Tajweed Rules Color Coded in Holy Quran

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The Noble Holy Quraan Nur-e-Karim

The Noble Qur’an: its Virtue and Status as a Source of Legislation:

The Noble Qur’an is Allah’s Word through which Allah swt expressed Allah swt commands and teachings. The Noble Book,The Holy Al Qur’an raised above any possible description. The Noble Qur’an was revealed to the Messenger of Allah (The Prophet Muhammad Rasulullah S.a.w) and was accepted by the believers as being the essence of truth. Moreover, the believers maintain that it is the Word of Allah and not the words of any of Allah creatures. Thus, whosoever claims that it is the words of a human being becomes a disbeliever.

Allah described the Qur’an in the following verses: “And verily, it is an honourable well-fortified respected Book (because it is Allâh’s Speech, and Allah s.w.t has protected it from corruption). Falsehood cannot come to it from before it or behind it: The kitab was sent down by the All-Wise, Worthy of all praise ~Allâh S.w.t. (41:41,42). The Qur’an was also described by Allah in this verse: “(This is) a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allâh), Who is All-Wise Well-Acquainted (with all things). (11:1)

In fact, the verses of the Noble Qur’an are very accurate, clear and obvious; they are perfected by the All-Wise and detailed by the All-Aware. This Qur’an will remain a miraculous Book with regard to the rhetorical, legislative, scientific, and historical aspects. It will remain unchallengeable in these and other aspects till the end of the world. It is preserved from the least kind of distortion; as Allah [ All praises to Allah god of the universes] said: “Verily, We,and only We Who have sent down the Dhikr ( the Qur’ân) and surely, We will guard it (from corruption). (15:9)

The world as a whole has not got such a conclusive and comprehensive book as the Noble Qur’an, that contains all kinds of goodness, all the methods for guiding humanity to the straight path and all the means of happiness for humankind in this world and in the Hereafter. Allah [All praises to Allah god of the universes] said: “Verily, this Qur’ân guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allâh and Allah Messenger,The Prophet Muhammad Rasulullah S.a.w ) who do deeds of righteousness, that they shall have a great reward (Paradise). (17:9)

The Noble Qur’an was revealed by Allah to Allah Messenger The Prophet Muhammad Rasulullah S.a.w) in order to lead the people out of the darkness of ignorance and polytheism to the light of guidance and Islamic. Allah[ All praises to Allah god of the universes] said: “(This is) a Book which We have revealed unto you (O Muhammad (S.a.w)) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allâh and Islâmic Religion) by their Lord’s Leave to the Path of the All-Mighty, the Owner of all Praise”. (14:1)

Through the Noble Qur’an, Allah [ All praises to Allah god of the universes] recovered the eyes blinded from seeing the truth, the ears deafened from listening to the truth and the hearts sealed and hindered from assimilating the reality. Through the Noble Qur’an, Allah promised happiness for Muslims in this world and in the Hereafter if they recite it in the way ordained by Allah, understand its Surahs and verses; comprehend the holy sentences and words, consider the limits by Allah included therein; follow the orders; refrain from the prohibitions; adjust their way of life in accordance with the legislation included therein and apply the principles and values to themselves, their families and communities. Allah [All praises to Allah god of the universes ] said: “Those (who embraced Islâm from Banî Israel) to whom We gave the Book [the Taurât (Torah)]at that time and [of those (Muhammad S.a.w (peace be upon him)Ummah companions) to whom We have given the Book (the Qur’ân)] recite it (obey its orders and follow its teachings) as it should be recited ( follow), they are the ones that believe therein. And whoso disbelieve in it (the Qur’ân), those are they who are the losers). (2:121)

The well-known companion, Ibn ‘Abbas, said that this verse means: “Those are the people who follow the Noble Qur’an in the way it should be followed. They regard the unlawful included therein as unlawful and the lawful as lawful. They do not change the words from their (right) places.”

The companion of the Prophet, Qatadah, said: “The reference in the verse is to the Ummah companions of The Prophet Muhammad S.a.w (peace be upon him) who believe in the Book of Allah [ the Noble Qur’an~The Final Book], confirm this belief in their hearts, consider its lawful as lawful and its unlawful as unlawful and act according to the teachings included therein”.

That is why the Jinn were impressed with the Noble Qur’an when they heard it. Their hearts were filled with its love and they hastened to call their people to believe in the Holy Al Qur’an the Glorious Book. Allah [exalted and glorified be only upon Allah s.w.t] said: “Say (O Muhammad (peace be upon him)): “It has been revealed to me that a group (from three to ten in number) of jinn listened (to this Qur’ân). They said: ‘Verily, we have heard a wonderful Recitation (this Qur’ân)! ‘It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything other than with our God (Allâh). ‘And Allah, exalted be the Majesty of our God, has taken neither a wife nor a son (or offspring or children). (72:1-3) In another instance, Allah described the reaction of the Jinn when they heard the recitation of the Noble Qur’an. Allah [ All praises to Allah god of the universes ] said: (They said: “O our people! Verily, we have heard a Book (this Qur’ân) sent down after The Prophet Mûsâ alaihisalam (peace be upon him), confirming what came before it: it guides to the truth and to a Straight Path ( Islâm). O our people! Respond (with obedience) to Allâh’s Caller (that is Allâh’s Messenger The Prophet Muhammad S.a.w (peace be upon him)), and believe in him ( believe in that which The Prophet Muhammad S.a.w (peace be upon him) has brought from Allâh and to be follow). Allâh S.w.t will forgive you of your sins, and will save you from a painful torment (of Hell-fire).” (46:30,31)

Because of all this, the Qur’an is superior to all the previous divine books. Allah [All praises to Allah god of the universes ] said: “And verily, it (this Qur’ân) is in the Mother of the Book ( Al-Lauh Al-Mahfûdh), with Us, indeed exalted, full of wisdom).” (43:4) In another verse Allah [All praises to Allah god of the universes] said: “And We have sent down to you (O Muhammad (S.a.w~peace be upon him)) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (of Masterpiece Scriptures).” (5:48)

The most important characteristic of the Noble Qur’an is its miraculous and beautiful verses style. Though all the divine books are miraculous; narrating the news of the unseen and detailing the rulings and judgements; however, they do not contain the extraordinary method by which the Noble Qur’an is distinguished. Allah [ All praises to Allah god of the universes] said: “And Verily, it (this Qur’ân) is in the Mother of the Book (Al-Lauh Al-Mahfûz), with Us, indeed exalted, full of wisdom). (43:4). There is another proof confirming this fact in the Noble Qur’an and that is in Allah’s [ All praises to Allah god of the universes] saying: (You [true believers in Islâmic Religion, and real followers of Prophet Muhammad (S.a.w~peace be upon him)) and his Sunnah] are the best of peoples ever raised up for mankind)” (3:110).

