A monthly newsletter from Masjid Bani HashimJumeirah Islands, Dubai Issue#17 March 2015

بسم اهلل الرحمن الرحيمالسالم عليكم و رحمة اهلل و بركاته

Introduction

Strong personality or strong character?What do I aspire to have? A strong personality or a strong character?

Hold on! Don’t move! Before I fly into the topic, do I know what these concepts actually mean? So let’s first crawl, then in shaa Allah we will walk and then in shaa Allah we will fly to our destination. Ok, so now we have another concept, the destination, the end, the goal…whatever you decide to call it. This has to be to attain the pleasure of Allah (SWT) in this world, leading us to firdaus al ala as our eternal home in the hereafter.

I do not feel the need to go to dictionaries when I feel the heart already has a meaning for the concepts. So my insight into a strong character is that this character is filled with Allah (SWT)’s Mercy and an uncompro-mising integrity. Allah (SWT) is Ar Rahman and Ar Rahim and He (SWT) encompasses everything in His (SWT) Mercy. So subhanal Allah, a strong character is one based in Mercy from Ar Rahman and filled with goodness from Al Barr. Can you imagine how strong will be a character of a person when his or her heart is filled with Allah (SWT)’s Mercy and goodness? Is there someone out there that you know as a strong charac-ter? There are some, including all the Prophets, Peace be upon all of them. The foremost of all, our Prophet Muhammad SAWS.

Now subhanal Allah, what is a strong personality? Is it something bad? We know that having a strong char-acter is a good thing!

Strong personality - can you imagine Prophet Muhammad (SAWS) entering Masjid An Nabawi over 1400 years ago, with the Sahaba (RA) sitting there! What would have been the reaction of the Sahaba (RA)? Sub-hanal’ Allah, I can see each one of them rushing to greet him (SAWS). Why is that? Allah (SWT) had given the Prophet (SAWS) a strong personality…if He (SAWS) entered a room, there was a feeling of respect, if he (SAWS) said something that was it! They knew it was the truth inspired by Allah (SWT) and the Sahaba (RA) would rush to fulfill it! This is a strong personality…every word that he (SAWS) uttered was taken very seriously, there was weight in his (SAWS) presence and in his (SAWS) words, Masha Allah.

So is having a strong personality a bad thing? No, surely not but only if it is based on the foundations of a strong character and truth. Subhanal Allah, in my simplistic view of the world, each one of us should aspire to become strong characters…in shaa Allah strong personality will be the by-product.

A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #17 Mar 2015

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This Issue

Introduction: Page 1

Denying Knowledge about the Howness of Allah (SWT): Pages 3 - 7

Names of Allah (SWT): Pages 8 - 10

The Real Superstars: Pages 11 - 13

Biography of Prophet Mohammed (SAWS) A Quiz to refresh your memory: Page 13

Developing Purpose in Life: Pages 14 - 16

Surah Yusuf: Pages 17 - 19

The Extraordinary Harmony between Sunlight & the Eye: Pages 20 - 23

Soorah Nabaa’a: Pages 24 - 26

Cheer Up!: Pages 27 - 28

Masjid Bani Hashim: Pages 29 - 31

A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #17 Mar 2015

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Denying knowledge about the كيفية howness of Allah (SWT)

The Honored Shaikh, Allama Abdur Rahman Na-sir al Barrak answered the following question re-garding tafwidh. There is a tafwidh type of doubt which the Ashaira innovators have repeated. They say:

You say about all of Allah’s (SWT) Attributes: that the meaning is affirmed but the howness is uknown. So what is your response if we ask you about the meaning of the Hand, the Shin, and the Foot? And what about Laughing and Anger? Is the answer which you affirm found in the dic-tionaries or is it something else? If it is something else, explain it. If you do not mention anything ex-plaining its meaning then you are actually practic-ing tafwidh even if you stubbornly claim other-wise.Answer:

In the Name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah and may the Peace, Blessings, and Peace of Allah be upon His slave and messenger. The methodoogy of Ahlus Sunnah wal Jamaah with regards to the Names of Allah (SWT) and His (SWT) Attributes is the methodology of truth which is in accor-dance with the saheeh revelation as well as clear logic. It is built upon three principles:1. Affirmation of what Allah (SWT) has affirmed

for Himself:As for affirmation, the proof is His (SWT) state-ment:

فآمنوا باهلل ورسوله والنور الذي أنزلنا واهلل بما تعملون خبير“Believe, therefore, in Allah and His Messenger, and in the Light which we have sent down. And Allah is well acquainted with all that ye do. ” [Taghabun 64:8]. The point of quoting this ayah is that part of eman is to believe in what Allah (SWT) has Attributed to Himself and to believe in what His Messenger has attributed to Him (SWT).

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2. Denial of any similarity between Himself and His creation:

The proof for denying similarity: لم يكن له كفوا أحد

“And there is none like unto Him.” [Ikhlas 112:4]ليس كمثله شيء

“there is nothing whatever like unto Him” [Shura

42:11], and other ayat.

3. Denial of any knowledge about the howness. The proof for denying knowledge about the how-ness:

يعلم ما بني أيديهم وما خلفهم وال يحيطون به علما“But they shall not compass it with their knowl-edge” [Taha 20:110],

مع والبصر والفؤاد ال تقف ما ليس لك به علم إن الس

كل أولئك كان عنه مسئوال“And pursue not that of which thou hast no knowl-edge” [17:36],

قل إنما حرم ربي الفواحش ما ظهر منها وما بطن واإلثم والبغي بغير الحق وأن تشركوا باهلل ما لم ينزل به سلطانا وأن تقولوا على

هلل ما ال تعلمون

“Say: the things that my Lord has indeed forbid-den are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; as-signing of partners to Allah, for which He has given no authority; and saying things about Allah of which you have no knowledge.” [A'raaf 7:33]

 It is known that the names and attributes which have been mentioned as attributed to Allah (SWT) have also been attributed to humans. In fact some of the attributes attributed to humans are men-tioned as attributed to animals, for example: the face, hand, head, and eyes. It is known that de-spite the names being the same, humans and ani-mals are not similar. Otherwise it would be correct to say that the human is exactly like the monkey, pig, donkey, or any other animal for which these attributes are mentioned. However, because these created animals can be seen, their how-ness is known.

In the same way, some of the attributes which are attributed to humans, like the face, hand, or eyes, are attributed to some animals; [other attributes] like wings, have been mentioned as being attrib-uted to the angels. Allah the Exalted said:

واملالئكة باسطو أيديهم “the angels stretch forth their hands” [An’aam 6:93]. He also said: ماوات واألرض جاعل املالئكة رسال أولي أجنح الحمد هلل فاطر الس

مثنى mوثالث ورباع يزيد في الخلق ما يشاء إن اهلل على كل

يء قدير

“made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things” [Fatir 35:1]. It is understandable that the meaning of the word hand as mentioned for angels and hu-mans indicates taking, giving, doing, grasping, and extending. And that wings indicate flight. It is not necessary from this that the hands of the an-gels are like the hands of humans and animals, nor that their wings are like the wings of birds. The meaning is known but the howness is un-known, in spite of the fact that all of these are cre-ated beings. 

