First Sermon Of Prophet Muhammad (SAW)

The following is the first Sermon of the Prophet given in Makkah when he called his people to Islam. The Prophet started the speech by praising Allah and thanking Him and then said:

"Verily, Ar-Raid (one whom his people send to search for water and grass) does not lie to his people. By Allah Even if I lied to all people, I would never lie to you, and if I deceived all people, I would never deceive you. By Allah, other than Whom there is no deity worthy of worship, I am Allah’s Messenger to you in particular and to all people in general. By Allah! You will die just as easy as you sleep, and you will be resurrected just as easy you wake up from sleep. You will be recompensed on account of what you do, earning good for good and evil for evil. Verily, it is either Paradise for eternity or the Fire for eternity.

(Kamil, vol. 2, p. 27 and As-Sirah Al-Halabiyyah, vol. 1, p. 272)

This speech from the Prophet included announcing his Prophet hood and calling his people to Islam, after Allah the Exalted and Most Honored revealed verses some of which are the following:

And say: "I am indeed a plain warner." (Al-Hijr, 15:89)

And warn your tribe (O Muhammad SAW) of near kindred. And be kind and humble to the believers who follow you. (Ash-Shuara, 214-215)
Narrated Ibn Abbas: When the Verse:– ‘And warn your tribe of near kindred.’ (26.214) was revealed. Allah’s Apostle went out, and when he had ascended As-Safa mountain, he shouted, "O Sabahah!" The people said, "Who is that?" "Then they gathered around him, whereupon he said, "Do you see? If I inform you that cavalrymen are proceeding up the side of this mountain, will you believe me?" They said, "We have never heard you telling a lie." Then he said, "I am a plain warner to you of a coming severe punishment." Abu Lahab said, "May you perish! You gathered us only for this reason? " Then Abu Lahab went away. So the "Surat:–ul–LAHAB" ‘Perish the hands of Abu Lahab!’ (111.1) was revealed. (Sahih Al-Bukhari, Vol. 6, Hadith No. 495)

Lion Of Desert: Omer Mukhtar

Omar al-Mukhtar (ca. 1860-1931), national hero of Libya and member of the Senusy, a religious organization with administrative and military functions, led the anticolonial resistance in Cirenaica from 1923 to 1931, when he was captured by the Italians and condemned to death.




Little is known of Omar al-Mukhtar until the last decade of his life when he became the undisputed leader of the Senusist resistance in Cirenaica. Even his date of birth is uncertain, somewhere between 1856 and 1862, in el Batwan in oriental Cirenaica. For eight years he studied in the koran school of Giarabub, the Senusy's holy city. He taught in a Senusist zawiya but also took part in military operations against the Italians and the allies during World War I.

When the Italians openly attacked Senusy in the spring of 1923 (at the end of April the existing agreements were formally denounced) Omar was among the most competent and active figures in organizing and coordinating the resistance. In his capacity as representative of the Senusy he had assumed command of the guerrilla forces that often baffled and confounded the regular Italian forces.

In the mountainous region of Gebel Akhdar (the Green Mountain) Italian Governor Mombelli succeeded in 1924 in activating a counter-guerrilla force that inflicted a harsh defeat on the rebels in April 1925. Omar then quickly modified his own tactics and was able to count on constant help from Egypt.




In March 1927, notwithstanding the occupation of Giarabub (February 1926) and the reenforcement of the oppression under then Governor Teruzzi, Omar surprised an Italian military force at Raheiba. Following successive clashes in various localities of Gebel, Omar was forced to withdraw. Between 1927 and 1928 Omar fully reorganized the Senusite forces, who were being hunted constantly by the Italians. Even General Teruzzi recognized Omar's qualities of "exceptional perseverance and strong will power."

Pietro Badoglio, the new governor of Libya (January 1929), after extensive negotiations was able to reach a compromise with Omar similar to previous Italo-Senusite accords. Italian sources falsely described the situation as an act of complete submission by Omar. This attitude was confirmed by Italian leaders, including Badoglio (who probably supported the misleading statement hoping to break anti-Italian resistance).



At the end of October 1929 Omar denounced the compromise and reestablished a unity of action among Libyan forces, preparing himself for the ultimate confrontation with General Rodolfo Graziani, the military commander from March 1930. Having failed in a massive offensive in June against Omar's forces, Graziani, in full accord with Badoglio, De Bono (minister of the colonies), and Benito Mussolini, initiated a strong plan to decisively break off the Cirenaica resistance. The plan was to transfer the Gebel population (around 100,000 persons) to concentration camps on the coast and to close the border with Egypt from the coast at Giarabub, thus preventing any foreign help to the fighters and breaking up the solidarity of the population.

From the beginning of 1931 the measures taken by Graziani took their toll on the Senusist resistance. The rebels were deprived of help and reinforcements, spied upon, hit by Italian aircraft, and pursued by the Italian forces aided by local informers. In spite of hardships and increasing risks, Omar courageously continued the fight, but on September 11, 1931, he was ambushed near Zonta. With dignity and calm he faced up to the immediate situation and accepted his death sentence with the words: "From God we came and to God we must return." The execution of the old fighter--carried out in the concentration camp of Solluq on September 16--caused great indignation in the Arab world.

Omar's implacable adversary, General Graziani, has given us this physical and moral description, which is not lacking in admiration: "Of medium height, stout, with white hair, beard and moustache. Omar was endowed with a quick and lively intelligence; was knowledgeable in religious matters, and revealed an energetic and impetuous character, unselfish and uncompromising; ultimately, he remained very religious and poor, even though he had been one of the most important Senusist figures."





In later times author A. Del Boca judged him: "Omar is not only an example of religious faith and a born fighter but also the builder of that perfect military-political organization, which for ten years kept in check troops under four governors."

The memory of Omar remained alive. Libya, independent, monarchic, and revolutionary, declared him its national hero. His life was depicted by Anthony Quinn in the movie "The Lion of the Desert," produced by Siro-American Akkad.

99 Names Of Allah (Asma Al Husna)

It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations.


Allah: He who has the Godhood which is the power to create the entities.

Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.

Ar-Rahim: The One who has plenty of mercy for the believers.

Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear from imperfection.

Al-Quddus: The One who is pure from any imperfection and clear from children and adversaries.

As-Salam: The One who is free from every imperfection.

Al-Mu'min: The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.

Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.

Al-'Aziz: The Defeater who is not defeated.

Al-Jabbar: The One that nothing happens in His Dominion except that which He willed.

Al-Mutakabbir: The One who is clear from the attributes of the creatures and from resembling them.

Al-Khaliq: The One who brings everything from non-existence to existence.

Al-Bari': The Creator who has the Power to turn the entities.

Al-Musawwir: The One who forms His creatures in different pictures.

Al-Ghaffar: The One who forgives the sins of His slaves time and time again.

Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.

Al-Wahhab: The One who is Generous in giving plenty without any return.

Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.

Al-Fattah: The One who opens for His slaves the closed worldy and religious matters.

Al-'Alim: The Knowledgeable; The One nothing is absent from His knowledge.

Al-Qabid and Al-Basit: The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.

Al-Khafid and Ar-Rafi': The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.

Al-Mu'iz and Al-Muthil: He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degradeswhoever He willed, hence there is no one to give Him esteem.

As-Sami': The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.

Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a pupil or any otherinstrument.

Al-Hakam: He is the Ruler and His judgment is His Word.

Al-'Adl: The One who is entitled to do what He does.

Al-Latif: The One who is kind to His slaves and endows upon them.

Al-Khabir: The One who knows the truth of things.

Al-Halim: The One who delays the punishment for those who deserve it and then He might forgive them.

Al-'Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.

Al-Ghafur: The One who forgives a lot.

Ash-Shakur: The One who gives a lot of reward for a little obedience.

Al-'Aliyy: The One who is clear from the attributes of the creatures.

Al-Kabir: The One who is greater than everything in status.

Al-Hafiz: The One who protects whatever and whoever He willed to protect.

Al-Muqit: The One who has the Power.

Al-Hasib: The One who gives the satisfaction.

Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.

Al-Karim: The One who is clear from abjectness.

Ar-Raqib: The One that nothing is absent from Him. Hence it's meaning is related to the attribute ofKnowledge.

Al-Mujib: The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.

Al-Wasi': The Knowledgeable.

Al-Hakim: The One who is correct in His doings.

Al-Wadud: The One who loves His believing slaves and His believing slaves love Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound nor a language nor a letter).

Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.

Al-Ba'ith: The One who resurrects His slaves after death for reward and/or punishment.

Ash-Shahid: The One who nothing is absent from Him.

Al-Haqq: The One who truly exists.

Al-Wakil: The One who gives the satisfaction and is relied upon.

