Belief In Allah In The Light Of The Qur’an And Sunnah

Umar S. al-Ashqar
Language: English | Format: PDF | Pages: 481 | Size: 15 MB

Although the vast majority of mankind believe in a Creator or Supreme Being, their concepts vary. Islam, in the Qur’an and Sunnah, affirms the existence and Oneness of the Creator and describes Him as having the most perfect attributes, thus enabling man to have the proper concept of Him and to establish a strong bond with Him based on the understanding of His sublime attributes. But the influence of philosophy and other ideas that are alien to Islam led to the emergence of distorted concepts about Allah.

In this book, Dr. Umar S. al-Ashqar discusses the wrong ideas that have crept into Muslims’ minds concerning Allah and His attributes, and highlights the fact that the only correct way to understand the verses of the Qur’an and the ahadeeth, which speak of Allah and His attributes, is the way in which they were understood by the first generations of this ummah (the salaf).

Dr. al-Ashqar also examines modern concepts, such as the theory of evolution, and proves that they are wrong and false. Following the Qur’anic injunction to ponder the signs of Allah in the universe, he also pays attention to the study of natural phenomena which clearly point to the existence and Oneness of the Almighty Creator. Thus, Dr. al-Ashqar affirms the principle which lies at the heart of Islamic faith and practice, namely Tawheed, the Absolute Oneness of the Divine.

Learning Arabic Language Of The Qur’an

Izzath Uroosa
Language: English | Format: PDF | Pages: 488 | Size: 12 MB

The message of the Qur’an is addressed to all creation, conveyed in the Arabic language. Allah Almighty says: ‘We have sent it down as an Arabic Qur’an so that you may understand.’ (12:2) Acquiring command over the Arabic language can be relatively easy for those who are native speakers, but can prove difficult for the non-speakers. The study of Arabic, therefore, cannot be taken lightly.

The books that can impart knowledge of the Qur’anic Arabic are rare. The present book is specifically designed for learning the language of the Qur’an. All examples used in the explanation of Arabic grammar have been taken straight from the Holy Qur’an. This approach aids the beginning -student to enter the world of the Qur’an, allowing simultaneous understanding of Arabic grammar and the Qur’an, which is a very special feature of this book.

Other components that make this book attractive and useful are the simplicity of the language used, and its clarity and effectiveness of expression in achieving its objective. This book can be used by students of different ages whose intention is to learn Arabic with an eye toward proper understanding of the Qur’an.

The author has profound knowledge of both the Arabic and English languages. She also possesses a deep insight into Qur’anic expressions. She studied Arabic in Saudi Arabia and in India. This comprehensive book is the result of her diligence and commitment to learning and teaching the Qur’anic Arabic.

May Allah reward her for this valuable service to the understanding of the Qur’an and make it popular among the students and the academic world at large.

Prof. Mohsin Usmani Nadwi, Professor of Arabic and Dean at English and Foreign languages University (formerly CIEFL) Hyderabad, India.

Tafseer Of Surah Maryam

Sheikh Mustapha al-Majzoub

Sheikh Mustapha al-Majzoub from Sydney, Australia has been martyred in Syria. A truly beautiful brother who benefited so many with his knowledge. One of his last statuses before he was martyred was,

“Inshallah this Eid is going to be special, wallahi the spirit is high and the achievement is great.”

Subhanallah how true were his words. Insha’Allah he celebrates his Eid in the heavens.

Words of Sheikh Mustafa Majzoub about his wife. Subhan’Allah:

“Wallahi, if there is anyone I’d like to describe as a warrior and a hero, it’ll be my wife Rawya (Umm Amaar) she made the great sacrifice of sending her husband across the oceans and the lands, she gave up her comfort of being close to her husband for the sake of benefiting people she never met, she carried the risk of never seeing her husband again in this world, she carried the heavy load of looking after our 3 children alone and never complained. Wallahi when she found out I’m travelling far away she didn’t complain once, rather she only said “I hope to be with you in Jannah if we don’t meet again in this world” and she said to me not to worry about my children and that she’ll never marry anyone again if I was to be martyred. I thank her for everything and I thank Allah from the bottom of my heart for blessing me with her and I ask Allah to reward her immensely for being the best friend I could ever have.

Wallahi I would never think of having any other wife second to her because “She’s all I can ask for”.

Complete Tafseer of Surat Maryam by Sh. Mustapha Al Majzoub (May Allah have mercy upon him) in English. 7 Parts (Audio) – This series was presented last year at Masjid Al-Azhar, Belmore.

Lisan Ul-Qur’an (3 Volume Set + Answer Keys)

Teachers of Madrasa Ayesha Siddiqah in Karachi
Language:  Arabic – English | Format: PDF | Pages: 1706 | Size: 45 MB

Learning the language of the Qur’an made easy. This book teaches Arabic grammar by using examples from the Qur’an. Explanations are English. Prepared by teachers of Madrasa Ayesha Siddiqah in Karachi, a madrasa known for its extremely high level of Arabic instruction. Beautiful two-color printing. Excellent production quality that will make them as a very valuable gift as well. Includes 3 volumes  with 3 separate answer keys.

Vocabulary Of The Holy Qur’an (Arabic – English)

Dr. Abdullah Abbas Al-Nadwi
Language: Arabic – English | Format: PDF | Pages: 897 | Size: 66 MB

An extremely useful dictionary of the words in the Qur’an, compiled on the basis of their three-letter roots, allowing one to infer the meanings of almost all the different Qur’anic words by recognizing their root meaning. Examples of uses of the words in the Qur’an are also presented.

The vocabulary of the Quran. Qamus alfaz al-quran al Karim is a valuable asset for the scholars of the holy Quran. It meets a long felt need and fills the lacuna in this field. It is at once a dictionary of the words of the Quran and also a grammatical guide to their roots. It treats the words in their various verbal forms. Copious examples of the verses of the Quran are given. The aim of the respected compiler is that the book should be of advantage to the English speaking Muslims of the world who’s mother tongue is not Arabic. The compiler has consulted the reputed commentaries on the Quran. We do not find any other dictionary of comparable volume ad content. An appendix lists the roots of the word’s to facilitate those who are not aware of the Arabic etymological system of the words.

The Compiler Dr. Abdullah Abbas Al-Nadwi is a graduate of the Nadwatul Ulema and an MA &PhD in Linguistic Philosophy, He is advisor to the Rabitah al-Alam al-Islamiyyah, Makkah, Member of the Liguistic Society Cambride and Professor at Umm al-Qura University Makkah.

Allah swt says:

وَلَوۡ جَعَلۡنَـٰهُ قُرۡءَانًا أَعۡجَمِيًّ۬ا لَّقَالُواْ لَوۡلَا فُصِّلَتۡ ءَايَـٰتُهُ ۥۤ‌ۖ ءَا۠عۡجَمِىٌّ۬ وَعَرَبِىٌّ۬‌ۗ قُلۡ هُوَ لِلَّذِينَ ءَامَنُواْ هُدً۬ى وَشِفَآءٌ۬‌ۖ وَٱلَّذِينَ لَا يُؤۡمِنُونَ فِىٓ ءَاذَانِهِمۡ وَقۡرٌ۬ وَهُوَ عَلَيۡهِمۡ عَمًى‌ۚ أُوْلَـٰٓٮِٕكَ يُنَادَوۡنَ مِن مَّكَانِۭ بَعِيدٍ۬

(Had We sent this as a qur’an (in the language) other than arabic, they would have said: ‘Why are not its verses explained in detail? What! (a Book) not in arabic and (a Messenger an Arab?’ Say: ‘It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!) [TM Qur'an Fussilat 41:44]

And he swt also says:

إِنَّا جَعَلۡنَـٰهُ قُرۡءَٲنًا عَرَبِيًّ۬ا لَّعَلَّڪُمۡ تَعۡقِلُونَ

(We have made it a Qur’an in arabic, that you may be able to understand (and learn wisdom)) [TM Qur'an Az-Zukhruf  43:2]

Learn The Language Of The Holy Qur’an

Dr. Abdullah Abbas Nadwi
Language: English | Format: PDF | Pages: 431 | Size: 31 MB

A highly useful book on the grammar of the Arabic language as used in the Holy Qur’an. Spread across 30 chapters with lesson plans to assist the reader through-out.

The Lessons have been arranged in simple grammatic classification supported by verses of the Holy Qur’an as illustrations of the postulated rules in Phonology, Morphology and Syntax.

It is an attempt to assist those who wish to acquire proficiency in Arabic for the sake of understanding the Qur’an.

