The elderly lady in the picture is Umm as-Sa'ad. She was born 1925 and memorised the Quran at the age of 15. By the age of 25 she had the shortest chains of recitation (Ijzazh) to the Prophet sala Allahu Alihi wasSalam in the 10 modes of recitation. She is a PIVOTAL point in Quranic instruction in Egypt and Alexandria in particular. From AbdulBasit abdulSamad to Mishary al-Afaasi...all have recited the Quran upon her seeking approval to teach and recite.
Allah have mercy on her, she recently past away at close to 90 years old. May Allah reward her for her service to the Quran.
Since 1950 she has taught and licensed in memorization of the quran over 100,000 students.



A Woman Scholar of the Quran
(Verily Knowledge is taken away by the Death of the Scholars)

Umm Al-Sa'ad Al-Askandariyyah (Alexandria) (D. 17th Ramadhan 1427(Around October 10th, 2006))

After Umm Al-Sa'ad completed her memorization of the Quran at the age of 15 she went to the Shaykha Nufaysa bint Abu Al-Alaa, who was known as "The Shaykha of her time" to request from her to learn the 10 Qira'aat (recitations). Nufaysa agreed on an peculiar condition; that Umm Al-Sa'ad never marry. She used to refuse to teach girls because they would marry, become busy(with husband and kids), and neglect the Quran.

What was even more amazing was that Umm Al-Sa'ad accepted the condition from her Shaykha who was known for her strictness and harshness against those whom she did not feel were proper for this honorable task. But Umm Al-Sa'ad was encouraged by the fact that her Shaykha herself had never married, even though there were many of the great scholars who had sought her hand, and she died in that state while in her eighties, having secluded herself to the Quran!

Umm Al-Sa'ad said, " It is from the blessings of my Lord that anyone who has obtained an ijaaza in the Quran, in any Qiraa'ah, in Alexandria either received it directly from me (munaawala) or from someone whom I had given an ijaaza to. "

And what proved her unique status was that she was the only woman to whom recitors and huffadh of the Quran would travel to receive ijaaza in the ten qira'aat.

Umm Al-Sa'ad Ali Najm,age 77, is considered to be the most well known woman in the world of recitations of the Quran. The only woman to specialize in the ten qira'aat, and has spent over fifty years granting ijaazas in the ten qira'aat.

Waves of people could be seen entering and leaving her humble apartment, students who dreamed of memorizing the Quran, comprised of different age groups and both genders.

Classes for the women and girls would begin from 8 AM until 2 PM after which the classes for men and boys would start until 8 PM. Umm Al-Sa'ad would continue all day with no breaks except for salah and a light meal to sustain her.

Umm Al-Sa'ad was born into a poor family in a town called Bandaariya, one of the towns of the larger city Munofiyya (north of Cairo). She was afflicted by blindness shortly after her first year and, as was the practice of many in rural areas in dealing with blindness, her family sent her to learn the Quran. She completed her memorization in Alexandria at the age of 15. She then completed the memorization of the ten recitations of the Quran from Shaykha Nufaysa when she had reached the age of 23.

Umm Al-Sa'ad mentioned that when she had completed her memorization of the qira'aat the number of huffaadh were few. Families used to request from her, as they had requested from her Shaykha before her, to recite Quran for them at occasions and religious festivals. It was acceptable at that time for a woman to recite the Quran with tajweed in the presence of men who- as she recounted- used to praise her recitation and the beauty of her tajweed. She mentioned however that this practice disappeared after Quranic recitors became widespread, as well as the spread of radios and televisions, and the most that could be done by a female recitor now is to recite at occasions that were females only. She believed that the real reason for this however was the belief that had increased in the recent years that the voice of the woman is awrah.

She had one of the highest Isnaads (chains of narration) in the world. Her isnaad in the recitation of Hafs from Aasim had 27 Shaykhs in between her and the Messenger of Allah Sal Allahu Alayhi wa Sallam. This put her on the same level with well known Shuyukh of recitation such as Shaykh Abdul Basit Hashim and Shaykh Muhammad Abd Alhameed Abdullah.

Many different types of people would return to her, seeking the completion of the Quran or ijaazah in a Qiraa'ah, from all ages and levels in society. In a day she would teach old and young students, men and women, engineers, doctors, teachers, university professors, college students, high school students, etc.

She would single out for each student a time, not more than an hour in a day, in which the student would recite what they had memorized and she would correct their mistakes bit by bit, until they memorize the Quran in one of it's qira'aat.

Umm Al-Sa'ad once commented:

"Sixty years of memorizing the Quran and it's recitations has made me unable to forget any of it. I can recall every ayah, it's surah and its juz, I know the ayaat that are similar (mutashabih) and how to recite the same ayah in different qira'aat. I feel like I know the Quran like my name, I cannot imagine forgetting a letter of it or making a mistake in it. I don't know anything other than the Quran and its recitations. I never learned a science, listened to a lecture, or memorized anything other than the Quran and the mutoon that were related to the Quran and tajweed. I don't know anything other than that."