Al-Qawiyy: The One with the complete Power.

Al-Matin: The One with extreme Power which is un-interrupted and He does not get tired.

Al-Waliyy: The Supporter.

Al-Hamid: The praised One who deserves to be praised.

Al-Muhsi: The One who the count of things are known to him.

Al-Mubdi': The One who started the human being. That is, He created him.

Al-Mu'id: The One who brings back the creatures after death.

Al-Muhyi: The One who took out a living human from semen that does not have a soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.

Al-Mumit: The One who renders the living dead.

Al-Hayy: The One attributed with a life that is unlike our life and is not that of a combination of soul, fleshor blood.

Al-Qayyum: The One who remains and does not end.

Al-Wajid: The Rich who is never poor. Al-Wajd is Richness.

Al-Majid: The One who is Majid.

Al-Wahid: The One without a partner.

As-Samad: The Master who is relied upon in matters and reverted to in ones needs.

Al-Qadir: The One attributed with Power.

Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.

Al-Muqaddim and Al-Mu'akhkhir: The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

Al-'Awwal: The One whose Existence is without a beginning.

Al-'Akhir: The One whose Existence is without an end.

Az-Zahir and Al-Batin: The One that nothing is above Him and nothing is underneath Him, hence He exists without aplace. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributesof bodies.

Al-Wali: The One who owns things and manages them.

Al-Muta'ali: The One who is clear from the attributes of the creation.

Al-Barr: The One who is kind to His creatures, who covered them with His sustenance and specified however He willed among them by His support, protection, and special mercy.

At-Tawwab: The One who grants repentance to whoever He willed among His creatures and accepts his repentance.

Al-Muntaqim: The One who victoriously prevails over His enemies and punishes them for their sins. It maymean the One who destroys them.

Al-'Afuww: The One with wide forgiveness.

Ar-Ra'uf: The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willedamong His creatures.

Malik Al-Mulk: The One who controls the Dominion and gives dominion to whoever He willed.

Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.

Al-Muqsit: The One who is Just in His judgment.

Aj-Jami': The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.

Al-Ghaniyy: The One who does not need the creation.

Al-Mughni: The One who satisfies the necessities of the creatures.

Al-Mani': The Supporter who protects and gives victory to His pious believers. Al-Mu'tiy The Withholder.

Ad-Darr and An-Nafi' : The One who makes harm reach to whoever He willed and benefit to whoever He willed.

An-Nur: The One who guides.

Al-Hadi: The One whom with His Guidance His belivers were guided, and with His Guidance the living: beings have been guided to what is beneficial for them and protected from what is harmful to them.

Al-Badi': The One who created the creation and formed it without any preceding example.

Al-Baqi: The One that the state of non-existence is impossible for Him.

Al-Warith: The One whose Existence remains.

Ar-Rashid: The One who guides.

As-Sabur: The One who does not quickly punish the sinners.

Asma Al Husna ( Names Of Allah)

Salman the Persian, Zoroastrian, Persia (part 2 of 2): From Christianity to Islam

The man died, and Salman stayed in Amuria. One day, “Some merchants from the tribe of Kalb passed by me,” Salman said, “I told them, ‘Take me to Arabia and I will give you my cows and the only sheep I have.’” They said, “Yes.” Salman gave them what he offered, and they took him with them. When they reached Waadi al-Quraa [close to Medinah], they sold him as a slave to a Jewish man. Salman stayed with the Jew, and he saw the Palm trees [his previous companion had described].



“I hoped that this would be the same place described by my companion.”



One day, a man who was a first cousin to Salman’s master from the Jewish tribe of Bani Quraidha in Medinah came visiting. He bought Salman from his Jewish master.



“He took me with him to Medina. By God! When I saw it, I knew it was the place my companion described.



Then God sent His Messenger [i.e., Muhammad, may the mercy and blessings of God be upon him]. He stayed in Mecca as long as he did. I did not hear anything about him because I was very busy with the work of slavery, and then he migrated to Medina.



[One day,] I was on a palm-tree on top of one of its date-clusters doing some work for my master. A first cousin of his came and stood in front of him [his master was sitting] and said, “Woe to Bani Qeelah [people of the tribe Qeelah], they are gathered in Qibaa” around a man who came today from Mecca claiming to be a Prophet!”



I trembled so fiercely when I heard him that I feared that I would fall on my master. I descended and said, ‘What are you saying!? What are you saying!?’



My master became angry and punched me hard saying, “What business do you have in this [matter]? Go and mind your business.”



I said, “Nothing! I just wanted to be sure of what he was saying.”



On that evening, I went to see the Messenger of God while he was in Qibaa. I took something with me which I had saved. I went in and said, “I was told that you are a righteous man and that your company [who] are strangers [here] are in need. I want to offer you something I saved as charity. I found that you deserve it more than anyone else.”



I offered it to him; he said to his companions, “Eat,” but he himself kept his hand away [i.e., did not eat]. I said to myself, “This is one [i.e., one of the signs of his Prophethood].”



Following this encounter with the Prophet, may the mercy and blessings of God be upon him, Salman left to prepare for another test! This time he brought a gift to the Prophet in Medina.



“I saw that you do not eat from that given as charity, so here is a gift with which I wish to honor you.” The Prophet ate from it and ordered his companions to do the same, which they did. I said to myself, “Now there are two [i.e., two of the signs of Prophethood].”



On the third encounter, Salman came to Baqee-ul-Gharqad [a grave yard in Medina] where the Prophet, may the mercy and blessings of God be upon him, was attending the funeral of one of his companions. Salman said:



“I greeted him [with the greeting of Islam: ‘Peace be upon you’], and then moved towards his back attempting to see the seal [of Prophethood] which was described to me by my companion. When he saw me [doing so], he knew that I was trying to confirm something described to me. He took the garment off his back and I looked at the seal. I recognized it. I fell down upon it, kissing it and crying. The Messenger of God, may the mercy and blessings of God be upon him, told me to move around [i.e., to talk to him]. I told him my story as I did with you, Ibn ‘Abbaas [remember that Salman is telling his story to Ibn ‘Abbaas]. He [the Prophet] liked it so much he wanted me to tell my story to his companions.



He was still a slave owned by his master. The Prophet said to him, “Make a contract [with your master] for your freedom, O Salman.” Salman obeyed and made a contract [with his master] for his freedom. He reached an agreement with his master in which he would pay him forty ounces of gold and would plant and successfully raise three hundred new palm trees. The Prophet then said to his companions, “Help your brother.”



They helped him with the trees and gathered for him the specified quantity. The Prophet ordered Salman to dig the proper holes to plant the saplings, and then he planted each one with his own hands. Salman said, “By Him in Whose hands is my soul [i.e., God], not a single tree died.”



Salman gave the trees to his master. The Prophet gave Salman a piece of gold that was the size of a chicken egg and said, “Take this, O Salman, and pay [i.e., your master] what you owe.”



Salman said, “How much is this in regards to how much I owe!”



The Prophet said, “Take it! God will [make it] equal to what you owe.”



I took it and I weighed a part of it and it was forty ounces. Salman gave the gold to his master. He fulfilled the agreement and he was released.



From then on, Salman became one of the closest of companions to the Prophet.





"The Search for the Truth"



One of the great companions of the Prophet by the name of Abu Hurairah reported:



“We were sitting in the company of God’s Messenger when Surah al-Jumuah (Surah 62) was revealed. He recited these words:



“And [God has sent Muhammad also to] others who have not yet joined them (but they will come)…” (Quran 62:3)



A person amongst them said, ‘O God’s Messenger! Who are those who have not joined us?’



God’s Messenger made no reply. Salman the Persian was amongst us. The Messenger of God placed his hand on Salman and then said, ‘By the One in Whose Hands is my soul, even if faith were near Pleiades (the seven stars), men from amongst these [i.e. Salman’s folk] would surely attain it.” (At-Tirmidhi)



Many in this world are like Salman, searching for the truth about the True and Only One God. This story of Salman is similar to stories of people in our own time. The search of some people took them from one church to another, from church to Buddhism or Passiveness, from Judaism to ‘Neutrality’, from religion to meditations to mental abuse. There are those who shifted from one idea to another, but don’t even think of wanting to know something about Islam! When they met some Muslims, however, they opened their minds. The story of Salman is that of a long search. You could make your search for truth shorter by benefiting from his.