The famous Muslim scholar, Al-Hafidh Ibn Kathîr, said that the Muslim Nation achieved this priority by virtue of the blessings of the Noble Qur’an, which Allah [All praises to Allah god of the universes] preferred to all the revealed books, made it superior and Muhaymin (trustworthy in highness and a witness) of them and to abrogate and conclude them all. It is also worth mentioning that the other revealed books were revealed at once and not gradually in stages like the Noble Qur’an, which denotes the great care and interest attached to the Qur’an and to the Prophet Muhammad S.a.w, upon whom it was descended. Every time a portion of the Noble Qur’an was revealed, it was equivalent to the revelation of a complete book from among the previously revealed ones. [Fadâ’il Al-Qur’ân (The Virtues of the Noble Qur’an) by Al-Hafidh Ibn Kathîr. pp. 102,103]

This blessed Book, The Noble Holy Al Qur’an, stated many of the cosmic scientific facts proving the existence of Allah. Allah the Almighty said: “And We have made from water every living thing. Will they not then believe?” (21:30) The Qur’an also urges us to benefit from every conceivable thing in this life.Allah [ All praises to Allah god of the universes] said: “Say: “Behold all that is in the heavens and the earth,”” (10:101) In another verse Allah the Almighty said: “And Allah has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Allah. Verily, in it are signs for a people who think deeply.” (45:13)

Therefore, it is the duty of Muslims to contemplate the miracles of the universe, enjoying the fruits of these mighty powers which Allah has put in the stores of Allah heavens and Allah earth.

It is true that the merits of the Noble Qur’an may never end. It is the Book that cultivated the love of justice and consultation in the hearts of the Muslims and made them hate injustice and despotism. The motto of those who follow the Qur’an is: the strong faith, self-denial, altruism and mutual mercy.

A Muslim should dedicate his time to the Noble Qur’an, reciting it, understanding it, acting according to its instructions and memorizing it. This is the attitude of the believers, described by Allah [All praises to Allah god of the universes ] in the Qur’an as follows: “Verily, those who recite the Book of Allâh (The kitab Al Qur’ân), and perform prayer (Salât), and spend (in charity) out of what We have provided for them, secretly and openly, hope for a (sure) trade-gain that will never perish. That Allah may pay them their reward in full, and give them (even) more, of Allah Grace. Verily Allah is Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense).” (35: 29,30)

In these two verses Allah the Almighty praises those who recite Allah Book and combine their recitation with contemplation and feeling. Undoubtedly, feeling and sensitivity lead the one reciting the Noble Qur’an to act according to the rulings of the verses Allah recites.

The believers believe that the reward of Allah [All praises to Allah god of the universes ] is better than the property they spend. Moreover, they engage in the trade that will be the reason for getting their reward and more from the Grace of Allah, as verily Allah is the Oft-Forgiving, the Most Ready to appreciate, the One who forgives the shortcomings and rewards the good deeds.

Thus, it is imperative to read the Noble Qur’an with contemplation in order to comprehend the Qur’anic statements accurately. However, if the reader is unable to understand anything from the Noble Qur’an, he has to ask the people specialized in the field. Allah [All praises to Allah god of the universes ] said: “So ask (you, O pagans of Makkah) of those who know the Scripture [learned men of the kitab al Taurât(the book taurat) and the kitab al Injil(the book injil) if you know not.” (16:43) Studying the Noble Qur’an is recommendable at all times.It is not a must to recite the Qur’an in the mosque in order to attain reward. This is confirmed by The Prophet Muhammad S.a.w Hadîth: “No people gather together remembering Allah the Almighty without the angels surrounding them…,” So, if they gather in a place other than the mosque and recite the Noble Qur’an and remember Allah, they will obtain the same reward as gathering and reciting the Qur’an in the mosque. Gaining gathering for reciting and studying the Book of Allah and learning the basics of religion as well as comprehending the rulings and wisdoms interspersed in the verses in any place, whether it is the mosque or any other place, is rewarded with the best reward. However, gathering in the mosque is better than gathering in any other place, because of the blessings and the virtues of the mosque which are not found elsewhere.

On the authority of ‘Abdullâh Ibn Mas‘ûd (may Allah be pleased with him)recalled that the Messenger of Allah,The Prophet Muhammad S.a.w (peace be upon him) said: “He who reads a single letter from the Book of Allah will have one good deed as a reward, and every single good deed will be equated to ten good deeds. I do not consider “Alif-Lâm-Mîm” as only one letter but “Alif” is a letter, “Lam” is another letter, and “Mîm” is a third letter” [Narrated by At-Tirmidhi, Hadîth no.3075]

On the authority of ‘Uthmân bin ‘Affân (may Allah be pleased with him), the Messenger of Allah,The Prophet Muhammad s.a.w (peace be upon him) said: “The best in reward among you is the one who learnt and memorized the Noble Qur’an and thereafter taught it to other people” [Sahîh Al-Bukhâri, Hadîth no. 4793]. This is a concrete evidence of the virtue and blessing of learning the Noble Qur’an and teaching it. It also encourages the believer to study and memorize the Book of Allah. A famous Muslim scholar, Sufyân Ath-Thauri, was asked about the best thing for the Muslim tp do, He said that it is better for the Muslim to read the Noble Qur’an because the Messenger of Allah,The Prophet Muhammad S.a.w (peace be upon him) said: “The best among you is the one who learnt and memorized the Noble Qur’an and thereafter taught it to other people”. Furthermore, Imâm Abu ‘Abdur-Rahmân As-Salmi stayed in Al-Kûfa mosque for forty years teaching the Noble Qur’an. Whenever he remembered the above mentioned Hadîth he said that this Hadîth was the main reason behind his stay in the mosque teaching the Noble Qur’an.

Al-Hafidh Ibn Kathîr in his book titled “Fadâ’il Al-Qur’ân” (The Virtues of the Noble Qur’an) pp.126, 127 said that the main idea of the above Hadîth is that the Prophet Muhammad S.a.w (peace be upon him) described the best of the Muslims as the one who learns the Noble Qur’an and thereafter teaches it to other people. Ibn Kathîr stressed that these are the qualities of the believers who follow the Rasul (Messengers) (peace be upon them all). The believers are those who are perfect in their personality and who endeavour all the time to make others attain perfection and thus obtain benefit for themselves and for others. This description of the believers is contrary to the description of the disbelievers who neither benefit anyone nor let others strive to obtain their own benefit. Allah [All praises to Allah god of the universes ] said: “Those who disbelieved and hinder (men) from the Path of Allâh, for them We will add torment over torment because they used to spread corruption [by disobeying Allâh themselves, as well as ordering others (mankind) to do so].” (16:88) In another verse Allah said: “And they prevent others from him (from following Prophet Muhammad S.a.w (peace be upon him)) and they themselves keep away from him, and (by doing so) they destroy not but their ownselves, yet they perceive (it) not.” (6:26) The most correct interpretation of this verse is that it was revealed concerning those who prevent people from following the Noble Qur’an and at the same time refrain from following it. Thus, they combine both belying the Qur’an and hindering people from following it. Allah (All praises to Allah god of the universes ) said: “Who then does more wrong than one who rejects the Ayât (evidences, verses,) of Allâh and turns away therefrom?.” (6:157) This is the description of the disbelievers, which is in contradiction to the description of the believers who strive to perfect themselves and try to make others attain perfection as mentioned in the Hadîth of the Messenger of Allah,The Muhammad s.a.w (peace be upon him). Allah described this kind of people in this verse: “And who is better in speech than he who [says: “My God is Allâh (believes in Allah Oneness),” and then stands firm (acts upon Allah Order), and] invites (men) to Allâh’s (Islâmic Religion), and does righteous deeds, and says: “I am one of the Muslims.”” (41:33) This kind of person mentioned in the verse combines the qualities of inviting people to the way of Allah, through proclaiming Adhân (the call to prayer) or by any other means, such as teaching the Noble Qur’an, the Hadîth of the Messenger of Allah,The Prophet Muhammad S.a.w (peace be upon him), the Islamic law, and other branches of knowledge. These rites are performed for the sake of Allah and for the performance of good, in word and deed. Thus, none will be better than such kind of person.

