#as it's not to be recited like any other arabic text - but each letter has to be recited perfectly | Explore Tumblr posts and blogs

riwaq · 6 days ago

Text

A Beginner's Guide to Learning Quranic Arabic

Learning Quranic Arabic for complete beginners can feel like a daunting task, but it’s also an enriching journey. Whether you’re drawn to the spiritual significance of the Quran, its historical importance, or the beauty of the Arabic language itself, taking the first steps can lead to a fulfilling experience.

Understanding Quranic Arabic

Quranic Arabic is the classical form of the Arabic language used in the Quran. While it shares similarities with Modern Standard Arabic, it has unique vocabulary, grammar, and style. This ancient language can sometimes be challenging due to its structure and syntax, but with dedication and the right resources, anyone can start learning.

Starting Your Learning Journey

To begin your journey in learning Quranic Arabic, here are some steps you can take:

Familiarize Yourself with the Alphabet: Arabic is written from right to left and consists of 28 letters. Start by learning how to recognize and pronounce each letter, including their different forms based on their position in a word. There are many online resources and apps that can help with this.

Basic Vocabulary: Once you’re comfortable with the alphabet, start building your vocabulary. Focus on commonly used words and phrases in the Quran. Flashcards can be an effective way to memorize new words.

Simple Grammar: Understanding basic grammar rules is essential. Begin with nouns, pronouns, and simple verb forms. Learning how sentences are structured in Quranic Arabic will help you comprehend the text better.

Listening and Speaking: Listening to recitations of the Quran can greatly aid your learning. Pay attention to pronunciation and intonation. You might also find it helpful to practice speaking with others or repeating phrases aloud to improve your fluency.

Reading Practice: Start reading simple verses from the Quran. Take your time to understand the meaning behind the words. You can also find translations to help you grasp the context of what you’re reading.

Utilizing Online Resources

One of the best resources for beginners is the website Riwaq Al-Quran. This platform offers structured courses, interactive lessons, and a supportive community for learners. You can find a variety of materials tailored to different levels, making it easier to progress at your own pace.

Setting Realistic Goals

As with any new skill, it’s important to set achievable goals. Instead of aiming to read the entire Quran immediately, focus on learning a few verses each week. Celebrate your progress, no matter how small, to stay motivated.

Staying Consistent

Consistency is key when learning Quranic Arabic. Try to dedicate a little time each day to practice, whether it’s reviewing vocabulary, reading, or listening to recitations. Establishing a routine can make learning more effective and enjoyable.

Connecting with Others

Consider joining a study group or finding a learning partner. Sharing the journey with others can provide encouragement and make the process more engaging. You can also ask questions and share insights, enhancing your understanding of the material.

In summary, learning Quranic Arabic for complete beginners is a rewarding endeavor that opens the door to understanding the Quran more deeply. By taking small steps, using online resources like Riwaq Al-Quran, and staying committed, you’ll find yourself making steady progress. Embrace the journey, and enjoy every moment of your learning experience!

0 notes

drmaqazi · 2 months ago

Text

THE BENEFITS AND VIRTUES OF LISTENING TO OR RECITING OF SURAH AL-A'LAA (THE MOST HIGH), 87.

Surah A’laa (Arabic text: الأعلى) is the 87th chapter of the Holy Qur’an. The Surah titled in English means “The Most High” and it consists of 19 Verses, and it was revealed in Makkah.

The Holy Prophet (SallAllahu ‘alaihi wa Sallam) has said that whoever recites these Verses, he will be rewarded ten (10) good deeds for each character of God’s revelations to Abraham (‘Alaih-is-Salam), Moses (‘Alaih-is-Salam), Jesus (‘Alaih-is-Salam) and Muhammad (SallAllahu ‘alaihi wa Sallam)

Imam ‘Ali (RadiyAllahu ‘anhu) used to recite this Surah often in his compulsory prayers. Surah al-A’laa is also good for relieving ear pains and other ailments.

Ja‘far bin Muhammad al-Sadiq (‘Alaih-is-Salam) is narrated to have said that whoever recites this Chapter in his obligatory or optional (Nafil) prayers, on Qiyamah (Day of Judgement) he will be told: “Enter Paradise from whichever gate you wish.”

PLEASE LISTEN OR RECITE SURAH AL-A’LAA OF YOUR CHOICE FROM THE FOLLOWING LINKS.

youtube

ENJOY!

_______________________________________________

Surah A‘la is the 87th chapter of the Holy Quran. One of the important Islamic discussions in this chapter is the Glorification of God and also God’s Lordship which comes under the discussion into one of the principles of Islam which is Unity or Oneness of God. God’s Lordship falls under Unity of Actions (توحید افعالی) and is one its levels.

Facts about Surah A’la

Surah A‘la is one of the chapters of the 30th juz’ of the Quran and speaks on topics like glorification and attributes of God, the Holy Prophet’s duties and how God helps the Prophet in preserving revelation as it is revealed to him, the Quran as a reminder and the fates of the evil-doers in the Hereafter. It also indicates how the Hereafter is better than this material world and life.

Surah no.

Juz’ 30

Place

Makki (Commonly believed)

Makki/Madani

Order of revelation

No. of verses

No. of words

296

No. of letters

Arabic Text and Translation of Surah A’la

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيم

In the name of Allah, the most compassionate, most merciful

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴿1﴾

Celebrate the Name of your Lord, the Most Exalted,

الَّذِي خَلَ��َ فَسَوَّىٰ ﴿2﴾

Who created and proportioned,

وَالَّذِي قَدَّرَ فَهَدَىٰ ﴿3﴾

Who determined and guided,

وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿4﴾

Who brought forth the pasture

فَجَعَلَهُ غُثَاءً أَحْوَىٰ ﴿5﴾

And then turned it into a black scum.

سَنُقْرِئُكَ فَلَا تَنسَىٰ ﴿6﴾

We shall have you recite [the Quran], then you will not forget [any of it]

إِلَّا مَا شَاءَ اللَّـهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ ﴿7﴾

Except what Allah may wish. Indeed, He knows the open and what is hidden

وَنُيَسِّرُكَ لِلْيُسْرَىٰ ﴿8﴾

And We shall ease you into facility.

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ ﴿9﴾

So admonish, for admonition is indeed beneficial:

سَيَذَّكَّرُ مَن يَخْشَىٰ ﴿10﴾

He who fears [God] will take admonition,

وَيَتَجَنَّبُهَا الْأَشْقَى ﴿11﴾

And the most wretched will shun it

الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ ﴿12﴾

He who will enter the Great Fire,

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ ﴿13﴾

Then he will neither live in it, nor die.

قَدْ أَفْلَحَ مَن تَزَكَّىٰ ﴿14﴾

‘Felicitous is he who purifies himself

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ ﴿15﴾

Celebrates the Name of his Lord, and prays.

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا ﴿16﴾

But you prefer the life of this world,

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ ﴿17﴾

While the Hereafter is better and more lasting.’

إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ ﴿18﴾

This is indeed in the former scriptures,

صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ ﴿19﴾

The scriptures of Abraham and Moses 1

The topics discussed in this article regarding this chapter are the following:

Benefits of Reciting Surah A’la

The Holy Prophet (peace be on him and his household) has said that whoever recites these verses, he will be rewarded ten good deeds for each character of God’s revelations to Abraham, Moses, Jesus and Muhammad (peace be upon them all).

Ja‘far bin Muhammad al-Sadiq (peace be on him) is narrated to have said that whoever recites this chapter in his obligatory or optional prayers, on Qiyamah he will be told: “Enter Paradise from whichever gate you wish.” 2

The Glorification of God in Surah A’la

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴿1﴾

Glorify the Name of your Lord, the Most High 3

In this verse the Prophet is being addressed and is asked to glorify and sanctify the name of his Lord. 4

Tasbih (تسبیح) or glorification of God’s essence is to consider Him to be above and pure of all evil, weaknesses, partners, needs, etc. 5

However, it must be noted here that this verse specifically says name of God and not God Himself. Since a name is a word that denotes that which it is named after and words are part of language; therefore, this glorification has a particular meaning. 6

Glorifying the Name of God in Surah A’la

This can have two possible meanings:

Whenever you mention God’s Name, do not mention other things that God is above and pure of like other Gods, partners and mediators and do not attribute Lordship to them, i.e. those things that are exclusive to Him and His Lordship like creation, Rizq, life and death, etc.

Do not attribute things that God is not worthy of to Him, like weakness, ignorance, oppression, etc. 7

Things that are Worthy of God

When speaking of God, our speech should be empty of that which is not worthy of God. This glorification is at the spoken level and must be in accordance with a person’s glorification in action.

The requirement of such glorification is complete belief in oneness of God and denying apparent polytheism.

Apparent polytheism is the opposite of oneness and a polytheist not only does not consider God to be pure of the above-mentioned faults; rather, he is also upset at hearing God’s Name alone. 8

Lordship in Surah A’la

In this verse, the word ‘name’ has been associated with Lordship. Therefore, the verse means: glorify the name of your Lord, whom you have taken as your Lord and to whose Lordship and Divinity you invite others; when you speak about Him you must not mention anyone else or speak in a way that would bring His Lordship into question. 9

The Most High

Another one of the attributes of God mentioned in this verse is A’la (اعلی), i.e. the Most High, which is also the name of this chapter.

This word refers to one who has risen to any height or elevation that can be imagined and applies to anything that is prevailing and dominant.

In this verse, it is an attribute of Lord and it is this characteristic that provides a reason for the command of the verse and helps us understand why we should glorify His Name: because He is higher than any height imaginable. 10

Manifestations of God’s Lordship in Surah A’la

The following verses are describing Divine management and this itself is an argument and proof for His absolute Lordship and nurturing.

I. Creator and One who Proportions in Surah A’la

الَّذِي خَلَقَ فَسَوَّىٰ ﴿2﴾

Who created and proportioned,

Creation is defined as bringing together parts of a thing and the word ‘taswiyah’ (تسویه) from which ‘sawwa’ (سوّی) in the verse is derived is to put those parts together in such a way that each part is put in a place where a better one cannot be imagined for it and it also gives the desires effect better than any other place. 11

II. Measured Creation

وَالَّذِي قَدَّرَ فَهَدَىٰ ﴿3﴾

Who determined and guided,

Whatever God has created, He did so with a specific measure and determined limits; in essence, attributes as well functions and also gave him an apparatus that is suitable with these measures.

It is through that apparatus that He guides every person to that which has been designated for him. Therefore, all creations are in a state of motion towards that which has been destined for him through Divine and existential guidance. 12

III. Bringing forth Pasture

وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿4﴾

Who brought forth the pasture

فَجَعَلَهُ غُثَاءً أَحْوَىٰ ﴿5﴾

And then turned it into a black scum.

‘Mar‘aa’ (مرعی) refers to the pasture where the herbivorous animals graze and God is the one who brings it forth from the ground and makes it grow. 13

Black scum in this verse refers to the dry plants and vegetation that a flood deposits by the desert.

These also refer to manifestations of God’s Lordship and management. 14

The Quran and Prophet-hood in Surah A’la

سَنُقْرِئُكَ فَلَا تَنسَىٰ ﴿6﴾

We shall have you recite [the Quran], then you will not forget [any of it]

The above-mentioned verse of Surah A’la is God’s promise to the Prophet Muhammad (peace be upon him and his household) that He will give him knowledge and memorization of the Quran so that he would always have it memorized the way it was revealed and would never forget it. 15

God Knows Everything

إِلَّا مَا شَاءَ اللَّـهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ ﴿7﴾

Except what Allah may wish. Indeed, He knows the open and what is hidden

The exception brought in the first part of this verse is only to show God’s continuing absolute power, i.e. it’s not that God does not have the power to make you forget after giving you such a gift; even after that He still remains absolutely powerful and can make you forget if He wishes. 16

Surah A’la: Peace of Mind for the Prophet

The next part of the verse is informing the Prophet that he will soon be given peace of mind regarding perceiving and protecting revelation, i.e. the Quran because God has knowledge of both the apparent and the hidden and therefore, He knows about the Prophet apparent and inner state and knows how much effort he puts in his heart in relation to revelation and how greedy he is in obeying God’s instructions. 17

Surah A’la Comforting the Prophet

وَنُيَسِّرُكَ لِلْيُسْرَىٰ ﴿8﴾

And We shall ease you into facility.