Islamic Values vs. Muslim Values

The misconceptions that surround Islam in this day and age are too great to number.
A repeated scene is that of a Muslim having a discussion with a non-Muslim and trying to explain that Muslims are not terrorists, Muslims are not wife-beaters, that these actions are the deeds of a few which are then unjustly imposed on the whole Muslim population. But if the whole Muslim population had presented themselves in an Islamic manner in the first place, the reputation of a Muslim would be far too virtuous to allow the misdeeds of a few to tarnish the image of the whole Muslim world. But Muslims generally do not present Islamic values, they present Muslim values; and the difference between these two can sometimes be as vivid as night and day.

What do I mean by Islamic values and Muslim values? Islamic values are those that are set out in the Quran and the practice of the noble Messenger, Muhammad (S). Muslim values are those that are created as part of the culture of the Muslim communities. These include the day-to-day interaction between the Muslims and their outlook on Islam's rules and regulations. The difference is that Islam is perfect and pure, while the values formulated by the Muslims may or may not be in accordance with Islam. The detriment that arises from this is that many times precedence is given to the Muslim values over the Islamic values.

This is not to say that Muslims do not care about Islam, they care for and love Islam deeply, they have concern for their children's Islamic upbringing and the welfare of the Muslims all over the world. But what happens is that certain practices become common among them and their mentalities are set on justifying these practices instead of accepting the Islamic rulings on such things. They become a part of the Muslim culture and mentality, and so it becomes difficult to try to explain to them that Islam forbids such things. Because of this transformation in mentality, the average person in such a community will be hostile to someone bringing Islamic rulings forbidding things such as music and dancing and enforcing things like hijab and modest conduct. Having gatherings and parties that center around music and dancing, and removal of the hijab and modest conduct have become common among many Muslims, and so they constitute what we have called Muslim values, as opposed to the Islamic values.
The Muslim values are caused by a relaxation on the enforcement of Islamic laws. The Islamic values, principles, and priorities are contained within these laws. Prayer, fasting, charity, hajj, hijab, modesty, being kind to others, giving parents their due rights, emphasizing the importance of marriage, attending the Islamic centers and masjids, gaining knowledge, all of these are designed to build spiritually healthy individuals and a spiritually healthy society. When the performance of these actions is relaxed then a void is created that is receptive for outside and often unIslamic ideals.
When there is relaxation then a distorted concept of freedom is adopted, it gives the Muslims the courage to challenge the Islamic laws and present their own philosophy as to why following the laws is not necessary. They make excuses to oppose the laws and create their own, when the Quran has clearly said,

And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying. (Al-Ahzab, 33:36)

An understanding has to be conveyed that the Muslim communities will only thrive if they adhere to the principles of Islam. The concept of Islam that the non-Muslims have is directly related to the actions of the Muslim communities, because the majority of them will not go out and research about Islam, they will make their judgments based on what they see the Muslims doing. So it is not surprising for them to think that Muslims drink alcohol, that they eat pork and haram food, they listen to music, dance, go to discos and nightclubs, engage in promiscuous relationships, and many other things that a Muslim should not be doing. On the flip side, it is not surprising for them to be ignorant of the fact that a Muslim is supposed to pray at least five times a day, he/she has to fast during Ramadhan, go to Hajj once in a lifetime, abstain from cursing and abusive language, abstain from backbiting, go to masjid on Fridays for jum'a prayer, read Quran, and other basic obligations that a Muslim has.
The result is that a distorted image of Islam, the pure and perfect religion, is presented to them, and in response the Muslims try to say that it is a few Muslims ruining it for the rest of them. But this is not the case, the responsibility lies with the majority of the Muslims who themselves are not acting Islamically. Yes, it is true that the terrorists are few, and that the equation of a Muslim with a terrorist is wrong and unjust. But this is an isolated incident, and in general it is the majority of the Muslims ruining things for themselves. This can only be corrected by starting at the root of the problem, the Muslim family and attendance in the Islamic centers. If the parents are consistent in teaching their children and are themselves consistent in practicing Islam, and if the entire family attends the Islamic centers on a regular basis, then we will see an amazing transformation in the conduct of the Muslims, as individuals and as communities. Then when the non-Muslims look to the actions of the Muslims they will actually learn about Islam, and will not have to worry about whether or not what they are seeing is Islam.
As Muslims, we have to strive to make our Muslim values the same as our Islamic values. Only then can we truly be considered believers

An Article written by : Atiq Ebady

"A wonderful Story"

Why do we read Quran, even if we can't understand a single Arabic word????

This is beautiful story, pls read till end and forward to all you knows...

An old American Muslim lived on a farm in the mountains of eastern Kentucky
with his young grandson. Each morning Grandpa was up early sitting at the
kitchen table
reading his Qur'an. His grandson wanted to be just like him and tried to
imitate him in every way he could.

One day the grandson asked, "Grandpa! I try to read the Qur'an just like you
but I don't understand it, and what I do understand I forget as soon as I
close the book. What
good does reading the Qur'an do?"

The Grandfather quietly turned from putting coal
in the stove and replied,
"Take this coal basket down to the river and bring me back a basket of
water."

The boy did as he was told, but all the water leaked out before he got back
to the house. The grandfather laughed and said, "You'll have to move a
little faster next time,"
and sent him back to the river with the basket to try again. This time the
boy ran faster, but again the

basket was empty before he returned home. Out of breath, he told his
grandfather that it was impossible to carry water in a basket, and he went
to get a bucket instead. The

old man said, "I don't want a bucket of water; I want a basket of water.
You're just not trying hard enough,"

and he went out the door to watch the boy try again.

At this point, the boy knew it was impossible, but he wanted to show his
grandfather that even if he ran as fast as he could, the water would Leak
out before he got back to the house.

The boy again dipped the basket into river and ran hard, but when he reached
his grandfather the basket was again empty. Out of breath, he said, "See
Grandpa, it's useless!"

"So you think it is useless?" The old man said, "Look at the basket."

The boy looked at the basket and for the first time realized that the
basket
was different. It had been transformed from a dirty old coal basket and was
now clean, inside and out.

"Son, that's what happens when you read the Qur'an. You might not understand
or remember everything, but when you read it, you will be Changed, inside
and out. That is the work of Allah in our lives."

Proof God exist and Quran is His true book?

Dear brother, it is very good to have this opportunity to having debate. I have to existence of God (The creator). Well in the topic I will only stick with Islamic point of view that what Islam is offering us or in simple words how Muslim think about their God and How they find their God as true God.

In modern days, the measures of judging anything with true or false we use the method of Science. It is as similar as at the time of Moses (PBUH) the criteria of good or bad were judge upon magic.

Proof 1 (Creation of Universe/ Big Bang):

In 20th century science told us that how universe was started. Many research were done on that topic. In 1922 first theory of “Hubble's law and the expansion of space” was posed and in the year of 2000 it was fully conformed and Hubble’s theory became the law.

However, it is astonishing to find same research in a book which was written 1500 hundred years ago. The following is the quoted verses from that book, Chapter 21, verse 30.

“Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?”

Proof 2 (Creation of Human/ Embryology):

The creation of a baby in a mother womb was very complicated studies and until 20th century no one properly knows the basic steps or phases of fetus in a mother womb. Dr. Keith Moore was among one of most noble researcher on the topic of embryology. He completed his research in 1981 and on the same year at Seventh Medical Conference inDammam, Saudi Arabia, Dr. Moore said,

“It has been a great pleasure for me to help clarify statements in the Quran about human development. It is clear to me that these statements must have come to Muhammad from God or Allah, because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God or Allah”.

Following were the verse which made him to knew the true God, Chapter 23: Verse 13-14

“Then We placed him as (a drop of) sperm in a place of rest, firmly fixed;

Then We made the sperm into a clot of congealed blood; then of that clot We made a (fetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!”

Similarly, Quran also tell us about various of other scientific facts which science recently discovered for example,

1) Movement of earth and moon in their orbit (Discovered in 16th century)

2) Movement of Sun in a greater orbit (Discovered in 20th century)

3) Difference of fingerprints (Discovered in 20th century)

4) Every creation is based upon water or made by water (Discovered in 19 century)

5) Layer formation between 2 waters (Discovered in 20th century)

6) Mountains as support of earth (Discovered in 20th century)

7) Seven ozone layers (Discovered in mid of 20th century)…100 more etc

The things which are mentioned above are the base of our discussion about God (The Creator). Now one thing we have to keep in mind that we are human, we are created beings. We don’t know what is God, How is God, What is His length, width, color. We also have to keep in mind that humans are ordinary being. In contras the God is supernatural or far more then supernatural.

We don’t know how to judge the God. However, God himself give us some criteria to find him. It’s an easy method; find the God with His signs. Those signs He gave us in His book. Scientific, mathematical, Geological any of your field his book will guide you in any way you want.

The Quran is alive miracle of God. Its 6000 verses talk on every aspect of life. It provides you with all answers.