As Allah Mercy envelops those who recite Allah Book and follow the commandments included therein, it also overwhelms those who listen to it. Allah the Almighty said: “The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when Allah Verses (this Holy Book Qur’ân) are recited unto them, they (thru’ the Verses) increase their Faith; and they put their trust in Allah (Alone); Who perform the prayer (Salât) and spend out of that We have provided them. It is they who are the believers in truth. For them are grades of dignity with their God, and Forgiveness and a generous provision (Paradise).” (8:2-4)

‘Abdullâh bin Mas‘ud (may Allah be pleased with him) reported: The Messenger of Allah,The Prophet Muhammad S.a w (peace be upon him) said to me: recite the Qur’an for me. He asked: Messenger of Allah, (how) should I recite to you whereas it has been sent down to you? He (The Prophet Muhammad S.a.w) said: I desire to hear it from someone else. So I recited Sûrat Al-Nisâ’ till I reached the verse: (How then shall it be when We shall bring from every people a witness and bring you against them as a witness?) I lifted my head, or a person touched me to attract my attention, and so I lifted my head and saw his (The Prophet’s~ Muhammad S.a.w) tears falling. [Narrated by Al-Bukhâri, Hadîth no.4582 and by Muslim, Hadîth no.800, and by Abû Dâwûd, Hadîth no.3668]

Imâm An-Nawawi said that there are a lot of benefits in this Hadîth. The first one is the virtue of listening to the Noble Qur’an attentively; weeping while listening to it and pondering over the meanings of its verses. The second benefit is the virtue of asking others to recite the Noble Qur’an for the person, which is more impressive than reading by oneself.

Therefore, it is the duty of every Muslim to recognize the status of the Noble Qur’an and act upon its rulings. It is also one’s duty to abide by the rites of religion during listening to the Noble Qur’an and to follow the way of the Salaf (Righteous Muslim Predecessors who are the ideal to follow) in reading the Noble Qur’an. They are the guiding stars that should be followed and imitated in every aspect of life. They ( the Salaf) were the best examples to be followed in their perfect submission to Allah and in their understanding of the meanings of the Noble Qur’an. They had strong belief in Allah’s saying: “And truly, this (the Qur’ân) is a revelation from Allah S.w.t the god of the ‘Âlamîn (mankind, jinn and all that exists), Which the trustworthy Jibrîl has brought down Upon your heart (O Muhammad (peace be upon him) that you may be (one) of the warners, In the plain Arabic language).” [26:192-95]

It is true that the Noble Qur’an, its words and meanings, is from Allah.The divine legislation for all people and creatures; the first and the foremost reference for religious matters for Muslims; the judge solving all the problems in all affairs. It is worth mentioning that the rulings in the Noble Qur’an did not descend all at once, but came gradually, during the time of the Message.That some aimed at supplying the Muslim Nation with knowledge and action. Still others were revealed on the occasions of some events that happened to Muslims in their daily lives in different times and places. Whenever something happened, certain portions of the Qur’an were to be revealed to give ample clarification about Allah’s judgement with regard to that event. These included juridical cases and historical events that used to take place in the nascent Muslim community during the era when legislation was in its formative stage. An instance of that was the case regarding alcohol drinking

Imâm Ahmad narrated on the authority of Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah,The Prophet Muhammad S.a.w (peace be upon him) came to Madînah at a time when people were drinking wine and earning money by means of gambling. When they asked the Messenger of Allah,The Prophet Muhammad S.a.w (peace be upon him) about that, the following verse was revealed: “They ask you (O Muhammad (peace be upon him) concerning alcoholic drink and gambling. Say: “In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit”” (2:219)When this verse was revealed, people understood that the verse did not include a clear prohibition, rather it described the harm and the sins incurred by them, both. They continued drinking alcohol till a day when a man from the immigrants led the Maghrib (sunset) prayer and, having drunk alcohol, committed a lot of mistakes in recitation. Then, another verse, which is somehow more strict than the above was revealed. Allah the Almighty said: “O you who believe! Approach not the prayer when you are in a drunken state until you know (the meaning) of what you utter).” (4:43) People, however, continued to drink alcohol, except before prayers, in order to come to the prayer in their full senses. Then the following verse was revealed: “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansâb, and Al-Azlâm (arrows for seeking luck or decision) are an abomination of Shaitân’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaitân (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allâh and from the prayer. So, will you not then abstain?”. (5:90)

When this last verse was revealed all the Muslims said: “We abstain O our God”. Some people asked the Messenger of Allah,The Prophet Muhammad S.a.w (peace be upon him) about the ruling regarding those who were used to drinking alcohol and practicing gambling and died before that prohibition. Then, the following verse was revealed: “Those who believe and do righteous deeds, there is no sin on them for what they ate (in the past), if they fear Allâh (by keeping away from Allah forbidden things), and believe and do righteous deeds, and again fear Allâh and believe, and once again fear Allâh and do good deeds with Ihsân (perfection). And Allâh loves the good-doers).” (5:93) Thereupon, the Messenger of Allah,The Prophet Muhammad S.a.w (peace be upon him) said to his Companions: “If it was made unlawful for them, they would have abstained from drinking alcohol and practicing gambling, as you did.” [Musnad Al-Imâm Ahmad (Imam Ahmad’s Compilation of Hadith), 2/351,352]. Anas bin Mâlik (may Allah be pleased with him) said that he was the cupbearer in the house of Abu Talhah. When alcohol was prohibited, an announcer was ordered (by the Prophet) to declare its prohibition among people. Abu Talhah asked Anas to go out to investigate the matter. When Anas told him about the prohibition of alcohol, Abu Talhah ordered Anas to spill all the alcohol they had. Anas said that the streets of Madînah were streaming with alcohol because all the people spilt out their alcohol, which was known as Fadîkh. Some people talked about the fate of those who used to drink it and died before it was made unlawful. Then, this verse was revealed: “Those who believe and do righteous deeds, there is no sin on them for what they ate (in the past), if they fear Allâh (by keeping away from Allah forbidden things), and believe and do righteous deeds, and again fear Allâh and believe, and once again fear Allâh and do good deeds with Ihsân (perfection).” (5:93)

We can conclude that alcohol was prohibited gradually and in three stages. The first stage was when this verse was revealed: “They ask you (O Muhammad (peace be upon him) concerning alcoholic drink and gambling. Say: “In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit”” (2:219). Though this was not a decisive prohibition, those of strong faith managed to give up drinking alcohol. Then, ‘Umar bin Al-Khattâb (may Allah be pleased with him) said: “O Allah give us a decisive ruling regarding alcohol”. Then, this verse was revealed: “O you who believe! Approach not the prayer when you are in a drunken state until you know (the meaning) of what you utter.” (4:43) Afterwards, Muslims continued drinking alcohol and only avoided it at the times they apprehended that the effect of intoxication would last till the time of prayer. Then, ‘Umar bin Al-Khattâb said: “O Allah give us a decisive ruling regarding alcohol”. Then these two verses were revealed: “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansâb, and Al-Azlâm (arrows for seeking luck or decision) are an abomination of Shaitân’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaitân (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allâh and from As-Salât (the prayer). So, will you not then abstain?” (5:90) Upon listening to these two verses, ‘Umar (may Allah be pleased with him) said: “We have abstained.”

