A dua (supplication) if something becomes difficult…

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Can’t Disown Actions

Al-Isra (The Night Journey) – Chapter 17: Verse 13
“Every human being’s action have We tied around his own neck. On the Day of Resurrection We shall produce for him a record which he will find wide open.”
The Arabic phraseology of this verse provides a highly graphic description which uses the word, ‘bird’, in place of ‘action’, as used in the translated text.
Thus we have here a metaphor referring to what flies of a person’s actions and becomes tied around his neck, so that it never parts from him.
A person’s actions do not leave him, and he cannot disown them. The same applies to the wide open record of all his actions. Thus whatever he has done in life is laid bare. He cannot hide, ignore or disown it.
Both descriptions of the bird denoting action and the record thrown open produce a very strong effect that adds to the fears experienced on that very difficult day when nothing remains hidden.
The causes that lead us to ultimate salvation, to our perpetual happiness or unending misery, lie within ourselves.
It is the proper use of our natural faculties, our power of judgment and decision, our preference and choice which makes us earn either happiness or misery.
People who do not understand things properly hold external factors to be responsible for their fortune. If people were to critically examine themselves, they would appreciate that the factors which had put them on the road to their destruction and ultimately led to their undoing lay within themselves – their own bad character traits and bad decisions. Their destruction was not thrust upon them by outside factors.

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Quran Leaning School

Quran Reading
This is very basic course to learn to read the holy Quran with proper tajweed rules . We will develop the students to identify Arabic alphabets . On the completion of this course students will be able to read the holy Quran with Tajweed rules . You will be taught basic Islamic Education with Quran reading Classes like Duas , prayer , 6 kalimas etc .This course is especially designed for kids and for those adults who want to take first step into learning Quran reading starting from Arabic Alphabets . In this course we ensure you very closed attention of your teacher and very good interpersonal and communication skills to guide you step by step .

 Quran Memorization

Memorizing Quran simply means learning Quran by heart. At the time of Prophet (peace be upon him), writing was an uncommon style of storing matters; thus, memorization and oral transmission were the most effective modes of preserving information. This course is designed for those who want to memorize the holy Quran online . Your class will be assigned to a Quran tutor who will be Hafiz-Ul-Quran and will guide you step by step giving you specific lessons every day as a home work . These Quran memorization classes are structured on the way of physical classes in Madrassas / Islamic centers . You will memorize the holy Quran at your own pace .

Quran Translation
This Quran course is especially designed for those who already know how to read Quran .If you don't know how to read Quran then you should take Quran Reading with Tajweed Classes before starting Translation classes. Perhaps the most fascinating aspect of the diploma course is the word to word translation of the Quran which the students learn thus enabling them to understand the entire Quran in the language chosen by ALLAH SWT. 

Tajweed Courses
Tajweed is defined as Articulating every letter from it's articulation point and giving the letter it's rights and dues of it's characteristics. Getting the knowledge of Tajweed is Fardh Kifayah, it means that some of the Muslim community must know it, and it's application is Fardh 'Ain', which means that it's required by every Muslim (Man or Woman) who have complete Quran or part of it memorized, even if some surahs of Quran. Due to vastness of Arabic language, any small mistake can lead to change in the meaning .When asked about the meaning of Tarteel, Ali (Radhiallaahu Anhu) replied, 'It means that the Qur'an should be recited with Tajweed

 Quran Tafseer
 Memorizing Quran simply means learning Quran by heart. At the time of Prophet (peace be upon him), writing was an uncommon style of storing matters; thus, memorization and oral transmission were the most effective modes of preserving information. This course is designed for those who want to memorize the holy Quran online . Your class will be assigned to a Quran tutor who will be Hafiz-Ul-Quran and will guide you step by step giving you specific lessons every day as a home work . These Quran memorization classes are structured on the way of physical classes in Madrassas / Islamic centers . You will memorize the holy Quran at your own pace .

 Arabic Language Course
Memorizing Quran simply means learning Quran by heart. At the time of Prophet (peace be upon him), writing was an uncommon style of storing matters; thus, memorization and oral transmission were the most effective modes of preserving information. This course is designed for those who want to memorize the holy Quran online . Your class will be assigned to a Quran tutor who will be Hafiz-Ul-Quran and will guide you step by step giving you specific lessons every day as a home work . These Quran memorization classes are structured on the way of physical classes in Madrassas / Islamic centers . You will memorize the holy Quran at your own pace .

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Acts of worship which are prescribed on Fridays.

There are many acts of worship which are prescribed for the Muslim to do on this day. These include:

1 – Salaat al-Jumu’ah (Friday prayer)

Allah says (interpretation of the meaning):
“O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know![al-Jumu’ah 62:9]

2 – Making a lot of du’aa’.
On this day there is a time when a person’s Lord will answer his du’aa’ – by Allah’s leave.

