AL-QURAN
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supervised by: Dr.Naji Bin Waqdan
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Al-Fathby Saud Al-Shuraim
عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا
In case he divorces you, his Lord will give him better wives in return, who will be modest, true believers, obedient to God, repentant, observant of prayer and fasting, both widows and virgins.

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When I memorized Soorat Yoosuf, this verse stuck in my mind: “So when they took him [out] and agreed to put him into the bottom of the well… But We inspired to him, ‘You will surely inform them [someday] about this affair of theirs while they do not perceive’” [Yoosuf 12:15]. Allah inspired the brothers of Yoosuf to throw him into the well, and they did not perceive until he ultimately became a king. So this wrong deed that they committed was not a wrong deed; rather it was divinely inspired, so whenever I commit any sin or error, I have started to say: perhaps this is inspiration to something the purpose of which I am not aware, or to something in the future. How can I distinguish between them?

Answer

Praise be to Allah.

Firstly:

What the brothers of Yoosuf did of wronging their brother was not done on the basis of inspiration from Allah, may He be exalted; rather it stemmed from the promptings of their own souls, as their father Ya‘qoob (peace be upon him) described their situation, as mentioned in the verse in which Allah, may He be exalted, said (interpretation of the meaning):

“And they brought upon his shirt false blood. [Jacob] said, ‘Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe’”[Yoosuf 12:18].

These brothers admitted that they had done wrong. Allah, may He be exalted, said (interpretation of the meaning):

“They said, ‘By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners.’

He said, ‘No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful’”[Yoosuf 12:91-92].

 

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Performing Umrah during Rajab, is it better than any other months? ka bah w640 Praise be to Allah, Lord of Nature, shalawat and greetings to the Prophet and the most noble Messenger, our Prophet Muhammad, Shalallahu ‘alaihi Wa Sallam, along with his family and his companions.

A lot of Muslims like to perform umrah during Rajab, because most of them belief in the virtues of umrah in Rajab. Is that true umrah at the Haram month (Rajab) has primacy compared with any other month?

Rajab is the seventh month in Islamic lunar calendar. This month is regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet.

“Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein” [at-Tawbah 9:36].

Rasulullah, Shallallahu ‘alaihi Wa Sallam, said:

“The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab.(Al-Bukhari and Muslim). Continue reading

In Sura Al-Haj, Allah described the believers ‘And they have been guided to the purest of speeches; and guided to the path of Him who is worthy of all praise.’ When you talk during your visit, say only what fits the situation and be brief. If you are the youngest among those sitting, don’t speak unless you are asked to, or unless you know that your speech and words will be well received and will please the host and other guests. Don’t prolong your speech. Use a proper tone of voice. Anas reported that ‘the Prophet’s talk was clear and concise. Not too much nor too little. He disliked loquacity and ranting.’ Bukhari narrated a Hadith in which Aisha said ‘The Prophet’s talk [was so little] that you can count his words’.

If you hear the Azan you must listen and respond to the call of Allah. Many people, even those with Islamic knowledge continue talking while the Azan is being called. This is rude, since those hearing the Azan should listen to it and quit speech, study and even Quran recitation. Solemnly they should repeat the words of the Azan and reflect on the words of this highest call. We should listen to the Azan, whether we are at home, office, shop, or attending a lesson, even if it is a religious lesson. Imam Al-Kasani in Badaiu Al-Sanaei’ said: ‘Those hearing the Azan or Iqama should not talk. Even if reading Quran or doing other noble things, everything should be stopped to listen and respond to the Azan’.

The Azan is the food of the soul nourishing it with faith and elevation. Do not forgo your share of it. Teach this to your children and friends. Al-Bukhari narrated a Hadith by Abu Saeed Al-Khudri that the Prophet, peace be upon him, said: ‘If you heard the call say like what the Muezzin is saying.’ In another Hadith reported by Jaber that the Prophet said ‘He deserves my help on the day of judgment who said when hearing Azan: O’ Allah, the Lord of this perfect call and imminent prayer, please award Mohammad the help, nobility, and the desired status you promised him.’

Imam Abdul Razaq narrated in his Musanaf that Ibn Juraig said: ‘I was told that people used to listen to Azan like they would listen to recitation of Quran. They would repeat after the Muezzin. If he said: come to prayer, they will say: with the help and power of Allah. If he said: come to the good deed, they will say: with the will of Allah. Continue reading

He was the son of Ya‘qub (Alayhis salam) and the grandson of Ishaaq (Alayhis salam). He was the next to youngest of twelve sons and a favorite of his father.