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The attributes of the angels are indicated as hav-ing the same name as the attributes of the hu-mans and animals, and the meanings are under-stood by the listener. As for Allah (SWT), the mat-ter is greater than that. Everything which is attrib-uted to Allah (SWT) befits Him, and indeed Allah (SWT) is not similar to anything from His creation, and nothing from His (SWT) creation is similar to Him (SWT). In the same way are His (SWT) attrib-utes [dissimilar], nothing is like Him, neither with regards to His Self, His Attributes, or His actions.

The methodology of Ahlus Sunnah in this matter is the straight path. Everyone who is different from them has deviated from the straight path in vary-ing levels. The methodology of Ahlus Sunnah is straight without any contradiction or confusion. Op-posing methodologies are self-contradictory; they affirm something and deny its counterpart, and they deny something and affirm its counterpart. All of this is inevitable for the one who denies some-thing that the Prophet SAWS came with. They have no escape from the self-contradiction except by returning to the truth via affirming everything that Allah (SWT) affirmed for Himself, and His mes-senger affirmed for Him (SWT) in the manner which is befitting to His Majesty. Otherwise the matter ends up with complete denial of the exis-tence of Allah the Most Exalted. Those of the Juhmiyya and Mu’tazila who make ta’teel of all of the attributes built their methodol-ogy based upon doubts which they considered as rational arguments; using those arguments they disputed the texts of the Quran and Sunnah. They alleged that the conclusion of these arguments is the truth which must be believed in, and that the obvious meaning of the texts is disbelief and base-less. For this reason they mandated deviation from the obvious meaning using various ta’weel which have no evidence. In this way, they joined ta’teel

of Allah’s (SWT) Attributes and tahreef of His (SWT) words and the words of His messenger.

As for the Ashaira, they have joined with the Juami-yya and Mu’tazila in many of their falsehoods in this science. They denied many of the attributes, and affirmed only a few of them. The evidence they used in denial of (most of) the attributes is the same evidence that the Juhmiyya and Mu’tazila used in denial of all the attributes. The Ashaira joined them in their methodology and evidences. But the attributes that they affirmed were still mixed-up, for example in the issue of Allah’s Speech and Allah’s Sight. Since they affirmed and denied, they contradicted themselves in the most obvious way. The evidence they used to deny re-quires denial of what they affirmed, and the evi-dence they used to affirm requires affirmation of what they denied. So they should either affirm eve-rything or deny everything, but they wavered in their position towards the texts of the attributes which they denied.

Among the Ashaira are those who made ta’weel of the texts; the ta’weel being turning away from the obvious meaning of the texts towards possible, preferred meanings. These meanings are far from the obvious meanings, and there is no evidence that requires turning towards them. The Ashaira’s way in this issue is the way of the Jahmiyya and Mu’tazila; they combined tahreef and ta’teel, rul-ing that the obvious meaning is invalidated tam-theel. Also among the Ashaira are those that

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made tafweedh of the texts mandatory; saying that the reality is that these texts do not prove any understandable meaning; that no one understood them, neither the Messenger (saws) nor the Sa-haba (ra) nor anyone else. They say that the re-quirement, and in fact the reality, of these texts is that these attributes do not contain any explanation for the people, and that there is no guidance or cure, and that these statements are not among the best of speech. They say this because something which has no meaning and is not understandable by anyone does not contain any of those things. The people of tafweedh among the Ash’aria and others are not any less misguided than the people of ta’a’weel, be-cause they deny some attributes and therefore par-ticipate in ta’teel. They also participate in the idea that no one should believe in these texts in the obvi-ous meaning, because they think that the obvious meaning is not the purpose. There is no doubt that if anyone believes that the obvious meaning is tash-beeh, then it is impossible that the obvious is the pur-pose. However, Ahlus-Sunnah reject this concept, because Allah the Most Exalted is the All Knowing, and All Wise, and would not make the obvious under-standing of His Words to be tamtheel of His creation. Allah the Most Exalted did not mention His Names and Attributes without also making them free from any similarity to His Creation, as He (SWT) said:

ميع البصير ليس كمثله شيء وهو الس

“There is nothing whatever like unto Him, and He is the All Hearing, the All Seeing” [Shura 42:11].He (SWT) affirmed for Himself hearing and seeing, and denied that anything in His (SWT) creation is

similar to Him. The meanings of His (SWT) Names and Attributes are known to the listeners because Al-lah (SWT) revealed the Quran in a clear Arabic lan-guage. Because of these understandable texts, the believers know their Lord is One who has actual hear-ing which encompasses all sounds, has actual sight that nothing can be hidden from, has actual life due to which He (SWT) is not overcome by tiredness or sleep, that He (SWT) is the Ever-Alive who never dies, that He (SWT) has complete power such that nothing in the earth or the skies can escape it, and that He (SWT) has all-surrounding Knowledge over everything such that not even the tiniest atom in the earth or the skies is forgotten by Him. He (SWT) the Most Exalted is free from the opposite of all of these attributes: like deafness, blindness, death, and for-getting. Just as He the Most Exalted is described by all these attributes which can be understood by lis-teners, the same is true for all of the attributes which Allah (SWT) has attributed to Himself, like ascending over the Throne, descending to the lowest heaven in last one-third of the night, love, being pleased, an-ger, happiness, laughing, and everything which has come in the Quran or the Sunnah. The meanings are known but the howness is unknown to us, along with having the determination that these meanings speci-fied for Allah (SWT) are not similar to the meanings specified for the creation. For example, even exis-tence; Allah (SWT) exists and the slave exists, but the existence of the Creator is not like the existence of the creation; neither is the existence of the crea-tion similar to the existence of the Creator even though they both exist and this is in opposite to nonexistence. Even though in meaning, both of them are in agreement (i.e., they both exist), it does not mean that every specific detail is the same between the Creator and the creation.

As for the statement about the names and the mean-ings that are present in language dictionaries, some of the meanings are explained only for the creation. For example, explaining anger to mean the boiling of the heart’s blood, or explaining mercy to mean deli-

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cate, etc. Some of the meanings can be explained in a general manner which can be applied to the Creator or the creation. For example, the state-ment that knowledge is the opposite of igno-rance, that life is the opposite of death, that hear-ing is perception of sounds, and that sight is the perception of images. It is difficult to take the meanings of many terminologies to the com-plete extent even though they are still under-stood, for example: love and hatred. However, life, hearing, and sight are all explained by their oppo-sites and the requirements therefrom. This does not mean that the actuality of these attributes is de-nied; for example: affirming love and the rewards due because of it, and affirming hatred and the pun-ishment because of it. Denial of the actuality and what it requires is ta’teel of that attribute along with what it contradicts, because affirming something necessitates affirming what it requires, and denying a requirement necessitates denial of what is requir-ing it. The imams of Ahlus’sunnah have statements which are built upon the clear truth. Among them is the statement of Imam Malik (may Allah (SWT) have mercy on him) when he was asked about istiwaa. He said: Istiwaa is known, and its howness (modal-ity) is not understood.