The aim of gradual legislation was to purify the Muslim Nation from all bad traditions and abominable habits that opposed the law of Allah and to perfect the Muslims with the virtues of forgiveness, patience, selflessness, love, trust, kind treatment of the neighbours, justice and many other good qualities.

Allah [ All praises to Allah god of the universes] Allah said: “The decision is only for Allâh,Allah declares the truth, and Allah is the Best of judges.” (6:57) Allah only legislates that which benefits people and brings about goodness and happiness in this world and in the Hereafter, regardless of whether the wisdom behind the legislation is perceived or not.

The Noble Qur’an is the first source for legislation, while the Sunnah of the Messenger of Allah,The Prophet Muhammad S.a.w (peace be upon him) is the second source. Muslim scholars unanimously agreed on the authority of the Sunnah as a source of legislation beside the Noble Qur’an. Allah the Almighty said: “O you who believe! Obey Allâh and obey the Rasul (Messenger) Muhammad S.a.w(peace be upon him) and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and Rasulullah(The Prophet Muhammad S.a.w (peace be upon him), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination).” (4:59). In another verse Allah [All praises to Allah god of the universes ] said: “With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad (S.a.w~peace be upon him)) the Dhikr (reminder and the advice ( Holy Qur’ân)] that you may explain clearly to men what is sent down to them, and that they may give thought.” (16:44). In a third place Allah [All praises to Allah god of the universes ] said: “And whatsoever the Rasulullah(Messenger of Allah The Prophet Muhammad S.a.w (peace be upon him)) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allâh; verily, Allâh is Severe in punishment.” (59:7)

Imâm Ibn Qiyim Al-Jawziyah defines the position of the Sunnah with regard to the Noble Qur’an saying: “The position of the Sunnah with respect to the Noble Qur’an is of three aspects. The first one is to be in accordance with the Noble Qur’an in all aspects and as a result the existence of the Sunnah with the Noble Qur’an in one issue will be of a reinforcing nature regarding the rulings. The second aspect is to be an explanation and manifestation of the rulings included in the Noble Qur’an. The third aspect of the position of the Sunnah to the Noble Qur’an is to clarify the obligations about which the Noble Qur’an kept silent and manifest the prohibitions, which are not explained in the Noble Qur’an.

Therefore, the role of the Sunnah is to emphasize the rulings of the Noble Qur’an, explain the texts thereof, expound the abridged, or initiate a ruling that is not mentioned in the Book of Allah. In spite of the important position of the Sunnah, we do not turn to the Sunnah for legislation, except when the ruling is not found in the Noble Qur’an. It is the Sunnah which explains to us that the number of prayers is five times a day; explains the number of Rak‘as in every prayer; defines the essence of the alms giving; defines who is obliged to perform it, and the shares thereof. It is the Sunnah that shows us the way of performing Hajj and ‘Umrah, and that the obligatory Hajj is once in one’s lifetime. It is the Sunnah which shows the Miqâts for Hajj and determines the number of times that Tawâf around the Ka‘bah should be performed.

Thus, it is the duty of everyone believing in the authority of the Noble Qur’an and the Sunnah and faith and to return to Allah the Almighty. Allah said: “And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous deeds, and then remains constant in doing them, (till his death).” (20:82)

Both of the Noble Qur’an and the Sunnah of Rasulullah(Messenger of Allah~The Prophet Muhammad S.a.w (peace be upon him) are revelations from Allah to Rasulullah( Messenger of Allah The Prophet Muhammad S.a.w (peace be upon him). They are the two sources of legislation, which have guided human to our innate nature and made of us a human being who knows our real role in life, repeating this verse all the time: “All praises and thanks be to Allâh, Who has guided us to this, and never could we have found guidance, were it not that Allâh had guided us!” (7:43)

May the blessings and peace of Allah be upon our Prophet Muhammad (peace be upon him) upon his family and upon his honourable companions (may Allah be pleased with them all).

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Quran The Divine Book for all muslims

According to Allah’s statements in His Book, there were two distinct revelations of the Quran which took place. It is important that these two revelations be understood in order to clear up the apparent contradictions in the various terms used in the Quran and Sunnah to describe the Quran’s revelation. On one hand, the Quran is referred to as having been revealed in its totality in Ramadan or on Laylatul-Qadr, the Night of Decree; while on the other hand, it is referred to as having been continuously revealed in segments up until just before the death of the Prophet (peace be upon him).

The First Revelation

Allah caused the Quran to descend from the Protected Tablet (al-Lawh al-Mahfuth) on which it was written to the lowest heaven. In this revelation all of the Quran was sent down at one time to a station in the lowest heaven referred to as “Bayt al-‘Izzah” (The House of Honor or Power). The blessed night on which this descent took place is called “Laylatul-Qadr” (The Night of Decree), one of the odd-numbered nights in the last ten days of the month of Ramadan. Allah referred to this initial revelation as follows:

“Haa Meem. By the Clear Book, verily, I revealed it in a blessed night.”
[Noble Quran 44:1-3]

“Verily, I revealed it on the Night of Decree.”
[Noble Quran 97:1]

“The month of Ramadan in which I revealed the Quran as guidance to mankind …”
[Noble Quran 2:185]

These verses have to refer to the initial revelation because it is a known fact that the whole Quran was not revealed to Prophet Muhammad (peace be upon him) on a single night in Ramadan. Ibn ‘Abbas stated that the Quran was first separated from its station in the upper heavens and placed in Bayt al-‘Izzah in the lowest heaven. One version states that this took place on the Night of Decree in Ramadan. Had it been Allah’s wish, the Quran could then have been revealed as a whole to the Prophet (peace be upon him) in a single revelation.

This was the method by which all of the earlier books of revelation were sent down. But, Allah chose to divide the revelation into two parts. The first revelation within the heavens represented an announcement to the inhabitants of the heavens that the final book of revelation was being sent down upon the last of the prophets.