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

I got married recently, and I previously asked you about my wish to have only two children, for example. One month ago my wife had her first baby by caesarean. She developed gestational diabetes during pregnancy, which had a great impact on her food and diet, and she needed to take insulin daily for three months. When I previously asked you about not wanting to have more children in present-day circumstances, in which eighty percent of children have bad attitudes and bad upbringings, because of society and satellite channels, although all the hadiths speak of the virtue of having many children, you told me: I cannot be certain that they will be bad. But in fact you gave me a guarantee that they would not be evildoers! If we understood the hadiths about having lots of children as you explain them, then there would be twenty of children in every household. Were the households of the Sahaabah and Taabi‘een like that? I know that the fatwas say that it is permissible to delay a second pregnancy for a few years, such as in the circumstances mentioned, but I want a solution that an ordinary wife could cope with. Am I to understand that it is obligatory to have a lot of children, and for the wife to spend nine months being pregnant, a year breastfeeding, another nine months pregnant, another year breastfeeding, and so on, until she has twenty children throughout her life, because if we stop having children when we have ten children, then the fatwas will not accept this, so long as it does not harm the mother? We all know how difficult it is to raise children properly nowadays. Doesn’t the wife have the right to be able to give a proper upbringing to two or three children only for fifteen years of the marriage, for example? Or is it obligatory for her to produce ten children during that time? I am not objecting to the texts, but I want to understand the hadiths in a logical manner. Why didn’t the Sahaabah and Taabi‘een have twenty children from one wife? Isn’t it unjust towards the wife to make her a child-producing and breastfeeding machine, when it is possible for her to get pregnant every year? How can she be free to teach the children, keep them clean, look after them and tend to them if they get sick? Will the Prophet be proud of our children on the Day of Resurrection, even if their religious commitment is not sound?

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Praise be to Allah

The stepdaughter is the daughter of a wife from someone other than her current husband; she is permanently forbidden in marriage to the man if he has consummated his marriage with her mother. This means that she has become one of his mahrams.

It says in Fataawa al-Lajnah ad-Daa’imah (17/367):

If a man marries a woman and consummates the marriage with her, it becomes permanently forbidden for him to marry one of her daughters or one of the daughters of her sons, no matter how far the line of descent extents, whether she is a daughter from a previous or subsequent husband, because Allah, may He be glorified and exalted) says (interpretation of the meaning):

“Prohibited to you [for marriage] are your mothers… and your step-daughters under your guardianship [born] of your wives unto whom you have gone in”

[an-Nisaa’ 4:23].

The stepdaughter here is the wife’s daughter. A man is regarded as a mahram of the daughters of a woman whom he marries and with whom he consummates the marriage; it becomes permissible for them not to observe hijab in front of him. End quote.

This issue has been discussed previously in the answers to questions no. 20750 and 33711.

With regard to the rights and duties of a stepdaughter and her mother’s husband towards one another, they may be summed up as upholding ties, respecting one another, and treating one another kindly. All Muslims are enjoined to treat their fellow Muslims with kindness, so how about those who become mahrams due to ties through marriage. Undoubtedly they have a greater right to kindness and care than Muslims in general. Continue reading

Praise be to Allah.

As this world is a stage that leads to the hereafter, in which man is tested to see what he will do, so that he will be requited for it on the Day of Resurrection, what the wise Muslim must do is seek in this world everything that will help him to attain happiness and bliss in the hereafter. The most important help and support is righteous company. That begins with the Muslim society in which he lives, then with choosing pious friends, as the Prophet (blessings and peace of Allah be upon him) enjoined: “Do not keep company with anyone but a believer.” Narrated by Abu Dawood (4832); classed as hasan (good) by al-Albaani in Saheeh al-Jaami‘.

Then finally he should choose a righteous wife who he hopes will be the best companion to help him attain eternal happiness in paradise with Allah, may He be glorified and exalted.

The righteous wife is one who is good in many aspects.

She is the one who it is thought will guard her chastity and her honour in the husband’s presence and absence, and be diligent with regard to both minor and major issues.

Allah, may He be glorified and exalted, says (interpretation of the meaning):

“Therefore the righteous women are devoutly obedient, and guard in (the husbands) absence what Allah would have them guard”

[an-Nisaa’ 4:34]. Continue reading

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