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Ustadh Michael Wolfender recites from Surah Quraysh (106 Quraysh) where Allah acknowledges the blessings He provided people in Mecca at the time of Islam’s onset. These blessings included a variety of food and safety in a desert. However, when humans get used to blessings as normal, they forget these favors indeed are blessings from Our Creator. This can even lead to, as in the case for the Quraysh, disbelieving in the Signs of Allah by not being thankful to Him. This angers Allah.So we should remember Allah and thank Him for the blessings He provides. Or He may take away these blessings, as its own harsh reminder. This was the case in Texas’ recent winter storm. Snow took away electricity, literal power, in the state. Of course, many take the blessing of having electricity as normal. Ustadh Michael reminds it is a blessing that Allah took away this blessing of normality. Normality can breed forgetfulness. Removing this normality can also breed thankfulness to Allah. We need reminders of the Blessings from Allah. Say bismillah (“in the name of Allah”) before eating. After a meal, say Alhamdulillah (“all praise and thanks is due to Allah”).Ustadh Michael references Surah 56 Al Waqiah where Allah points out His Blessings in verses 63 – 72: ”Have you not considered what you sow? Is it you who cause it to grow, or is it We Who do so? If We willed, We could simply reduce this ˹harvest˺ to chaff, leaving you to lament, “We have truly suffered a ˹great˺ loss. In fact, we have been deprived ˹of our livelihood˺.” Have you considered the water you drink? Is it you who bring it down from the clouds, or is it We Who do so? If We willed, We could make it salty. Will you not then give thanks? Have you considered the fire you kindle? Is it you who produce its trees, or is it We Who do so?”Food, water and heat are Blessings from Allah. Not complaining is showing gratitude for Allah and to Him. Asking Allah (making dua) is showing gratitude in asking Him to return His Favors, such as life without a pandemic. Maintaining a school environment such as Good Tree Academy is a blessing. Being able to pray, worship Allah and bow down before Him is a blessing. Many don’t have or partake of these blessings. We should be grateful for and look for the blessings Allah provides and not complain. Patience and gratitude are traits of those who are successful, earning Allah’s Greatest Reward of eternity in His Paradise.Support the show (http://www.goodtreeacademy.org/donate?id=pd)

This episode focusses almost entirely on the topic of business and entrepreneurship; a much requested topic and hopefully a helpful one (get your notepads out)! - Co-hosted with Syed, who has some solid experience in this field too, Alhamdulillah. We cover the reasons for earning, money management, the theory/ science/ art/ experience of business, how to practically set up and maintain a business and islamic history/ etiquette of business. We also discuss the idea of “being your own boss” compared to “working for someone”/ employment and why one is not necessarily better. We drop some relevant principles and touch on self-sufficiency, the harms of loans, riba, oppression, education for men and women, and even impart a few example business ideas throughout. We hope you enjoy and benefit as always (and apologise for the background static..), and we look forward to the feedback and questions. Instagram.com/StayPrincipled - Twitter.com/StayPrincipled - YouTube: StayPrincipled - CuriousCat.me/StayPrincipled (You get the idea) Below is the hadith and evidence from the ayah we mentioned at around the 1h50m point: Narrated Al-Miqdam: The Prophet (ﷺ) said, "Nobody has ever eaten a better meal than that which one has earned by working with one's own hands. The Prophet (ﷺ) of Allah, David used to eat from the earnings of his manual labor." حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى، عَنْ ثَوْرٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنِ الْمِقْدَامِ ـ رضى الله عنه ـ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْرًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِهِ، وَإِنَّ نَبِيَّ اللَّهِ دَاوُدَ ـ عَلَيْهِ السَّلاَمُ ـ كَانَ يَأْكُلُ مِنْ عَمَلِ يَدِهِ ‏"‏‏.‏ [Sahih al-Bukhari 2072] فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ And We made Sulaiman (Solomon) to understand (the case), and to each of them We gave Hukman (right judgement of the affairs and Prophethood) and knowledge. And We subjected the mountains and the birds to glorify Our Praises along with Dawud (David), And it was We Who were the doers (of all these things). وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ ۖ فَهَلْ أَنْتُمْ شَاكِرُونَ And We taught him the making of metal coats of mail (for battles), to protect you in your fighting. Are you then grateful? [Quran: 21:79-80]

Name: It gets its name from the first line. It is the 76th Surah in the Noble Quran. Revelation: Most scholars state that it was revealed in Makkah, because of the way that it is written, but it is also stated that Line 8-10 was revealed in Medina. Theme: This Surah is to remind Men and Women about who they are and why Allah made them. From the start Allah describes how we were at one time nothing but a small piece of flesh that our parents didn’t even know about. No one spoke about us; no one knew we were even there. Then, Allah made us into our forms so that He could bring us into the world to test us. He made us see and hear, gave us guidance to see if we would listen to Him, and follow him or reject Him and His Messengers (AS). “Has there also passed on man a period of the endless time when he was not yet a thing worthy of mention? Indeed, We created man from a mixed sperm drop,  to try him, and therefore We made him capable of hearing and seeing. We showed him the way, whether to be grateful or disbelieving.” (The Noble Quran, Surah Al Insan: 1-3) He then describes how He will punish the ones that rejected His message and did whatever they wanted and how He will reward all those that believe in His Book and Messengers. Those who kept their vows, feared the Day of Judgment, and spent from their wealth, not for the praise or rewards of the people, but only for the sake of Allah SWT and the reward that He will give for good deeds. These will be the people who fulfill their vows (in the world), and fear the Day whose evil shall be wide-spread, and who feed, out of love for Allah, the poor and the orphan and the captive, (saying), "We are feeding you only for the sake of Allah: we neither seek any reward from you nor thanks. We dread from our Lord the torment of the Day, which will be a long, dismal Day of affliction." (The Noble Quran, Surah Al Insan: 7-10) Allah then gives three beautiful statements and advice to the Prophet Muhammad SAW, which are really indirectly to the disbelievers: “Prophet, it is We Ourself Who have sent down this Qur'an piecemeal to you.” (The Noble Quran. Surah Al Insan: 23) Allah is saying that he sent the