The Fruits of Salat (Prayer)

بسم الله الرحمن الرحيم
There is no doubt that the status of Salat is very great, it is the most primary obligation and the first thing to be raised from the Quran, and it is the first thing a servant is held accountable for on the day of resurrection.
All praise is to Allah, the One, the Only, the Unique and the Self-Sufficient, who “He neither begets nor is born, (3) Nor is there to Him any equivalent.”” [Al-‘Ikhlas 112:3-4]
{لَمْ يَلِدْ وَلَمْ يُولَدْ (3) وَلَمْ يَكُن لَّهُ كُفُواً أَحَدٌ}
الإخلاص: 3-4
Transliteration: Lam yalid walam yooladu (3) Walam yakun lahu kufuwan ahadun
There is no doubt that the status of Salat is very great, it is the most primary obligation and the first thing to be raised from the Quran, and it is the first thing a servant is held accountable for on the day of resurrection. And because of its high status Ibrahim (peace and blessings be upon him) asked Allah and said: “My Lord, make me an establisher of prayer, and [many] from my descendants.” [Ibrahim 14:40]
{رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي…}
إبراهيم: 40
Transliteration: Rabbi ijAAalnee muqeema alssalati wamin thurriyyatee
Prayer has tremendous values and benefits, and it possesses countless secrets, obedience and wisdoms. And since some Muslims have started nowadays to neglect it, either because of ignoring its value or distracted from its reward, therefore, we find some of them postponing it from its due time, or being late because they are occupied by futile conversations or a fruitless activity. There are even some who have prayed for years without seeing any fruits for their Salat and their connection with Allah, not asking themselves, not even one day while being among the praying ones: why has his prayer not achieved him any success in spite of the abundance of these connections, or why his prayer has not ordered him to do good or made him avoid evil, and maybe it even has not changed his attitudes after a decade or longer. Huthayfa said: “Verily a man would have his hair and beard grayed in Islam (being a Muslim all his life) without one single prayer being accepted from him, either because he ignores the rules of ablution and prays in an impure state, or he does not complete his Salat by not perfecting his Ruku’ (inclination) and Sujud (prostration), and therefore his Salat is not valid, and he is like the one who builds on water.”
The greatest reward is for those who perfect their Salat including its ablution, and who follow the guidance of the Prophet (peace and blessings be upon him), because Salat and Du’a (supplication) are sufficient to straighten the human being, with the permission of Allah. Scholars of Islam used to say to whoever complained to them from a disease to revise his prayer, and if somebody complains from sadness, a spouse or his sins they would say to him to revise his prayers. That is why Allah has glorified it with value and importance, in order for people to understand the secrets and wisdom it contains, and establish it in the most perfect manner.
And here are some of the fruits and benefits of Salat:
1. Among the fruits of Salat is the fact that it is the best act of worship, and there is no other act that brings us closer to Allah more preferable than it. Allah says in the Qudsi Hadeeth “My servant has not performed an act to bring him closer to Me which is more beloved to Me than what I have ordered him to do” [Narrated Al Bukhari]
‹‹وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه››
رواه البخاري
And the Prophet (peace and blessings be upon him) said: “The best rank is Salat, so let those who can perform it abundantly do so”. [Decalred Hasan (good) by Al-Albani]
‹‹الصلاة خير موضوع ، فمن استطاع أن يستكثر فليستكثر››
حسنه الألباني
Therefore Salat brings us closer to Allah, add to that the fact that the closest position of a servant to his Lord is while he is prostrating. Allah says: “But prostrate and draw near [to Allah].” [Al-‘Alaq: 19]
{وَاسْجُدْ وَاقْتَرِبْ}
العلق: 19
Transliteration: waosjud waiqtarib
So the more a servant mentions Allah the closer he is to Him and the more negligent he is the farther he is from Him.
2. Among the fruits of Salat is that it makes us avoid sins. Allah (SWT) says: “Indeed, prayer prohibits immorality and wrongdoing,” [Al-‘Ankabut 29:45]
{إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ}
العنكبوت: 45
Transliteration: inna alssalata tanha AAani alfahshai waalmunkari
And vice versa, all “Fahsha’” and “Munkar” prevents us from mentioning Allah and performing prayer.
3. Among the fruits of Salat is that it erases evil deeds, and Allah has not mentioned any other action in particular that erases sins as it is the case of Salat. Allah (SWT) says: “And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.” [Hûd 11:114]
{وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفاً مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ}
هود: 114
Transliteration: Waaqimi alssalata tarafayi alnnahari wazulafan mina allayli inna alhasanati yuthhibna alssayyiati thalika thikra lilththakireena
And scholars say: “Consecutive information suggests that they are the five prayers, and that they erase evil deeds.”
4. Among the fruits of Salat is that it keeps physical diseases away. We have known so many ill people which medical drugs have failed to cure them, and when they dedicated themselves to Salat their diseases were cured and Allah healed their ailments, especially Salat Al-Layl (the night prayer).
Imam Ibn Al-Qayyim, may Allah have mercy on his soul, said: “The healing of Salat remains in the movements of standing, prostrating and inclination, for Salat is one of the greatest remedies through dissolving substances and fortifying the body.”
5. Among the fruits of Salat is that it is one of the greatest reasons behind the elevation of ranks. The Messenger of Allah (SWT) said: “You do not prostrate a single time before Allah, except He raises you a rank.” [Narrated Muslim]
‹‹فإنك لا تسجد لله سجدة إلا رفعك الله بها درجة››
رواه مسلم
Backing this saying is what He stated when Rabi’ah asked Him to be His companion in paradise, to which He replied: “Help me against your own self with the abundance of prostration” [Narrated An-Nesa’e and edited by Al-Albani]
‹‹أعني على نفسك بكثرة السجود››
رواه النسائى وصححه الألباني
6. Among the fruits of Salat is that mercies descend on the servant and he is surrounded by angels as long as he is in prayer until he leaves it.
7. Among the fruits of Salat is the fact that whoever enters hellfire from amongst the believers, it will not touch the spots of prayer especially those from praying people. This is not found in the rest of actions. The Messenger of Allah (peace and blessings be upon him) justifies this by saying: “Allah has made it unlawful for hellfire to consume the spots on which the son of Adam prostrate”, [this is found in Sahih Al-Bukhari under the chapter of “The virtue of Sujud”]
‹‹وحرَّم الله على النار أن تأكل من ابن آدم أثر السجود››
صحيح البخاري
And as narrated by Muslim: “Verily, there are people who will arise and will be burnt expect the forehead and nose in their faces”.
‹‹ ‏إن قوما يخرجون من النار يحترقون فيها إلا ‏دارات وجوههم››
صحيح مسلم
And here we must contemplate and see how obedient hellfire is to its Lord, despite the intensity of its combustion, it does not trespass the limits He defined for it. And, on the other hand, look how insignificant servants are, but still they commit transgressions, so their Lord purifies them with hellfire.
8. Among the fruits of Salat is that it is the reason for inducing sujud on the day of resurrection when believers are distinguished from hypocrites. Since those who prostrate to Allah in this worldly Salat, applied themselves to it and performed it both yearning and fearing, will prostrate to Allah on the day of resurrection, and those who did not do it here will not do it there. This is pointed at when Allah (SWT) says: “The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,” [Al-Qalam 68:42]
{يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ}
القلم: 42
Transliteration: Yawma yukshafu AAan saqin wayudAAawna ila alssujoodi fala yastateeAAoona
And He justifies their inability to perform sujud despite their ability to do so, by saying: “Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.” [Al-Qalam 68:43]
{خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ}
القلم: 43
Transliteration: KhashiAAatan absaruhum tarhaquhum thillatun waqad kanoo yudAAawna ila alssujoodi wahum salimoona
Since they have forsaken Salat in this world, and refused to perform it, even though they were healthy and safe, they are punished on the day of resurrection by making them unable to prostrate. Moreover, whoever prostrates to Allah out of hypocrisy, vanity or seeking influence, his back will be turned into a single piece, and shall fall down on the scruff of his neck every time he tries to prostrate. This was mentioned by Al-Bukhari, may Allah have mercy on his soul, and you can revert to the (Tafseer (interpretation) of Surah Al-Qalam by Ibn Katheer).
9. And among the fruit of Salat is that it refreshes body and soul, for it is the greatest source of daily vitality. It could not be otherwise, since it is the link between the Creator and the created, five times every day and night. Therefore, the Messenger of Allah (peace and blessings be upon him) said: “Salat has been made the delight of my eyes” [Narrated by An-Nisa’i and edited by Al-Albani]
‹‹وجعلت قرة عيني في الصلاة››
رواه النسائى وصححه الألباني
And He (peace and blessings be upon him) said: “O Bilal, call for prayer, give us some relief through it” [Authenticated by Al-Albani]
‹‹يا بلال أقم الصلاة، أرحنا بها››
صححه الألباني
10. Among the fruits of Salat is that it is sustenance for hearts and spirits, since they are in such a dire need for the descent of mercies. Just as a body needs its nourishment the soul also needs its own. And naturally, once both of them have digested their food, they always will need a renewal of their fuel. Thus Allah has made the five prayers nourishment for the souls portioned throughout day and night.
11. And among the fruits of Salat is that it brings livelihoods, in the sense that if a servant observes it and applies himself to it, Allah will provide him from where he least expects it. Allah (SWT) says: “And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.” [Taa-Haa 20:132]
{وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى}
طه: 132
Transliteration: Wamur ahlaka bialssalati waistabir AAalayha la nasaluka rizqan nahnu narzuquka waalAAaqibatu lilttaqwa
Thus Salat is the key that sets the gates of livelihoods wide open.
12. And among the fruits and the praiseworthy consequences of Salat is that it is light for the believers both in this life and the hereafter. As for this life, it is the light for hearts and faces, and once Allah enlightens a heart, no adversity shall harm it whatsoever. Allah (SWT) says: “Their mark is on their faces from the trace of prostration.” [Al-Fath :29]
{سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ}
الفتح: 29
Transliteration: seemahum fee wujoohihim min athari alssujoodi
And in the hereafter, it is a light for the believers in their graves and on Al-Sirat (the hair-narrow bridge) on the day of resurrection. Abou Ad-Darda’ may Allah be pleased with him, said: “Pray a couple of Rak’as in the darkness of the night in preparation for the darkness of the grave.” The Messenger of Allah (peace and blessings be upon him) said: “Whoever keeps it, will have it as light, proof and salvation on the day of resurrection”. [Authenticated by Ibn Baz]
‹‹من حافظ عليها، كانت له نورا وبرهانا ونجاة يوم القيامة…››
صححه ابن الباز
And He (peace and blessings be upon him) said: “Convey glad tidings, to those who walk to the mosques in the darkness, of perfect light on the day of resurrection” [Narrated by Abu Dawud, and Ibn Majjah, and authenticated by Al-Albani]
‹‹بشر المشائين في الظُلم إلى المساجد بالنور التام يوم القيامة››
رواه ابو داود وابن ماجه وصححه الألباني
Also He (peace and blessings be upon him) said: “Salat is light (on the day of resurrection).” [Narrated by Al-Albani in his “Saheeh At-Targheeb”]
‹‹ الصلاة نور››
رواه الألباني فى صحيح الترغيب
13. And among the fruits of prayer is that it gets rid of ill-heartedness as Allah has saved nobody from being affected by these diseases, which are awing at times of calamities and stinginess at times of prosperity, except the ones who pray, since Allah (SWT) said: “Indeed, mankind was created anxious: (19) When evil touches him, impatient, (20) And when good touches him, withholding [of it], (21) Except the observers of prayer -” [Al-Ma’arij: 19-22]
{إِنَّ الْإِنسَانَ خُلِقَ هَلُوعاً (19) إِذَا مَسَّهُ الشَّرُّ جَزُوعاً (20) وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعاً (21) إِلَّا الْمُصَلِّينَ}
المعارج: 19-22
Transliteration: Inna alinsana khuliqa halooAAan (19) Itha massahu alshsharru jazooAAan (20) Waitha massahu alkhayru manooAAan (21) Illa almusalleena
And thus these diseases remove the afflictions of the heart.
14. Among the fruits of prayer is the fact that Allah has ordered His servants to haste to it and seek support in it with their mundane matters, not specifying any other source of support except it, since it is the greatest helper in the achievement of the benefits of both this world and the hereafter, and it keeps both their harms at bay. Allah (SWT) says: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” [Al-Baqarah 2:153]
{يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ إِنَّ اللّهَ مَعَ الصَّابِرِينَ}
البقرة: 153
Transliteration: Ya ayyuha allatheena amanoo istaAAeenoo bialssabri waalssalati inna Allaha maAAa alssabireena
And in Musnad Ahmed (collection of Prophet’s Hadith collected by the Sunni scholar Ahmed Ibn Hanbal), the Messenger of Allah (peace and blessings be upon him) used to hasten to Salat every time He would be faced by a difficult matter, and so did He when catastrophes and calamities took places, and in eclipses.
15. Among the fruits of prayer, especially Fajr (dawn) prayer, is being secured by Allah, whoever prays it in a gathering will be under Allah’s security, covenant and care. Therefore, no calamity can harm him, because Salat averts from filth and immorality. Allah’s Messenger (peace and blessings be upon him) said: “Whoever prays Fajr prayer will be under Allah’s protection, so that Allah shall not ask him for any of His covenants” [Narrated by Muslim]
‹‹من صلى صلاة الصبح فهو في ذمة الله، فلا يطلبنكم الله من ذمته بشيء…››
رواه مسلم
In this sense, whoever forsakes it will be liable to fulfil his covenants and promises he owes before Allah.
16. And among the fruits of Salat is that it perpetuates the mention of Allah (SWT). He (SWT) says: “and establish prayer for My remembrance.” [Taahaa 20:14]
{وَأَقِمِ الصَّلَاةَ لِذِكْرِي}
طه: 14
Transliteration: waaqimi alssalata lithikree
And He also says: “and the remembrance of Allah is greater.” [Al-Ankaboot 29:45]
{وَلَذِكْرُ اللَّهِ أَكْبَرُ}
العنكبوت: 45
Transliteration: walathikru Allahi akbaru
Would not a servant of Allah love what is mentioned about him in front of Allah? The Salat would be the sufficient virtue for the servant to be mentioned about him due to its virtue, honor and benefice. Allah (SWT) says in the Qudsi Hadeeth: “If he mentions Me in himself, I will mention him in Myself.” [Narrated Muslim]
‹‹فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي››
رواه مسلم
17. And among the fruits of Salat is the fact that Allah magnifies its reward, and has ordered us and those before us to establish it. They are five obligatory prayers, equivalent to fifty in terms of reward, Allah (SWT) said in the hadeeth of Isra’ (the night journey): “It is five, being fifty, and my command shall not be changed”. [Narrated Muslim]
‹‹هِيَ خَمْسٌ وَهْىَ خَمْسُونَ لاَ يُبَدَّلُ الْقَوْلُ لَدَىَّ››
رواه مسلم
* And so, these are some of the fruits of prayer, and if we scrutinise further then our speech will be lengthy. However these are some indications, or else its virtues and fruits are by the hundreds. So, “For the like of this let the workers [on earth] work.” [As-Saffat :61]
{لِمِثْلِ هَذَا فَلْيَعْمَلْ الْعَامِلُونَ}
الصافات: 61
Transliteration: Limithli hatha falyaAAmali alAAamiloona
Conclusion:
Knowing this, the greatest in reward amongst people is the one who takes care of its purification, its timings, and keeps its pillars and conditions, and observes the guidance of the Prophet (peace and blessings be upon him) regarding it, as the Prophet’s Hadeeth mentioned: “Pray as you have seen Me pray”. [Narrated Al Bukhari]
‹‹وصلوا كما رأيتموني أصلي››
صحيح البخاري
So it is necessary to observe the Prophet’s guidance regarding it, not taking away from it nor adding to it, since any alteration is evil.
Taking all this into account, if we see an individual who prays without gaining from his prayer any of these precious fruits, we must know, beyond doubt, that his prayer is not the one Allah has ordained his servants to establish, and that he is amongst those who if they go to prayer, they do not do it unless they are lazy, and among those who do not remember Allah but a little.
In order for our Salat not to be a mere custom, we have to respect the conditions which make it a worship not a custom. These are adherence to the conditions of Iman, the right intention and keeping in mind the Salat’s virtues with an incentive of certainty and yearning. Some of the Salaf (early generation) said: “Whoever does not know the reward of actions will find them difficult under any circumstance.” It is worth to mention that we have wrote (a book titled) “A hundred etiquettes for the intimate discourse with the Lord of Creation”
And our closing prayer is our thanks to Allah the Lord of mankind.
Translated by Wathakker.info website
(with modification)
Noha Foad

