness of night. These people not only accepted Islam, but also offered to give him and his followers a home. As this was a most epoch making opportunity provided by Allah, the Holy Prophet took advantage of it. The significance of this offer was quite clear to the people of Yathrab, and they fully realized that this was not an invitation to a mere fugitive, but to the Messenger of Allah so that he should become their leader and ruler. Likewise they knew that they were not inviting the Muslim refugees to give them shelter from persecution but to assemble them from all over the country for their integration with themselves to form an organized community. Thus the offer of the people of Yathrab was to make Yathrab the "City of Islam." Accordingly the Holy Prophet accepted their invitation and made it the first "City of Islam" in Arabia. And the people of Yathrab were fully aware of the implications of this offer. It was indeed a declaration of war against the whole of Arabia, and an invitation to their own social and economic boycott as well. And when the Ansar from Yathrab declared their allegiance to the Holy Prophet at Aqabah, they knew fully well its consequences. During the course of the formal declaration of allegiance, Asad-bin- Zurarah, the youngest of all the delegates from Yathrab, stood up and said, "0 people of Yathrab! Just listen to me and consider the matter carefully in all its aspects. Though we have come to him, regarding him only as a Messenger of Allah, we should know that we shall be inviting the enmity of the whole of Arabia. For when we take him away to Yathrab, we shall be attacked and our children may be put to the sword. Therefore if you have the courage in your hearts to face it, then and then only, you should declare your allegiance to him and Allah will give you its reward. But if you love your lives more than him and his Message, then leave this matter and frankly excuse yourselves, for at this time Allah may accept your excuses." Abbas bin Ubadah bin Naalah, another member of the delegation, reiterated the same thing, saying, Do you understand the implication of the declaration of your allegiance to this person?" (Voices, "Yes, we know it.") "You are challenging the whole world to war by your declaration of allegiance to him. There is every likelihood of a serious menace to your lives and properties. Therefore consider it well. If you have any idea lurking in your minds that you will then hand him over to his enemies, it is much better to leave him alone now, because that conduct shall bring shame and disgrace to you in this world and the next. On the other hand, if you have sincerely resolved that you will endure all kinds of consequences that will follow as a result of this invitation, then it would be the best thing to take the oath of allegiance to him because, by God, this will surely bring good to you in this world as well as in the next world." At this all the members of the delegation cried with one voice, "We are ready and prepared to risk all our wealth and our noble kith and kin for his sake." It was then that the famous oath of allegiance, which is known as the "Second Oath of Allegiance at Aqabah" was taken. On the other side, the people of Makkah also understood fully well the implications of this matter from their own point of view. They realized that Muhammad (Allah's peace be upon him), who, they knew well, had a great personality and possessed extraordinary abilities, was going to gain a strong footing, by this allegiance. For this would help integrate his followers, whose constancy, determination, and unwavering fidelity to the Messenger had been tried, into a disciplined community under his wise leadership and guidance. And they knew that this would spell death for their old ways of life. They also realized the strategic importance of. Al-Madinah to their trade, which was their chief means of livelihood. Its geographical position was such that the Muslims could strike with advantage at the caravans traveling on the trade route between Yemen and Syria, and thus strike at the root of their economy and that of other pagan clans very effectively. The value of the trade done by the people of Makkah alone on this route, not to count that of raif and other places, amounted to about two hundred thousand dinars annually. As the Quraish were fully aware of the implications of the oath of allegiance at Aqabah, they were greatly perturbed when they got wind of it the same night. At first they tried to win over the people of Al-Madinah to their side. But when they saw that the Muslims were migrating to Al- Madinah in small groups, they realized that the Holy Prophet was also going to emigrate soon from there. Then they decided to adopt an extreme measure to prevent this danger. A few days before his migration, the Quraish held a council to consider the matter. After a good deal of argument; they decided that one person should be taken from each of the families of Quraish other than that of Banu Hashim to put an end to the life of the Holy Prophet. This was to make it difficult for the family of the Holy Prophet to fight alone with all the other families of the Quraish and thus to force