From the lowest heaven sections of the Quran were then taken down by the angel Jibril to Prophet Muhammad (peace be upon him). This process of revelation continued over the twenty-three years of his prophethood. This revelation began with the first five verses of Surah al-‘Alaq. These verses were revealed to the Prophet (peace be upon him) while he was on a spiritual retreat in the cave of Hira’ near Makkah. However, the first complete Surah to be revealed was Surah al-Fatihah. The revelation of this portion of Quran marked the beginning of the final phase of prophethood. The last Surah to be revealed was Surah an-Nasr. This Surah was brought down in Mina during the Farewell Hajj of the Prophet (peace be upon him), which took place at the end of the tenth year after the Hijrah. According to Ibn ‘Abbas, the last verse to be revealed was verse 281 in Surah al-Baqarah, the last of a series of verses dealing with interest. Allah has referred to the second revelation in the following way:

“And (it is) a Quran which I have divided into parts in order that you (Muhammad) may recite it to the people gradually, and I have revealed it by successive revelation.”

[Noble Quran 17:106]

Quran: Definition of the Term

The word “Quran,” a verbal noun, is equivalent in meaning to “qira’ah,” as both come from the verb “qara’a” which means “to read.”

That is, Quran literally means “a reading or reciting.” However, the term “Quran” has been historically used specifically to refer to the book which was revealed to Prophet Muhammad (peace be upon him). The term “Quran” is mentioned in a number of places throughout the book in reference to itself. For example:

“Verily, this Quran guides (humanity) to that which is most just.”
[Noble Quran 17:9]

The name Quran is used to refer to both the Quran as a whole, as in the previously quoted verse; as well as to each verse or group of verses, as in the following verse:

“And if the Quran is recited, you should listen to it and be silent, that you may receive mercy.”
[Noble Quran 7:204]

The Book has also been referred to by other names; for example, the Furqan (The Distinction):

“Blessed is He who revealed the Furqan to His slave in order that he may be a warner to all the worlds.”
[Noble Quran 25:1]

and the Dhikr, (The Reminder):

“Verily, I revealed the Dhikr and verily I will preserve it.”
[Noble Quran 15:9]

The Quran could be defined as Allah’s words which were revealed in Arabic in a rhythmical form to Prophet Muhammad (peace be upon him). Its recitation is used in acts of worship and its smallest chapter (Surah) is of a miraculous nature.

The Prophet’s divinely inspired statements which were recorded by his followers are generally referred to as hadiths. For example, the Prophet’s companion (sahabi), ‘Umar ibn al-Khattab, reported that he once said, “Verily, deeds are (judged) by their intentions.”

However, in some of his statements, the Prophet (peace be upon him) attributed what he said to Allah; for example, another sahabi, Abu Hurayrah, reported that the Prophet (peace be upon him) said, “Allah, Most High, says, ‘I am as My slave thinks of Me and I am with him when he remembers me. So if he remembers Me to himself, I will remember him to Myself and if he remembers Me in a group, I will remember him in a better group.’ ”

In order to distinguish this type of hadith from the previous type, it is referred to as hadith qudsi (sacred hadith) and the former referred to as hadith nabawi (prophetic hadith).

The Quran, however, is not the same as hadith qudsi for a number of reasons. First, the Quran is from Allah both in its wording and in its meaning, while in the case of hadith qudsi, its meaning is from Allah but its wording was the Prophet’s (peace be upon him). Second, Allah challenged the Arabs and mankind in general to produce even a chapter equivalent to one of the Quran’s chapters, and their inability to do so proves its miraculous nature. This is not so in the case of hadith qudsi. Third, the recitation of the Quran is used in salah and is itself considered a form of worship. The Prophet (Peace be upon him) said, “Whoever reads a letter from the book of Allah, the Most High, will get a good deed (recorded for him), and each good deed is worth ten times its value. I am not only saying that Alif Laam Meem is a letter, but I am also saying that Alif is a letter, Laam is a letter, and Meem is a letter.”

However, the recitation of hadith qudsi carries none of these properties.

The Main Theme of the Quran

Not only is the Quran unique among books today in its origin and purity, but it is also unique in the way it presents its subject matter.

It is not a book in the usual sense of the word wherein there is an introduction, explanation of the subject, followed by a conclusion. Neither is it restricted to only a presentation of historical events, problems of philosophy, facts of science or social laws, though all may be found woven together in it without any apparent connection and links. Subjects are introduced without background information, historical events are not presented in chronological order, new topics sometimes crop up in the middle of another for no apparent reason, and the speaker and those spoken to change direction without the slightest forewarning.

The reader who is unaware of the Quran’s uniqueness is often puzzled when he finds it contrary to his understanding of a book in general and a “religious” book in particular. Hence, the Quran may seem disorganized and haphazard to him. However, to those who understand its subject matter, aim and its central theme, the Quran is exactly the opposite. The subject matter of the Quran is essentially man: man in relation to his Lord and Creator, Allah; man in relation to himself; and man in relation to the rest of creation. The aim and object of the revelations is to invite man to the right way of dealing with his Lord, with himself, and with creation. Hence, the main theme that runs throughout the Quran is that God alone deserves worship and, thus, man should submit to God’s laws in his personal life and in his relationships with creation in general. Or, in other words, the main theme is a call to the belief in Allah and the doing of righteous deeds as defined by Allah.

If the reader keeps these basic facts in mind, he will find that, from beginning to end, the Quran’s topics are all closely connected to its main theme and that the whole book is a well-reasoned and cohesive argument for its theme. The Quran keeps the same object in view, whether it is describing the creation of man and the universe or events from human history. Since the aim of the Quran is to guide man, it states or discusses things only to the extent relevant to this aim and leaves out unnecessary and irrelevant details. It also repeats its main theme over and over again in the presentation of each new topic.

Significance of the Quran’s Preservation

Allah promised in the Quran that He would take on the responsibility of protecting His final word from loss. He said, “Verily I have revealed the Reminder (Quran), and verily I shall preserve it.” (Surah al-Hijr (15):9)

Thus, the Quran has been preserved in both the oral as well as written form in a way no other religious book in history has.

Why did Allah preserve the Quran and allow His earlier books of divine revelation to be changed or lost?

The answer to that question lies in the following three facts:

The earlier prophets and their books were sent to a particular people in particular periods of history. Once the period ended, a new prophet was sent with a new book to replace the previous book. So, it was not necessary that these books be preserved by Allah. The preservation of the earlier books was left up to the people as a test for them. Thus, when the people went astray, they changed what was written in the books which their prophets brought in order to make allowable the things which were forbidden to them. In that way, all of the earlier books of revelation became either changed or lost.

Prophet Muhammad (peace be upon him) was the last prophet whom Allah sent, and he was not sent to a particular people or a particular time. He was sent to all of mankind until the end of the world. Allah said in the Quran,

“I have only sent you (Muhammad) as a giver of glad tidings and a warner to all mankind, but most men do not understand.”
[Noble Quran 34:28]

Thus, his book of revelation, the Quran, had to be specially preserved from any form of change or loss so that it would be available to all the generations of man until the last day of the world.