tafseer Al-Fatihah- Ibn Kathir

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

The Meaning of Al-Fatihah and its Various Names

This Surah is called

– Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun.

– It is also called, Umm Al-Kitab (the Mother of the Book), according to the majority of the scholars.

In an authentic Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu Hurayrah said that the Messenger of Allah said,

الْحَمْدُ للهِ رَبَ الْعَالَمِينَ أُمُّ الْقُرْآنِ وَأُمُّ الْكِتَابِ وَالسَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ

Al-Hamdu lillahi Rabbil-`Alamin is the Mother of the Qur’an, the Mother of the Book, and the seven repeated Ayat of the Glorious Qur’an.

It is also called Al-Hamd and As-Salah, because the Prophet said that his Lord said,

قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ،

فَإِذَا قَالَ الْعَبْدُ:الْحَمْدُدِلله رَبِّ الْعَالَمِينَ، قَالَ اللهُ: حَمِدَنِي عَبْدِي

The prayer (i.e., Al-Fatihah) is divided into two halves between Me and My servants.

When the servant says, `All praise is due to Allah, the Lord of existence,’ Allah says, ‘My servant has praised Me.

Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah – the prayer.

Al-Fatihah was also called Ash-Shifa’ (the Cure).

It is also called Ar-Ruqyah (remedy), since in theSahih, there is the narration of Abu Sa`id telling the story of the Companion who used Al-Fatihahas a remedy for the tribal chief who was poisoned. Later, the Messenger of Allah said to a Companion,

وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ

How did you know that it is a Ruqyah?

Al-Fatihah was revealed in Makkah as Ibn Abbas, Qatadah and Abu Al-Aliyah stated.

Allah said,

وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي

And indeed, We have bestowed upon you the seven Mathani (seven repeatedly recited verses), (i.e. Surah Al-Fatihah) (15:87).

Allah knows best.

……………………………………………………………………………………………………………………………………………………..

The Reason it is called Umm Al-Kitab

In the beginning of the Book of Tafsir, in his Sahih, Al-Bukhari said;

“It is called Umm Al-Kitab, because the Qur’an starts with it and because the prayer is started by reciting it.”

It was also said that it is called Umm Al-Kitab, because it contains the meanings of the entire Qur’an.

Ibn Jarir said,

“The Arabs call every comprehensive matter that contains several specific areas an Umm. For instance, they call the skin that surrounds the brain, Umm Ar-Ra’s. They also call the flag that gathers the ranks of the army anUmm.”

He also said,

“Makkah was called Umm Al-Quran, (the Mother of the Villages) because it is the grandest and the leader of all villages.

It was also said that the earth was made starting from Makkah.”

Further, Imam Ahmad recorded that Abu Hurayrah narrated about Umm Al-Qur’an that the Prophet said,

هِيَ أُمُّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ الْقُرْآنُ الْعَظِيمُ

It is Umm Al-Qur’an, the seven repeated (verses) and the Glorious Qur’an.

Also, Abu Jafar, Muhammad bin Jarir At-Tabari recorded Abu Hurayrah saying that the Messenger of Allah said about Al-Fatihah,

هِيَ أُمُّ الْقُرْآنِ وَهِيَ فَاتِحَةُ الْكِتَابِ وَهِيَ السَّبْعُ الْمَثَانِي

It is Umm Al-Qur’an, Al-Fatihah of the Book (the Opener of the Qur’an) and the seven repeated (verses).

……………………………………………………………………………………………………………………………………………………..

Virtues of Al-Fatihah

Imam Ahmad bin Hanbal recorded in the Musnad that Abu Sa`id bin Al-Mu`alla said,

“I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, What prevented you from coming?

I said, ‘O Messenger of Allah! I was praying.’

He said, Didn’t Allah say,

يأَيُّهَا الَّذِينَ ءَامَنُواْ اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which gives you life.

He then said,

“I will teach you the greatest Surah in the Qur’an before you leave the Masjid (Mosque).”