them to accept blood-money for his murder-instead of taking revenge from them, but by the grace of Allah their plot against the life of the Holy Prophet failed because of his admirable foresight and full trust in Allah, and he reached Al- Madinah safe and sound. When they could not prevent his emigration, it occurred to them to exploit Abdullah bin Ub`ai who had begun to cherish a grievance against the Holy Prophet since his arrival at Al-Madinah. He was an influential chief of Al-Madinah and the people had agreed to make him their king. But when the majority of Aus and Khazraj clan became Muslims and acknowledged the Holy Prophet as their leader, guide and ruler, all his hopes of becoming a king came to an end. Therefore the Quraish wrote to him, "As you have given shelter to our enemy, we tell you plainly that you should either fight with him yourself or exile him from your city otherwise we swear by God that we will invade your city, kill your males and make your females our slave girls." This letter added fuel to the flames of his jealousy and he was inclined to do some mischief, but the Holy Prophet took timely precautions and defeated his evil designs. The Quraish got another opportunity to hold out a threat. When Sa'ad bin Mu'az, another chief of Al-Madinah, went to Makkah to perform `Umrah, Abu Jahl interrupted him at the very door of the Kabah, saying, "Do you think we will let you perform `Umrah in peace while you give shelter and help to renegades from us? Had you not been a guest of Ummayyah bin Khalf, you would not have gone alive from here." Sa'ad replied, "By Allah, if you prevent me from this, I will retaliate in a worse manner and block your route near Al-Madinah." This incident virtually led to a declaration from the people of Makkah that they would prevent the Muslims from a pilgrimage to the Kabah, and from the people of Al- Madinah that as a retaliation they would block their trade route to Syria against the opponents of Islam. As a matter of fact there was no other alternative for the Muslims than to keep a strong hold on this route so as to force the Quraish, and the other clans, whose interests were vitally bound with this route, to reconsider their inimical and antagonistic attitude towards them. That is why the Holy Prophet attached the greatest importance to this problem. As soon as he was free from making the preliminary arrangements for organizing the newly formed Muslim Community and settling peace terms with the neighboring Jewish habitations, he adopted two measures in this connection:- First, he entered into negotiations with those clans who lived between the Red Sea and this route so as to make alliances with them or at east to persuade them to make treaties of neutrality with the Muslims. He was successful in this, and he entered into a treaty of non-alignment with Juhainah, which was a very important clan of the hilly tract near the sea coast. Then, at the end of the first year of Hijrah, he made a treaty of defensive alliance with Bani Damrah, who lived near Yanb'u and Zawal Ushairah. In 2 A. H. Bani Mudlij also joined the alliance, as they were the neighbors and allies of Bani Damrah. Then ii so happened that quite a large number of these people were converted to Islam as a result of the missionary work done by the Muslims. Secondly, he successively sent small bands of his men on this route to serve as a warning to the Quraish, and himself accompanied some of them. In the first year of Hijrah, four expeditions were sent there, that is, the expedition under Hamzah, the expedition under Ubaidah bin Harith, the expedition under Sa'ad bin Abi Waqqas and the Al-Abwa' expedition under the Holy Prophet himself. In the first month of the second year two more incursions were made on the same route. These are known as Buwat Expedition and Zawal Ushairah Expedition. Two things about all these expeditions are noteworthy. First, no blood was shed and no caravans were plundered in any of these expeditions. This proves that the real object of these expeditions was to show to the Quraish which way the wind was blowing. Secondly, not a single man from the people of Al-Madinah was sent by the Holy. Prophet on any of these incursions. All the bands consisted purely of the immigrants from Makkah so that the conflict should remain between the people of the Quraish themselves and should not further spread by the involvement of other clans. On the other side, the Quraish of Makkah tried to involve others also in the conflict. When they sent bands towards Al-Madinah, they did not hesitate to plunder the people. For instance, an expedition under the leadership of Kurz bin Jabir al-Fihrl plundered the cattle of the people of Al-Madinah from the very vicinity of the city to show what their real intentions were. This was the state of affairs when, in Sha'aban, 2 A. H. (February or March, 623 A. D.) a big trade caravan of the Quraish, carrying goods worth $50,000 or so, with only a guard of thirty to forty men, on its way back from Syria to Makkah, reached the territory from where it could be easily attacked from Al-Madinah. As the caravan was carrying trade goods worth thousands of pounds, and was scantily