The Quran was the main miracle given to Prophet Muhammad (peace be upon him) to prove that he was a true prophet of Allah and not an imposter. So, the Quran had to be saved to prove to the later generations that Muhammad (peace be upon him) was really the last prophet of Allah. All of the false prophets who came after Prophet Muhammad (peace be upon him) brought books which they claimed to be revealed from Allah, but none of them have the miraculous ability to be memorized by thousands, nor have they improved on the message of the Quran. The significance of the Quran’s preservation is that Islam has been kept in its original purity because of it. Humanity can always return to the sources of Islam no matter what people may have added or forgotten in time. All of the essential principles of Islam are to be found in the Quran. Consequently, the preservation of the Quran meant the preservation of Islam in its final form. The loss of the Gospel of Jesus means that Christians can never return to the true teachings of Prophet Jesus except by accepting Islam. Similarly, the original Torah was lost when Solomon’s Temple in Jerusalem was destroyed by the Babylonians. Thus, the Jews cannot return to the pure teachings of Prophet Moses except by following Islam. It is only in Islam that the pure teachings of the prophets have been preserved without any change. That is why Allah said in the Quran,

“Verily, the only acceptable religion to Allah is Islam.”

[Noble Quran 3:19]

 

 

Some of the Magnificent Characteristics of the Quran

Allah has described the Noble Quran with a number of magnificent characteristics of which Ibn Qudamah mentioned eight in points 27 – 30 of Lum‘atul-I‘tiqad.

They are as follows:

That it is clear (mubin) and makes clear the laws and reports which it contains.

That it is Allah’s firm rope (Hablullah), that is, it is the solid contract which Allah made a reason for reaching Himself and the attainment of success by His Grace.

That it consists of distinct chapters (muhkamat), each distinct from the other, perfected and preserved from any flaws or contradictions.

That it consists of clear verses (ayat bayyinat) which are clear and obvious signs indicating Allah’s unique unity, the perfection of His attributes, and the goodness of His laws.

That it contains clear and obscure verses (ayat muhkamat wa mutashabihat); the clear being that whose meaning is clear and the obscure being those whose meaning is hidden. And this does not contradict point number three above because the clarity there refers to perfection and protection from flaws and contradiction, while here it refers to clarity of meaning. If the obscure is referred back to the clear, all of it will become clear.

That it is the truth (haqq) that cannot be affected by falsehood from any direction.

That it is free from its description by the disbelievers as being poetry, magic or human speech.

That it is a miracle that no one can imitate even with the help of others.
The Hoax of the Numerical Miracle of the Quran

Rashad Khalifa, an Egyptian biochemist educated in the United States claimed to have discovered an intricate mathematical pattern involving 19 and its multiples throughout the Quran and especially in what he calls the Quranic initials which precede 29 chapters (Alif, Laam, Meem, etc.). However, when critics began checking his numbers, they found numerous discrepancies and some outright fabrications in his data

The most famous proponent of this idea was Rashad Khalifa, an Egyptian biochemist educated in the United States. According to Dr. Khalifa, there is a miraculous numerical code to the Quran based on its “first” verse (Bismillahir-Rahmanir-Rahim), which consists of 19 letters. This miraculous code is supposedly referred to in verse 30 of Chapter 74 (al-Muddath-thir) which states “Over it are 19.” Based on these two premises, Dr. Rashad claims to have discovered an intricate mathematical pattern involving 19 and its multiples throughout the Quran and especially in what he calls the Quranic initials which precede 29 chapters (Alif, Laam, Meem, etc.). From this discovery, Dr. Khalifa concludes that the complexity of this mathematical code’s pattern in a literary work of the Quran’s size is far beyond human capabilities, and that it alone constitutes the only real miracle of the Quran which proves its divine origin. He further concludes that 19 and its multiples represent the key to the correct interpretation of the Quran and Islam, and the reason why 19 was chosen is that 19 means “God is One,” which is the message of the Quran.

Many Muslims at first received Khalifa’s theories with uncritical enthusiasm. However, when more rigorous critics began checking his numbers, they found numerous discrepancies and some outright fabrications in his data. His claims were based on the number of times a given letter or word occurs in a given Surah or group of Surahs. It was discovered that he would sometimes treat hamzahs like alifs and sometimes he wouldn’t, depending on the totals he needed in a given Surah to confirm his theory. Sometimes he counted letters that weren’t there, sometimes he failed to count existing letters, sometimes he counted two words as one, sometimes he added to the Quranic text and sometimes he deleted from it, all for the purpose of making the letter and word counts conform to his theory. On top of that, his letter counts changed over time, depending on whether he wanted to establish a pattern for a Surah by itself or as part of a group of Surahs. When confronted with inconsistencies in his data, he began claiming that certain verses had been inserted into the Quran that did not belong there. After this clear statement of disbelief he went on to claim knowledge of the exact date of the Day of Judgment and eventually claimed prophethood for himself. He attracted a group of followers in Tucson, Arizona, but his career was cut short when he was stabbed to death by an unknown assailant in 1990.

read koran, learn koran

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Ecological advice from Prophet

Ten beautiful quotes from Prophet Muhammad (Peace be upon him), on evergreen faith and ecological protection.

What makes a successful leader? Many world leaders and religious figures have advocated protection of planet Earth in their struggle to reach the top, but most have ultimately failed to create a long-lasting conservation plan.

Prophet Muhammad (PBUH), is one of the most, if not the only one who reached a pinnacle of success by not only verbally teaching, but stringently applying Islamic principles of ecological welfare. His concern for preserving nature was so consistent that history reports the only time he cut down plants were the palm trees in Madina to impede the Jewish tribe Banu Nadhir.

The Prophet categorically taught people to live on less, to protect animal and plant life, and to worship the Creator by being merciful to the creation. What is also distinctive about the Prophet’s advice is the connection between ethical practices and the eternal effects in the life after death, which represents a greater incentive for Muslims to care for the earth and its resources.

Here are the prophetic sayings (ahadith) which are excellent indicators to reflect the Islamic faith as a relevant environmental ‘movement’.

1) A believer is like a growing tree

“The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind quietens down, the plant becomes straight again…” (narrated by Abu Hurayra, Bukhari)

Prophet Muhammad was teaching new Muslims that their life on the path of faith must always progress and beware of climatic changes, just like a young tree. There will be tough times when the storm seems to never end. But patience and persistence in planting roots no matter what the trouble, will heal both one’s own branches and protect the nearest plants.

2) Plant a tree even if it’s your last deed

“If the Hour (the day of Resurrection) is about to be established and one of you was holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it.” – Al Albani. 

3) Planting trees is a renewable source of reward

“If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him.” – Imam Bukhari.

4) Conserve resources even when used for routine rituals

Prophet Muhammad (PBUH) happened to pass by a Companion, Sa’d, as he was performing ablution (wudhu) next to a river. At this, the Prophet said, “Sa’d what is this squandering?”

Sa’d replied: “Can there be an idea of squandering (israf) in ablution?”  The Prophet said: “Yes, even if you are by the side of a flowing river.” – Ibn Majah.

5) Keeping the environment sanitary maintains the community

“Beware of the three acts that cause you to be cursed: 1 relieving yourselves in shaded places (that people utilise), in a walkway or in a watering place.” – Narrated by Mu’adh, hasan, by Al Albani

Hygiene and cleanliness (tahara) is so integral to Islam that it is actually a major sub-branch of Muslim belief. Without physical hygiene, prayers are broken. Without clean facilities pollution ruins cities, and without any effort to improve one’s own purity, it becomes more difficult to prevent external corruptions like littering.