He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur’an.’

He said, Yes.

الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ

Al-Hamdu lillahi Rabbil-`Alamin,

It is the seven repeated (verses) and the Glorious Qur’an that I was given.

Al-Bukhari, Abu Dawud, An-Nasa’i and Ibn Majah also recorded this Hadith.

Also, Imam Ahmad recorded that Abu Hurayrah said,

“The Messenger of Allah went out while Ubayy bin Ka`b was praying and said, O Ubayy!

Ubayy did not answer him.

The Prophet said, O Ubayy!

Ubayy prayed faster then went to the Messenger of Allah saying, `Peace be unto you, O Messenger of Allah!’

He said, Peace be unto you. O Ubayy, what prevented you from answering me when I called you?

He said, `O Messenger of Allah! I was praying.’

He said, Did you not read among what Allah has sent down to me,

اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which gives you life.

He said, `Yes, O Messenger of Allah! I will not do it again.’

the Prophet said,

أَتُحِبُّ أَنْ أُعَلِّمَكَ سُورَةً لَمْ تَنْزِلْ لَا فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ وَلَا فِي الزَّبُورِ وَلَا فِي الْفُرْقَانِ مِثْلَهَا؟

Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Injil, the Zabur (Psalms) or the Furqan (the Qur’an)?

He said, `Yes, O Messenger of Allah!’

The Messenger of Allah said, I hope that I will not leave through this door until you have learned it.

He (Ka`b) said, `The Messenger of Allah held my hand while speaking to me. Meanwhile I was slowing down fearing that he might reach the door before he finished his conversation. When we came close to the door, I said: O Messenger of Allah! What is the Surah that you have promised to teach me?’

He said, What do you read in the prayer.

Ubayy said, `So I recited Umm Al-Qur’an to him.’

He said,

وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْزَلَ اللهُ فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ وَلَا فِي الزَّبُورِ وَلَا فِي الْفُرْقَانِ مِثْلَهَا إِنَّهَا السَّبْعُ الْمَثَانِي

By Him in Whose Hand is my soul! Allah has never revealed in the Tawrah, the Injil, theZabur or the Furqan a Surah like it. It is the seven repeated verses that I was given.”

Also, At-Tirmidhi recorded this Hadith and in his narration, the Prophet said,

إِنَّهَا مِنَ السَّبْعِ الْمَثَانِي وَالْقُرْآنِ الْعَظِيمِ الَّذِي أُعْطِيتُهُ

It is the seven repeated verses and the Glorious Qur’an that I was given.

At-Tirmidhi then commented that this Hadith isHasan Sahih.

There is a similar Hadith on this subject narrated from Anas bin Malik.

Further, Abdullah, the son of Imam Ahmad, recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b, and he mentioned a longer but similar wording for the above Hadith.

In addition, At-Tirmidhi and An-Nasa’i recorded thisHadith from Abu Hurayrah from Ubayy bin Ka`b who said that the Messenger of Allah said,

مَا أَنْزَل اللهُ فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ مِثْلَ أُمِّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ مَقْسُومَةٌ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ

Allah has never revealed in the Tawrah or theInjil anything similar to Umm Al-Qur’an. It is the seven repeated verses and it is divided into two halves between Allah and His servant.

This is the wording reported by An-Nasa’i.

At-Tirmidhi said that this Hadith is Hasan Gharib.

Also, Imam Ahmad recorded that Ibn Jabir said,

“I went to the Messenger of Allah after he had poured water (for purification) and said, `Peace be unto you, O Messenger of Allah!’

He did not answer me. So I said again, `Peace be unto you, O Messenger of Allah!’

Again, he did not answer me, so I said again, `Peace be unto you, O Messenger of Allah!’

Still he did not answer me.

The Messenger of Allah went while I was following him, until he arrived at his residence. I went to the Masjid and sat there sad and depressed. The Messenger of Allah came out after he performed his purification and said,

Peace and Allah’s mercy be unto you,

peace and Allah’s mercy be unto you,

peace and Allah’s mercy be unto you.

He then said,

O Abdullah bin Jabir! Should I inform you of the best Surah in the Qur’an!

I said, `Yes, O Messenger of Allah!’

He said, “Read,

`All praise be to Allah, the Lord of the existence,’ until you finish it.”

This Hadith has a good chain of narrators.

Some scholars relied on this Hadith as evidence that some Ayat and Surahs have more virtues than others.

Furthermore, in the chapter about the virtues of the Qur’an, Al-Bukhari recorded that Abu Sa`id Al-Khudri said,

“Once, we were on a journey when a female servant came and said, `The leader of this area has been poisoned and our people are away. Is there a healer among you?’

Then a man whose healing expertise did not interest us stood for her, he read a Ruqyah for him, and he was healed.

The chief gave him thirty sheep as a gift and some milk. When he came back to us we said to him,

`You know of a (new) Ruqyah, or did you do this before?’

He said, `I only used Umm Al-Kitab as Ruqyah.’

We said, `Do not do anything further until we ask the Messenger of Allah.’

When we went back to Al-Madinah we mentioned what had happened to the Prophet. The Prophet said,

وَمَا كَانَ يُدْرِيهِ أَنَّهَا رُقْيَةٌ اقْسِمُوا وَاضْرِبُوا لِي بِسَهْمٍ

Who told him that it is a Ruqyah. Divide (the sheep) and reserve a share for me.”

Also, Muslim recorded in his Sahih, and An-Nasa’i in his Sunan that Ibn Abbas said,

“While Jibril (Gabriel) was with the Messenger of Allah, he heard a noise from above. Jibril lifted his sight to the sky and said,

`This is a door in heaven being open, and it has never been opened before now.’

An angel descended from that door and came to the Prophet and said,

`Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given:

– the Opening of the Book and

– the last (three) Ayat of Surah Al-Baqarah.

You will not read a letter of them, but will gain its benefit.”’

This is the wording collected by An-Nasa’i (Al-Kubra 5:12) and Muslim recorded similar wording (1:554).

……………………………………………………………………………………………………………………………………………………..

Al-Fatihah and the Prayer

Muslim recorded that Abu Hurayrah said that the Prophet said,

مَنْ صَلَى صَلَاةً لَمْ يَقْرَأْ فِيهَا أُمَّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَامٍ

Whoever performs any prayer in which he did not read Umm Al-Qur’an, then his prayer is incomplete.

He said it thrice.

Abu Hurayrah was asked, “When we stand behind the Imam!”

He said, “Read it to yourself, for I heard the Messenger of Allah say,

قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ

Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.’

If he says, الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ (All praise and thanks be to Allah, the Lord of existence.

قَالَ اللهُ: حَمِدَنِي عَبْدِي

Allah says, `My servant has praised Me.’

When the servant says, الرَّحْمَـنِ الرَّحِيمِ The Most Gracious, the Most Merciful.

قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي،

Allah says, `My servant has glorified Me.’

When he says, مَـلِكِ يَوْمِ الدِّينِ The Owner of the Day of Recompense.

قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي

Allah says, `My servant has glorified Me,’ or `My servant has related all matters to Me.’

When he says, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ You (alone) we worship, and You (alone) we ask for help.

قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ

Allah says, `This is between Me and My servant, and My servant shall acquire what he sought.’

When he says, اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ Guide us to the straight path. صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray,

قَالَ اللهُ: هذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ

Allah says, `This is for My servant, and My servant shall acquire what he asked for.”’

These are the words of An-Nasa’i, while both Muslim and An-Nasa’i collected the following wording,

“A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.”

al_fatiha_kufi

The four foremost ladies of the universe

the four foremost ladies of the universe. They were Khadijah bint Khawaylid, Fatimah bint Muhammad, Maryam bint Imran, the mother of the Prophet Isa Alaihis Salam, and ‘Asiah bint Mazahim (the wife of the Pharaoh).

The, first named has the distinction of being the mother of all the believers, or practicing Muslims; the second Fatimah, the daughter of the Prophet & was given the glad tidings that she would be the leader among the women of Paradise. Maryam, the Pure and Chaste is the only woman to have given birth to ‘Isa (Alaihis Salam), a Prophet of Allah without having been touched by any man.

‘Asiah the long suffering and righteous wife of the evil Pharaoh had advised her husband to adopt the infant Moses (flsS). This was at a time when infanticide was the law of the land. All the newborn boys of the tribe of Israel were being murdered because of the prediction that one of them would finally overthrow the Pharaoh and destroy him. She not only nurtured him in the very palace of Pharaoh, but also was one of the first to accept Islam, as preached by Moses (Alaihis Salam).

your Hijab is your worship

Sisters, hijab is not a fashion statement, it is an act of worship first and foremost.

nowadays mostly muslimah follow the fashion and modernity in their hijab and clothes. they thought it’s part of beauty. but they don’t know in fact they are a doll of fashion. they thought that act as an Islamic woman is ancient.

Muslimah, do you know? women is jewelry and queen. when they cherish their modesty, hijab will become a part of their life. when they cherish their hijab modesty will beautify their life. Muslimah should act as Islamic models for all who may see. the Honourable Muslimah can not choose what Hijab to wear, but Allah has commanded in Al-Qur’an to wear Hijab and clothes properly and do not excessive.

As Allah said in Qur’an.

“…and to wrap (a portion of) their headcovers over their chests and not expose their adorment”. (QS. An-Nur : 31)

“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves (part) of their outer garments”. (QS. Al-Ahzab : 59)

“O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess”. (QS. Al-A’raf : 31)

 

photo_2017-07-14_12-04-32

 

“…and do not display yourselves as [was] the display of the former times of ignorance”. (QS. Al-Ahzab : 33)

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.”
[Al-Bukhari and Muslim].

**Commentary:
A disregard of Allah’s Favours and gifts means ungratefulness which is essentially
manifested in a haughty attitude. It is also a sign of arrogance that one wears a dress with the hem
trailing on the ground.
(Riyadus Saliheen)

Dear Muslimah, Keep your modesty intact. hence lets wear our hijab correctly based on Al-Quran and sunnah, and don’t let our clothes and Hijab change our intentions, undermine the value of modesty and ruin men’s gaze.

May Allah guide you all.

 

This is an excellent series which is very short and also provides lessons taken from each juz.

