AL-QURAN
TEXT, AUDIO AND TRANSLATION 
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 The prophetic biography
The story of the greatest man ever lived
supervised by: Dr.Naji Bin Waqdan
audio
Al-Fathby Saud Al-Shuraim
لَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَخْذُولًا
"Do not set up another god with God, or you will remain disgraced and destitute.

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[2.21] O people, worship your Lord who has created you and those who have gone before you, so that you will be cautious.

[2.22] Who has made the earth a bed for you and the sky a dome, and has sent down water from the sky to bring forth fruits for your provision. Do not knowingly set up rivals to Allah.

[2.23] If you are in doubt of what We have sent down to Our worshiper (Prophet Muhammad), produce a chapter comparable to it. Call upon your helpers, other than Allah, to assist you, if you are true.

[2.24] But if you fail, as you are sure to fail, then guard yourselves against the Fire whose fuel is people and stones, prepared for the unbelievers.

[2.25] Bear glad tidings to those who believe and do good works. They shall live in Gardens underneath which rivers flow. Whenever they are given fruit as provision they will say: ‘This is what we were given before, ‘ for they shall be given in resemblance. Therein they shall have pure spouses, and shall live there for ever.

[2.26] Allah is not shy to strike a parable whatsoever a gnat or larger. Those who believe know that it is the truth from their Lord. As for those who disbelieve they ask: ‘What could Allah mean by this parable? By it, Allah misleads many and guides many. ‘ But He misleads none except the evildoers,

[2.27] who break the covenant of Allah after accepting it and sever what Allah has bidden to be joined and corrupt in the land. These are the losers.

[2.28] How can you disbelieve Allah? Did He not give you life when you were dead, and He will cause you to die and then restore you to life. Then you will return to Him.

[2.29] He created for you all that is in the earth, then, He willed to the heaven, and leveled them seven heavens. He has knowledge of all things.

[2.30] When your Lord said to the angels: ‘I am placing on the earth a caliph, ‘ they replied: ‘Will You put there who corrupts and sheds blood, when we exalt Your praises and sanctify You? ‘ He said: ‘I know what you do not know. ‘

[2.31] He taught Adam (father of humans) the names all of them and then presented them to the angels, saying: ‘Tell Me the names of these, if you are truthful. ‘

[2.32] ‘Exaltations to You, ‘ they replied, ‘we have no knowledge except that which You have taught us. You are indeed the Knowing, the Wise. ‘

[2.33] Then He said to Adam: ‘Tell them their names. ‘ And when Adam had named them, He said: ‘Did I not tell you that I know the unseen of the heavens and earth, and all that you reveal and all that you hide! ‘

[2.34] And when We said to the angels: ‘Prostrate (to Me) yourselves towards Adam, ‘ they all prostrated themselves except iblis (satan, father of the jinn), who, in his pride refused and became an unbeliever.

[2.35] To Adam We said: ‘Dwell with your wife in Paradise and both eat of it as much as you wish and wherever you will. But neither of you should come close to this tree or else you shall both become transgressors. ‘

[2.36] But satan made them slip therefrom and caused them to depart from that in which they had been. ‘Go down, ‘ We said, ‘be enemies to each other. The earth will provide your dwelling place an enjoyment for a while. ‘

[2.37] Then Adam received Words from his Lord, and his Lord relented towards him. He is the Receiver of Repentance, the Merciful.

[2.38] ‘Go down, all together, ‘ We said, ‘so if a guidance shall come to you from Me, whosoever follows My guidance no fear shall be on them, neither shall they be saddened. Continue reading

13855.imgcacheQuestion: Is it permissible for Muslims to celebrate in the Masjid with dhikr and readings from the Seerah (Biography) of Prophet (r) on the night of the 12th of Rabee’-ul-Awwal, especially on the Prophet’s birthday without making it a day of Eid? There is some differing between us as to whether it’s Bid’ah Hasanah (good innovation) or not. Continue reading

In the Name of Allah, the Merciful, the Most Merciful

[2.1] AlifLaamMeem.

