The Holy Quran
One day he had a dream in which eleven planets, the sun, and the moon were bowing down in front of him. When his father learned of this vision, he interpreted it as meaning that Allah would prefer Yusuf (Alayhis salam), would teach him the interpretation of dreams, and would perfect His grace upon him. But Ya’qub warned Yusuf (Alayhis salam) not to tell the dream to his brothers, because they would be extremely jealous and might wish to do harm to him.
The older brothers were indeed jealous of Yusuf (Alayhis salam) and his younger brother. They decided that, with Yusuf (Alayhis salam) out of the picture, their father would look upon the rest of them with more favor. Some wanted to kill him and some favored abandoning him in some distant land. One of the brothers suggested leaving him in a pit so that some caravan would pick him up and carry him away. That was the plot upon which they eventually agreed.
Yusuf’s brothers went to their father and asked if they could take Yusuf (Alayhis salam) out in the pastures with them on the following day, so that he could play and enjoy himself. At first Ya‘qub (Alayhis salam) dissented, because he feared that Yusuf (Alayhis salam) would be devoured by a wolf. But the brothers assured him that the wolf would not have a chance against so many of them. Finally Ya‘qub agreed to let Yusuf go with them. Continue reading
When Allah had created the heavens and the earth, He said to the angels, “I will create a Khalifa on earth, someone to carry out my orders.” They asked Allah, “Will you place someone on earth who will make mischief and shed blood, while we praise you and glorify your name?” And Allah said, “I know what you know not.”
The Creation of Prophet Adam
So Allah created Prophet Adam (Alayhis-salam) out of clay, and taught him the names of all things. He placed the things before the angels and asked the angels to tell Him the names of them, but the angels answered, “You are the exalted, and we know nothing except what you have taught us.” Allah then asked Adam (Alayhis-salam) the same question, and Adam (Alayhis-salam) was able to answer correctly. Continue reading
Chapter of Contemplation [Muraaqaba] Shaikh/Muhammad bin Salih Al-Uthaymin .
The verses concerning this are many and well known.
After mentioning the chapter concerning Truthfulness and the verses and ahadeeth pertaining to it, the author follows this up with the chapter concerning Contemplation. There are two aspects to contemplation:
1. That you contemplate Allah, Azza wa Jall
2. That you know that Allah is watching you as He says,
“Who sees you when you stand up (for prayer), and your movements along with those who fall prostrate.”
“God: there is no true God but Him. The Ever-Living, the Eternal Master of all. Neither drowsiness nor sleep overtakes Him. His is all that is in the heavens and all that is on earth. Who is there that can intercede with Him, except by His permission? He knows all that lies open before them and all that lies hidden from them; whereas they cannot attain to anything of His knowledge save as He wills. His throne extends over the heavens and the earth, and the preservation of both does not tire Him. He is the Most High, the Most Great.” (Quran 2:255)
Introduction: What is Verse of Kursi?
The second chapter of the Muslim scripture, the Quran, is called Surah al-Baqarah, or ‘The Cow.’ It contains a beautiful and important verse that is believed by Muslims to be the ‘greatest’ verse of their book. Known as “the Verse of the Throne,” or in Arabic, Ayah al-Kursi, the verse speaks beautifully in powerful words about the Most Beautiful Being, God. This verse is known for its profound meaning, rhythmic and sublime language, its inspiring and comforting message, and magnificent description of God’s powers and attributes. The verse summarizes, in powerful words, the basic principles of the Islamic faith, citing those attributes of God that most aptly assert the meaning and significance of the basic Islamic principle of Tawhid: the oneness of God. Continue reading
1. By Al-‘Asr (the time).
2. Verily, man is in loss,
3. Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).
“God is the light of the heavens and the earth. The similitude of His light is a niche in which there is a lamp. The lamp is in a Glass, the Glass, like a glistening star, kindled from a blessed olive tree, neither of the east nor of the west, whose oil well nigh glows though no fire has touched it: light upon light. God guides to His light whom He wills, and God strikes parables for human beings, and God knows all things.”
Ubayy ibn Ka’ab said, “The similitude of His light [takes place in] the Muslim’s heart.” [Ibn Kathir, 3:464] This light, which He has placed in the heart, comes from gnosis, love, faith and the remembrance of God. It is the light that He has sent down to His servants, by which He gives them life, and by which they walk among people. Its origin is in their hearts, but then He strengthens and increases it until it appears upon their faces, limbs, bodies, even their clothes and dwellings. People of this nature perceive it, while others deny it. On the Day of Judgement, however, it will come forth by their faith, and hasten before them in the darkness of the Bridge, that they might cross it. They will proceed in proportion to either its strength or its weakness in their hearts during their life in the world. Continue reading