<span style="line-height: 1.5em;">Written By: Sughra Khatoon</span>

Our holy prophet Hazrat Muhammad Mustafa S.A.W , the last apostle and messenger of Allah was sent to mankind as a mercy for this world and the Hereafter. Superior to all 123.999 prophets and that is why He is titled as Fakhre Ambiya. If we begin from the beginning well be aware of His prophethood and we can also give an answer to they who say that Hazrat Muhammad Mustafa became a prophet at the age of 40.

And Muhammad is merely a Messenger (Holy Quran-3;144)

Hazrat Muhammad Mustufa s.a.w was and will always be the final prophet of Allah. He was a prophet when nobody but Allah existed and he was a prophet when he was born , in His childhood , youth , old age and is still today and forever. We call out every day in Azaan...:

I testify that Muhammad IS Allahs Messenger
not was but IS !!!

Those who read the history of Islam properly knows well. The light (Noor) of our holy prophet s.a.w and the 14 masomeen A.S became a mercy to us all living creatures because it was for them the sun , the stars , the moon , the heavens , the planets , this world etc. was shaped. Nothing would have existed if these personalities would not had been created. Their creation is a blessing to us all.

The hadith of our holy prophet says : I was an apostle of Allah when Hazrat Adam a.s was between clay and water. So to say that He became a prophet of God at the age of 40 is only a lack in knowledge. Some messengers were sent to only one village or a town , or a certain tribe . But the prophethood of our final prophet reigns over all worlds till the Day of Judgement. And that is why His Divine miracle i.e the Holy Quran is an eternal miracle. This holy Book will guide the mankind in all eras. But to only hold fast to the holy book is an impossible task. Because we dont have the full knowledge that takes to understand the Quraan. That was why Allah created the Ahlul-Bayt who would continue to safeguard the mission of the holy prophet , His book and save His followers from drowning or being led astray. Hazrat Ameer-ul-momeneen a.s has said:

The Prophet came with (a Book containing) testification to what (books) were already there and also with a light to be followed. It is the Qur'an. If you ask it to speak it won't do so; but I will tell you about it. Know that it contains knowledge of what is to come about, stories of the past, cure for your ills and regulation for whatever faces you. (n.b-158)

Our holy Imam explains that the holy Book is Quraan-e-Saamit (the silent Quraan) and the Ahlul-Bayt a.s are Quraan-e-Natiq (the speaking Quraan). How can the mankind be guided towards the right path with no one there to interpretate the words of the Holy Quran. The holy prophets were not sent in vain but they were perfect examples who paved the straight path to their followers. We are all aware of the sermon our holy prophet delivered at ghadeer-e-khum and the famous hadith-e-thaqalayn.

"I am leaving behind among you the thaqalayn(two valuable things),the Book of Allah(Qur'an)and my progeny(my Ahlul-Bayt). Hold fast to them and you will never go astray,for these two will not part with each even when they return to me at the pool(Kawthar)"

If we are true followers of this final messenger we will obey His command and then we will indeed be saved otherwise we will face a very dark fate. It was during the Age of ignorance the mercy of all worlds came into being on the 17th of Rabi-ul-Awwal , 1rst of Amul-feel. And the filthy condition of Arabia in those days is explained by Imam Ali a.s in the nahjul-balagha as follows:

Allah sent Muhammad (p.b.u.h.a.h.p.) as a warner (against vice) for all the worlds and a trustee of His revelation, while you people of Arabia were following the worst religion and you resided among rough stones and venomous serpents. You drank dirty water and ate filthy food. You shed blood of each other and cared not for relationship. Idols are fixed among you and sins are clinging to you.(n.b-nr.26)

The holy parents of our holy Messenger s.a.w

Our holy prophet s.a.w was born in Mecca in the family of Bani Hashim which was the most grand , wealthy and exalted tribe in the whole Arabia. His holy fathers name was Hazrat Abdullah Ibne Abdul-Muttalib and mothers name was Amena binte Wahab. All shia scholars of Islam agree on that the birth date of our holy prophet is the 17th of Rabi-ul-Awwal but according to the scholars of Ahle-sunnah they beleive it is the 12th of Rabi-ul-Awwal. The birth place of our holy prophet s.a.w was in a house of Shebe-Abi-Talib.

The demise of Hazrat Abdullah & Janabe Amena
It is mostly well-known that Hazrat Abdullah died in Madina before the birth of his holy son and was buried in Daar-un-Naabegha. But another narration says that our holy prophet s.a.w was born and Hazrat Abdullah left this world 2 months after the birth. The event of the demise took place when Hazrat Abdullah with a caravan of Quraish went to Syria for trading. When the caravan returned from Shaam , suddenly Hazrat Abdullah became sick and stopped to take his breath and rest in a house of Bani-Udi-bin-Najjar. But a recovery was impossible and after a month his holy soul left this world.

When the caravan arrived in Mecca , Hazrat Abdul-Muttalib asked why his son wasnt with them. Someone said that he became sick on the way and stopped to rest in Madina. Hazrat Abdul-Muttalib sent his eldest son Janabe Harith to inform of his condition. But unfortunately when Janabe Harith arrived in Madina he received the news of his death. When our holy prophet was 6 years old His holy mother left this mortal world. And it happened when Janabe Amena went to Madina along with her holy son and her servant-maid Janabe Umme Ayman to pay ziarat to the grave of Hazrat Abdullah. She stayed in Madina for a month and on her return back home at a place called Abwa she died and was buried there. Janabe Umme Ayman brought our holy prophet back home safe and sound. This wound wasnt healed properly when two years later Hazrat Abdul-Muttalib the grandfather of our holy prophet died .

The nursing of our holy prophet s.a.w

Islamic history writers have written that Janabe Amena nursed her holy child for 7 days after the birth . On the 7th day the Aqeeqa of our holy prophet was conducted. Thereby by the will of hazrat Abdul-Muttalib the nursing was handed over to a maid-servant named Saubiyahâ€. A few months later the complete nursing was taken over by Halima Sadiyahâ€. Many people are still puzzled by why our holy prophet s.a.w was nursed by Halima . By delving in the books of Islamic history we find 2 reasons for that.

