Posts Tagged ‘quran’

Real Oppression


Islam is a blessing and you can see it practice by those who are being oppressed and killed due to their Islam. I look at the Muslims in the Muslim lands and they amaze me.

WAllaahi they are oppressed physically, but we Muslims in the West are oppressed spiritually.
To the Muslims living in the West, when have you seen Islam as a blessing and not a burden?

How many sisters complain, “I can’t wear Hijaab because I won’t find a good job.”
You are oppressed by your nafs.

How many youth don’t pray 5 times a day because they don’t want to be judged by their friends.
You are oppressed by your nafs.

How many parents don’t wake up their children for Fajr or teach them about Islam because they think it’s not important.
You are oppressed by your nafs.

How many brothers don’t attend the salah in the Masjid or seek halal options for work.
You are oppressed by your nafs.

Can you not see what makes the Muslims so strong? Do you not desire to be like them?
Learning the deen is so convenient in our times. You can even obtain a B.A. in Islamic Sciences for free!

Stop being oppressed by your nafs my dear brothers and sisters and learn about deen.
Here are some resources to get you started.

Learn Tajweed and how to recite Qur’aan:

Tafseer of the whole Qur’aan and other courses (Jan 2015):

Learn Arabic:

B.A. in Islamic Sciences:

May Allaah make the path of seeking knowledge accessible to you. 


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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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