Al-Qur’an – The Linguistic Miracle – Second Edition

Linguistic Miracle http://www.linguisticmiracle.com/
Language: English | Format: PDF | Pages: 125 | Size: 3.5 MB

In the first section of this Book, there is introduction of Classical Arabic (a more in-depth version of the language in comparison to the Modern Fus-ha Standard, Spoken Arabic aka MSA). I will explain the literary tools of Classical Arabic, with examples, and later near the end of this section, I will share a few gems of Classical Arabic language, to give you a feel of how the Classical Arabs expressed themselves through Poetry, and what powerful literary tools they used to convey their message to an equally praiseworthy literary audience. The second section will focus on discussing the subtleties of the Qur’anic text and its beauties, and will further give tips for students of Qur’anic and Arabic language to have the ability themselves to extract beautiful gems from the Qur’an.

Introduction to the Arabic Language:

The Arabic language is a unique language, and has many special and unique features which make it suitable for it to convey; many meanings in few words, subtleties, emphasis and powerful imagery through speech alone. If God was to convey a message to mankind, it would be through a language which is easy to learn, and has the highest form of expressiveness. I believe that Arabic is that language by which He communicated His final Message to mankind, and I will try to prove it through this Book – Qur’an, the Linguistic Miracle.

In the first section of this Book, I will be introducing Classical Arabic (a more in-depth version of the language in comparison to the Modern Fus-ha Standard, Spoken Arabic aka MSA). I will explain the literary tools of Classical Arabic, with examples, and later near the end of this section, I will share a few gems of Classical Arabic language, to give you a feel of how the Classical Arabs expressed themselves through Poetry, and what powerful literary tools they used to convey their message to an equally praiseworthy literary audience.

What is the Arabic language?

Arabic is an ancient Semitic language, believed to be over 2000 years old. So it has had alot of time to develop, and enrich its meanings and linguistic beauty. Some say it – the language- has been inspired and preserved miraculously in its pure form. It has stayed firm and pure to its roots, meaning that words and their meanings which were said over 1,400 years ago are still preserved and documented for us uptill this day. Unlike many other languages where words change meanings every few generations, and the meaning of the original word is lost. An example in the English language today is the word ‘wicked’ which meant ‘evil’ last generation, but in this generation it means ‘good.’ It may be that 2 generations ahead, ‘wicked’ may only be recognized as meaning ‘good’, possibly making future readers of the language confused.

How is Arabic Structured?

Arabic works with a triliteral root system, which means that most words are made of 3 Root Consonant letters, and other 1 and 2 letter words with different meanings surrounding that word. It is then for the reader to use his knowledge of the language to separate and distinguish between the letters to understand which letter means what.

This will be explained later in the book, and is a fun part of learning the language. (Almost like connecting a jigsaw puzzle.)

How does Arabic language work?

Arabic 3 Consonant lettered words are usually ‘Descriptions’. These Descriptions will then fit into Contexts for Objects.

For example; the word ‘sayyaarah’ means ‘Car’. But in reality, it comes from the root meaning of the 3 Root Letters: Siin-Ya-Ra (s-y-r) = Meaning: ‘Travelling through Movement.’

We therefore see that other words like i.e. ‘he went for a walk’ (saara), or “siiyrah” (a walk through a journey), which have similar Root letters have similar meanings, simply due to their Root letters being the same. This makes it extremely easy to know what a word means in Arabic, because you might see a long difficult word, but you break it down to look at its root 3 letters – and voila! You know what root meaning and description is being hinted at. This allows you to visualize the picture being portrayed through the Arabic.

This root system is also found partially in other languages, but Arabic sustains this rule throughout its entire language consistently, which makes its richness even more exciting to explore.

What makes it even more exciting is that the Arabic language has one of the richest sets of Vocabularies in the world, probably more than any other language. (For example: the Arabs have over 1000 words just for describing the Camel, and over 60 different words for Love!) And the amazing bit is – every word has its own shade of meaning, so two words could be similar, but they both would have a slightly different implication in meaning.

Al-Qur’an: The Linguistic Miracle

Linguistic Miracle http://www.linguisticmiracle.com/
Language: English | Format: PDF | Pages: 150 | Size: 2 MB

In the first section of this Book, there is introduction of Classical Arabic (a more in-depth version of the language in comparison to the Modern Fus-ha Standard, Spoken Arabic aka MSA). I will explain the literary tools of Classical Arabic, with examples, and later near the end of this section, I will share a few gems of Classical Arabic language, to give you a feel of how the Classical Arabs expressed themselves through Poetry, and what powerful literary tools they used to convey their message to an equally praiseworthy literary audience. The second section will focus on discussing the subtleties of the Qur’anic text and its beauties, and will further give tips for students of Qur’anic and Arabic language to have the ability themselves to extract beautiful gems from the Qur’an.

Introduction to the Arabic Language:

The Arabic language is a unique language, and has many special and unique features which make it suitable for it to convey; many meanings in few words, subtleties, emphasis and powerful imagery through speech alone. If God was to convey a message to mankind, it would be through a language which is easy to learn, and has the highest form of expressiveness. I believe that Arabic is that language by which He communicated His final Message to mankind, and I will try to prove it through this Book – Qur’an, the Linguistic Miracle.

In the first section of this Book, I will be introducing Classical Arabic (a more in-depth version of the language in comparison to the Modern Fus-ha Standard, Spoken Arabic aka MSA). I will explain the literary tools of Classical Arabic, with examples, and later near the end of this section, I will share a few gems of Classical Arabic language, to give you a feel of how the Classical Arabs expressed themselves through Poetry, and what powerful literary tools they used to convey their message to an equally praiseworthy literary audience.

What is the Arabic language?

Arabic is an ancient Semitic language, believed to be over 2000 years old. So it has had alot of time to develop, and enrich its meanings and linguistic beauty. Some say it – the language- has been inspired and preserved miraculously in its pure form. It has stayed firm and pure to its roots, meaning that words and their meanings which were said over 1,400 years ago are still preserved and documented for us uptill this day. Unlike many other languages where words change meanings every few generations, and the meaning of the original word is lost. An example in the English language today is the word ‘wicked’ which meant ‘evil’ last generation, but in this generation it means ‘good.’ It may be that 2 generations ahead, ‘wicked’ may only be recognized as meaning ‘good’, possibly making future readers of the language confused.

How is Arabic Structured?

Arabic works with a triliteral root system, which means that most words are made of 3 Root Consonant letters, and other 1 and 2 letter words with different meanings surrounding that word. It is then for the reader to use his knowledge of the language to separate and distinguish between the letters to understand which letter means what.

This will be explained later in the book, and is a fun part of learning the language. (Almost like connecting a jigsaw puzzle.)

How does Arabic language work?

Arabic 3 Consonant lettered words are usually ‘Descriptions’. These Descriptions will then fit into Contexts for Objects.

For example; the word ‘sayyaarah’ means ‘Car’. But in reality, it comes from the root meaning of the 3 Root Letters: Siin-Ya-Ra (s-y-r) = Meaning: ‘Travelling through Movement.’

We therefore see that other words like i.e. ‘he went for a walk’ (saara), or “siiyrah” (a walk through a journey), which have similar Root letters have similar meanings, simply due to their Root letters being the same. This makes it extremely easy to know what a word means in Arabic, because you might see a long difficult word, but you break it down to look at its root 3 letters – and voila! You know what root meaning and description is being hinted at. This allows you to visualize the picture being portrayed through the Arabic.

This root system is also found partially in other languages, but Arabic sustains this rule throughout its entire language consistently, which makes its richness even more exciting to explore.

What makes it even more exciting is that the Arabic language has one of the richest sets of Vocabularies in the world, probably more than any other language. (For example: the Arabs have over 1000 words just for describing the Camel, and over 60 different words for Love!) And the amazing bit is – every word has its own shade of meaning, so two words could be similar, but they both would have a slightly different implication in meaning.

Ways For Gaining Rewards

Department of Jaliyat in Zulfi
Language: Arabic – English | Format: PDF | Pages: 35 | Size: 1 MB

There are many ways to gain reward from Allah and in this book there are some examples like: The Holy Qur’an, Remembering Allah, Ablution, Prayer and Fasting.

1. Memorizing Qur’an: Aisha reported that the Prophet (pbuh) said: “Such a person who recites the Quran and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Quran by heart, and recites it with great difficulty, will have a double reward.”

2. Reciting Qur’an: Abu Umama reported that the Prophet (pbuh) said: “Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It.”

3. Learning and Teaching Qur’an: Uthman bin Affan reported that the Prophet (pbuh) said: “The best among you (Muslims) are those who learn the Qur’an and teach it.”

4. Suratul Al-Ikhlas: Abu Edarda reported that the Prophet (pbuh) said: ” Suratul Ikhlas: (Chapter 112) is equal to one-third of the Qur’an!”