So when a book of almost 1500 year old provides you accurate scientific facts that mean its creator is someone all knowing and wise and that all knowing and wise is Allah the creator of heaven and earth. As mentioned in Quran,

“Allah knows all that is in the heavens and on earth: He has full knowledge of all things.”

Seven Layers Of Ozone

So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. [41:12]

The statement in the Quran about seven heavens may be interpreted as seven different strata, seven different dimensions or seven different fields of attraction. A closer analysis of the atmosphere, which, to the naked eye may present uniformity, makes it clear that it is not actually so.

The different layers of our atmosphere could not have been known at the time of the Prophet. This fact cannot have been established fortuitously. The Quran refers to different layers in the atmosphere in perfect accord with each other. One can also conjecture that such layers can exist in space. The creation of these harmonious layers is a phenomenon visible from the microcosm of the atom to the macrocosm of the universe. Let us remember the layers and orbits of the electron around the nucleus of the atom. The fact that the maximum number of orbits in the atom is seven may also be significant.

The number seven has special connotations in the Quran. As a matter of fact, “seven” in Arabic, also expresses a plurality; the expression “seven heavens,” may either mean the number seven as the actual number of heavens, or a plurality of heavens. This usage of “seven” in the Arabic has been commented upon throughout history by many exegetics. In the sura Luqmaan, 27th verse, the expression “seven seas” is used and in the sura Repentance, verse 80 states that: “Even if you ask forgiveness for them seventy times, God will not forgive them.” So, it is said that both “seven” and “seventy” express a plurality. A similar usage of the number “seven” expressing a plurality may also be seen in ancient Greek and Roman.

-- LAYERS OF THE ATMOSPHERE AND THE OBJECTIVES THEY SERVE--

We know now that atmosphere is made of layers that make life on earth possible. The absence of any one of these layers would be the end of life on earth. God, whose flawless art is conspicuous everywhere, displays once again His design by drawing attention - in the Quran - to atmospheric layers. Each of these layers dutifully performs its function contributing to the perfect performance of the whole. The fact that the lifeless atoms of the atmosphere are in the service of man, as if forming a conscious entity, is a consequence of God’s compassion.

The atmosphere is divided into layers, of which the (1) Troposphere is the lowest layer, closest to the surface of the earth. The Troposphere, which is as low as six km, extends to a height of 12 km at the equator. Atmospheric phenomena take place within the portion of three to four kilometers from the surface. 75% of atmospheric gases are in this layer. Above the Troposphere is the (2) Stratosphere extending about 50 km up. The third is (3) the Ozonosphere, the ozone layer in other words, which is the protector from ultraviolet rays having lethal effects on living beings. Above lies the (4) Mesosphere which in turn, is topped by the (5) Thermosphere followed by the (6) Ionosphere, the upper layer reaching to a height of 500 km from the earth. Radio waves are reflected from this layer, rendering communication possible. Above 500 km lies the fringe region known as the (7) Exosphere, extending up to 10,000 km. The proportion of gases in this layer is very low and divided into ions. We can thus divide the atmosphere into 7 layers. The number 7 may change of course, if researchers prefer examining these layers by different groupings.

However it is interesting to find that the commonly agreed classification of atmospheric layers supports the Quranic information and it is beyond mere interest when we evaluate it together with all other scientific remarks in the Quran. Even if the reader does not find this classification persuasive, then he or she may subscribe to the alternative understanding that the figure seven expresses a plurality, without bringing any change in the miraculous significance of the verse. This double meaning of “seven layers” thus leaves no loopholes. Separating the atmosphere into harmonious layers is a modern discovery. The level of scientific knowledge at the time of the descent of the Quran did not permit making differentiation between the layers of atmosphere. Verse 12 of sura 41 reads: “So He ordained them seven heavens (skies) in two days (periods) and revealed in every heaven its affair...” making it clear that every layer served a different purpose, thanks to which life on earth was possible.

The Muslim Woman and the Responsibility of Da‘wah

There is no doubt that the woman plays an important role in reforming and directing the society. Hence, Islam stresses the importance of reforming the woman and qualifying her for that great role. It then stirs in her this high spirit that drives her to work as is seen in several texts like the Hadeeth where the Prophet, , said: “Women are peers to men.” In addition to other texts showing that the woman has a role in the society which she must play and be intent on.

Da‘wah (Islamic propagation) is one of the greatest matters that the woman has to consider in this regard, particularly in an age where trials and tribulations have exceeded all boundaries and where many people have turned away from the true religion and been opened to the West with its deviations and corruption in creed, ethics and values. In an interview, Dr. Ibraaheem Muhammad Qaasim, a professor at the Faculties for Girls in Ad-Dammaam, Saudi Arabia, said, The woman plays a great role in Da‘wah, and it is a worthy cause for her to be intent on and concerned with because she is more aware of the psychology of women than men. Hence, she can easily have access to them. Also, her effect is usually more beneficial than that of men if she pursues particular methods that help her in this regard. Added to this, the field of Da‘wah is wide-open for her because of her presence among other females and her direct contact with them undoubtedly facilitates the process of Da‘wah for her and bestows on it a sense of love and sisterhood. Thus, it is necessary for the Muslim woman not to belittle herself or miss such opportunities.


The Muslim Woman and Places of Da‘wah
Women’s gatherings sometimes involve idle talk and gossip, especially in celebrations, weddings and other occasions where many other violations of Sharee‘ah rules are committed. Hence, many women wonder how the female caller can make Da‘wah under such circumstances. Is it better for her to avoid such gatherings or participate in changing such evildoings, spreading religious awareness among the women, advising and directing them? After considering this, it is clear that there are two fundamental reasons that prevent the female callers from attending these gatherings. The first reason is the lack of religious knowledge that helps them confront the evildoings with Sharee‘ah-approved evidences and proofs. The second reason is dispraised bashfulness, fear of confrontation and feelings of inferiority that impede them from fulfilling the duties of enjoining good, forbidding evil and advising others. Perhaps there is a third reason, which is despair and the belief that it is useless to attend such gatherings and that it is impossible to have effect therein. Dr. Ibraaheem Qaasim discussed these questions and reasons saying that the role of the female caller is not exclusive to delivering speeches and forbidding evil on public occasions only. Rather, she can practice Da‘wah with her relatives, friends and neighbors as much as she is able. She should not restrict her address to a particular group, even though relatives have a greater right over her because of the ties of kinship. She should continue making Da‘wah in schools, public events, markets, hospitals and wherever else it is needed. In every case, she should use the method that she deems proper. Moreover, the absence of female callers on such occasions gives the people of fancies and deviations golden opportunities to spread their poison among the heedless and unaware women. The female caller frequently causes such matters to prevail because she refrains from attending these events and from talking, advising and directing those who attend.

In reality, attending such occasions is a great opportunity for the female caller that she should not miss, for it might not be easy for her to meet that number of women gathering in one place, and she might get to know a group of women whom she may not be able to meet or know except on such occasions. Another point is that the majority of this type of women do not attend anything except these kinds of gatherings. They often do not attend meetings of Da‘wah and study and knowledge sessions, and are not eager to. Some of them do not know anything about such sessions. Thus, such occasions are a suitable opportunity to reach the hearts of the women who do not know anything about the meetings of Da‘wah.

It is the duty of the female caller to think of the proper method that should be used for making Da‘wah on such occasions. She should, for instance, use general and appropriate words away from the details that might provoke unnecessary debate. As for the shyness of some women in giving Da‘wah on such occasions, Islam condemns this negative and dispraised shyness that brings no good for the person and may even bring about evil. If the woman realizes the value of the meanings of Islam and its sublime principles that she is conveying, and remembers the great reward that Allaah The Almighty has promised His righteous slaves who call people to worship Him on the Day of Resurrection, this would make her abandon this bashfulness and would drive her to conduct Da‘wah with courage. However, Dr. Ibraaheem warns the Muslim women against attending occasions that involve obvious evildoings, if they know they cannot change them so as not fall into sin and to be a good example for other women.