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) mentioned Friday and said: “On this day there is a time when no Muslim stands and prays, asking Allah for something, but Allah will grant him it” – and he gestured with his hands to indicate how short that time is.
Narrated by al-Bukhaari, 893; Muslim, 852

3 – Reading Soorat al-Kahf.

It was narrated from Abu Sa’eed al-Khduri that the Prophet (peace and blessings of Allah be upon him) said: “Whoever reads Soorat al-Kahf on Friday, he will be illuminated with light between the two Fridays.” Narrated by al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 836..al-Bayhaqi, 3/249.

4 – Sending a lot of blessings upon the Prophet (peace and blessings of Allah be upon him).

It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allaah be upon him) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown; and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” They said, “O Messenger of Allah, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”
Narrated by Abu Dawud, 1047

Please during this day of Jumma, remember us and the entire muslim ummah in your duas.

Jazak Allah Khair,

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WE LIVE IN AN EXPANDING UNIVERSE

47- With power did We construct heaven. Verily, We are expanding it.
51-The Dispersing, 47

Is the universe infinite? Or is it finite in a steady state? From the very beginning this has been a subject of debate between great minds. Hot debates and ratiocination of all kinds failed to clarify this dilemma. This had once been the subject of philosophical speculations before it yielded its place to the science of physics. Some of the great minds argued that the universe was not a confined space, while others contended that its boundaries were drawn. The Quran describes it as a continuously expanding and dynamic universe. According to this description, the universe has a new aspect every instant that deviates from the concept of an infinite space; its perpetual expansion defies the concept of a confined and steady state universe. Thus, the Quran propounds a third alternative, leaving the heated controversy of thinkers in abeyance.

This may contribute to the formulation of a judgment for the inquiring minds, probing whether the Quran is Allah’s(God) revelation or not. We have, on the one hand, Muhammad(PBUH) in the desert, neither a philosopher nor a physicist, and, on the other hand, the assumptions of great thinkers and philosophers such as Aristotle, Ptolemy,Giordano Bruno, Galileo Galilei and Isaac Newton, to name but a few. The greatest minds in history, basing their arguments on observations and formulas they had ingeniously devised, claimed either that the universe had its confines or that it was an endless space, but it occurred to none of them to think of a dynamic expanding universe, until the 20th century when Edwin Hubble, by means of a telescope, demonstrated that the universe was expanding. The theory of expansion of the universe was first advanced in the 1920s. Until the descent of the Quran no other source had made such an assertion!

MUHAMMAD’S TELESCOPE

Unbelievers contended that the Quran was Muhammad’s(PBUH) own fabrication and not the revelation of ALLAH(God). How then would these dissenters explain the fact that Muhammad(PBUH) had been the only person who was aware of the expanding universe long before the 1920s.

Could it be that in the 600s he had invented a telescope similar to the one contrived in the 1900s? Could it be that he had been familiar with the handling of such a telescope and acquainted with the motion of stars and that he had concealed it from his fellow men? If those who accused the Prophet of lunacy and alleged that in his delusional states he imagined himself the messenger of ALLAH(God) were justified in their claims, how would they account for the fact that he knew facts not known to his contemporaries, facts that were to be discovered 1300 years after his revelation of them? If those people assert that the Prophet had devised a religion to serve his own ends, how can they explain that his so-called delusions materialized after a lapse of 1300 years? His pronouncements at the time did not promote his interests in any way; quite the reverse was the case, since he unwittingly gave his enemies a hint they might take advantage of. Can a person whose own interests prevail over the interests of others declare something not to his own advantage that was sure to be bitterly censured and much derided by those whose naked eyes failed to observe the expansion of the universe? If, despite this, a person came up with the contention that Muhammad(PBUH) was an intelligent man who might have perceived this truth, what sort of an intelligence might this have been?

And, instead of boasting of having been the depository of such knowledge, why would he have preferred to tell an untruth and claim that this was not his own discovery but the revelation by ALLAH(God)? While the inventor or discoverer of a pin is inclined to brag about his breakthrough, why on earth would Muhammad choose to be modest and categorically declare that the Quran was not his own production, but the revelation of ALLAH(God)? Was this due to humility? Would these people - who had denied his prophethood and accused him of having been an impostor - have dared qualify him with the laudable attribute of “humility?”

DISCOVERY OF THE EXPANDING UNIVERSE

There was a gap in Newton’s physics. Newton believed in an endlessly vast and static universe. His law of gravity encountered a problem. How was it that the physical bodies, in the course of eons, defied their mutual attractions and did not collapse into a unity? The formula that Einstein devised abandoned the absolute notions of space and time as reference points for all objects in the universe. Basing his studies on Einstein’s formulas, Alexander Friedman, a Russian physicist, discovered that the universe must be expanding. Georges Lemaitre, a Belgian cleric, astronomer and cosmologist, formulated that the universe had begun in a cataclysmic explosion of a small, primeval super atom, like the growing of an oak tree from an acorn. This theory explained the recession of galaxies within the framework of Albert Einstein’s theory of general relativity. This idea was so incredible that even Einstein had problems accepting it, despite the fact that this all had originated from his own formulas. Einstein, rather, countered that physics was not the forte of Lemaitre, and the universe was an infinite expanse and in a steady state.

