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supervised by: Dr.Naji Bin Waqdan
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Al-Fathby Saud Al-Shuraim
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    بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
    But God raised him up (in position) and closer to Himself; and God is all-mighty and all-wise.

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    The Prophet’s order to perform Hajj UT-TAMATTU

    9. So when he wishes to make iHraam and is making Hajj-ul-Qirran, having brought the sacrificial animal with him, he should say: labbaikallaahumma bi-hajjah wa umrah

    (Here I am O Allah making Hajj and `Umraah). So if he hasn’t brought the sacrificial animal – and that is better – then he says talbiyyah for `Umrah only and that he must do, saying labbaikallaahumma bi-`umrah. Continue reading

    Innovations Before Ihraam

    1. Abstaining from travel in the month of Safar, and abstaining from beginning any action such as marriage or building in it.

    2. Abstaining from travel in the second half of the month or because the moon is positioned in the constellation of the Scorpion.

    3. Abstaining from cleaning the house and sweeping it because a traveller is about to leave.

    4. Praying two ra’kahs when leaving for Hajj – reciting in the first Surat-ul-Kaafiroon and in the second Surat-ul-Ikhlaas, then after finishing saying : “O Allaah I have gone out for You and am heading towards You…” then reciting Ayat-ul-Kursi and Surat-ul-Ikhlaas, and the Last two surahs – and other things which occur in certain fiqh books. Continue reading

    It is a Sunnah of our Beloved Prophet Muhammad صلى الله عليه وسلم to visit the sick. We should always visit those who are sick because it helps us to reflect and take heed, as those who are ill are close to Allah Ta’ala. We have only to consider that the sick person has no one to call but Allah, nothing to reflect on but Allah, and his condition reminds us of the blessing of health.

    Hadrat Abu Moosa رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘Visit the sick, feed the hungry and free the one who is imprisoned (unjustly).’ [Sahih Bukhaari]

    Hadrat Abu Hurairah رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, “On the Day of Qiyaamah, Allah Ta’ala will announce: O son of Aadam, I was sick yet you did not visit me. He will reply, ‘O Allah, how could I have visited You since you are Rabbul ‘aalameen? Allah Ta’ala will say: Did you not know that so and so slave of mine was sick, and yet you did not visit him? Should you have visited him you would have found Me by him.”

    [Sahih Muslim].

    Hadrat Ali رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.’ [Timizi, Abu Dawood].

    Hadrat Anas رضى الله تعالى عنه reports that the Prophet صلى الله عليه وسلم said, ‘When a person performs a proper wudhu (observing all its etiquette) and then goes to visit his sick Muslim brother with the intention of gaining sawaab, then he will be kept far away from the Fire of Jahannam by a distance equivalent of Sixty years.’ [Abu Dawood]

    Our Beloved Prophet صلى الله عليه وسلم also said, ‘Whoever visits a sick person (for the pleasure of Allah), a Caller from the skies announces: You are indeed blessed and your walking is blessed and you have (by this noble act) built yourself a home in Jannah.’ [Ibn Maajah].

    Hadrat Ibn Abbaas رضى الله تعالى عنه relates: It is part of the Sunnah that when you visit a sick person, you should shorten your visit to him and make the least amount of noise by him. [Mishkaat]

    Once our Prophet صلى الله عليه وسلم said, ‘The best type of visit to a sick person is when the visitor gets up to leave without delay.’ [Bayhaqi].

    If we act upon these simple teachings, then the visitors to a hospital will no longer remain a problem for those who are in charge of the administration of hospitals.

    Hadrat Umm Salmah رضى الله عنها relates that the Prophet صلى الله عليه وسلم said, ‘When you visit a sick person or (go to the home of) someone who has died, then speak only what is good, for the angels say ‘aameen’ to whatever you will say.’ [Sahih Muslim].

    Hadrat Abu Sa’eed Khudri رضى الله تعالى عنه reports that Rasulullah صلى الله عليه وسلم said, ‘When you visit a sick person, speak in a reassuring way to him (about his age and his life).’ (For instance, tell him, ‘Alhamdulillah, your health has improved’ or ‘Inshaa Allah you will get better soon.’) Saying this will not delay what is predestined, but it will certainly make him feel happy.’ [Tirmizi, Ibn Maajah].Islamic manners.com

     

     

     

     

    Nowadays, the general trend governing marriages is that the husband views his responsibility towards his family as being a purely materialistic one i.e. to provide financially for them (a house, car, clothes, etc). This attittude is resulting in many marriages breaking down since many husbands are seriously deficient in not spending sufficient time with their families – in communicating and interacting with the family and children. Islam presents a different view of the role of the husband, where he is made responsible for the Islamic nurturing and development of his wife and children as well as their psychological and moral welfare.