6) About street clean-ups

“Removing harmful things from the road is an act of charity (sadaqah).” Narrated by Abu Dharr Al Ghafari.

7) Say no to over-consumption 

Abdullah ibn `Abbas reported that the Prophet said, “The believer is not he who eats his fill while his neighbor is hungry.” Authenticated by Al Albani.

8) Eat a little less every day

Excessive eating is abhorred in Islam. For the days of Ramadan, fasting is precisely a command in order to learn control and when to say ‘no’. Prophet Muhammad did not encourage eating a three course meal nor a heavy meal. Every meal should be shared between two and choosing between take-outs and home-cooked, a healthier diet is always the better option (less meat, more greens). In the Islamic law system (Shariah), a person should stop eating as soon as the hunger pangs cease.

“Nothing is worse than a person who fills his stomach. It should be enough for the son of Adam to have a few bites to satisfy his hunger. If he wishes more, it should be: One-third for his food, one-third for his liquids, and one-third for his breath.” Tirmidhi and Ibn Majah.

9) Consider recycling and fixing before buying new items

When asked about how the Prophet used to live in his house, the Prophet’s wife, `A’ishah, said that he used to repair his own shoes, sew his clothes and carry out all such household chores done without complaint or want for more. (Authenticated by Al-Albani).

The idea behind this was to show Muslims that menial tasks (mehna) were not degrading for God’s Prophet. Reusing and repairing things instead of always buying new is not a sign of poverty, they are a sign of power. By performing household duties, the Prophet was saying we can build foundations on less ‘stuff’, we are in control of what we consume and we don’t need more.

10) Animals should be cared for

“A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, “This dog is suffering from thirst as I did.” So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him.” The Companions said, “O Allah’s Messenger! Is there a reward for us in serving the animals?” He replied: “There is a reward for serving any living being.” (Imam Bukhari)

The Prophet provided for animals, as did Abu Huraira who narrated this hadith. Abu Hurayra’s name translates as the ‘father of kittens’, named so because he was known to carry kittens in the draped sleeves of his robe.

Animals have a huge role in the ecological welfare system. The tenets of the Shariah law towards animals rights make it obligatory for any individual to take care of crippled animals, to rescue strays and to guard a bird’s nest of eggs.

Hopefully this will inspire everyone reading to follow through on the Eco-Sunnah. Adopt an animal, reuse your wudhu water, eat much less. Be a leader.

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The Prophecies of Muhammad (PBUH):

Description: Prophecies of the Prophet Muhammad which were fulfilled in his lifetime and after his death.  These prophecies are clear proofs of Muhammad’s prophethood may the mercy and blessings of God be upon him.


One of the ways in which a person proves his prophethood is honesty, whether it be in regards to incidents in the past, in their everyday life, or things to come in the future.  In addition to the Quran, there are many sayings of Prophet Muhammad which contain prophecies he made in his lifetime dealing with near and distant future.  Some of them have come true, others await fulfillment.  Hudhaifah, a disciple of Prophet Muhammad, tells us:

“The Prophet once delivered a speech in front of us wherein he mentioned everything [all the signs] that would happen till the Final Hour without leaving anything.  Some of us remembered it and some forgot it.  After that speech, I used to see events taking place which were referred to in that speech, but I had forgotten them before their occurrence.  Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him.” (Saheeh Al-Bukhari)

There are at least 160 known and confirmed prophecies of Prophet Muhammad which were fulfilled in his lifetime and the first generation after him.[1]  We will mention some here.

(1)  Preceding the Battle of Badr, the first and decisive confrontation with pagan Meccans in the second year of migration from Mecca in 623 CE, Prophet Muhammad foretold the precise spot every pagan Meccan soldier would fall.  Those who witnessed the battle saw the prophecy come true with their own eyes.[2]

(2)  Prophet Muhammad prophesized the Battle of the Confederates (al-Ahzab) would be the last invasion the tribe of Quraish (the pagan Meccans) would launch against the Muslims.  It was fought in the fifth year of migration, 626 CE and was the last military conflict between the two sides.  All Meccans embraced Islam after a few years.[3]

(3)  The Prophet informed his daughter, Fatima, that she would be the first member of his family to die after him.  There are two prophecies in one: Fatima will outlive her father; Fatima will be the first member of his household to die after him.  Both were fulfilled.[4]

(4)  The Prophet Muhammad prophesized Jerusalem would be conquered after his death.[5]  The prophecy was fulfilled when, according to Encyclopedia Britannica: “In 638 the Muslim Caliph, Umar I, entered Jerusalem.”[6]

(5)  The Prophet Muhammad prophesized the conquest of Persia.[7]  It was conquered by Umar’s commander, Sa’ad bin Abi Waqqas.  In the words of Encyclopedia Britannica:

“…raids into Sasanian territory were quickly taken up by Muhammad’s Caliphs, or deputies, at Medina – Abu Bakr and Umar ibn al-Khattab… an Arab victory at Al-Qadisiyyah in 636/637 was followed by the sack of the Sasanian winter capital at Ctesiphon on the Tigris.  The Battle of Nahavand in 642 completed the Sasanids’ vanquishment.”[8]

(6)  The Prophet Muhammad prophesized the conquest of Egypt.[9]  In the words of Encyclopedia Britannica:

“Amr… undertook the invasion in 639 with a small army of some 4,000 men (later reinforced).  With what seems astonishing speed the Byzantine forces were routed and had withdrawn from Egypt by 642… Various explanations have been given for the speed with which the conquest was achieved.”[10]

(7)  The Prophet foretold confrontation with the Turks.[11]  The first conflict took place in the caliphate of Umar in 22 AH.[12]

(8)  The Prophet foretold the first maritime battle to be undertaken by Muslims would be witnessed by Umm Haram, the first woman to participate in a naval expedition.  He also prophesied the first assault on Constantinople.[13]

The first maritime battle in Muslim history was in 28 AH in the rule of Mu’awiya.  It was witnessed by Umm Haram as foretold by Prophet Muhammad, and Yazid ibn Mu’awiya led the first attack on Constantinople in 52 AH.[14]

(9)  The prophecy that Rome, Persia, and Yemen will be conquered was made during the Battle of Confederates in 626 CE,[15]  under extreme circumstances, as is described by the Quran:

“[Remember] when they came at you from above you and from below you, and when eyes shifted [in fear], and hearts reached the throats and you assumed about God [various] assumptions.  There, the believers were tested and shaken with a severe shaking.  And [remember] when the hypocrites and those in whose hearts is disease said, ‘God and His Messenger did not promise us except delusion.’” (Quran 33:10-12)

(10)     Prophet Muhammad prophesized an imposter claiming to speak in the name of God would be killed at the hands of a righteous man in Muhammad’s lifetime.[16]  Al-Aswad al-Ansi, an imposter prophet in Yemen, was killed in the Prophet’s lifetime by Fayruz al-Daylami.[17]

There are at least an additional 28 prophecies pertaining to the end times which are awaiting fulfillment.