[2.2] That is the (Holy) Book, where there is no doubt. It is a guidance for the cautious (of evil and Hell).

[2.3] Who believe in the unseen and establish the (daily) prayer; who spend out of what We have provided them.

[2.4] Who believe in that which has been sent down to you (Prophet Muhammad) and what has been sent down before you (to Prophets Jesus and Moses) and firmly believe in the Everlasting Life.

[2.5] These are guided by their Lord; these surely are the prosperous.

[2.6] Those who disbelieve, whether you forewarn them or not, they will not believe.

[2.7] Allah has set a seal upon their hearts and ears; their sight is dimmed and for them is a great punishment.

[2.8] There are some people who say: ‘We believe in Allah and the Last Day, ‘ yet they are not believers.

[2.9] They seek to deceive Allah and those who believe, but they deceive none except themselves, though they do not sense it.

[2.10] There is a sickness in their hearts which Allah has increased. For them there is a painful punishment because they lie.

[2.11] When it is said to them, ‘Do not corrupt in the land, ‘ they reply, ‘We are only reformers. ‘

[2.12] But it is they who are the evildoers, though they do not sense it.

[2.13] When it is said to them: ‘Believe as (other) people believe, ‘ they reply, ‘Are we to believe as fools believe? ‘ It is they who are the fools, if only they knew!

[2.14] When they meet those who believe, they say, ‘We, too believe. ‘ But when they are alone with their devils, they say to them: ‘We follow none but you, we were only mocking

[2.15] Allah will mock at them and prolong them in sin, blundering blindly.

[2.16] Such are those who barter away guidance for error, their trade did not profit (them), nor are they guided.

[2.17] Their example is like one who kindled a fire, and when it lit all around him, Allah took away their light and left them in darkness. They could not see.

[2.18] Deaf, dumb, and blind, they shall never return.

[2.19] Or, like (those who, under) a cloudburst from the sky with darkness, thunder and lightning, they thrust their fingers in their ears at the sound of every thunderclap for fear of death, and Allah encompasses the unbelievers.

[2.20] The lightning almost snatches away their sight, whenever it flashes upon them they walk on, but as soon as it darkens they stand still. Indeed, if Allah willed, He could take away their sight and hearing. Allah has power over all things.

In the Name of Allah, the Merciful, the Most Merciful

[1.1] In the Name of Allah, the Merciful, the Most Merciful

[1.2] Praise be to Allah, Lord of the Worlds,

[1.3] the Merciful, the Most Merciful,

[1.4] Owner of the Day of Recompense.

[1.5] You (alone) we worship; and You (alone) we rely for help.

[1.6] Guide us to the Straight Path,

[1.7] the Path of those upon whom You have favored, not those upon whom is the anger, nor the astray. (Amen please answer)