1.The first reason can be that Janabe Amena wasnt able to breast-feed her child because her milk had dried out . In the book of Kafi and Ibne Shahr-Ashaub it is narrated by our holy Imam Jafar-e-Sadiq a.s that when the holy prophet was born He wasnt nursed. But then Hazrat Abdul-Muttalib brought Halima to breast-feed this holy child. This can be accepted on the thought that when Janabe Amena received the news of the death of her young husband she was so deeply affected by this sadness that her milk was dried.

2.It is said that it was the custom of the arabs that on the 7th day the child was handed over to a nursemaid. That was why Hazrat Abdul-Muttalib was also persuaded to do the same.

But Maulana Syed Najm-ul-Hasan Kararwi author of the book Chauhadah Sitare writes his opinion at page 48 that: Even if all writers have written that Saubiya and Halima was brought to breast-feed our holy prophet s.a.w and for a long period , I still can not accept that because no one but the biological mother nursed every prophet. This is obvious from the life history of Hazrat Nuh a.s Hazrat Eesa a.s.

When Allah couldnt accept that no one other than the prophets own mother should breastfeed how can this be possible that He who is the Leader of all Prophets would be nursed by anyone but Janabe Amena. In the history of all prophets it is found that if due to any circumstances the prophet at his birth were separated from his mother , Allah united him or by miracle satisfied the newborn prophet by commanding him to suck his thumb in which the spring of milk was opened.

The Last & Final Apostle of Allah

It is impossible for an ordinary human being to try to pen the life-history of the Leader of all Prophets and the most exalted creation of Allah. The prophethood of our Last Apostle reachs the Day of Judgement. His messages were preached and meant for the whole world to follow and understand. And the mankind indeed took the advantage of this holy message. Our holy Messenger taught the holy angels how to praise Allah and the hadith tells us : We praised and so did the angels too. Then how can we write the merits of the holy prophet , this is a personality of Light (Noor) and nobody but Allah and Hazrat Ali a.s knows Him as the hadith says:

"Nobody knows Allah except I and Ali
Nobody knows Ali except Allah and I
Nobody knows me except Allah and Ali"

To believe that Hazrat Muhammad Mustufa s.a.w is the prophet of only the muslims is wrong because He was created to convey His holy message for all people.

And O Messenger! We have made you only a giver of good tidings and a warner for all people.
(the holy Quran-34;28)

The Ummah of our Holy prophet is divided in two parts. 1.Ummat-e-Dawat (means the whole mankind as the holy message of our holy prophet was conveyed to all people in this world.) 2.Ummat-e-Istijaabat ( means they who accepted and embraced the message of their prophet i.e Ummat-e-Muslemah) Our last Messenger was created to be a prophet for all and came as a mercy for all but that is true that all people did not accept His message and refused to follow the path of Truth yet others were saved by stepping out from the darkness to the Light.

Our holy prophet was born when the Arabia was covered with nothing but darkness. And this wickedness and corruption was saved by our last apostle. It was He who managed to defeat the enemies and drive away the sins , taught the Kalma and saved the people from drowning. It is now the obligation of all people , those who are not aware of this exalted personality to know Him and His message. The soul of Light left this mortal world on the 28th of Safar in 11 a.h but our faith says that He and His message is still alive because this world is alive. The sharia still rules and will prevail till the Day of Judgement because His last successor is alive waiting for the signal of appearance. And the Holy Prophet has said:

" Awwalona Muhammad - The First one of us is Muhammad
Ausatona Muhammad - The Middle one of us is Muhammad
Aakhirona Muhammad - The Last one of us is Muhammad
Kullona Muhammad - Every one of us is Muhammad."

Because Allah says that He has never left an Ummah without a guider and His Final Hujjat is alive because the world would not exist otherwise.

" Today there is neither a prophet nor Messenger among us but His descendant is alive and present and He is in occultation and His companions continue his work. "
(eng.translation of The Holy Quran p.874)

"O Lord! Accept our effort as You are the best Hearer and Knower."
(The Holy Quran ;2-127)

Source: almujtaba.com

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"And we have sent you making you only a mercy for the worlds" Holy Quran-21;107

"Fatimah (A.S.) is the Master of All the Women of the Worlds." 

80 Percent of Qur'anic Words (Classified word lists for easy memorization)

This booklet is prepared to provide some help in fulfilling the above mentioned objectives. Please keep the following points in mind while studying this booklet.

80 Percent Words English for Quran

A Commentary on the Quranic Verse of the Divine Authority of Imam Ali and His Infallible Progeny (as)

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A Commentary on the Quranic Verse of the Divine Authority of Imam Ali

With explanatory notes,Word meanings with cross references and Grammatical hints.
<span style="text-decoration: underline;">Surahs 01(Al-Fatihah) to 11(Hud)</span>

This set places one or a couple of words of the 'ayah in one line of a column and gives their meanings side by side in another column, taking care to see that the flow and intelligibility of the English meanings are not thereby lost. This method enables the reader to identify which English words or phrases represent the meaning of which words in the Arabic text. It has the additional advantage of keeping the meaning strictly to the wording of the text or importing in the meaning any word or expression that has no correspondence with anything in the text.

To further facilitate the understanding of the text, the meanings of almost all important words in the text have been given separately. To do this a number has been placed on the English word which represents the meaning of the particular word in the text and then the meanings of that word have been given under that number in another column by the side of the general meaning of the text. The numbering has been kept individual for each page. Also grammatical notes, particularly verb forms and verbal nouns, have been given as far as possible. As the words recur at different pages, so their meanings and grammatical notes also have been repeated, giving cross reference to at least one previous occurrence of the word, indicating the page on which and the number under which the word has been explained before. The aim has been to enable a non-Arab reader to understand the Qur'an as well as to improve his knowledge of Arabic, particularly the Qur'anic Arabic.

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A Word For Word Meaning Of The Quran .1

With explanatory notes,Word meanings with cross references and Grammatical hints.
<span style="text-decoration: underline;">Surahs 12(Yusuf) to 35(Fatir)</span>

This set places one or a couple of words of the 'ayah in one line of a column and gives their meanings side by side in another column, taking care to see that the flow and intelligibility of the English meanings are not thereby lost. This method enables the reader to identify which English words or phrases represent the meaning of which words in the Arabic text. It has the additional advantage of keeping the meaning strictly to the wording of the text or importing in the meaning any word or expression that has no correspondence with anything in the text.