Lemaitre’s theory posited that the universe was expanding. This was a statement that no philosopher and no scientist had ever before set forth. Kant had said in his Critique of Pure Reason that this was an enigma unsolvable by human intelligence. This theory fit everything and explained the reason why the universe did not collapse in spite of gravity. The key had fit into the lock. It was the correct explanation of the enigma. However, this statement met with the usual adverse reaction: “No, it is not the truth...”

Remaining outside the sphere of theoretical controversy, American astronomer Hubble was, about the same time, making observations with his sophisticated telescope in the Mount Wilson observatory. He observed that galaxies were receding from each other, which proved that the universe was expanding. In answer to those who said they could not believe in things their eyes had not witnessed, Hubble’s discovery led to the following declaration: “Now that you see it, you have got to believe it.” Hubble showed this by the Doppler Effect. Thus the wavelengths of receding bodies prolonged in the spectrum of light waves would shift to red, while, if the bodies approached each other, the wavelengths would shorten, shifting to blue. The light that came from galaxies that shifted to red showed that the galaxies were receding. In line with this observation, Hubble discovered a striking law: the speed of galaxies that receded was directly proportional to the distance between galaxies. The farther away a galaxy stood, the more its speed of recession accelerated. The result was tested again and again. In 1950, a high-magnification telescope was installed on Mount Palomar in the USA, the largest instrument of its kind. The new tests and controls justified this observation. The measurements made pointed to the fact that the creation of the universe occurred about 10-15 billion years ago.

Both Einstein and Lemaître took an interest in Hubble’s work; Einstein, who did not agree with Lemaître at first, eventually acknowledged during a conference that Lemaître was right after all. He confessed that his failure to endorse these findings had been the gravest error in his life. Thus it was that the fact that the universe was of a dynamic nature and expanding, confirmed by observations, was also validated by the great physicist Einstein.

In the examples presented by Hubble and Lemaître, we see illustrated how a physicist arrives at a conclusion both in theory and through observation. While Lemaître demonstrated how he had made inferences from Einstein’s formulas to substantiate his theoretical discoveries, Hubble presented the data of his observations and his conclusions.

As we see, the result obtained by physicists is the consequence of cumulative and collective bits of knowledge and research. The Creator of physical laws provides the answer in the Quran to the issues of towering importance throughout human history. The Quran’s presentation of scientific facts is clear, direct, and concise; it is different than the presentation of scientists, which tends to be complicated by scientific methods and procedures. The provider of this answer does not have to go through all the labyrinths a scientist has to. The Quran’s method is perfectly straightforward, unswerving and explicit.

If we had the possibility of looking at the universe from above and somebody asked us to describe what we saw, our answer would be that it was expanding. To achieve the Quran’s revelation of this fact 1400 years ago, man would have needed access to the assistance of accumulated scientific data acquired throughout long years and to sophisticated telescopes. When people claim that science and religion oppose each other, the Quran furnishes answers to the most complicated scientific problems. Observations made by sophisticated telescopes today confirm the statements of the Quran.

The Quran, perfectly aware of the human psyche with its prescience, states that nonbelievers will insist on their convictions regardless how many miracles are presented to them. Some ask: “Why did the people also not believe in Jesus, who had performed miracles and healed the sick and the blind?” This example demonstrates why the majority of people did not believe in Christ and the other prophets, despite their miracles. Miracles change in fact as time goes by, but the negative attitude of most humans remains unchanged.

REASON FOR THE USE OF THE ROYAL PLURAL

I think it advisable to explain the reason for the use of “We” in the verse analyzed in this chapter. God uses both the royal plural “We” and the first person singular “I.” Some languages use the first person plural “we” to express grandeur and exalted rank.

In the hundreds of references addressing ALLAH(God) in the second person, the pronoun used is “Thou” and never the plural “You” or “Ye.” The thousands of references made to Him as a third person always use the pronoun “He” and never “They.” References in the Quran to ALLAH(God) always use either the second or the third person, and none of them as a second or third person plural. Thousands of times in the Quran, God(ALLAH) is referred to as "Allah," "Gracious (Rahman)," Merciful (Raheem),” and “Lord (Rab)” and all of these words are in the singular, never the plural.