The Female Caller and the Fundamentals of Da‘wah
When the Muslim woman chooses the way of Da‘wah, she should be acquainted with some general and fundamental basics of it in order to be sure she is conforming to the Sharee‘ah. Dr. Khaalid ibn ‘Abdur-Rahmaan Al-Qurayshi , associate professor at the Faculty of Da‘wah in Al-Imam Muhammad bin Saud Islamic University, says,
One of the most important rules of Da‘wah is to give Da‘wah based on the Noble Quran, for Allaah The Almighty supported His Messenger, , with the Quran and ordered him to call with it and rely on it. The Quran is the strongest rope of Allaah and His straight path. Allaah The Almighty made it a source of guidance for people, evidence against them and a reminder for whoever has a heart or whoever listens while he is present in mind. Hence, many Sharee‘ah texts commanded us to give Da‘wah with the Noble Quran. In the Quran, Allaah The Almighty Says (what means): {And this Quran was revealed to me that I may warn you thereby and whomever it reaches.} [Quran 6:19] Allaah The Almighty tells us that this Quran was revealed for the benefit and interest of people, for it is a warning for the addressees and whomever it reaches until the Day of Resurrection. Mujaahid would thus say, “Wherever the Quran goes, it is a caller and warner.” He would then recite (what means),{I may warn you thereby and whomever it reaches.} [Quran 6:19]

Another verse is the one where Allaah The Almighty Says (what means): {[This is] a Book revealed to you, [O Muhammad] - so let there not be in your breast distress therefrom - that you may warn thereby and as a reminder to the believers.} [Quran 7:2] This is an address to the Prophet, , to warn the disbelievers and to remind the believers of the Quran because it contains everything that humanity needs, all divine ordinances and every Sharee‘ah objective.

When the caller to Islam undertakes this obligation, meaning, calling people to the Quran by the Quran, there should be no distress, doubt or confusion in his heart, as it is the Book of Allaah The Almighty, which falsehood cannot approach from before or from behind. Therefore, let his breast be expanded and let his heart be assured with it, and let him declare its commands and prohibitions without fearing any criticism or objection.

Dr. Al-Qurayshi explained that giving Da‘wah with the Noble Quran is the criterion with which the righteousness, truthfulness and sound methodology of the caller are recognized. Shaykh Ibn Baadees said, “When you feel confused about the callers who claim to be calling you to Allaah The Almighty, search for the one who calls you to the Quran by the Quran and its likes of the authentic Sunnah, which explains and interprets it, and follow him because he is the person who really follows the Prophet in his Da‘wah and in striving with the Quran, and applies what this noble verses and its likes in the Quran indicate.”

The Sunnah and Religious Knowledge are Two Fundamental Pillars of Da‘wah
Dr. Ibraaheem Qaasim added that the female caller has to acquire religious knowledge, especially that which is related to the Sunnah of the Prophet, . She should focus particularly on the issues and rulings that are related to women. Religious knowledge is a reliable aid in the field of Da‘wah. It gives the caller self-confidence and the ability to connect Da‘wah with the issues of Sharee‘ah in a way that affects the female audience. Additionally, a woman can convey the rulings of Sharee‘ah pertaining to women without embarrassment or bashfulness, unlike men.

Moreover, there would be great goodness if the female caller increased her knowledge by reading the biography of the Prophet, , and the biographies of the righteous predecessors . The Seerah of the Prophet, , and the biographies of the righteous predecessors are no more than a practical application of the teachings of Islam and one can learn certain situations, problems and real matters that he cannot conclude from abstract texts. This should coincide with her continuous reading of the books of Da‘wah and the ideas, ways and methods that they present because this opens for her many fields for Da‘wah. Furthermore, it is necessary for the female caller to be acquainted with the reality of where she lives.

"Love Of Prophet Muhammad SAW"

Quranic Ayahs:

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
1) "And Thou (standest) on an exalted standerd of character." [Surah Qalam 68:4]


وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
2) "We sent thee not, but as a Mercy for all creatures." [Surah Al-Anbiya 21:107]

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
3) "He who obeys the Messenger, obeys Allah: But if any turn aways, We have not sent thee to watch over their (evil deeds)." [Surah Nisa 4:80]

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ
4) "The Prophet is closer to the Believers than their own selves,....." [Surah Al-Ahzab 33:6]


Hadiths:


Volume 1, Book 2, Number 13:
Narrated Abu Huraira:
"Allah's Apostle said, "By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children."


Volume 1, Book 2, Number 14:
Narrated Anas:
The Prophet said "None of you will have faith till he loves me more than his father, his children and all mankind."


Volume 1, Book 2, Number 15:
Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."
> Same matter also in (Volume 1, Book 2, Number 20)

Jihad--In Islam (Al-Quran)

Allah Subhanahu Wa Talah has created man on the nature of lust that he always think of its own welfare. Similarly Allah call us toward right path by showing us our profit. As mention in surah Asar chapter 103.
“ By Time (through the Ages), Verily, Man is in loss, Except such as have Faith, And do righteous deeds, And (join together) in the mutual teaching of Truth, and of Patience and Constancy”.(1-3)

Now to control that lust of human nature Allah said in surah Al-Imran chapter 3,
“ By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well”.(92)

As if you like wealth so also share it with needy, if you like cars so give among the best of your car to needy. If you like houses so share the best of your house with poor and needy in the way of Allah. One thing that everyone likes and no one can deny that its no favorite is your own life and now your Allah and your faith is asking to give among the best of things which you like most. Now it the time to make a deal and sell this life to Allah. As Allah said in surah Saff chapter 61,
“ O you who have believed, shall I tell yopu of a bargain that will save you from painful torment? It is that you should believe in Allah and His Messenger, and should exert your utmost in Allah’s way with your wealth and yourself. This would be best for you if you only knew.(10-11)

Now we understand that bargain of surah asar in which man was in lost. Mean that we reach to the righteousness when we did bargain of our wealth and life with Allah. Similaly Allah said in Quran surah Tauba chapter 9,
“ Allah hath purchased of the Believers their persons and their goods; for theirs (in return) is the Garden (of Paradise): They fight in His Cause, and slay and are slain: A promise binding on Him in truth, through the Law, The Gospel, and The Quran: And who is more faithful to his Covenant than Allah? (111)

What a beautiful bargain is it. The seller sold his life and buyer bought the life. The buyer give heaven and seller got that heaven. The buyer made seller happy and seller made buyer happy. As mention in Quran surah Tauba chapter 9 ,
“ Well-pleased is Allah with them, As are they with Him.” (100)

So what to say about the people who have attain the righteousness and made their creator happy with their character because the base of faith is to make the creator happy. Now who every did the Jihad from his wealth and life did the bargain with Allah. And where my mind goes I can see that jihad is the only way by which we can fulfill the verse of Quran which say “By no means shall ye attain righteousness” because in jihad we have to spend our wealth, our home, our life even every thing which make us comfort we left that every thing for Allah and that is the meaning of “By no means shall ye attain righteousness”. Allah once again say in Quran surah Nisa 4
“Let those fight in the cause of Allah who sell the life of this world for the Hereafter. In cause of Allah whether he is slain or get victory.” (74)

Now this thing is clear that any person who want to make creator happy, and those who want to enter in heaven. Should to jihad in the cause of Allah. But if any doubts about jihad remain in mind so lets us clear them also. Allah said in surah Maidah chapter 5,
“ O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his Cause: that ye may prosper.” (35)

On above ayah Creator clear on us that if we want to be His loved one, and want to approach to Him, and want to be blessed one. So, no need of doing anything just to do jihad in His cause and this is the only way Creator told us to reach Him and no other way goes to Him. and also mention in surah Hujrat chapter 49,
“Only those are believer who have believed in Allah and His Messenger, and have never since doubted, but have striven with their belongings and their persons in the Cause of Allah: Such are the sincere ones.” (15)

The word for sincere in Arabic is Sadiqeen, this show us that after the Prophecy the two top most ranks Sadiqeen and Shuhada belong to those person who do jihad in the way of Allah. Now the reward of giving life in the way of Allah is only could give by Allah because a man don’t have that much power to give reward of his jihad and what a man can give reward of giving life. That will give only Creator to that man by make him happy who do bargain with Him. That’s why Allah said in surah Al-Imran chapter 3,
“Think not of those who are slain in Allah’s way as dead. Nay, they live, finding their substance in the Presence of their Lord; They rejoice in the Bounty provided by Allah: And with regard to those left behind, who have not yet joined them (in their bliss), The (Martyrs) glory in the face that on them is no fear, Nor have they (cause to) grieve. They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the faithful to be lost (in the least).” (169-171)

Who do bargain with Allah and gave their lives to Allah now they started to receiving the rewards. First those who got slain, got the life of forever. They are happy on food and reward of Creator but those who took put in jihad but came alive they also got the happiness of Creator and got reward form Creator.
Now a days, some people say that these ayah of jihad are from just small period of time are now they are not valid. Now let me clear their doubts also. Allah said in Quran surah Nisa chapter 4,
“And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?—Men, women and children, whose cry is: “our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Thee one who will protect; and rise for us from Thee one who will help!” (75)

In this ayah Allah made jihad obligatory on all time. When ever Muslims of any part of world need help jihad will become duty of every muslim. Prophet said after me there is no prophet so any peoson who preach this religion is same like messenger in the land of Israel. So now this verse of Quran is for us also. Allah said in Surah Anfal chapter 8,
"It is not fitting for a Prophet that he should have prisoners of war until He hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the Hereafter: And Allah is exalted in might Wise". (67)