guarded, naturally Abu Sufyan, who was in charge of it, from his Past experience feared an attach from the Muslims. Accordingly, as soon as he entered the dangerous territory, he dispatched a camel rider to Makkah with a frantic appeal for help. When the rider reached Makkah, he, following an old custom of Arabia, tore open the ears of his camel, cut open his nose and overturned the saddle. Then rending his shirt from front and behind, he began to cry aloud at the top of his voice, "O people of Quraish dispatch help to protect your caravan from Syria under the charge of Abu Sufyan, for Muhammad with his followers is in pursuit of it; otherwise I don't think you will ever get your goods. Run, run for help." This caused great excitement and anger in the whole of Makkah and all the big chiefs of the Quraish got ready for war. An army, consisting of 600 armored soldiers and cavalry of 100 riders with great pomp and show marched out for a fight. They intended not only to rescue the caravan but also to put to an end, once for all, the new menace from the Muslims who had consolidated themselves at Al-Madinah. They wanted to crush that rising power and overawe the clans surrounding the route so as to make it absolutely secure for future trade. Now the Holy Prophet, who always kept himself well informed of the state of affairs, felt that the decisive hour has come and that was the right time when he must take a bold step; otherwise the Islamic Movement would become lifeless for ever and no chance would be left for it to rise again. For if the Quraish invaded Al-Madinah, the odds would be against the Muslims. The condition of the Muslim Community was still very shaky because the immigrants (Muhajirin) had not been able to stabilize their economy during the short period (less than two years) of their stay at Al-Madinah; their helpers, (the Ansar) had not yet been tried; and the neighboring Jewish clans were antagonistic. Then there was a strong group of hypocrites and mushriks in Al- Madinah itself; above all, the surrounding clans lived in awe of the Quraish and had all their religious sympathies with them. The Holy Prophet, therefore, felt that the consequences of this possible invasion would not be favorable to the Muslims. The second possibility was that they would not invade Al-Madinah but try only to escort their caravan safely and securely by a mere show of force. In that case, too, if the Muslim remained inactive, it would affect their reputation adversely. Obviously, this weak stand in the conflict would embolden the other Arabs also and make the position of the Muslims very insecure in the country and the surrounding clans would, at the instance of the Quraish, start hostilities against them, and the Jews, the hypocrites and the mushriks of Al- Madinah would openly rise against them and not only endanger their security of life, property and honor but make it difficult for them even to live there. The Muslims would not be able to inspire the enemy with awe so as to keep safe from them their life, property and honor. A careful study of the situation led the Holy Prophet to make up his mind to take a decisive step and go into the battle with whatever little strength he could muster, for thus and thus only could he show whether the Muslim Community had the right to survive or was doomed to perish. When he arrived at this momentous decision, he called the Muhajirin and the Ansar together and placed the whole position before them, without any reservation. He said, "Allah has promised that you will confront one of the two, the trade caravan coming from the north or the army of the Quraish marching from the south. Now tell me which of the two you want to attack!" A large majority of the people replied that they wanted to attack the caravan. But the Holy Prophet who had something else before him, repeated the same question. At this Miqdad bin 'Amr, a Muhajir, stood up and said, "0 Messenger of Allah! Please march to the side to which your Lord commands you; we will accompany you wherever you go. We will not say like the Israelites, 'Go and let you and your Lord fight we will wait'. In contrast to them we say, 'Let you and your Lord fight; we will fight by your side to our last breath'." Even then he did not announce any decision but waited for a reply from the Ansar who had not yet taken any part in any battle of Islam. As this was the first opportunity for them to prove that they were ready to fulfill their promise of fighting for the cause of Islam, he repeated the question without directly addressing them. At this, Sa'ad bin Mu'az, an Ansar, stood up and said, "Sir, it appears that you are putting the question to us." When the Holy Prophet said, "Yes", the Ansar replied, "We have believed in you and confirmed that what you have brought is the Truth, and have made a solemn pledge with you that we will listen to you and obey you. Therefore, 0 Messenger of Allah, do whatever you intend to do. We swear by Allah Who has sent you with the Truth that we are ready to accompany you to the sea shore and if you enter it, we will plunge into it. We assure you that not a single one of us will remain behind or forsake you, for we will not