**Juz 1
The first Juz of the Qur’an comprises its opening chapter, the seven verses of al-Fatihah (the Opener) and the first part of its longest chapter, al-Baqarah (the Heifer). It is not without reason that some of the early generations considered al-Fatihah to be the ‘Mother of the Book’. In its seven short verses, it contains praise of Allah, it affirms worship must be for him Alone and ends by informing us about the path of guidance. It is followed by the first part of al-Baqarah, which unfolds the nature of mankind through the narrative of the story of Adam and his expulsion from Paradise. The chapter then moves onto the story of the Children of Israel (the Jews) and teaches us important lessons from the story of the heifer (cow).

What can we learn from this Juz?

• Worship is solely and exclusively for Allah, and one must turn to Him Alone for help;
• Allah divides mankind into three categories: Believers, Disbelievers or Hypocrites and describes the characteristics of the hypocrites;
• The story of the heifer contains great lessons: beware of faltering when faced with Allah’s commands and do not procrastinate or ridicule them because to do so leads to hardness of the heart;
• Beware the danger of preventing Allah’s remembrance in the Mosques, or moving to destroy them;
• Who built the Sacred Mosque as well as how and why it was built.

**Juz 2

In this Juz, Allah responds to the Jews of the time and the accusations they made when the direction of prayer was changed from the al-Aqsa mosque in Jerusalem to al-Ka’bah in Makkah. Importantly Allah concludes the issue by indicating that purification of one’s soul is more important than facing any particular direction in prayer. The Juz also covers Allah’s wisdom over a number of matters; Inheritance; Marriage; Hajj; and most pertinently, Fasting – the only place in the Qur’an to contain such detailed information about this great act of worship. Throughout this Juz and in between even its most detailed regulations, Allah stresses again and again the necessity of man maintaining, at all times, Taqwa (God Consciousness) – to remain conscious of Allah in all his affairs.

What can we learn from this Juz?

• The obligation of fasting, its rules and regulations and other related matters. This is the only place containing a detailed discussion about fasting, so ponder it well!
• The rules and regulations concerning Hajj, Marriage, Divorce, Suckling etc. in between which Allah stresses the importance of Taqwa
• The story of Jalut (Goliath) and a powerful nation toppled not by sheer numbers or might but through faith, patience and constancy

Juz 3

This Juz concludes the longest chapter of the Qur’an which contains the greatest verse – Ayat ul-Kursi (verse 282). This immense verse is the greatest single verse in the Qur’an, and its memorisation, understanding and recitation will derive many benefits for the worshipper. Al-Baqarah ends with a number of rulings which demonstrate that charity is a foundation of an Islamic economy as well as Allah’s forbidding of riba’ (usury/interest), declaring those who engage in it as declaring war upon Him. The final three verses of this chapter are a prayer for Allah’s forgiveness and for His protection. The Juz continues into the next chapter, Aal-e-Imran (Family of Imran) which covers (amongst others) the story of Esa ( Jesus) – the most outstanding example of man’s rejection and misinterpretation of Allah’s message.

What can we learn from this Juz?

• The greatest verse in the Qur’an: Ayat ul-Kursi, study it, memorise it and make sure you understand it;
• That riba’ is war against Allah and His Messenger;
• That the Qur’an is the criterion between truth and falsehood and Allah will only accept Islam as the true religion;
• The story of Maryam’s (Mary) mother shows how a righteous, sincere intention has a good effect on one’s child;
• Musa (Moses), Esa, Muhammad (peace be upon them all) were all upon the belief of Tawhid (Divine Unity) and warned against shirk (polytheism);
• We are taught an important lesson when it comes to criticising society or a nation: That it is wrong to generalise

Juz 4

Having appealed to the Christians in the preceding part of Aal-e-‘Imran and the Jews in the previous chapter, Allah now directs His verses to the Muslim community. This begins with a call for the Muslim community to remain united, holding fast to the rope of Allah. It then addresses the battles of Badr and ‘Uhud, detailing the reasons why Badr was a victory against all odds and ‘Uhud the opposite. Allah concludes by reminding us that His Promise is certain and that we must remain patient and have Taqwa (God Consciousness). In this Juz also begins the chapter al-Nisa (Women), named after the numerous references to women and injunctions related to them. This chapter is important, as being revealed after the defeat at ‘Uhud it covers some of the inevitable consequences; widows, orphans and the fair distribution of wealth.

What can we learn from this Juz?

• The importance of holding fast to Allah’s rope and the significance of unity and not splitting
• The high status of the Muslim nation by virtue of their enjoining the good and prohibiting the evil; • The evil effects of disobedience as shown to us by the example of the Battle of ‘Uhud;
• The qualities of Allah’s righteous servants. Research and consider them well and do your utmost to be one of them!
• The Messenger of Allah (peace be upon him) would recite the last verses of Aal-e-Imran upon waking up – ponder them carefully;
• The chapter al-Nisa concentrates on the rights of the weak and downtrodden, the orphans, women, and those oppressed and unable to migrate.

Juz 5

This Juz continues the chapter of al-Nisa, named after the numerous references to women and injunctions related to them and family life as a whole. The chapter continues to explain the practical legislation from Allah now relevant to the fledgling Muslim community following the loss of life at the Battle of ‘Uhud. Towards the final quarter of the Juz, Allah rejects the possibility of belief in Him without having belief in all of His Messengers – a refutation of the Jews, who rejected Muhammad (peace be upon him) and the Christians who twisted the message of Esa ( Jesus).

What can we learn from this Juz?

• Family relations, in particular the relationship of husband and wife and how disputes should be resolved if they arise
• The command to obey Allah, His Messenger and those placed in authority over us and that any differences must be referred back to the Quran and Sunnah (teachings of the Prophet Muhammad). • Seeking a law besides the law of Allah for judgment is a trait of the hypocrites, indeed they do all they can to turn a person away from Allah’s law!
• Practical legal guidance; shortening the prayer while on a journey; a description of prayer at the time of fear; marital law; how to deal with dis- cord; the importance of justice; and rules pertaining to separation – all the while reminding a person of being aware of Allah and fearing Him.
• Detail of how the hypocrites align themselves with Allah’s enemies, their laziness in worship, and their final end in the Hereafter

Juz 6

Having previously refuted the People of the Book and their beliefs with regards to Esa (Jesus) and his mother, Maryam (Mary), Allah now expands on how the People of the Book went wrong. It tells us of how Esa was raised to Allah rather than being crucified on the cross and how the same message was preached by Esa as it was by the Prophet Muhammad (peace be upon them all). In detailing their relationship with Allah and their Prophets, we find lessons for us. The final verse is on inheritance law, exemplifying that social guidance cannot be separated from one’s belief. The Juz continues with the chapter al-Ma’idah (Table Spread), the fifth chapter of the Qur’an. The chapter is named after the spread of food that was requested by the disciples of Esa – and its crowning verse (3) is Allah’s declaration that Islam is perfect and His Favour upon us now complete.

What can we learn from this Juz?

• A large portion of al-Ma’idah, one of the last chapters to be revealed, is taken up with a discussion of contract law and the promises that we give in our lives;
• Al-Ma’idah mentions 18 rules and regulations not found anywhere else in the Qur’an;
• The chapter begins by detailing foods that are unlawful and some types that are lawful;
• The verse concerning wudu’ (ablution) which mentions its obligations and the obligations of ghusl (ritual bath);
• One must bear witness for the sake of Allah and one must always be fair even with people that one hates;
• The ruling of one who does not judge by Allah’s law;
• Rebutting the Christian belief in Esa (peace be upon him) and giving them the opportunity to repent.

Juz 7

In this Juz, Allah concludes the chapter of al-Ma’idah (Table Spread) with a number of rulings on oath-taking, game and hunting and the prohibition of alcohol. In a continuing theme running through this chapter, the final verses of the chapter are concerning Christianity, the miracles of Esa ( Jesus) and the story from which the chapter takes it name. The chapter ends by confirming that Esa never claimed divinity for himself. The Juz also contains the first part of the 6th chapter of the Qur’an, al-An’am (the Cattle). This chapter is named after the superstitious practices of the pre-Islamic Arabs but is, in essence, a many sided argument against mankind’s tendency to associate partners with Allah, be it directly or indirectly.

What can we learn from this Juz?

• Those People of the Book who are closest to us and those who are furthest from us;
• Rules and regulations on oath-taking, alcohol and gambling, hunting whilst in ihram (a sacred state which Muslims enter upon travelling for Umrah (lesser pilgrimage), wills, bearing testimony and witnessing;
• The discussion between Allah and Esa clearing him of any claims to divinity;
• Tawhid (Divine Unity), Resurrection and Prophethood in al-An’am;
• The story of Ibrahim (Abraham) and his father, his debate with his nation and details of his descendants;
• Eman (Faith) is strengthened by contemplating upon the creation because this leads to greater veneration of Allah, it’s Creator.

Juz 8

Allah concludes al-An’am (Cattle) by continuing on the topic of Tawhid (Divine Unity). The verses in this part of the chapter also contain details of food that is prohibited and lawful for a Muslim. Allah warns of his decree for those who do not follow the path of Tawhid and that it will, indeed, come to pass. By way of example, He explains why the towns of the past were destroyed. The chapter concludes by a command to the Prophet (peace be upon him) to say ‘Behold my prayer and all my acts of worship … are for Allah Alone … in whose divinity none has a share.’ The following chapter, al-A’raf (the Heights) covers, in more detail, the story of Adam and the Prophets who followed from him – it is a chapter that warns us of our enemies, from Satan and others, and how through prophetic guidance, we can be saved.

What can we learn from this Juz?

• To worship Allah alone, and to follow the Way of Allah upon unity without splitting;
• The superstitious beliefs of the pre-Islamic Arabs relating to cattle and Allah’s refutation of them;
• The story of Adam and the creation of Hawa (Eve), and their fall following the deceit of Satan who is a constant enemy to mankind;
• To beware of Allah’s enemies and to follow the revelation and the Prophets – indeed, that Hell is the end abode of Allah’s enemies;
• The stories of Nuh (Noah) and the Great Flood, Hud, Salih, Lut (Lot) and Shu’ayb. All of these prophets were resisted but the victory was ultimately theirs and evil was humbled – in the end, Allah’s plan never fails.

