Archive for the ‘al Qur’aan al-Kareem’ Category

We often learn about the importance of reciting Qur’aan with properly pronounced letters as changing one letter may change the meaning of the word.

However, completing your vowels (harakah) is as important when it comes to preserving the word.

For e.g. the word حمر
If you read it as Humr (no vowel on م) it means to redden, or to turn red.
If you read it as Humar (with fatHah on م), it means asphalt
If you read it as Humur (with dhammah on م), it means donkeys!

The letters or their orders did not change at all in this word. The only thing changed was how we read the middle letter.

It gets more interesting when you change either one of the harakah of a three-lettered verb and you can come up with many variation in meanings and even create sentences!

For e.g. the word حَمِرَ. Any guesses what it means?
Feel free to share similar examples with vowels


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This ayah comes after the ayah of Sabbath in suratul A’raaf (Chapter 7, verse 163)

The people of this village were divided into three groups: a group that committed the prohibition (catching fish on the Sabbath), another group prohibited them from transgression and avoided them. A third group neither prohibited them, nor participated in their action.
The third group said to the preachers, “Why do you advise [or warn] a people whom Allah is [about] to destroy or to punish with a severe punishment?”

The third group was more of the bystander group. Saw evil happening, Allaah’s boundaries being broken and they knew there was punishment coming but felt there was no benefit in forbidding them ya’ni why should we lose our breath?

So the group of ‘preachers‘ said – “In order to be free from guilt before your Lord (Allah),” `for we were commanded to enjoin righteousness and forbid evil’ (this was commanded to them in Suratul Baqarah) 

Or – there could even be a win-win situation: 

(“and perhaps they may fear Allah”) for on account of our advice, they might stop this evil and repent to Allah.

وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ

And when a community among them said, “Why do you advise [or warn] a people whom Allah is [about] to destroy or to punish with a severe punishment?” they [the advisors] said, “To be absolved before your Lord and perhaps they may fear Him.”
Now this is the part I can’t stop thinking about:

When the punishment came, Allaah subHaanahu wa ta’aala rescued those who advised and took those who committed evil with His punishment.  أَنجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُواْ

But what about the passive group? The bystanders? What happened to them? What was their end?



There could only be two possible outcomes: a) They were rescued along those advised OR b) They were punished with those who committed the prohibition. 

What do you think might have happened to them?

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The meaning of Qur’an is obvious to all Muslims; it is the final book of divine revelation, which Allaah revealed to the Seal of all Prophets, Muhammad (SalAllaahu ‘alayhi wasallam). Nonetheless, given the importance of the Noble Qur’an, scholars have endeavored to give a more precise and scholarly definition of “The Qur’an”. It is as follows:

كلام الله , المنزّل على نبيه محمّد صلى الله عليه و سلّم, المعجز بلفظه, المتعبّد بتلاوته, المكتوب في المصاحف, المنقول بالتّواتُر 

Allaah’s Speech, as revealed to His Prophet Muhammad (sws) , its wording is miraculous in nature, to recite it is an act of worship, it is that which is written in the Masaahif (written copies of the Qur’an), and is related in Mutawaatir form

Mubaahith Fee ‘Uloom Al-Qur’an (pg. 20)

In general, the purpose of mentioning so many clauses in the definition is to exclude everything that is not the Qur’an. Let us take a look at each individual clause so that we can better appreciate its importance to the overall definition:

1) “Allaah’s Speech”: Based on this clause, all speech of men, jinns, and angels is excluded.

2) “As Revealed”: This clause eliminates the definition of Allaah’s Speech that was not revealed, or that He imparted to the angels without instructing them to descend with it to a human being. Allaah did not reveal human beings everything He has said; some of what He subhanahu wa ta’aala has said is known exclusively to Him, or to certain angels as well. Refer to the ayahs of Allaah’s Knowledge (for e.g. Surah Kahf: 109)

3) “To His Prophet Muhammad”: This clause eliminates everything that Allaah subhanahu wa ta’aala revealed to other Prophets (alayhum as Salaam), such as the Torah, which was revealed to Moosa (alayhim Salaam); the Injeel, which was revealed to ‘Eesa (alayhim Salaam), the Zaboor to Prophet Dawud (alayhim Salaam); or As-Suhuf (The Scrolls) to Ibrahim (alayhim Salaam)

4) “Its wording is miraculous in nature”: This clause eliminates the category of Allaah’s Speech that is not meant to be miraculous in nature, such as Hadeeth Qudsi, which are Allaah’s Sayings, but because they are not meant to be miraculous like the Qur’an, the Prophet (sws) will sometimes reword those sayings when he would relate them to his Companions.