hesitate at all to go to fight, even if you should lead us to the battlefield tomorrow. We will remain steadfast in the battle and sacrifice our lives in the fight. We do hope that by the grace of Allah our behavior will gladden your heart. So, trusting in Allah's blessing, take us to the battlefield." After these speeches it was decided that they should march towards the army of the Quraish and not towards the trade caravan. But it should be noted that the decision was of an ordinary nature. For the number of people, who came forward to go to the battlefield, was only a little more than three hundred (86 Muhajirs, 62 from Aus and 170 from Khazraj). Then the little army was ill-armed and hardly equipped for battle. Only a couple of them had horses to ride and the others had to take their turn in threes and fours on the back of a camel, out of the 70 they had in all. Above all, they had not got enough weapons for the battle; only 60 of them had armors. It is, therefore, no wonder that with the exception of those who were prepared to sacrifice their lives for the cause of Islam, the majority of those who had joined the expedition, were so filled with fear that they felt as if they were knowingly going into the jaws of death. Then there were people who always looked at things from a selfish point of view. Though they had embraced Islam, they did not realize that their faith would demand the sacrifice of their lives and properties from them; they were of the opinion that it was a mad expedition prompted by irrational enthusiasm for religion. But the Holy Prophet and the true Believers had realized the urgency of that critical hour which required the risk of life: therefore they marched straight to the south-west, wherefrom the army of the Quraish was coming. This is a clear proof of the fact that from the very beginning they had gone out to fight with the army and not to plunder the caravan. For if they had aimed at plundering the caravan they would have taken the north- westerly direction and not the south- westerly one. The two parties met in combat at Badr on the seventeenth of Ramadan. When the two armies confronted each other and the Holy Prophet noticed that the Quraish army outnumbered the Muslims by three to one and was much better equipped, he raised his hands up in supplication and made this earnest prayer with great humility: "O Allah! Here are the Quraish proud of their war material: they have come to prove that Thy Messenger is false. O Allah! now send that success that Thou hast promised to give me. O Allah! If this little army of Thy servants is destroyed, then there will be left none in the land to worship Thee." In this combat the emigrants from Makkah were put to the hardest test for they had to fight against their own near and dear relatives and put to the sword their fathers, their sons, their paternal and maternal uncles and their brothers. It is obvious that only such people could have come out successful in this hardest of tests as had accepted the Truth sincerely and cut off all relations with falsehood. And in another way the test to which the Ansar were put was not less hard. So far they had only alienated the powerful Quraish and their allies by giving shelter to the Muslims against their wishes but now, for the first time, they were going to give fight to them and to sow the seeds of a long and bitter war with them. This was indeed a very hard test for it meant that a small town with a population of a few thousand inhabitants was going to wage a war with the whole of Arabia. It is obvious that only such people could take this bold step who believed in the Truth of Islam so firmly that they were ready to sacrifice every personal interest for its sake. So Allah accepted the self-sacrifices of the Muhajirin and the Ansar because of their true faith, and rewarded them with His success. The proud, well- armed Quraish were routed by these ill-equipped devotees of Islam. Seventy men of their army were killed and seventy captured as prisoners and their arms and equipment came into the hands of the Muslims as spoils of war. All their big chiefs, who were their best soldiers and who had led the opposition to Islam, were killed in this Battle. No wonder that this decisive victory made Islam a power to be reckoned with. A Western research scholar says that before the Battle of Badr, Islam was merely a religion and a state but after the Battle it became the state religion, nay, the state itself. Topics of Discussion It is this great Battle that has been reviewed in this Surah. But let it be noted that in some respects this review is quite different from the reviews that are usually made by the worldly commanders after a great victory. Instead of gloating over the victory, the moral weaknesses that had come to the surface in that expedition have been pointed out so that the Muslims should try their best to reform themselves. It has been impressed upon them that the victory was due to the success of Allah rather -than to their own valor and bravery so that the Muslims should learn to rely on Him and obey Allah and His Messenger alone. The moral lesson of the conflict between the Truth and falsehood has been