Others said with regards to the texts of the attrib-utes: Pass them along as they came, without how-ness, i.e, don’t make ta’weel of them; rather believe in them. Believing in them includes belief in the words as well as the meanings because if anything does not have a meaning, no one says about it: to believe in it without howness. So it’s required to believe that The Most Exalted is the way He (SWT) has described Himself and is the way His Messenger (saws) described Him. Every-thing that has come regarding the Quran and Sun-nah is the truth which befits His Glory. One says

that Allah (SWT) is alive and the creation are alive, but this life is not like that life, and that Allah (SWT) is hearing and seeing, but this hearing is not like that hearing and this seeing is not like that seeing. In the same way we say that He (SWT) loves, is pleased with, He (SWT) hates, and the creation are described with all these attributes, but there is no similarity between these attributes as ascribed to Allah (SWT) and the attributes as ascribed to the creation. So we know about our Lord that He (SWT) loves His (SWT) allies and is pleased with them, that He (SWT) hates His (SWT) enemies and His (SWT) wrath is on them. In the same way, we be-lieve that He (SWT) becomes happy with the repen-tance of His (SWT) slave as the best of the creation - Messenger (SAWS) mentioned about Him (SWT). His (SWT) happiness includes His (SWT) love, and the Messenger (SAWS) mentioned this in order to increase people’s desire to repent. So it is neces-sary for the slave to hurry towards what Allah (SWT) loves and is happy with; His (SWT) happiness in the slave’s repentance indicates the greatness of His Generosity and Beneficence, and He is the Most Generous, the Most Merciful.

So we ask Him, the Most Exalted, to have mercy on us, and to accept our repentance.

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Don’t despair …. Because Allah is Al Ghafoor Al Ghafar (اسم اهلل الغفور الغفار) – The Most Forgiving – The All-Forgiving. Meaning in the language (املعنى اللغوي)

It comes from (الغفر) which means concealment and covering (الستر و التغطية)

It also means the helmet that is used by warriors in times of war (املغفر ما يوضع .(على رأس املحارب حال الحرب

It also means protection (الوقاية)

Forgiveness (املغفرة) is concealment of the sin and overlooking it (ستر الذنب و .(التجاوز عنه

These names are an excessive form (صيغة مبالغة), meaning much forgiveness of Allah (SWT) (كثرة مغفرة اهلل), and to so many people He is forgiving (كثرة من يغفر لهم).

What is the difference between (الغفور) and (الغفار)?

Al Ghafoor is the One who forgives all sins, no matter how great they may be ,For example, Allah (SWT) forgives shirk .(الغفور هو الذي يغفر الذنوب مهما عظمت و كبرت)the greatest of sins, for the one who repents.

Al Ghafar the One who forgives sins no matter how much and how many they may be (الغفار هو الذي يغفر الذنوب مهما كثرت و تعددت).

Allah is the One who conceals the sins of the servants (اهلل تعالى هو الساتر لذنوب .Allah (SWT) conceals the sins of the heart, tongue, and limbs .(العباد

NAMES OF ALLAH

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Who is Allah Al Ghafoor Al Ghafar (الغفور) ?(الغفار)

Allah (SWT) conceals the sins and overlooks it Allah (SWT) .(ال يطلع على ذنوبهم غيره املتجاوز عن ذنوبهم)conceals our sins unless the person exposes himself.

Allah (SWT) forgives the sins of His servants – one after another (فهو يغفر ذنوب عباده مرة بعد مرة الى .Allah (SWT) loves to forgive you .(ما يحدى

We have two types of sins – sins that are deep inside that we do not even know about and He will not expose them (ستره سبحانه and we ,(لعباده بأنه ال يكشف أمر لخلقهhave sins that we are aware that we are doing, and Allah (SWT) will still conceal these sins by not pun-ishing us immediately (و ال يهتك ستره .(بالعقوبة التي تشتهر في عيونهم

Allah (SWT) has the full power to expose our sins, yet He conceals them. And He has the full power to punish us at that moment, though He forgives us.

Greatness of these names (جالل الغفور الغفار)

Allah (SWT) forgives at the same time and even later on in the future (يدالن على ستر اهلل تعالى في الحال Unlike the human which takes time for .(و املآلhim to forgive – people are difficult in forgiving others, yet Allah (SWT) forgives at that moment.

Allah (SWT) covers our ugly sins from others to see (و تغطية القبيح عن اطالع الغير). Imagine if our hearts were exposed to others, no one would like one another. When people are praising you and loving you, it is not because of you, but be-cause Allah (SWT) is covering you and conceal-ing your sins, faults, and shortcomings, subhan Allah.

Allah (SWT) pardons, and we are not fulfilling His rights – we are not worshipping Allah (SWT) as He truly deserves to be worshipped (و الى .yet still He is forgiving us ,(العفو و إسقاط الحق

And no matter how great the sins may be, and the person is seeking forgiveness, and is sin-cere in his forgiveness for the sake of Allah (SWT), then Allah (SWT) forgive him and He will remove the bad consequence of that sin(مهما بلغ الذنب و استغفر العبد و أخلص غفر اهلل له و أزال ما عليه من Every sin has a bad consequence .(نقص و عيبattached to it from being sad, depressed, etc. And know that a good deed brings forth other

good deeds, and a sin brings forth other sins, so seeking for-giveness will cut the conse-quence and evil of those sins.

Hadith: (وعن أنس ، رضي اهلل عنه قال

:” سمعت رسول اهلل ، صلى اهلل عليه وسلم

يقول: “قال اهلل تعالى: يا ابن آدم، إنك ما

دعوتني ورجوتني غفرت لك على ما كان

منك وال أبالي، يا أبن آدم، لو بلغت ذنوبك

عنان السماء، ثم استغفرتني غفرت لك ، يا

ابن آدم، إنك لو أتيتنى بقراب األرض خطايا، ثم لقيتني ال تشرك

Anas (May Allah be) (به شيئا، ألتيتك بقرابها مغفرة“

pleased with him) reported: Messenger of Allah said, "Allah, the Exalted, has said: 'O son of (ملسو هيلع هللا ىلص)adam, I forgive you as long as you pray to Me and hope for My forgiveness, whatever sins you have committed. O son of 'Adam, I do not care if your sins reach the height of the heaven, then you ask for my forgiveness, I would forgive you. O son of 'Adam, if you come to Me with an earth load of sins, and meet Me associating nothing to Me, I would match it with an earth load of for-giveness."') – At Tirmidhi Book 1, Hadith 442

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For the believers

Allah (SWT) will exchange the believer’s sins into good deeds in the duniya (اهلل تعالى يبدل -So shirk is re .(للمؤمنني سيئاتهم حسنات في الدنياplaced with faith (من شرك الى ايمان) and disobedi-ence is replaced with obedience (من معصية الى for those who believe and sincerely seek (طاعةforgiveness from Allah (SWT).

Any sin that a person commits and repents af-terwards, then Allah (SWT) will exchange these sins to good deeds.