Juz 9

In the remaining verses of al-’Araf, Allah tells us, in considerable depth, the story of Musa (Moses) and his struggle with the great enemy of Allah, the Pharaoh. Furthermore, we are told of Musa’s experiences with the Children of Israel with many important lessons for the Muslim nation and our own submission to the Prophet Muhammad’s message. Aptly, the chapter concludes by discussing the Qur’an and the role of the Messenger of Allah (peace be upon him) – a man, having Taqwa (God consciousness) and never too proud to worship Allah, in complete opposite to the enemies discussed throughout. The Juz continues with the chapter of al-Anfal (the Spoils of War) revealed shortly after the Battle of Badr. The lessons learned from the battle reinforce: the virtues necessary for fighting in the Path of Allah, victory against the odds, clemency and consideration of others.

What can we learn from this Juz?

• Whilst the conflict between Musa and Pharaoh was intense, it only led Musa to place further his dependence upon Allah;
• When times got hard, Musa directed his people to turn to Allah for help, to be patient, and reminded them that the whole Earth belongs to Allah and that the final end is for the pious;
• The mention of the inhabitants of the town by the sea that transgressed as regards the Sabbath and the end result of those who tried to evade the laws of Allah through trickery;
• Allah’s Mercy encompasses everything and He mentions that He will decree His Mercy especially for a group of His servants. Ponder their qualities well so that you might be one of them;
• About the beginning of creation and a refutation of the belief that anything worshipped besides Allah can bring any benefit;
• About the Battle of Badr and the ruling of the spoils of war, which importantly is framed by a reminder of the greater importance of Taqwa and keeping ties of kinship.

Juz 10

The final ten verses of al-Anfal (Spoils of War) remind the believer that victory in battle is not dependant on huge numbers or military might but rather constancy in faith and patience, a recurring theme throughout the Qur’an. It also covers the issue of the prisoners of war captured during Badr, the virtue of those who fight in Allah’s path and the importance of the believers protecting one another. The next chapter in this Juz is al-Tawbah (Repentance), the only chapter in the Qur’an not preceded by the basmalah – this is because it is widely regarded to be a continuation of the previous chapter dealing with similar issues of the moral distinction between the believers and their enemies. It was revealed in the 9th year of Hijra and proclaimed the end of idolatry in Arabia.

What can we learn from this Juz?

• We continue the discourse on Badr and the dream of the Prophet;
• A call subsuming six pieces of advice that will lead to victory;
• Al-Anfal ends by explaining that it is brotherhood that ties the Muslim world together;
• Al-Tawbah begins by defining the limits to the pact between Allah’s Messenger and the pagans;
• The Islamic calendar is mentioned and the sanctity of the sacred months is explained;
• The Muslims are encouraged to go out in the path of Allah when called to do so and the hypocrites and all those who remain behind without a valid excuse are censured;
• The qualities of the hypocrites and the believers are mentioned with Allah’s respective promises for both;
• The Prophet (peace be upon him) is prohibited from seeking help from the hypocrites at times of war, and he is also prohibited from seeking forgiveness for them or praying for them.

Juz 11

The Juz begins with the final quarter of al-Tawbah (Repentance) in which Allah continues to describe the good character of the righteous. Allah confirms that His good pleasure is with the righteous who partake in the purifying act of spending for the sake of Allah and carry out good deeds. He reminds us that every chapter in the Qur’an continues to strengthen the believer. Allah ends this chapter by telling us of the great nature of our Prophet (peace be upon him) and how heavily it weighed upon the Prophet that we would suffer in the life to come. The Juz then covers the entire chapter of Yunus ( Jonah) which stresses Allah’s power, the authenticity of the Qur’an and the fate of the evildoers. It also discusses tawhid (Divine Unity), how Allah reveals Himself to man, how the Prophets were rejected and the workings of Allah’s divine grace.

What can we learn from this Juz?

• The good and bad qualities of the Arabs are mentioned, then the Muhajiroon (People who migrated from Makkah) and Ansar (People of Madina) are also discussed;
• Masjid al-Dirar is the next topic and the evil intentions of those who built it are highlighted. It was because of this that Allah’s Messenger was prohibited from praying in there, but at the same time the masjid that is deserving of being prayed in is detailed next;
• The qualities of those who have sold their souls for the sake of Allah;
• The Prophet and believers are prohibited from seeking forgiveness for the pagans;
• The end of al-Tawbah covers the relationship of man towards the Qur’an and their various responses towards it;
• The chapter of Yunus covers Allah’s signs in creation and similitudes are given proving Allah’s existence and greatness;
• The pagans are challenged with this Qur’an;
• Who are the Awliya’? Ponder verses 10:62-64 carefully so that you may be one of them;
• The story of Nuh (Noah) is recounted, followed by the story of Musa (Moses) and Pharaoh. The last moments of Pharaoh just before he drowned are related as a reminder to all;
• Allah commands the Prophet to remain firm/steadfast on faith & follow revelation until His command comes

Juz 12

The 12th Juz of the Qur’an covers the majority of the chapter of Hud (the first five verses are in the previous Juz) as well as half of the chapter of Yusuf ( Joseph), the best of stories. Hud was revealed during the Year of Sorrow, a period in which the Prophet (peace be upon him) lost his wife and companion, Khadijah, as well as his uncle, Abu Talib, who had protected him. As a result, his life and that of the young Muslim community became very difficult. This chapter consoles the Messenger and his followers through stories of the previous Prophets, highlighting how they dealt with ridicule, hostility and persecution. Importantly whereas the previous chapter highlighted Allah’s mercy with His creation, this chapter highlights Allah’s justice with His creation. This Juz also begins the story of Yusuf. This chapter revolves around the idea that Allah alone directs the affairs of man, and that judgment rests with Him. It highlights the trials of Yusuf, the strain of isolation that he faced, the alienation of slavery in a foreign land, imprisonment and the final change of fortunes that resulted from his patience. The chapter is unique in that it relates the story of Yusuf in full, whereas we find that other chapters relate various episodes from the lives of certain Prophets. Many parallels can be drawn from the story of Yusuf to that of the Prophet (peace be upon him), as well as valuable lessons for us in our daily actions.

What can we learn from this Juz?

• The good and bad qualities of the Arabs are mentioned, then the Muhajiroon (People who migrated from Makkah) and Ansar (People of Madina) are also discussed;
• Masjid al-Dirar is the next topic and the evil intentions of those who built it are highlighted. It was because of this that Allah’s Messenger was prohibited from praying in there, but at the same time the masjid that is deserving of being prayed in is detailed next;
• The qualities of those who have sold their souls for the sake of Allah;
• The Prophet and believers are prohibited from seeking forgiveness for the pagans;
• The end of al-Tawbah covers the relationship of man towards the Qur’an and their various responses towards it;
• The chapter of Yunus covers Allah’s signs in creation and similitudes are given proving Allah’s existence and greatness;
• The pagans are challenged with this Qur’an;
• Who are the Awliya’? Ponder verses 10:62-64 carefully so that you may be one of them;
• The story of Nuh (Noah) is recounted, followed by the story of Musa (Moses) and Pharaoh. The last moments of Pharaoh just before he drowned are related as a reminder to all;
• Allah commands the Prophet to remain firm/steadfast on faith & follow revelation until His command comes.
• Allah challenges the pagans with the Qur’an;
• The debate between Nuh (Noah) and his son shows that the love of Allah is greater than any other love;
• The story of Hud highlights that seeking forgiveness is the means to victory in all senses of the word: figurative and literal;
• The suffering that a number of Messenger and Prophets faced when calling to the path of Allah is recounted;
• The story of Shu‘ayb shows the concern Islam has with commerce, and the importance of being aware of Allah when trading;
• The Chapter of Yusuf talks about the envy of his brothers and the trial of beauty;
• It is sincerity that leads a person away from doing evil and licentious deeds;
• Da‘wah (spreading the message of Islam) is a duty at all times, even when imprisoned.

Juz 13

This Juz begins with the remainder of the story of Yusuf (Joseph) including his meeting with the king, his consequent exoneration and establishment in the land. From a young boy in the well, Yusuf finds himself in a powerful position during a time of crisis in Egypt. It is at this time that Yusuf is reunited with his family, many years after his brothers plotted to leave him in the well. The story of Yusuf is a great example of how patience and constancy in faith can overcome even the greatest of plots. The Juz continues with the chapter of al-Ra’d (Thunder), with themes of Allah’s Oneness, faith, revelation and resurrection, and is distinguished by its moving description of Allah’s power and knowledge. The Juz concludes with the chapter of Ibrahim, which explains how Allah’s revelation will always prevail despite man’s scheming against it. Unity of the Divine Message and Allah’s blessings are the focal themes of this chapter but, like other Makkan chapters, it also covers faith, revelation, Allah’s Oneness, our resurrection and judgment.

What can we learn from this Juz?

• To take from the example of Ya‘qub ( Jacob) and have patience, and the benefits that ensued from this;
• That patience and Taqwa (God Consciousness) were two traits of Yusuf that led to his raise in wordly and spiritual rank;
• The chapter Yusuf finishes by mentioning Allah’s signs in creation, Messengers being sent forth by Him, and taking lesson from the stories found in the Qur’an;
• Allah propounds parables for the Qur’an explaining its greatness in al-Ra’d.
• Ten pieces of advice are mentioned and whoever follows them all will have the reward of Paradise; • The chapter Ibrahim opens by mentioning the story of Musa (Moses), and the stories of other Messengers sent to their people showing how they were patient and how they relied on Allah;
• A scene from the events of the Hereafter is painted depicting how Satan will absolve himself of all those who followed him. So beware of being lured by him!
• A parable is given of a goodly word and an evil word followed by mention of Allah’s blessings. Are you grateful?
• The chapter Ibrahim ends by mentioning the final destination of the wrong doers and criminals on a day when the Earth will be replaced for another Earth and so too the Heavens.

Juz 14

In this Juz of the Qur’an, we cover two chapters – al-Hijr (Rocky Tract) and al-Nahl (the Bee). The first of these two was revealed at a time when persecution of the Prophet and his followers was at its peak and Islam was making little headway in the face of Arab opposition and resistance. Allah warns the pagan Arabs of the fate of earlier nations who similarly opposed their own Prophets. By way of further warning, Allah highlights how Satan is persistent on corrupting people whilst the Prophet is consoled and instructed to hold fast to the truth and to be patient and steadfast. Ultimately, the Truth is a matter protected by Allah. The chapter of the Bee takes its title from mention of the bee and its wondrous creation in verse 68 and the chapter highlights Allah’s endless blessings and the many Signs present in His creation.