This is another one of God’s favors upon the Prophet; which is that God will make him successful in guiding the people through an easy path that is in keeping with man’s innate nature. It seems what is meant in this verse is that He will prepare the Prophet, bestow him with tolerance and the patience to bear difficulties. 18

Religion of Ease

It is also possible that this verse is referring to the content of the Prophet’s invitation and the Divinely assigned duties and responsibilities, i.e. the contents of religion and its laws are easy and there are no difficult or back-breaking duties in this Divine religion. 19

The Prophet’s Duty in Surah A’la

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ ﴿9﴾

So remind men if they receive Admonition 20

The previous verses starting with the command to glorify Allah and the verses that came thereafter were all necessary conditions of religious invitation and without them a religious call would not be effective or fruitful.

Therefore, this verse states that now that God has provided all the provisions for the Prophet to execute His command, the Prophet should give reminder and admonishment where effective. 21

Conditional Admonishment in Surah A’la

Admonishment and reminding of others has been made conditional in this verse to those cases where the Prophet discerns it to be useful because if he discerns that it is ineffective, it would be vain to do so and God is greater than to ask His prophet to do something that is futile.

Therefore, reminding and admonishment is only used in cases where the person being admonished has the basis and acceptability for it. 22

People’s Reaction to the Reminder and Advice

The next two verses indicate the two groups of people who react to the admonishment and advice:

Those who have the slightest fear of God in their hearts and fear His punishment; these people are the ones who are reminded and advised through the Quran. 23

The second group is one which does not fear God and stay away from the advice and admonishment. 24

Ashqa’ (أشقی) Refers to the Enemies of Truth in Surah A’la

The word ‘ashqa’ (أشقی) refers to the most unfortunate of sinners because the sinner also are divided into levels in terms of adversity and ill-fate; therefore, the greatest of them in terms of levels is the one who disbelieves in God and His oneness and worships other than Him. 25

The Fate of the Evil-Doers in Surah A’la

الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ ﴿12﴾

He who will enter the Great Fire,

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ ﴿13﴾

Then he will neither live in it, nor die.

The ‘Great Fire’ in this verse of Surah A‘la refers to the fire of Hell which is obviously greater and more scorching than worldly fire. 26

Neither Living nor Dead

What does it mean when the verse says they will neither live nor die?

The verse wants us to understand that these people will never find salvation from the fire; because salvation which is the cutting off of punishment can be in either of two forms:

Either the person being punished dies

Or his ill-fated and unfortunate life changes to one of happiness and his punishment to comfort.

This is similar to what ones says of an ill person, that he is neither alive for us to have hope in him and nor is he dead for us to cut off hope from him. 27

The Status of the Hereafter in Comparison to the World

قَدْ أَفْلَحَ مَن تَزَكَّىٰ ﴿14﴾

‘Felicitous is he who purifies himself

What Does Purification Mean?

Here, it refers to the following:

Purifying oneself from attachment to the world and material things which turns a person away from the Hereafter and man becomes busy with it rather than the Hereafter.

Another meaning of purification is turning to God and repentance as this is one of the things which protect a person from drowning in material things and concerns.

It also refers to charity in the way of God as this also purifies one’s hearts from monetary attachments. 28

Remembering God’s Name and Praying

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ ﴿15﴾

And remembers the name of his Lord, and prays. 29

Apparently, remembering the name of the Lord in this verse refers to verbal remembering; while praying means the daily prayers which Islam commands us to. 30

The Hereafter is Better According to Surah A’la

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا ﴿16﴾

But you prefer the life of this world,

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ ﴿17﴾

While the Hereafter is better and more lasting.’

The Hereafter is not only more lasting than the worldly life; rather, it is eternal. Then why does God say in Surah A‘la that it is more lasting and better?

The answer is that the verse is giving preference to one of the two lives over the other and for this preference it is sufficient to say that the Hereafter is more lasting and better and there is no need even to say that the Hereafter is eternal as well; even though it is so. 31

The Books of Abraham and Moses

إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ ﴿18﴾

This is indeed in the former scriptures,

صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ ﴿19﴾

The scriptures of Abraham and Moses

That which has been said in the past four verses from verses 14-17 has also been mentioned in previous books; i.e. those that were revealed before the Quran.

According to these verses, Ibrahim also had books revealed to him. 32

A Summary of the Chapter

Surah A‘la starts by a discussion regarding the Glorification of God and what it means as well as a couple of attributes of God. The verses then go on to give examples of manifestations of the attribute of Lordship in this chapter. The verses then go on to discuss the Quran and its preservation and how God helps the Prophet (peace be on him and his household) to do this, some of the Prophet’s duties of Prophet-hood and the Quran being a reminder. This is followed by a short look into the fate of the evil-doers in the Hereafter and the position of it in comparison to the world

#Youtube

0 notes

smqazi · 4 months ago

Text

THE BENEFITS OF LISTENING TO OR RECITING OF SURAH AL-A'LAA (THE MOST HIGH), 87.

Surah A’laa (Arabic text: الأعلى) is the 87th chapter of the Holy Qur’an. The Surah titled in English means “The Most High” and it consists of 19 Verses, and it was revealed in Makkah.

Imam ‘Ali (RadiyAllahu ‘anhu) used to recite this Surah often in his compulsory prayers. Surah al-A’laa is also good for relieving ear pains and other ailments.

PLEASE LISTEN OR RECITE SURAH AL-A’LAA OF YOUR CHOICE FROM THE FOLLOWING LINKS.

youtube

ENJOY!

_______________________________________________

Facts about Surah A’la

Surah no.

Juz’ 30

Place

Makki (Commonly believed)

Makki/Madani

Order of revelation

No. of verses

No. of words

296

No. of letters

Arabic Text and Translation of Surah A’la

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيم

In the name of Allah, the most compassionate, most merciful

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴿1﴾

Celebrate the Name of your Lord, the Most Exalted,

الَّذِي خَلَقَ فَسَوَّىٰ ﴿2﴾

Who created and proportioned,

وَالَّذِي قَدَّرَ فَهَدَىٰ ﴿3﴾

Who determined and guided,

وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿4﴾

Who brought forth the pasture

فَجَعَلَهُ غُثَاءً أَحْوَىٰ ﴿5﴾

And then turned it into a black scum.

سَنُقْرِئُكَ فَلَا تَنسَىٰ ﴿6﴾

We shall have you recite [the Quran], then you will not forget [any of it]

إِلَّا مَا شَاءَ اللَّـهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ ﴿7﴾

Except what Allah may wish. Indeed, He knows the open and what is hidden

وَنُيَسِّرُكَ لِلْيُسْرَىٰ ﴿8﴾

And We shall ease you into facility.

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ ﴿9﴾

So admonish, for admonition is indeed beneficial:

سَيَذَّكَّرُ مَن يَخْشَىٰ ﴿10﴾

He who fears [God] will take admonition,

وَيَتَجَنَّبُهَا الْأَشْقَى ﴿11﴾

And the most wretched will shun it

الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ ﴿12﴾

He who will enter the Great Fire,

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ ﴿13﴾

Then he will neither live in it, nor die.

قَدْ أَفْلَحَ مَن تَزَكَّىٰ ﴿14﴾

‘Felicitous is he who purifies himself

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ ﴿15﴾

Celebrates the Name of his Lord, and prays.

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا ﴿16﴾

But you prefer the life of this world,

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ ﴿17﴾

While the Hereafter is better and more lasting.’

إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ ﴿18﴾

This is indeed in the former scriptures,

صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ ﴿19﴾

The scriptures of Abraham and Moses 1

The topics discussed in this article regarding this chapter are the following:

Benefits of Reciting Surah A’la

The Glorification of God in Surah A’la

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴿1﴾

Glorify the Name of your Lord, the Most High 3

In this verse the Prophet is being addressed and is asked to glorify and sanctify the name of his Lord. 4

Tasbih (تسبیح) or glorification of God’s essence is to consider Him to be above and pure of all evil, weaknesses, partners, needs, etc. 5

Glorifying the Name of God in Surah A’la

This can have two possible meanings:

Do not attribute things that God is not worthy of to Him, like weakness, ignorance, oppression, etc. 7

Things that are Worthy of God

When speaking of God, our speech should be empty of that which is not worthy of God. This glorification is at the spoken level and must be in accordance with a person’s glorification in action.

The requirement of such glorification is complete belief in oneness of God and denying apparent polytheism.

Apparent polytheism is the opposite of oneness and a polytheist not only does not consider God to be pure of the above-mentioned faults; rather, he is also upset at hearing God’s Name alone. 8

Lordship in Surah A’la

The Most High

Another one of the attributes of God mentioned in this verse is A’la (اعلی), i.e. the Most High, which is also the name of this chapter.

This word refers to one who has risen to any height or elevation that can be imagined and applies to anything that is prevailing and dominant.

Manifestations of God’s Lordship in Surah A’la

The following verses are describing Divine management and this itself is an argument and proof for His absolute Lordship and nurturing.

I. Creator and One who Proportions in Surah A’la

الَّذِي خَلَقَ فَسَوَّىٰ ﴿2﴾

Who created and proportioned,

II. Measured Creation

وَالَّذِي قَدَّرَ فَهَدَىٰ ﴿3﴾

Who determined and guided,

Whatever God has created, He did so with a specific measure and determined limits; in essence, attributes as well functions and also gave him an apparatus that is suitable with these measures.

III. Bringing forth Pasture

وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿4﴾

Who brought forth the pasture

فَجَعَلَهُ غُثَاءً أَحْوَىٰ ﴿5﴾

And then turned it into a black scum.

‘Mar‘aa’ (مرعی) refers to the pasture where the herbivorous animals graze and God is the one who brings it forth from the ground and makes it grow. 13

Black scum in this verse refers to the dry plants and vegetation that a flood deposits by the desert.

These also refer to manifestations of God’s Lordship and management. 14

The Quran and Prophet-hood in Surah A’la

سَنُقْرِئُكَ فَلَا تَنسَىٰ ﴿6﴾

We shall have you recite [the Quran], then you will not forget [any of it]

God Knows Everything

إِلَّا مَا شَاءَ اللَّـهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ ﴿7﴾

Except what Allah may wish. Indeed, He knows the open and what is hidden

Surah A’la: Peace of Mind for the Prophet

Surah A’la Comforting the Prophet

وَنُيَسِّرُكَ لِلْيُسْرَىٰ ﴿8﴾

And We shall ease you into facility.

Religion of Ease

The Prophet’s Duty in Surah A’la

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ ﴿9﴾

So remind men if they receive Admonition 20

Therefore, this verse states that now that God has provided all the provisions for the Prophet to execute His command, the Prophet should give reminder and admonishment where effective. 21

Conditional Admonishment in Surah A’la

Therefore, reminding and admonishment is only used in cases where the person being admonished has the basis and acceptability for it. 22

People’s Reaction to the Reminder and Advice

The next two verses indicate the two groups of people who react to the admonishment and advice:

Those who have the slightest fear of God in their hearts and fear His punishment; these people are the ones who are reminded and advised through the Quran. 23

The second group is one which does not fear God and stay away from the advice and admonishment. 24

Ashqa’ (أشقی) Refers to the Enemies of Truth in Surah A’la

The Fate of the Evil-Doers in Surah A’la

الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ ﴿12﴾

He who will enter the Great Fire,

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ ﴿13﴾

Then he will neither live in it, nor die.