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To mention the name of Allah on its own or to repeat the pronoun “Huwa” (He)

Allah (swt) said: "And do thou (O Muhammad) remember thy Lord within thyself humbly and with awe, below thy breath, at morn and evening. And be not thou of the neglectful." (al-A'raf 7/205); "(O mankind!) Call upon your Lord humbly and in secret. Lo! He loveth not aggressors." (al-A'raf 7/55); "Be modest in thy bearing and subdue thy voice. Lo! the harshest of all voices is the voice of the ass." (Luqman 31/19)

Some used al-Muzzammil 73/8 to justify the Sufi dhikr "Allah, Allah, Allah, Allah, Allah, Allah..." They argue that the verse says واذكر اسم ربك and so this is what we should do. They argue this with confidence and seemed kinda proud doing so. However, as usual we have to see how the Salaf and the great Qur'anic commentators understood this verse and see if they reached the same conclusion.

Imam Tabari said that it only means that we should make du'a to Allah. Nothing about "Allah, Allah, Allah..." Imam Zamakhshari said that it means to remember Allah in several different acts of worship (i.e., tasbih, Reading Qur'an, etc.) Imam Baydawi basically said the same thing. Imam Razi said that there were two opinions regarding the meaning of this verse. One of them is that it is referring to the Salawaat and the other is that it is referring to making tasbih and remembering Allah throughout the day and night. He didn't say that a third opinion is making the dhikr "Allah, Allah, Allah, Allah, Allah, Allah, etc." Imam Qurtubi said that it is referring to Salaah in his commentary of Insan 76/25; but in his commentary of al-Muzzammil 73/8 he said that it refers to calling upon Allah with His names. He cites another opinion that it means that we should say "bismillah al-Rahman al-Rahim" and he cites other opinions. However, no opinion says that the dhikr should be "Allah, Allah, Allah, etc." Ibn Kathir said that it means we should make more remembrance of Allah. Tafsir Jalalayn said that it means we should say "bismillah al-Rahman al-Rahim" at the beginning of any recitation.