Surah Al Furqan 70:

ا فأولـٮك يبدل ٱهلل سيـاتهم (إال من تاب وءامن وعمل عمال صـلح

ا) وكان ٱهلل غفورا رحيم سنـت

(Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds, for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful)

Surah Al Kahf 58:

ل لهم ٱلعذاب بل لهم !وربك ٱلغفور ذو ٱلرحمة لو يؤاخذهم بما ڪسبوا لعج

وعد

لن يجدوا من دونهۦ موٮال)

(And your Lord is Most Forgiving, Owner of Mercy. Were He to call them to account for what they have earned, then surely, He would have hastened their punishment. But they have their appointed time, beyond which they will find no escape.)

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We move on in our journey to discover the real gems of the ummah, the real superstars and  so in this issue we will learn about a Sahaba who was known for his shyness, for his modesty, his hayaa.

Al Hasan (RA) said describing this great Sahaba; ‘He might be in the house with the door closed, and he might not take off his garment to pour wa-ter over his body. Shyness prevented him from holding his back upright’.

He (RA) was so modest that even Prophet (SAWS) would adjust his clothing in his presence. He (RA) was one of the ten to be given the glad tidings of Jannah. He (RA) was the son-in-law (twice) of Prophet Muhammad (SAWS) and the third caliph - he is none other than Uthman Ibn 'Affan (RA).

Aisha (RA) said:

‘The Prophet (SAWS) was reclining in his house with his legs and thighs bared. Abu Bakr and Umar (May Allah be pleased with them) asked to enter and when they did, the Prophet (SAWS) re-mained in that position. They conversed with each other, and then Uthman (RA) asked to en-ter. Immediately Allah’s Messenger (SAWS) sat upright, and covered himself. The Prophet (SAWS) and Uthman (RA) conversed. When he left, I (Aisha) asked ‘O Messenger of Allah! When Abu Bakr and Umar entered, you did not sit up-right for them. But when Uthman entered, you sat upright and covered yourself??’ The Prophet (SAWS) answered, ‘Should I not be shy in front of the man even the angels feel shy of?’… (Muslim)

SubhanAllah, even the angels were shy of this great Sahaba.

Uthman ibn Affan (RA) belonged to a well-reputed and honorable family of Makkah - Banu Umayyah, a branch of the tribe of Quraysh. His ancestral pedigree joins with that of the Prophet (SAWS) in the fifth generation.

Uthman (RA) was neither tall nor short; he (RA) was handsome with wheat colored hair and a thick  beard. He (RA) was big boned and wide shouldered. Abdullah bin Hazm (RA) said, “I saw Uthman (RA). I have never seen a male or a fe-male more handsome than he.”

His (RA) kunyah during the Jahiliyyah was Abu ‘Amr. When Ruqayyah the daughter of the Mes-senger of Allah (SAWS) bore him (RA) a son, he

THE REAL SUPERSTARS

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(RA) named him ‘Abd-Allah and took his kunyah from him so the Muslims called him by the kun-yah of Abu ‘Abd-Allah. 3 – ‘Uthman (RA) was known by the nickname Dhun-Noorayn (the one with the two lights). Why was ‘Uthman called Dhun-Noorayn? Because we did not know any-one who married two daughters of a Prophet ex-cept him.[‘Umdat al-Qari Sharh Saheeh al-Bukhari, 16/201 ]

‘Abd-Allah ibn ‘Umar ibn Aban al-Ju’fi said: My maternal uncle Husayn al-Ju’fi said to me: O my son, do you know why ‘Uthman was called Dhun-Noorayn? I said: I do not know. He (RA) said: No one else was ever married to two daughters of a Prophet, from the time Allah created Adam until the Hour will begin, except ‘Uthman. Hence he was called Dhun-Noorayn. [Sunan al-Bayhaqi, 7/73.] And it was said that he (RA) was called Dhun-Noorayn because he (RA) used to recite a great deal of Qur’an in his (RA) prayer every night, and the Qur’an is light and praying qiyam al-layl is light. [‘Uthman ibn ‘Affan Dhu’l-Noorayn, by ‘Abbas al-‘Aqqad, p.79]

'Uthmaan (RA) was one of the few people in Mak-kah who learned how to read and write at an early age, and hence Uthman (RA) became one of the scribes of The Revelation.

He (RA) was a  successful merchant and busi-nessman. Though he (RA) was extremely wealthy and of high rank, he (RA) was  noted for his mod-esty and humbleness. He (RA) was a soft na-tured and kind hearted man; he (RA) used to help the needy and the poverty-stricken, and did not hesitate to spend any amount of money on seeing a man in trouble. It is said that he (RA) never wronged anyone, nor did anything ob-

scene, nor prostrated himself before idols in Ja-hiliyyah.

It comes as no surprise after knowing all of these lofty qualities that Uthman bin Affan (RA) would be one of the earliest who embraced Islam.

 ‘Uthman (RA) was thirty four years old when Abu Bakr (RA) called him to Islam. He (RA) re-sponded immediately to the call of Abu Bakr (RA) without any hesitation. Ibn Ishaq said: The first person to become Muslim after Abu Bakr, ‘Ali and Zayd ibn Harithah was ‘Uthman. Thus he was the fourth man to embrace Islam. His com-ing to Islam so early was, perhaps, the result of what happened to him when he was returning from Syria. He told the Messenger of Allah (SAWS) about the incident when he accepted Is-lam:" O Messenger of Allah, I have come recently from Syria, and when we were between Ma’an and al-Zarqa’, I was about to sleep when I heard a voice calling: O sleepers, get up, for Ahmad has emerged in Makkah. Then we came here and heard about you. [at-Tabaqat by Ibn Sa’d, 3/55] 

This incident had a positive effect on ‘Uthman (RA) and he (RA) could not forget it when he (RA) could see all the facts before him (RA) with his own eyes.  ‘Uthman’s (RA) quick response was not based on foolishness or rashness, rather it was based on certainty and firm belief that left no room for doubt. He (RA) thought about this new call calmly, as was his (RA) way in all things, and he (RA) found that it was a call to virtue, a call to shun immorality, a call to Tawheed and a warning against shirk, a call to worship Allah (SWT) and a warning against heedlessness, a call to good morals and a warning against bad morals. Then he (RA) looked at his (RA) people

12

and saw them worshipping idols, eating dead meat, mistreating their neighbors and regarding as permissible forbidden things such as the shedding of blood, etc. [Marwiyat al-‘Ahd al-Makki, by ‘Aadil ‘Abd al-Ghafoor, 2/805] 

Uthman (RA) went through hostility and ill-treatment after his (RA) conversion to Islam, just like the others who had converted. His (RA) wealthy family and status in society as a mer-chant did not protect him (RA). He (RA) was abused and tortured even by members of his (RA) own family. His (RA) paternal uncle Al-Hakam bin Abul Aas bin Umayyah chained him (RA) and said to him (RA), “Do you abandon the religion of your forefathers to adopt the religion of an innovator? By Allah, I will never unchain you unless and until you abandon the religion you have converted to.” Uthman (RA) said, “By Allah, I will never abandon it nor move an inch from it.” When Al-Hakam saw his persistence in his relig-ion, he left him.