To further facilitate the understanding of the text, the meanings of almost all important words in the text have been given separately. To do this a number has been placed on the English word which represents the meaning of the particular word in the text and then the meanings of that word have been given under that number in another column by the side of the general meaning of the text. The numbering has been kept individual for each page. Also grammatical notes, particularly verb forms and verbal nouns, have been given as far as possible. As the words recur at different pages, so their meanings and grammatical notes also have been repeated, giving cross reference to at least one previous occurrence of the word, indicating the page on which and the number under which the word has been explained before. The aim has been to enable a non-Arab reader to understand the Qur'an as well as to improve his knowledge of Arabic, particularly the Qur'anic Arabic.

A Word For Word Meaning Of The Quran .2

With explanatory notes,Word meanings with cross references and Grammatical hints.
<span style="text-decoration: underline;">Surahs 36(Ya-Sin) to 114(al-Nas)</span>

This set places one or a couple of words of the 'ayah in one line of a column and gives their meanings side by side in another column, taking care to see that the flow and intelligibility of the English meanings are not thereby lost. This method enables the reader to identify which English words or phrases represent the meaning of which words in the Arabic text. It has the additional advantage of keeping the meaning strictly to the wording of the text or importing in the meaning any word or expression that has no correspondence with anything in the text.

To further facilitate the understanding of the text, the meanings of almost all important words in the text have been given separately. To do this a number has been placed on the English word which represents the meaning of the particular word in the text and then the meanings of that word have been given under that number in another column by the side of the general meaning of the text. The numbering has been kept individual for each page. Also grammatical notes, particularly verb forms and verbal nouns, have been given as far as possible. As the words recur at different pages, so their meanings and grammatical notes also have been repeated, giving cross reference to at least one previous occurrence of the word, indicating the page on which and the number under which the word has been explained before. The aim has been to enable a non-Arab reader to understand the Qur'an as well as to improve his knowledge of Arabic, particularly the Qur'anic Arabic.

A Word For Word Meaning Of The Quran .3

A Simple Yet Comprehensive translation of the Qur’an for those treading the Path of Suluk; Surahs covered: Surah al-Fatihah, Surah ad-Duha to Surah an-Nas. Contains translation and commentary by Maulana Ashraf Ali Thanvi on some selected surahs.  Also discusses spiritual issues from the standpoint of Tasawwuf.

Abridged Bayan ul Quran

This Islamic guide is for non-Muslims who would like to understand Islam, Muslims (Moslems), and the Holy Quran (Koran). It is rich in information, references, bibliography, and illustrations. It has been reviewed and edited by many professors and well-educated people. It is brief and simple to read, yet contains much scientific knowledge. It contains the whole book, A Brief Illustrated Guide to Understanding Islam, and more. The contents of this guide follow.

&nbsp;

Source: islam-guide.com

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A Brief Illustrated Guide to Understanding Islam

Introduction

The Abrahamic religions believe that the source of the universe is the Only One Allah(SWT). He possesses all virtues and presents religions to man according to His own wisdom so that the religions, as a detached intelligence, can bring to perfection the man's thoughts, rational and theoretical perceptions. This is why we must consider the Abrahamic religions very syncretistic and consistent in principles, doctrines and beliefs that confirm one another. As the principles lay stress on realities and consistent bases of the world, these religions are consistent in themselves and do not contain any instability. For example, each of the following theories such as the source of the universe is either unique and needless or it is not self-existent; man is charged with a duty and responsiblity or he is free and in suspense; judgement day is an absolute reality or....

and other theories, they are consistent and invariable. However, the necessity of such insight is the consistency of the holy religions, at least, in the field of essential beliefs. In this article, we are going to manifest some of these consistencies and then show you how differenceshave been imposed on the Torah and the Gospel. We do this researsh according to the viewpoints of the Holy Quran .

The Holy Bible

All books which are considered holy according to the Christian Church constitute "The Holy Bible" which itself is divided into two parts: Old Testament and New Testament while the second one begins with four Gospels and contains the book "Acts" and some other compilations attributed to the Prophets(A.S) and finally it ends with the Apocalypse. The first part (i.e. Old Testament) is abbreviated by two letters of "O.T" and the New Testament by two letters of "I.M" The well-known Old Testament includes thirty-six books and compilations. Christians believe they have been written by the Jewish Prophets from Moses (A.S) to Jesus (A.S). The New Testament which is believed by the world famous Christians, includes twenty-seven books and short letters. According to Christians some of them have been written by Jesus(A.S)'s students and the rest of them by the leaders of the first ages of Christianity. From one point, the New Testament has been divided into two parts:

1) Historical books such as Matthew, Mark, Luke, John and Acts
2) Scholarly books including the letters of the leaders of the very beginning of Christianity

As the precepts (Ahkam) of some parts of Christians' beliefs have been mentioned in these letters, they are called scholarly books which contain Paul's letters who is the founder of present day Christianity. The Christian Church calls the set of the compilations (i.e. Old and New Testaments) as "The Bible" which is derived from the Greek word "Biblous" meaning book. The Bible includes the Christians' beliefs and religious principles that are called "Canon" which means scale in Greek so it can be considered as the balance of the Christians' beliefs ... . So the Bible that the Christians have consists of both the old Testament, including the Torah and some various compilations, and the New Testament including the four Gospels (Matthew, Mark, Luke, John), Acts, numerous letters and the Apocalypse. In this research, we will mostly focus on the New Testament especially the Christians' four Gospels.

The Structure of Christianity

Christianiny is divided into three great religions : Catholic, Orthodox and Protestant among which Catholic is the most important and other two religions are of lesser importance. In addition to the above mentioned religions, Christianity includes 150 other religions. Nowadays the largest Christian sect is Catholic (according to quantity and not quality) whose leader is the Pope II. "... Today, there are about 360 sects of Christianity and each of them have specific beliefs and each are bigot toward other religions".

The Main Rites of Christianity

1- Babtism : It means the holy ceremonial washing in order to purify from sins that we call it " The water of repentance. " The ceremony is performed for a Christian person's readiness to have the honour of entering the divine world.