Her students:

When asked about her students Umm Al-Sa'ad said:

"I remember every one of them, there were some who received Ijaaza in one of the recitations, and there were some (and they were very few) who received ijaaza in all ten recitations. They are the ones who receive an ijaaza with a special seal that I have that I always keep with me, I never give it to anyone no matter how much I have trust in them."

The happiest days for Umm Al-Sa'ad are the days of khatma, when she would grant a student an ijaaza, even though she has experienced this day over 300 times! She keeps a copy of every ijaaza, the most recent one being to a sister in the recitation of Qaloon from Nafi'.

On the day of khatma, a waleema is normally done, or a tea party with sweets. The student who is receiving the ijaaza normally gives a gift to the Shaykha; a jilbab, a ring, golden earrings, all according to what they can afford. As for the most beautiful gift that the Shaykha received was a Hajj and Umrah trip accompanied with being hosted in Saudia for an entire year! The best part of the trip, after the hajj and umrah, was that she reviewed the Quran, and granted ijaazas in all ten recitations to students from all over the world; Saudi Arabia, Pakistan, Sudan, Palestine, Lebanon, Chad, Afghanistan…

The most beloved of those ijaazas that she granted was to a student from Saudi Arabia who received it when she was seventeen years old!

The wives of her students become jealous…

And from the most interesting things that Umm Al-Sa'ad recounts is that some of the wives of her students became jealous and fearful that she might "snatch" their husbands. Especially since their husbands would continually speak about their Shaykha with pride and endearment. To the extent that some of the wives would accompany their husbands to the class to ensure that their fear had no real cause, for the Shaykha was old and blind!

"And some of the men hesitated to recite to me considering that I'm a woman, and some refused, but Shaykh Muhammad Isma'eel (the most well known shaykh of Qur'an and Sunnah in Alexandria) gave a fatwa that they could when he learned of my age, and he sent his entire family to me to recite to me!"

And what about her marriage?

When she was asked about the closest student to her, she replied "My husband, Shaykh Muhammad Fareed Nu'man."

Shaykh Muhammad Fareed, who- before his death some years ago-was the most well known recitor on Alexandria radio. He was also the first one to receive an ijaaza from Umm Al-Sa'ad.

She said about the story of her marriage, "I was not able to keep my promise to my Shaykha Nufaysa. He used to recite to me the Quran in all ten recitations, I became comfortable with him, and he was like me in that he was blind and memorized the Quran at an early age. I taught him for five years, and when he finished he asked me for my hand in marriage and I accepted."

She was married to him for forty years and had no children.

But she had students who were huffadh and recitors of the Quran, so all praise is due to Allah.

She commentated on that saying, "Alhamdullilah, I feel like Allah chooses for me the good always. Maybe if I had children I would have become busy with them and neglected the Quran or forgot it."


Umm Al-Sa'ad Rahimahallah passed away to the Mercy of her Lord on the 17th of Ramadhan 1427 AH.(Around 10th of October, 2006)

http://www.sunniforum.com/forum/showthread.php?30588-A-Woman-Scholar-of-the-Quran-Umm-Al-Sa-ad-Al-Askandariyyah-(Alexandria)

One thing , You can only take responsibility of the child after marriage.... because the Prophet (peace and blessings of Allaah be upon him) said: “The child is for the bed,”

Meaning a woman's child can only be attributed to her husband.... An adulterer gets nothing...

Bowing is Haram guys. don't get it twisted... The prophet forbade it...

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

With regard to bowing when greeting someone, it is forbidden as is narrated in al-Tirmidhi from the Prophet (blessings and peace of Allah be upon him); they asked him about a man who meets his brother, can he bow to him? He said: “No.” And it is not permissible to bow or prostrate to anyone except Allah, may He be glorified and exalted, even though that may have been a form of greeting in other religions, as in the story of Yoosuf – “…and they fell down before him prostrate. And he said: ‘O my father! This is the interpretation of my dream aforetime!’” [Yoosuf 12:100]. But in our religion it is not acceptable to bow or prostrate to anyone except Allah; in fact it is also forbidden to stand as the non-Arabs stand before one another, so how about bowing and prostrating? Similarly, a partial bow is also included in this prohibition.

End quote from Majmoo‘ al-Fataawa, 1/377

And he said:

With regard to lowering the head when meeting prominent figures such as shaykhs and so on, or kissing the ground and so on, these are things concerning which there is no difference of opinion among the imams that they are forbidden. In fact merely inclining the back to anyone other than Allah, may He be glorified and exalted, is forbidden. In al-Musnad and elsewhere it is narrated that when Mu‘aadh ibn Jabal came back from Syria, he prostrated to the Prophet (blessings and peace of Allah be upon him), who said: “What is this, O Mu‘aadh?” He said: O Messenger of Allah, I saw them in Syria prostrating to their bishops and patriarchs, and they narrated that from their Prophets. He said: “They are lying, O Mu‘aadh; if I were to instruct anyone to prostrate to anyone else, I would have instructed a woman to prostrate to her husband because of the greatness of his rights over her. O Mu‘aadh, do you think that if you were to pass my grave you would prostrate?” He said: No. He said: “Do not do that,” or words to that effect.

http://islamqa.com/en/ref/164865/bow

Mac, My short posts are getting hidden

Salam

Kindly restore my post here https://www.nairaland.com/935677/hamza-tzortis-great/1

Thanks

emöfine:

My next couple of questions are pretty political so I will understand if you'd rather not answer them.
[Q]: Are there any aspects of Christianity that Muslims agree with?