5. Suratul Falaq and Surat Nas: Uqba bin Amir reported that the Prophet (pbuh) said: What wonderful verses have been sent down tonight. the like of which has never been seen! They are:” Say: I seek refuge with the Lord of the dawn,” and” Say: I seek refuge with the Lord of men.” (chapters: 112 – 113 – 114 )

6. Suratul Baqarah: Abu Huraira reported that the Prophet (pbuh) said: ‘Do not make your houses as graveyards. Satan runs away from the house in which Suratul Baqarah is recited.”d of men.”

7. Suratul Baqarah and Suratu Ali Imran: Abu Umama reported that the Prophet (pbuh) said: “Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al- Baqara and Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”.

8. Ayatul Kursi (The Throne): Ubay bin Ka’b reported that the Prophet (pbuh) said to him: “O Abal-Mundhir, do you know which verse of Allah’s Book that you have is the greatest? “I replied, “Allah, there is no god but He, the Living, the Eternal ” (2:254) . Thereupon he struck me on my breast and said: May knowledge be pleasant for you, O Abal Mundhir!”

9. The last two verses of Al-Baqarah: Abu Mas’ud reported that the Prophet (pbuh) said: “Whoever recites the last two Verses of Suratul Baqarah during the night, they will be sufficient for him.”

10. Memorizing ten verses of Suratul Kahf: Abu Edarda reported that the Prophet (pbuh) said: ” Whoever learns by heart the first ten verses of Suratul Kahf, he will be protected from the Dajjal.”
This hadith has been transmitted by Qatada with the same chain of transmitters. But Shu’ba (one of the narrators) said: At the end of Suraul Kahf . (chapters: 112 – 113 – 114 )

11. Remembering Allah much: Abu Huraira reported that the Prophet (pbuh) said : “Mufarridun have gone ahead.” They (the Companions of the Prophet (pbuh) ) said: Allah’s Messenger, who are Mufarridun? He said: “They are those males and females who remember Allah much. “

12. Abu Musa reported that the Prophet (pbuh) said: “The example of the one who celebrates the Praises of his Lord (Allah) in comparison to the one who does not celebrate the Praises of his Lord, is that of a living creature compared to a dead one.”

In The Shade Of The Qur’an – Fi Dhilal Al Qur’an – Sayyid Qutb (18 Volumes)

Sayyid Qutb
Language: English | Format: PDF | Volumes: 18 | Size: 236 MB

Ever since its revelation 1400 years ago, the Qur’an has been a book of guidance and inspiration, a reference point, and a rich source of social and moral dynamism for hundreds of millions of people throughout the world who believe it to be immutable word of God. Hardly a generation passes without a fresh attempt to unravel the meanings of the Qur’an and gain deeper insight into its universal message within a contemporary perspective.

In The Shade Of The Qur’an is more than ‘just another’ commentary; yet it is not too over-reaching or outlandish to be a completely new interpretation. It is an earnest, sincere and sober look at man’s contemporary achievements and difficulties in the light of the message of the Qur’an. It is an effort to vigorously explore its rich wisdom, and expand its invaluable guidance for the benefit of an increasingly ’sophisticated’ , yet highly perplexed modern society.

The work, which is by far Sayyid Qutb’s largest and most profound, spans the whole of the text of the Qur’an. It was written, and partly re-written, over a period of more than 15 years, most of which the author had spent in Egyptian prisons, during the 1950s and 1960s. In it is embedded Sayyid Qutb’s insight, highly esteemed intellectual vigor, and his widely-acclaimed literary prowess.

In The Shade Of The Qur’an has been universally recognized as an outstanding contribution to Islamic thought and scholarship, to which students and scholars, as well as contemporary Islamic revivalist movements all over the world, owe a great deal. Now that it is available in English, it will continue to enlighten and inspire millions more. It will take its rightful place as an indispensable work of reference for a proper understanding of contemporary Islamic thinking.

A Word For Word Meaning Of The Qur’an (3 Volume Set)

Muhammad Mohar Ali
Language: English | Format: PDF | Pages: 2148 | Size: 204 MB

This set places one or a couple of words of the ‘ayah in one line of a column and gives their meanings side by side in another column, taking care to see that the flow and intelligibility of the English meanings are not thereby lost. This method enables the reader to identify which English words or phrases represent the meaning of which words in the Arabic text. It has the additional advantage of keeping the meaning strictly to the wording of the text or importing in the meaning any word or expression that has no correspondence with anything in the text.

To further facilitate the understanding of the text, the meanings of almost all important words in the text have been given separately. To do this a number has been placed on the English word which represents the meaning of the particular word in the text and then the meanings of that word have been given under that number in another column by the side of the general meaning of the text. The numbering has been kept individual for each page. Also grammatical notes, particularly verb forms and verbal nouns, have been given as far as possible. As the words recur at different pages, so their meanings and grammatical notes also have been repeated, giving cross reference to at least one previous occurrence of the word, indicating the page on which and the number under which the word has been explained before. The aim has been to enable a non-Arab reader to understand the Qur’an as well as to improve his knowledge of Arabic, particularly the Qur’anic Arabic.

The Qur’an And Science

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The Qur’an and Modern Science: This poster has statements of a scientific nature contained in the Qur’an and other subjects to specialists from other disciplines.

Al-Qur’an

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This is a brief article which explains the meanings and the definitions of the Quran. It also takes a look at some of the scientific facts mentioned in the Quran.

The First Verses

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The First Verses: ‘’ Read in the name of your Lord…’’

Tafsir 85: A Commentary On Surah Al-Buruj

Abu Ameenah Bilal Philips
Language: English | Format: PDF | Pages: 90 | Size: 2 MB

The Qur’an Consists of many lessons and parables for people t obtain lessons and draw strength from. Surah Buruj icontains one of the most beautiful stories of steadfastness and patience in the face of adversity; a universal lesson applicable to all.

A step by step analysis of each verse drawing upon different sources . The author brings out the great relevance of the Quran to our lives and to occurrences/events in the modern world.

Dr Abu Ameenah Bilal Philips was born in Jamaica, but grew up in Canada, where he accepted Islam in 1972. He completed a diploma in Arabic and a B.A. from the College of Islamic Disciplines (Usool ad-Deen) at the Islamic University of Madeenah in 1979. At the University of Riyadh, College of Education, he completed a M.A. in Islamic Theology in 1985, and in the department of Islamic Studies at the University of Wales, he completed a Ph.D. in Islamic Theology in 1994.

Abu Ameenah taught Islamic Education and Arabic in private schools in Riyadh for over ten years and for three years he lectured M.Ed. students in the Islamic Studies department of Shariff Kabunsuan Islamic University in Cotobato City, Mindanao, Philippines. Since 1994 he has founded and directed the Islamic Information Center in Dubai, United Arab Emirates (which is now known as Discover Islam) and the Foreign Literature Department of Dar al Fatah Islamic Press in Sharjah, UAE. Presently, he is a lecturer of Arabic and Islamic Studies at the American University in Dubai and Ajman University in Ajman, UAE.

Scriptures Of Christianity And Islam: A Basic Comparison

Dr. Gary Miller
Language: English | Format: PDF | Pages: 20 | Size: 1 MB

Christians and Muslims who learn something of one another’s religion find that a crucial issue is the nature of Jesus. The majority of Christians deify Jesus while Muslims say that he was no more than a prophet of God, a faultless human being. The doctrine of the Trinity avows that three distinct co-equals are God. In particular, Jesus is said to be God the Son or the Son of God. As the Muslim questions details of this theology the Christian characteristically forms a common explanation for our differences: He complains that Muslims do not understand the Trinity: that we are actually accusing Christians of Tritheism and other heresies.

So the Muslim seeks clarification of the teaching and asks at every step: “How could that be so?” For example, we insist that the term “Son of God” cannot have a literal interpretation. Sonship and divine nature would be necessary attributes of such an actuality, but these are incompatible. The first describes a recipient of life while the second describes One who received life from no one. These are mutually exclusive requirements then. To be a son is to be less than divine, and to be divine is to be no one’s son.

As a discussion proceeds, it is the Christian who will eventually take refuge in the response: “These are things that we cannot understand.” His assessment of the Muslim’s problem becomes his own confession. The Christian explanation becomes self-defeating so there is a change of tactic.

He complains that the Muslim refuses to accept what cannot be understood. But the modified approach is a diversion. Now the concepts of verification and understanding are confused. To illustrate: Chemical reactions may be verified but the atom is not thereby understood. Facts are catalogued but not always explained. This distinction is the key to our concise reply. It is the Muslim who must redirect the discussion. Our primary issue is more basic than resolving the incongruities of Trinitarian doctrine. Rather than ask how the Trinity can be so, we should ask why it must be so. “We ask, “Why must Jesus be divine? Can we verify the necessity of this belief?”