2- Lord's Supper : It is the most important rite of Christianity and includes eating bread and drinking wine to recall one's own promise with Jesus (A.S). It originates from the last night of Jesus (A.S)'s life when he ate bread and drank wine with his Disciples. This ceremony was always performed on Sundays but was stopped later on and now it is performed only once a year.

3- The ceremony of the young adults' enterance into the group of Christians and membership in the church.According to the ceremony, the young adults go near a priest and then ask forgiveness and also strengthen their promise and faith toward His way and teachings and as a result they have the right to attend in the ceremony of Lord's Supper.

4- Confessing sins formally to a priest and asking forgiveness (This ceremony is not common among Protestants).

5- The marriage contract which should be performed according to the church rules and ceremonies.

6- Chrismation :It is a ceremony in which a priest make a person in a dying state ready for the Day of Judgement by saying special prayers and using the holy olive oil.

7- Believing in the ranks of the Christian clergymen and respecting their postions from the Pope to local priests is the basic necessity of Christianity.About the confession ceremony, a researcher says :"In 1354 when I travelled to Italy , I stayed in Rome for three days and went to Peter's cathedral ...There,I saw priests who were purchasing the sins. In the main hall the believers had fallen on the priests' knees and were confessing their sins. At the same time, an old man came in along with his wife and sat beside the priest. To confess easily a curtain was put up and then they began to confess their sins slowly so that others could not hear them. After a while the old man and his wife came out while they were happy and smiling as though they had the paper of entering paradise in their hands."

The Exact Number of the Gospels

Mr. 'Abdul Ahad (a Christian converted to Islam) says in his book "Al-Injill Wa Al-Salib" that: "A lot of people from different countries had gathered in Niqiah conference in 325 A.D. They were more than two thousand representatives of clergymen who had brought tens of the Gospels and hundreds of religious letters in order to survey them. They chose four Gospels from among more than forty Gospels and twenty-one letters among uncountable ones. At the end of the conference they decided to approve the available Gospels in the New Testament and rejected all other Gopels and ordered to burn them. In this regard one of the researchers says :" ... Some of the Gopels (the false ones) are still preserved intact (such as St. Thomas, St. Jack and two Fikorm). However, some of the Gospels have partly become ruined and the whole book is not available today , but, there are other Gospels which have completely become ruined and just their names have been mentioned in books contemporary to their time.

To study the reasons for choosing the four Gospels (Matthew, Luke, John and Mark) Instead of the other Gospels should be discussed in another place but here we will briefly refer to one saying that : "Religious disagreements have come to an end, the Bibles have now a distinct number, the king Kostantin who worshipped idols has converted to Christianity and he wants to unite Christians on the base of one belief and union (ie Bibles). In 325 A.D, he also organized a conference in Niqiah where the beliefs were approved by the majority of those present. Thus, the available Gospels in the New Testament were recognized officially but other Gospels were announced to be illegal. (The word "Gospel" has been borrowed from Greek. As Tolsto explains in the introduction of his Gospel, the word "Gospel" is derived from two words "EV" meaning Good, and "Angelion" which means news and therefore these two words beside each other mean good news).

The Four Gospels (Matthew, Mark, Luke, John)

Wiliam Edi, the commentator of the Gospel, says in his commentary: "Certainly, Jesus (A.S) has not compiled the Gospels, rather it is the history of his life that we study. At the beginning of the New Testament, language was the means of transferring the Gospels to the next generations and none of the Gospels were written until twenty years after Jesus (A.S)'s ascension and John wrote the fourth Gospel fifty years after Jesus (A.S)'s ascension." John Nass, the author of "Jam'a Al-Adian" says:

" So much is certain that Jesus(A.S) has not compiled his teachings but he trusted his students and dispersed them all around the world in order to teach people of what they themselves have learnt from Jesus (A.S). One point agreed by all researchers and the men of church is that the present Gospels are neither indited nor dictated by Jesus (A.S). Since the word here is about the accuracy of attributing the Gospels to their real owners, so we proceed to the viewpoints stated by the researchers and the church masters.

The Church Viewpoint

"... The church believes the authors of the Gospels are the Disciples or their relatives and tries to disseminate this belief that the real author of all books is Allah (SWT) who dictated his word to the authors by the Holy Spirit." "...The first books of the New Testament are called "Gospel" which means "good news" in Greek language. The books were written by four different authors and each of them is a separate book that explains about Jesus (A.S)'s life and teachings ....Christians know the books as the word of Allah (SWT) and they believe Allah (SWT) guided the authors of the Gospels by the Holy Spirit in such a way that their books are absolutely true!." Today Christianity of the world admits the holiness of the Bible and believe that its contents are Allah (SWT)'s commands that He dictated them to the authors by the Holy Spirit ."

Some Researchers' Viewpoints

Many researchers are still in doubt about the accuracy of attributing the Gospels to the attributed persons (i.e. luke, Mark, John, Matthew). And on the basis of contradictions among the Gospels, some of them believe that their contents were collected by unknown people who published them under the patronage of some respected men among Christians and they hereby resorted to disseminate their own pre-made thoughts. "... The clergymen and leaders of the church collected the Gospels under the name of the respected men in order to validate them among the people, while there is no relationship between the real authors of the Gospels and the attributed authors ....

According to some researches which are often confirmed directly or indirectly by the Church, the authors of the Gospels are not certainly known and the chosen names for the Gospels are imaginary and symbolic ." In this regard, Mr. Carl Kaotski says : "It is most certain that with the exception of a few books which belong to primitive Christianity the rest of the books were not written by those attributed people. The books were written much before the time that their authors have claimed and also in many cases the main texts have been impudently distorted in the next revisions by additions. The last point to be mentioned is that it is confirmed today that the Gospels and none of the books which belong to the earlier Christianity have not been written by the contemporary writers of Jesus (A.S). A Russian philosopher named "Tareof" who has taught in the religious academy of Moscow says in his book " The historical philosophy of the Gospel" published in 1903, that:" The Gospels are neither history nor historical documents they can not be even considered as calendar ." Some researchers have hesitated about the existence of Jesus (A.S) himself.