Quran. And Allah goes on saying that he sent it in His order. And what is that order? It goes with the word piecemeal means a little at a time, piece-by-piece and bit-by-bit. So it would be easy to understand. “So be patient with regard to the command of your Lord, and do not obey any wicked or disbelieving person from among them.” (The Noble Quran, Surah Al Insan: 24) Allah says be patient even when this path gets really hard, even when people aren’t nice to you and even when you feel lonely and lost. He says don’t trust the wicked and disbelieving people, because they will try to change your mind and take you away from Islam and the path to Allah SWT. “Remember the name of your Lord morning and evening, prostrate yourself before Him in the night, and glorify Him during the long hours of night.” (The Noble Quran, Surah Al Insan: 25-26) So Allah is saying that remember Him all the time and even in the latest hours of the night. This will help us to stay connected to Him and on the right path. We don’t want to be left in the dark, like the people that Allah says: Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.” (Quran 18:101) Then Allah describes the people who disbelieve in His Signs as people who love the world and only what they can get from it. They want everything to come easy for them and want to get immediate rewards and comfort. They ignore the call from Allah and they don’t think about the Hereafter and what Allah has promised mankind. “These people only love the quickly attainable (world), and neglect a heavy Day that is coming ahead. It is We Who have created them and strengthened their joints, and whenever it be Our will We can change their forms.” (The Noble Quran,

Name This Surah is called Ad-Dahr as well as Al-Insan after the words occurring in the first verse. Period of Revelation Most of the commentators, including Allama Zamakhshari, Imam Razi, Qadi, Baidawi, Allama Nizam ad-Din Nisaburi, Hafiz Ibn Kathir and many others, regard it as a Makki Surah, and, according to Allama Alusi, the same is the opinion of the majority of scholars. However, some commentators hold the view that the Surah was revealed at Madinah, and some others say that it was revealed at Makkah but vv. 8-10 of it were sent down at Madinah. As far as the subject matter and the style of the Surah are concerned, these are very different from those of the Madani Surahs. A little study of it rather shown that it is not only a Makki Surah but it was revealed during the earliest period at Makkah, which began just after the revelation of the first seven verses of Surah Al-Muddaththir. As for vv 8-10, they are so naturally set in the theme of the Surah that if they are read in their proper context, no one can say that the theme preceding and following them had been sent down 15 to 16 years earlier but these three verses which were revealed many years later were inserted here unnaturally. In fact, the basis of the idea that this Surah; or some verses of it were revealed at Madinah, is a tradition which has related from Ibn Abbas (may Allah bless him). He says that once Hadrat Hasan and Husain fell ill The Holy Prophet and some of his Companions visited them. They wished Hadrat Ali to make a vow to Allah for the recovery of the two children. Thereupon, Hadrat Ali, Hadrat Fatimah and Fiddah their maid servant, vowed a fast of three days if Allah restored the children to health. The children recovered by the grace of Allah and the three of them began to fast as avowed. As there was nothing to eat in the house, Hadrat Ali borrowed three measures (sa') of barley from somebody (according to another tradition, earned through labor). When on the first day they sat down to eat after breaking the fast, a poor man came and begged for food. They gave all their food to him, drank water and retired to bed. The next day when they again sat down to eat after breaking the fast, an orphan came and begged for something. They again gave away the whole food to him, drank water and went to bed. On the third day when they were just going to eat after breaking the fast, a captive came up and begged for food likewise. Again the whole food was given away to him. On the fourth day Hadrat Ali took both the children with him and went before the Holy Prophet (upon whom be peace). The Holy Prophet (on whom be peace) seeing the weak condition of the three, returned with them to the house of Hadrat Fatimah and found her lying in a corner half dead with hunger. This moved him visibly. In the meantime the Angel Gabriel (peace be on him) came and said; "Look, Allah has congratulated you on the virtues of the people of your house!"When the Holy Prophet asked what it was, he recited this whole Surah in response. (According to Ibn Mahran's tradition, he recited it from verse 5 till the end. But the tradition which Ibn Marduyah has related from Ibn Abbas only says that the verse Wa yut'imun-at ta'am... was sent down concerning Hadrat Ali and Hadrat Fatimah; there is no mention of this story in it). This whole story has been narrated by Ali bin Ahmad al-Wahidi in his Commentary of the Qur'an, entitled Al'Basit, and probably from the same it has been taken by Zamakhshari, Razi, Nisaburi and others. In the first place, this tradition is very weak as regards its chain of transmission. Then, from the point of view of its subject matter also, it is strange that when a poor man, or an orphan, or a captive, comes to beg for food, he is given all the food. He could be given one member's food and the five of them could share the rest of it among themselves:Then this also is incredible that illustrious persons like Hadrat Ali and Hadrat Fatimah, who possessed perfect knowledge of Islam, should have regarded it as an act of virtue to keep the two children, who had just recovered their health and were still weak, hungry for three consecutive days. Moreover, in respect of the captives also, it has never been a practice under the Islamic government that they should be left to beg for food for themselves. For if they were prisoners of the government, the government itself was responsible to arrange food and clothing for them, and if they were in an individual's custody, he was made responsible to feed and clothe them. Therefore, it was not possible that in Madinah a captive should have gone about begging food from door to door. However, overlooking the weaknesses of transmission and the probability of subject matter, even if the narrative is accepted as it goes, at the most what it shows is that when the people of the Holy Prophet's house acted righteously as they did, Gabriel came and gave him the good news that Allah had much appreciated their act of virtue, for they had acted precisely in the righteous way that Allah had commanded in these verses of Surah Ad-Dahr. This does not necessitate that these verses too were sent down on that very occasion. The same is the case with many traditions concerning the occasion of revelation. When about a certain verse it is said that it was sent