enunciated and the qualities which lead to success in a conflict have been explained. Then the Surah addresses the mushriks, the hypocrites, the Jews and the prisoners of this war in a very impressive manner that should teach them a good lesson. It also gives instructions in regard to the spoils of war. The Muslims have bean told not to regard these as their right but as a bounty from Allah. Therefore they should accept with gratitude the share that is granted to them out of it and willingly accede to the share which Allah sets apart for His cause and for the help of the needy. Then it also gives normal instructions concerning the laws of peace and war for these were urgently needed to be explained at the stage which the Islamic Movement had entered. It enjoined that the Muslims should refrain from ways of "ignorance" in peace and war and thus should establish their moral superiority in the world. It also meant, to demonstrate to the world in actual practical life the morality which it had been preaching to the world from the very beginning of Islam and had been enjoining that practical life should be based on the same. It also states some articles of the Islamic Constitution which help differentiate the status of the Muslims living within the limits of Dar-ul-Islam (the Abode of Islam) from that of the Muslims living beyond its limits. Subject: Problems of Jihad This surah enunciates general principles of war (one aspect of Jihad) and peace while reviewing the Battle of Badr and uses them for the moral training of the Muslims. Topics and their Interconnection This portion deals with the problems of the "Spoils of War". The Quran says that these are not the spoils of war but the "Bounties of Allah" and proves this by showing that the victory at Badr (and in all other battles, too,) was won by His succor and not by the efforts of the Muslims. It also declares (in v. 40) that the war aim of the Muslims should be to eliminate all unfavorable conditions for the establishment of Islam and not to gain spoils. Moreover, the spoils, being the bounties of God, belong to Allah and His Messenger and they alone are entitled to allocate them. Then after conditioning the Muslims to accept these things, the different shares have been allocated in v. 41. 1 - 41 The Battle of Badr was ordained by Allah so that Islam should triumph over "ignorance". The lesson from this is that the Muslims should trust in God and prepare themselves for war and should not be beguiled by Satan as the disbelievers were. 42 - 54 Sanctity of treaties has been enjoined and the Muslims commanded to observe them as long as the other party does not break them. 55 - 59 The Muslims should always be prepared for war on every front, but should be ready to make peace if the other party is inclined towards it. 60 - 66 In these verses, instructions about prisoners of war have been given. 67 - 71 In order to keep the Muslims joined together against their enemies, they have been taught to have cordial relations with one another. 72 - 75 Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name This Surah takes its name from vv. 46-47 in which mention of A'araf occurs. Period of Revelation A study of its contents clearly shows that the period of its revelation is about the same as that of Al-An'am, i. e., the last year of the Holy Prophet's life at Makkah, but it cannot be asserted with certainty which of these two was sent down earlier. Anyhow the manner of its admonition clearly indicates that it belongs to the same period. As both have the same historical background the reader should keep in view the preface to Al-An'am. Topics of Discussion The principal subject of this surah is "invitation to the Divine Message sent down to Muhammad" (Allah's peace be upon him), which is couched in a warning. This is because the Messenger had spent a long time in admonishing the people of Makkah without any tangible effect on them. Nay, they had turned a deaf ear to his message and become so obdurate and antagonistic that, in accordance with the Divine Design, the Messenger was going to be commanded to leave them and turn to other people,. That is why they are being admonished to accept the Message but, at the same time, they are being warned in strong terms of the consequences that followed the wrong attitude of the former people towards their Messengers. (Now that the Holy Prophet was going to" migrate from Makkah the concluding portion of the address has been directed towards the people of the Book with whom he was going to come into contact. This meant that the time of migration was coming near and the "invitation" was going to be extended to mankind in general, and was not to be confined to his own people in particular as before. During the course of the address to the Jews, the consequences of their hypocritical conduct towards Prophethood have also been pointed out clearly, for they professed to believe in Prophet Moses but in practice opposed his teachings, disobeyed him and worshiped falsehood and consequently were afflicted with ignominy and disgrace. At the end of the Surah, some instructions have been given to the Holy Prophet and his followers for carrying out the work of the propagation of Islam with wisdom. The most important of these is that they should show patience and exercise restraint in answer to the provocations of their opponents. Above all, they have been advised that under stress of the excitement of feeling, they should not take any wrung step that might harm their cause. Subject: Invitation to the Divine Message Topics and their Interconnection In this passage, the people have been invited to follow the Message sent down to them through Muhammad (Allah's peace be upon him) and warned of the consequences of its rejection. 