They say: "There is no reliable historical resource which confirm Jesus (A.S)'sexsitence." It is now better to proceed to the historical background of the Gospels : "The available manuscript of the New Testament is more ancient than that of the Old Testament. The oldest manuscript belongs to the fourth centuty and is preserved In the Vatican. The most ancient translation which is in Aramese language (spoken in Syria) belongs to the end of second century and is entitled "The Simple Translation." Two other translations in Egyptian which relate to the third and fourth centuries are available too. There is another translation in Latin which was finished in about 400 A.D." "... The only books trusted by the Christian researchers are those in Latin that were discovered by Mr. Terotri. The experts think they have been written in 180 A.D. In the discovered papers, the books of the New Testament have been attributed to the same present names of writers." The only evidences that Christians rely on them are the following manuscripts:

1. The available manuscript in the second Pope's library in the Vatican and experts believe it has been written in the fourth century .

2. The Sinaese manuscript that was preserved in Leningrad library for sometime and is probably written in fourth century. Some researchers guess that the above manuscript is the same one which Dr. Tishindorf discovered in St. Catrine and then sent it to the Leningrad library.

3. The manuscript in Alexandria which is still preserved in the treasury of England. It is estimated that it was written in 500 A.D. It is now opprtune to proceed to the debate between Iman Reza (A.s) and a Christian scholar: " When Jesus(A.S) ascended and his Gospel disappeared, the christians went to their own scholars and asked them What are we to do now? Jesus(A.S) was killed and his only Gopel was lost too. You are our scholars so you must think of a remedy." Luke and Mark answered:" The Gospel is in our hearts and every time we will present a part of it to you. Do not worry about it and do not leave the synagogues. When we write the Gospel, we will inform and recite it to you. " Then luke, Mark, John and Matthew gathered and compiled the present Gospels while these four persons were not Jesus(A.s)'s students... ." Some researcher's viewpoints regarding the Gospels were mentioned above but studying them needs much more time.

Source: alhassanain.com

A Comparative Glance at the Qur'an and the Gospel

<span data-sheets-value="{"1":2,"2":"This book is meant to be a \u2018journey\u2019\u2014a journey for God, with God, and to God, although He is truly close to us, much closer than we ever think. And if My servants ask you about Me\u2014behold, I am near (Quran 2:186). We are closer to the human than his neck-vein (Quran 50:16). In Ibn Ata\u2019s words: \u201cThere is no real distance between you and Him in order for you to journey. And the connection between you and Him is not cut such that you must mend it.\u201d God is very near\u2014we are the ones who are far away! God is closer to us than our neck-veins\u2014we are the ones who are disconnected! This is why we must \u201cjourney\u201d to Him, and learn how to come closer to Him."}" data-sheets-userformat="{"2":2947,"3":{"1":0},"4":{"1":2,"2":16777215},"10":1,"11":4,"12":0,"14":{"1":2,"2":3355443}}">This book is meant to be a ‘journey’—a journey for God, with God, and to God, although He is truly close to us, much closer than we ever think. And if My servants ask you about Me—behold, I am near (Quran 2:186). We are closer to the human than his neck-vein (Quran 50:16).</span>

In Ibn Ata’s words: “There is no real distance between you and Him in order for you to journey. And the connection between you and Him is not cut such that you must mend it.” God is very near—we are the ones who are far away!
God is closer to us than our neck-veins, we are the ones who are disconnected!

This is why we must “journey” to Him, and learn how to come closer to Him.

A Journey to God with Ibn Ata’s Words of Wisdom in light of Universal Laws

The story of Joseph, peace be upon him, represents the peak of all. The Quranic stories with regard to its topical unityâ and is artistic appeal, and also with regard to the lessons of faith which the story contains.

A Model for a Muslim youth in the story of Yosuf (a.s)

<span data-sheets-value="[null,2,"Imam Khomeini (s) was a man who proclaimed monotheism [tawhid] in the present age. At the age of being alien with the spirit of love and faith, he could form a great resurrection with his Christ-like breath and rise against idolatry and polytheism. He was infatuated with the Quran. Through reciting and reflecting upon its verses, he came out of the dark house of the self and with his holy breath followed up the prophetic and Alawite invitation to the revelation truth, justice law, and the love\u2018s path. He introduces the Quran as a book of man-molding and guidance which meets all man\u2018s needs, deals with his individual and social issues, opposes the oppression, wakens man, and causes man to stand against oppressors. He regards the grandeur and dignity of the Muslims in the past being as a result of acting upon the Quran, their present helplessness and feebleness for the sake of their separation from this Holy Book, and their present life and honor hinging upon their referring to the Quran."]" data-sheets-userformat="[null,null,2947,[null,0],[null,2,16777215],null,null,null,null,null,1,4,0,null,[null,2,3355443]]">Imam Khomeini (s) was a man who proclaimed monotheism [tawhid] in the present age. At the age of being alien with the spirit of love and faith, he could form a great resurrection with his Christ-like breath and rise against idolatry and polytheism. He was infatuated with the Quran. Through reciting and reflecting upon its verses, he came out of the dark house of the self and with his holy breath followed up the prophetic and Alawite invitation to the revelation truth, justice law, and the love‘s path. He introduces the Quran as a book of man-molding and guidance which meets all man‘s needs, deals with his individual and social issues, opposes the oppression, wakens man, and causes man to stand against oppressors. He regards the grandeur and dignity of the Muslims in the past being as a result of acting upon the Quran, their present helplessness and feebleness for the sake of their separation from this Holy Book, and their present life and honor hinging upon their referring to the Quran.</span>

A Selection of the Works and Conduct of Imam Khomeini about the Qur’an

<span style="color: #000000;">This text presents an analysis of polytheism with respect to God and idols, using the Holy Quran as reference. It also studies idolatry with respect to resurrection and refutes that concept logically while explaining the essence of monotheism.</span>

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Source: al-islam.org

A Study of Polytheism and Idolatry in the Qur’an

A Few Words on Knowing God by Hujjatul-Islam Dr. Mohammad Javad Bahonar

the book consists of 5 chapters:

Allah, as introduced by Islam
the Ways of Knowing Allah
the Oneness of Allah in the Holy Quran
the Individual and Social Effects of Monotheism
the Teachers' Opinions