down on a particular occasion, it in fact does not mean that the verse was sent down on the very occasion the incident took place. But it means that the verse applies precisely and exactly to the incident. Imam Suyuti in Al-Itqan has quoted this from Hafiz Ibn Taimiyyah: "When the reporters say that a verse was sent down concerning a particular incident, it sometimes implies that the same incident (or matter) occasioned its revelation, and sometimes that the verse applies to the matter although it may not have occasioned its revelation."Further on he quotes Imam Badr ad-Din Zarkashi's view from his Al-Burhan fi Ulum al-Quran :"It is well known in respect of the Companions and their immediate successors that when one of them says that a verse was sent down concerning a particular matter, it means that the ruling contained in it applied to that matter and not that the matter itself occasioned the revelation of the verse. Thus, it only uses the ruling of the verse for the purpose of reasoning and not for stating a fact." (Al-Itqan fi Ulum al-Quran, vol. I, p. 31, Ed. 1929). Theme and Subject Matter The theme of this Surah is to inform man of his true position in the world and to tell him that if he understood his true position rightly and adopted the attitude of gratefulness, he would meet with such and such good end, and if he adopted the way of disbelief, he would meet with such and such evil ends In the longer Surahs of the Qur'an this same theme has been presented at length, but a special characteristic of the style of the earliest Surahs revealed at Makkah is that the subjects dealt with at length in the later period, "have been presented in a brief but highly effective way in this period in such concise, elegant sentences as may automatically be preserved in the memory of the hearers. In this Surah, first of all man has been reminded that there was a time when he was nothing; then a humble beginning of him was made with a mixed drop of sperm and ovum of which even his mother was not aware; even she did not know that he had been conceived nor anyone else seeing the microscopic cell could say that it was a man, who in future would become the best of creation on the earth. After this, man has been warned, so as to say: "Beginning your creation in this way We have developed and shaped you into what you are today in order to test and try you in the world. That is why, unlike other creatures, you were made intelligent and sensible and were shown both the way of gratitude and the way of ingratitude clearly so that you may show, in the interval that you have been granted here for work, whether you have emerged as a grateful servant from the test or an unbelieving, Un- grateful wretch!" Then, just in one sentence, it has been stated decisively what will be the fate to be met with in the Hereafter by those who emerged as unbelievers from this test. After this, in vv. 5-22 continuously, the blessings with which those who do full justice to servitude in the world, will be favored, have been mentioned in full detail. In these verses, not only have their best rewards been mentioned but they have also been told briefly what are the acts on the basis of which they would become worthy of those rewards. Another special characteristic of the earliest Surahs revealed at Makkah is that besides introducing in them briefly the fundamental beliefs and concepts of Islam, here and there, those moral qualities and virtuous acts have been mentioned, which are praiseworthy according to Islam, and also those evils of deed and morality of which Islam strives to cleanse human life. And these two things have not been mentioned with a view to show what good or evil result is entailed by them in the transitory life of the world, but they have been mentioned only to point out what enduring results they will produce in the eternal and everlasting life of the Hereafter, irrespective of whether an evil quality may prove useful or a good quality may prove harmful in the world. This is the subject matter of the first section (vv. 1-22). In the second section, addressing the Holy Prophet (upon whom be peace), three things have been stated: first, that "it is in fact We Ourself Who are revealing this Qur'an piecemeal to you, and this is intended to inform the disbelievers, not you, that the Qur'an is not being fabricated by Muhammad (upon whom be Allah's peace and blessings) but it is "We Who are revealing it, and it is Our Own wisdom which requires that We should reveal it piece by piece and not all at once."Second, the Holy Prophet has been told: "No matter how long ,it may take for the decree of your Lord to be enforced and no matter what afflictions may befall you in the meantime, in any case you should continue to perform your mission of Apostleship patiently, and not to yield to the pressure tactics of any of these wicked and unbelieving people."The third thing he has been told is: "Remember Allah day and night, perform the Prayer and spend your nights in the worship of Allah, for it is these things which sustain and strengthen those who call to Allah in the face of iniquity and disbelief." Then in one single sentence, the actual cause of the disbelievers wrong attitude has been stated: they have forgotten the Hereafter and are enamored of the world. In the second sentence, they have been warned to the effect: "You have not come into being by yourself: We have created you. You have not made these broad chests, and strong, sturdy hands and feet for yourselves, it is We Who made these for you; and it so lies in Our power to treat you as We please. We can distort your figures, We can destroy you and replace you by some other nation. We can cause you to die and can recreate you in whatever form We like." In conclusion, it has been said: This is an Admonition: whoever wills may accept it and take a path to his Lord. But man's own will and desire is not everything in the world. No one's will and desire can be fulfilled unless Allah (also) so wills. And Allah's willing is not haphazard: whatever He wills, He wills it on the basis of His knowledge and wisdom. He admits into His mercy whomever He regards as worthy of His mercy on the basis of His knowledge and wisdom, and He has prepared a painful torment for those whom He finds unjust and wicked. Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

"Even if the Sun were to rise in the West, the Bodhisattva knows One Way." For many Americans the Sun indeed rose in the West on Election Day and the reaction has left us with age old questions. Who are We? Who do we want to Be? Tonight we will explore The Way of the Bodhisattva - The Spiritual Warrior in the face of disappointment, grief, and impermanence. (Seijaku Roshi, Rabbi Richard Simon)

Hello, Citizens.Sorry it's been a while since we updated the CDAP series, but things have been a little crazy on this end. No excuse, to be sure, but still…Regardless, we hope you enjoy this week's installment, entitled We Who are About to Die, We Kill You First!!