Islam is similar to Christianity, both believe that:

- There is only one God. He is the Creator and Sustainer of the universe.

- God sent prophets such as Noah, Abraham, Moses, David, Joseph, John the Baptist, Jesus, Mohammad, etc.

- People should follow the Ten Commandments and the moral teachings of the prophets.

- Mary, the mother of Jesus, was a virgin; therefore Jesus was born miraculously.

- Jesus Christ is the Messiah and he performed miracles.

- The Torah(of moses) and the Gospel (of Jesus) are holy scriptures.

- Satan is evil; therefore, people should not follow Satan.

- An Anti-Christ will appear on Earth before the Day of Judgment.

- Jesus Christ will return by descending from Heaven and will kill the Anti-Christ.

- The Day of Judgment will occur and people will be judged.

- There is hell and paradise.

There are 3 main differences between Islam & Christianity:

1. Today, most Christians believe in the Trinity, meaning that God has 3 forms (Father, Son, Holy Ghost/ Spirit). The concept of trinity was not adopted by Christianity until the Council of Nicea in 325 AD. Some of the early Christians were Unitarians. Even today, there are Christian Unitarian churches that do not accept the Trinity.

While in Islam,

(a) Trinity is totally rejected. Jesus is neither God, nor Son of God (in the literal sense). Jesus was a human prophet and not divine.

(a) Muslims worship only God, the one and only the creator of the universe.

(b) This God (the Quran refers to as Allah) is the God and creator of Jesus and is the same God that Jesus in the current Bible refers to as Father and to whom Jesus used to pray.

(c) Muslims consider Mohammad, Moses, and Jesus as prophets and messengers sent by God ("messengers" is term that refers to prophets who brought holy scriptures to their people as a message from God). These prophets were human beings, not divine, and should not be worship directly or indirectly.

(d) Muslims believe that each human being can be called son/daughter of God because he/she was created by God. So there is nothing special or divine about Jesus being called son of God and therefore Jesus should not be worshiped.

(e) Finally, angels (such as Gabriel) are servants/agents of God. Angels are created by God; therefore, they are not divine and should not be worshiped.

2. The Quran says Jesus did not die on the cross, but God made it appear that way to people. Furthermore, the Quran also says that Jesus was ascended to Heaven by God. Most Christians today insist Jesus was crucified and died on the cross, but two days later was resurrected.

3. Christians believe in the concept of "Original Sin" which means that human beings are born as sinners , bearing the burden of the "Original Sin" of Adam and Eve. Muslims do not believe in the " Original Sin" for 2 main reasons:

(a) In the Quran, God forgave Adam for what he has done, and

(b) according to the Quran, no one should be made to bear the burden of someone else's sin or mistake because it is unfair.

emöfine:

[Q]: How do you feel about current statistic which claim that Christianity is the number 1 religion on earth?

I don't have any feeling on that, one way or another. In 2008, the Vatican claimed that Islam has overtaken Catholicism as the largest faith. http://www.foxnews.com/story/0,2933,343336,00.html

There is no way to be sure of this kind of stats and it is not to be taken too seriously.

In Depth Analysis & Tafseer of Surah 95 Teen by Nouman Ali Khan

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tpia@:

^^those were her own words, not speculation.

that scenario isnt unusual either.

You can't tell if that was just the motivation she needed

or the main reason for wearing it, that is what is speculative

We can however sense her religiosity and her sense of fulfillment in wearing it in the last paragraph,

tbaba1234$:


Allah subhanahu wa ta`ala (exalted is He) watched over me, he protected me. And my advice, to any girl who can’t quite make up her mind to wear hijab: go through with it. God will protect you. And in the end of the day, you’ll feel wonderful about your decision. I speak from experience!

tpia@:

most times that's the major motivation, not an extra one.

Maybe, but that is speculative, God know best!

tpia@:

her reasons for deciding to wear a hijab dont seem very spiritual per se.

I think that just served as extra motivation to wear it,  Sometimes we all need the extra push to follow through,,,,,

Hijab, A Narrative
by Sundas Khan

“I want to wear the hijab (headscarf) from Monday, Mum.”hijab

And I did.

I could barely contemplate the words coming out of my mouth that day: Sunday, the thirteenth of June. I was, originally, planning to hold off donning the Muslim headscarf until at least seventh grade. However, I had really been thinking about it for the past few days. I read an amazing article about a girl who had a Muslim father and a non-Muslim mother, who had begun wearing the hijab. I’d also seen a touching video on YouTube about a girl who wasn’t even Muslim, but was experimenting with wearing the hijab and refused to take it off. It got me. That girl, wearing her hijab, wasn’t even a Muslim. I am a Muslim. If she could do it – why in the world couldn’t I? And that was just it, wasn’t it? I could. And so…

I did.