A few words on Knowing Allah

<p style="text-align: justify;"><span data-sheets-value="{"1":2,"2":"Muaasharat (Etiquettes) or social conduct the way the Muslim has to behave in society is the subject matter of the book \u201cAadaabul Muaasharat\u201d Etiquettes of social Life, written by a most popular scholar Maulana Ashraf Ali Thanvi (Rah). The Book is presented in simple form and has been prepared for every muslim, of whatever walk of life. All advices contained in the book are based on the Holy Quran and Ahadeeth. Everything in the book is for practical expression, without practical adoption of Islamic Muaasharat, the culture of the Quran & Sunnah is not possible."}" data-sheets-userformat="{"2":2947,"3":{"1":0},"4":{"1":2,"2":16777215},"10":1,"11":4,"12":0,"14":{"1":2,"2":3355443}}">A brief, but extremely relevant book on the etiquettes of behaviour with regards to fellow human beings. Subjects addressed include manners of dealing with guests, children, promises, one's speech and more. Muaasharat (Etiquettes) or social conduct the way the Muslim has to behave in society is the subject matter of the book “Aadaabul Muaasharat” Etiquettes of social Life, written by a most popular scholar Maulana Ashraf Ali Thanvi (Rah).</span></p>
The Book is presented in simple form and has been prepared for every muslim, of whatever walk of life. All advices contained in the book are based on the Holy Quran and Ahadeeth. Everything in the book is for practical expression, without practical adoption of Islamic Muaasharat, the culture of the Quran & Sunnah is not possible.

Aadaabul Muaasharat – Etiquettes of social life

The Quranic verse states: It is not ( fit ) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaiming fire. [9:113]

Sunnis claim this verse to be revealed when Abu Talib died and the prophet plead for his forgiveness. This is not true. The above sura is totally a Medinite sura, except the verses 128-129. The above sura was revealed after the migration of prophet and logically, a lot later after the death of Hz Abu Talib. Now since we have already proved that the above verse was not revealed for Abu Talib, where the Prophet and the Muslims have been advised not to pray for the polytheists, it would help us to look at those verses that asked the Prophet and the Believers not to establish relations for the polytheists, let alone pray for them, out of love and respect !

Abu Talib: The Staunch Believer

A wonderful spiritual work which aids in strengthening one's Iman, and improving character, personality and behaviour. In three parts, this book consists of pithy counsel, quotations from Quran and Hadith, examples from lives of the Sahabah (ra) and their successors and the Men of wisdom. Reliable, authentic and valuable material of the ahlus Sunnat Wal Jam'at.

Admonition For The Neglectful

A common conception is that Islamic law forbids adoptions. However, this belief misses the complexity of Islamic law, the scope of adoption laws and practices across the world, and the overwhelming emphasis on taking care of orphans and foundlings found within Islamic sources. Contemporary adoption practices are immensely complex issues, overlapping with children’s rights, international and national laws, human psychology, economic, social, and religious concerns, and the ethics of lineage, identity, property and inheritance rights. In this position paper, the Muslim Women’s Shura Council considers whether adoption can be possible within an Islamic framework. After examining Islamic texts and history alongside social science research and the international consensus on children’s rights, the Council finds that adoption can be acceptable under Islamic law and its principle objectives, as long as important ethical guidelines are followed. This statement consults the Quran, the example of the Prophet Muhammad (sunna), the objectives and principles of Islamic law (maqasid al-sharia), Islamic Jurisprudence (fiqh), and social science data. The Shura Council finds that, instead of banning adoption, Islamic sources have brought various ethical restrictions to the process, condemning dissimulation and foregrounding compassion, transparency, and justice. These restrictions closely resemble what is known today as the practice of open adoption. Therefore, when all efforts to place orphaned children with their extended family have been exhausted, open, legal, ethical adoptions can be a preferable Islamically-grounded alternative to institutional care and other unstable arrangements. According to Islamic and universal standards of children’s rights, all children have the right to grow up in a nurturing, loving environment where their physiological, psychological, and intellectual needs are met. All children have the right to know their lineage and to celebrate their unique national, cultural, linguistic, and spiritual identity. All children have the right to a safe, supportive environment where their rights to dignity, education, and the development of their talents are well respected. The best interests of the child should be the primary consideration in all decisions relating to children, including adoption.

Adoption and the Care of Orphan Children

The presented booklet is compiled from one of the most basic books on Ziyarah of Masomeenasws, ‘Kamil Al-Ziyarah’, written by Ibn Qulawayh Al-Qummi in the 4 th century. Please note, some of the traditions of Masomeen (asws) on the rewards of Ziyarah of Imam Hussain (asws) mention various levels of rewards, which is not due to the contradictions in traditions but simply due to the Marifat of those who were present in front of Masomeen (asws), but in one of the traditions, Imam Sadiq (asws) has just quoted a Verse from Quran Majeed on the reward of Ziyarah of Imam Hussain (asws), where Allah (azwj) Says: ‘If you count the bounties of Allah (azwj), you will not be able to number them' (Quran-16:18).

Ahadith About Reward For Imam Hussein as Ziyara

The Book “Ahsanul Qawaid” <span style="color: #666666;">Colour Coded</span> is a brief guide for the children and for every unfamiliar beginners who wants to learn Quran easily and Quickly. Different <span style="color: #666666;">Colours</span> have been used in this book to highlight Harakat, Madd, Ikhfa, Gunnah etc. which helps recital to recognize the words easily. Some Important Kalimas, Tasbeehat-e-Salat have been provided along with procedure of Making Wudhu and performing Salat with illustrated pictures have also been added in this book.

Ahsan ul Qawaid English and Arabic

"Aijaz ul Quran" refers to uniqueness and magnificance of Quran in terms of literally features as well as its contents. This is such a vast topic that it is impossible to cover it in a book or a collection of books. The deeper one goes, the more he explores.

Quran's miraculous nature and its timeless features invite all of us to ponder upon it and live our life in a way that pleases our Lord and Lord of all the worlds.