What can we learn from this Juz?

• Allah consoles the Messenger (peace be upon him) by recounting the stories of some of the Prophets who came before him;
• The stories of Ibrahim (Abraham); Lut (Lot); and the People of al-Hijr;
• Al-Hijr ends by advising those whose hearts are constrained or torment- ed to remember Allah and glorify Him;
• Al-Nahl is also called the Chapter of Blessings, ponder it carefully and be grateful to the One who conferred them to you;
• It contains many proofs showing that Allah Alone is to be worshipped;
• After mentioning His many blessings, Allah recounts the story of the city that was ungrateful for Allah’s blessings and their end;
• The chapter ends by encouraging man to call to Allah with wisdom and goodly exhortation, and to be patient in the face of any harm and oppression that comes his way.

Juz 15

We begin this Juz with the chapter of al-Isra’ (Night Journey). The chapter is named after the miraculous event in which the Prophet (peace be upon him) travelled from Makkah to Jerusalem and then through the Heavens in one single night, which is mentioned in the opening verse of the chapter. This is followed by a discussion on the nature of Allah’s Message and the role of the Prophets. In another example of the Qur’an’s continuous linguistic brilliance, the chapter begins by glorifying Allah and ends by praising Him, and the sense of the whole chapter is one of praise; it includes stories about the Children of Israel as relate to Masjid al-Aqsa, the destination of the Prophet’s Night Journey, and it tackles aspects of individual and societal behaviour. The next chapter is that of al-Kahf (Cave), named after the Sleepers of the Cave mentioned in verses 9 onwards and its central theme is that of purging faith of all deviancy and superstition; it stresses the reward of true and sincere faith in Allah and absolute submission to Him, and explains that it is true faith which is the benchmark of judging ideas and values.

What can we learn from this Juz?

• Al-Isra’ begins by talking about Masjid al-Aqsa, how the Children of Israel came to it and their subsequent corruption;
• The chapter contains 20 pieces of advice dealing with morals, manners and society;
• Allah addresses thearguments of Satan following the creation of Adam;
• The Prophet (peace be upon him) is advised not to depend on the pagans, rather upon Allah;
• Al-Kahf deals with tribulations in four areas: religion, property, knowledge and strength. Religion: The story of the people of the cave in which lies lesson for every person intending to walk the path of truth; Property: The story of the garden and the two people, the wealthy man who denied the resurrection and the poor man who believed in Allah and the Last Day; Knowledge: the story of Musa (Moses) with Khidr teaching us issues linked to moral conduct, lofty aspirations and enjoining the good and prohibiting evil. Strength: the story of Dhul-Qarnayn and the Ya’juj (Gog) and Ma’juj (Magog) – in the next Juz.

Juz 16

The chapter of al-Kahf (Cave) is concluded in this Juz with Allah completing the story of Musa (Moses) and Khidr and then mentioning that of Dhu’l-Qarnayn. The story of Musa and Khidr teaches us the many paradoxes in life that can only be understood through patience and knowledge, this is a lesson that even Musa finds difficult to accept in the story. The next chapter in this Juz is Maryam (Mary), which includes the story of the most pious of women and the mother of Esa ( Jesus). The central theme of the chapter is Tawhid (Divine Unity) and this is explored through the narration of several stories of Grace given by Allah to the Prophets; it also discusses the Day of Judgment and mentions some arguments against those who deny the resurrection thereby reinforcing its central theme. The final chapter in the Juz is Ta-Ha. This chapter deals with the nature of revelation vis-a-vis the Prophet; and so it commences by addressing him and ends by addressing him, in between outlining his mission and duties. Allah gives us a sense of reassurance in His Divine Will by outlining to us how He supported and aided His Prophets.

What can we learn from this Juz?

• The remaining lesson of strength is demonstrated through the story of Dhu’l-Qarnayn;
• Al-Kahf concludes by depicting a scene of the Last Day and describing the end of the believers and disbelievers;
• In Chapter of Maryam the word rahma (mercy) or a derivative of this word is mentioned 16 times. Consider the places where it is mentioned carefully so that you may learn how to be a recipient of it.
• The stories of Ibrahim (Abraham), Zakariya and Esa are all recounted. Take note of how Ibrahim continued to address his father with patience and respect;
• The chapter Ta-Ha describes how the magicians confronted by Musa were disbelievers at the beginning of the day, but pious believers by its end, showing us how quickly true faith takes root in the heart;
• Allah’s Grace to the Children of Israel led them out of the land in which they were oppressed and the drowning of Pharaoh and his forces;
• The condition of those who turn away from the truth on the Last Day and some of the horrors of that Day;
• Mankind is warned about the enmity of Satan and this is exemplified in the Story of Adam;
• The chapter ends by consoling the Prophet and enjoining him to remain constant and steadfast.

Juz 17

In this Juz, we again cover two entire chapters: al-Anbiya (Prophets) and al-Hajj (Pilgrimage). Revealed in Makkah, al-Anbiya deals with issues of faith concentrating on three areas which are Tawhid (Divine Unity), Allah’s message and the resurrection. Using the story of Ibrahim (Abraham) once again as a guiding example, this chapter teaches us that evil will try to take us away from the path of higher virtue but for those who struggle on that path, it is no other than Allah who will aid them on it. The reader’s attention is drawn to the unity of laws that govern Allah’s creation, which in turn is evidence of Allah’s Oneness; the unity of the message and faith is further reflected in the lives of all the Prophets. The chapter closes by reminding us of the Last Day. In the following chapter, we learn more about Tawhid, the resurrection, repudiating pagan beliefs and the Signs of Allah in His creation. The believers are instructed to fight in the Way of Allah if it is truth we are defending. The chapter flows with themes that invigorate faith, piety and surrender to Allah.

What can we learn from this Juz?

• Al-Anbiya’ begins by warning man about the resurrection, affirming that it will actually happen, and that it has drawn close. Have you prepared for it?
• Tawhid is established and evidenced using rational and empirical arguments;
• The story of Ibrahim breaking the idols, this is great lesson in Tawakkul (having trust in Allah);
• The chapter ends by making a call to Tawhid;
• Al-Hajj begins by planting the fear of the Last Day into the hearts of men, and warning them against following Satan;
• Allah refutes those who reject the resurrection by drawing their attention to the very creation of man, and the revival of the earth after its death;
• The story of how the Hajj was made obligatory on Ibrahim, and some of its obligations and recommendations;
• The Muhajirin (Companions who migrated from Makkah) are given permission to fight oppression having been driven away from their homes;
• The parable of the fly;
• The chapter ends by making a call to Jihad, and reminding us to hold fast to Allah.

Juz 18

The first chapter in this Juz is Al-Mu’minun (Believers), a name that aptly summarises the theme of the chapter. It commences by outlining the qualities of the believers, and narrates incidents from the lives of various Prophets. It then repudiates the disbelievers and defends the Prophet and his message. In closing Allah returns to describing further qualities of the believers with a description of the Last Day and a supplication for mercy and forgiveness. It is followed by the chapter al-Nur (Light), the crowning verse of which is the verse of Light (verse 35) – a parable described by Ibn Abbas as “the parable of His light in the heart of a believer.” The final chapter in this Juz is al-Furqan (Criterion) which develops on the contrast of light and darkness. It comforts the Prophet, reassuring him and supporting him at a time when he faced obstinate rejection, hostility and maltreatment from those he was calling to.

What can we learn from this Juz?

• The qualities of the believers are recounted in the beginning of al-Mu’minun. Ask yourself how many of these qualities do you have?
• The scene of death is depicted, the blowing of the trumpet, the end of those who disbelieve;
• Al-Mu’minun begins by stating that the believers will be successful and ends by stating that the disbelievers will not be successful;
• Al-Nur begins by mentioning the prescribed punishment for fornication, making false accusations, and the ruling of li‘aan (invoking the curse of Allah);
• The chapter divinely confirms the virtue of ‘A’ishah from the false rumours spread about her;
• One must ask for permission before entering a house;
• Allah’s promise that He will establish on Earth those who believe, but this has conditions and they are listed;
• Al-Furqan begins by praising the One who revealed the Criterion;
• Accusations against the Qur’an and the Prophet are discussed.

Juz 19

Continuing with al-Furqan to its end, Allah addresses the accusations levelled against the Qur’an and the Messenger and refutes them. In identifying this rejection and persecution as nothing new, Allah relates incidents from the lives of other Prophets who suffered similar problems. As a warning to the disbelievers, it highlights what their end will be if they persist in disbelief and closes by outlining the role of the Prophet, and describing the true believer. In the following chapter, alShu’ara (Poets), the fundamentals of faith are discussed: Allah’s Oneness, revelation and the Last Day as well as giving examples of Allah’s power and grace in nature. The main body of the chapter is devoted to historical accounts that consolidate these areas, and an air of warning pervades the whole chapter. The final chapter in the Juz is al-Naml (Ants) – it opens and closes by describing the Qur’an as being joyful news for the believers and a warning for others.

What can we learn from this Juz?

• Examples of Allah’s destruction of previous nations which serve as a warning to mankind;
• That Allah’s Oneness is evidenced by His Signs in creation;
• The qualities of the Al-Rahman’s servants – consider them carefully;
• A number of stories about previous prophets all aimed at consoling the Prophet;
• The sound heart is the successful heart on the Last Day;
• Hud reminded his people about the many blessings Allah had granted them and explained the way to show gratitude was through Taqwa (God Consciousness);
• The story of Shu’ayb exemplifying the prophetic guidance to worship Allah as if you see Him, and if you cannot see Him know that He sees you.
• The Qur’an is a guidance and good news for the believers;
• No matter how much the disbeliever may plot and plan, Allah is the best of planners.

Juz 20

This Juz begins with the conclusion to Surah an-Naml. In these final verses we are asked to consider the signs of Allah in His creation and acknowledge that some claim godship in the weak unlike Allah who is Omnipotent and knows all. The chapter ends with powerful themes of the afterlife; death before life, the blasting of the trumpet and the Last Day. In the end, the Prophet is commanded to serve Allah and to preach the Qur’an. In the following chapter, al-Qasas (the Stories) we are told about Musa (Moses) – his birth, upbringing, exile, call, his struggle with Pharaoh and subsequent exodus, his ultimate triumph and destruction of the disbelievers. The main theme of the chapter is that of struggle, Allah’s providential care and the evil end of those who are arrogant and spread corruption. The final chapter in this Juz is Al-Ankabut (the Spider) a chapter that takes its name from the parable in its 41st verse in which the weakness of polytheism is likened to frailty of a spider web.