برنامه صوتی شماره ۶۰۲ گنج حضوراجرا: پرویز شهبازی۱۳۹۵ تاریخ اجرا: ۱۱ آوریل ۲۰۱۶ ـ ۲۴ فروردین PDF ،تمام اشعار این برنامهAll Poems, PDF Formatمولوی، دیوان شمس، غزل شمارهٔ ۶۶۵ Rumi (Molana Jalaleddin) Poem (Qazal) # 665, Divan e Shamsخُنک(۱) جانی که او یاری پسنددکزو دوریش خود صورت نبندد(۲)تو باشی خنده و یار تو شادیکه بی‌شادی دهان کس نخنددتو باشی سجده و یار تو تعظیمکه بی‌تعظیم هرگز سر نخنبد(۳)تو باشی چون صَدا(۴) و یار غارتچو آوازی به نزد کوه و گنبدتو آدینه(۵) بوی، او وقت خطبه(۶)نه زآدینه جدا چون روز شنبد(۷)نگر آخر دمی در نَحْنُ اَقْرَب*نظر را تا نجنباند، نجنبدخیالی خوش دهد، دل زان بنازدخیالی زشت آرد، دل بتندد(۸)برِ او مسخره آمد دل و جانگه از صِلّه(۹) گه از سیلیش رندد(۱۰)مزن سیلی چنانکه گیج گردمز گیجی دور افتم ز اصل و مَسنَد(۱۱)خمش، تا درس گوید آن زبانیکه لا باشد به پیشش صد مُهَنَّد(۱۲)اگر گویی تو نی را هی خمش کنبگوید با لبش گو ای مُؤیَّد(۱۳)* قرآن کریم، سوره ق (۵۰)، آیه ۱۶ Quran, Sooreh Ghaaf (#50), Line # 16وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ.ترجمه فارسیFarsi Translationو ما انسان را آفريده‌ايم و مى‌دانيم كه نفس او چه وسوسه‌اى به او مى‌كند و ما از شاهرگ [او] به او نزديكتريم.ترجمه انگلیسیEnglish TranslationIt was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein,مولوی، مثنوی، دفتر دوم، بیت ۳۳۲۶ Rumi (Molana Jalaleddin) Poem (Mathnavi), Book # 2, Line # 3326جان نباشد جز خبر در آزمونهر که را افزون خبر، جانش فزونجان ما از جان حیوان بیشتراز چه؟ زان رو که فزون دارد خبرپس فزون از جان ما، جان مَلَککو مُنَزّه شد ز حس مشترکوز ملک جان خداوندان دلباشد افزون، تو تَحَیُّر(۱۴) را بِهِل(۱۵)زان سبب آدم بود مسجودشان(۱۶)جان او افزون ترست از بودشانورنه بهتر را سجود دون‌تریامر کردن، هیچ نبود در خوریکی پسندد عدل و، لطف کردگارکه گُلی سجده کند در پیش خار؟جان چو افزون شد، گذشت از انتهاشد مطیعش جان جمله چیزهامرغ و ماهی و، پری و، آدمیزانکه او بیش است و، ایشان در کمیماهیان، سوزن‌گر(۱۷) دلقش شوندسوزنان را رشته‌ها تابع بوندمولوی، مثنوی، دفتر دوم، بیت ۳۳۳۶ Rumi (Molana Jalaleddin Poem (Mathnavi), Book # 2, Line # 3336بقیهٔ قصهٔ ابراهیم قَدَسَ اللهُ رُوحَه بر لب آن دریاچون نَفاذ(۱۸) امر شیخ آن میر دیدز آمد ماهی شدش وجدی پدیدگفت: اه ماهی ز پیران آگه استشُه(۱۹) تنی را کو لعین درگه استماهیان از پیر آگه، ما بعیدما شقی زین دولت و، ایشان سعیدسجده کرد و، رفت گریان و خرابگشت دیوانه ز عشق فتح بابپس تو ای ناشُسته‌رو(۲۰) در چیستی؟در نزاع و در حسد با کیستی؟با دُم شیری تو بازی می‌کنیبر ملایک تُرکتازی(۲۱) می‌کنیبد چه می‌گویی تو خیر محض را؟هین تَرَفُّع(۲۲) کم شُمَر آن خَفض(۲۳) رابد چه باشد؟ مِسِّ محتاج مُهان(۲۴)شیخ که بود؟ کیمیای(۲۵) بی‌کرانمس اگر از کیمیا قابل نَبُدکیمیا از مسّ، هرگز مس نشدبد چه باشد؟ سرکشی آتش‌عملشیخ که بود؟ عین دریای ازلدایم آتش را بترسانند ز آبآب کی ترسید هرگز ز التهاب؟در رخ مه، عیب‌بینی می‌کنیدر بهشتی، خارچینی می‌کنیگر بهشت اندر روی تو خارجوهیچ خار آنجا نیابی غیر تومی‌بپوشی آفتابی در گلیرخنه می‌جویی ز بدر کاملیآفتابی که بتابد در جهانبهر خفاشی کجا گردد نهان؟عیبها از رد پیران عیب شدغیبها از رشک ایشان غیب شدباری ار دوری ز خدمت یار باشدر ندامت چابک و بر کار باشتا از آن راهت نسیمی می‌رسدآب رحمت را چه بندی از حسد؟گرچه دوری، دور می‌جنبان تو دُمحَیثُ ما کُنتُم فَوَلُّوا وَجهَکُم**(اگر از آنان دوری از همان جای دور اظهار دوستی و مودت کن. هرجا که هستید روی به سوی آنان کنید.)چون خری در گل فتد از گام تیزدم به دم جنبد برای عزم خیزجای را هموار نکند بهر باشداند او که نیست آن جای معاشحس تو از حس خر کمتر بُدستکه دل تو زین وَحَلها(۲۶) بر نَجَستدر وَحَل تأویلِ رُخصَت(۲۷) می‌کنیچون نمی‌خواهی کز آن دل بر کنیکین روا باشد مرا، من مُضطَرم(۲۸)حق نگیرد عاجزی را، از کرمخود گرفتستت، تو چون کفتار کوراین گرفتن را نبینی از غرورمی‌گوند: این جایگه کفتار نیستاز برون جویید، کاندر غار نیستاین همی‌گویند و بندش می‌نهنداو همی‌گوید: ز من بی آگهندگر ز من آگاه بودی این عدوکی ندا کردی که آن کفتار کو؟