The ‘Great Fire’ in this verse of Surah A‘la refers to the fire of Hell which is obviously greater and more scorching than worldly fire. 26

Neither Living nor Dead

What does it mean when the verse says they will neither live nor die?

The verse wants us to understand that these people will never find salvation from the fire; because salvation which is the cutting off of punishment can be in either of two forms:

Either the person being punished dies

Or his ill-fated and unfortunate life changes to one of happiness and his punishment to comfort.

This is similar to what ones says of an ill person, that he is neither alive for us to have hope in him and nor is he dead for us to cut off hope from him. 27

The Status of the Hereafter in Comparison to the World

قَدْ أَفْلَحَ مَن تَزَكَّىٰ ﴿14﴾

‘Felicitous is he who purifies himself

What Does Purification Mean?

Here, it refers to the following:

Purifying oneself from attachment to the world and material things which turns a person away from the Hereafter and man becomes busy with it rather than the Hereafter.

Another meaning of purification is turning to God and repentance as this is one of the things which protect a person from drowning in material things and concerns.

It also refers to charity in the way of God as this also purifies one’s hearts from monetary attachments. 28

Remembering God’s Name and Praying

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ ﴿15﴾

And remembers the name of his Lord, and prays. 29

Apparently, remembering the name of the Lord in this verse refers to verbal remembering; while praying means the daily prayers which Islam commands us to. 30

The Hereafter is Better According to Surah A’la

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا ﴿16﴾

But you prefer the life of this world,

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ ﴿17﴾

While the Hereafter is better and more lasting.’

The Hereafter is not only more lasting than the worldly life; rather, it is eternal. Then why does God say in Surah A‘la that it is more lasting and better?

The Books of Abraham and Moses

إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ ﴿18﴾

This is indeed in the former scriptures,

صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ ﴿19﴾

The scriptures of Abraham and Moses

That which has been said in the past four verses from verses 14-17 has also been mentioned in previous books; i.e. those that were revealed before the Quran.

According to these verses, Ibrahim also had books revealed to him. 32

A Summary of the Chapter

#Youtube

0 notes

runawaycarouselhorse · 11 months ago

Note

why do people of other religions get punished in islam?

In the Name of God, Most Merciful, Most Gracious...

"Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve." [2:62, (translation of interpretation of meaning of the) Quran]

This question is phrased in an inlammatory way that tells me you don't sincerely want an answer and just want to antagonize me or you have hang-ups with religion in general and want to take this out on the nearest adherant of an Abrahamic religion or you just hate Islam/Muslims, but seeing as I'm bored, I'l bite.

If there was no right path, there would be no real reason why uou couldn't follow any other path.

Why do you care if you're not even Muslm what any other religion's God says? Why do you care, if this stuff doesn't apply to you or your world view?

Muslims must treat everyone kindly and justly, unless they wage war against us, prevdnt us from practicjng our faith, drive us out from our gomes, etc. Jihad is self-defense in that respect. If peace is an option, we take it!

"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly." [60:8, (translation of interpretation of the) Quran]

We believe life is a test, God wants to see if we love Him enough to worship Him. God sent prophets and messengers to every nation, but over the years, the original texts have been altered, lost, mixed with human interpretation, etc. Islam is the final message and, unlike the previous messages, is for all of humanity until the end of time, and the miracle of this last Prophet is an unchanging book preserved to the end of time (when it will be lifted and all good people will gently pass away, so only the worst of humanity will witness the end before resurrection.)

You can find copies of the Quran from a thousand years ago and not one letter is altered. Translations of its meaning can differ and be incomplete, each translator bringing you only part of the meaning, but the original Arabic text is memorized, understood, and recited daily by many Muslims and always has been for 1400+ years.

The people who worshipped God on their own, having received no message or in the gap between God sending messengers, will enter Heaven, like a pious man who lived in the time between Jesus and Muhammad who worshipped one God and saved baby girls from being buried by their fathers, but knew no religion.

People who simply never heard of God or any of His religions in life could be tested on the Day of Judgment and enter Heaven if they believe.

Anyone upon any of the Abrahmic faiths who never learned the message of Islam can enter Heaven.

There was a Christian man who recognized signs of prophethood in Muhammad before the message of Islam, who wanted to follow him, but passed away before the message (wnen he had just see Jibreel/Archangel Gabriel), and he also entered Heaven.

The Prophet (ﷺ) returned to Khadija while his heart was beating rapidly. She took him to Waraqa bin Naufal who was a Christian convert and used to read the Gospels in Arabic Waraqa asked (the Prophet), "What do you see?" When he told him, Waraqa said, "That is the same angel whom Allah sent to the Prophet) Moses. Should I live till you receive the Divine Message, I will support you strongly."

Another longer narration (sunnah.com has some awkward translating from Arabic though)...

'... Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza, who, during the pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, "Listen to the story of your nephew, O my cousin!" Waraqa asked, "O my nephew! What have you seen?" Allah's Messenger (ﷺ) described whatever he had seen. Waraqa said, "This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Messenger (ﷺ) asked, "Will they drive me out?" Waraqa replied in the affirmative and said, "Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while.'

Another narration concering Waraqah, talks about a ru-yah/true dream or vision the Prophet had of Waraqah wearing white garments, after his death, so he could not have been of the inhabitants of Hellfire.

I and other Muslims are not responsible for your own actions. We are not God to condemn you. I am not a scapegoat for your religious trauma either. But if you feel strongly about what my God would think of you, perhaps you should look into that on your own.

#replies #anonymous #if it were ruder I would have just blocked but hey maybe it's genuine #Islam

1 note · View note

alhamdulillah10 · 4 years ago

Text

يا منزل الآيات والفرقان *** بيني وبينك حرمة القرآن

إشرح به صدري لمعرفة الهدى *** واعصم به قلبي من الشيطان

“O Revealer of the Verses and the Criterion,

Between You and I is the sanctity of the Qur’aan

With it open up my heart to acknowledge the guidance,

And with it protect my heart from the Shaytan

يسر به أمري وأقض مآربي *** وأجر به جسدي من النيران

واحطط به وزري وأخلص نيتي *** واشدد به أزري وأصلح شاني

With it ease my affairs and settle my needs

And with it save my body from the Fire

With it lighten my load and purify my intention

And with it increase my strength and rectify my state

واكشف به ضري وحقق توبتي *** واربح به بيعي بلا خسراني

طهر به قلبي وصف سريرتي *** أجمل به ذكري واعل مكاني

With it remove my harm and confirm my repentance

And with it make me profit from my pledge without any loss

With it cleanse my heart and purify my character,

And with it beautify my reputation and raise my rank

واقطع به طمعي وشرف همتي *** كثر به ورعي واحي جناني

أسهر به ليلي وأظم جوارحي *** أسبل بفيض دموعها أجفاني

With it cut of my greed, and honour my ambitions

And with it increase my piety and give life to my heart

With it pass my night and make thirsty my limbs,

And soak my eyelashes with the abundance of tears

أمزجه يا رب بلحمي مع دمي *** واغسل به قلبي من الأضغاني

أنت الذي صورتني وخلقتني *** وهديتني لشرائع الإيمان

Mix it with my flesh O my Lord along with my blood,

And with it wash my heart from malice

You are the One who fashioned me and created me

And guided me to the fountains of Iman

أنت الذي علمتني ورحمتني *** وجعلت صدري واعي القرآن

أنت الذي أطعمتني وسقيتني *** من غير كسب يد ولا دكان

You are the One who taught me and had mercy on me

And made my heart heedful to the Qur’aan

You are the One who fed me and made me to drink

Without my earning it by hand or via trade

وجبرتني وسترتني ونصرتني *** وغمرتني بالفضل والإحسان

أنت الذي آويتني وحبوتني *** وهديتني من حيرة الخذلان

And You restored me, covered me and aided me

And enveloped me in Grace and Goodness

You are the One who gave me refuge and awarded me

And guided me from the confusion of disappointment and loss

وزرعت لي بين القلوب مودة *** و��لعطف منك برحمة وحنان

ونشرت لي في العالمين محاسنا *** وسترت عن أبصارهم عصياني

And You have planted love for me between hearts,

And the inclination from You is by way of mercy and affection

And You have spread goodness out for me amongst the people

And You have hid my sin from their eyes

وجعلت ذكري في البرية شائعا *** حتى جعلت جميعهم إخواني

والله لو علموا قبيح سريرتي *** لأبى السلام علي من يلقاني

And You have made my reputation amongst the people widespread

Until You made them all my brothers

By Allaah, had they known the ugliness of my inner self,

Whoever met me would have refused to greet me

ولأعرضوا عني وملوا صحبتي *** ولبؤت بعد كرامة بهوان

لكن سترت معايبي ومثالبي *** وحلمت عن سقطي وعن طغياني

And they would have shunned me and be disgusted with my friendship

And I would have drawn on myself disgrace after honour

But You covered my faults and defects,

And You bore my sin and my tyranny

فلك المحامد والمدائح كلها *** بخواطري وجوارحي ولساني

So all Praise is to You, and all commendations

With my thoughts, my limbs and my tongue

ولقد مننت علي رب بأنعم *** مالي بشكر أقلهن يدان

“O Lord, You have indeed bestowed upon me blessings

The smallest of which I cannot fully give thanks for

فوحق حكمتك التي آتيتني *** حتى شددت بنورها برهاني

It is truly by Your Wisdom that You have given me such

Until You strengthened my faith by its light

لئن اجتبتني من رضاك معونة *** حتى تقوي أيدها إيماني

If, from Your Pleasure, I were to be selected by Your Aid

Such that its authority strengthened my faith

لأسبحنك بكرة وعشية *** ولتخدمنك في الدجى أركاني

Then surely, I will praise You day and night

And in the darkness, my limbs will be at Your service

ولأذكرنك قائما أو قاعدا *** ولأشكرنك سائر الأحيان

I will indeed remember You whether I’m standing or sitting

And the rest of the time, I will be thanking You

ولأكتمن عن البرية خلتي *** ولاشكون إليك جهد زماني

I shall hide my dire needs from the people

And I shall complain only to You of my troubled times

ولأقصدنك في جميع حوائجي *** من دون قصد فلانة وفلان

I shall seek You in all of my needs

Without seeking the aid of anyone in specific

ولأحسمن عن الأنام مطامعي *** بحسام يأس لم تشبه بناني

And I will surely sever my hopes in mortals

With a decisive dismemberment not seen before

ولأجعلن رضاك أكبر همتي *** ولاضربن من الهوى شيطاني

I will make Your Pleasure to be my greatest concern

And I will indeed cast the devil out from my desires

ولأكسون عيوب نفسي بالتقى *** ولأقبضن عن الفجور عناني

I will surely clothe the defects of my soul with the garments of Taqwa (piety)

And I will indeed seize my stubbornness in committing evil

ولأمنعن النفس عن شهواتها *** ولأجعلن الزهد من أعواني

And I will prevent my soul from its desires

And I will make Zuhd (asceticism) to be my supporter

ولأتلون حروف وحيك في الدجى *** ولأحرقن بنوره شيطاني

I shall indeed recite the letters of Your Revelation in the depths of the dark

And I will burn the Shaytan (devil) with its manifest light

أنت الذي يا رب قلت حروفه *** ووصفته بالوعظ والتبيان

O my Lord, it is You Who has uttered its letters

And You have expressed therein much admonition and clarity

ونظمته ببلاغة أزلية *** تكييفها يخفى على الأذهان

You have constructed it with eternal eloquence

The manner of which cannot be understood by the mind

وكتبت في اللوح الحفيظ حروفه *** من قبل خلق الخلق في أزمان

And You have written its letters in the Preserved Tablet

Before the creation of all things aforetime

فالله ربي لم يزل متكلما *** حقا إذا ما شاء ذو إحسان

Allah, my Lord, has not ceased to speak

The truth if He Wills; Owner of Great Generosity

نادى بصوت حين كلم عبده *** موسى فأسمعه بلا كتمان

He called out in His Voice when He called His slave

Musa; and so He caused him to hear without any obscurity

وكذا ينادي في القيامة ربنا *** جهرا فيسمع صوته الثقلان

And likewise our Lord shall call on the Day of Resurrection

In an audible voice, and every Man and Jinn shall hear Him:

أن يا عبادي أنصتوا لي واسمعوا *** قول الإله المالك الديان

That ‘O my slaves, pay attention to Me and listen

To the Word of God, the King and Judge!’