Shaykhu'l-Islam Ibn Taymiyyah said: "The Name of Allah on its own, either as a noun (Allah) or a pronoun (Huwa) is not a complete phrase or meaningful sentence. It has no implications to do with iman (faith) or kufr (disbelief), commands or prohibitions. This was not mentioned by anyone from the Salaf (early generations) of this ummah, and it was not prescribed by RasulAllah (saw). It does not bring any knowledge to the heart or bestow any kind of benefit upon it. All it does is give an unclear idea which is not defined by any negation or affirmation. Unless there is previous knowledge in a person's mind or he is in a state of mind where he could benefit from this, he gains no benefit at all. Islam prescribes adhkaar which in and of themselves bring benefit to the heart, without any such need for anything else. Some of those who persisted in this kind of “dhikr” ended up in various kinds of heresies and ideas of “wahdat al-wujud” (unity of all that exists, pantheism), as has been explained in detail elsewhere. It was mentioned that one of the shaykhs said: “I am afraid of dying between negation and affirmation”, but this is not an example to be followed, because it is obviously erroneous. If a person were to die in this state, he would die according to his intention, because actions are judged by intention. It was reported that RasulAllah (saw) commanded us to tell the dying person to say LailahaillaAllah, and he said: “Anyone whose last words are LailahaillaAllah will enter Paradise.” If this word (i.e., LailahaillaAllah) was something which required caution, why should we tell the dying person to say something which, if he dies in the middle of saying it, will lead to an improper death? Rather, if this were the case, he would be told to say “Allah, Allah” or “Huwa, Huwa.” Mentioning the pronoun on its own is further removed from the Sunnah and is a worse kind of bid’ah, which is closer to the misguidance of the Shaytan. If a person says “Ya Huwa, ya Huwa (O He, O He)” or “Huwa, Huwa (He, He)” and so on, the pronoun does not refer to anything except whatever his heart imagines, and hearts may be guided or misguided. Some shaykhs use as evidence to support saying “Allah” (the name on its own) the ayah: “Say: Allah. Then leave them.” (al-Anam 6/91) They think that Allah commanded His Prophet to say His Name on its own, but this is a mistake according to the consensus of the scholars, because the meaning of the phrase “Say Allah” is that it is Allah Who sent down the Book which was brought by Musa. This is in response to the question: “Say (O Muhammad): Who then sent down the Book which Musa brought, a light and a guidance to mankind which you (the Jews) have made into (separate) paper sheets, disclosing (some of it) and concealing (much). And you (believers in Allah and His Messenger Muhammad) were taught (through the Qur’an) that which neither you nor your fathers knew. Say: Allah (sent it down).” (al-Anam 6/91) i.e., Allah is the One Who revealed the Book which was brought by Musa. This is a refutation of the view of those who said: “Nothing did Allah send down to any human being (by Revelation).” (al-Anam 6/91) Allah says: "Who then sent down the Book which Musa brought? Then He says: Say Allah sent it down, then leave these liars to play in their vain discussions. What we have said above is further explained by the comments of Sibawayh and other grammarians, who noted that when the Arabs say “Qaala” (or other forms of the verb meaning “to say”), they do not quote verbatim, rather they state what was said, giving a complete meaning. So what follows is a sentence with a complete meaning, or a nominal sentence or a verbal sentence. Hence after saying “qaala” they give a kasrah to the particle “anna” (making it “inna”); “qaala” cannot be followed by a noun standing alone. Allah did not command anyone to mention His Name on its own, and it is not prescribed for the Muslims to say His Name on its own. Saying His Name on its own does not enhance faith or explain anything about the religion, according to the consensus of the scholars of Islam; it is not enjoined in any act of worship or in any case where Allah addresses them." (Majmu al-Fatawa, 10/226-229); "Repeating the Name of Allah on its own, such as saying “Allah, Allah,” or the pronoun, such as “Huwa, Huwa” is not prescribed in either the Qur’an or the Sunnah. It is not reported that any of the salaf of this ummah or any of the righteous scholars who are taken as examples did this. It is only spoken by misguided people of the later generations. Perhaps they are following a shaykh who had no control over himself in this regard, such as al-Shubli who, it was narrated, used to say ‘Allah, Allah.’ It was said to him, ‘Why do you not say LailahaillaAllah?’ He said: “I am afraid of dying between the negation (saying Lailaha (there is no god) and the affirmation illaAllah (except Allah)”! This is one of the mistakes made by al-Shubli, who may be forgiven for it because of the sincerity of his faith and the strength of his emotions which overwhelmed him. Sometimes he would go crazy and would be taken to the asylum, and he would shave off his beard. There are other instances of this type in his case, which are not to be taken as examples, even if he may be excused or rewarded for them. If a person intends to say LailahaillaAllah, and he dies before completing it, that will not harm him at all, because actions are judged by intentions, and what he intended to do is what will be written down for him. Some of them go to extremes in this matter, and say that saying the name of Allah is for the ‘elite’ whilst saying LailahaillaAllah is for the ‘masses.’ Some of them say that saying LailahaillaAllah is for the mu’minin (believers), saying ‘Allah’ is for the ‘arifin’ and saying ‘Huwa’ is for the muhaqqiqin. One of them may restrict himself to saying, when alone or in a gathering,  ‘Allah, Allah, Allah’ or ‘Huwa’ or ‘Ya Huwa’ or even ‘La Huwa illa Huwa (there is no He except He)’! Some of those who have written about spiritual matters have expressed approval of this, quoting some known figures who, however, were in a state of overwhelming emotion at the time, or quoting opinions, or quoting false reports; for example some of them reported that RasulAllah (saw) told Ali ibn Abi Talib (ra) to say ‘Allah, Allah, Allah.’ RasulAllah (saw) said it three times, then he told Ali (ra) to say it three times so he said it three times. This hadith is fabricated (mawdu), according to the consensus of the scholars of hadith. It is narrated that RasulAllah (saw) taught people various adhkaar to say, and the best of dhikr is LailahaillaAllah. This is what he urged his paternal uncle Abu Talib to say when he was dying. He (saw) said: “O uncle, say LailahaillaAllah and I will defend you thereby before Allah.” And he (saw) said: “I know of a word which no one says when he is dying but his soul finds rest in it.” And he (saw) said: “Anyone whose last words are LailahaillaAllah will enter Paradise.” And he said: “Whoever dies knowing that there is no god except Allah will enter Paradise.” And he (saw) said: “I have been commanded to fight people until they bear witness that there is no god except Allah and that Muhammad is the Messenger of Allah. If they do that, their blood and wealth will be safe from me, except for what is due from them (i.e., zakaah etc.), and their reckoning is with Allah.” And there are many similar ahadith." (Majmu al-Fatawa, 10/556-558)