What can we learn from this Juz?

• That people can get so corrupt they detest the very presence of those who would purify themselves;
• The doubts of the pagans are repudiated and the Last Day depicted;
• Allah consoles the poor and weak believers stating that future is for them;
• The story of Musa and how he could find none to support him besides Allah but what a wonderful supporter He is!
• The story of Qarun and his being deceived by his wealth;
• Just as Musa was driven from his land only to return, so too would Muhammad (peace be upon him);
• The trials that one calling to Allah will face: wealth, health, and this worldly life in general;
• The stories of the previous nations show us that we should never feel confident that we are safe and so grow complacent.

Juz 21

This Juz finishes the chapter begun in its predecessor, al-Ahzab (Confederates) and con-
cludes with the opening verses of the significant chapter of Ya-Sin.

In closing al-Ahzab, Allah discusses propriety on the part of women, spelling out an image of the Last Day and completes the circle by mentioning the trust that man has undertaken.

The chapter of Saba’ (Sheba) follows al-Ahzab with its depictions of scenes in the Hereafter where a disbeliever’s arguments and futile attempts at faith come too late for their salvation.

The chapter also mentions Allah’s favour to Dawud (David) and Sulayman (Solomon) in order to encourage the Prophet – it refutes the charges against him and the disbelievers are again warned of the punishment that lies in store for them.

In al-Fatir (Originator) we are presented with many of beautiful Names and Attributes of Allah such as His Om- nipotence, His Might and His Wisdom – the One who knows all, who is aware of all, who sees all and who is free from all needs and wants.

The final chapter of this Juz, Ya-Sin, begins by discussing the Qur’an and the Prophet’s call to the polytheists.

In this Juz, we cover five separate chapters: the conclusion of al-Ankabut (Spider),
al-Rum (Romans), Luqman, al-Sajda (Prostration) and the start of al-Ahzab (Con-
federates).

Some of the important verses in this Juz are Allah prophesying the defeat of the Byzantines and then their victory (al-Rum), the counsel of Luqman which summarises the requirements of faith and model conduct and verses in al-Ahzab dealing with the aspects of social reorganisation in respect of family and communal life.

Although revealed to the Madinan community, its many rulings are more than relevant to us today.

What can we learn from this Juz

• We are commanded to debate with the People of the Book in the best of ways. Consider also then how we debate with one another.

 

• The defeat of the Byzantines and the prediction that they will be victorious again in the near future – indeed, Allah aids whom He wills.

• Clinging to this world is a sickness and Allah rebukes the pagans because they are
heedless of the Hereafter.

• The call to contemplate Allah’s signs in creation, in the alternation of night & day, and in the creation of man.

• Corruption appears because of what man himself has worked.

• Luqman gives advice to his son – firstly Tawhid (Divine Unity) then good treatment to one’s parents even if they are disbelievers.

• The qualities of the believer and that the most significant qualities that lead man to leadership in the field of religion are patience and certitude

• That the mothers of the believers are just like our mothers and they cannot be married.

• The Battle of Ahzab is described depicting the state of the believers and the hypocrites as well as the severity of Jihad.

Juz 22

This Juz finishes the chapter begun in its predecessor, al-Ahzab (Confederates) and concludes with the opening verses of the significant chapter of Ya-Sin. In closing al-Ahzab, Allah discusses propriety on the part of women, spelling out an image of the Last Day and completes the circle by mentioning the trust that man has undertaken. The chapter of Saba’ (Sheba) follows al-Ahzab with its depictions of scenes in the Hereafter where a disbeliever’s arguments and futile attempts at faith come too late for their salvation. The chapter also mentions Allah’s favour to Dawud (David) and Sulayman (Solomon) in order to encourage the Prophet – it refutes the charges against him and the disbelievers are again warned of the punishment that lies in store for them. In al-Fatir (Originator) we are presented with many of beautiful Names and Attributes of Allah such as His Omnipotence, His Might and His Wisdom – the One who knows all, who is aware of all, who sees all and who is free from all needs and wants. The final chapter of this Juz, Ya-Sin, begins by discussing the Qur’an and the Prophet’s call to the polytheists.

What can we learn from this Juz?

• The Prophet’s relationship with his wives is mentioned and they are enjoined to remain at home;
• The excellence of the Prophet’s family is mentioned as well as the excellence of the believers in general;
• Some of the rules relating to divorce;
• Hijab for the Muslim woman which is linked to the importance of submitting to Allah, as indeed all actions are for believers;
• A repudiation of the foundations of shirk (polytheism) and denial of the Hereafter;
• The guidance of the Prophets in giving due thanks for the blessings they received, and how many people are actually ungrateful;
• A call to the pagans to ponder on the reality of the Day on which only faith will be the only true benefit, and warning that accepting faith on that Day will be too late!
• A reminder about Allah’s mercy and His immense blessings, and a warning against being deceived by this worldly life or by Satan; A reminder of Allah’s greatness and man’s dire need of Him;
• The evil designs of the pagans will only overtake themselves.

Juz 23

In ending Ya-Sin, Allah mentions the punishment of previous nations and emphasises, again, the reality of the resurrection. In a stark warning to all of mankind, we are warned of the transient reality of this life – “It will not be but one blast, and at once they are all brought present before Us.” The Juz continues into al-Saffat (Those who set the Ranks), a chapter characterised by its short, powerful verses. This chapter describes the Angels, the eavesdropping of the Jinn, Allah’s acts of creation and refutation of those who deny the resurrection. The chapter closes by declaring the limitless glory of Allah. In the following chapter of Saad, we are again presented with stories of the Prophets providing lessons to mankind and consolation to the Prophet – the chapter carries themes of Tawhid (Divine Unity), revelation and the reckoning. The final chapter of the Juz, al-Zumar (Groups), begins in this Juz and deals almost exclusively with singling Allah out alone for worship.

What can we learn from this Juz?

• Allah’s signs in creation are described and the pagans are invited to faith;
• Man is warned against worshipping Satan;
• Allah is well able to create and resurrect;
• Allah’s Oneness evidenced through the uniqueness of creation and how nothing is able to create anything similar;
• A discussion between the people of Paradise and the inhabitants of Hell showing the danger of evil companions;
• Your Lord answers supplications, have you then turned to ask of Him?
• The Prophet is reminded of the Messengers who came before him and to see how they faced trials with patience;
• The fate of the pious and transgressors;
• The story of Satan (Arabic: Iblis) arrogantly refusing to prostrate to Adam.

Juz 24

The Juz begins by ending al-Zumar (Groups). In the final 8 verses of this powerful chapter, Allah describes a vivid scene in which humanity has been judged and stands in two groups: believers and those who disbelieved. The ultimate end of both groups is described in detail and ends with an amazing scene in which the believers enter through the Gates of Paradise and witness the Angels surrounding the throne of Allah. In this place, their faith rewarded, it will be said “All praise is to Allah, Lord of all the Worlds”. In the next chapter, Ghafir (the Forgiver) Allah describes a believer who lives in the house of Pharaoh and tries to persuade his people to not oppose Musa (Moses). There are two more recurring themes in this chapter: disputing Allah’s Truth and calling on Him. The final chapter of this Juz, Fussilat (trans. Explained in Detail), continues the theme of the previous chapter and deals with the arrogance of the disbelievers, the truthfulness of the Qur’an, Tawhid (Divine Unity) and the resurrection.

What can we learn from this Juz?

• Do not despair of Allah’s mercy as He forgives all sins;
• Which party will you be in on the Day when the disbelievers will be driven to Hell in groups and the believers led to gates of Paradise in groups?
• There are good tidings for those who repent as the Angels seek forgive- ness on their behalf as well;
• The severe punishment meted out to those who reject Allah’s signs;
• The many blessings of Allah;
• About the Noble Qur’an and the condition of those who reject it;
• The danger of having evil companions and the fact that they make disbelief and sin alluring;
• The importance of calling to Allah and having good manners;
• Look to the horizons and yourselves and ponder the signs therein. This is the way of finding the truth for those who want to.

Juz 25

The 25th Juz of the Qur’an begins with the final eight verses of Fussilat (trans. Explained in Detail), in which Allah exposes the hypocrisy of mankind who when touched with affliction turns to his Creator “full of extensive supplication” but when favoured by Allah turns away, and compounds his arrogance by saying “This is due to me”. In al-Shura (Consultation) we read of Allah’s power, wisdom and final decision explaining that these form some of the fundamentals of our faith. The divine reality that Allah does not resemble His creation is central to this chapter. The remaining two chapters in this Juz highlight the mercy that is the Qur’an, and address arguments made against this Majestic Book. As a warning, Allah places emphasis on the fate of the sceptics.

What can we learn from this Juz?

• The Qur’an is a warning of the Day of Gathering;
• Allah selects whom He wills to carry the Message; what then is strange about Muhammad being chosen as a Messenger?
• Evidences pointing to Allah’s Oneness;
• The Qur’an gives life to the hearts – have you looked to how much life your heart has been granted?
• The lofty status of the Qur’an and a repudiation of some of the claims of the pagans against it;
• That following ones’ forefathers without sound evidence is censured;
• Allah has apportioned and decreed man’s provision, so do not despair of your worldly lot;
• The only companionship of real benefit is that of the righteous;
• The consequences of arrogantly rejecting the truth in this world;
• Beware of following desires; people could take their desires as their deity without even realising!