هذا حديث نبينا عن ربه *** صدقا بلا كذب ولا بهتان

This is the narration of our Prophet from His Lord

In truth, without any lie or falsehood

لسنا نشبه صوته بكلامنا *** إذ ليس يدرك وصفه بعيان

We do not liken His voice to our speech

For its exact description is not known

لا تحصر الأوهام مبلغ ذاته *** أبدا ولا يحويه قطر مكان

Minds can never encompass the extent of His Being

And place can never contain Him

وهو المحيط بكل شيء علمه *** من غير إغفال ولا نسيان

He is the One Whose knowledge encompasses all things

Without heedlessness or any forgetfulness

من ذا يكيف ذاته وصفاته *** وهو القديم مكون الأكوان

And who can attempt to describe or shape Him and His Attributes

When He is the All-Present, Creator of all existence?

سبحانه ملكا على العرش استوى *** وحوى جميع الملك والسلطان

Glory be to Him, a King Who rose over His Throne

And Who has gathered all the Dominion and Authority

وكلامه القرآن أنزل آيه *** وحيا على المبعوث من عدنان

His Speech is the Qur’an whose verses He has revealed

A revelation to the sent one from ‘Adnan (the Arabs)

صلى عليه الله خير صلاته *** ما لاح في فلكيهما القمران

May God’s best blessings be upon him

So long as the sun and the moon shimmer in their orbits

هو جاء بالقرآن من عند الذي *** لا تعتريه نوائب الحدثان

He came with the Qur’an from the One Who

Cannot be stopped by the misfortunes of time

تنزيل رب العالمين ووحيه *** بشهادة الأحبار والرهبان

It is the Revelation of the Lord of the Worlds

Witnessed by the scholars and the righteous ones

وكلام ربي لا يجيء بمثله *** أحد ولو جمعت له الثقلان

And none can bring the like of the Speech of my Lord

Even if Man and Jinn were to come together to achieve that

وهو المصون من الأباطل كلها *** ومن الزيادة فيه والنقصان

And it is protected from every single falsehood

And it is protected from any excess or deficiency

من كان يزعم أن يباري نظمه *** ويراه مثل الشعر والهذيان

Whoever claims that its construction is useless

And sees it to be like poetry or senseless chatter

فليأت منه بسورة أو آية *** فإذا رأى النظمين يشتبهان

Then let him bring a single chapter or verse from it!

And if he sees the two texts to be just like each other,

فلينفرد باسم الألوهية وليكن *** رب البرية وليقل سبحاني

Then let him single himself out for worship and let him become

The Lord of people, and let him say: ‘Glory to me!’

فإذا تناقض نظمه فليلبسن *** ثوب النقيصة صاغرا بهوان

But if his text is contradictive, then let him wear

The garments of failure, belittled by humiliation

أو فليقر بأنه تنزيل من *** سماه في نص الكتاب مثاني

Otherwise, let him admit that it is a Divine Revelation

From the One Who named it ‘Mathani’ (Oft-repeated) in His Book

لا ريب فيه بأنه تنزيله *** وبداية التنزيل في رمضان

There is no doubt that it is His True Revelation

And the start of this Revelation began in Ramadan

الله فصله وأحكم آيه *** وتلاه تنزيلا بلا ألحان

Allah explained it in detail and clarified its verses

And recited it as a Revelation without any mistakes

هو قوله وكلامه وخطابه *** بفصاحة وبلاغة وبيان

It is His Saying, it is His Speech, it is His Dialogue

With absolute articulacy, eloquence, and clarity

هو حكمه هو علمه هو نوره *** وصراطه الهادي إلى الرضوان

It is His Judgement, it is His Knowledge, it is His Light

And it is His Path which guides to ultimate Pleasure

جمع العلوم دقيقها وجليلها *** فيه يصول العالم الرباني

In it He gathered all Sciences; the subtle and the great

And hence the righteous scholar delves into them

قصص على خير البرية قصه *** ربي فأحسن أيما إحسان

Within it are stories unfolded to the best of creation (the Prophet)

My Lord narrated them and in perfection did He do so!

5 notes · View notes

basicsofislam · 5 years ago

Text

ISLAM 101: THE HOLY QUR’AN: QUR’AN: Part 10

What are the stylistic characteristics of the Qur’an?

In each and every verse of the Qur’an, there is an inimitable and eloquent style; this is apparent in the reminders, admonitions, narratives of bygone nations and in the more prosaic presentation of the truth. This eloquence is a distinctive feature of the Qur’an which renders it unique among all other books and also renders it incomparable in human communication. Therefore, it is not correct to compare it with any other word, literary style or work; rather it should be regarded as having a unique and individual style.

The style of the Qur’an is strikingly different from that of other books in both the choice of words and sentence construction.

However, this style does not appear strange to us, even though each and every word has a style unique. By saying that the Qur’an has a unique style, this does not mean that it was revealed in a different language from what the Arabs were using. Although the same language that the Arabs were using every day is used in the Qur’an, the language of the Holy Book differs from that of the Arabs in many aspects. It may help to make a comparison here: Every tailor uses fabric to sew clothing.

Even if they use the same fabric, the clothing that they create can all appear different from one another. That is, the clothing differs in accordance with the style and expertise of the individual tailor. In a similar way, the skill in using a language does not lie in the letters or words; that is, the same Arabic letters and words that are used every day are employed in the Qur’an, but the style and eloquence of the Qur’anic text is inimitable, and nothing can even begin to compare to the language of the Qur’an. Briefly, if we are to mention only the literary aspects of the difference in style we can say the following:

The language of the Glorious Qur’an is so perfect, with its vowel sounds and pauses, with its elongated vowels and abrupt stops, that it is not possible to find the same in any other verse or poem.

Everyone, even if they do not know Arabic, receives pleasure when listening to the Qur’an on some level.

The words in the Qur’an take on completely different characteristics to all other words, and everybody, from the illiterate to scholars, receives a share from it.

Those who are well-versed in Arabic are amazed by the beauty of just one page of the Qur’an when compared to any other poem or work in Arabic.

The Qur’an has a breathtakingly beautiful style with an authentic and unusual eloquence; anything like this has not been seen before or since.

If a verse from the Qur’an is included within the works of famous literary figures, it is instantly noticeable, just like the voice of an angel can be detected among the melodies and fresh fruit among vegetables.

The Qur’anic verses can be distinguished among countless works in any language by their uniqueness.

The language of the Qur’an is recognizable without any doubt, for it comes from a source that is different from any other source we know.

While reflecting on the reasons why the Qur’an was sent down in Arabic, we should keep in mind the fact that, more than any other language, the pronunciation of the words and the conjugation of verbs in Arabic call to mind deeper meanings.

The Qur’anic verses are not only distinguished by their rhythm and inner harmony, but also by their grandeur. For example, if only verse about the Flood is studied carefully, it is impossible not to feel this grandeur in the words that have a style so unique and wonderful:

“It was said: ‘O earth, swallow up your waters! And, O sky, cease (your rain)!’ And waters were made to subside, and (by God’s will) the affair was accomplished…” (Hud 11:44).

These are words of incredible majesty that fill the human soul with awe and dread. The word in the verse that has been translated as “swallow” is abla’iy, a word associated with the act of swallowing. The pronunciation of the word in Arabic is in keeping with its meaning. Each word in the verse carries the weight of mountains and has the influence of thunder. Then there is a sudden silence, a calm and a serenity as it ends, the raging storm ceases, and the story comes to a conclusion:

“… Then the Ark came to rest on al-Judi, and it was said: ‘Away with the wrongdoing people!’” (Hud 11:44).

By indicating this, which is only a mere drop in the sea of Qur’anic eloquence, we can understand from this verse that both the sky and the earth are under God’s dominion and they obey Him alone, working under His absolute rule like the commander who says “Cease fire!” to the army. The Lord of the Worlds, to whom belong “the hosts of the heavens and the earth,” issued the command to the sky and the earth to annihilate the people of Noah; the sky and the earth reacted as if they were conscious beings angry at the unbelief and rebellion of the human beings. When they had carried out their duty, God Almighty decreed:

“Swallow up your waters, O earth! And, cease your rain, O sky! It is finished. ”

One can be aware of almost supra-human sentiments in these words, each one of which is as magnificent as if it has been carved out of the hard rock, making apparent the weight and grandeur of each word of alpine magnitude. This important historic event of the Flood is described, with all its consequences and truths, in a concise, miraculous, and succinct manner; it would be impossible to replace any word or even any letter or to formulate any other (similar) sentence of equal intensity and impact. If you like, try to replace one letter or word in the apparently simple sentence, made up of only ten words.

But, the result will never be anywhere as powerful as the original. Just imagine the devastating impact that the Qur’anic verses of such magnitude had on the Arabs of the pre-Islamic era, a people who prized eloquence and rhetoric greatly. The following event that took place in the early period of the Revelation also clearly indicates the wonderful beauty of the Qur’anic style: Walid ibn Mughira, one of the chieftains of the Quraysh, came to Prophet Muhammad, peace and blessings be upon him. He was greatly moved when the Prophet recited some parts from the Qur’an to him. He later went to his close relatives from the Banu Makhzum tribe and told them:

“By God, I listened to some words from Muhammad a short while ago; these were not the word of a human or a jinn. What he said does not resemble any of these; it has such sweetness, such beauty. This speech is so sweet that its branches are fruitful, its roots are deep and productive! It is certainly bound to prevail and not be defeated.”

Upon understanding that Walid was inclined towards the Message, the people of Quraysh said: “Walid has deviated from the path of his forefathers. By God, all the people of the Quraysh will follow him and will deviate from this path.” Abu Jahl heard of this and he said: “Do not worry, I will dissuade him, and bring him back.” Abu Jahl went to Walid and said sadly: “O Uncle! Your tribe has mobilized and is collecting money and property.” When Walid asked the reason for this Abu Jahl replied that they were collecting money to give to Walid. He again asked the reason for this and Abu Jahl said: “Because they have heard that you went to Muhammad hoping for something from him.” Walid responded: “The Quraysh certainly know that I am one of the richest among them.”

Abu Jahl then told Walid that he should speak against Muhammad so that they could hear and understand that he was not supporting Muhammad and that he denied the Message. Walid responded: “I do not know what to say! There is no one among you who knows poetry better than me. Nor is there anyone who knows the poetry of the jinn better than me. What Muhammad said does not resemble any of these!” But, Abu Jahl insisted and told Walid: “Your people will never be pleased with you unless you say something against him.” Walid asked for some time to think. He thought for a while and then stood up and went to the gathering of his people; they demanded that he declare Muhammad crazy. But Walid said: “No, by God, he is not insane. We have seen insane people; the way one talks disjointedly and behaves foolishly in that state is known to all. Who would believe that what Muhammad presented was the incoherent speech of a madman?” Some people than stated that he should be called a soothsayer. Walid said, “He is not a soothsayer. We have seen the soothsayers. What they murmur and what they utter has no resemblance whatsoever to the Qur’an.” Some other people said they should call him a poet. In return, Walid said, “No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to none of those forms.”

