AL-QURAN
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Al-Fathby Saud Al-Shuraim
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
They worship those besides God who cannot do them harm or bring them gain, and say: "These are our intercessors with God." Say: "Do you want to inform God of things in the heavens and the earth He does not know?" Glorious is He, and too exalted for what they associate with Him!

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Sunna

On the authority of Abū ʽAbdur-Raḥmān, ʽAbdullāh bin Masʽūd, who said:  TheMessenger of Allah , and he is the truthful, the believed, 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:  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 xcept 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) Continue reading

On the authority of Abū ʽAbdur-Raḥmān, ʽAbdullāh, son of ʽUmar bin al-Khaṭṭāb,who said:  I heard the Messenger of Allah () say: “Islam has been built on five:  testifying that there is no deity but Allah and that Muḥammad  is  the  Messenger  of  Allah,  the  establishme nt  of  prayer,  giving zakāh, making the pilgrimage to the House, and fast ing Ramadhān.”(Narrated by al-Bukhāri and Muslim) .

    The  pillars  of  Islam  were  enumerated  in  the  previous  ḥadīth  in  comparison  with those of īmān  in order to define and distinguish each.  This ḥad īth presents them in another light.  What is emphasized here is that these five “pillars,” as they have been called, are indeed the basis of Islam without which  the religion cannot stand, just as abuilding cannot stand without strong supports rooted in a foundation.  This does not mean,  however,  that  Islam  is  limited  to  these  five –  far  from  it.    For  obedience  in everything that Allah has ordained is included in Islam and is, in fact, essential for its completion and perfection.  Every Muslim will be judged in the Hereafter according to his efforts to obey every

order and avoid every prohibition. What is meant here is simply that all of the other  obligations  are  what   completes Islam and makes it good (for what use is a building  without walls, a roof, doors and windows, interior furnishings, etc.?), while the main pillars are the minimum that can be called “Islam.”  Hence, the Prophet  did not say that these five pillars are Islam but that Islam is built upon them; i.e., they must be present before Islam can be completed.  And since,  as  noted  previously,  the  deeds  of  Islam  are principally  actions  which  are observable (those of the tongue and the body), a person is considered a Muslim as long as the basic “pillars” are present. The  first  of  them  is shahādah or  testimony  that  there  is  no  deity,  i.e.,  nothing worthy of worship except Allah (subḥānahu wa taʽālā) and that Muḥammad is His messenger, i.e., the spokesman for Allah by His authority.  For this reason Allah, in the Qur’ān, has made obedience to the Prophet  incumbent on all Muslims. Testifying requires that one be truthful and sincere, and it includes two aspects:1)recognition and admission within the self.2)bearing witness of the fact before others, i.e., asserting one’s conviction, which is then proven by his fulfillment of the other four requirements “No deity but Allah” involves the question of divine authority – submission and willing acceptance of the Creator’s right to govern creation.Shahādah  is obviously the first building block of Islam without which there can be no Islam. Scholars’ views differ over the remaining four pillars – whether or not the omission of one of them removes one from the ranks of Muslim.  Continue reading

Also on the authority of `Umar, who said:[One day] while we were sitting with the Messenger of Allah (), a man came over to us whose clothes were exceedingly white and whose hair was exceedingly black; no signs of travel were seen on him, but none of us knew him. He came and sat down opposite the Prophet () and rested his knees against his, placing the palms of his hands on his thighs. He said, “O Muḥammad , inform me about Islam.” The Messenger of Allah () said, “Islam is to testify that there is no god but Allah and that Muḥammad is the Messenger of Allah, to establish prayer, to give zakāh, to fast Ramadhān, and to make the pilgrimage to the House 6 if you are able to do so.” He said, “You have spoken the truth,” and we wondered at his asking him and confirming it. He said, “Then inform me about īmān.”7 He said, “It is to believe in Allah, His angels,His books,His messengers, and the Last Day, and to believe in predestination, both them good and the evil thereof.” He said, “You have spoken the truth.” He said,”Then inform me about iḥsān.”8 He said, “It is to worship Allah as though you see Him; if you do not see Him, indeed, He sees you.” He said, “Then inform me about the Hour.”9 He said, “The one questioned about it knows no more than the questioner.” He said, “Then inform me of its signs.” He said, “That the slave-woman will give birth to her mistress and that you will see Continue reading

Yahya ibn Ya`mar, may Allaah have mercy on him,said:“The first individual to speak regarding predestination was Ma`bad Al-Juhani. So, I went with Humayd ibn `Abd Ar-Rahmaan Al-Himyari to make Hajj or `Umrah, and we said: „If we come across anyone from the Companions of Allaah‟s Messenger, sallallaahu `alayhi wa sallam, we should ask about what those people say regarding predestination. We were given divine assistance in meeting `Abdullaah ibn`Umar ibn Al-Khattaab, may Allaah be pleased with him,inside the mosque. So, we surrounded him, one of us to his
right, and the other to his left. I felt that my companion would entrust me to speak, so I said: „O Abu `Abd Ar-Rahmaan, in our area, there are people who read the Qur‟aan but have no nowledge.‟ He continued to mention some of their descriptions, and how they say there is no predestination and that everything is spontaneous. He said:„If you meet them, then inform them that I am free of them,and that they are free from me. By the One who `Abdullaah ibn `Umar swears by, if one of them had a mountain of gold,as big as Uhud, and they spend it for the Sake of Allaah, it would not be accepted until they accept predestination.My father, `Umar ibn Al-Khattaab, may Allaah be pleased with him, informed me, saying: „While we were sitting with