** قرآن کریم، سوره بقره (۲)، آیه ۱۴۴ Quran, Sooreh Baghareh (#2), Line # 144قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚوَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ ترجمه فارسی Farsi Translationآرى رويكرد تو را به آسمان میبينيم، اينك روى تو را به قبله‏اى كه از آن خشنود هستى میگردانيم، پس روى به سوىمسجدالحرام آور، و هرجا كه هستيد رويتان را بدان سو كنيد، و اهل كتاب میدانند كه آن حقى است از جانب پروردگارشان، و خدا از آنچه میكنند غافل نيست‏.ترجمه انگلیسیEnglish TranslationWe see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do.مولوی، مثنوی، دفتر دوم، بیت ۳۳۶۴ Rumi (Molana Jalaleddin) Poem (Mathnavi), Book # 2, Line 3364دعوی کردن آن شخص که: خدای تعالی مرا نمی‌گیرد به گناه و جواب گفتن شُعَیب، او راآن یکی می‌گفت در عهد شُعَیبکه خدا از من بسی دیده ست عیبچند دید از من گناه و جرم هاوز کَرَم یزدان نمی‌گیرد مراحق تعالی گفت در گوش شُعَیبدر جواب او فصیح از راه غیبکه بگفتی چند کردم من گناهوز کَرَم نگرفت در جرمم الهعکس می‌گویی و مقلوب، ای سَفیه(۲۹)ای رها کرده ره و، بگرفته تیه(۳۰)چند چندت گیرم و، تو بی‌خبردر سَلاسِل(۳۱) مانده‌ای پا تا به سرزنگ تو بر توت ای دیگ سیاهکرد سیمای درونت را تباهبر دلت زنگار بر زنگارهاجمع شد تا کور شد ز اسرارهاگر زند آن دود بر دیگ نویآن اثر بنماید ار باشد جویزانکه هر چیزی به ضد پیدا شودبر سپیدی آن سیه رسوا شودچون سیه شد دیگ، پس تاثیر دودبعد از این بر وی که بیند زود زود؟مرد آهنگر که او زنگی(۳۲) بوددود را با روش هم‌رنگی بودمرد رومی کو کند آهنگریرویش اَبلَق(۳۳) گردد از دودآوریپس بداند زود تاثیر گناهتا بنالد زود گوید: ای الهچون کند اصرار و بد پیشه کندخاک اندر چشم اندیشه کندتوبه نندیشد دگر، شیرین شودبر دلش آن جرم، تا بی‌دین شودآن پشیمانی و یارب رفت ازوشِست(۳۴) بر آیینه زنگ پنج تُو(۳۵)آهنش را زنگها خوردن گرفتگوهرش را زنگ، کم کردن گرفتچون نویسی کاغذ اسپید برآن نبشته خوانده آید در نظرچون نویسی بر سر بنوشته خطفهم ناید، خواندنش، گردد غلطکان سیاهی بر سیاهی اوفتادهر دو خط شد کور و، معنیی ندادور سوم باره نویسی بر سرشپس سیه کردی چو جان کافرشپس چه چاره جز پناه چاره‌گر؟ناامیدی مس و، اکسیرش نظرناامیدی ها به پیش او نهیدتا ز درد بی‌دوا بیرون جهیدچون شُعَیب این نکته‌ها با وی بگفتزان دم جان در دل او گل شکفتجان او بشنید وحی آسمانگفت: اگر بگرفت ما را، کو نشان؟گفت: یا رب دفع من می‌گوید(۳۶) اوآن گرفتن را نشان می‌جوید اوگفت: سَتارم(۳۷)، نگویم رازهاشجز یکی رمز از برای ابتلاش(۳۸)یک نشان آنکه می‌گیرم وراآنکه طاعت دارد از صوم(۳۹) و دعاوز نماز و از زکات و غیر آنلیک یک ذره ندارد ذوق جانمی‌کند طاعات و افعال سَنی(۴۰)لیک یک ذره ندارد چاشنیطاعتش نغزست و، معنی نغز نیجَوزها بسیار و، در وی مغز نیذوق باید، تا دهد طاعات، برمغز باید، تا دهد دانه، شجردانهٔ بی‌مغز کی گردد نهال؟صورت بی‌جان نباشد جز خیال(۱) خُنک: خوشا، خوشا به حال(۲) صورت بستن: ممکن شدن، مقدور شدن(۳) خُنبیدن: شادی کردن، دست به هم زدن از شادی، کج شدن و تعظیم کردن(۴) صَدا: انعکاس صوت، آواز(۵) آدینه: جمعه(۶) خطبه: وعظ و سخنرانی امام‌ جمعه قبل از آغاز نماز(۷) شنبد: شنبه(۸) تندیدن: تندی کردن، خشم کردن، درشتی کردن(۹) صِلّه: پاداش(۱۰) رندیدن: رنده کردن، تراشیدن(۱۱) مَسنَد: تکیه گاه(۱۲) مُهَنَّد: شمشیر هندی(۱۳) مُؤیَّد: تأیید شده(۱۴) تَحَیُّر: شگفتی(۱۵) بِهِل: رها کن، فعل امر از هِلیدن به معنی رها کردن(۱۶) مسجود: سجده شده، عبادت شده(۱۷) سوزن‌گر: آنکه سوزن می سازد(۱۸) نَفاذ:‌ نفوذ کردن(۱۹) شُه: از اصواتی که کراهت و نفرت را اظهار می کند، اُفّ(۲۰) ناشُسته‌رو: ناپاک، ناتمیز، ناخالص، انسان پر از من و درد و هم هویت شده با این جهان(۲۱) تُرکتازی: تاختن، حمله و هجوم ناگهانی برای غارت(۲۲) تَرَفُّع: بلندی جستن، کنایه از غرور و تکبّر(۲۳) خَفض: پستی، پست کردن(۲۴) مُهان: خوار کرده شده، ذلیل(۲۵) کیمیا: ماده ای که مس را به طلا تبدیل می کند، اکسیر(۲۶) وَحَل: گل و لای که چهارپا در آن بماند(۲۷) رُخصَت: فرصت، تأخیر(۲۸) مُضطَر: بیچاره، درمانده(۲۹) سَفیه: نادان(۳۰) تیه: بیابان(۳۱) سَلاسِل: زنجیرها، جمع سلسله(۳۲) زنگی: سیاه پوست(۳۳) اَبلَق: هر چیز دورنگ، سیاه و سپید(۳۴) شِست: مخفف نشست(۳۵) پنج تُو: پنج لا، بی نهایت(۳۶) دفع ‌گفتن: جواب رد دادن(۳۷) سَتار: بسیار پوشاننده(۳۸) ابتلا: گرفتاری، رنج، سختی(۳۹) صوم: روزه(۴۰) سَنی: بلند، رفیع