The Muslim Position

A few centuries ago, European philosophers commonly felt that a conjecture was proven if it could be shown to be equivalent to an assertion made by Aristotle. Unfortunately, such an approach stopped short of challenging Aristotle and discovering truth. Similarly, resting the Trinitarian case on what people have said about Jesus stops short of establishing the integrity of the authorities and the truth of the matter.

Our purpose here is no more than the illustration that belief in the Trinity can only be based on Church authority. Many Christians admit that this is the case while others insist that the teaching was elaborated by Jesus himself. “Let them produce their proof,” is the repeated admonition of the Qur’an, that is, ‘provide the documentation that Jesus himself claimed unqualified deity,’ (Qur’an 21:24). Unless this evidence can be produced, authorities are subject to challenge. Then the Christian may not evade the Muslim’s questions concerning understanding. The Christian will have no justification for maintaining an illogical position, unless he is content to rely on the opinions of men. If he will probe no deeper than this, the Christian-Muslim dialogue is finished.

For Christians, the only documents accepted as reporting the words of Jesus are the accounts given in the Bible. We leave the Muslim attitude toward the Bible for part II of this essay and find our motivation now in the Qur’anic verse, “Say: ’0 People of the Book! You have no ground to stand upon unless you stand fast by the Law, the Gospel, and all the revelation that has come to you from your Lord.’” (Qur’an 5:71). Christians are advised to support their claims by citing their books. Thus Muslims believe that no saying of Jesus can be produced which shows him grasping at equality with God. The primary issue is not whether Jesus is God. The first question is whether he said that he was equal to God.

Methodology

The Bible record of sayings credited to Jesus is quite meager. After allowance for duplication in the four gospel accounts, these sayings could be printed in two columns of a newspaper. None of this handful of texts is an explicit claim of deity. All quotations are implicit, that is, they require interpretation. We are told what Jesus said and then told what he meant. So our methodology takes an obvious form.

It is not our intention or obligation to reinterpret the Bible. We are satisfied to merely verify that Christian interpretations are insufficient, ambiguous, or impossible. We mean to argue: 1) that where the meaning of a quotation is clear, it is still insufficient to prove that Jesus claimed equality with God; 2) that other quotations cited are open to various interpretation, ambiguous; 3) and that still other quotations have been given interpretations that are impossible. This means the evidence is either inadequate, inconclusive, or unacceptable, respectively.

Insufficient Evidence

The virgin birth of Jesus and the miracles he demonstrated are cited by some as proof of his divinity. The insufficiency of the premise is obvious. We need only read the Biblical account of Adam’s creation, without father or mother, and the accounts of miracles associated with the prophet Elisha (Genesis and 2 Kings chapters 4, 5, 6). In the case of these two men, no Christian asserts their divinity, yet each has a qualification in common with Jesus.

Some maintain that Jesus was God because the Hebrew Scriptures predicted his coming. The inadequacy here is only slightly less apparent. The ancient Hebrew Scriptures are also cited as predicting the role of John the Baptist (Malachi chapter 4). These three arguments are mentioned to show that the ready claims of Christians betray a selective or forgetful recall of scripture. They know the fact of virgin birth as well as they know the account of Adam’s origins, yet they interpret the first and overlook the second.

Now to pursue our case indirectly. Does the Bible quote Jesus as claiming equality with God? Bible texts are produced to show that Jesus used the terms “son of man”, “son of God”, “Messiah”, and “saviour”. But each of these terms is applied to other individuals in the Bible. Ezekiel was addressed as “son of man” (Ezekiel chapter 3). Jesus himself speaks of the peacemakers as “sons of God” (Matthew 5:9). Cyrus the Persian is called “Messiah” at Isaiah 45: 1. The duplicity of translators is manifested here, for they inevitably render only the meaning of the word “Messiah” which is “annointed”. Where other Bible verses seem to refer to Jesus, they prefer to transliterate “Messiah” or the Greek equivalent “Christ”. In this way they hope to give the impression that there is only one Messiah. As for “saviour”, the word is applied to other than Jesus (2 Kings 13:5). Christians choose to cite the forty-third chapter of Isaiah as proof that there is only one saviour. Again, translators have tried to obscure the fact that God is the only saviour in the same ultimate sense that He is our only nourisher and protector, though men also have these assigned tasks. By over specifying this pronouncement in Isaiah they hope to have us believe that God equals saviour and Jesus equals saviour therefore Jesus equals God. The conspiracy of modern translation is easily demonstrated. The King James Bible of 1611 is everywhere available. Compare it to a more recent translation, say the New American Bible of this century. In the earlier version we find 2 Kings 13:5 contains the word “saviour”, but in the newer version the synonomous word “deliverer” has been substituted. In fact,”saviours”, the plural, will be found at Obadiah 21 and Nehemiah 9:27. Here again, by substituting a different word, the connotation of divinity tied to the word “saviour” has been guarded in modern versions by less than honest translation.

Once more we have exhibited the insufficient warrant of arguments offered: Those terms said to connote divinity are used of individuals other than Jesus.

There is a quotation that should be mentioned here also. At John 8:58 it is reported that Jesus said, ‘Before Abraham was, I am.’ Even if Jesus meant to claim by these words that he was alive before Abraham was, is this sufficient ground to say that he was divine? If Jesus lived in heaven then came to earth it might mean something remarkable, but it would not be enough to establish him as God incarnate.

Additionally, it should be noted that these words are open to other interpretation. Christians do not imagine that the prophet Jeremiah had a pre-human existence and so they find a suitable way of interpreting the words of Jeremiah 1:5 which portray such a situation, if taken literally. Why not apply a similar understanding in the case of John 8:58?

Islamic Exorcism From Qur’an And Sunnah

The United Kingdom
Language: English | Format: PDF | Pages: 21 | Size: 18.5 MB

This booklet presents a number of supplications and shows how a Muslim can treat himself with verses From the Qur’an and from the Prophetic supplications (ruqyah) against some diseases, sorcery, the evil eye, and other ailments.

Serious Naseeha I Emotional I Shaykh Haitham Al-Haddad

Shaykh Haitham Al-Haddad

This is an important advice from Shaykh Haitham Al-Haddad conerning reading, studying and memorizing the Noble Qur’an.

Unity Of The Ummah

Dr. Zakir Naik

A very important lecture by Dr. Zakir Naik regarding of Muslim’s identity. A Muslim should be recognized as a Muslim or as a label of following madhab (e.g., Hanafee, Shaafiee, Hambalee or Salafee)? Watch this lecture to find out your answer according to Quran and Sunnah.

Embryology In The Qur’an

Hamza Andreas Tzortzis
Language: English | Format: PDF | Pages: 60 | Size: 8 MB

This paper is an analysis of chapter 23 verses 12 to 14 of the Qur’an in light of modern embryology. This study will provide a linguistic breakdown of the relevant verses and correlate these linguistic items to modern science. To ensure a comprehensive understanding of this study, an overview of qur’anic exegesis will be provided to appreciate how the Qur’an is made accessible and intelligible to the reader. This study will also address various contentions, which attempt to challenge the credibility of the qur’anic discourse and its concurrence with modern embryology. Among these responses will be a refutation of both the ancient Greek plagiarisation thesis and the accusation that al-Harith bin Kalada, a 7th century physician, was the source of the Prophet’s (PBUH) medical knowledge.

In chapter 23 verses 12 to 14 the Qur’an provides eight meaningful points describing the process of the developing human embryo:

We created man from an essence of clay, then We placed him as a drop of fluid in a safe place. Then We made that drop of fluid into a clinging form, and then We made that form into a lump of flesh, and We made that lump into bones, and We clothed those bones with flesh, and later We made him into other forms. Glory be to God the best of creators. 1

WHAT IS THE QUR’AN?

Linguistically the word Qur’an means ‘reading’ and came to be referred to as ‘the text which is read’. The Qur’an also calls itself al-kitab, which lexically implies a written book. Thus the significance of writing, reading and reflecting upon the Qur’an has been emphasised from the very beginning of Islam. The qur’anic material is divided into suwar2, meaning ‘chapters’ in Arabic. According to the historian Phillip Hitti, the collected written text of the Qur’an is one of the youngest epoch-making books and the most widely read book ever written.3

The Qur’an is the supreme authority in Islam as it is the fundamental and essential source of the Islamic creed, ethics, laws, and guidance. For Muslims, the Qur’an is of Divine origin. It is the speech of the Creator and not the word of the Prophet Muhammad (PBUH)4. Rather, it was revealed to him, and through him to mankind, in word and meaning. Az-Zarqani, a 9th century scholar of the Qur’an, summarises the description of the book. He writes:

The Qur’an is the Arabic speech of God, which He revealed to Muhammad (PBUH) in wording and meaning, and which has been preserved in the compiled written pages of the Qur’an, and has reached us by recurrent reporting.5

THE SCIENCE OF QUR’ANIC EXEGESIS

The Qur’an, like any other legislative and spiritual book, requires exegesis. Qur’anic exegesis, known as tafsir in Arabic, is essentially the knowledge through which one increases an understanding of the Qur’an and a comprehension of its commandments and wisdom.6 Qur’anic exegesis is a branch of knowledge dealing with “the method of the delivery of the words of the Qur’an, their interpretation, their individual and composite forms and expediencies.” 7 It is this science by which the Qur’an is understood, its meanings explained and its rulings derived. Thus the Qur’an is made accessible and intelligible to the reader.