Continue reading

Umar, may Allaah be pleased with him, reported that theMessenger of Allaah, sallallaahu `alayhi wa sallam, said:“Actions are based on intentions, and everyone will have what they have intended. Whoever‟s migration was to Allaahand His Messenger, then their migration is to Allaah and HisMessenger, but whoever‟s migration was for some parts of worldly life that they wished to acquire, or for a woman to marry, then their migration was for whatever they migrated for.”1This is a narration that only Yahya ibn Sa`eed Al-Ansaari, may Allaah have mercy on him, reported fromMuhammad ibnIbraaheem At-Taymi, may Allaah have mercy on him, who reported by `Alqamah ibn Waqqaas Al-Laythi, may Allaah have mercy on him, who reported from `Umar ibn Al-Khattaab, may Allaah be pleased with him. There is no other authentic chain of narration for this Hadeeth besides this one, as `Ali ibn Al-Madeeni, may Allaah have mercy on him,and others tated. Al-Khattaabi, may Allaah have mercy on him, said: “I do not know of a difference of opinion among the scholars of Hadeeth regarding this matter, even though it has been reported via Abu Sa`eed and others.”

Continue reading

(The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, said, “The parable of the believers, regarding their mutual love, mercy, and sympathy toward one another, is in the likeness of the single body: when one organ suffers, the rest of the body shares in sleeplessness and fever.”) (Al-Bukhaari: 6011, Muslim: 2586)

Scientific Analysis

Intensive and progressive research has uncovered astonishing facts about the effects on the human body when faced with threats, like injuries or illness.

Lines of defense and functional responses were uncovered, revealing what occurs in the body at the time of an organ’s affliction. Continue reading

الحديث الحادي عشر

عَنْ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِي بْنِ أبِي طَالِبٍ سِبْطِ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَرَيْحَانَتِهِ رَضِيَ الله عَنْهُمَا قَالَ : حَفِظْتُ مِنْ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: دَعْ مَا يَرِيْبُكَ إِلَى مَا لاَ يَرِيْبُكَ

[رواه الترمذي وقال : حديث حسن صحيح]

11th Hadith Translation

On the authority of Abu Muhammad Al-Hasan-Ibn-Ali Ibn-Abee-Talib (R.A.), the grandson of the Messenger of Allah (S.A.W.), and the one much loved by him, who said:

I memorized from the Messenger of Allah (peace and blessings of Allah be upon him): “Leave that which makes you doubt for that which does not make you doubt.” 

(Tirmidhi: 2518)

Brief Narration

This hadith indicates that one should only perform an act or deed (which is permissible and proper) if he is positive or certain of it. Performing this act will lead to some kind of tranquility or happiness in this life and in the Hereafter. This is one of the benefits of applying the hadith.

In the other version of this hadith mentioned above, falsehood leads to doubt and never to tranquility. So if a believer finds his heart being disturbed by something (i.e. he feels uncertain or doubtful), then he should stay away from it. The heart of the true believer is tranquil at the sight of truth and righteousness. And the heart becomes unsure and shaky at the sight of falsehood and wrong.

This hadith equips Muslims with a practical criterion by which to judge doubtful acts and situations, and enables them to make the right decision concerning these matters. However, Muslims need to understand how to apply such a criterion correctly and not to be deceived by wrong perceptions or personal interest.

(Reference: Commentary of Forty Hadiths of An-Nawawi by Dr. Jamal Ahmed Badi)

The more people increase in comfort and luxury and the more they open up before the people [with the Dunya], the more evils will open up before them. It is comfort and luxury that destroys a person. Because if a person was to concern himself with comfort and luxury and providing enjoyment to his body, he will become negligent of providing enjoyment to his heart, and his greatest worry will become providing enjoyment to this body that is doomed to become worms and rotten.

 

This is the ordeal, and this is what has harmed people today. You can hardly find anyone except that they say: “What is our palace? What is our car? What is our furniture? What is our food?” Even those who study [Islaamic] knowledge, some of them only study in order to gain rank or status to reach the blessings of the Dunya. As if man was not created for a significant purpose. The Dunya and its blessings are only a means, nothing more. We ask Allaah to make us and you use it as a means. Continue reading

On the authority of `Umar (ra) who said:

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: “O Muhammad! Inform me about Islam.” The Messenger of Allah (ﷺ) replied: “Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it).” He said: “You have spoken the truth.” We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, “Inform me about Iman (faith).” He (the Prophet) answered, “It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects.” He said, “You have spoken the truth.” Then he (the man) said, “Inform me about Ihsan.” He (the Prophet) answered, “It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you.” He said, “Inform me about the Hour.” He (the Prophet) said, “About that the one questioned knows no more than the questioner.” So he said, “Well, inform me about its signs.” He said, “They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings.” Thereupon the man went off. I waited a while, and then he (the Prophet) said, “O `Umar, do you know who that questioner was?” I replied, “Allah and His Messenger know better.” He said, “That was Jibril. He came to teach you your religion.” [Muslim]

 

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