Juz 26

The themes discussed in the chapters of this Juz are varied reflecting the fact that some of the chapters were revealed during the Prophet’s time in Makkah and the rest during his time in Madinah. The Makkan chapters (al-Ahqaf, Qaaf and al-Dhariyat (Scatterers)) address those who deny the truth and confirm the resurrection and the Day of Judgment. They encourage the Prophet to persist in his call reassuring that he is upon the truth. In contrast the Madinan chapters (Muhammad, al-Fath (Victory) and al-Hujurat (Rooms)) cover societal and legal issues – war, the organisation of the Muslim community and the mutual respect and trust between the new Muslim community. An important historical event, the treaty of Hudaibiyyah ratified by the Prophet and establishing a period of peace between the Muslims and the Quraysh is indirectly referenced in al-Fath and the Prophet is assured the treaty was indeed a great breakthrough.
What can we learn from this Juz?
•The perfection and precision of creation is proof that the Creator alone must be worshipped;
•That we must be soft and gracious to our parents and not rebuke them;
•Allah’s punishment could well come in the guise of blessings;
•About Paradise and its delights but also of Hell and its punishment;
•Allah is pleased with those who took the pledge of allegiance under the tree so be careful of hating those Allah is pleased with!
•People are better than others only in their Taqwa (God Consciousness) so beware of racism and partisanship;
•Every good the believer has is a grace conferred unto him by Allah;
•That the angels record every word we say – are you cautious of what you utter?

Juz 27

There are seven chapters in this Juz including the melodic and beautiful chapter of al-Rahman (the All-Merciful). In that chapter Allah highlights many of Allah’s blessings in the world the foremost of which is the Majestic Qur’an. Allah also describes the end of the world and paints a magnificent picture of Paradise. The chapter is characterised by the refrain, “Which, then of your Lord’s blessings will you both deny?” which runs throughout its course, an allusion and rebuke to both mankind and the jinn. The other chapters in this Juz cover themes integral to the Makkan chapters such as reminders of the Day of Judgement and the resurrection – reflect and take heed. In the final chapter, al-Hadid (Iron) urges the believers to two great actions: to spend in the Way of Allah and to uphold justice.

What can we learn from this Juz?

• That the resurrection and recompense will indeed occur;
• Allah takes an oath that our provision is in the Heavens and that is as true as the fact that you speak – do you then fear for yours?
• Man and Jinn have been created to worship Allah. Do you?
• That we must patiently persevere in worshipping Allah;
• The fate of the previous nations and that the pagans are no better than them;
• That the Qur’an is easy to take admonition from but the problem lies with people – is there anyone to take heed?
• Allah’s countless blessings, the first blessing being the teaching of the Qur’an. Ask yourself how much you have learned?
• Mankind will be divided into three groups, and they will be rewarded accordingly. Which group would you want to be in?
• The hearts must soften to Allah’s remembrance and yield to it.

Juz 28

In the 28th Juz of the Qur’an, we are taken through a number of issues relevant to the Madinan community established by the Prophet – the fledgling community sought to break the shackles of paganism and jahiliyyah (state of ignorance) and instead sought guidance from the Qur’an and the Messenger. Many issues are addressed throughout the Juz. However, this Juz is perhaps most notable for the last three verses of al-Hashr (Banishment) which contains the mention of over fifteen Names or Attributes of Allah.

What can we learn from this Juz?

• Issues concerning wala’ and bara’ (allegiance and enmity);
• To practise what one preaches;
• The only trade which brings about real benefit is that which is carried out with Allah;
• That we are advised not to cling to this world;
• Allah’s omnipotence and all-encompassing knowledge;
• We are encouraged to have taqwa (God Consciousness) and to spend in Allah’s path;
• Wives are advised not to make life difficult for their husbands;
• Husbands are advised to bring up our families in the best of ways and to save them from the Fire.

Juz 29

The final two ajzaa (pl. Juz) of the Qur’an contain 11 and 36 chapters respectively. These chapters are generally shorter than those in the previous ajzaa and were predominantly revealed during the Prophet’s time in Makkah. This was a time that Islam (for the pagan Arabs) was a strange message of submission to an unseen God – a threat to the city’s future and prosperity. It is therefore of little surprise that the chapters in this Juz focus on spirituality and aim to strengthen the belief of the oppressed community in Allah. They provide warnings of the Hellfire and the Day of Judgement and show how pride is one of the greatest sins. About the opening chapter, al-Mulk (Sovereignty), Allah’s Messenger said it will “intercede for its companion (i.e. the one who recites it) until he is forgiven.”

What can we learn from this Juz?

• Some aspects of this great creation and warnings of the Hellfire for those who disbelieve;
• Allah commends the Prophet for his lofty qualities;
• The terrors of the Last Day and the giving of the records;
• Some of the qualities of the righteous;
• Worship coupled with patience allows a person to bear even the most difficult trials;
• About the Last Day, the events that precede it and those that follow it. What have you prepared for it?
• About the resurrection and recompense – Allah repeats ten times the refrain “Woe on that Day to the deniers,” so beware of ever denying the truth!

Juz 30

The final Juz of the Qur’an is often referred to as Juz Amma’ after its very first word and contains the final 36 chapters of the Majestic Qur’an. As these chapters are short and the verses generally also brief, it is a popular Juz for one to begin their memorisation of the Qur’an. As with the previous Juz, most of these chapters were revealed during the Prophet’s Makkan period. As such, the verses are consoling to the Prophet and the believers with promises that the small community upon the truth will overcome the powers that be. The believers are advised to remain firm in what they believe, and in one of the Qur’an’s constant themes to patiently persevere in their trials and tribulations. The verses contain not only many warnings of the Hellfire but also beautiful descriptions of Paradise – “Countless springs will flow therein and there will be thrones raised high, and goblets ready, and cushions ranged, and carpets spread out …” May Allah make us from its inhabitants. Amin.

What can we learn from this Juz?

• About the events of the Last Day;
• Aspects of good and bad character;
• Allah swears by various objects of creation – ponder these and also reflect on what the oaths were made for;
• To reflect on life itself and the end of man and leading from that the need to work for more deeds and follow the truth;
• The first ever revelation to our Prophet (peace be upon him), which begins with the command to read, and the best thing to read is the Qur’an;
• The third from last chapter, al-Ikhlas (Sincerity) encompasses a third of the Qur’an – consider why this is the case by reading it and learning it;
• To cling firmly to Allah and to abandon everything besides Him.

Allah is close to you

بسم الله الرحمن الرحيم

“when we remember Allah by glorifying Him, being conscious of Him and thanking Him, He remembers us by answering our prayers, protecting us and guiding us throughout our lives”. Dr. Bilal Philips.

Dear sisters,

are you Sad?

Talk to Allah.

talk to Allah don’t talk to people, don’t confide to others about your sadness. but sadly nowadays mostly sisters listen to the music to solve their sadness. do you know sisters? listen to the music when you sad is not solve your problem at all. it makes you wild, music can’t control your emotion but it leads you to be more sad and sad. it makes you commiserating yourself. so leave the music, leave your sadness. take wudhu then pray, recite Al-Qur’an, talk to Allah. He will solve your problem. as long as you talk to Allah even crying. you feel more tranquillity. in sya Allah.

are you Happy?

Praise Allah.

remember, whatever your condition, your feeling. always return to Allah. even when you Happy. don’t be arrogant. when you Happy you leave Allah, you forget Him but when you sad you crying and talk to Allah. Allah said in Qur’an:

[All] praise is [due] to Allah, Lord of the worlds -” (Al-Fatihah 1 : 2)

“And whatever of blessings and good things you have, it is from Allah” [al-Nahl 16:53].

At the same time though, Allah provides us a way to escape that punishment by being thankful to Him. He says,

“Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All-Appreciative (of good), All-Knowing” [(An-Nisa : 147)].

well, sisters may Allah bless you all. praise Allah and always thankful to Him when you Happy cause the blessing and can help us recognize that we already have enough of what many people have for long been yearning for. make us to be more humble. also by being thankful and praise Allah when you Happy, He will give you more and more. in sya Allah.

Allah says:

“And (remember) when your Lord proclaimed: ‘If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings); but if you are thankless, verily, My punishment is indeed severe’” [Ibraaheem 14:7]

do you have Problems?

Ask Allah for Help.

remember, everything in this world is belong to Him. so whatever your problems ask Allah, ask Him to help you. don’t ever ask people to help you. ask people about your problems makes you more confused there is no solution. why? because as a human we have different opinion about something, It is seen when we tell our problem, then our friend listen to it and they gave us solution sometime we cant accept easily, because our arrogance even we like to commiserating our selves rather than listen their solution. or even they gave us wrong solution that makes us more confused and sad with our problems. so sometime ask people about our problems can’t help us at all. return to Allah, ask Him for Help. He will solve your problems and Help you.

It is You we worship and You we ask for help.” (Al-Fatihah : 5)

are you Depressed?

Cry to Allah.

Dear Sisters, whatever your condition, your feeling, your problems. talk to Allah, always praise Allah, Ask Him for Help and cry to Allah. Allah is close to you. Allah always available. Allah will help you, Allah solve your problems. Allah bless you, in every situation.

conclusion.

sometime we are arrogant, we forgot that Allah is close to us, we like to ask people, talk people before we return to Allah. we put Allah in second option. we forgot that everything in our lives is belong to Allah, everything that we have is from Allah, every happiness and sadness too. indeed, when we feel that Allah is far. it’s not Him who far from us but we make distance with Him so every problems that we face feel so heavy and hard to solve. sisters, put Allah as your priority so your life will be easy. in sya Allah.

 

don’t be arrogant

Dear Sisters,

when you go to the Masjid and you see a sister with figure hugging clothes, full on makeup, nails done etc, don’t for a moment think that you’re better than her just because you wear the correct Jilbab/Niqab. Don’t for a moment wonder why she’s in the Masjid dressed up like that.
The Masjid does not belong to you. The Masjid is the House of Allah. EVERYONE is welcome. Pious ones, sinners, those seeking repentance or looking for a sense of direction. Who are you to limit it to anyone?
Rather than eyeballing that “modern” sister, remember this could be the first time she came to the Masjid. She could’ve been at some haram place but she chose to come to the House of Allah for a reason. Or she could be a regular at the Masjid. Or maybe she comes from a jahil (ignorant) family.
Maybe she’s a revert, a sister just beginning her journey to Islam. Maybe she hasn’t even reverted yet but is learning about Islam & thinks this type of dressing is more befitting than being half naked. Or maybe the sister knows all the rulings of Hijab but struggles in implementing them as she has weak Imaan.
Get up, leave your gang of Hijabi/Niqabi sisters. Make this sister feel welcome. Advise her in the BEST manner. Not in front of everyone. Take her to a side so not to embarrass her and then advise her in private. Honour her. Don’t humiliate her. Befriend her. Give her your number. Maybe all that sister needs is good company.
Remember Allah may forgive her for her sins but He won’t forgive you for your arrogance. Do not fall into the trap of Shaitaan and ever think you’re better than anyone.