What follows are the sources of qur’anic exegesis used by exegetes to interpret the Qur’an:

1. THE QUR’AN: The first source of exegesis is the Qur’an itself. Many verses in the Qur’an compliment and clarify the meaning of other verses8. This use of intertextuality is considered significant in the study of linguistics9. The following is an example of the Qur’an explaining itself through relevant verses:

a. “The path of those you have favoured” is here unexplained but then elaborated upon in a verse elsewhere in the Qur’an. 10 [See below]

b. “Those whom God has favoured, such as the Prophets, loyal persons, martyrs and honourable men. How fine are such companions”

2. THE PROPHETIC TRADITIONS: The second source is the traditions of the Prophet Muhammad (PBUH).12 The Qur’an often mentions the Prophet’s (PBUH) role of expounding upon the Qur’an in word and deed. 13

3. THE STATEMENTS OF THE COMPANIONS: The third source is the explanations of the companions of the Prophet (PBUH), who learnt the Qur’an directly from him. Many of them devoted their entire lives to studying the Qur’an, its exegesis and related knowledge.14

4. THE ARABIC LANGUAGE: Another source of exegesis is the Arabic language in which the Qur’an was revealed. A verse is interpreted using the Arabic language as a tool for analysis if the other sources do not offer an interpretation.

SCIENCE IN THE QUR’AN

The Qur’an’s relationship with science has been discussed for centuries, with scholars debating whether to use science as an exegetical tool to elucidate its meanings.

The 14th Century scholar Al-Shatibi was against using science. He argues the Qur’an is a religious book which is mainly focused on the manifestation of the Divine will in the human sphere of existence. Al-Shatibi writes:

Many people have overstepped all bounds and made undue claims about the Qur’an when they assigned to it all types of knowledge of the past and the present such as the natural sciences, mathematics and logic.15

However, the 11th Century theologian and philosopher, Al-Ghazali advocates using science to elucidate the meanings of the Qur’an. Al-Ghazali views the Qur’an as providing the foundations to all types of knowledge. He states, for example, that all knowledge is implied “in the signs and indications in the Qur’an”16 and in his book The Jewels of the Qur’an he argues that the principles of various sciences “are not outside the Qur’an.” 17

Scholars also claim the Qur’an is an intrusive text engaging with the inner dimensions of man. Communicative strategies employed by the Qur’an to achieve this include the technique of asking questions and referring to sign-posts to God i.e. its allusions to the natural world. There are an estimated 750 verses concerning science and natural phenomena.18

The Message Of The Messengers

Dr. Saleh as-Saleh
Language: English | Format: PDF | Pages: 29 | Size: 1 MB

Allah could not have created this universe without a purpose. He is All-Wise, All- Knowledgeable, All-Merciful and All-Just. All of these attributes entail providing ways of guidance that would lead to the proper knowledge of Him, and thus the right way to worship Him:

أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى

“Does man think that he will be left Sudaa1 (without a purpose)?” (Qur’an 75: 36)

One of Allah’s ways of guidance is the office of Messengership which involves the Message and the Messenger. The essence of the Message is to direct man to relate to His Creator through complete submission and obedience (this is the meaning of Islam).

Man does not possess the air he breathes. He does not create. He is not the creator of himself. He needs to know what benefits him and what harms him. The Message from Allah comprehends everything. It brings man to live for a noble purpose. That is why Allah called the Message of Islam, an Inspiration and a Light:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَا‌ۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَا‌ۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

“And thus We have sent to you (O Muhammad) Ruhan2 of Our command. You knew not what is the Book (the Qur’an), nor what is Iman (Faith)? But We have made it (the Qur’an) a Light, whereby We guide whom We will of Our bondsmen. And verily you are indeed guiding (mankind) to the Straight Path.” (Qur’an 42: 52)

The Inspiration brings Life, and the Light brings Light. Allah gave a beautiful parable on the Message and its effects, saying:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَسَالَتۡ أَوۡدِيَةُۢ بِقَدَرِهَا فَٱحۡتَمَلَ ٱلسَّيۡلُ زَبَدً۬ا رَّابِيً۬ا‌ۚ وَمِمَّا يُوقِدُونَ عَلَيۡهِ فِى ٱلنَّارِ ٱبۡتِغَآءَ حِلۡيَةٍ أَوۡ مَتَـٰعٍ۬ زَبَدٌ۬ مِّثۡلُهُ ۥ‌ۚ كَذَٲلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡحَقَّ وَٱلۡبَـٰطِلَ‌ۚ فَأَمَّا ٱلزَّبَدُ فَيَذۡهَبُ جُفَآءً۬‌ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمۡكُثُ فِى ٱلۡأَرۡضِ‌ۚ كَذَٲلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ

He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah set forth parables (for the Truth and Falsehood, i.e. Belief and Disbelief).” (Qur’an 13: 17)

The Knowledge about the Message (about Allah, the universe, the purpose of our existence, what is good and what is bad) is like the water sent down from the sky. In the water there is life for our bodies and in the Message there is life for our hearts. The parable of the light was given in the heating fire which removes impurities (foam) from metals like iron, gold, and silver, and what remains is a pure and beneficial substance.

The valleys are our hearts. This is where knowledge flows to. Some valleys can hold more water flow than others; each has its own capacity. Some valleys have surfaces that will not hold any water. The same for hearts. Some holding more knowledge than others, while some comprehend and understand little. The foam produced during water flow passes away as scum upon the banks and what benefits mankind remains on the earth. Similarly, lust, uncontrolled desires, doubts about Allah and His true religion are just like foam; they shall pass away while belief in Him and in His Message will remain. This life links man to his Creator and to all that is created by Allah, and provides him with codes of conduct that distinguish him from the animal world. Those who think that man’s presence on earth has no purpose are most certainly wrong:

وَقَالُواْ مَا هِىَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا نَمُوتُ وَنَحۡيَا وَمَا يُہۡلِكُنَآ إِلَّا ٱلدَّهۡرُ‌ۚ وَمَا لَهُم بِذَٲلِكَ مِنۡ عِلۡمٍ‌ۖ إِنۡ هُمۡ إِلَّا يَظُنُّونَ

“And they say: “There is nothing but our life of this world, we die and we live, and nothing destroys us except the Dahr (time)3″. And they have no knowledge of it, they only conjecture.” (Qur’an 45: 24)

Those who are aimless about their purpose of existence search for all possible means of “enjoyment” and compete for it. Their life as explained by Allah:

لَهُمۡ قُلُوبٌ۬ لَّا يَفۡقَهُونَ بِہَا وَلَهُمۡ أَعۡيُنٌ۬ لَّا يُبۡصِرُونَ بِہَا وَلَهُمۡ ءَاذَانٌ۬ لَّا يَسۡمَعُونَ بِہَآ‌ۚ أُوْلَـٰٓٮِٕكَ كَٱلۡأَنۡعَـٰمِ بَلۡ هُمۡ أَضَلُّ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡغَـٰفِلُونَ

“They have hearts (minds) wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the Truth). They are like cattle, nay even more astray; those! They are the heedless ones.” (Qur’an 7: 179)

In the world of animals there is a struggle for survival! But in the human world there is a purpose:

يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّا خَلَقۡنَـٰكُم مِّن ذَكَرٍ۬ وَأُنثَىٰ وَجَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ لِتَعَارَفُوٓاْ‌ۚ إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ۬

“O mankind! We have created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other. Verily, the most honorable of you in the sight of Allah is that (believer) who is best in At- Taqwa: adhering to the religion of Allah and best in performing good deeds as prescribed by Allah.” (Qur’an 49: 13)

The aim to achieve At-Taqwa is constructive and beneficial and it stands against mischief like “might is right,” “my Color is better,” “worshipping of idols, lust, money, or other created entities,” and so forth:

This is part of man’s purpose on earth. Man’s whole life is related to His Creator:

قُلۡ إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ – لَا شَرِيكَ لَهُ ۥ‌ۖ وَبِذَٲلِكَ أُمِرۡتُ وَأَنَا۟ أَوَّلُ ٱلۡمُسۡلِمِينَ

Say (O Muhammad SAW): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists) (162) “He has no partner. And of this I have been commanded, and I am the first of the Muslims.” (163) (Qur’an 6: 162-163)

All deeds and utterances, open or hidden, and which Allah loves and accepts, constitute the meaning of worship. All forms of worship are explained in the Qur’an and by the Prophet (SAW: sallallaahu ‘alaihi was-sallam4). Worship is not left for our limited minds to decide upon their ways. Worship is one’s life according to Islam. Thus it can only be devoted to our Creator, Allah.