Imam Qurtubi said: “For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord.” (al-Anfal 8/2) Allah (jj) had attributed the mu’min in this ayah as those who fear and feel a tremor in their hearts, and when they hear His signs rehearsed. The reason for this is the strength of their iman, their obedience to their Rabb and virtually seeing themselves in His presence. A similar ayah is His decree: “Give thou the good news to those who humble themselves, to those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them.” (al-Hajj 22/34-35) In another place it is stated: “Those who believe, and whose hearts find satisfaction in the remembrance of Allah.” (ar-Ra'd 13/28) This is something that is bound to the perfection of knowing Allah and the heart trusting firmly. Fear (wajal), means fearing the torment of Allah. In that sense a contradiction is not an issue between fear and the heart finding peace. In the same way Allah (jj) mentions these two matters in this decree: “Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises.” (az-Zumar 39/23) Meaning in the sense of their certainty of Allah –even if they fear Allah- their hearts and souls will find peace. This is the condition of those who know Allah and fear His rage and punishment. It is not by yelling, screaming and making noise as the donkey bray as the ignorant awam and ordinary bid'ah doers act. Those who continue acts as such and claims that this is wajd and khushu it will be said: You can never be equal to the condition of the Rasul, nor the state of the ashab in knowing Allah, fearing Him, Knowing His Jalal and Sublimity. Along with this in the situations which they have been given advise they try to comprehend the commands of Allah well and their fear of Allah and consequently their crying was seen. For this reason when Allah attributes the Ahl-Marifah when His name is mentioned and His book is read He commands: “And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth: they pray: Our Lord! we believe; write us down among the witnesses.” (al-Ma'idah 5/83) Now this is the wuality of their state, and the words they have been said to have stated. Those who do not act like this will never have followed their path of hidayah or gone on their path. Whoever is going to submit to the sunnah should follow them. Whoever gives in to the situation of the madness and the mad he should know that he is much more despicable then them. Fundamentally madness is of two types. According to the narration of Muslim from Anas Ibn Malik people started asking RasulAllah too many questions importunately. So one day he ascended the pulpit and said: "You will not ask me any question but I will explain it to you. I looked right and left, and behold, every man was covering his head with his garment and weeping.” (Bukhari; Muslim; Ahmad, Musnad) Tirmidhi narrated from al-Irbad Ibn Sariya (ra) while mentioning it is a sahih hadith: “One day RasulAllah (saw) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid.” (Abu Dawud; Tirmidhi; Ahmad, Musnad) Here the sahabah do not by any means say “we yelled, screamed, got up and danced.” (al-Jami li Ahkam al-Qur'an)