برنامه صوتی شماره ۶۰۲ گنج حضوراجرا: پرویز شهبازی۱۳۹۵ تاریخ اجرا: ۱۱ آوریل ۲۰۱۶ ـ ۲۴ فروردین PDF ،تمام اشعار این برنامهAll Poems, PDF Formatمولوی، دیوان شمس، غزل شمارهٔ ۶۶۵ Rumi (Molana Jalaleddin) Poem (Qazal) # 665, Divan e Shamsخُنک(۱) جانی که او یاری پسنددکزو دوریش خود صورت نبندد(۲)تو باشی خنده و یار تو شادیکه بی‌شادی دهان کس نخنددتو باشی سجده و یار تو تعظیمکه بی‌تعظیم هرگز سر نخنبد(۳)تو باشی چون صَدا(۴) و یار غارتچو آوازی به نزد کوه و گنبدتو آدینه(۵) بوی، او وقت خطبه(۶)نه زآدینه جدا چون روز شنبد(۷)نگر آخر دمی در نَحْنُ اَقْرَب*نظر را تا نجنباند، نجنبدخیالی خوش دهد، دل زان بنازدخیالی زشت آرد، دل بتندد(۸)برِ او مسخره آمد دل و جانگه از صِلّه(۹) گه از سیلیش رندد(۱۰)مزن سیلی چنانکه گیج گردمز گیجی دور افتم ز اصل و مَسنَد(۱۱)خمش، تا درس گوید آن زبانیکه لا باشد به پیشش صد مُهَنَّد(۱۲)اگر گویی تو نی را هی خمش کنبگوید با لبش گو ای مُؤیَّد(۱۳)* قرآن کریم، سوره ق (۵۰)، آیه ۱۶ Quran, Sooreh Ghaaf (#50), Line # 16وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ.ترجمه فارسیFarsi Translationو ما انسان را آفريده‌ايم و مى‌دانيم كه نفس او چه وسوسه‌اى به او مى‌كند و ما از شاهرگ [او] به او نزديكتريم.ترجمه انگلیسیEnglish TranslationIt was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein,مولوی، مثنوی، دفتر دوم، بیت ۳۳۲۶ Rumi (Molana Jalaleddin) Poem (Mathnavi), Book # 2, Line # 3326جان نباشد جز خبر در آزمونهر که را افزون خبر، جانش فزونجان ما از جان حیوان بیشتراز چه؟ زان رو که فزون دارد خبرپس فزون از جان ما، جان مَلَککو مُنَزّه شد ز حس مشترکوز ملک جان خداوندان دلباشد افزون، تو تَحَیُّر(۱۴) را بِهِل(۱۵)زان سبب آدم بود مسجودشان(۱۶)جان او افزون ترست از بودشانورنه بهتر را سجود دون‌تریامر کردن، هیچ نبود در خوریکی پسندد عدل و، لطف کردگارکه گُلی سجده کند در پیش خار؟جان چو افزون شد، گذشت از انتهاشد مطیعش جان جمله چیزهامرغ و ماهی و، پری و، آدمیزانکه او بیش است و، ایشان در کمیماهیان، سوزن‌گر(۱۷) دلقش شوندسوزنان را رشته‌ها تابع بوندمولوی، مثنوی، دفتر دوم، بیت ۳۳۳۶ Rumi (Molana Jalaleddin Poem (Mathnavi), Book # 2, Line # 3336بقیهٔ قصهٔ ابراهیم قَدَسَ اللهُ رُوحَه بر لب آن دریاچون نَفاذ(۱۸) امر شیخ آن میر دیدز آمد ماهی شدش وجدی پدیدگفت: اه ماهی ز پیران آگه استشُه(۱۹) تنی را کو لعین درگه استماهیان از پیر آگه، ما بعیدما شقی زین دولت و، ایشان سعیدسجده کرد و، رفت گریان و خرابگشت دیوانه ز عشق فتح بابپس تو ای ناشُسته‌رو(۲۰) در چیستی؟در نزاع و در حسد با کیستی؟با دُم شیری تو بازی می‌کنیبر ملایک تُرکتازی(۲۱) می‌کنیبد چه می‌گویی تو خیر محض را؟هین تَرَفُّع(۲۲) کم شُمَر آن خَفض(۲۳) رابد چه باشد؟ مِسِّ محتاج مُهان(۲۴)شیخ که بود؟ کیمیای(۲۵) بی‌کرانمس اگر از کیمیا قابل نَبُدکیمیا از مسّ، هرگز مس نشدبد چه باشد؟ سرکشی آتش‌عملشیخ که بود؟ عین دریای ازلدایم آتش را بترسانند ز آبآب کی ترسید هرگز ز التهاب؟در رخ مه، عیب‌بینی می‌کنیدر بهشتی، خارچینی می‌کنیگر بهشت اندر روی تو خارجوهیچ خار آنجا نیابی غیر تومی‌بپوشی آفتابی در گلیرخنه می‌جویی ز بدر کاملیآفتابی که بتابد در جهانبهر خفاشی کجا گردد نهان؟عیبها از رد پیران عیب شدغیبها از رشک ایشان غیب شدباری ار دوری ز خدمت یار باشدر ندامت چابک و بر کار باشتا از آن راهت نسیمی می‌رسدآب رحمت را چه بندی از حسد؟گرچه دوری، دور می‌جنبان تو دُمحَیثُ ما کُنتُم فَوَلُّوا وَجهَکُم**(اگر از آنان دوری از همان جای دور اظهار دوستی و مودت کن. هرجا که هستید روی به سوی آنان کنید.)