It is proved in that verse that the jihad is not only mention in islam but it also mention in old books also. Now islam is last religion and Prophet Muhammad SAW is last Messenger so now its the duty of this ummah to do jihad in the cause of Allah on the land of Allah. It is the duty of muslim to regulate the conditons of world and any one who mischief on earth to give him right lesson so humanity can flourish in a good manner.
Now those people reject the verses of jihad those have rebellious in their heart. When ever the name of jihad anem they run away and try to save their wealth and life from the cause of Allah. these are those who find Hujjah (to find their ways to save their salves from orders). They sold the verses of Allah and accept small amout of wealth against it. Allah said in Quran Shurah Alaq chapter 96,
" Seest thou one Who forbids-- A votray when he (turn) to pray?". (9-10)

In this verse its clear that in this ummah there are also black sheep. When a person want to walk on the way of Allah they make him stop and give hujjah (to find their ways to save their salves from orders) to make him stop. Now those have disease in their hearts for thim Allah said in Quran Surah Muhammad chapter 47,
" Those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death". (20)

Now those have disease in their hearts to save their wealth and lives, when they listen the name of jihad their faces are like dead once. They find the way to left behind and give their hujjah (to find their ways to save their salves from orders) to other people. And when mujahideen went on in cause of Allah, so they made their fun. For that tpye of people Allah say in Quran Suarh Ahqaf chapter 46,
"Therefore patiently persevere, as did (all) Messengers of inflexible purpose; and bein no haste about the (unbelievers). On the Day that they see the (punishment) promised them, (it will be) as if they had not tarried more than an hour in a single day. (Thine But) to proclaim the Message: But shall any be destroyed except those who transgress?". (35)

Allah has given time to those hearts those have disease in it to control their disease and if they not control it and going against jihad so shall they be punished even they are muslims. They rejected the words of Allah, His messanger and Quran. I think my these all speech on verses of jihad in Quran is enough to prove Jihad in Islam. In my next article I will use Hadith to prove Jihad in Islam.

May Allah give me power to Explain and you to understand and we all to work on it. (Ameen)

The Virtues of Jumuah

Bismillaahir Rahmaanir Raheem
In the name of Allah, the Most-Merciful, the All-Compassionate

Assalamu Alaikum wa Rahmatullahi wa Barkatuh!

Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.


Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

The Virtues of Jumuah

Friday (Jumuah) is the best day of the week.

Abu Huraira reported the Apostle of Allah (may peace be upon him) as saying: “The best day on which the sun has risen is Friday; on it Adam was created. on it he was made to enter Paradise , on it he was expelled from it. And the last hour will take place on no day other than Friday.” [Sahih Muslim, Book 004, Number 1857]
Supplications during Friday

One should do ones best to make supplications especially during the last moments (or hours) of Jumuah.

It was narrated from Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him) said: “Seek the hour in which there is hope that prayers will be answered, on Friday after Asr (mid-afternoon) prayer, until the sun goes down.”
(Narrated by al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 700).

Recitation of Surah al-Kahf

It is preferred to recite surah al-Kahf during the day and night of Jumuah.
Abu Said al-Khudri reports that the Prophet said: "Whoever recites Surah al-Kahf on Jumu'ah will have illumination from the light from one Jumu'ah to the next." (Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470).

Performing ghusl, beautifying ones self, using the miswak, and using perfume for any gathering and especially for Salatul Jumu'ah

It is preferred for anyone - man or woman, an elderly or young person, a traveler or a resident - who desires to attend the salatul Jumuah or any gathering of the people, to cleanse and to wear best attire. One should perform ghusl, put on one's finest clothing, apply perfume, and to brush one's teeth. The following hadith are recorded on this matter:

It was narrated in a hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever makes his wife do ghusl and does ghusl himself on Friday and goes out early, walking not riding, and comes close to the imaam and listens [to the sermon] without interrupting, will have for each step he takes a reward equal to that of fasting and praying at night for one year.” (Narrated by Ahmad and al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 687)

Narrated Salman-Al-Farsi: The Prophet (peace and blessings of Allaah be upon him) said, "Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven." [Sahih Bukhari, Volume 2, Book 13, Number 8]

Going early to Salatul Jumuah

Narrated Abu Huraira: The Prophet said, "When it is a Friday, the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba." [Sahih Bukhari, Volume 2, Book 13, Number 51]
Performing Tahayyatul Masjid before salatul Jumuah


It is a sunnah to offer supererogatory prayers before al-Jumuah until the imam arrives. After the imams arrival, one should no longer offer any salah, except for the prayer of greeting the mosque (tahayyatul masjid) which may be performed quickly during the khutbah unless one comes at the end of the khutbah and would not have the time [i.e., before the actual salah begins] to perform tahayyatul masjid.

Narrated Jabir bin Abdullah: A person entered the mosque while the Prophet was delivering the Khutba on a Friday. The Prophet said to him, "Have you prayed?" The man replied in the negative. The Prophet said, "Get up and pray two Rakat." [Sahih Bukhari, Volume 2, Book 13, Number 52]

Nawafl after al-Jumuah


It is a sunnah to pray four rakat or two rakat after al-Jumuah:

Abu Huraira reported Allahs Messenger (may peace be upon him) as saying: When any one amongst you observes prayer after Jumua, he should observe four rakahs. (In the hadith transmitted by Jarir the word minkum is not recorded.) [Sahih Muslim, Book 004, Number 1917]

Nafi reported that when Abdullah (b. Umar) observed the Friday prayer and came back he observed two rakahs in his house, and then said: The Messenger of Allah (may peace be updn him) used to do this. [Sahih Muslim, Book 004, Number 1918]

Our sheikh Ibn Taimiyyah says: 'When he prayed in the mosque, he would pray four [rakat], and when he prayed in his house, he would pray two rakat.' I say: this is what the hadith is pointing to. Abu Dawud records from ibn 'Umar that when he prayed in the mosque, he would pray four rak'at, and when he prayed in his house, he would pray two rak'at. Also, in the two Sahihs it is reported from ibn 'Umar that the Prophet would pray two rak'at in his house after the Friday salah."

If one prays four rakat, then, according to some, he is to pray them all connected, while majority others hold that he is to pray two rakat, make the taslim, followed by another two rakat. It is preferred to pray them in ones house. If one prays them in the mosque, he should change his place of prayer after the Friday salah.
The Friday prayer as an obligation


The scholars are in agreement that salatul Jumu'ah is an individual obligation and it is two rak'at. Allah says in the Qur'an:- “O you who believe (Muslims)! When the call is proclaimed for the Salât (prayer) on the day of Friday (Jumu'ah prayer), come to the remembrance of Allâh [Jumu'ah religious talk (Khutbah) and Salât (prayer)] and leave off business (and every other thing), that is better for you if you did but know!” (Al-Jumu'ah 62:9)

Upon whom salatul Jumuah is obligatory

Salatul Jumuah is an obligation upon every free, adult, sane, resident Muslim who has the ability to attend the salah and does not have a valid excuse to miss it. Salatul Jumu'ah, however, is not obligatory on the following:

1.Women and children. Concerning this category there is no difference of opinion.
The evidence for that is the hadeeth of Taariq ibn Shihaab (may Allaah be pleased with him) according to which the Prophet (peace and blessings of Allaah be upon him) said: “Jumu’ah is a duty that is required of every Muslim in congregation, except four: a slave, a woman, a child or one who is sick.” Narrated by Abu Dawood 91067). Al-Nawawi said in al-Majmoo’ (4/482): its isnaad is saheeh according to the conditions of the two Shaykhs (al-Bukhaari and Muslim). Ibn Rajab said in Fath al-Baari (5/327): its isnaad is saheeh. Ibn Katheer said in Irshaad al-Faqeeh (1/190): its isnaad is jayyid. It was also classed as saheeh by al-Albaani in Saheeh al-Jaami’ (3111).

2.The person who is ill and faces hardship if he goes to the mosque, or who fears that his illness will be increased by going to the mosque, or whose recovery will be delayed. This also includes the person who is nursing a very ill person if, especiallay, the ill person cannot manage in the absence of the nursing person.

3.For the traveller, even if he is staying at a certain place during the time of the beginning of salatul Jumuah, it is not obligatory.