I honestly didn’t know what to expect my first day. As it happened, I got a variety of different reactions. Some people simply settled for muttering behind my back. When I got out of the car and bade my father goodbye that day, I was immediately aware of intensified murmurings from the kind of people who normally kept well out of my way. There were stares as well, as was natural I suppose. Not nearly as many as I expected. As I turned the corner toward my locker, there was a trio of boys hanging around the hall, only one of whom I knew (and I was not exactly on friendly basis with him). I noticed one of them, whom I’d never even seen before in my life, eying me as if to say, “Are you insane?” I made brief eye contact and raised my eyebrows slightly, as if to say, “If I am, I’m proud of it.”

The rest of the day passed in similar fashion, different people reacting in different ways. On the way to my English class, I greeted my friend in the hallway. She hesitated slightly at saying my name, as if not quite sure who I was. I grinned and shrugged, then moved on. In my English class, my friend who enjoyed tapping me on the head, this time, tapped me on the hand.

“I’m scared to tap your head,” she confessed with a guilty smile.

“You don’t have to be,” I said, holding back laughter. “It’s just cloth, you know.”

“Oh!” she said, looking impressed. She touched it. “Are you going to wear it every day?” she asked.

“Yeah,” I replied nonchalantly.

“Cool! Does it come in different colors?”

It was clear some people missed the general idea. Another instance, with almost amusing behavior, was at lunch. One of the boys at my lunch table sat down, looked at me, and said knowingly, “Classic Arabian.”

“Er, not exactly,” I replied, beginning to feel amused. “I’m not actually Arabian, y’know. I’m Pakistani.”

He looked slightly confused. “Classic Pakistani?” he guessed.

I forced myself not to laugh. “Not really. I’m a Muslim, see.” And that was that.

These two weren’t the only ones not to understand of course. In French class, a girl came up to me and questioned -in what appeared to be a completely serious manner- if I’d shaved my head. Almost everyone told me smugly, “No hats in school”, to which I replied cheerfully, “Except for religious purposes.” More people seemed to think I was wearing the hijab for cultural purposes. When they learned I wasn’t Arabian, they were most confused. Some people, like one of my Catholic best friends, simply could not understand what would happen if I took it off.

“So, is it bad luck?” she asked after I’d explained to her why I was wearing it.

“No, you’re just not allowed to show your hair in public….or any part of your body, really,” I replied.

“Oh, but what happens if you do?”

“Nothing, I guess.” I said carefully, “it’s just…it’s a requirement, you have to wear it. It’s a sin not to.”

“Oh, so is it bad luck?”

(This interrogation on her behalf went on for the rest of the week.)

Generally, people seemed to think it was “cool” that I was so religious. However, there was some negative feedback. The second day I came in, one of my friends expressed some regret that I wasn’t showing my hair. I gently explained why I was doing it, and she’d respected my decision to which I was grateful and happy for. However, there were people who weren’t at all respectful of my decision. No one came right out and said anything bad, but I could tell what was going through their heads. Some of the questions of “Why are you wearing that?” or “What’s on your head?” had a delicately snide edge to them. This truly bothered me. After I’d been asked for the thousandth time by someone I had sensed was just doing it to get an irate reaction out of me, my patience had definitely been worn thin. I didn’t explode, miraculously enough. I held myself together. If anyone asked in a manner that I could tell was snide, I would simply answer, “Because. I’m a Muslim.” They may have questioned me further, in a way that was definitely not harmless curiosity, but I would simply ignore them. Some more people looked at me like perhaps I was crazy, or in a way that indicated disgust. I learned to ignore them. Still more people felt sorry for me in a way that truly bothered me. Strangely enough, most of the people who fell into this category were my friends. A soft spoken girl in my gym class, who I was on semi-regular terms with, suggested that I take it off because of the heat. I responded like I did to everyone: with the truth. “No, I do not feel hot.” And amazingly enough I never felt hot at all, which I concluded to be more of God watching over me.

The response to my wearing a hijab was pretty much to be expected. There were people who were impressed, people who weren’t, people who sympathized, people who looked disgusted, and people who thought it was humorous to question me again and again. And some days, as I said, I really did get tired of it. But if I got even the inkling of regret, it would wash away quickly. Allah subhanahu wa ta`ala (exalted is He) watched over me, he protected me. And my advice, to any girl who can’t quite make up her mind to wear hijab: go through with it. God will protect you. And in the end of the day, you’ll feel wonderful about your decision. I speak from experience!

http://www.suhaibwebb.com/ummah/women/hijab-niqab/hijab-a-narrative/

Salam aleikum,

Boonaa Mohammed - Body Language

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Semantically Orientated Repetition & Rhythm

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

The repetition of the second person (ka = ‘you’ x 3) is singling out/focusing/making exclusive the Prophet as the target of the speaker. The emphasis (iqrar) is a stylistic move to fortify and strengthen the Prophet. The consistent use of the second person establishes continuity in the verse and generates rhythm. Moreover, there is a juxtaposition between the iltifaat of the speaker (al-mutakallim = God) with the fixity/repetition of ka in the second person (mukhatab = Prophet).