On the authority of the Mother of the Believers, Umm `Abdullāh, ʽĀ’ishah, who said: The Messenger of Allah (صلى الله عليه وسلم) said:”He who innovates something in this matter of ours that is not a part of it – it will be rejected.”(Narrated by al-Bukhāri and Muslim)In one version by Muslim it says:”He who does a deed not in accordance with our matter – it will be rejected.”Here is one of the comprehensive statements of the Prophet (صلى الله عليه وسلم) which is a basis for several fundamental principles. It provides a criterion for evaluation of the visible aspects of one’s deeds,complementing the ḥadīth, “Deeds are only by intention,” which deals with the unapparent aspect. Combining the import of both, scholars have concluded that there are two conditions for the acceptability of any deed by Allah (subḥānahu wa ta`ālā): sincerity of intention (ikhlās), i.e., it must be done for Allah alone, and correctness (ṣawāb), i.e., it must be done in the way ordained by Him in the Qur’ān and sunnah of the Prophet (صلى الله عليه وسلم).The ḥadīth warns against innovation (bidʽah)31 in all matters of religion. In this context the word “matter” (amr) carries the meaning of religious practice and law.”Rejected” means that the deed is unacceptable to Allah and so will not be rewarded. It is a clear prohibition against making any changes in or additions to the religion and warns those sects differing with Ahl as-Sunnah of their error, for anything claimed to be a valid religious practice must be based upon a proof from the Qur’ān or the sunnah.
That is because Allah (subḥānahu wa taʽālā) has completed and perfected the religion (Islam) which He ordained for mankind as stated in Sūrah al-Mā’idah,32 and He has not omitted from it anything beneficial to man. One who asserts otherwise by insistence on some alternative way places himself in danger of falling into disbelief through his contradiction of the Qur’ān and refusal of obedience to the Prophet (صلى الله عليه وسلم). The Messenger of Allah (صلى الله عليه وسلم) elaborated further when he said, “Indeed, the best statement is the Book of Allah, and the best guidance is the guidance of Muḥammad (صلى الله عليه وسلم). And the worst of matters are the newly devised ones, and every innovation is misguidance.”33Again, this refers to matters of religion and not those of worldly life.The deeds to be assessed by this criterion fall into two categories: those of individual worship, which have been specified and precisely defined by Allah and His 31 For an explanation of the term, see Ḥadīth No. 28.32 Sūrah al-Mā’idah, 5:3.33 Narrated by Muslim.14Messenger (صلى الله عليه وسلم), and those relating to dealings with one’s fellow human beings. Continue reading


On the authority of Abū ʽAbdur-Raḥmān, ʽAbdullāh bin Masʽūd, who said: The Messenger of Allah (صلى الله عليه وسلم), and he is the truthful, the believed,23 narrated to us:”Indeed, the creation of one of you is brought together in his mother’s belly for forty days in the form of a zygote, then he is a clinging clot for a like period,then a morsel of flesh for a like period, then there is sent to him the angel who blows the [human] soul into him and is commanded about four matters:24 to write down his provision, his life span, his actions, and [whether he will be]unhappy or happy. And by Allah, other than whom there is no deity, indeed,one of you does the deeds of the people of Paradise until there is not between him and it except an arm’s length, but the decree overtakes him so he does the deeds of the people of the Fire and enters it. And indeed, one of you does the deeds of the people of the Fire until there is not between him and it except an arm’s length, but the decree overtakes him so he does the deeds of the people of Paradise and enters it.”(Narrated by al-Bukhāri and Muslim)This ḥadīth deals with the condition of man from beginning to end and his states
from before his entrance into the world to after his departure from it. It also confirms the concept of qadar (decree or predestination).The first stages of development mentioned correspond to those given in the Qur’ān. The bringing together or gathering of one’s creation in his mother’s belly may refer to the combining of the male and female substance within the womb or to the
formation of the embryo; however, most scholars prefer the view that although its beginnings may be observed in the second stage, the actual formation takes place during the third stage of development when the fetus resembles a “chewed lump of flesh.”25 At the end of the three 40 day periods, i.e., after about four months, a human soul is bestowed upon the fetus through an angel who has the additional duty of recording what Allah (subḥānahu wa taʽālā) has predestined for that individual.26 23 Believed as to what came to him  of divine revelation.24 Literally, “words.”
25 For a detailed study, see Introduction to Embryology by Dr. Keith Moore (1988).26 Although some scholars have permitted a woman to abort an embryo before it is endowed with the human soul, others reject this view, stating that it remains a crime against a living being that has already been conceived and possibly formed and cannot be compared to preventative measures
where a child has not been conceived.11Specifically, four aspects are recorded concerning his destiny:1) His provision (rizq), i.e., the extent of his share or allotted portion of sustenance and other blessings from Allah, both material and otherwise 2) His life span (ajal), i.e., Continue reading

Question

I heard that fasting the day of ‘Ashoora’ expiates for the past year, is this true? 
Does it expiate for everything, even major sins? What is the reason for venerating this day?.