Various Recitations From Juz Qad Sami’a

Ahmad ‘Abaydee, Ahmad Shehayree, Hamood Shahraani, Ibrahim Jibreen, Maajid Zaamil, Mansoor Zahraanee, Muhammad Haydaan.

An Introduction To Qur’anic And Classical Arabic

W.M Thackston
Language: English | Format: PDF | Pages: 177 | Size: 8 MB

An Introduction to Koranic and Classical Arabic is an elementary-level grammar of standard classical Arabic, the literary norm of the Arabic language that has not changed appreciably in fourteen hundred years. An indispensable tool for all who are interested in Islamic religion, science, and literature, the language presented in this book will enable the learner to study firsthand the primary sources of Islamic civilization and the classics of the Islamic Near East. The grammar is presented clearly and in a logical progression amply illustrated by examples, most of which, along with the readings, have been taken directly from the text of the Koran and the body of hadith (the reports of Muhammad’s Peace be upon him sayings) and supplemented with extracts from other classical sources.

Arabic-English Dictionary Of Qur’anic Usage

El-Said M. Badawi and M. A. Abdel Haleem
Language: Arabic – English | Format: PDF | Pages: 1097 | Size: 8 MB

The Qur’an is the living source of all Islamic teaching, and is of singular importance to those interested in Islam and the study of religions. Despite this, there exists a long-felt lack of research tools for English first-language speakers who wish to access the Qur’an in the original Arabic. The Dictionary of Qur’anic Usage is the first comprehensive, fully-researched and contextualised Arabic-English dictionary of Qur’anic usage, compiled in accordance with modern lexicographical methods by scholars who have a lifelong immersion in Qur’anic Studies. Based on Classical Arabic dictionaries and Qur’an commentaries, this work also emphasises the role of context in determining the meaning-scatter of each vocabulary item. Illustrative examples from Qur’anic verses are provided in support of the definitions given for each context in which a particular word occurs, with cross-references to other usages. Frequently occurring grammatical particles are likewise thoroughly explained, insofar as they are used in conveying various nuances of meaning in the text.

Private Devotions For Morning And Evening From The Qur’an And Sunnah

Saeed Bin Ali Bin Wahf Al-Qahtani
Language: English | Format: PDF | Pages: 34 | Size: 1 MB

The author said in his introduction, “There are hundreds of benefits associated with Dhikr, the act of rehearsing and celebrating the praises of Allah. The well-known medieval scholar Ibn Al-Qaiyim mentioned more than seventy of these in his book Kitabul-Adhkar. Among the benefits he mentioned were that Dhikr drives away Satan, pleases Allah, the Merciful, and replaces pain and sorrow of the heart with peace happiness and contentment.”

The Clear Qur’anic Exegesis

Muhammad Khayr Ramadan Yusuf
Language: English | Format: PDF | Pages: 307 | Size: 2.5 MB

All praise is due to Allah Who revealed the Qur’an. Peace and blessings be upon the Prophet who was characterized by the morals that mentioned in the Qur’an, upon his family, his Companions who taught the Qur’an and upon those who followed them righteously of the nation of the Qur’an.

The Glorious Qur’an is a book of guidance, rulings, behaviors, `Aqidah (faith), admonish, stories, recommendations, lessons, good news and warnings. Allah has sent it down to be the seal of the divine Scriptures, a reference to the people, and a constitution for them in their affairs as long as they live. Despite the greatness of the Qur’an, its majesty and its perfect rulings, people have turned away from it except for a few. The attacks against the Qur’an were powerful and well-schemed by the enemies of Islam in order to distort the Muslims’ source of power; which almost happened. We ask Allah to gather us under the banner of truth, make us superior through our religion and give us victory over the disbelievers in order that the Qur’an would be the reference of rulings and the source of knowledge from which all people extract knowledge everywhere. It is the miraculous speech of Allah which no one can innovate something of the like or even part of it. It came to us successively from narrators and reporters who could never tell a lie. It was written down in sheets as it was preserved in the memories of people. When the Qur’an was revealed to Muhammad (peace be upon him), Allah took the responsibility of preserving it; not as the previous Scriptures.

Allah (Glory be to Him) says:

إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُ ۥ لَحَـٰفِظُونَ

Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption). [Al Hijr: 9].

There are many sciences related to the Qur’an which scholars have studied and written many books about such as the reasons of revelation, the connections between the Ayahs, Tafsir, similarities, precise and allegorical Ayahs, Surahs that were revealed in Makkah and those of Madinah, weird words, rulings, recitations, Tajwid (art of Qur’anic recitation), grammar and parsing, calligraphy, record, virtues, proprieties of recitation, examples, stories, abrogating and abrogated texts; and miraculousness with all its types. The Qur’anic exegesis is covetable and advisable.

Allah (Glory be to Him) says:

كِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَيۡكَ مُبَـٰرَكٌ۬ لِّيَدَّبَّرُوٓاْ ءَايَـٰتِهِۦ وَلِيَتَذَكَّرَ أُوْلُواْ ٱلۡأَلۡبَـٰبِ

(This is) a Book (the Qur’ân) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember. [Sad: 29].

Allah (He may be Glorified) says:

أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَ‌ۚ

Do they not then consider the Qur’ân carefully? [Al Nisa': 82].

We can not reflect on Ayahs (Qur’anic verses) but after understanding it. All these Ayahs can not be understood except after studying Tafsir. Allah vituperated the people of the Scriptures because they had concealed knowledge and did not explain it to the people.

Allah (Glory be to Him) says:

وَإِذۡ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَتُبَيِّنُنَّهُ ۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُ ۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡاْ بِهِۦ ثَمَنً۬ا قَلِيلاً۬‌ۖ فَبِئۡسَ مَا يَشۡتَرُونَ

(And remember) when Allâh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad SAW and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought. [Al `Imran: 187]. Therefore, we should not be like them, otherwise, our destiny will be like theirs.

Adhering To The Qur’an And Sunnah

Sheikh Abu Adnan

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. [33:36]. O you who believe! Do not forward (& speech or objection) in the presence of ‘Allah and His Messenger (the Quran & Sunnah), and fear Allah. Verily, Allah is All-Hearing, All-Knowing. [49:1].

Sheikh Abu Adnan is currently the Amir of the Global Islamic Youth Centre in Sydney, Australia. He is heavily involved in presenting informative lectures on a regular basis to a variety of audiences, delivering Juma’ah Khutbah, assisting and training potential Islamic speakers as well as playing a lead role within the Sydney Muslim community. Sheikh Abu Adnan also helped set up the Islamic College of Australia and currently holds the position of Deputy Principal at the college. He teaches many authentic Islamic courses concerning Fiqh, Tafseer, Seerah, Aqeedah, Hadeeth and Quranic Sciences, all of which require students to graduate with certified documentation.

The Day Of Resurrection (Tafseer Soorah An-Nabaa)

Shawana A. Aziz
Language: English | Format: PDF | Pages: 129 | Size: 5 MB

Belief in the Day of Resurrection gives meaning and purpose to our brief stay in this transient world. It is the believer’s goal to win the Pleasure of His Lord by worshiping Him alone, fulfilling His Commands and refraining from His Prohibition during his worldly life-span. On the Day of Judgment, his fate will be decided in accordance with his record of deeds; he who fulfills his obligations will be rewarded with eternal bliss in Paradise, and he, who fails to be a believer will be doomed to eternal Hell-Fire.

Those who reject the idea of being brought back to life are unable to understand the reality of this life and are ever confused about what lies beyond death. In their bewilderment, they concoct mysterious stories about what, if anything, happens to the soul after death.

Those who reject resurrection also cannot explain why certain things happen like, birth and death, why some people suffer while others commit the most heinous crimes against humanity and go unpunished?

Such uncertainty in belief causes misery in life. Self-indulgence overwhelms man and he races against time to achieve physical pleasures – by hook or by crook – for fear that his time will come to an end before he can enjoy life’s pleasures. Destructive behavior and immoral attitudes take the lead because disbelief in resurrection makes following any moral principle worthless. Man becomes inconsiderate of his fellow men. Consequently, the whole society suffers from chaos, greed, transgressions and intolerance.