.. to be continued

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Biography of Prophet Mohammad (PBUH)

A Quiz to refresh your memory

• Where was the Prophet Muhammad (SAWS) born?

• What is the name of the Prophet's (SAWS) fa-ther?

• What is the name of the Prophet's (SAWS) mother?

• When & where did his (SAWS) father die?

• What is the name of the Prophet's (SAWS) grandfather?

• What was his (SAWS) grandfather's posi-tion?

• What is the Prophet's (SAWS) lineage up to his fifth ancestor?

• Who suckled the Prophet Muhammad (SAWS)?

• Who named the Prophet Muhammad (SAWS)?

• What did Muhammad's (SAWS) mother name him?

• Why did she (the Prophet's mother) choose this name?

• How old was Muhammad (SAWS) when his (SAWS) mother died?

• Where did his (SAWS) mother take him?

• Where did his (SAWS) mother die?

• Who brought Muhammad (SAWS) back to Makkah?

• Who took the charge of his (SAWS) care?

• How long did The Prophet's (SAWS) grandfa-ther take care of the Prophet Muhammad (SAWS)?

• How was his (Abdul Muttalib's) behavior with Muhammad (p.b.u.h.)?

• What did Abdul Muttalib foretell about his grandson?

• Answers on page 25

We are all in need of a purpose. We need to know what it is and how to get it. If we don’t have a pur-pose, we never have a chance of fulfilling one. It’s as simple as that. But, what is the purpose of life?

We spend so much time living life, yet not enough time thinking about what we are doing with our-selves. Life isn't a series of random events. Every-thing we have done and everything we have experi-enced up until now has gotten us to exactly this place, this moment in time. And it's from here that you look forward. The question is, forward to what?

The most important questions in life are those that deal with the meaning and purpose of man's exis-tence. The Quran explains that the human being has been placed on this earth to utilize his enormous po-tential to conduct himself in a manner which will fulfill his purpose in life. Life isn’t about finding yourself it’s about what our Lord created us to be.

The ultimate purpose of life is to please Allah (SWT) and attain Paradise and see Him (SWT) in the hereaf-ter. Allah (SWT) has commanded us to worship Him alone. Allah (SWT) has said to us in the Quran:

وما خلقت الجن واإلنس إال ليعبدون

‘And I did not create the jinn and mankind except to worship Me’ [Adh Dhariyat 51:56].

Tawheed is the key to Paradise. It is to single out Al-lah (SWT) in His Lordship, in worshiping Him (SWT) and in His (SWT) Names and Attributes.

Transitioning towards a Purpose

This life is very much about attaining purpose and we need to start focusing on this. Purpose of life is not about physical things as these are all means to a larger goal. There is an overall agenda, a bigger cause, a higher purpose. This world has not been created without a magnificent design, a precise agenda or a cause and neither have you or me.

Purpose provides motivation and direction on a daily basis and in our medium to long term life journeys. We sometimes perceive purpose based on our view of the world, the meaning we take from it and how we choose to interact with it. When you look around and see others looking happy and supposedly living the ‘expected’ life, it’s easy to question your inner self, and at times you can’t help but feel alone in thinking whether your life is everything it could be. But you are not alone. There are many others like you, who

14

Developing purpose in life

are perhaps contemplating, who also want to start transitioning.

One of the ways to start this transition in developing your life purpose is to stop for a few moments and ask yourself these two questions:

1. What does my creator want from me? 

2. How do I fulfil the purpose that Allah has given to me?

Give yourself time to explore these important ques-tions and notice what touches and inspires you most deeply. 

Contemplating with sincerity will help us to improve our relationship with Allah (SWT), shape ourselves and benefit those around us. It is a continual proc-ess as we sometimes battle with our inner obstacles but this just makes it even more critical.

Prophet Muhammad (pbuh) said, ‘If someone wants to know what position he enjoys in the eyes of God, he has only to look at what place he gives to God [in his heart and life]’ (Hakim: Jabir).

Islam teaches us that this life is only a test or trial for the individual. As Allah (SWT) states in the Quran it is

الذي خلق املوت والحياة ليبلوكم أيكم أحسن عمال

وهو العزيز الغفور

‘He who created death and life in order to test which of you is best in deed’ (Al-Mulk 67:2).

The Quran further explains that man's role on earth is to live as Allah (SWT) desires him to live: in surren-der and worship to Him (SWT) alone.

The Quran repeatedly encourages us to reflect; re-flection allows us to feel a sense of realization, to see ourselves for what we are, think about what we are doing and where we are going. Without reflection, the heart can get darkened leading to a sense of emptiness, barren of meaningful purpose. As per the saying ‘How sad it is that we are in deep slumber while alive, but get awakened after we die’.

The remembrance of Allah (SWT) should never be absent from our hearts and minds no matter where we are and what we are trying to do or reach as Al-lah (SWT) tells us in the Quran

أال بذكر اهلل تطمئن القلوب

‘Verily, in the remembrance of Allah do hearts find rest’ (Ar Rad 13:28).

We have to be sincere, holding only ourselves to ac-count. We know that relationships change through-out our lives but what will never change is our rela-tionship with Allah (SWT). This is the one constant in our life.

Allah (SWT) knows our purpose. He (SWT) created us and thus we go back to Him (SWT) to find our pur-pose. Allah (SWT) tells is in the Quran:

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فاذكروني أذكركم واشكروا لي وال تكفرون

‘Remember Me, and I will remember you.’ (Al-Baqarah 2:152)

We know we need to be in service to Allah (SWT), but we need direction on how to do this the best way. How do we get this direction? We should ask for guidance, guidance to the straight path, the path that Allah (SWT) has bestowed favors upon. Not the path of those who disregard the path, or who didn’t follow directions and earned the wrath of Allah (SWT) and neither of those who went astray by mixing their own desires and getting lost.

The opportunity to ask for guidance is one of the treasures that we attain from Surah Al Fatiha, which Allah (SWT) has ordained us to recite in our daily prayers at least 17 times a day. Allah (SWT) knows us like no other and knows our constant need for direction, for guidance, for fulfilling our true purpose.

This is the vastness of the earth including our sus-tenance, right to the tips of our very fingertips.

We need to start acknowledging our purpose and we need to start now. This should be consciously on our minds, it should rise above and beyond any of the short-term and intermediate goals of this life. Remember that developing a purpose is an evolving process. We need to work at it every day, little by little, step by step. Working towards the ultimate purpose will become easier as you move closer and closer.

The next steps and decisions you take depends on you. You need to make a commitment to doing what matters before the final curtain call. This is how you can start to take charge of your life. Only you can live your life on purpose. The time is now.

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Developing purpose in life

الر تلك آيات الكتاب املبني

Alif, Lam, Ra. These are the verses of the clear Book 12:1

The whole surah is exclusively about Yusuf عليه ,The stories in the Quran are not in vain .السالمthere are gems to discover in them, and lessons to be learned.