Rebuke and Contempt

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

[It is your enemy that is cut off]

The use of the word ‘abtar’ (cut off) is most suitable as it was a word used by the enemies of the Prophet against him. This structure indicates that in reality the enemies of the Prophet are the ones who are cut off i.e. have acquired great loss. This is accentuated by the preceding two verses which are an intense, emphatic and exaggerated use of language to show that all good has been given to the Prophet. The contrast between the persuasive preceding structures and the use of the word ‘abtar’ gives the word more power and intensity.

Word Arrangement

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

[abtar] This chapter uses the insult the enemies of the Prophet used to enhance the communicative effect. This word in the Arabic tradition means `Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.’

This return of insult is not merely done as a form of ‘tit for tat’ rather it is eloquently arranged as the last word used in the chapter to stress the meaning. The effect is, that it is they who are really cut off as the word ‘abtar’ is placed right at the end of the chapter to allude to this fact. There are no words after ‘abtar’ just like no remembrance and no offspring to continue someone’s lineage (Note: This is a linguistic indication and not a fact).

Choice of Particle: Confinement/Exclusivity

هُوَ الاٌّبْتَرُ

[…that is cut off]. The alif lam (a and l) after the ‘huwa’ denotes confinement and exclusivity (designates a specific person or thing i.e. the enemies of the Prophet). For the context of this chapter, the definite article (al-) may designate either definition (li ’l-ta’rif) i.e. refer to a specific person/thing or it may designate ‘familiarity’ (li ’l-‘ahd). The effect here is that the enemies specifically and not the Prophet who are really cut off. Such minutiae changes the power of the structure, which is a great use of language.

A Man of Mercy
Reehab Ramadan

Today, often times a “religious” person is seen to be someone who is rough and rigid, spouting do’s and don’ts without thinking twice about the emotions of the person being scolded. The Prophet ﷺ, however, was the farthest from any such description. He was a man who was enveloped in mercy, who cared for the weak, encouraged the women, and stood up for anyone in need.

Allah (swt) describes the character of the Prophet ﷺ in the Qura’n when He says:

“So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].” [Qur’an, 3:159]

The Prophet ﷺ did not only have mercy towards the men of his society at a time when women were treated very harshly, he was also busy working against this to replace it with mercy and compassion.

The men at the time of Rasul’Allah ﷺ were privileged with the opportunity to constantly be in his company, learning and growing with him. The women wanted to have such an opportunity, and being the leader that he was, the women did not feel any shyness or fear in requesting this from him. Upon request, the Prophet ﷺ set aside a special time just for the women so that he could answer their questions and help them with what they needed. There is a narration in which the Prophet ﷺ was sitting amongst the women and they were talking loudly to him. Umar came into the room and the women completely changed their demeanor. Seeing this, the Prophet ﷺ did not get angry, nor offended, nor even jealous–rather, he laughed. Umar radi Allahu anh (May Allah be pleased with him), asked the Messenger ﷺ why he laughed at their behavior and he replied that he was amazed at how the women hid the instant they heard Umar’s voice! This angered Umar and he questioned the women, asking how they should fear him yet not the Messenger ﷺ! Their response exemplifies the mercy that Prophet ﷺ had towards these women; they responded confidently that in comparison, Umar (ra) was hot-tempered, while the Prophet ﷺ was the epitome of mercy.

The Prophet ﷺ’s mercy was vast and inclusive. He spread it far and wide to the point that even animals could find refuge in his kindness. Of the many instances that are breathtakingly vibrant with the clemency of RasulAllah ﷺ is that of the helpless bird. ‘Abdullah ibn Mas’ud was traveling with the Prophet ﷺ and a few other men. One of the men took an egg from the bird’s nest. Out of despair, the bird came and flapped its wings at the Prophet ﷺ, and he took immediate notice to her sad state. He turned to his companions and asked them who had made this poor bird miserable. Upon finding out that her egg had been taken, he ordered the man to return the egg to her as a sign of mercy and compassion. At a time when many humans were not being shown kindness, the Prophet ﷺ mastered kindness to mankind and was already encouraging kindness and rights of animals.

Today, we look to the lives of the sahabah and read their stories. Many times, it is hard to comprehend how they had so much energy and drive to do all the things that they did. Their energy stemmed from pure Divine Love which was not built through harsh reprimands or robotic movements—rather, this love was built by being in the presence of the Messenger of Allah ﷺ, seeing his amazing mercy and knowing that if he, the creation of Allah (swt), could exhibit such mercy, then what of his Creator?

http://www.suhaibwebb.com/personaldvlpt/character/a-man-of-mercy/

the_seeker:

May Allah bless you Bro

Jazakallahu Khairan

Surah Al Ikhlas

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davidylan:

this is a serious contradiction and portrays how thoroughly confused most muslims are. The term "Christ" is NOT a name but a title that means - "the anointed one". there is nothing like "anointing" in islam neither is the islamic "christ" portrayed as anything other than a mere prophet so who elevated him to the level of a "Christ"? Allah?