On the other hand, a believer in resurrection focuses on his ultimate goal and does not let trivial pleasures of the world distract him. He is always satisfied with little provision and his soul is free from cravings and greed because he knows that what is in store for him in the Hereafter is much more than this world can offer. The Prophet (sallallahu aaihe wa-sallam) said, “The world is a prison for the believer and a paradise for the disbeliever.” [Saheeh Muslim]

A believer’s certainty of faith provides him with all the answers he needs to live a serene life; he understands the purpose of life and death, struggle and trial.

He is solicitous in his attitude and behavior with others and refrains from any sort of transgression. It does not upset him if he does not receive his due in this world or is treated unjustly because he is well-aware that this world is not the final place for judgment, rewards and punishments. He is certain that the time will come for all matters to be settled justly and that time is the Day of Judgement. Reckoning thus brings comfort and solace to the heart of a believer, and peace and tranquility to society as a whole.

Soorah an-Naba was revealed in response to the Arab pagan’s denial of the Day of Resurrection. It thus contains proofs of Allah’s Ability to resurrect His creation, proofs that we witness in our day to day lives!

Soorah an-Naba describes how this great event will take place and how the ambiance of the earth will quickly change into an atmosphere that will cause terror in the hearts of the people. The Soorah depicts the evil abode of the disbelievers and their crimes. It also illustrates the rewards and blessings the believers will receive from their Lord on the Day of Judgment. It further describes the great events of that Day; the intercessions, reckoning and weighing of the deeds in the balance. The Soorah contains admonitions and glad tidings for those who take heed.

Understand The Qur’an And Salah (Prayer)

Abdul-Azeez Abdur-Raheem
Language: English | Format: PDF | Pages: 121 | Size: 2 MB

Begin to learn and understand the Qur’an – the easy way! Understand Salah and improve your relationship with Allah; Learn basic Arabic grammar using a new powerful method of TPI; and Through these learn 125 words that occur in the Qur’an 40,000 times.

Tajweed Rules Of The Qur’an (3 Part Set)

Kareema Carol Czerepinski
Language: English | Format: PDF | Pages: 92 | Size: 2 MB

Every single Muslim has to recite Qur’an in Salah but many of us do not realize that reciting the Qur’an correctly, observing the rules of recitation (tajweed) is not an advanced science for expert reciters alone, rather it is an obligation upon each and every one of us whenever we recite the Qur’an.

This set of 3 renowned books on learning the Tajweed rules of the Quran will help one to understand the tajwed rules and correct their recitation with the help of a teacher. Insha-Allah. It is also great Islamic schools & Quran teachers to teach their students.

The 3 books can also be purchased individually from the links under the related items section below (you can also see more info & sample pages from the individual books there).

This is a guide for studying tajweed. The student who uses this book is expected to have a basic grasp of Arabic before starting this course. The student should know all the Arabic letters and vowels and be able to read at an elementary level. This book is either for an English speaking student studying the Qura’an in an Arabic environment, but needing explanation of the Arabic terms in English, or a student studying the explanations of tajweed in English, but learning the basic concepts in Arabic so they may integrate into the Arabic terms and definitions throughout the book, since the science of tajwid is an Arabic science.

Authentic Interpretation Of Dreams: According To Qur’aan And Sunnah

Ahmed Fareed
Language: English | Format: PDF | Pages: 116 | Size: 2 MB

All praise is due to Allah. We praise Him, seek His Aid and ask for His Forgiveness. We seek Allah’s Refuge from the evils of ourselves and from the evil of our actions. Whomsoever Allah guides none can lead astray, and whomsoever Allah leads astray none can guide. I testify that none has the right to be worshipped but Allah ft Alone, without partners, and I testify that Muhammad is His Slave and Messenger. Allah says, (0 ye who believe! fear Allah as He should be feared and die not, except in a state of Islam)’ (0 mankind! Be careful of your duty to your Lord Who created you from a single soul, and from it created its mate and from them twain had spread abroad a multitude of men and women. Be careful of your duty toward Allah, in Whom you claim (your rights) of one another, and toward the wombs (that bore you). Lo! Allah had been a Watcher over you)’ ‘ Al-Imran: Verse 102. 2 An-Nisa’: Verse 1.

The interpretation of dreams is one of the greatest , comprehensive and most useful types of knowledge. The prophet (SAW) said “A good dream (that comes true) of a righteoua man is one forty six part of prophethood,” except Al-Mubashirat.” They asked, “What are Al-Mubashirat?” He (SASW) replied,”The good true dreams (that conveyglad tidings).”

By Author:

” I have started my book with the meaning of dreams and their types. Then I have mentioned the benefit of a good dream, including the benefit of seeing the Prophet (SAW) in a dream. I have also mentioned the etiquettes that a Muslim should comply with, so that his dreams could come tru; etiquettes that a dreamer should adopt, and etiquettes of the ineterpreter. Finally I have mentioned the purpose of this book, that is, the interppretation of dreams according to the Quran, Sunnah Sahih and the meaning of words, names, proverbs e.t.c”

A book for those who would like to try and interpret what their dream means.

Authentic Interpretation of the Dreams, According to Quraan and Sunnah

Discusses the following topics:

- Meaning and types of dreams.
- Benefit of a good dream.
- Etiquette of seeing a dream.
- Categories of interpreting dreams.
- Interpreting dreams from a Qur’anic perspective.
- Discussion of dreams which include such abstracts as ships; wood; stones; disease; eggs; water; meat; entry of a king; ascension to the sky; adhan; ruku; sujud; praying with the wrong Qiblah; day of judgment; entering paradise, parents; salaah (prayer); hellfire; old age; perfume; shirt; sleep; blindness; and much more.
- Relevant hadith concerning dreams.
- And much more. 

The History Of The Qur’anic Text From Revelation To Compilation

Muhammad Mustafa al-Azami
Language: English | Format: PDF | Pages: 398 | Size: 10 MB

The History of the Qur’anic Text from Revelation to Compilation : A Comparative Study with the Old and New Testaments

The Qur’an reigns supreme in Muslim hearts as the most sacred of texts: a profusion of exalted ideas to rouse the mind, noble histories to stir the soul, universal truths to awaken the conscience and precise injunctions directing humanity to its own deliverance, all distilled into the melodious essence that is the Word of Allah. Through fourteen centuries Muslims have persevered in championing the text against corruption, memorising its every word and contemplating its every phrase, so that in our own times untold millions have enthusiastially committed each letter to heart.

Beginning with a catalogue of ancient and contemporary attacks on the Qur’an, this expansive book provides unique insights into the holy text’s immaculate preservation throughout its history, as well as exploring many of the accusations levelled against it. The reception of divine revelations, Prophet Muhammad’s role in teaching and disseminating these verses, the text’s compilation under his guidance and the setting of its final external shape shortly after his death, are meticulously and scientifically examinded alongside such topics as the origins of Arabic, its palaeography and orthography, the so-called Mushaf of Ibn Mas’ud, and the strict methodology employed in assembling textual fragments.

By way of comparison the author investigates the histories of the Old and New Testaments, relying entirely on Judaeo-Christian sources including the Dead Sea Scrolls and uncovers a startling range of alterations that touch almost every fact of the Biblical Scriptures. Using this as a springboard for assessing Western theories regarding the Qur’an, he makes a sophisticated yet passionate case for questioning the aims of Western scholarship in continuously undermining Islam’s holy book, and illustrates convincingly that such research, motivated by more than mere curiousity, has no scientific bearing on the Qur’an’s integrity.

This monumental effort, a scholarly work composed in an impassioned tone, provides a welcome foundation for sincere study at a time when assailing the Qur’an has become all too common.

Qur’an Searcher 3.0

Qur’an Searcher 3.0 | Language: Arabic | Size: 2 MB

Qur’an searcher: A rare program which helps the Arabic reader to find any verse in The Noble Qur’an in the Arabic language. After you type few letters and words in the search field you will be able to get the complete verse with the name of the chapter, the number of the verse and many other general information about the verse.

Islamic Applications Collection For iPhone

Islamic Applications Collection for iPhone Consists of:

1- alQuran v1.1
2- iPray v2.102
3- iAzkar v2.0
4- iQuranPro v2.3
5- iZakah v1.0

Highlights On The Meaning Of Al-Fatiha, The Opening Chapter Of The Muslims’ Glorious Book, Al-Qur’an

Dr. Salah Edin A Nefeily
Language: English | Format: PDF | Pages: 82 | Size: 1 MB

This book on the Opening Chapter of the Muslims’ glorious book Al-Qur’an is a serious attempt to approach a great task. It deals with the chapter or ‘sura’ known to Muslims as ‘Al-Fatiha’, which is described by Prophet Muhammad (Peace be upon him) as the greatest sura of the Al-Qur’an. Al-Bay’haqi, one of the greatest Muslims scholars explains that Al-Fatiha sums up the Qur’an and the Qur’an sums up all the books revealed to prophets before Islam. In this sense, the sura introduces the basics of belief, worship and conduct, which lead to the betterment of human beings at large.