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Al-Maryam 98 verses, Mecca

1. Kaf HaYaAeenSad. (These letters are one of the miracles of the Quran, and none but Allah
(Alone) knows their meanings).
2. (This is) a mention of the mercy of your Lord to His slave Zakariya (Zachariah).
3. When he called out his Lord (Allah) a call in secret,
4. Saying: "My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head,
And I have never been unblest in my invocation to You, O my Lord!
5. "And Verily! I fear my relatives after me, since my wife is barren. So give me from Yourself an
heir,
6. "Who shall inherit me, and inherit (also) the posterity of Yaqoob (Jacob) (inheritance of the
religious knowledge and Prophethood, not the wealth, etc.). And make him, my Lord, one with
whom You are Well-pleased!".
7. (Allah said) "O Zakariya (Zachariah)! Verily, We give you the glad tidings of a son, His name will
be Yahya (John). We have given that name to none before (him)."
8. He said: "My Lord! How can I have a son, when my wife is barren, and I have reached the
extreme old age."
9. He said: "So (it will be). Your Lord says; It is easy for Me. Certainly I have created you before,
when you had been nothing!"
10. (Zakariya (Zachariah)) said: "My Lord! Appoint for me a sign." He said: "Your sign is that you
shall not speak unto mankind for three nights, though having no bodily defect."
11. Then he came out to his people from Al-Mihrab (a praying place or a private room, etc.), he told
them by signs to glorify Allahs Praises in the morning and in the afternoon.
12. (It was said to his son): "O Yahya (John)! Hold fast the Scripture (the Taurat (Torah))." And We
gave him wisdom while yet a child.
13. And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins (i.e.
Yahya (John)) and he was righteous,
14. And dutiful towards his parents, and he was neither an arrogant nor disobedient (to Allah or to
his parents).
15. And Salamun (peace) be on him the day he was born, the day he dies, and the day he will be
raised up to life (again)!
16. And mention in the Book (the Quran, O Muhammad SAW , the story of) Maryam (Mary), when
she withdrew in seclusion from her family to a place facing east.
17. She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Jibrael
(Gabriel)), and he appeared before her in the form of a man in all respects.
18. She said: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear
Allah."
19. (The angel) said: "I am only a Messenger from your Lord, (to announce) to you the gift of a
righteous son."
20. She said: "How can I have a son, when no man has touched me, nor am I unchaste?"
21. He said: "So (it will be), your Lord said: That is easy for Me (Allah): And (We wish) to appoint
him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed, (by
Allah). "
22. So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6
miles from Jerusalem).
23. And the pains of childbirth drove her to the trunk of a date-palm. She said: "Would that I had
died before this, and had been forgotten and out of sight!"
24. Then (the babe Iesa (Jesus) or Jibrael (Gabriel)) cried unto her from below her, saying: "Grieve
not! Your Lord has provided a water stream under you;
25. "And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you."
26. "So eat and drink and be glad, and if you see any human being, say: Verily! I have vowed a fast
unto the Most Beneficent (Allah) so I shall not speak to any human being this day."
27. Then she brought him (the baby) to her people, carrying him. They said: "O Mary! Indeed you
have brought a thing Fariya (an unheard mighty thing).
28. "O sister (i.e. the like) of Haroon (Aaron) (not the brother of Moosa (Moses), but he was another
pious man at the time of Maryam (Mary))! Your father was not a man who used to commit adultery,
nor your mother was an unchaste woman."
29. Then she pointed to him. They said: "How can we talk to one who is a child in the cradle?"
30. "He (Iesa (Jesus)) said: Verily! I am a slave of Allah, He has given me the Scripture and made
me a Prophet;"
31. "And He has made me blessed wheresoever I be, and has enjoined on me Salat (prayer), and
Zakat, as long as I live."
32. "And dutiful to my mother, and made me not arrogant, unblest.
33. "And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be
raised alive!"
34. Such is Iesa (Jesus), son of Maryam (Mary). (it is) a statement of truth, about which they doubt
(or dispute).
35. It befits not (the Majesty of) Allah that He should beget a son (this refers to the slander of
Christians against Allah, by saying that Iesa (Jesus) is the son of Allah). Glorified (and Exalted be
He above all that they associate with Him). When He decrees a thing, He only says to it, "Be!" and it
is.
36. (Iesa (Jesus) said): "And verily Allah is my Lord and your Lord. So worship Him (Alone). That
is the Straight Path. (Allahs Religion of Islamic Monotheism which He did ordain for all of His
Prophets)." (Tafsir At-Tabaree)
37. Then the sects differed (i.e. the Christians about Iesa (Jesus) ), so woe unto the disbelievers
(those who gave false witness by saying that Iesa (Jesus) is the son of Allah) from the meeting of a
great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire).
38. How clearly will they (polytheists and disbelievers in the Oneness of Allah) see and hear, the
Day when they will appear before Us! But the Zalimoon (polytheists and wrong-doers) today are in
plain error.
39. And warn them (O Muhammad SAW) of the Day of grief and regrets, when the case has been
decided, while (now) they are in a state of carelessness, and they believe not.
40. Verily! We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned,
41. And mention in the Book (the Quran) Ibrahim (Abraham). Verily! He was a man of truth, a
Prophet.
42. When he said to his father: "O my father! Why do you worship that which hears not, sees not and
cannot avail you in anything?
43. "O my father! Verily! There has come to me of knowledge that which came not unto you. So
follow me. I will guide you to a Straight Path.
44. "O my father! Worship not Shaitan (Satan). Verily! Shaitan (Satan) has been a rebel against the
Most Beneficent (Allah).
45. "O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so
that you become a companion of Shaitan (Satan) (in the Hell-fire)." (Tafsir Al-Qurtubee)
46. He (the father) said: "Do you reject my gods, O Ibrahim (Abraham)? If you stop not (this), I will
indeed stone you. So get away from me safely before I punish you."
47. Ibrahim (Abraham) said: "Peace be on you! I will ask Forgiveness of my Lord for you. Verily!
He is unto me, Ever Most Gracious.
48. "And I shall turn away from you and from those whom you invoke besides Allah. And I shall call
on my Lord; and I hope that I shall not be unblest in my invocation to my Lord."
49. So when he had turned away from them and from those whom they worshipped besides Allah,
We gave him Ishaque (Isaac) and Yaqoob (Jacob), and each one of them We made a Prophet.
50. And We gave them of Our Mercy (a good provision in plenty), and We granted them honour on
the tongues (of all the nations, i.e everybody remembers them with a good praise).
51. And mention in the Book (this Quran) Moosa (Moses). Verily! He was chosen and he was a
Messenger (and) a Prophet.
52. And We called him from the right side of the Mount, and made him draw near to Us for a talk
with him (Moosa (Moses)).