Indeed these well-documented prophecies are clear proofs of the Prophethood of Muhammad, may the mercy and blessings of God be upon him.  There is no possible way that the Prophet could have knowledge of these incidents except if it were inspired by God Himself, all in order to further prove the authenticity of the Muhammad, that he was not an imposter, but rather a Prophet raised by God to deliver humanity from Hellfire.

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Glossary Of Arabic Grammar

Hollow Verb (Middle is a weak letter)
أَدَةُ التَّعْرِيف
The Definite Article
أدَوات (حُرُوف) الجَe
The Prepositions
أَدَوات الجزم
The particles (conditional Pronouns which introduce the verb in the Jussive Case.
الجَزم
The Jussive Case (w/ verbs)
أدَوات النَّصْب
The particles which introduce the verb in Accusative Case.
إِسْمٌ / أَسْمَاءٌ
Noun/ Nouns.
الأسْمَاءُ الخمسة
The Five Nouns (أبو, أخ , حمو, فو, ذُو)
أَسْمَاءُ الإسْتِفهام
The Interrogative Pronouns.
أَسْمَاءُ الإشارة
The Demonstrative Pronouns.
إِسْمُ الفاعِل
Active Participle
إسمُ المفعول
Passive Participle.
الإِسماءُ?  الموصُولة
The Relative Pronouns.
الشَّرْط
Conditional
جملة شرطِيَّة:
Conditional Phrase.
أَدَاة شَرط :
Conditional Particle.
الإضَافَة
A Genetive Construction
المُعْرَب
The vowel of the last consonant in a verb or noun is dynamic.
الأَفْعَالُ الخمسَة
The Imperfect verb with (you feminine singular, you masculine dual, they masc. Dual, you masc. Plural, they masc. Plural)
أَفْعَلَ
Comperative & Superlative
ألِف التَّأْنِيت الممدودة
Feminine Noun ending with Alif Hamzah ( صَحْرَاء)
ألِف التَّأْنِيت المقصورة
Feminine Noun ending with حُبْلَى , سَلْمى …….
البدل
Substitute
المبني
The end of a word, noun, verb or particle is static. Some employs the term indeclension.
ألتَّصْغِيْر
The Diminutive Pattern.
التَّعَجُّب
The Verbal Exclamatory Style.
التَّمْييز
An Accusative of specification & comparison & measurement.
التَّنْوِيْن
“Nunation” (duplicate vowel of the last consonant).
التَّوْكِيْد
Added word for emphasis.
التَّفْضِيْل
Comperative & Superlative
حالة الجَرّ/ مجرور
Genetive (with nouns).
حالَة الجزم/مَجْزُومٌ
Jussive (with verbs)
جَمْعٌ
Plural
جَمع تَكْسِيْر
Broken Plural
جَمْع مُذَكَّر سَالِم
Masculine Sound Plural
جمع مُؤَنَّث سالم
Feminine Sound Plural
جملة إِسْمِيَّة
Equential Sentence (Nominal)
جُملة فعليَّة
Verbal Sentence
الحَال
Haal Accusative
حَرفُ الجَرّ
The preposition
حروف الزِّيادَة
The Ten Letters (one or more added to the Root of the Verb to derive different meanings.
(س , أ , ل , ت, م , و, ن , ي , ه , ا )
سَأَلْتُمُونِيْهَا ( للحِفظ)
حُروف العطف
The conjunctions.
حروف الهِجَاء
The Alphabet.
الخبر
The Predicate
حَالَة الرَّفع / مرفوع
Nominative ( Verbs & Nouns).
سَاكِنٌ / سُكُون
Absence of Vowels
شِبْهُ الجُمْلَة
Prepositional Phrase
أسْمَاء الصِّلَة/
Relative Pronoun
الأسماء المَوْصُولَة
الصِِّلَةُ
Attributive Relative Clause
الضَّمِيْر
The Personal Pronoun.
العَلَم
A proper Noun
الفاعِل
Actor , (The doer of the verb (comes only after the verb.
فِعْل أَمر
Imperative
الفِعْلُ المَاضِي
The Perfect Tense.
الفعل الثُلاثِي
The Triliteral Verb (فَعَلَ)
الفِعْلُ اللازِم
An Intransitive Verb
ألفِعْلُ المُتَعَدِّي
A transitive Verb.
فعل ثلاثِي مُجَرَّد
الفِعْلُ المُجَرَّد
فِعْلٌ مُجَرَّد
الفِعْلُ المَزِيْد + one or more of the Increase Letters.
الفِعْلُ المُضَارِع
The Imperfect Tense ( indicates present or future Tense).
الفِعْلُ المُعْتَلّ
The Weak Verb
الفِعلُ المبنِي للمجهول
Passive verb
الفِعْلُ المبني للمعلوم
Active Verb
الفِعْلُ المَاضِي
Perfect Tense
لا النَّافِيَة
La of Negation.
مَا النَّافِية
Ma of Negation.
المُبْتَدَأُ
The subject of a Sequential (Nominal) Sentence.
المَبْنِي
With a static case-ending.
المبنِي للمعلوم
Active Voice
المَبْنِي لِلْمَجْهُول
Passive Voice
المثال
A Verb starting with (و , ي)
المُثَنَّى
Dual
ألمُسْتَثْنَى
Exceptive
أَدوَات الإسْتِثْنَاء
Exceptive Particles
المَصْدَر
Infinitive/ Verbal Noun
الإِضَافَة
Genetive Construction
المُضَاف
1st Particle of the construction
المُضَاف إِلَيْهِ
2nd Particle of the construction
المُعَرَّف
A Definite Noun
المفعُول بِهِ
An Accusative Object.
المَفْعُول فِيْهِ
Adverbal Qualification of Time or Place.
المَفْعُولُ المُطْلَق
Cognate Accusative (The Absolute Object.)
المَفْعُول مَعَهُ
(مَع واو المَعِيَّة)
المَفْعُول لَهُ
Adverbal Qualification of Purpose
( أعْطَاهُ هَدِيَّةً ثَمِيْنَةً تَعْبِيْرَاً عن تَقْدِيْرِهِ )
ألمَقْصُور
A noun ending with long Vowel?  (ا)
ألْمَمْدُود
A noun ending with a long vowel(ا)
Followed by (ء).
الممنوع مِن الصَّرف
An unnonated noun.
المنقُوص
A noun ending with (ي)
(إسْمُ فَاعِلٍ مُشْتَقٌّ من الفعل النَّاقِص)
نَائِبُ الفاعِل
Subject of the Predicate (Substitute of the Doer of the Verb)
(It comes only with Passive Verbs).
النِّسْبَة
Nisbah (Attributive Form)
ألنَّصْب / مَنْصُوب
Accusative (w/ nouns )
Subjunctive (w/verb).
أَلصِّفَة/ ألنَّعْت
The Adjective.
النَّكِرَة
A common noun
نُون التَّوكِيْد
ن of emphasis
نُونُ النِّسْوَة
ن The feminine plural pronoun
وَاو الجمَاعَة
وا The masculine Plural Pronoun
أَلِف الإثْنَيْن
ا The dual pronoun.
يَاء المُخَاطَبَة
ي The you feminine Pronoun.
هَمْزَةٌ
A glottal stop
وزن الفِعل
The Pattern of the verb.

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