Throughout his discussion of Sura Al-Fatiha Dr. Nefeily makes it clear that the sura presents Islam as a religion of peace, love and co-existence, not of hate, destruction and clashes. All heavenly religions, in essence promote life, lobe and peace in the world.

Abandoning The Qur’aan

Mohammad Elshinawy

Allaah the Most High says:

“And the Messenger said O My Lord my people have abandoned – acting or listening – to the Qur’aan.” [al-Furqaan: 30]

So Allaah informs us about His Messenger and Prophet Muhammad, that he said: {My Lord my people have abandoned – acting or listening – to the Qur’aan.} and that is because the idol-worshippers did not pay attention nor listen to the Qur’aan, as Allaah says: {The ones who disbelieved said do not listen to this Qur’aan but make noise so that you may overcome it.}

Thus when the Qur’aan was being read to them they would make noise and futile speech so that they would not hear the Qur’aan. However, this is from the ways of abandoning the Qur’aan. Likewise not having faith and trust in it is also from the ways of abandoning the Qur’aan. Not pondering over it, nor trying to understand it, not acting by it, not obeying its orders and refraining from what it forbids, turning to something other than it – whether poetry, opinions or music, amusement, or other forms of speech and taking a path that is derived from other than the Qur’aan are all from the ways of abandoning the Qur’aan.

The Qur’an And You

Tariq Mehanna
Language: English | Format: PDF | Pages: 65 | Size: 1 MB

By Tariq Mehanna, Written in Plymouth Correctional Facility Isolation Unit – Cell #108

Tariq Mehanna is a 27 year old American-born Muslim Egyptian. Highly educated, he holds a doctorate in pharmacy from the Massachusetts College of Pharmacy. He is a devout, tolerant Muslim who is not only respected in the local Islamic and interfaith communities, but who also gives back to his community by fulfilling the roles of brother, educator, mentor, scholar, and friend. Tariq is described by those who know him well as humble, reserved, warm, peaceful, charismatic, knowledgeable, and dedicated.

For several years Tariq has been a victim of FBI surveillance and harassment. When Tariq refused to backstab the Muslim community and be an informant for the FBI, they continually threatened him before taking an opportunity to arrest him in 2008. While Tariq was out on bail, FBI agents raided his home with an arrest warrant on October 21st, 2009.

Tariq was arrested again despite the lack of any new evidence since the prior apprehension. He is currently being held in solitary confinement, facing accusations of aiding and abetting terrorism. All of these FALSE charges have been fabricated by paid FBI informants. We ask you to join us to support our brother until he is released and home with his loving family.

The General Prescripts Of Belief In The Qur’an And Sunnah

Abdur-Rahman Abdul-Khaliq
Language: English | Format: PDF | Pages: 45 | Size: 2 MB

Allah Almighty ordered all his servants to enter Islam and adhering to it and warned them of disobeying him. Also he sent His messenger to call to this. Allah told us that the one who follows him is the rightly guided and the one who turns away from his call goes astray. He warned us in many ayahs of apostasy, polytheism and disbelief.

Atlas Of The Qur’an

Dr. Shawqi Abu Khalil
Language: English | Format: PDF | Pages: 391 | Size: 13 MB

An Authentic Collection of the Qur’anic Information with Maps, Tables and Pictures

This Atlas is new in its subject, a subject that has not been touched before. It helps whoever recites the Qur’an or studies it to specify the locations mentioned by the Noble Verses, and to mark those places of ancient people mentioned in the Qur’an. This is besides locating areas where the incidents of the prophetic Seerah occurred. Eventually the diligent reader will easily recognize those places, learn about them, and take heed of them while reciting.

Eventually the diligent reader will easily recognize those places, learn about them, and take heed of them while reciting. The Atlas has also revealed obscure places we used to pass through inattentively, like the site where Nuh’s Ark settled, the site of the curved Sand-hills {Al Ahqah}, the cave of the young faithful men, the houses of median, the site of Sodom and other places determined by the Atlas depending on reliable sources.

Thus the Atlas eliminates all the guessing and the fantasies we used to encounter when reciting the Noble Quran, and takes us to the specific place.

The Revelations Of The Qur’an

Dr. Abu Ameenah Bilal Philips
Language: English | Format: PDF | Pages: 05 | Size: 1 MB

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

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

“Haa Meem. By the Clear Book, verily, I revealed it in a blessed night.” (Soorah ad-Dukhaan 44:1-3.)

“Verily, I revealed it on the Night of Decree.” (Soorah al-Qadr 97:1)

“The month of Ramadaan in which I revealed the Qur’aan as guidance to mankind …” (Soorah al-Baqarah 2:185.)

These verses have to refer to the initial revelation because it is a known fact that the whole Qur’aan was not revealed to Prophet Muhammad (sallallaahu `alayhi wa sallam) on a single night in Ramadaan. Ibn ‘Abbaas stated that the Qur’aan was first separated from its station in the upper heavens and placed in Bayt al-‘Izzah in the lowest heaven.[1] One version states that this took place on the Night of Decree in Ramadaan.[2] Had it been Allaah’s wish, the Qur’aan could then have been revealed as a whole to the Prophet (sallallaahu `alayhi wa sallam) in a single revelation.

This was the method by which all of the earlier books of revelation were sent down.[3] But, Allaah chose to divide the revelation into two parts. The first revelation within the heavens represented an announcement to the inhabitants of the heavens that the final book of revelation was being sent down upon the last of the prophets.

___________________

References:

1 Collected by al-Haakim in al-Mustadrak, vol. 2, pp. 665-6, no. 4216. Although the statement was not raised by Ibn ‘Abbaas to the Prophet (pbuh), it relates to the unseen world and could not have been made on the basis of reasoning. One of the narrators in the isnaad, al-A‘mash is reliable, but he is a mudallis, which means his reports cannot be accepted, unless he explicitly states that he heard the hadeeth from the person he attributed it to. He didn’t do that here, so the isnaad is weak.
2 Collected by an-Nasaa’ee in as-Sunan al-Kubraa, vol. 5, p. 7, no. 7991, and by at- Tabaraanee in al-Mu‘jam al-Kabeer. At-Tabaraanee’s isnaad includes a weak narrator. Nasaa’ee’s narrators are all reliable, but one of them is al-A‘mash. In this version also, he didn’t explicitly state that he heard the hadeeth from the person he attributed it to, so both isnaads are weak. However, an-Nasaa’ee collected two supporting narrations with authentic isnaads in the same chapter. They both mention the transferal of the Qur’aan to the lowest heaven during Laylatul-Qadr, but they don’t mention Bayt al-‘Izzah.
3 As-Suyootee says, “That the previous books were revealed all at once is well known from the statements of the scholars, such that it may practically be called ijmaa‘. However, I have seen some prominent contemporary scholars questioning this position, saying that there is no evidence for it and that, in fact, they were revealed over a period of time like the Qur’aan. I say the correct position is the first one. Among the evidences for that is the verse [32] from Soorah al-Furqaan [“And those who disbelieve say, ‘Why is the Qur’aan not revealed to him all at once?’ (It is revealed) thus so I may strengthen your heart by it, and I have arranged it in right order.”] “Ibn Abee Haatim reports from Sa‘eed ibn Jubayr who quotes Ibn ‘Abbaas that the Jews said, ‘O Muhammad, why wasn’t the Qur’aan revealed all at once, as the Torah was revealed to Moosaa? Then the verse (from Soorah al-Furqaan) was revealed.” He reported by another isnaad a similar report, except that the questioners were idolaters. He gathered similar reports on the authority of Qataadah and as-Suddee. “If you were to say that the Qur’aan is not explicit on this, and that even if these reports are authentic, these statements were made by disbelievers, I would reply as follows:“The fact that Allaah mentioned their objection without challenging the historical truth of their claim, but instead explained the wisdom behind (gradual revelation), is an indicator that their statement was factually correct. If the previous books had been revealed gradually, it would have been sufficient to refute them by saying that it was Allaah’s standard practice for the books He revealed to the previous prophets. That was how He responded to their objection, ‘What is it with this messenger that he eats food and walks in the markets?’ (25:7) [‘We never sent messengers before you who did not eat food and walk in the markets.’] (25:20).” Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 1, p. 122.