الر

These letters are called حروف املقطعات, or shortened letters. The scholars have different opinions about these letters, which appear in several places in the Quran. Some of them say they have hidden meanings. Others say they are alphabets to show no one can bring a book like the Quran. Still oth-ers say they have been inserted to grab the atten-tion of the reader. And Allah (SWT) knows best. Af-ter most of these shortened letters, Allah (SWT) talks about the greatness of the Quran.

تلك آيات الكتاب املبني

تلك

feminine pronoun used for something far. Here it is used for honor, signifying elevation.

clear sign ▶ آية

plural of ▶ آيات

Signs can be of two types:

1. from the universe ▶ كوني 🔹

2. from the legislation ▶ شرعي

The Quran ▶ the best book, the real books

الكتاب ▶

Perfectly clear ▶ ا ملبني 🔸

Verb : با ن : to make apparent

The Quran and sunnah are divine signs. The words in the Quran are perfectly clear, as are the meanings. All the words are in perfect order. If these words are clear to you, thank Allah (SWT) for the blessing. If they are not, ask Allah (SWT) for help. Allah (SWT) has said they are clear, so do not feel that you cannot understand them, and do not doubt that they are clear. All the laws in the Quran are also clear. The Quran is our guidance. Fill your heart with gratitude for this blessing, and you will feel its impact.

إنا أنزلناه قرآنا عربيا لعلكم تعقلون

Indeed, We have sent it down as an Arabic Qur'an that you might understand 12:2

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This verse mentions what makes the Quran clear.

إنا أنزلناه قرآنا عربيا

🔸 عز و جل verily We ▶ Allah ▶ إنا

Allah uses the plural pronoun for Himself to magnify Himself

we sent down ▶ أنزلنا 🔸

Verb : أنز ل : to send down

it, referring to the Quran ▶ ه 🔸

the Quran ▶ ق رآنا 🔸

Verb▶ ▶ قراء to read/repeat

in the Arabic language ▶ عرب يا 🔸

Verb▶ ▶ عرب to make clear

Arabic is a universal language. It is the only lan-guage which has the depth and richness to ex-press the words of Allah (SWT). The Quran is clear because Allah (SWT) sent it down, and Al-lah (SWT) is Perfect in all His (SWT) names, attrib-utes and actions. His (SWT) words are also per-fect.

Umar Ibn Al-Khattab (RA) said: the Arabic lan-guage is from the religion ▶ العربية من الدين

Learning about the Deen in any other language will not have the same impact as in Arabic. The Arabic terms give the full picture, and cannot be truly translated. The Quran in Arabic has an ef-fect on your heart and mind. It is also very rich in words. Three letters can be used to derive multi-ple words. For instance,

the word كت ب , to write.

From this we can derive اسم فاعل

the one who writes as ▶ كاتب 🔹

▶ the thing which is written, اسم مفعول

كتوب

desk ▶ مكتب 🔹

library or book shop ▶ مكتبة 🔹

The Arabic language gives the exact meaning of a word. Every vowel changes the meaning. For instance:

sent down as a whole ▶ نز ل 🔹

sent down in stages ▶ نز ل 🔹

لعلكم تعقلون

so you may ▶لعلكم 🔸 understand ▶

�� تعقلون

Verb ▶ ع ق ل ▶ to understand with the

mind and intellect

Reading the Arabic language keeps the brain alert, because there are so many rules to learn,

understand and remember. This keeps the brain cells working. This is one of the consequences of the words of هلل كالم ا, the words of Allah (SWT). Another consequence is that whenever you read the Quran, your understanding is different for the same verse. The more you repeat it, the more Al-

18

lah (SWT) opens the understanding for you, mak-ing it more clear, elevating your level of intellect.

We relate to you, [O Muhammad], the best of sto-ries in what We have revealed to you of this Qur'an although you were, before it, among the unaware 12:3

This surah is full of stories, from the life of Yusuf عليه السالم

🔸 ز و جل We ▶ referring to Allah ▶ نحن

narrate ▶ نقص 🔸

Verb ▶ ق ص ▶ to trace or follow footsteps

slowly

This word gives the picture of the story being a rope, or steps, which you follow, moving forward.

upon you عليك

the Prophet Mohammad (SAWS)

the best among stories ▶ أحسن القصص

good ▶ أحسن ▶ the best ▶ حسن

story ▶ ق صة plural ▶القصص

بما أوحينا إليك هذا القرآن

The companions of the Messenger of Allah (SAWS) asked him ▶ ق ص علينا ▶tell us a story

so Allah (SWT) sent the story of Yusuf عليه السالم. There are many stories in the Quran, and they are perfect.

Stories have many elements to make them suc-cessful like the theme, goal, moral, introduction, conclusion, suspense, climax, the words cho-sen,etc.; no story is perfect in all its elements. The stories of the Quran, specially in this Surah, are perfect in all their elements. The stories re-lated to the life of Yusuf عليه السالم can be under-stood and enjoyed by all ages. The scandalous story in the middle is also executed in an honor-able manner, so that it is not awkward for anyone to read it.

إن كنت من قبله ملن الغافلني و

The Messenger of Allah (SAWS) didn't fabricate the stories because he (SAWS) was unaware of them earlier.

In the story of Yusuf (AS), there are many differ-ent groups of people, many things happening; everything moves smoothly. There is no detail mentioned in this story which is not important.

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Only the "visible light" wavelengths on the electromagnetic spec-trum can enable biological vision. The largest part of the radia-tion emitted by the Sun falls within this parameter.

For vision to occur, the cells of the retina must be photosensitive, in other words, able to register photons. This requires that pho-tons fall within the visible spectrum, because photons of different wavelength are either too weak or too strong to be registered by retina cells. Altering the size of the eye would make no differ-ence, because what matters is the size of the cells, the harmony between them, and the wavelength at which the photons occur.

As we all know, organic molecules-the building blocks of living cell structures-are produced by a diversity of different combina-tions of carbon atoms. The "seeing" cells they form register only visible light.

Consequently, eyes of living beings register only the visible light emitted by the Sun. These factors combine to create vision. Allah (SWT) specifically created both the eye and the Sun that emits light at the proper wavelength for it to perceive.

THE EXTRAORDINARY HARMONY BETWEEN SUNLIGHT AND THE EYE

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Professor Michael Denton investigated this sub-ject in great detail in his book Nature's Destiny, concluding that an organic eye could produce vision only within the limits of visible light. No other theoretically conceivable eye design can register different wavelength:

UV, X-ray, and gamma rays are too energetic and are highly destructive, while infrared and radio waves are too weak to be detected because they impart so little energy interacting with matter... And so it would appear that for several different reasons, the visual region of the electromagnetic spectrum is the one region supremely fit for bio-logical vision and particularly for the high-resolution vertebrate camera eye of a design and dimension very close to that of the hu-man eye.

Taken all together, this all leads to the conclusion that the Sun is carefully designed to emit radia-tion at a certain bandwidth (1 in 1025), providing heat, supporting the biological functions of com-plex life forms, enabling photosynthesis and mak-

ing possible vision for living beings on Earth. This critical balance is certainly not driven by er-ratic, coincidental processes. All this has been created by Allah (SWT), the Lord and Governor of the heavens, the Earth, and everything in be-tween. Every detail He (SWT) creates, confronts us with a chain of miracles, demonstrating the in-finite might of our Allah (SWT) Who created every-thing.