Some said they should call him a liar. Walid asked, “Have you ever heard him lie?” The people had to answer in the negative, but this left the problem of what they should call him. Walid asked for some more time to think. He finally said: “This is bewitching magic which could have been learned only from masters. This cannot be the words of a human being.” These words made Walid’s people happy, and they were all in agreement. The following verses were revealed concerning this incident and Walid:

Leave Me (to deal) with him whom I created alone, and I enabled for him abundant wealth, and children around him as means of power; and I have granted him all means and status for a comfortable life. And yet, he desires that I should give more. By no means! Surely he has been in obstinate opposition to Our Revelations. I will oblige him to a strenuous climb. He pondered and he calculated (how he could disprove the Qur’an in people’s sight). Be away from God’s mercy, how he calculated! Yea, may God preserve him from the evil eye! How he calculated! Then he looked around (in the manner of one who will decide on a matter about which he is asked). Then he frowned and scowled. Then he turned his back and (despite inwardly acknowledging the Qur’an’s Divine origin), grew in arrogance. And he said: “This is nothing but sorcery (of a sort transmitted from sorcerers) from old times. This is nothing but the word of a mortal.” (Muddatthir 74:11-25)

2 notes · View notes

12business12 · 2 years ago

Text

Online Quran with Tarweed & Tarjuma — Learn Quran Online in the USA

Learn Quran Online with Tajweed for Kids

Our Learn Quran Online focal objective is to deal with the presence of Muslims by offering a sensible and open system for youngsters and adults to learn the Quran Online well at home. The systems of the Quran bring the best happiness to Muslims that have gotten a full and nuanced impression of the texts through the learning of Tajweed and Tarteel. That is the explanation we've given up to foster the best approaches to help students with learning to examine and relate the Quran sensibly, with normal online decisions that make learning Quran open. Our Learn Quran Online especially ready and experienced educators will guide you or your kids through changed social events that give the astonishing joy of obligation to the Quran in your home.

Quran Learning was never been so normal

The Best Learn Quran Online Method for Children and Adults. What do you expect when you see a Qari relating the Holy Quran in a marvelous delightful voice? Might you truly need to learn Quran like that?, Join us to start Quran Learning today. To get everything rolling with the Quran Learning program that has illuminated the hearts of thousands of students starting with one side of the planet and then onto the next with the section of the Holy Quran, all you truly need is a PC with headphones and a web association.

Learn Quran Reading Basics

Learn the stray pieces of the Quran by examining them online with the best Learn Quran Online teachers. Plus, learn how to make heads or tails of letters, and words, Quran keeps down, and complete surahs. You can, at last, research the entire Qur'an without blunders. Learn Quran Online with Tajweed Learn Tajweed while studying the Holy Quran online at Quran Online, a website that helps people learn the Quran whether at home or on the go. We offer a few courses with the titles "Learn Noorani Qaida", "Learn Quran with Tajweed Online", "Quran Memorization", "Quran Translation" and "Quran Tafseer"

COURSES

Noorani Qaida For Beginners

Noorani Qaida is a strikingly vital and introductory development toward learning Quran for the tenderfoots. It helps with seeing the Arabic letters all around, pictures, enunciation, and partnerings the letters totally.

Quran Reading with Tajweed

As per the perspective of recitation of the Holy Quran, Tajweed alludes to norms for the right clarification and procedure for examining the letters with their characteristics overall.

Quran Memorization

Sublime Quran is the most famous book on this planet to investigate, examine and survey reliably. It is the commitment of every single Muslim to learn the Quran and apply it in his/her standard everyday practice.

Quran Tafseer

This course wants to show the translation and explanation of the Quran. It joins the word-by-word cognizance of the refrains as well as a positive portrayal of each. The students are encouraged on the best method for isolating models from each holdback. They learn the help of the abstains and their perpetual consequences. It might be a really moving experience for individuals.

Quran Memorization

We grasp that there are different people out there who need to hold the Quran. This course is planned to take fascinating contemplations of such people. It has a total improvement that is embraced by our Ijaza Certified Scholars. The course sticks to all fundamentals of Quran affirmation. Our insisted colleagues moreover ensure that all essentials are met all through the learning framework.

Learning Quran is Compulsory

Muslims across the globe handle the significance and meaning of the Holy Quran, in any case, at this moment, the Quran is involved more as an establishment, and reasonably two or three people are sincerely attempting to help considering what is generally anticipated. The Learn Quran Online is perhaps the fundamental piece of Islam, and taking confidence in the Quran (and the other Holy Scriptures) is a genuine principal piece. The meaning of the Quran is known considering the way that it has express-open entryways for Muslims. This recommends that the Quran has the choice to be taken confidence in, the choice to be analyzed, to be seen, and the choice to be executed. Moreover, every Muslim has a promise to learn the Quran Online with Tajweed to relate, fathom, and complete the depictions of the Holy Quran.

#learnquranonline #learn quran for kids #learn quran with tajweed #online quran lessons #learn quran online

0 notes

learn-quran-online · 6 years ago

Link

To seek guidance and help, we can find many books in this world. But for Muslims, there is no such Book like the Quran. This Holy Book has its own significance that ever Muslim feels in his life. There are certain lessons in this book that are very important for the guidance of mankind. Other books for guiding people are made by human beings so those books cannot be perfect. The Quran is the perfect Book because it is sent by Allah. It contains the speech of Allah and it is the only book in this world that will remain unchanged forever. It will remain the same in the future because it is truly a miracle of Allah Almighty. We believe that Allah has taken the responsibility of the Quran so there will be no change in the words of Allah till the Day of Qyamat. Listening to the recitation carefully is very important for respecting its dignity.

Learn To Read Quran In The Best Manner And With The Best Teachers

To seek guidance, we all should read it and try to understand it. There are so many hidden messages in the Quran so we all should study the details of the Holy Book. Through this Book, we cannot only learn about worship we can know about the reality of this world. We need a proper code of conduct and guidance for spending our life so our Holy Book is the best source of guidance for us. It is for all humankind and offers unlimited blessings but the important thing is to know how to gain these blessings.

If you want to lead a successful life, you should be aware of the blessings of the Holy Book. Not only this life in this world but also the life hereafter can be successful with the help of the teaching of the Quran. When you recite the Holy Book, you feel very peaceful and relaxed.

As Muslims, our most important responsibility is to read the Book of Allah regularly and practically act upon the verses. Simple recitation without understanding meanings is also rewarding but if you understand what you recite then it is more rewarding. A person who teaches the Quran to others is a very noble person in the eyes of Allah so when you learn anything from the verses, you should preach it to others.

Learning The Quran Is Important

For Muslims of all sects, the Holy Book of Allah is of supreme importance. Everyone must learn and acquire knowledge of the Quran. First of all, we all should Learn to Read Quran because reading is the first step. There is a large number of Muslims who don’t know how to read the Quran but they are interested to do so. The Internet has opened doors to getting the Quran teaching. Getting the help of skilled tutors is a fortunate thing and whosoever gets the guidance of an experienced teacher is really a lucky one. Then should have experience in the field of online teaching. The internet has conveniently simplified the task of learning the Holy Quran for everyone. The students can take their classes in the comfort of their homes and study at their own pace.

There are no hassles and troubles in taking lessons in this way. Online learning also offers the opportunity to do an in-depth study. The internet makes all the Quran courses easily reachable to you. You can hire a teacher by making a few clicks.

There are different lessons that students can take online. The first stage of learning is to learn the reading which is called the recitation. After that students can decide whether they want to memorize or take the lessons of Tafseer lessons. Students who want to memorize should take the guidance of a teacher who is a Quran Hafiz. There are a lot of benefits of recitation. The first thing is that when we read the Book of Allah, we get rid of the stress. Each and every verse of this Holy Book helps in combating the stressful feelings. Listening to the recitation also heals your stress. But it does not mean that you only listen to the Quran but don’t read it. If you don’t know how to read, you must learn it.

Reciting With Tajweed

Learning Tajweed is very important because it will help you in avoiding mistakes. Students can learn Tajweed from apps. But it is advisable to hire a teacher to learn Tajweed lessons. All the Muslims must take the recitation seriously. So Tajweed is also important as it makes the reciter proficient in reading. Through Tajweed, it is possible to observe the correct pronunciation of every letter of the Quran. The correct pronunciation is extremely valuable for Muslims. Tajweed lessons are the beginning lessons so every student must start with these lessons. Almost every one of us learns the Quran in our childhood. But some people study the Holy Quran when they are adults for different reasons. One of the main reasons is the unavailability of Quran learning facility. Sometimes appropriate teachers are unavailable so people are unable to take correct lessons to learn recitation. Many parents face problems in finding reputable teachers near them and sometimes they give up searching. So the students fail to acquire the virtuous knowledge.

Such people should make use of the internet and learn the recitation of the Holy Book. The students can check the internet for searching the right Qari. There are many different sites where students can hire a teacher and there are many qualified teachers. There are many advantages to taking online classes for both adults and children. People have tough and hectic routines nowadays so online classes are the only way they can learn with ease. Learning the recitation is an important aspect of our lives. It is very important to pronounce Allah’s words properly. In this digital age, learning everything is possible. No matter in which country of the world you are, you can learn the Book of Allah in the best manner with the best teacher.

Applying Tajweed Rules

Many people read the Holy Book regularly and also read so much of it. But they do not know the actual accent. As Arabic is a vast language, any small mistake while pronouncing any word or a letter may change the meaning so the reader must be careful in this regard. We all know that learning Tajweed is important but not compulsory but reading in a correct manner is compulsory. So, in this sense learning the rules of Tajweed becomes necessary. It is the only way one can avoid making the major or clear mistakes in recitation. If you hesitate in reading the holy book because of the fear of making mistakes then you must learn Tajweed for proper reading and memorizing. It has become the necessity of non-Arabs to apply the rules of Tajweed while reading and whoever doesn’t apply these rules, will make mistakes. Not applying these rules may lead to the wrong pronunciation of the Arabic letters which will ruin the meaning. It is quite easy to avoid this sin and keep away from making the major mistakes. Basically, there are two types of mistakes.

Clear Mistakes

Unobvious Mistakes

In order to avoid both kinds of mistakes, it is very necessary to study Tajweed rules in detail. Even if students want to memorize, they should learn the rules of Tajweed. For acquiring this knowledge, there should be an expert tutor so that they can guide how to avoid mistakes and learn the right pronunciation.

Sometimes a student changes one letter into another, or change Fathah into Damma, Qaaf into Kaaf, etc he/she makes a mistake. Similarly, if one does not observe the elongations (Madd), he makes mistakes too. Stopping or starting at an incorrect place can change the meanings of the words. These are clear mistakes which are very important to avoid. Sometimes the reciter makes mistakes that are not very clear. The elongation of letters should be exact. If it is not exact, reciters will not recite properly. Moreover, if the reciter does not observe the attributes of each letter perfectly, there are chances of making mistakes. Those who study Tajweed rules are able to avoid these mistakes. An ordinary person is not able to understand such rules so for them learning Tajweed is very important.

Melodious Recitation

It is not only important to recite the Book of Allah correctly and properly but reciting the Qur’an melodiously is also very important. Our Prophet (PBUH) used to recite in slow and rhythmic tones. Reciting fast is not recommended and our Prophet Muhammad (PBUH) also commanded people to read the Holy Book in a beautiful voice and the tone should be pleasant. A beautiful voice increases the beauty of recitation. Unfortunately, all of us don’t have the reciting skills and they read without any feeling. Every Muslim should put his efforts into learning this skill. It is the most appreciated skill and the person who can read the Holy verses is the most respected person. Such a person has a special status in the Muslim community.

The person who has the finest voice is the one who fears Allah. Everyone compliments the beauty of the recitation so we all should try to make our voice more pleasant and emotional while reading our sacred Book. The text is not an ordinary text so you should be very careful in reading this sacred text. It is sacred because it is literally the word of Allah. From the time of Prophet Muhammad (PBUH), good recitation was given great importance. But people today forgot the importance of reciting the Quran melodiously. They have different excuses and avoid learning the proper rules of recitation.