Aijaz ul Quran

AL-AḤQĀF

Aḥqāf

الأحقاف

Meccan (surah 46 • 35 ayahs)

»The surah that mentions the fatal lesion of the ancient people of ʿĀd who dwelled in the dune valley of AḤQĀF, whose prophet warned them to give up idolatry and worship only God, but to no avail. It takes its name from verse 21, where Aḥqāf is mentioned. It reflects one of the major themes of this surah: the inescapable punishment that awaits those who deny the truth and the Resurrection. Emphasis is placed on the fact that communities more established than the Meccans” have been destroyed, and that even the jinn believe in the Quran before the disbelievers of Mecca do. Finally, the Prophet is encouraged to be steadfast and await God’s judgement on the disbelievers.«

AL-AḤQĀF Aḥqāf الأحقاف

AL-BAYYINAH

The Proof

البينة

Medinan (surah 98 • 8 ayahs)

»The surah that mentions the advent of the message of the Quran and its Messenger as THE PROOF of a decisive revelation for both the disputing People of the Scripture and the unbelievers unlettered in God’s word. It is named after “the proof” (al-bayyinah) mentioned in verse 1 and verse 4. The surah spells out the basic tenets of faith, and contrasts the Fire of Hell with the lasting bliss that will be enjoyed by the faithful.«

AL-BAYYINAH The Proof البينة

AL-DUKHĀN

Smoke

الدخان

Meccan (surah 44 • 59 ayahs)

»The surah that mentions a divine portent of an evil destiny that will come in the appearance of something unknown called the SMOKE. It manifests in the sky and enveils the unbelievers on the earth, until they cry in vain to God that they shall believe in the Quran and its Messenger of only He delivers them from this torment. It takes its name from the “smoke” (dukhān) mentioned in verse 10. The surah highlights the mercy that is the Quran, addresses the obduracy of the powerful and wealthy oppressors, and draws comparisons between the people of Pharaoh, Tubbaʾ, and the Meccans. The people of Paradise will enjoy heavenly bliss while those who were mighty in this world will suffer the torments of Hell.«

AL-DUKHĀN Smoke الدخان

The Hadith

The Hadith is the record of the sayings of Prophet Muhammad (pbuh). The sayings and conduct of Prophet Muhammad (pbuh) constitute the Sunnah.

The Hadith has come to supplement the Holy Quran as a source of the Islamic religious law. The Hadith is the second pillar after the Quran upon which every Muslim rests his faith. Hadith consists of Mat'n and Isnad. Mat'n means the text of the Hadith, while Isnad means the chain of transmitters to that Hadith.
The scholars of the Hadith literature divided the Traditions into categories according to the degree of authenticity and reliability, each category had to meet certain criteria.

The categories are as follows:

1. Sahih: The genuine Traditions, the authentic ones.
2. Moothaq: Almost like the Sahih but the narra tion is not as strong as those of the Sahih.
3. Hasan: The fair Traditions although inferior in matter of authenticity.
4. Dha'eef: The weak Traditions which are not so reliable.
In Shari'ah (Islamic Constitution) deeds and actions are divided into five classes:

1. Fardh or Wajib: An obligatory duty the omission of which is Islamically punishable.
2. Mus'tahab: An action which is rewarded, but whose omission is not punishable.
3. Mu'baah: An action which is permitted but legally is indifferent.
4. Mak'rooh: An action which is disapproved by the Shari'ah but is not under any penalty.
5. Haram: An action which is forbidden, and Islamically punishable1.

THE FORGED (FABRICATED) HADITHS

1. History of Fabrication:

a. During Benu Umayya's Rule.
b. During Benu Abbas' Rule, in particular with the advent of the schools of thought in Islam.

2. By the year 200 H.: Total of 600,000 Hadiths were in existence, out of which 408,324 Hadith were fabricated Hadiths by 620 forgerers2.

3. Most Notorious Forgerers: Ibn Jundub, Abu Bukhtari, Ibn Basheer, Abdullah Al-Ansaari, Al-Sindi. Ibn Au'jaa professed before he was hanged that he alone had forged 4,000 Hadiths3.

4. Reason to Fabricate:

a. Financial incentive by the Khalifas, for example Mu'awiya awarded Ibn Jundub and others hundreds of thousands of dinars for coming forth with Hadiths that suited him4.

b. As a means of self-promotion in the government.

c. In a drive to enhance a particular school of thought.

d. Fanaticism for a school of thought at the expense of others5.

5. Al-Qassassoon (The story-tellers): Their operation and major role in the public.

1 Introduction to the Hadith, A. Rahman Doe, Page 34.
2 Al-Ghadeer, Al-Amini, Vol. 5, Page 245.
3 Mish'kaat Al-Masabeeh, Translation by Fazlul Karim, Vol. 1, Pages 17-20.
4 Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol. 1, Page 218.
5 Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol. 1, Pages 264-268.

Source: alhassanain.com

AL-Hadith

A comparative study of Zakah,Regulations and philosophy in the light of Quran and Sunnah by Yusuf al-Qaradawi according to Sunni School of Thought ...

Al Zakah

Al-Ghazali and the Qur'an One Book Many Meanings

This book is the first of its kind to focus entirely on the Qur’anic interpretation of Abu Hamid al-Ghazali (1058-1111), a towering figure of Sunni Islam. Martin Whittingham explores both al-Ghazali’s hermeneutical methods and his interpretations of particular Quranic texts, and covers al-Ghazali’s mystical, legal and theological concerns.

Divided into two parts:
<ul>
	<li>part one examines al-Ghazali’s legal and Sufi theoretical discussions</li>
	<li>part two asks how these theories relate to his practice, analysing the only three of al-Ghazali’s works which are centrally concerned with interpreting particular Qur’anic passages: Jawahir al-Qur’an (The Jewels of the Qur’an); Al-Qist as al-mustaqim (The Correct Balance); and Mishkat al-anwar (The Niche for Lights).</li>
</ul>
Providing a new point of access to the works of al-Ghazali, this book will be welcomed by scholars and students of Islamic studies, religious studies, hermeneutics, and anyone interested in how Muslims understand the Qur’an.

Al-Ghazali and the Qur'an

"Using the ultimate in scientific proof, namely Mathematics, Mr. Deedat discusses herein Physical, Examinable evidence that the QUR'AN is the Infallible Word of GOD."

Al-Quran - the ultimate miracle

This is very useful ALPHABETICAL INDEX TO THE DICTIONARY OF THE HOLY QURAN.

Alphabetical Index Quran

Alphabetical Quranic Commentaries  contains the commentaries of Quran regarding many different issues, assembled alphabetically.