THE EXTRAORDINARY SELECTIVE-NESS OF THE ATMOSPHERE

The atmosphere admits rays that are beneficial to us and prevents harmful ones from passing, which requires an extraordinary selectivity. So ideal for life, such selectivity is the work of a flaw-less Creation by the Perfect Creator.

If the Sun's radiation has been designed to sup-port life on Earth, the atmosphere plays an impor-tant role in letting through it wavelengths in the right combination and at the right ratio.

In order to reach the Earth's surface, radiation coming from space must pass through the atmos-phere first.

If the atmosphere were not of a composition al-lowing it to filter through, it could be of no bene-fit. However, the atmosphere has a special filter-ing property that lets beneficial radiation pene-trate.

The atmosphere's truly miraculous aspect is not that it lets radiation penetrate, but that it lets through only beneficial radiation-visible light and infrared radiation, while shielding us from other deadly types of radiation. Thus, the atmosphere is a crucial filter against cosmic radiation reach-ing the Earth from sources other than the Sun.

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Light emitted by the Sun is at an ideal wavelength that permits living things on Earth to be able to see.

Professor Denton explains: “Atmospheric gases them-selves absorb electromag-netic radiation immediately on either side of the visible and near infrared... The only region of the spectrum al-lowed to pass through the atmosphere over the entire range of electromagnetic ra-diation from radio to gamma rays is the exceedingly nar-row band including the visi-ble and near infrared. Virtu-ally no gamma, X, ultravio-let, far infrared, and micro-wave radiation reaches the surface of the earth”.

It is impossible not to see the detail in this design. Out of a possible range of 1025 different wavelengths, the Sun emits the type of radia-tion that is beneficial for us; and the atmosphere allows only it to pass through. (All but a fraction of the little ultraviolet radiation the Sun emits is prevented from passing the ozone layer).

Interestingly, like the atmosphere, water is selec-tive in its penetrability. Only visible light can pene-trate it. Infrared radiation (heat energy) can pene-trate miles of air, but only a few millimeters of wa-ter. Therefore, only the top few millimeters on the surface of the world's seas are heated by the Sun's radiation. Heat absorbed by this layer is then gradually diffused downward, with the result that beneath a certain depth, the water tempera-ture of all the seas is roughly similar, creating an environment conducive to aquamarine life.

Every other type of harmful or deadly cosmic ra-diation gets caught by this flawless filtering sys-tem, letting only beneficial radiations pass through.

These facts are very important. Whichever physi-cal law of light we examine, we see that it is just as needed to enable life. The Encyclopedia Bri-tannica expresses this extraordinary system as follows: “Considering the importance of visible sunlight for all aspects of terrestrial life, one can not help being awed by the dramatically narrow window in the atmosphere absorption and in the absorption spectrum of water.”

The transparency of both air and water are mi-raculous phenomena, both designed to support

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The atmosphere admits rays that are beneficial to us and prevents harmful ones from passing, which requires an extraordinary selectivity. So ideal for life, such selectivity is the work of a flawless Creation by the Perfect Creator.

life. Surprisingly, though, it must be said that some people attribute with this flawless design to coincidences, believing that the atmosphere and the seas regulate their own levels of transparency. But neither water nor atmosphere (nor, for that mat-ter, any other senseless thing in the universe) can create such systems. Erratic, coincidental events or unchecked developments cannot make the re-fined calculations needed to combine living things into a cohesive, harmonious whole.

Flawless design, balance, and order are apparent in the universe, in the world we live in, as well as every physical law. Mankind has existed for hun-dred thousands of years unaware of this miracu-lous system and has scarcely begun to learn the details of the universe's magnificence. Man's abili-ties of comprehension, as the only intelligent be-ing on Earth, is exceeded by these miracles, which clearly prove the existence of the Allah (SWT).

It is truly surprising that some people cannot rec-ognize Allah (SWT)’s existence in all this magnifi-cence. They do not appreciate Allah (SWT)’s infi-nite wisdom and knowledge, and do not compre-hend that Allah (SWT) governs everything and can create and recreate everything. Allah (SWT) reveals:

أولم ير اإلنسان أنا خلقناه من نطفة فإذا هو خصيم مبني وضرب

لنا مثال ونسي خلقه قال من يحيي العظام وهي رميم. قل يحييها

ل مرة وهو بكل خلق عليم. الذي جعل لكم من الذي أنشأها أو

جر األخضر نارا فإذا أنتم منه توقدون. أوليس الذي خلق الش

ماوات واألرض بقادر على أن يخلق مثلهم بلى وهو الخالق الس

العليم.إنما أمره إذا أراد شيئا أن يقول له كن فيكون .فسبحان

إليه ترجعون. لذي بيده ملكوت كل شيء و

Does not man see that We created him from a drop yet there he is, an open antagonist! He makes likenesses of Us and forgets his own crea-tion, saying, "Who will give life to bones when they are decayed?" Say "He Who made them in the first place will bring them back to life. He has total knowledge of each created thing; He Who pro-duces fire for you from green trees so that you use them to light your fires." Does He Who created the heavens and Earth not have the power to create the same again? Yes indeed! He is the Creator, the All-Knowing. His command when He desires a thing is just to say to it, "Be!" and it is. Glory be to Him Who has the Dominion of all things in His Hand. To Him you will be returned. (Qur'an, 36:77-83)

إن تعجب فعجب قولهم أإذا كنا ترابا أإنا لفي خلق جديد أولئك و

الذين كفروا بربهم وأولئك األغالل في أعناقهم وأولئك أصحاب

النار هم فيها خالدون

If you are surprised at their blindness, what could be more surprising than their words: "What, when we are turned to dust, shall we then be created all anew?" These are the people who reject their Lord. Such people have iron collars round their necks. Such people are the Companions of the Fire, remaining in it timelessly, for ever. (Qur'an, 13:5)

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بسم اهلل الرحمن الرحيم

This is a makki soorah. The nature of these kind of soorahs is that they emphasize on the creation and resurrection, furnished with glad tidings and warnings, usually in a shocking and awakening tone. They usually have short verses and for the same reason they affect deeply on any con-scious or even can awaken those persons who are unaware of it. It gives spirit / enthusiasm to dead like people with disinterest. There are a to-tal of 40 ayats.

Have we thought anytime, why Allah (SWT), has named this soorat as Nabaa`a…why he did not call it as khabar instead. Lets analyze it now. AlNabaa`a means greater news which usually needs people`s reaction to it, whereas alkhabar means only ordinary news and may not have any reaction among people.

The ayas 1-5, discuss about the disbelievers, who were differing in accepting the news of day of judgement.