Answer

Praise be to Allah.

Firstly: 

Fasting the day of ‘Ashoora’ does expiate for the past year, because the Prophet (peace and blessings of Allaah be upon him) said: “Fasting the day of ‘Arafah I hope Allaah will expiate thereby for the year before it and the year after it, and fasting the day of ‘Ashoora’ I hope Allaah will expiate thereby for the year that came before it.” Narrated by Muslim, 1162. This is by the bounty that Allaah bestows upon us, whereby fasting one day expiates for the sins of a whole year. And Allaah is the Owner of great bounty. 

The Prophet (peace and blessings of Allaah be upon him) used to be very keen to make sure he fasted on the day of ‘Ashoora’ because of its great status. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: I never saw the Prophet (peace and blessings of Allaah be upon him) so keen to make sure he fasted any day and preferring it over another except this day, the day of ‘Ashoora’, and this month – meaning Ramadaan. Narrated by al-Bukhaari, 1867. 

What is meant by being keen to make sure he fasted it is so as to earn its reward. 

Secondly: 

With regard to the reason why the Prophet (peace and blessings of Allaah be upon him) fasted on the day of ‘Ashoora’ and urged the people to do likewise is mentioned in the hadeeth narrated by al-Bukhaari (1865) from Ibn ‘Abbaas (may Allaah be pleased with him), who said: The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Ashoora’. He said, “What is this?” They said, “This is a good day, this is the day when Allaah saved the Children of Israel from their enemy and Moosa fasted on this day.” He said, “We are closer to Moosa than you.” So he fasted on this day and told the people to fast. 

The words “this is a good day” – according to a version narrated by Muslim, “This is a great day when Allaah saved Moosa and his people and drowned Pharaoh and his people.” 

The words “so Moosa fasted on this day” – Muslim added in his report: “In gratitude to Allaah, so that is we fast on this day.” 

According to another version narrated by al-Bukhaari, “So we fast it out of respect for it.” 

The words “and told the people to fast” – according to another version narrated by al-Bukhaari, “He said to his companions, ‘You are closer to Moosa than them, so fast this day.” 

Thirdly: 

The expiation of sins that is achieved by fasting ‘Ashoora’ refers to minor sins; with regard to major sins, they need separate repentance. 

Al-Nawawi (may Allaah have mercy on him) said: 

Fasting the day of ‘Arafaah expiates for all minor sins, in othr words this brings forgiveness for all sins except for major sins. 

Then he said: 

 

Fasting the day of ‘Arafaah is an expiation for two years, and the day of ‘Ashoora is an expiation for one year, and if a person’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven… Each of the things mentioned may bring expiation. If he does something that expiates for minor sins he will be expiated, and if there are no minor or major sins, it will be recorded for him as good deeds and he will rise in status thereby… If there is one or more major sins and no minor sins, we hope that it will reduce his major sins.  Al-Majmoo’ Sharh al-Muhadhdhab, part 6. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The expiation of purification, prayer, and fasting Ramadaan, ‘Arafah and ‘Ashoora’ applies to minor sins only.  Al-Fataawa al-Kubra, part 5.

 

 

 

 

 

 

 

 

 

 

336933ce8a293677e75dcc23ae4e417bIs it permissible for the one who wants to offer a sacrifice to cut his hair or nails?

Praise be to Allaah.

 Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

If anyone wants to offer a sacrifice, and the month of Dhu’l-Hijjah has begun, either because the new moon has been sighted or because thirty days of Dhu’l-Qa’dah have passed, then it is haraam for him to remove anything of his hair or nails or skin until he has slaughtered the sacrifice, because of the hadeeth of Umm Salamah (may Allaah be pleased with her), according to which the Prophet (peace and blessings of Allaah be upon him) said: Continue reading

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