Helpful Tips

There are Qaida Books that can help you learn the rules of recitation. You can study those books but you must study with the help of your teacher. There are audio CDS to help students learn reading the Holy Book. These methods are effective but no one can underestimate the importance of a teacher. The books and CDs can give you the idea of the way of reciting but they will not pick out your mistakes. Only a tutor can correct your mistakes. Find a teacher who has the knowledge of Tajweed or having an Ijazah in recitation is the right step you can take if you want to make your recitation perfect. No book can guide you learn recitation in a proper manner but only a Qari can. There should be a qualified teacher who can correct you and help you in applying the rules correctly.

Join local Mosques or madrassas to find a Qari. If you can’t access a Qari from a mosque, try taking online classes or hire online tutors. If you are interested in online classes, choose the ones who are recommended by people who have taken online classes. When you learn the rules, try to practice them again and again so that you never forget them. Practice will make you perfect. The Quran is the greatest blessings for Muslims that Allah bestowed us.

Often the new learners have the problem that they want to master everything overnight. They want to become expert reciter as soon as possible. They should understand that learning all the rules and proper method of reciting is not possible overnight. They have to spend some time in understanding and practicing. After that, they will become an expert. Many learners who don’t get the results according to their expectations soon after they take class, they get disheartened. For better learning, the students should start from the shorter Surahs.

There are some long and difficult ones that will make their learning difficult but beginners should start with shorter Surhas. Good recitation means quality recitation. If you know how to read the Quran, you should focus on making your recitation better. Good recitation is no doubt the source of pleasure not only for the reciter but also for those who listen.

#learn to read quran

0 notes

100prompts · 8 years ago

Text

1. Show the video footage of former Israeli Ambassador to the U.S., Michael Oren, being heckled by pro-Palestinian activists at U.C. Irvine. Ask students: How does this make you feel?

2. Throw a bagel to every person in the room. Ask: In what ways does this bagel represent and embody the Jewish experience and in what ways not? Consider in chevrutah.

3. Give every student $7. Challenge them to donate a dollar a day for one week. Come back a week later and discuss.

4. Read the Bereshit account of Jacob wrestling with the “angel”. Ask students: In what ways has Jewish history embodied or reflected this origin as “wrestlers”?

5. Read the morning prayer, “Elohai HaNeshama”. Ask students: What comes up for you when you read this prayer? What might it mean to say that the soul is “pure”?

6. Give everyone a copy of “Modeh Ani” and have folks recite it upon arising every morning for one week. Come back together and discuss.

7. Watch the Israeli band A-WA’s single “Habib Galbi”. Discuss.

8. Watch a quality version of Bob Marley’s “Exodus”. Ask students: To what extent is this a “Jewish�� song – To what extent does it present the tropes and themes of the Jewish story – both historically and spiritually? To what extent not?

9. Study a map of the Land of Israel that includes both major Jewish and Arab population centers as well as clearly delineates the “Green Line”. Ask students if they have any questions.

10. Invite students into a private Facebook group entitled “Gratitude Reflections” and challenge each member of the group to post three “things” they’re grateful for each day.

11. Bring a group of students to a rally or protest. Have them create signs and posters based on values from their Jewish tradition. Following the rally, go get pizza and discuss.

12. Bring a group of Muslim students to meet a group of Jewish students. Have dinner and then have each group generate as many questions as they’d like to ask the other. Come back together and take turns going back and forth, answering as many of the questions as possible.

13. Watch the Curb Your Enthusiasm episode, “Palestinian Chicken”. Ask your students to explain the last scene.

14. Invite Erika Davis (author of the “Black, Gay, and Jewish” blog) to visit a group of students.

15. Purchase every student a copy of Heschel’s “Moral Grandeur and Spiritual Audacity”. Read any essay. Discuss.

16. Find an online description of the Chofetz Chaim’s stringent rules around gossip and Lashon Hara. Ask students what role gossip plays in their lives and if they can understand the rabbi’s stringencies?

17. Host a Tu B’Shvat seder. Download the Hazon “haggadah” for the occasion. Real wine is a must.

18. Pass around a lulav and an etrog. Discuss.

19. At the start or end of a semester, study the midrash of Nachshon ben Aminadav. Ask students in what ways that embodied the chutzpah of Nachshon over the past semester and in what ways they wish they had embodied his chutzpah.

20. Watch the short (30 min.) Israeli movie “Barriers”. Ask students to name ten different types of barriers represented in the movie. Discuss widely.

21. Read the entirety of the Shema. Ask students: How would you relate to the 2nd paragraph if you were a Cambodian sustenance farmer? How would you relate to it if you were “ancient man”? How do you (might you) relate to it as you yourself?

22. Borrow a handful of sets of tefillin and a bunch of tallitot and gather a bunch of students for whom these ritual items are not familiar. Have everyone take turns “wrapping and donning”. Discuss.

23. Gather ten students in an open space for the sunset. Recite the evening “Ma’ariv” prayer. Sit in silence.

24. Look at a collection of hanhagot from various Jewish writers. Have students compose their own hanhagot – based on the language and style of the historical ones.

25. Open up the claf of a mezuzah. Ask students to explain this ritual technology. Have students compose their own mezuzah scroll – give them pushpins to affix these original scrolls to their doorposts.

26. Gather a small group of really intellectually intense students. Purchase each of them a copy of Buber’s “The Way of Man”. Gather on several occasions to read a chapter from this small book.

27. Read the original “10 Commandments” and then read Archie Gottesman’s “New Ten Commandments for the Jewish People”. First discuss. Then have the students compose their own individual ten commandments. Discuss.

28. Cut up a whole lot of little slips of paper. On half of them write, “The entire world was created for me”. On the other half write, “I am nothing but dust and ashes”. Give one of each to 10 students. Ask them to pull out the former when they’re feeling glum and to pull our and read the latter when they’re feeling overly proud. Have them do that for a week. Gather and discuss.

29. On Erev Shabbat, have students go around and fill in the following blanks: This Shabbat I want to unplug from ________. This Shabbat I want to plug into ________.

30. Introduce the Kabbalistic practice of gerushin (wanderings). Take a handful of students and walk aimlessly around campus for an hour trying to get in touch with the exile of the Shekhinah. Discuss.

31. Give a tutorial on various online Israeli and Jewish news culture websites. Let students survey them on their own for a while. Present favorite articles.

32. Read the first chapter of Bereshit – slowly. Discuss as you read.

33. Study Rav Yosef’s statement in the Talmud (Ketubot 48a) that “There must be close bodily contact during sex…” Ask students why Rav Yosef insists on two people being naked? What’s up with nakedness?

34. Study the midrash’s story of Noah planting a vineyard with Satan. Prepare to answer questions about the Jewish Satan. Ask students: What’s this midrash trying to communicate to us about the complexity of getting drunk and being stoned?

35. Get a bunch of siddurim and have students flip through the section of Birkat Nehenin. Tell them they are on a “Brachot Scavenger Hunt”. Can they identify one blessing that is surprising? One that they have recited at some point in the past? One that they find beautiful? Etc.

36. Cut up the weekly parsha verse by verse. Place all the verses in a hat. Pass it around – everyone randomly selects a verse. Have students go a sit alone for 15 minutes reflecting on how the verse speaks to them and “where they’re at” in life. Come back together and share in chevrutah.

37. Study the very first mishnah of Mishnah Berachot.

38. Read A.B. Yehoshua’s critique of diaspora life published in Ha’aretz several years ago. Discuss.

39. Print copies of the summary of “the PEW poll”. Give students 15 minutes to peruse and discuss in small groups. Come back together. Discuss.

40. Give students 30 minutes to answer the question “Why be Jewish?” Answers must be fewer that 50 words. Do the same exercise but require answers to be 20 words or less. Do one more time – 5 words. Then 1 word.

41. Read Matisyahu’s Twitter post (along with accompanying photo) from 12/13/11. Discuss.

42. Gather a group of students. Ask them how we might understand and relate to the idea of angels. Chant “Shalom Aleichem” (as a niggun, without the words) for 15 minutes. Discuss.

43. Print out copies of the Rambam’s enumeration of the 613 commandments. Give students 15 minutes to explore the list. And give them a set of scavenger hunt questions to guide their exploration. A commandment that’s surprising. One they already were familiar with. One they’d like to find the time to perform. One that is morally troubling.

44. Watch the “Double Rainbow” Youtube classic. Pair this with a Heschel text on “wonder”. Discuss.

45. Invite a Jewish LGBT activist to visit with your students.

46. Invite a young Orthodox Jew to meet with your students for a session entitled, “What’s going on in the mind of a young Orthodox Jew?”

47. Sometime around Hannukah, read David Brooks’ piece, “The Hannukah Story,” in the NYTimes from 12/10/09. Discuss.

48. Look at the commandments prohibiting tattoos. Ask students: What right does the Torah have to tell you how to live your life?

49. Place a bacon cheeseburger in the center of a group of students. Discuss.

50. Play Omer Avital’s song, “New Middle East”. Ask students: What does this song mean?

51. Read Allen Ginsberg’s poem, “Jaweh and Allah Battle”. Read it again. Discuss.

52. Have students try and retell the Purim story.

53. Ask students about the personal significance (or lack thereof) of fasting on Yom Kippur.

54. Ask students to make sense of the fact that many Jews who eat cheeseburgers all year long abstain from bread during Pesach.

55. Have students consider Kaplan’s statement: “The ancient authorities are entitled to a vote, but not a veto”. Discuss.

56. Consider the mitzvah of Kibud av v’em / Honor your father and mother. Break students into chevrutot to talk about the depth and possible limitations of this commandment. Have students write letters to their folks.

57. Have students look at the calendar of Jewish months and holidays. Answer questions.

58. Have students read the liturgical text for Amelioration of Bad Dreams. Ask students: What power (of lack thereof) might dreams have in your life? Get into chevrutot and share a dream that has “stuck with you”. Why?

59. Read the Rambam’s “13 Principles of Faith”. Discuss.

60. Bring a Sefer Torah into a room with a group of students. Allow them to hold it and sit with it. Kiss it. Open it up and roll it from start the finish – pointing out unique “typographic” and narrative moments in the text. Answer questions.

61. Bring in falafel – with all the “salatim” fixings. Have a student facilitate a “Felafel Tutorial” demonstrating how to properly stuff a pita.

62. Read the Torah’s narrative about Moses not being permitted to enter the Land of Israel. Ask them to reflect on a time in which they too were not able to make it to a long desired “destination”.

63. Invite a Russian Jewish immigrant to tell his/her story.

64. Ask students if the institution of Bar/Bat Mitzvah should be nixed – or significantly altered. Should it be postponed until the age of 21?

65. Ask students: What does the title “Birthright” mean? Do you have a “Birthright” to the Land of Israel? Discuss.

66. Have students attend Friday night Kabbalat Shabbat davening as “Religious Ethnographers”. Over Shabbat dinner, discuss findings.

67. Watch “Kourtney and Kim Take New York” episode, “True Colors” in which Scott Disick has a mini Jewish awakening. Ask students: What’s going on for Scott? Discuss.

68. Watch Alicia Keys’ music video, “No One”. Ask students: What is this song about? About a relationship between two people? Or about a relationship between a person and God? What evidence in the music video might suggest the latter? Bring in some Kabbalistic poetry. Ask students: What’s the relationship between spirituality and eroticism?

69. Consider several cases of medieval Jewish martyrdom. Ask students: Would you choose death rather than “forsake” your Jewish identity?

70. Find an interesting analysis of “Jewish American Princess”. Have students read it together. Ask students how they feel about this terminology and its function.

71. Have students consider the injunction in Vayikra, “Reprove your neighbor”. Bring in some commentary from interesting sources. Break students into chevrutot and have them think about whom in their lives deserves careful reproach of this sort?