Similarly, this clause eliminates previously revealed books, since, unlike the Qur’an, Allaah subhanahu wa ta’aala did not challenge human beings to produce the equivalent of them.

5) “To recite it is an act of worship”: This eliminates Qudsi ahadeeth as well as recitation of specific verses that were related by individual narrators; such recitation are known as “Shaadh” or strange.

6) “It is that which is written in Al-Masaahif”: This eliminates Allaah’s sayings that are not written down in copies of Qur’an; therefore, by dint of this clause, we know that it is incorrect to use the term Qur’an to describe Verses that have been a part of the Qur’an but were then not only abrogated in meaning but actually removed from the Qur’an.

7) “And is related in Mutawaatir form”: Something that is related in Mutawaatir form is related by so many people at each level of the narration that it is impossible for them to all have colluded in the act of fabricating a lie. Therefore, this clause eliminates the recitation that were related not in Mutawaatir form, but by individual narrators – or in other words, recitations that are “Shaadh” or strange.

Taken from: The Magnificence of the Qur’an by: Mahmood bin Ahmad bin Saaleh Ad-Dausaree (pg 20-22)

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In Suratul Kahf, when Allaah subhanahu wa ta’ala finishes mentioning the trials of religion (Story of the Cave), of wealth and children (story of the two gardens), then warn us about the shaytaan and his plots, and then the trials of knowledge (Musa and Khidr) and authority (Dhul Qarnayn), Allaah subhanahu wa ta’ala talks about the disbelievers, the greatest losers, and then the believers.
In this post, I will  mention the part about the disbelievers.

Let’s say, you are hosting a huge party at your place. The guests have arrived and you start to show them your place.
Similarly, Allaah subhanahu wa ta’ala has prepared something for the disbelievers as well.  

‏وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍۢ لِّلْكافِرِينَ عَرْضًا

Ayah 100:  And We will present Hell that Day to the Disbelievers, on display
The disbelievers will be shown the Hell-Fire before being thrown into it.
Why will the disbelievers be shown Hell-Fire before being thrown into it? Because it is a form of a punishment, something that will torture them. It will increase their fear.


So, who did you invite to your party? Those who accepted your invitation.
Allaah subhanahu wa ta’ala will be punishing:

‏ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا

Ayah 101: Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.
Remembrance: Quraan. They didn’t act, heed, reflect or ponder over the Quraan.
They were not capable of hearing: i.e., they didn’t have the ability to hear, they didn’t want to hear, or they refused to hear.
People don’t want to hear the Quraan because it goes against their desires. They are too arrogant for the Quraan.

 And then, you question your guests. How was your day? How long did it take you to get here? Was there any problem on the way?

‏أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓا۟ أَن يَتَّخِذُوا۟ عِبَادِى مِن دُونِىٓ أَوْلِيَآءَ ۚ إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًۭا

Ayah 102: Then do those who disbelieve think that they can take My servants instead of Me as allies?
Allaah subhanahu wa ta’ala will question the disbelievers as a reproach (scolding).
Do they think they can take my servants, My slaves as awliyaa’ instead of Me?
Wali = a close protecting friend. One whom we rely on, we trust, we seek help.
Who did the disbelievers take as their allies from His Servants? It could be anything or anyone, like Eesa alayhis Salaam, sun, moon, stars, trees, birds – whatever people relied on, trusted and sought help from other than Allaah subhanahu wa ta’ala.

إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًۭا

Indeed, We have prepared Hell for the disbelievers as a lodging.

Allaah subhanahu wa ta’ala says that this is the hospitality for the disbelievers, something that is awaiting them in the Hell-Fire.

When guests come to your house, how do you prepare for them? You clean up your place to make it as comforting for them as possible.
You take out extra bedding and put new sheets on them to sleep on.
You serve them with the best food you can serve.
You offer them something to drink, like juice, tea or coffee.
You entertain them by sharing stories, ensuring they don’t feel bored.

Now, let’s say, you are hosting a big party at home. You will spend days planning for it. Looking over all the fine details for your guests’ comfort. Right? Comfort seating to the tastiest variety of food and drinks, and to the best of entertainment.

In Hell-Fire, the disbelievers bed will be beds of fire.
Their only food wil be from a Tree of Zaqqum whose fruits are bitter and shaped like a head of shaytaan.
Their only drink will be puss and blood off their wounds.
And once they have consumed that food, it will churn in their bellies like burning oil, like the boiling of hot water.
Their entertainment will be rebuking each other, arguing, rebuking the angels.

