AL-QURAN
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Q

Quest for promoting truth, justice, morality, harmony, wisdom and PEACE for the whole of humankind 
supervised by: Dr.Naji Bin Waqdan
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Al-Fathby Saud Al-Shuraim
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    ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ
    Washing it down with boiling water.

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    Introduction

    Political, social, economic and judicial systems in the Islamic civilization are not limited only to the Affairs of Muslims and non-Muslims in the Islamic State, but it also dealt with organizing the relations between the State and its people with other countries and their citizens. For this, Islam provided a series of parameters and based a few principles that govern these relations both in times of peace and in times of war. And in both cases always glitters the glory of Islamic civilization and the mercy which Islam treats all beings.


    Islam is the religion of peace

    Peace is the true origin of Islam. Allah Almighty, he ordered his believing servants, those who followed his Messenger, sallallahu ‘ alaihi wa sallam (which is interpreted):

    {Oh believers!} Enter all the religion of Islam [subjecting you to Allah and peace] and do not follow the steps of Satan; {He is certainly for you a manifest enemy} [Qur’an 2: 208]. In this verse was named as “Silm” Islam meaning “peace”, because it is peace for the individual, his family, society and all those to her around. Therefore, Islam is the religion of peace.

    It is no coincidence that the word Islam is derived from the term “peace” and that the peace is one of the most prominent Islamic banks, if not the most important of all principles found. To this we added that Salam (peace) is a synonym of same word, Islam.

    Peace in Islam is the original state that allows that cooperation, there is knowledge and which promote good thing among the people in general. Islam looks to non-Muslims with justice and teaches Muslims who see them as brothers and sisters in humanity. While non-Muslims not responsible to Muslims, this state of originality, i.e. peace, must be maintained by the Muslims and they are prohibited attack, damage or initiate a conflict against non-Muslims. Continue reading

    Christian clergy openly acknowledge that Jesus never called himself “son of God,” however they claim that others did.  This too has an answer.

    Investigating the manuscripts that make up the New Testament, one finds that the alleged “sonship” of Jesus is based upon the mistranslation of two Greek words—pais and huios, both of which are translated as “son.”  However, this translation appears disingenuous.  The Greek word pais derives from the Hebrew ebed, which bears the primary meaning of servant, or slave.  Hence, the primary translation of pais theou is “servant of God,” with “child” or “son of God” being an extravagant embellishment.  According to the Theological Dictionary of the New Testament, “The Hebrew original of pais in the phrase pais theou, i.e., ebed, carries a stress on personal relationship and has first the sense of ‘slave.’”[1]  This is all the more interesting because it dovetails perfectly with the prophecy of Isaiah 42:1, upheld in Matthew 12:18: “Behold, My servant [i.e., from the Greek pais] whom I have chosen, My beloved in whom my soul is well pleased …” Whether a person reads the King James Version, New King James Version, New Revised Standard Version, or New International Version, the word is “servant” in all cases.  Considering that the purpose of revelation is to make the truth of God clear, one might think this passage an unsightly mole on the face of the doctrine of divine sonship.  After all, what better place for God to have declared Jesus His son?  What better place to have said, “Behold, My son whom I have begotten …”?  But He didn’t say that.  For that matter, the doctrine lacks biblical support in the recorded words of both Jesus and God, and there is good reason to wonder why.  Unless, that is, Jesus was nothing more than the servant of God this passage describes. Continue reading

    Scientists say that there no equivalent to the perception capacity of the scent-sensitive cells in the nose. Furthermore, some researchers openly state the impossibility of developing an electronic device that can fully duplicate the human nose. Edward J. Staples, an expert in electronic sensor technology, is one who openly admits this. Another scientist, Professor W. James Harper, says, “An electronic nose is not a replacement for people—it is a supplement” emphasizing that the electronic nose can only be an adjunct.

    His statement may be expressed by an analogy: A camera cannot replace the eye, only support it. The relationship between the human nose and its electronic counterpart is much the same.

    George Aldrich, chemical specialist at NASA, stated in the 23 June, 2001, edition of New Scientist magazine that nothing could surpass the human nose. When asked why NASA did not use electrical equipment in olfactory tests, Aldrich’s replied, “. . . in my opinion, they don’t come anywhere close to the range of the human nose. There’s nothing better than the human nose.” Continue reading

    ec87378988Question: Is the fasting of the six days (of Shawwaal) a must after the month of Ramadhaan immediately after the day of ‘eed, or is it permissible (to do so) after ‘eed by (a number of) days in the month of Shawwaal or not?

    Response: It is not a must for him to fast immediately after ‘eed al-fitr, rather it is permissible to begin fasting after ‘eed by a day or (a number of) days. And (also) to fast them continuously or intermittently in the month of Shawwaal according to that which is easy for him. And the issue is quite open in this matter, and it is not obligatory, rather it is a sunnah.

    Continue reading

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    Question: What is the ruling regarding the congregational takbeer for the `Eed prayer.

    Response: It has been legislated for a person to make takbeer from his home to the musallaa (area designated for the `Eed prayer), and whilst at the musallaa he should audibly (continue to) do so, each person unto himself, such that the place vibrates with the (sound of the) takbeer. As for them mutually agreeing to start and finish together (in congregation), then there is nothing (evidence) to indicate the permissibility of the congregational takbeer, and it has not been legislated.

    Shaykh ‘Abdur-Razzaaq ‘Afeefee
    Fataawa wa Rasaa.il Shaykh ‘Abdur-Razzaaq ‘Afeefee – Volume 1, Page 187-188, Fatwa No.14. fatwaonline.com

    More than a billion Muslims around the world observe Ramadan (“month of blessing”), with prayer, fasting and charity. They celebrate the end of Ramadan with a three-day festival, called Eid al-Fitr, which means “breaking of the fast.” It’s one of the most important holidays in Islam. (Islam is the name of the religion practiced by Muslims.) During Eid al-Fitr, people dress in their finest clothes, adorn their homes with lights and decorations, give treats to children and visit with friends and family.In the early morning in Eid AlFitr and after fajr(dawn prayer)muslims go to Continue reading

    Praise be to Allaah.

    Eid Prayer consists of two Rak’ahs

    The Eid prayer is one where the imam attends and leads the people in praying two rak’ahs. ‘Umar (may Allaah be pleased with him) said: “The prayer of al-Fitr is two rak’ahs and the prayer of al-Adha is two rak’ahs, complete and not shortened, on the tongue of your Prophet, and the one who fabricates lies is doomed.” Narrated by al-Nasaa’i, 1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. Continue reading

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