چون خری در گل فتد از گام تیزدم به دم جنبد برای عزم خیزجای را هموار نکند بهر باشداند او که نیست آن جای معاشحس تو از حس خر کمتر بُدستکه دل تو زین وَحَلها(۲۶) بر نَجَستدر وَحَل تأویلِ رُخصَت(۲۷) می‌کنیچون نمی‌خواهی کز آن دل بر کنیکین روا باشد مرا، من مُضطَرم(۲۸)حق نگیرد عاجزی را، از کرمخود گرفتستت، تو چون کفتار کوراین گرفتن را نبینی از غرورمی‌گوند: این جایگه کفتار نیستاز برون جویید، کاندر غار نیستاین همی‌گویند و بندش می‌نهنداو همی‌گوید: ز من بی آگهندگر ز من آگاه بودی این عدوکی ندا کردی که آن کفتار کو؟** قرآن کریم، سوره بقره (۲)، آیه ۱۴۴ Quran, Sooreh Baghareh (#2), Line # 144قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚوَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ ترجمه فارسی Farsi Translationآرى رويكرد تو را به آسمان میبينيم، اينك روى تو را به قبله‏اى كه از آن خشنود هستى میگردانيم، پس روى به سوىمسجدالحرام آور، و هرجا كه هستيد رويتان را بدان سو كنيد، و اهل كتاب میدانند كه آن حقى است از جانب پروردگارشان، و خدا از آنچه میكنند غافل نيست‏.ترجمه انگلیسیEnglish TranslationWe see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do.مولوی، مثنوی، دفتر دوم، بیت ۳۳۶۴ Rumi (Molana Jalaleddin) Poem (Mathnavi), Book # 2, Line 3364دعوی کردن آن شخص که: خدای تعالی مرا نمی‌گیرد به گناه و جواب گفتن شُعَیب، او راآن یکی می‌گفت در عهد شُعَیبکه خدا از من بسی دیده ست عیبچند دید از من گناه و جرم هاوز کَرَم یزدان نمی‌گیرد مراحق تعالی گفت در گوش شُعَیبدر جواب او فصیح از راه غیبکه بگفتی چند کردم من گناهوز کَرَم نگرفت در جرمم الهعکس می‌گویی و مقلوب، ای سَفیه(۲۹)ای رها کرده ره و، بگرفته تیه(۳۰)چند چندت گیرم و، تو بی‌خبردر سَلاسِل(۳۱) مانده‌ای پا تا به سرزنگ تو بر توت ای دیگ سیاهکرد سیمای درونت را تباهبر دلت زنگار بر زنگارهاجمع شد تا کور شد ز اسرارهاگر زند آن دود بر دیگ نویآن اثر بنماید ار باشد جویزانکه هر چیزی به ضد پیدا شودبر سپیدی آن سیه رسوا شودچون سیه شد دیگ، پس تاثیر دودبعد از این بر وی که بیند زود زود؟مرد آهنگر که او زنگی(۳۲) بوددود را با روش هم‌رنگی بودمرد رومی کو کند آهنگریرویش اَبلَق(۳۳) گردد از دودآوریپس بداند زود تاثیر گناهتا بنالد زود گوید: ای الهچون کند اصرار و بد پیشه کندخاک اندر چشم اندیشه کندتوبه نندیشد دگر، شیرین شودبر دلش آن جرم، تا بی‌دین شودآن پشیمانی و یارب رفت ازوشِست(۳۴) بر آیینه زنگ پنج تُو(۳۵)آهنش را زنگها خوردن گرفتگوهرش را زنگ، کم کردن گرفتچون نویسی کاغذ اسپید برآن نبشته خوانده آید در نظرچون نویسی بر سر بنوشته خطفهم ناید، خواندنش، گردد غلطکان سیاهی بر سیاهی اوفتادهر دو خط شد کور و، معنیی ندادور سوم باره نویسی بر سرشپس سیه کردی چو جان کافرشپس چه چاره جز پناه چاره‌گر؟ناامیدی مس و، اکسیرش نظرناامیدی ها به پیش او نهیدتا ز درد بی‌دوا بیرون جهیدچون شُعَیب این نکته‌ها با وی بگفتزان دم جان در دل او گل شکفتجان او بشنید وحی آسمانگفت: اگر بگرفت ما را، کو نشان؟گفت: یا رب دفع من می‌گوید(۳۶) اوآن گرفتن را نشان می‌جوید اوگفت: سَتارم(۳۷)، نگویم رازهاشجز یکی رمز از برای ابتلاش(۳۸)یک نشان آنکه می‌گیرم وراآنکه طاعت دارد از صوم(۳۹) و دعاوز نماز و از زکات و غیر آنلیک یک ذره ندارد ذوق جانمی‌کند طاعات و افعال سَنی(۴۰)لیک یک ذره ندارد چاشنیطاعتش نغزست و، معنی نغز نیجَوزها بسیار و، در وی مغز نیذوق باید، تا دهد طاعات، برمغز باید، تا دهد دانه، شجردانهٔ بی‌مغز کی گردد نهال؟صورت بی‌جان نباشد جز خیال(۱) خُنک: خوشا، خوشا به حال(۲) صورت بستن: ممکن شدن، مقدور شدن(۳) خُنبیدن: شادی کردن، دست به هم زدن از شادی، کج شدن و تعظیم کردن(۴) صَدا: انعکاس صوت، آواز(۵) آدینه: جمعه(۶) خطبه: وعظ و سخنرانی امام‌ جمعه قبل از آغاز نماز(۷) شنبد: شنبه(۸) تندیدن: تندی کردن، خشم کردن، درشتی کردن(۹) صِلّه: پاداش(۱۰) رندیدن: رنده کردن، تراشیدن(۱۱) مَسنَد: تکیه گاه(۱۲) مُهَنَّد: شمشیر هندی(۱۳) مُؤیَّد: تأیید شده(۱۴) تَحَیُّر: شگفتی(۱۵) بِهِل: رها کن، فعل امر از هِلیدن به معنی رها کردن(۱۶) مسجود: سجده شده، عبادت شده(۱۷) سوزن‌گر: آنکه سوزن می سازد(۱۸) نَفاذ:‌ نفوذ کردن(۱۹) شُه: از اصواتی که کراهت و نفرت را اظهار می کند، اُفّ(۲۰) ناشُسته‌رو: ناپاک، ناتمیز، ناخالص، انسان پر از من و درد