Jesus is called the "messiah"(christ) in the Quran, So yea , we do see him as the "anointed one",

You do respect and love the prophet Jesus (peace and blessings be upon him) just like we respect all those that were sent, but we do not ascribe divinity to him that is the difference,

You know what he was talking about,

I nominate[b] azharuddin[/b]

joe4christ:

What? Did i here u say overwhelm? You meant overwhelm over Boko harem or Alquadir or whatever bull-droppings they're made up of? I bet u, the world is better-of without this religion of yours.
that's the impact of islam on planet earth.
Go figure it out yourself. Mtcheeew!

Glad to see you are interested in islam,

And yes, the Quran is amazing, It provides an intellectual and spiritual discourse for those who are open minded,

Boko haram or alqueada do not represent islam, Islam provides practical solutions to some of the problems faced by societies,

Direct your questions about islam to this thread, https://www.nairaland.com/nigeria/topic-802617.0.html

Salam (peace)

Kay 17:

C'mon

c'mon what?

The Quran is an absolutely amazing book,

The perfection of the words and the language is mind-blowing:

We recite surah fatiha everyday, Do we reflect on the words? The power of the words in the opening surah is enough to bring anyone to tears,

O muslims, Learn the Quran and teach it,

Salam Aleikum

Check out the tafsir of the Quran https://www.nairaland.com/nigeria/topic-799957.0.html

What does the Qur'an say about Jesus?

Answer: In the Qur'an, there are many stories about the life and teachings of Jesus Christ (called 'Isa in Arabic). The Qur'an recalls his miraculous birth, his teachings, the miracles he performed by God's permission, and his life as a respected prophet of God. The Qur'an also repeatedly reminds that Jesus was a human prophet sent by God, not part of God Himself. Below are some direct quotations from the Qur'an regarding his life and teachings of Jesus.
He Was Righteous

"Behold! the angels said, 'Oh Mary! God gives you glad tidings of a Word from Him. His name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter, and in (the company of) those nearest to God. He shall speak to the people in childhood and in maturity. He shall be (in the company) of the righteous, And God will teach him the Book and Wisdom, the Law and the Gospel'" (3:45-48).
He Was a Prophet

"Christ, the son of Mary, was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how God makes His signs clear to them; yet see in what ways they are deluded away from the truth!" (5:75).
"He [Jesus] said: 'I am indeed a servant of God. He has given me revelation and made me a prophet; He has made me blessed wheresoever I be; and He has enjoined on me prayer and charity as long as I live. He has made me kind to my mother, and not overbearing or miserable. So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)!' Such was Jesus the son of Mary. It is a statement of truth, about which they (vainly) dispute. It is not befitting to (the majesty of) God that He should beget a son. Glory be to Him! When He determines a matter, He only says to it, 'Be,' and it is" (19:30-35).

He Was a Humble Servant of God

"And behold! God will say [i.e. on the Day of Judgment]: 'Oh Jesus, the son of Mary! Did you say unto men, worship me and my mother as gods in derogation of God?' He will say: 'Glory to Thee! Never could I say what I had no right (to say). Had I said such a thing, You would indeed have known it. You know what is in my heart, though I know not what is in Yours. For You know in full all that is hidden. Never did I say to them anything except what You commanded me to say: 'Worship God, my Lord and your Lord.' And I was a witness over them while I lived among them. When You took me up, You were the Watcher over them, and You are a witness to all things'" (5:116-117).
His Teachings

"When Jesus came with Clear Signs, he said: 'Now I have come to you with Wisdom, and in order to make clear to you some of the (points) on which you dispute. Therefore, fear God and obey me. God, He is my Lord and your Lord, so worship Him -- this is a Straight Way.' But sects from among themselves fell into disagreement. So woe to the wrongdoers, from the penalty of a Grievous Day!" (43:63-65)

http://islam.about.com/cs/jesus/f/jesus_quran.htm

Boonaa Mohammed - War on Error

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Abundance of Rhetorical Devices/Features

This chapter like all the other chapters in the Qur’an has an abundance of rhetorical features and devices. According to Abu Musa, Abdul Raof and others the Qur’an has a greater use of rhetorical devices and features than any other text; past or present. Below are some examples of how chapter al-Kawthar achieves this ‘sea of rhetoric’. What is meant by rhetoric here is what is known in the Arabic tradition as ‘balagha’, this encompasses the use of language to please and persuade; expression in the best verbal forms, eloquence and interrelation between style, structure and meaning. The list below is not exhaustive but sheds some light into this chapter’s unique use of language.

Emphasis & Choice of Pronoun

إِنَّا

[Verily, We] This structure is emphatic (harf al-tawkid); also the plural is used to indicate power, certainty, ability, greater quantity or sometimes to stress the status and greatness (li-ta’zim al-mutakallim aw ihtimaman bi-dhikr rabbika wa ta’ziman). This is an apt choice of pronoun as its persuasive force can not be matched by any other pronoun. The effect is “The creator, who has power to do anything has indeed given you….”

Word Choice

أَعْطَيْن

[A’Tayn] This term as been used instead of ‘Aataaina’ because of a subtle difference. The difference as defined by Ibn Manzoor in his Lisan al-‘Arab differs conceptually. The Qur’anic choice indicates ‘to hand over with one’s own hand’ whereas the non Qur’anic selection does not provide this meaning. This choice of word is apt as it strengthens the sentence emphasizing the surety of giving, ability, greatness, power and intimacy (to console and strengthen the Prophet).