Salaat al-Jumuah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Haneefah, Maalik, al-Shaafa’i and Ahmad… Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa (24/178): “The correct opinion, without a doubt… is that this (Jumu’ah and Eid prayers) are not obligatory for the traveller. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days…”

[For a more comprehensive list, refer to fiqh us sunnah, by sayyid sabbiq]

All of these people are not obliged to pray the Friday salah although they are obliged to pray the zuhr. Should one of them pray salatul Jumu'ah, it will still be valid for him or her and he will no longer be obliged to pray the zuhr. And the women during the time of the Prophet sallallahu alehi wasallam, attended the mosque and used to pray al-Jumu'ah with him.

It is forbidden to speak during the khutbah.

The majority of the scholars are of the opinion that it is obligatory to be silent during the khutbah, and one is not to indulge in conversation during the khutbah, not even if it is to order one to do some good or to stop some evil, and this rule applies whether or not the person sitting in the mosque can actually hear the khutbah.

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: If you (even) ask your companion to be quiet on Friday while the Imam is delivering the sermon, you have in fact talked irrelevance [ie. engaged in idle talk]. [Sahih Muslim, Book 004, Number 1846]

It was narrated that Abu’l-Darda’ said: The Prophet (peace and blessings of Allaah be upon him) sat on the minbar and addressed the people, and he recited a verse. Ubayy ibn Ka’b was next to me, so I said to him: “O Ubayy, when was this verse revealed?” But he refused to speak to me, so I asked him again and he refused to speak to me, until the Prophet (peace and blessings of Allaah be upon him) came down (from the minbar). Then Ubayy said to me: “You have gained nothing from your Jumu’ah except idle talk.” When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished (the prayer), I went to him and told him (what had happened). He said: “Ubayy was right. When you hear your imam speaking, then keep quiet and listen attentively until he has finished.” [Narrated by Ahmad, 20780; Ibn Maajah, 1111; classed as saheeh by al-Busayri and al-Albaani in Tamaam al-Mannah, p. 338]

It says in Fataawa al-Lajnah al-Daa’imah (8/242):
It is not permissible to say Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes or to return salaams whilst the imam is delivering the khutbah, according to the correct scholarly opinion, because both of them involve speaking, which is forbidden when the imam is delivering the khutbah, because of the general meaning of the hadeeth.

It also says (8/243):
It is not permissible for the one who enters whilst the imam is delivering the khutbah on Friday, if he can hear the khutbah, to greet the people in the mosque, and those in the mosque should not return his greeting whilst the imam is delivering the khutbah.

And it says (8/244):
It is not permissible to speak whilst the khateeb is delivering the Friday sermon except for one who speaks to the imam for an important reason.

Sunnah to turn ones face towards the khateeb and look at him

Sheikh Al-Albaani (may Allaah have mercy on him) compiled these ahaadeeth in al-Silsilat al-Saheehah, no. 2080, and commented on them.

It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) sat on the minbar and we sat around him.” [Sahih Bukhari, Volume 2, Book 13, Number 44]

Al-Bukhaari narrated the hadeeth in “Chapter: The imaam facing the people, and the people turning their faces towards the imaam when he delivers the khutbah, and Ibn ‘Umar and Anas (may Allaah be pleased with them) turning their faces towards the imaam.

May Allah gude to us on right path ..............Ameen Ya rob Alameen.

The Return Of Jesus Christ (PBUH)

RULING ON APRIL FOOL

May ALLAH guide us towards right path Ameen

Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge in Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides, none can lead astray, and whomsoever He sends astray, none can guide.
One of the things that have become widespread among the common people is the so called “April Fool’s Day”, where they claim that the first day of the fourth solar month is a day when lying is permitted without being subject to any shar’i guidelines.

The prohibition of lying:

1. Allaah says (interpretation of the meaning):

“It is only those who believe not in the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, who fabricate falsehood, and it is they who are liars”.

[al-Nahl 16:105]

2. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The signs of the hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays that trust.” [Bukhaari, Muslim]




The most evil kinds of lies are:

1. Lies told about Allaah and His Messenger (peace and blessings of Allaah be upon him).

This is the most serious kind of lie, and the one who does this is subject to a severe warning. Some of the scholars said that the one who does this is to be denounced as a kaafir. Allaah says (interpretation of the meaning): “Say: ‘Verily, those who invent a lie against Allaah will never be successful’” [Yoonus 10:69]

It was narrated that ‘Ali (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) said:‘Do not tell lies about me. Whoever tells lies about me, let him enter the Fire.’” [Bukhaari].

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells lies about me, let him take his place in Hell.” [Bukhaari, Muslim]

2. Lying in buying and selling.

It was narrated from Abu Dharr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are three to whom Allaah will not speak on the Day of Resurrection and He will not look at them or praise them, and they will have a painful torment.”

The Messenger of Allaah (peace and blessings of Allaah be upon him) repeated this three times. Abu Dharr said: “May they be doomed and lost, who are they, O Messenger of Allaah?” He said,“The one who lets his garment hang below his ankles, the one who reminds others of his favours, and the one who disposes of his goods by swearing a false oath.” [Narrated by Muslim]

3. The prohibition on lying about visions and dreams.

It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells of a dream that he did not see will be commanded [on the Day of Resurrection] to tie two grains of barley together, but he will never be able to do it…….” [Bukhaari]

4. The prohibition of speaking about everything that one hears.

It was narrated that Hafs ibn ‘Aasim said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘It is sufficient lying for a man to speak of everything that he hears.’” [Muslim].




5. Lying in jest (joke)

Some people think that it is permissible to tell lies if it is in jest. This is the excuse that they use for telling lies on April 1stor on other days. This is wrong. There is no basis for this in the pure sharee’ah. Lying is haraam whether the one who does it is joking or is serious.

Lying in jest is haraam just like other kinds of lies.

It was narrated that Ibn ‘Umar said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘I joke, but I speak nothing but the truth.’” [Tabaraani in al-Mu’jam al-Kabeer]

It was narrated that Abu Hurayrah said: “They said, ‘O Messenger of Allaah, you joke with us.’ He said, ‘But I only speak the truth.’” [al-Tirmidhi]

‘Abd al-Rahmaan ibn Abi Laylaa said: the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) told us that they were travelling with the Messenger of Allaah (peace and blessings of Allaah be upon him). A man among them fell asleep and some of them went and took his arrows. When the man woke up, he got alarmed (because his arrows were missing) and the people laughed. The Prophet (peace and blessings of Allaah be upon him) said, “What are you laughing at?” They said, “Nothing, except that we took the arrows and he got alarmed.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible for a Muslim to frighten another Muslim.” [Abu Dawood & Ahmad – this version narrated by Ahmad].


6. Lying when playing with children

The Messenger of Allaah (peace and blessings of Allaah be upon him) warned against doing that. It was narrated that ‘Abd-Allaah ibn ‘Aamir (may Allaah be pleased with him) said: “My mother called me one day when the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting in our house. She said, ‘Come here, and I will give you (something).’

The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘What do you want to give him?’

She said, ‘I will give him a date.’

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If you had not given him something, you would have been lying.’”



7. Lying to make people laugh

It was narrated that Mu’aawiyah ibn Haydah said: “I heard the Prophet (peace and blessings of Allaah be upon him) say:‘Woe to the one who talks to make the people laugh and tells lies, woe to him, woe to him.’” [Tirmidhi. He said: this is a hasan hadeeth. Abu Dawood]




The punishment for lying:

The liar is warned of destructive punishment in this world, and humiliating punishment in the Hereafter. These include:

1. Hypocrisy in the heart.

Allaah says (interpretation of the meaning):

“So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”[al-Tawbah 9:77]

2. Guidance to evildoing and to the Fire

It was narrated that ‘Abd-Allaah ibn Mas’ood said:“The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Truthfulness is righteousness, and righteousness leads to Paradise. A person will continue to tell the truth until he is written with Allaah as one who tells the truth. Lying is evildoing, and evildoing leads to Hell. A person will keep on telling lies until he is written as a liar.’”[Bukhaari, Muslim]

3. His testimony will be rejected

4. Blackening of the face in this world and in the Hereafter


5. The liar will have the flesh of his cheeks torn to the back of his head
(as narrated in a long hadeeth by al-Bukhaari)


Permissible kinds of lies

Lying is permissible in three cases: war; reconciling between two disputing parties; and a husband lying to his wife or vice versa for the sake of love and harmony.

It was narrated from Umm Kalthoom bint ‘Uqbah that she heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “He is not a liar who reconciles between people and narrates something good or says something good.” [Bukhaari, Muslim]

It was narrated that Asmaa’ bint Yazeed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said:‘It is not permissible to tell lies except in three (cases): when a man speaks to his wife in a way to please her; lying in war; and lying in order to reconcile between people.’” [Tirmidhi]




April fool

But with regard to “April Fool”, (in Arabic, Kidhbat Neesaan or the lies of April), the origin of this lying is not known for sure. There are differing opinions concerning that.