Ayas 6-16, Allah (SWT) gives answers to the dis-believers by showing His (SWT) power of crea-tion. Through these 11 verses, the greatest di-vine gifts and basic necessities of man`s life are pointed out. It is a clear proof for Allah’s (SWT) power over everything if we accomplish with greater thinking, reasoning and with the stimula-tion of sentiments. Why Allah (SWT) is giving ex-amples of His (SWT) ability to create the creation

is that, there should be no doubt for anyone how Allah (SWT) can bring dead to life again…which means the day of resurrection. Now lets see what are the examples of Allah’s (SWT) creation quoted:

Earth is made as an expanse… it is time to re-flect upon this statement. Though the earth is round in shape, we are able to walk, run, do our daily activities. Allah (SWT) says he has created earth like a plain, which can be com-pared to man made bed where he rests.

He (SWT) has created mountains as projec-tions. A man can build a tent with pegs. When we observe the mountains of Allah’s (SWT) creation it should stimulate our thinking how the mountains are held in earth with deep pro-jections.

SOORAH NABAA`A (78)

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Can we create anything in pair… ex, can a man create female and vice-versa by themselves..no..but, Allah (SWT) says he has created us in pairs.

He (SWT) has made the sleep to rest… which means during sleep the soul is taken away. Also during sleep all the activities of a man stops. This is very important because sleep helps us to take away the stress accumulated.

He (SWT) has made the night as a covering. Even if we want to take away the night`s dark-ness it is not possible for any of us.It is called as covering because many suspense things happen during this time including robberies etc.

He (SWT) made the day for seeking liveli-hood. We all work during the day that is how the fitrah is. If we try to go against this, stay-ing awake in night and working, it is going to give a negative impact on our lives.

He (SWT) made above us the seven strong heavens.

He (SWT) kept the sun as shining lamp for us… for creating day and nights, for the sun-light and even for our health for the vitamin D activation.

He (SWT) sends from clouds abundant rains, through which corns and herbs are grown , and dense, covered gardens are formed. It is again time to think about the Power of Allah (SWT) over the rains. Incase of abundant con-tinuous rains flood may come, so can famine incase of insufficient rains. So, it is only Allah (SWT) who can control rains.

Ayat 17-20, describe about the description of day of judgement. It is fixed at a particular time, trumpet will be blown and we all come in hosts/groups. Heavens shall open up by doors and mountains will move. Now, we should reflect on the statement, under which group we will be res-urrected…is it in the company of film stars, danc-ers, or in the company of believers of good deeds.

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SOORAH NABAA`A (78)

Ayat no 21- 26, describes about the hell, which will be waiting for its inhabitants in an-guish, which is a place of resort of in-ordinates. They live there for ages…( not for 50 yrs or 100 yrs, it is limitless), they will not get to taste cool or drinks. Instead they will either get intense cold or boiling water.

Ayat 27 to 30, tells, why they got the hell as a reward. It is because they did not fear their ac-counts (bad actions), they called Allah’s (SWT) signs as lie, all their actions are recorded in a book, and thus Allah (SWT) increases their pun-ishment.

Ayat no 31 to 36 , describes the heaven, which is for those who have taqwa, there are gar-dens and vineyards. There are women of equal age with pure cup. They will not hear any vain talk or lieing. It is a gift from Allah (SWT).

Ayat no 37-40, again gives the picture of day of judgement. During this day, when angel Gi-breel (AS) and angels shall stand in ranks. Only those people will speak to whom Allah (SWT) permits. Again Allah (SWT) says, whoever wants to take refuge with Allah (SWT) can do so. Even after this, the disbeliever when he meets the day of judgement sees his accounts and says, O! I wish I was a dust.

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SOORAH NABAA`A (78)

Surah al-Anbiya, Ayah 69 قلنا يا نار كوني بردا وسالما على إبراهيم

We (Allâh) said: "O fire! Be you coolness and safety for Ibrâhim !"

Bismil Allah, Ar Rahman Ar Rahim

Alhamdulil Allah Rabb al alameen

Wa salato wa salamo ala Rasulil Allah

This is your Rabb, this is Allah! Do you trust Him, (SWT)?

Look at what He did for the Prophet Ibrahim (AS)! He (SWT) made the fire become not only cool but also safe. Allah (SWT), As Salam changed the properties of the fire, from something that harms and burns. He (SWT) made it a means of coolness and safety. This is Allah (SWT)!

He (SWT) can turn around the laws of the world but He (SWT) requires that you believe in Him (SWT), that you obey His (SWT) commands, that you help His (SWT)’s cause and then see what Allah (SWT) will do for you.

Where there is darkness, there will be light; where there is pain, there will be relief; where there is despair there will be Hope.

Subhanal’ Allah, we do not give due merit to Allah (SWT). Had we realized Who is Allah (SWT), most of our problems would have been solved. We would have run to obey Him

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(SWT), we would have run for every good deed that would bring us closer to Al Barr Ar Rahim.

We would have been protected through Taqwa. Subhanal Allah. Taqwa is really a for-tress. If every step we take, we think about pleasing Allah (SWT), avoiding His (SWT)’s displeasure, and if we do all these with love for Allah (SWT), Al Wadood rather than thinking we are doing a favor to Allah (SWT), then what will Allah (SWT) give us?

Surah AT-Talaq, last part of ayah 2

من يتق اهلل يجعل له مخرجا

And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

Ayah 3

ويرزقه من حيث ال يحتسب ومن يتوكل على اهلل فهو حسبه إن اهلل بالغ أمره قد جعل اهلل لكل شيء قدرا

And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him. Verily, Allâh will accomplish his purpose. In-deed Allâh has set a measure for all things.

Subhanal, Allah, what powerful statements from Allah (SWT), Al Qader. He (SWT) is stretching His (SWT) “Hand”…Allah (SWT) is calling you, He (SWT) is saying to us to stay within His (SWT) boundaries and as a result, He (SWT) will open a way out of our problems and He (SWT) will provide you from means that you cannot imagine. And if in addition to taqwa, and note that taqwa comes first, you have tawaqul, trust in Allah (SWT), Al Vakil, Al Muhaimeen then He (SWT) will be Sufficient for you. That’s it, you are done! Alhamdulil Allah, you hit the winning line! Moreover, here comes further as-surance, He (SWT) is telling you, He (SWT) will accomplish your purpose and He (SWT), Al Qader has a plan for you in line with His (SWT) complete Knowledge and Wis-dom, subhanal Allah!

So dear reader, why worry? Just work on your taqwa and tawaqul and in shaa Allah your life will be sorted for both the dunya and akhirah.

الحمدهلل والصالة والسالم على رسول اهلل

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Masjid Bani HashimAt Jumeirah Islands, Dubai

Masjid Bani Hashim by the Grace of Allah عز وجل, opened its doors 2nd Ramadan 1434; July 10th, 2013 & is a Non-Profit

Organization. It envisions to offer intensive courses, lectures, workshops, Tafseer elQuran with Taddabur, Tajweed, Seerah of

the Prophet pbuh & major Islamic Studies.

Our MissionMasjid Bani Hashim’s mission is to provide authentic

understanding of Islam based on Qur'an and Sunnah of our beloved Prophet Mohammed (صلى اهلل عليه وسلم). Masjid Bani

Hashim welcomes all and provides a golden opportunity to access Islamic Courses to all seekers of Ilm. Without rushing back home, you can make a stop at Masjid Bani Hashim to nurture your soul,

pray & recite Quran.

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