According to Naishapuri this term also indicates the extra notion of ownership with it.

The verb has also been used in the past tense which indicates that is has already happened and makes it definitive. This further accentuates the meaning of surety, power and greatness. This also expresses certainty of a promise, in this case the Prophet will have al-Kawthar.

Word Choice

الْكَوْثَرَ

[al-Kawthar] The root stem for this word are the letters kaaf, tha and ra (=kathara). This signifies plentiful, multitude, overflowing, rich, unstinting and unending. Other derivations of this root include:

Katha-ratun: Multitude
Katheerun: Much, many, numerous
Ak’tharu: More numerous (emphasis)
Kath-thara: To multiply
Takathur: Act of multiplying
Is-thak-thara: To wish for much

Al-Qurtubi states that the Arabs used ‘Kawthar’ to denote anything which is great in quantity or value. This word can not be replaced with another, as its meaning can not be matched equally with any other Arabic word. Ibn Abbas mentioned that the al-Kawthar includes all types of good. (Ibn Abbas Tanwir al-Miqbas: this is of doubtful origin. However this is also the opinion of Sa‘id Ibn Jubayr, ‘Ikramah, Qatadah and Mujahid.)

Word Arrangement

The placement of al-Kawthar is an attribute; plentiful/abundance. However this word has been placed at the end of the verse with no word after to be attributed to it, as al-Qurtubi points out, this indicates that the Prophet has been given an abundance of everything. The Scholars state that if God had bestowed one thing in great multitude then that would have been mentioned, however due to giving the Prophet an abundance of everything nothing is mentioned to indicate everything or many things. Also within the science of eloquence and rhetoric mentioning all the things would be superfluous and not a good use of language.

Multiple Meaning

The word al-Kawthar has been given multiple meanings by the scholars. These meanings include:

1. That river of paradise from which rivers flow.
2. The fountain on the Day of Judgement from which the Prophet will quench the thirst of his people.
3. His prophethood.
4. The Qur’an, no other divine book is as comprehensive as the Qur’an.
5. The way of life called Islam.
6. The multitude of his companions, no other prophet had that many companions
7. Elevated status. No one is more researched, more mentioned and more praised than the prophet Muhammad.
8. It is multitude of goodness.

Surah Al Takathur Ahmad Saud

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The Convertible Hijab, FUNNY Sh. Alaa Elsayed,

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The Fiqh of Facebook
By Sohaib Saeed

Online pursuits are consuming an increasing amount of time of young people, and no less the Muslims. Those among the 500 million global users of Facebook (FB) know how it functions as a platform for many of these activities (such as news, entertainment, correspondence, campaigning, da`wah), going far beyond its description of a social networking site.

As an avid Facebook user of a few years, I have tasted its fruits but also experienced the sickness of excess and felt the danger of getting lost among the trees. Whenever Muslims are faced with a new environment, they enter it carrying their principles with them. We also need a sound understanding (fiqh) of the realities of this environment and how to handle some of its specifics.

If I dwell here on the potential and actual problems with Muslims’ use of Facebook, that is not to de-emphasize the great things that can be done with it. I say this just a week after a dictator fell from power in Egypt, with social media playing its role.

Fittingly, the genesis of this article was a series of short FB statuses I posted over 2010, each of which generated interesting discussion from friends, family, colleagues, acquaintances and contacts (all of whom are designated by FB as “Friends”). Here, I shall address a few of the most crucial aspects for the conscious user to consider, with a few quotes from the original “Facebook Fiqh” series.

A Question of Time

If time is life, then Facebook is many people’s favorite weapon of suicide. We struggle to find time to seek beneficial knowledge, yet trivial comments about trivial matters get more than their fair share. Someone remarked on Imam Suhaib Webb’s FB “wall” that we check out people’s latest FB updates more frequently than we check our Qur’an to take benefits from its verses. That remark inspired the following status update:

Sohaib Saeed wants a “Like” button in his mus-haf (written text of the Qu’ran) next to each ayah. “Like OMG that’s so true!”

In a recent discussion with some students of Islamic sciences, we wondered aloud how the great scholars of the past managed to be so prolific in their writings, and how they managed to utilize every moment of their – often quite short – lives. Someone raised the point that nowadays we do indeed manage to write a lot, but it is mostly spent on trivial discussions and debates. The angels are writing down all the useless things we say in our days and nights. What do you think if you gathered all the comments (other than social niceties) that you have left on Facebook and other such forums? For many of us, it would add up to at least a small book.

The technological aspects of Facebook, particularly with its ever-updating interface, can have an intoxicating effect. It is built upon the principle of maximal stimulation of the eyes and brain; it is not far from the imagination to compare it with hypnosis. All this has a long-term effect on the mind and on the spiritual heart. This is why our attitude to such time-consuming activities is to use them for a purpose (even if that purpose be recreation), and not allowing it to eat into time better spent on other things. For some, this may mean taking conscious note of how often they open the page, and how long is spent on each visit.