1 - 10 The story of Adam has been related with a view to warning his descendants against the evil devices of Satan who is ever ready to mislead them as he did in the case of Adam and Eve. 11 - 25 This passage contains some Divine instructions, and contrasts these with Satan's instructions, and depicts a graphic picture of the results and the consequences of the two. 26 - 53 As the Message has been sent down by Allah (Who is the Creator of the heavens and the earth and everything in them), it should be followed, for it is like the rain He sends down to give life to the dead earth. 54 - 58 Events from the lives of some well-known Prophets - Noah, Hud, Salih, Lot, Shu`aib, Moses (Allah's peace be upon them all) -- have been related to show the consequences of the rejection of the Message, and the addressees of Prophet Muhammad (Allah's peace be upon him) have been admonished to accept and follow the Message in order to escape perdition. 59 - 171 As the Covenant with the Israelites was mentioned at the end of the preceding passage, the whole mankind has been reminded very appropriately of the Covenant that was made at the time of the appointment of Adam as the Vicegerent of Allah so that all of his descendants should remember it and accept and follow the Message that was delivered by the Holy Prophet. 172 - 174 The example of the one who had the knowledge of the Message but discarded it, has been cited as a warning to those who were treating the Message as false; they have been exhorted to use their faculties to recognize the Message; otherwise Hell would be there abode. 175 - 179 In this concluding portion of the Surah, some deviations of those who do not use their faculties properly to understand the Message have been dealt with and they have been admonished, reproved and warned of the serious consequences of their antagonistic attitude towards the Message of the Holy Prophet. 180 - 198 In conclusion, instructions have been given to the Holy Prophet, and through him to his followers, about the attitude they should adopt towards those who reject the Message and deviate from it. 199 - 206 Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name The Surah takes its name al-Mulk from the very first sentence. Period of Revelation It could not be known from any authentic tradition when this Surah was revealed, but the subject matter and the style indicate that it is one of the earliest Surahs to be revealed at Makkah. Theme and Subject Matter In this surah, on the one hand, the teachings of Islam have been introduced briefly, and, on the other, the people living in heedlessness have been aroused from their slumber in a most effective way. A characteristic of the earliest surahs of the Makkan period is that they present the entire teachings of Islam and the object of the Holy Prophet's mission, not in detail, but briefly, so that they are assimilated by the people easily. Moreover, they are particularly directed to make the people shun heedlessness, to make them think, and to arouse their dormant conscience. In the first five verses man has been made to realize that the universe in which he lives is a most well organized and fortified Kingdom in which he cannot detect any fault, any weakness or flaw, how ever hard he may try to probe. This Kingdom has been brought from nothing into existence by Allah Almighty Himself and All the powers of controlling, administering and ruling it are also entirely in Allah's hand and His power is infinite. Besides, man has also been told that in this wise system he has not been created without a purpose, but he has been sent here for a test and in this test he can succeed only by his righteous deeds and conduct. In vv. 6-11, dreadful consequences of disbelief which will appear in the Hereafter have been mentioned, and the people told that Allah, by sending His Prophets, has warned them of these consequences in this very world, as if to say "Now, if you do not believe in what the Prophets say and correct your attitude and behavior accordingly, in the Hereafter you will yourself have to admit that you really deserved the punishment that was being meted out to you." In vv. 12-l4, the truth that has been impressed on the minds is that the Creator cannot be unaware of His creation, as if to say: "He is aware of each open and hidden secret of yours, even of the innermost ideas of your hearts. Hence, the right basis of morality is that man should avoid evil, fearing the accountability of the unseen God, whether in the world there is a power to take him to task for this or not, and whether in the world there is a possibility of being harmed