How long do your guests stay over? A day, 3 days, a week, and if you are really good you may host them for a month.
The disbelievers abode will be Hell-Fire for eternity and if only they knew what is awaiting them…

And We have prepared for the disbelievers a disgraceful torment.” (An-Nisaa’: 37)

And we seek Allaah’s Protection and Help.

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فاذكروني أذكركم واشكروا لي ولا تكفرون

Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.
[Baqarah: 152]

In times of serious distress when you find yourself raising your hands to your Lord and elongating your sujood, with the hope that Your Lord will hear your call and respond to you.

Your Lord Responds in the matter most befitting to Him, subhanahu wa ta’ala. And He gives much more than what we may deserve.

After receving the bounty, do you acknowledge His Favour and thank Him? Or do you simply return His Favour by disobeying Him?

How many of us actually acknowledge what our Lord bestows us with? We remember Him while asking, but do we remember Him when are being given?

How simple is it to say: “Alhumdulillaah.”


إن تكفروا فإن الله غني عنكم ولا يرضى لعباده الكفر وإن تشكروا يرضه لكم

If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you.
[Zumar: 7]

 اللهم لك الحمد كله و لك الشكر كله و لك الملك كله

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Allah azza wa jal says in Suratul Anbiya (21):

لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ

If only those who disbelieved knew when they will not be able to ward off the Fire from their faces, nor from their backs; and they will not be helped. [21:39]

The word for ward off is ‘yakuffoona”, “يَكُفُّونَ“, and this is from the root word “ka-fa-fa” or ‘kaff’, which means palm/hand. So the disbelievers will not be able to put their hands out, avert or prevent themselves from the punishment. Imagine, if something is coming towards your face… what is the first thing you would do? Cover your face with your hands, right? The disbelievers will not be able to do this. They will not be able to avert or obstruct the fire from their faces, may Allaah ta’ala protect us from it, ameen. And Allaah ta’ala continues, “nor from their backs”, وَلَا عَن ظُهُورِهِمْ “, Now is something came to your face and you were not able to cover it from your hands, what would you do then? Turn around and protect yourself with your back, right? The disbelievers will not even be able to do this… “and they will not be helped”… there won’t be anyone, no helper or assistant to come and save them from the punishment.
Allaah ta’ala begins this ayah with ‘law’, if only, and these types of ayaat are throughout the Qur’an. Read the ayah again, Allaah azza wa jall doesn’t answer what would happen if the disbelievers knew this, because the answer is left up to us and it is understood. The ‘if only’ in this ayah carries out two meanings:
Firstly, if only the disbelievers knew… they would not ask for the punishment. They wouldn’t be hasty. They would not say the statements they say.
Secondly, ‘law’ can be understood as ‘hard at-tamannu”, a statement of hope of wish. Like saying “Alas”, “I wish”, so ‘if only they knew’.

Allaah azza wa jal continues:

بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ
Nay, it will come upon them all of a sudden and will perplex them, and they will have no power to avert it, nor will they get respite. (40)

-“it” in this ayah can mean the fire or the day of Judgment…It will come to them “baghtah”, unexpectedly, suddenly, without any alert. Then Allaah subhanahu wa ta’ala says, “ فَتَبْهَتُهُمْ “, “then it perplexed them”. This word is from “ba-ha-ta”, and it literally means to bewilder and overwhelm someone. It also means to astonish and shock someone in such a way that they cannot see anything. It will render the disbelievers speechless, because they are not expecting it at all. They will not be able to repel the punishment or the Day of the Judgment and they will not be given respite. What does respite means? It means that they will not be given the chance to repent, to reform or offer an excuse to Allaah subhanahu wa ta’ala. The time for that has passed.

May Allaah ta’ala protect us from ever entering the fire and envelop us in His Rahmah and may He make our best deeds our last and guide us until we enter Firdaws, Ameen.

Complementary post by AmatulWadood

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قُل لَّوۡ كَانَ ٱلۡبَحۡرُ مِدَادً۬ا لِّكَلِمَـٰتِ رَبِّى لَنَفِدَ ٱلۡبَحۡرُ قَبۡلَ أَن تَنفَدَ كَلِمَـٰتُ رَبِّى

وَلَوۡ جِئۡنَا بِمِثۡلِهِۦ مَدَدً۬ا

Say (O Muhammad to mankind). “If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid.”
[Surah Kahf – 18:109]

In the clip below: Listen to the recitation of the ayah by numerous quraa’

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