72. Take students to a mikvah. Allow them to immerse (privately) if desired. Discuss.

73. Read the Israeli Declaration of Independence. Discuss.

74. Read George Washington’s “Letter to the Hebrew Congregation at Newport”. Ask students: Do they identify primarily as Jewish Americans or American Jews?

75. Ask students to talk about their “Hebrew Names” – their origins, etc. Lead a discussion about any subject, where students must refer to one another by using their Hebrew names.

76. Have students tell each other their “Jewish stories” by describing a 1) person, 2) experience, and 3) Jewish idea that have had major impacts on their lives.

77. Play a good version of the “Hora” and have students lift each other one by one up in chairs. Discuss.

78. Using their cellphones, have students take portraits of one another with different facial expressions for a variety of Jewish “things” – including, Yom Kippur, Israel, the Shoah, Bnei Mitzvah, etc. Post pictures on Facebook.

79. Have students explore Ritualwell.org. Break students up into groups of 4 and have them design new rituals for “Upon a Hard Break Up”, “Upon Acceptance into College”, and “Upon Leaving Your First Year Dorm room”.

80. Watch an interview with Rabbi Menachem Froman z”l. Ask students: What does Rav Froman mean when he says he lives in “the state of God”?

81. Ask students: Are Jews white?

82. Watch a collection of recent videos showing police abuse of people of color. Ask students: Considering the injunction in Devarim, “You must not remain indifferent”, what actions have they considered taking to address the injustices that continue to surround race in America?

83. Watch the video of two Israeli police officers beating a Jewish Israeli of Ethiopian decent. Watch videos of the ensuing Ethiopian protests in Tel Aviv. Discuss.

84. Have students turn to one another in chevrutot. Ask them to discuss their relationship with and experience of God.

85. Have students write a list of “10 Contemporary Plagues” that impact our global society. Have them read this list at their family seders.

86. Have students read Rebbe Nachman’s short tale, “The Turkey Prince”. Discuss.

87. Ask students if they’ve received particular “messaging” from parents or grandparents about the need to marry a Jew. Discuss.

88. In a group of students, read selections from Jean Amery’s essay, “On the Necessity and Impossibility of Being a Jew”. Discuss.

89. Ask students: Is it cool to be Jewish? Discuss.

90. Have students interview their oldest living relative about what being Jewish “means to them”. Each student will present.

91. Have students perform a “Welcoming Assessment” for a selection of campus Jewish organizations and institutions. Students present findings.

92. Read “The Epistle of the Baal Shem Tov” with a group of students. Discuss.

93. Instruct students to light a menorah (during Hannukah) in a public space in order to “publicize the miracle”. Come back together and process the experience.

94. Watch the Israeli movie, “Sallah Shabati”. Discuss.

95. Watch “Fiddler on the Roof”. Discuss.

96. Consider how the Torah describes all generations of Jews as having stood at Sinai at the giving of the Torah. Read Merle Feld’s poem, “We all Stood Together”. Ask students to envision what they would have been doing, how they would have been feeling, where they would have been standing – at Sinai.

97. Teach students how to give a “Dvar Torah”. Then give them all various short selections from Torah. They have 10 minutes to develop “Divrei Torah”. Present.

98. Facilitate a “Lechayim Tutorial”.

99. Have students compose their “Jewish Soul Resumes”. Present.

100. Teach students the lyrics of “Hatikva”. Sing together as a group. Discuss.

0 notes

de1229amymills · 8 years ago

Text

Research found - http://www.30factsaboutislam.com/

Summary: Islam shares the same Abrahamic heritage as Judaism and Christianity and, therefore, espouses many similar beliefs and practices. Among them are belief in angels, prophets and scriptures and practices such as prayer, fasting and charity. Adherents are called “Muslims” and number over 1.5 billion. They pray to Allah, the same God Jesus worshipped. Jesus called God “Eloi” (Mark 15:34). But the difference is in language only. Hispanics call God “Dios”. French call God “Dieu”. Arab Jews and Christians call God “Allah”. But they're all the same God. Muslims believe God revealed the same general message to all true prophets but that message was changed over time. To correct these changes God revealed His will a final time in the Qur'an and promised to preserve it. Although preserved, the Qur'an is greatly misunderstood by those without knowledge, including some Muslims. “Holy war” appears no where in the Arabic text and verses about violence do not condone terrorism. Rather they permit self-defense, capital punishment and protecting the weak from oppression. The Qur'an also protects the rights of women and Islam forbids their mistreatment. True Islam teaches spirituality, morality, pure monotheism, modesty, education and serving family and society. It views all humans as equal in the eyes of God, being distinguished only by their deeds. Such deeds will be judged after death by the All-Knowing Creator who will reward or punish with perfect justice. 30 Facts: 1) "Islam" means "surrender" or "submission". "Salam" (which means "peace") is the root word of "Islam". In a religious context the word "Islam" means "the surrendering of one's will (without compulsion) to the true will of God in an effort to achieve peace". 2) "Muslim" means "anyone or anything that surrenders itself to the true will of God". By this definition, everything in nature (trees, animals, planets, etc.) are "muslims" because they are in a state of surrender to God's will. In other words, they are fulfilling the purpose for which God created them. 3) Islam is not a new religion or cult. It is a universal way of life and civilization. Studies show that between 1.5 and 1.8 billion people in the world identify their religion as Islam. Along with Judaism and Christianity it traces its roots through Prophet Abraham and back to the first humans Adam and Eve. 4) There are five pillars of practice in Islam. These practices must be undertaken with the best of effort in order to be considered a true Muslim: A) Declaration of faith in One God and that Muhammad is a prophet of God. B) Formal prayer five times a day. C) Poor-due "tax" - 2.5% of one's excess wealth given to the needy once a year. D) Fasting during the daylight hours in the month of Ramadan. E) Pilgrimage to Mecca at least once, if physically and financially able. 5) There are six articles of faith in Islam. These are the basic beliefs that one must have in order to be considered a true Muslim. They are belief in: A) the One God. B) all of the true prophets of God. C) the original scriptures revealed to Moses, David, Jesus and Muhammad. D) the angels. E) the Day of Judgment and the Hereafter. F) destiny. 6) Islam is a complete way of life that governs all facets of life: moral, spiritual, physical, intellectual, social, economical, etc. 7) Islam is one of the fastest growing religions in the world. To become Muslim, a person of any race or culture must say a simple statement, the shahadah, that bears witness to the belief in the One God and that Muhammad is a prophet of God. 8) "Allah" is an Arabic word that means "God". Muslims also believe that "Allah" is the personal name of God. 9) Allah is not the God of Muslims only. He is the God of all people and all creation. Just because people refer to God using different terms does not mean there are different gods. Many Hispanics refer to God as "Dios" and many French refer to God as "Dieu" yet they mean the same God. Many Arab Jews and Arab Christians call God "Allah" and the word "Allah" (in Arabic script) appears on the walls of many Arab churches and on the pages of Arabic Bibles. Although the understanding of God may differ between the various faith groups, it does not change the fact that the One Lord and Creator of the Universe is the God of all people. 10) The Islamic concept of God is that He is loving, merciful and compassionate. Islam also teaches that He is all-knowing and the perfect judge of affairs, and will punish (or forgive) accordingly. However, Allah once said to Muhammad, “My mercy prevails over my wrath”. So Islam teaches a balance between fear and hope, protecting one from both complacency and despair. 11) Muslims believe that God has revealed 99 of His names, or attributes, in the Qur'an. It is through these names that one can come to know the Creator. A few of these names are the All-Merciful, the All-Knower, the Protector, the Provider, the Near, the First, the Last, the Hidden and the Source of All Peace. 12) The Christian concept of "vicarious atonement" (the idea that Jesus died for the sins of humanity) is alien to the Islamic concept of personal responsibility. Islam teaches that on the Day of Judgment every person will be resurrected and will be accountable to God for their every word and deed. Consequently, a practicing Muslim is always striving to be righteous while hoping and praying for God's acceptance and grace. 13) Muslims believe in all of the true prophets that preceded Muhammad, from Adam to Jesus. Muslims believe they brought the same message of voluntarily surrendering to God's will (islam, in a generic sense) to different peoples at different times. Muslims also believe they were "muslims" (again, in a generic sense) since they followed God's true guidance and surrendered their will to Him. 14) Muslims neither worship Muhammad nor pray through him. Muslims solely worship the Unseen and Omniscient Creator, Allah. 15) Muslims accept the original unaltered Torah (as revealed to Moses) and the original unaltered Bible (as revealed to Jesus) since they were revealed by God. But none of these scriptures exist today in their original form or in their entirety. Therefore, Muslims follow the subsequent, final and preserved revelation of God, the Qur'an. 16) The Qur'an was not authored by Muhammad. It was authored by God, revealed to Muhammad (through angel Gabriel) and written into physical form by his companions. 17) The original Arabic text of the Qur'an contains no flaws or contradictions, and has not been altered since its revelation. 18) Actual 7th century Qur'ans, complete and intact, are on display in museums in Turkey and other places around the world. 19) If all Qur'ans in the world today were destroyed, the original Arabic would still remain. This is because millions of Muslims, called "hafiz" (or "guardians") have memorized the text letter for letter from beginning to end, every word and every syllable. Also, chapters from the Qur'an are precisely recited from memory in each of the five formal prayers performed daily by hundreds of millions of Muslims throughout the world. 20) Some attribute the early and rapid spread of Islam to forced conversions by the sword. While it is accurate that the Muslim empire initially spread, for the most part, through battles and conquests (a common phenomenon for that time) the religion of Islam itself was never forced on anyone who found themselves living under Muslim rule. In fact, non-Muslims were afforded the right to worship as they pleased as long as a tax, called "jizyah", was paid. During the Dark Ages, Jews, Christians and others were given protection by the Muslims from religious persecutions happening in Europe. Islam teaches no compulsion in religion (Qur'an 2:256 and 10:99). For more, read "The Spread of Islam in the World" by Thomas Arnold. 21) Terrorism, unjustified violence and the killing of non-combatant civilians (and even intimidating, threatening or injuring them) are all absolutely forbidden in Islam. Islam is a way of life that is meant to bring peace to a society whether its people are Muslim or not. The extreme actions of those who claim to be Muslim may be a result of their ignorance, frustration, uncontrolled anger or political (not religious) ambitions. Anyone who condones or commits an act of terrorism in the name of Islam is simply not following Islam and is, in fact, violating its very tenets. These people are individuals with their own personal views and agendas. Fanatical Muslims are no more representative of the true teachings of Islam than fanatical Christians are of the true teachings of Christianity, or fanatical Jews are of the true teachings of Judaism. The most prominent examples of such “religious” fanatics are Anders Behring Breivik, the 2011 Norwegian terrorist who claimed in his manifesto to be “100 percent Christian” and Baruch Goldstein, perpetrator of the 1994 Hebron massacre who is considered by some Jews to be a “hero” and a “saint”. Extremism and fanaticism are problems not exclusive to Muslims. Anyone who thinks that all Muslims are terrorists should note that terror groups like ISIS (or ISIL), Al-Qaeda and Boko Haram kill Muslims as well. Also, the former boxer Muhammad Ali, perhaps the most celebrated person of our era, was a practicing Muslim. 22) The word "jihad" does not mean "holy war". It actually means "to struggle" or "to strive". In a religious context it means the struggle to successfully surrender one's will to the will of God. Some Muslims may say they are going for "jihad" when fighting in a war to defend themselves or others, but they say this because they are conceding that it will be a tremendous struggle. But there are many other forms of jihad which are much more relevant to the everyday life of a Muslim such as the struggles against laziness, arrogance, stinginess, one's own ego, or the struggle against a tyrant ruler or against the temptations of Satan, etc. Regarding the so-called verses of "holy war" in the Qur'an, two points: A) The term "holy war" neither appears in the Arabic text of the Qur'an nor in any classical teachings of Islam. B) The vast majority of verses in the Qur'an pertaining to violence refer to wartime situations in which Muslims were permitted to defend themselves against violent aggression. Any rational, intellectual analysis of the context and historical circumstances surrounding such verses, often ignored by pundits or violent extremists, proves this to be true. Other verses of violence deal with stopping oppression, capital punishment and the like. 23) Women are not oppressed in Islam. Any Muslim man that oppresses a woman is not following Islam. Among the many teachings of Muhammad that protected the rights and dignity of women is his saying, "...the best among you are those who treat their wives well." 24) Islam grants women many rights in the home and in society. Among them are the right to earn money, to financial support, to own property, to an education, to an inheritance, to being treated kindly, to vote, to a bridal gift, to keep their maiden name, to worship in a mosque, to a divorce, and so on. 25) Muslim women wear the head-covering (hijab) in fulfillment of God's decree to dress modestly. This type of modest dress has been worn by religious women throughout time such as traditional Catholic nuns, Mother Teresa and the Virgin Mary. 26) Forced marriages, honor killings, female genital mutilation and the confinement of women to their homes are all forbidden in Islam. These practices stem from deeply entrenched cultural traditions and/or ignorance of the true Islamic teachings or how to apply them in society. Arranged marriages are allowed in Islam but are not required. In fact, one of the conditions for a valid Islamic marriage contract is the mutual consent of both parties to the marriage. And divorce is permissible provided the Islamic guidelines are followed which protect the rights of all affected parties, especially women and unborn children. 27) Islam and the Nation "of Islam" are two different religions. Islam is a religion for all races and enjoins the worship of the One Unseen God who never took human form. On the other hand "the Nation" is a movement geared towards non-whites that teaches God appeared as a man named Fard Muhammad and that Elijah Muhammad was a prophet. According to orthodox Islam these are blasphemous beliefs that contradict the basic theology defined throughout the Qur'an and other authentic texts. The followers of "the Nation" adhere to some Islamic principles that are mixed with other practices and beliefs completely alien to authentic Islamic teachings. To better understand the differences read about Malcolm X, his pilgrimage to Mecca and his subsequent comments to the media. Islam teaches equality amongst the races (Qur'an 49:13). 28) All Muslims are not Arab, Middle-Eastern or of African descent. Islam is a universal religion and way of life that includes followers from all races. There are Muslims in and from virtually every country in the world. Arabs only constitute about 20% of Muslims worldwide. The countries with the largest Muslim populations are not located in the Middle East. They are Indonesia (over 200 million Muslims) and Pakistan and India (over 350 million Muslims combined). 29) In the five daily prayers Muslims face the Kaaba in Mecca, Saudi Arabia. It is a cube-shaped stone structure that was built by Prophet Abraham and his son Ishmael on the same foundations where Prophet Adam is believed to have built a sanctuary for the worship of the One God. Muslims do not worship the Kaaba. It serves as a focal point for Muslims around the world, unifying them in worship and symbolizing their common belief, spiritual focus and direction. Interestingly the inside of the Kaaba is empty. 30) The hajj is an annual pilgrimage to the Kaaba made by about 3 million Muslims from all corners of the Earth. It is performed to fulfill one of the pillars of Islam. The rituals of hajj commemorate the struggles of Abraham, his wife Hagar and their son Ishmael in surrendering their wills to God.