    In actual fact the time which he spends with his family is not only a responsibility but an act of Ibaadat for which he will be rewarded. Sad to note that despite this, many husbands become restless and seek every opportunity to withdraw from their families by, among other things:

    • Spending a great deal of time watching sports on TV
    • Spending many afternoons and evenings ‘with the boys’ at THE CLUB
    • Going off at weekends to play golf or fishing.

    Continue reading

    The first post on marriage covered the introduction to marriage and generally what Islam portrays regarding marriage.

    From the topics mentioned, “If one chooses not to marry or is unable to get married” is the next topic to be discussed.

    Islam is a flexible religion but has its boundaries; its flexibility allows one to adopt it as a way of life and implement its teachings into every situation; whereas its boundaries restrict man from becoming too engrossed into certain acts and therefore becoming extreme in following their desires. Flexibility and boundaries set by Islam have created a perfect balance for man to achieve good both in this world and the hereafter, it is a balance that allows man to be successful in both the worlds.

    Marriage also has boundaries and flexibilities; it is a matter which has been regarded as half of one’s Imaan (religion). Marriage is taken seriously in Islam as it allows people to live in a clean and moral society where desires are fulfilled in a human and shameful manner. It is an act that increases the number of believers and will cause our beloved Prophet صلي الله عليه و سلم to be proud by having the largest number of believers.

    The Prophet of Allah صلي الله عليه و سلم has clearly forbidden people from celibacy:

    Continue reading

    One Should Know That Allah’s Highness In Rank Is What Is Manifested In His Names: The Sublime Holy, The Peace, The Ever-Great, And The Supremely High, Etc. And It Is Also What Is Required By All The Attributes Describing His Perfection And Glory. No One Can Share Him His Dominion Or Part Thereof. No One Can Be Held As Partner, Supporter, Or Even Intercessor Before Him Except With His Leave And Permission. He Is The One Who Is Free From All Imperfections And Defects That Are Attributed To His Creatures. He Is The One Who Is Free From Imperfection, His Attributes Free From Deficiency And His Dealings Free From Blemish. All Perfection Is Attributed To Him Alone. He Is The One Whose Pride And Utmost Perfection Are Continue reading

    This Statement Has Been Differently Interpreted. Some Have Interpreted It As To Commit The Most Beautiful Names To One’s Heart, To Invoke Allah The Almighty Thereof, And To Glorify Him Thereof.

    Others Deemed That They Can Be Divided Into Various Types. Some Of Which Can Be Held As Exemplary, Such As, The Most Merciful And The Ever Generous. Man Can Practice Himself To Achieve Some Degree Of The Connotation Of Such Divine Names. Some Others Of Allah’s Most Beautiful Names Are In Toto His Almighty-Bounded. Allah Makes Them Particular To Himself, Such As, The Sublime Potentate, The Ever Magnificent, And The Supremely Proud. Regarding This Type, Man Can Only Submit Himself And Declare His Complete And Perfect Subjection To Allah. Some Of The Most Beautiful Names Of Allah Denote Promise, Such As, The Ever Forgiver, The Ever Thankful, The Ever Clement, The Ever Compassionate, The All-Forbearing, And The Ever Kindly. Man Should Stand Himself At The Gate Of Desire And Wish. Some Of The Most Beautiful Names Denote Intimidation, Such As, Exalted In Might, Lord Of Retribution, Strict In Punishment, And Quick In Account. Man Should Stand Himself At The Gate Of Fear And Submission. Continue reading

    Using Profanity In Allah’s Names And Attributes Contradicts Observing And Respecting The Oneness Of His Names And Attributes. This Is Of Three Types:

    First: [Ilhad Al-Mushrikin] Atheism Of The Polytheists: Those Who Attributed Allah’s Names After Distorting Them -To Their Idols; They Derived Al­-Lat From Ilah (God), Al-`Uzza From Al-`Aziz (The Almighty), And Manah From Al-Mannan (The Benefactor).

    Second: [Ilhad Al-Mushabihah] Atheism Of The Likening Ones: Those Who Adapt Allah’s Attributes And Liken Them To The Qualities Of His Creation. These Are The Other Face Of The Coin, As They Likened Him To The Created Beings, While The First Type Elevated Their Idols And Set Them As Equals To The Lord Of The `Alamin(Mankind, Jinn And All That Exist).

    Third: [Ilhad An-Nufah Al-Mu`Attilah] Atheism Of The Negators, The Suspenders (I.E. Those Who Say That Allah’s Names And Attributes Are Created): These Are Of Two Types: Continue reading

    Yes, They Are Correlative. Whosoever Disbelieves In One Type, He Disbelieves In The Rest As Well. For Instance, Invoking Anyone Or Thing Other Than Allah And Asking Him/Her/It To Do What Can Not Be Done But By Allah The Almighty. The Invocation Itself Is Some Kind Of Worship, Rather, It Is The Core Of Worship Directed To Other Than Allah. This Is Polytheism In AI-Uluhiyyah, The Divinity Of Allah. Moreover , If The Invocation Aims At Bringing About Or Causing Some Good Continue reading

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