و هم هویت شده با این جهان(۲۱) تُرکتازی: تاختن، حمله و هجوم ناگهانی برای غارت(۲۲) تَرَفُّع: بلندی جستن، کنایه از غرور و تکبّر(۲۳) خَفض: پستی، پست کردن(۲۴) مُهان: خوار کرده شده، ذلیل(۲۵) کیمیا: ماده ای که مس را به طلا تبدیل می کند، اکسیر(۲۶) وَحَل: گل و لای که چهارپا در آن بماند(۲۷) رُخصَت: فرصت، تأخیر(۲۸) مُضطَر: بیچاره، درمانده(۲۹) سَفیه: نادان(۳۰) تیه: بیابان(۳۱) سَلاسِل: زنجیرها، جمع سلسله(۳۲) زنگی: سیاه پوست(۳۳) اَبلَق: هر چیز دورنگ، سیاه و سپید(۳۴) شِست: مخفف نشست(۳۵) پنج تُو: پنج لا، بی نهایت(۳۶) دفع ‌گفتن: جواب رد دادن(۳۷) سَتار: بسیار پوشاننده(۳۸) ابتلا: گرفتاری، رنج، سختی(۳۹) صوم: روزه(۴۰) سَنی: بلند، رفیع

R.H. Ep. XXII – March 2nd, 2016 – Razing Hell! RAISING HELL – The Firefighter Academy and Learning How to Save Your Ass! The Grownup Grotto – “Nanny beheads 4 year-old girl in Russia” Handbook for Hellions – Lesser Magic Moments, A Child’s World What The Wild Things Think – Episode IV – We Who […]

10 Main Subject Matters of the Quran p7Lecture regarding the major subject matters the entirety of the Qur'aan returns to. This lecture continues regarding the evidences for Tawheed, for the right of Allaah to be worshipped alone, without partners. Lecture highlights the stories of the previous Prophets mentioned in the Quran, with details and news that could only come from Allaah. 'And you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) were not on the western side (of the Mount), when We made clear to Mûsâ (Moses) the commandment, and you were not among the witnesses.But We created generations [after generations, i.e. after Mûsâ (Moses) ['alayhis-salâm]], and long were the ages that passed over them. And you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) were not a dweller among the people of Madyan (Midian), reciting Our Verses to them. But it is We Who kept sending (Messengers).And you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) were not at the side of the Tûr (Mount) when We did call. But (you are sent) as a mercy from your Lord, to give warning to a people to whom no warner had come before you, in order that they may remember or receive admonition.' (Soorah al-Qasas 28: 44 - 46)Delivered by Umar Quinn at the Islamic Center of Palm Beach, Ramadan 11th, 1436 (June 28,2015).

10 Main Subject Matters of the Quran p7Lecture regarding the major subject matters the entirety of the Qur'aan returns to. This lecture continues regarding the evidences for Tawheed, for the right of Allaah to be worshipped alone, without partners. Lecture highlights the stories of the previous Prophets mentioned in the Quran, with details and news that could only come from Allaah. 'And you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) were not on the western side (of the Mount), when We made clear to Mûsâ (Moses) the commandment, and you were not among the witnesses.But We created generations [after generations, i.e. after Mûsâ (Moses) ['alayhis-salâm]], and long were the ages that passed over them. And you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) were not a dweller among the people of Madyan (Midian), reciting Our Verses to them. But it is We Who kept sending (Messengers).And you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) were not at the side of the Tûr (Mount) when We did call. But (you are sent) as a mercy from your Lord, to give warning to a people to whom no warner had come before you, in order that they may remember or receive admonition.' (Soorah al-Qasas 28: 44 - 46)Delivered by Umar Quinn at the Islamic Center of Palm Beach, Ramadan 11th, 1436 (June 28,2015).