by such a power or not. Those who adopt such a conduct in the world alone will deserve forgiveness and a rich reward in the Hereafter." In vv. 15-23, making allusions, one after the other to those common truths of daily occurrence, which man does not regard as worthy of much attention, he has been invited to consider them seriously. It has been said: "Look: the earth on which you move about with full satisfaction and peace of mind, and from which you obtain your sustenance has been subdued for you by Allah; otherwise this earth might at any time start shaking suddenly so as to cause your destruction, or a typhoon might occur, which may annihilate you completely. Look at the birds that fly above you; it is only Allah Who is sustaining them in the air. Look at your own means and resources: if Allah wills to inflict you with a scourge, none can save you from it; and if Allah wills to close the doors of sustenance on you, none can open them for you. These things are there to make you aware of the truth, but you see them like animals, which are unable to draw conclusions from observations, and you do not use your sight, hearing and minds which Allah has bestowed on you as men; that is why you do not see the right way." In vv. 24-27, it has been said: "You have ultimately to appear before your God in any case. It is not for the Prophet to tell you the exact time and date of the event. His only duty is to warn you beforehand of its inevitable occurrence. Today you do not listen to him and demand that he should cause the event to occur and appear prematurely before you; but when it does occur, and you see it with your own eyes, you will then be astounded. Then, it will be said to you "This is the very thing you were calling to be hastened." In vv. 28-29 replies have been given to what the disbelievers of Makkah said against the Holy Prophet (upon whom be peace) and his Companions. They cursed the Holy Prophet and prayed for his and the believers destruction. To this it has been said: "Whether those who call you to the right way are destroyed, or shown mercy by Allah, how will their fate change your destiny? You should look after yourselves and consider who would save you if you were overtaken by the scourge of God?You regard those who believe in God and put their trust in Him as the misguided. A time will come when it will become evident as to who was misguided in actual truth. In conclusion, the people have been asked this question and left to ponder over it "If the water which has come out from the earth at some place in the desert or hill country of Arabia and upon which depends your whole life activity, should sink and vanish underground, who beside Allah can restore to you this life giving water?" Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Tafseer and overview of the verses the author used: 1. “And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you (really) worship Him” 2. “Indeed your Lord is ... Read more

Please visit: http://ahmadjibril.com/ https://www.facebook.com/ShaykhAhmadM... http://twitter.com/ahmadmusajibril (YOUTUBE) playlist for the entire series: http://www.youtube.com/playlist?list=... Full (AUDIO) Archive : http://bit.ly/1inYC2x The classes transcribed (DOC): https://www.dropbox.com/s/7m71g3ec4c1... The classes transcribed (PDF) : https://www.dropbox.com/sh/eg2fwnsywk... Outline: -Tafseer and overview of the verses the author used: ----------------------------------------­---------------- 1. (And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you (really) worship Him) 41:37 2. (Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allah, the Lord of the 'Alamin (mankind, jinn and all that exists)!7:54 ----------------------------------------­---------------- -Allah (Subhanu watala) created the heavens and earths in 6 days; 4 for the earth and 2 for the heavens. -Cleaning the misconception some have pertaining to the verses on that. -The opinions of the ulama on the wisdom in creating the heavens and earth in 6 days instead of instantly. ----------------------------------------­---------------- THE AUTHOR SAID:(The Lord is the one who is worshipped) The proof is: (O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped) 2:21-22 Ibn Katheer Rahimahu Allah said (the Lord is the one who is worshipped) ----------------------------------------­---------------- -The proper meaning the author meant when saying (the Lord is the one who is worshipped) -Brief bio of ibn Katheer (Rahimahu Allah). ----------------------------------------­---------------- THE AUTHOR SAID:(The types of worship which Allaah commanded:) ----------------------------------------­---------------- -ibadat are both obligatory and recommended Obligatory and recommended each has a heart category, a sayings category and an action category. ----------------------------------------­---------------- THE AUTHOR SAID: (Like: Islaam, eemaan and ihsaan). ----------------------------------------­---------------- -The author gives examples of Ibadat. Islam, Emann and ehsan plus 14 other ones. -Islam, Eman and Ihsan are called (deen) in hadith Jibreel (Alyhi Alsalam). The author referred to them (ibadaat). Was it inaccurate to do so?