53. And We bestowed on him his brother Haroon (Aaron), (also) a Prophet, out of Our Mercy.
54. And mention in the Book (the Quran) Ismail (Ishmael). Verily! He was true to what he promised,
and he was a Messenger, (and) a Prophet.
55. And he used to enjoin on his family and his people As-Salat (the prayers) and the Zakat, and his
Lord was pleased with him.
56. And mention in the Book (the Quran) Idris (Enoch).Verily! He was a man of truth, (and) a
Prophet.
57. And We raised him to a high station.
58. Those were they unto whom Allah bestowed His Grace from among the Prophets, of the
offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the
offspring of Ibrahim (Abraham) and Israel and from among those whom We guided and chose.
When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating
and weeping.
59. Then, there has succeeded them a posterity who have given up As-Salat (the prayers) (i.e. made
their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not
offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in
Hell.
60. Except those who repent and believe (in the Oneness of Allah and His Messenger Muhammad
SAW), and work righteousness. Such will enter Paradise and they will not be wronged in aught.
61. (They will enter) Adn (Eden) Paradise (everlasting Gardens), which the Most Beneficent (Allah)
has promised to His slaves in the unseen: Verily! His Promise must come to pass.
62. They shall not hear therein (in Paradise) any Laghw (dirty, false, evil vain talk), but only Salam
(salutations of peace). And they will have therein their sustenance, morning and afternoon. (See
(V.40:55)).
63. Such is the Paradise which We shall give as an inheritance to those of Our slaves who have been
Al-Muttaqoon (pious and righteous persons - See V.2:2).
64. And we (angels) descend not except by the Command of your Lord (O Muhammad SAW). To
Him belongs what is before us and what is behind us, and what is between those two, and your Lord
is never forgetful,
65. Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be
constant and patient in His worship. Do you know of any who is similar to Him? (of course none is
similar or coequal or comparable to Him, and He has none as partner with Him). (There is nothing
like unto Him and He is the All-Hearer, the All-Seer).
66. And man (the disbeliever) says: "When I am dead, shall I then be raised up alive?"
67. Does not man remember that We created him before, while he was nothing?
68. So by your Lord, surely, We shall gather them together, and (also) the Shayatin (devils) (with
them), then We shall bring them round Hell on their knees.
69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion
against the Most Beneficent (Allah).
70. Then, verily, We know best those who are most worthy of being burnt therein.
71. There is not one of you but will pass over it (Hell); this is with your Lord; a Decree which must
be accomplished.
72. Then We shall save those who use to fear Allah and were dutiful to Him. AndWe shall leave the
Zalimoon (polytheists and wrongdoers, etc.) therein (humbled) to their knees (in Hell).
73. And when Our Clear Verses are recited to them, those who disbelieve (the rich and strong among
the pagans of Quraish who live a life of luxury) say to those who believe (the weak, poor
companions of Prophet Muhammad SAW who have a hard life): "Which of the two groups (i.e.
believers and disbelievers) is best in (point of) position and as regards station (place of council for
consultation)."
74. And how many a generation (past nations) have We destroyed before them, who were better in
wealth, goods and outward appearance?
75. Say (O Muhammad SAW) whoever is in error, the Most Beneficent (Allah) will extend (the
rope) to him, until, when they see that which they were promised, either the torment or the Hour,
they will come to know who is worst in position, and who is weaker in forces. (This is the answer for
the Verse No.19:73)
76. And Allah increases in guidance those who walk aright (true believers in the Oneness of Allah
who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and
love Allah much (perform all kinds of good deeds which He has ordained)). And the righteous good
deeds that last, are better with your Lord, for reward and better for resort.
77. Have you seen him who disbelieved in Our Ayat (this Quran and Muhammad SAW) and (yet)
says: "I shall certainly be given wealth and children (if I will be alive (again)),"
78. Has he known the unseen or has he taken a covenant from the Most Beneficent (Allah)?
79. Nay! We shall record what he says, andWe shall increase his torment (in the Hell);
80. And We shall inherit from him (at his death) all that he talks of (i.e. wealth and children which
We have bestowed upon him in this world), and he shall come to Us alone.
81. And they have taken (for worship) aliha (gods) besides Allah, that they might give them honour,
power and glory (and also protect them from Allahs Punishment etc.).
82. Nay, but they (the so-called gods) will deny their worship of them, and become opponents to
them (on the Day of Resurrection).
83. See you not that We have sent the Shayatin (devils) against the disbelievers to push them to do
evil.
84. So make no haste against them; We only count out to them a (limited) number (of the days of the
life of this world and delay their term so that they may increase in evil and sins).
85. The Day We shall gather the Muttaqoon (pious - see V.2:2) unto the Most Beneficent (Allah),
like a delegate (presented before a king for honour).
86. And We shall drive the Mujrimoon (polytheists, sinners, criminals, disbelievers in the Oneness of
Allah, etc.) to Hell, in a thirsty state (like a thirsty herd driven down to water),
87. None shall have the power of intercession, but such a one as has received permission (or
promise) from the Most Beneficent (Allah).
88. And they say: "The Most Beneficent (Allah) has begotten a son (or offspring or children) (as the
Jews say: Uzair (Ezra) is the son of Allah, and the Christians say that He has begotten a son (Iesa
(Christ) ), and the pagan Arabs say that He has begotten daughters (angels, etc.))."
89. Indeed you have brought forth (said) a terrible evil thing.
90. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in
ruins,
91. That they ascribe a son (or offspring or children) to the Most Beneficent (Allah).
92. But it is not suitable for (the Majesty of) the Most Beneficent (Allah) that He should beget a son
(or offspring or children).
93. There is none in the heavens and the earth but comes unto the Most Beneficent (Allah) as a slave.
94. Verily, He knows each one of them, and has counted them a full counting.
95. And everyone of them will come to Him alone on the Day of Resurrection (without any helper,
or protector or defender).
96. Verily, those who believe (in the Oneness of Allah and in His Messenger (Muhammad SAW))
and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the
hearts of the believers).
97. So We have made this (the Quran) easy in your own tongue (O Muhammad SAW), only that you
may give glad tidings to the Muttaqoon (pious and righteous persons - See V.2:2), and warn with it
the Ludda (most quarrelsome) people.
98. And how many a generation before them haveWe destroyed! Can you (O Muhammad SAW)
find a single one of them or hear even a whisper of them?

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