What are the signs of excess? Specialists in addiction can list a few, but let me point out one thing that I believe is frighteningly common. I noticed once that when Twitter went down for a few hours then resumed, someone commented on the experience, writing: “When Twitter went down, all I wanted to do was tweet about it!” Ridiculous, yet I would suggest that it is quite representative of a common urge to use these media as a natural outlet for all our thoughts, desires and emotions. As I once wrote:

“We express our thoughts in the form of a status update instead of turning to Allah with our fears and joys. The day of a believer should be a constant conversation with God.”

Is this constant babble not a blatant distraction from the remembrance of Allah? Yes, even when we are reading and forwarding religious content, if we do so with hearts unaware. To quote from Shaykh Abdallah Adhami’s FB comment: “By all means: share, post, sms, blog, im, email, tweet… (though most importantly, internalize)”. This is the point! If you read a supplication with your eyes, it is no use if your tongue remains dry and your heart remains silent. Is reading a du`a’ (supplication) anything like making du`a’? Many times, we write such things robotically in the same way we type “LOL” with a completely straight face. I won’t go so far as to call it lying, but it certainly is bizarre when you ponder on it!

Clicking “Like” is not a sign of commitment any more than saying “I love Allah.” The Prophet ﷺ (peace be upon him) was commanded to say, “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful” (Qur’an 3:31). Our Islam is built on actions, not mere declarations.

Public and Private

Let’s be in no doubt that FB is a public space, though certain aspects (messaging) allow one-to-one communication. Even things you post on your own wall will come up on your friends’ homepages. Therefore, rather than merely decorating your home awaiting their arrival, you are actually dropping in on them every time you post something.

“If Facebook is like a public street, doesn’t it have rights? The first is lowering the gaze: not just from unseemly images, but from everything that doesn’t concern you. Think about it as hundreds of conversations are presented before you.”

The above FB Fiqh advice was based on a hadith (report concerning the Prophet ﷺ) reported in Sahih Muslim, in which Allah’s Messenger ﷺ questioned some people sitting in the road and instructed them to avoid doing so. When these Companions explained their purpose, the Prophet ﷺ said: “If you must sit, then fulfill the rights of the road: lower your gaze, respond to greetings and talk in a good manner.”

Not only does Facebook make it all too easy to look at pictures of members of the opposite sex and personal details we have no business knowing, but it makes it tempting to pore through threads of comments that at best, are a complete waste our time, and at worst, involve a level of prying. Just as we take responsibility for what we post, we should also be ethical in what we access. Ask yourself: if that group of friends were chatting amongstthemselves, would I feel right standing nearby and listening in?

Many of the problems with people’s Facebook usage stem from the confusion between public and private spaces. Consider a few such cases:

1. Saying aloud what ought to have been silent, or sharing with everyone what belongs to a certain group.

Such a public forum is not the ideal place for potentially confusing ideas – such as controversial questions of theology – to be shared, as people without the relevant background knowledge may get the wrong idea.

Moreover, Facebook is not the place to develop your thoughts, wondering aloud with things that could cause others to doubt. If you have a question, direct it to someone who knows. If you’re working on an idea, try keeping a private journal.

Most importantly, beware of spreading unsubstantiated rumors. If in doubt, clarify and make certain of the reality, as the Qur’an (49:6) instructs. The following is also a thinking point:

The Prophet ﷺ said: “It is enough of a lie for a person to narrate everything he hears.” (Sahih Muslim) So how about one who narrates every fleeting thought he hears from his self?

In short: before posting anything, ask yourself “Why?” – is it something that will be of interest or benefit to those who will read it?

2. Doing things shamelessly in front of respected people and near-strangers.

Examples of this include using bad language, or writing flirtatious things in plain sight of people who could make hasty – possibly unfair – judgments. Perhaps someone would suggest that writing on the FB wall of someone of the opposite gender is more appropriate than a private message, but that is only true if the public nature of the communication does not become an excuse for a lack of etiquette.

People are clicking “Like” for the craziest things, associating themselves sometimes with immoral and unethical people and ideas, and promoting this on the newsfeeds of all their friends. It would be wise to slow down and think, if only for the following reason:

Be careful whom you love and “Like” – do you want them by your side on Judgment Day? The Prophet ﷺ said: “You are with whomever you love.” (Bukhari & Muslim)

Another common sight is photos of sinful activities, with Muslim friends pictured in compromising positions. Rather than uploading and tagging photos of these lapses, the right course of action is immediate repentance, as in the hadith: “All my nation are safe except those who publicise their sins. A servant does an evil deed by night, and wakes up having Allah’s cover upon him. Then he tells someone, ‘I did such-and-such last night!’ – He went to bed with Allah providing him cover, and woke up to throw off Allah’s cover.” (Bukhari & Muslim)

Privacy in general is a major and widely discussed issue of concern regarding Facebook, so a Muslim should be even more aware of the issue. Both sisters and brothers need to beware of broadcasting details that could be misused, and especially pictures in which they are more exposed than they ought to be in public. Even a “private” FB album is never truly private, when you think about it.

These few thoughts on Facebook Fiqh are by no means exhaustive, but I hope they provide a starting point to a greater consciousness and care when using new technology and emerging media.

http://www.suhaibwebb.com/society/media/the-fiqh-of-facebook/