0 notes

drmaqazi · 1 year ago

Text

THE BENEFITS OF LISTENING TOOR RECITING OF SURAH AL-A'LAA (THE MOST HIGH), 87.

Surah A’laa (Arabic text: الأعلى) is the 87th chapter of the Holy Qur’an. The Surah titled in English means “The Most High” and it consists of 19 Verses, and it was revealed in Makkah.

Imam ‘Ali (RadiyAllahu ‘anhu) used to recite this Surah often in his compulsory prayers. Surah al-A’laa is also good for relieving ear pains and other ailments.

PLEASE LISTEN OR RECITE SURAH AL-A’LAA OF YOUR CHOICE FROM THE FOLLOWING LINKS.

youtube

ENJOY!

_______________________________________________

Facts about Surah A’la

Surah no.

Juz’ 30

Place

Makki (Commonly believed)

Makki/Madani

Order of revelation

No. of verses

No. of words

296

No. of letters

Arabic Text and Translation of Surah A’la

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيم

In the name of Allah, the most compassionate, most merciful

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴿1﴾

Celebrate the Name of your Lord, the Most Exalted,

الَّذِي خَلَقَ فَسَوَّىٰ ﴿2﴾

Who created and proportioned,

وَالَّذِي قَدَّرَ فَهَدَىٰ ﴿3﴾

Who determined and guided,

وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿4﴾

Who brought forth the pasture

فَجَعَلَهُ غُثَاءً أَحْوَىٰ ﴿5﴾

And then turned it into a black scum.

سَنُقْرِئُكَ فَلَا تَنسَىٰ ﴿6﴾

We shall have you recite [the Quran], then you will not forget [any of it]

إِلَّا مَا شَاءَ اللَّـهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ ﴿7﴾

Except what Allah may wish. Indeed, He knows the open and what is hidden

وَنُيَسِّرُكَ لِلْيُسْرَىٰ ﴿8﴾

And We shall ease you into facility.

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ ﴿9﴾

So admonish, for admonition is indeed beneficial:

سَيَذَّكَّرُ مَن يَخْشَىٰ ﴿10﴾

He who fears [God] will take admonition,

وَيَتَجَنَّبُهَا الْأَشْقَى ﴿11﴾

And the most wretched will shun it

الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ ﴿12﴾

He who will enter the Great Fire,

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ ﴿13﴾

Then he will neither live in it, nor die.

قَدْ أَفْلَحَ مَن تَزَكَّىٰ ﴿14﴾

‘Felicitous is he who purifies himself

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ ﴿15﴾

Celebrates the Name of his Lord, and prays.

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا ﴿16﴾

But you prefer the life of this world,

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ ﴿17﴾

While the Hereafter is better and more lasting.’

إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ ﴿18﴾

This is indeed in the former scriptures,

صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ ﴿19﴾

The scriptures of Abraham and Moses 1

The topics discussed in this article regarding this chapter are the following:

Benefits of Reciting Surah A’la

The Glorification of God in Surah A’la

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴿1﴾

Glorify the Name of your Lord, the Most High 3

In this verse the Prophet is being addressed and is asked to glorify and sanctify the name of his Lord. 4

Tasbih (تسبیح) or glorification of God’s essence is to consider Him to be above and pure of all evil, weaknesses, partners, needs, etc. 5

Glorifying the Name of God in Surah A’la

This can have two possible meanings:

Do not attribute things that God is not worthy of to Him, like weakness, ignorance, oppression, etc. 7

Things that are Worthy of God

When speaking of God, our speech should be empty of that which is not worthy of God. This glorification is at the spoken level and must be in accordance with a person’s glorification in action.

The requirement of such glorification is complete belief in oneness of God and denying apparent polytheism.

Apparent polytheism is the opposite of oneness and a polytheist not only does not consider God to be pure of the above-mentioned faults; rather, he is also upset at hearing God’s Name alone. 8

Lordship in Surah A’la

The Most High

Another one of the attributes of God mentioned in this verse is A’la (اعلی), i.e. the Most High, which is also the name of this chapter.

This word refers to one who has risen to any height or elevation that can be imagined and applies to anything that is prevailing and dominant.

Manifestations of God’s Lordship in Surah A’la

The following verses are describing Divine management and this itself is an argument and proof for His absolute Lordship and nurturing.

I. Creator and One who Proportions in Surah A’la

الَّذِي خَلَقَ فَسَوَّىٰ ﴿2﴾

Who created and proportioned,

II. Measured Creation

وَالَّذِي قَدَّرَ فَهَدَىٰ ﴿3﴾

Who determined and guided,

Whatever God has created, He did so with a specific measure and determined limits; in essence, attributes as well functions and also gave him an apparatus that is suitable with these measures.

III. Bringing forth Pasture

وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿4﴾

Who brought forth the pasture

فَجَعَلَهُ غُثَاءً أَحْوَىٰ ﴿5﴾

And then turned it into a black scum.

‘Mar‘aa’ (مرعی) refers to the pasture where the herbivorous animals graze and God is the one who brings it forth from the ground and makes it grow. 13

Black scum in this verse refers to the dry plants and vegetation that a flood deposits by the desert.

These also refer to manifestations of God’s Lordship and management. 14

The Quran and Prophet-hood in Surah A’la

سَنُقْرِئُكَ فَلَا تَنسَىٰ ﴿6﴾

We shall have you recite [the Quran], then you will not forget [any of it]

God Knows Everything

إِلَّا مَا شَاءَ اللَّـهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ ﴿7﴾

Except what Allah may wish. Indeed, He knows the open and what is hidden

Surah A’la: Peace of Mind for the Prophet

Surah A’la Comforting the Prophet

وَنُيَسِّرُكَ لِلْيُسْرَىٰ ﴿8﴾

And We shall ease you into facility.

Religion of Ease

The Prophet’s Duty in Surah A’la

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ ﴿9﴾

So remind men if they receive Admonition 20

Therefore, this verse states that now that God has provided all the provisions for the Prophet to execute His command, the Prophet should give reminder and admonishment where effective. 21

Conditional Admonishment in Surah A’la

Therefore, reminding and admonishment is only used in cases where the person being admonished has the basis and acceptability for it. 22

People’s Reaction to the Reminder and Advice

The next two verses indicate the two groups of people who react to the admonishment and advice:

Those who have the slightest fear of God in their hearts and fear His punishment; these people are the ones who are reminded and advised through the Quran. 23

The second group is one which does not fear God and stay away from the advice and admonishment. 24

Ashqa’ (أشقی) Refers to the Enemies of Truth in Surah A’la

The Fate of the Evil-Doers in Surah A’la

الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ ﴿12﴾

He who will enter the Great Fire,

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ ﴿13﴾

Then he will neither live in it, nor die.

The ‘Great Fire’ in this verse of Surah A‘la refers to the fire of Hell which is obviously greater and more scorching than worldly fire. 26

Neither Living nor Dead

What does it mean when the verse says they will neither live nor die?

The verse wants us to understand that these people will never find salvation from the fire; because salvation which is the cutting off of punishment can be in either of two forms:

Either the person being punished dies

Or his ill-fated and unfortunate life changes to one of happiness and his punishment to comfort.

This is similar to what ones says of an ill person, that he is neither alive for us to have hope in him and nor is he dead for us to cut off hope from him. 27

The Status of the Hereafter in Comparison to the World

قَدْ أَفْلَحَ مَن تَزَكَّىٰ ﴿14﴾

‘Felicitous is he who purifies himself

What Does Purification Mean?

Here, it refers to the following:

Purifying oneself from attachment to the world and material things which turns a person away from the Hereafter and man becomes busy with it rather than the Hereafter.

Another meaning of purification is turning to God and repentance as this is one of the things which protect a person from drowning in material things and concerns.

It also refers to charity in the way of God as this also purifies one’s hearts from monetary attachments. 28

Remembering God’s Name and Praying

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ ﴿15﴾

And remembers the name of his Lord, and prays. 29

Apparently, remembering the name of the Lord in this verse refers to verbal remembering; while praying means the daily prayers which Islam commands us to. 30

The Hereafter is Better According to Surah A’la

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا ﴿16﴾

But you prefer the life of this world,

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ ﴿17﴾

While the Hereafter is better and more lasting.’

The Hereafter is not only more lasting than the worldly life; rather, it is eternal. Then why does God say in Surah A‘la that it is more lasting and better?

The Books of Abraham and Moses

إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ ﴿18﴾

This is indeed in the former scriptures,

صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ ﴿19﴾

The scriptures of Abraham and Moses

That which has been said in the past four verses from verses 14-17 has also been mentioned in previous books; i.e. those that were revealed before the Quran.

According to these verses, Ibrahim also had books revealed to him. 32

A Summary of the Chapter

#Youtube

0 notes