I say: it does not matter what the origins of April fool are. What matters more is knowing the ruling on lying on this day, which we are sure did not exist during the first and best generations of Islam. It did not come from the Muslims, but rather from their enemies.

The things that happen on April fools’ day are many. Some people have been told that their child or spouse or someone who is dear to them has died, and unable to bear this shock, they have died. Some have been told that they are being laid off, or that there has been a fire or an accident in which their family has been killed, so they suffer paralysis or heart attacks, or similar diseases. Some people have been told about their wives, that they have been seen with other men, and this has led them to kill or divorce their wives.

These are the endless stories and incidents that we hear of, all of which are lies which are forbidden in Islam and unacceptable to common sense or honest chivalry.

We have seen how Islam forbids lying even in jest, and it forbids frightening a Muslim whether in seriousness or in jest, in words or in actions.

This is the law of Allaah in which is wisdom and care for people’s circumstances.

And Allaah is the Source of Strength.

Astronomy in The Qur'an (part IV:Conclusion)

Some may say that the presence of astronomical
facts in the Qur’an is not surprising since the Arabs
were advanced in the field of astronomy. They are
correct in acknowledging the advancement of the
Arabs in the field of astronomy. However they fail
to realize that the Qur’an was revealed centuries
before the Arabs excelled in astronomy. Moreover
many of the scientific facts mentioned here, such
as the origin of the universe with a Big Bang, were
not known to the Arabs even at the peak of their
scientific advancement. The scientific facts
mentioned in the Qur’an are therefore not due to the
Arabs’ advancement in astronomy. Indeed, the
reverse is true: they advanced in astronomy,
because astronomy occupies a place in the Qur’an.

Astronomy in The Qur'an (part III)

INTERSTELLAR MATTER
Space outside organized astronomical systems was
earlier assumed to be a vacuum. Astrophysicists
later discovered the presence of bridges of matter
in this interstellar space. These bridges of matter
are called plasma, and consist of completely ionized
gas containing equal number of free electrons and
positive ions. Plasma is sometimes called the fourth
state of matter (besides the three known states
viz. solid, liquid and gas). The Qur’an refers to
the presence of this interstellar material in the
following verse:
“He Who created the heavens
and the earth and all
that is between.”
[Al-Qur’an 25:59]
It would be ridiculous for anyone to even suggest
that the presence of interstellar galactic material
was known 1400 years ago!

THE EXPANDING UNIVERSE
In 1925, American astronomer Edwin Hubble,
provided observational evidence that all galaxies
are moving away from one another, which implies
that the universe is expanding. The expansion of the
universe is now an established scientific fact. This is
what the Qur’an says regarding the nature of the
universe:
“With power and skill
did We construct
the Firmament:
For it is We Who create
the vastness of Space.”
[Al-Qur’an 51:47]
The Arabic word musioon is correctly translated as
‘expanding it’, and it refers to the creation of the
expanding vastness of the universe.
One of the greatest astrophysicist Stephen
Hawking, in his book, ‘A Brief History of Time’,
says, “The discovery that the universe is expanding
was one of the great intellectual revolutions of the
20th century.” The Qur’an mentioned the expansion
of the universe, before man even learnt to build a
telescope!

Astronomy in The Qur'an (part II)

MOONLIGHT IS REFLECTED LIGHT:

It was believed by earlier civilizations that the moon
emanates its own light. Science now tells us
that the light of the moon is reflected light. However
this fact was mentioned in the Qur’an 1,400 years
ago in the following verse:
“Blessed is He Who made
Constellations in the skies,
and placed therein a Lamp
and a Moon giving light.”
[Al-Qur’an 25:61]
The Arabic word for the sun in the Qur’an, is shams.
It is also referred to as siraaj which means a ‘torch’
or as wahhaaj meaning ‘a blazing lamp’ or as diya
which means ‘shining glory’. All three descriptions
are appropriate to the sun, since it generates
intense heat and light by its internal combustion.
The Arabic word for the moon is qamar and it
is described in the Qur’an as muneer which is a
body that gives noor i.e. reflected light. Again, the
Qur’anic description matches perfectly with the true
nature of the moon which does not give off light by
itself and is an inactive body that reflects the light
of the sun. Not once in the Qur’an, is the moon
mentioned as siraaj, wahhaaj or diya nor the sun as
noor or muneer. This implies that the Qur’an
recognizes the difference between the nature of
sunlight and moonlight.
The following verses relate to the nature of light
from the sun and the moon:
“It is He who made the sun
to be a shining glory
and the moon to be a light
(of beauty).”
[Al-Qur’an 10:5]
“See ye not
how Allah has created
the seven heavens
one above another,
“And made the moon
a light in their midst,
and made the sun
as a (Glorious) Lamp?”
[Al-Qur’an 71:15-16]
The Glorious Qur'an and modern science, are thus
in perfect agreement about the differences in the
nature of sunlight and moonlight.

THE SUN ROTATES:

For a long time European philosophers and scientists
believed that the earth stood still in the centre of the
universe and every other body including the sun
moved around it. In the West, this geocentric concept
of the universe was prevalent right from the time of
Ptolemy in the second century B.C. In 1512, Nicholas
Copernicus put forward his Heliocentric Theory of
Planetary Motion, which asserted that the sun is
motionless at the centre of the solar system with the
planets revolving around it.
In 1609, the German scientist Yohannus Keppler
published the ‘Astronomia Nova’. In this he
concluded that not only do the planets move in
elliptical orbits around the sun, they also rotate
upon their axes at irregular speeds. With this
knowledge it became possible for European scientists
to explain correctly many of the mechanisms of the
solar system, including the sequence of night and
day.
After these discoveries, it was thought that the Sun
was stationary and did not rotate about its axis like
the Earth. I remember having studied this fallacy
from Geography books during my school days.
Consider the following Qur’anic verse:
“It is He Who created
the Night and the Day,
and the sun and the moon:
All (the celestial bodies)
swim along, each in its
rounded course.”
[Al-Qur’an 21:33]
The Arabic word used in the above verse is
yasbahoon . This word is derived from the word
sabaha. It carries with it the idea of motion that
comes from any moving body. If you use this word
for a person on the ground, it would not mean that
he is rolling but would imply that he is walking or
running. If you use this word for a person in water,
it would not mean that he is floating but would
imply that he is swimming.
Similarly, if you use the word yasbah for a celestial
body such as the sun, it would not only mean that it
is flying through space but would also mean that it
is rotating as it goes through space. Most school
textbooks have now incorporated the fact that the
sun rotates about its axis. The rotation of the sun
about its own axis can be proved with the help of an
equipment that projects the image of the sun on the
top of a table, so that one can examine the image of
the sun without being blinded. It is noticed that the
sun has spots which complete a circular motion once
every 25 days i.e. the sun takes approximately 25
days to rotate round its axis.
The sun travels through space at roughly 240 km
per second, and takes about 200 million years to
complete one revolution around the centre of our
Milky Way Galaxy.
“It is not permitted
to the Sun to catch up the Moon,
nor can the Night outstrip the Day:
Each (just) swims along
in (its own) orbit
(according to Law).”
[Al-Qur’an 36:40]
This verse mentions an essential fact discovered
only recently by modern astronomy, i.e. the
existence of the individual orbits of the Sun and the
Moon, and their journey through space with their
own motion.
The ‘fixed place’ towards which the sun travels,
carrying with it the solar system, has been located
preirsely by modern astronomy. It has been given a
name, the Solar Apex. The solar system is indeed
moving in space towards a point situated in the
constellation of Hercules (alpha Lyrae) whose exact
location is now firmly established.
The moon rotates around its axis in the same
duration that it takes to revolve around the earth.
It takes approximately 29½ days to complete one
rotation.
One cannot help but be amazed at the scientific
accuracy of the Qur’anic verses. Should we not
ponder over the question: “What is the source of
knowledge contained in the Qur’an?”

THE SUN WILL EXTINGUISH:

The light of the sun is due to a chemical process on
its surface that has been taking place continuously
for the past five billion years. It will come to an end
at some point of time in the future, when the sun
will be totally extinguished, leading to extinction of
all life on earth. Regarding the impermanence of the
sun’s existence, the Qur’an says:
“And the Sun runs its course
for a period determined
for it; that is
the decree of (Him)
the exalted in Might,
the All-Knowing.”
[Al-Qur’an 36:38]1
The Arabic word used here is mustaqarr, which
means a place or time that is determined. Thus the
Qur’an says that the sun runs towards a determined
place, and will do so only up to a pre-determined
period of time – meaning that it will end or
extinguish.