Alphabetical Quranic Commentaries

Ameerul Momineen (asws) in Quran
A Collection of Quranic Tafseers from Masoomeen

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There are numerous mentionings of Masoomeen (asws) in the Quran. During our translations, we have been blessed to come across a great many hadiths narrated by Masoomeen (asws) which explain various Quranic ayahs. We have made this humble attempt to share a few of our findings with you. It is our hope that inshaAllah as we continue our translations we will continue to compile these hadiths and share them with all of you.

Ameerul Momineen (asws) in Quran

Wriiten by the well known scholar of today's time, Justice Mufti Muhammad Taqi Uthmani, this book throws an insight into the facts of the Quran, nature of revelation, sequence of revelations, different readings, the miracle of the Quran and so on. This book will remove all doubts and misgivings of the Holy Quran and the criticism of the orientalist are answered with authorative references.

This Hadith is just one example of the encouragement that the Prophet ﷺ gave to his ummah to recite the Quran to interpret its Message, to put it into practice and to diffuse its knowledge worldwide. The books of Ahadith are full with other Ahadith of the same Message. This is why the ummah has done great service to the Qur’an and its sciences and made extraordinary efforts to preserve its words and meanings. If we probe into these efforts, we are held spellbound.

Efforts to understand and interpret the Quran are one thing, the ummah has left no stone unturned to learn and preserve correct pronounciation and delivery of its words and the diactrical marks over its letters. They have founded a science of this subject and we do not find an example of that in any other language or religion of the world. Take the science of Tajweed alone. Whole libraries are found on the subject of correct reading of the Quran.

An Approach to the Quranic Sciences

English Translation of The Holy Quran

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Source: studyquran.org

Al-Qur'an

This is a brief book which explains the meanings and the definitions of the miracle. It also takes a look at some of the scientific facts mentioned in the Quran which modern scientists, Muslim and non-Muslim alike, affirm as true.

Al-Qur'an - The Miracle of Miracles

Facts about Alcohol and its effects that giving rise to moral, social and economic problems to individuals, families, nations and civilizations. A research based on Scientific as well as Divine perspective of the subject.

One of the modern problems is the problem of drunkenness and baseness, which superior contemporary intellects and even world social leaders both lament it, as according to a famous sentence narrated in this book: In the beginning man drank alcohol now alcohol drinks man.

In this book, You read about the excuses being used for the consumption of alcohol and how the truth of its damage been hided behind a curtain? How does this dirty alcohol effect the heart, kidney, nerves and especially the mind of mans generation? What connection does the frightening world criminal statistics, especially in advanced industrial countries have to do with this mother of all evils? What do intellects and world famous personalities say and think about this wicked element?
Finally, in this book, you will be acquainted with illumines Quranic verses on this subject and also come across traditions from the Holy Prophet (s.a.w), Ali ibn Abi Talib (p.b.u.h) and other superior personalities of the twelve Imams of the Prophets (s.a.w) household.

Alcohol

<span style="color: #000000;">From Surah al-Fatiha (1) to Surah al-Baqarah (2) v.154</span><br style="color: #000000;" /><span style="color: #000000;">The light of Islam has enlightened and continuing to enlighten every corner in the world and seekers of truth have closely associated to the Holy Quran which carries the Word of Allah (SWT) to humanity. With increasing focus and attention to the Holy Quran, efforts has been done to provide a pure, correct and accurate translation of this divine book. But sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman, to read, understand and contemplate on the Holy Qur’an according to his own capacity. Hence, the need for proper explanation becomes obvious and necessary. The book titled, “An Enlightening Commentary into the Light of the Holy Qur’an” compiled by a group of Muslim scholars, under the direction of Ayatullah Allamah Al-Hajj Sayyid Kamal Faqih Imani is a valuable effort which presents a thorough commentary on the Quran in 20 volumes made available to the reader.</span>

&nbsp;

&nbsp;

Source: al-islam.org

An Enlightening Commentary into the Light of the Holy Qur'an vol. 1

<span style="color: #000000;">From Surah al-Anbiya’ (21) to Surah al-Hajj (22)</span><br style="color: #000000;" /><span style="color: #000000;">The light of Islam has enlightened and continuing to enlighten every corner in the world and seekers of truth have closely associated to the Holy Quran which carries the Word of Allah (SWT) to humanity. With increasing focus and attention to the Holy Quran, efforts has been done to provide a pure, correct and accurate translation of this divine book. But sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman, to read, understand and contemplate on the Holy Qur’an according to his own capacity. Hence, the need for proper explanation becomes obvious and necessary. The book titled, “An Enlightening Commentary into the Light of the Holy Qur’an” compiled by a group of Muslim scholars, under the direction of Ayatullah Allamah Al-Hajj Sayyid Kamal Faqih Imani is a valuable effort which presents a thorough commentary on the Quran in 20 volumes made available to the reader.</span>

&nbsp;

&nbsp;

Source: al-islam.org

An Enlightening Commentary into the Light of the Holy Qur'an vol. 10

<span style="color: #000000;">From Surah al-Mu’minun (23) to Surah al-Furqan (25) verse 20</span><br style="color: #000000;" /><span style="color: #000000;">The light of Islam has enlightened and continuing to enlighten every corner in the world and seekers of truth have closely associated to the Holy Quran which carries the Word of Allah (SWT) to humanity. With increasing focus and attention to the Holy Quran, efforts has been done to provide a pure, correct and accurate translation of this divine book. But sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman, to read, understand and contemplate on the Holy Qur’an according to his own capacity. Hence, the need for proper explanation becomes obvious and necessary. The book titled, “An Enlightening Commentary into the Light of the Holy Qur’an” compiled by a group of Muslim scholars, under the direction of Ayatullah Allamah Al-Hajj Sayyid Kamal Faqih Imani is a valuable effort which presents a thorough commentary on the Quran in 20 volumes made available to the reader.</span>

&nbsp;

&nbsp;

Source: al-islam.org

An Enlightening Commentary into the Light of the Holy Qur'an vol. 11

<span style="color: #000000;">From Surah al-Furqan (25) verse 21 to Surah ash-Shuara’ (26)</span><br style="color: #000000;" /><span style="color: #000000;">The light of Islam has enlightened and continuing to enlighten every corner in the world and seekers of truth have closely associated to the Holy Quran which carries the Word of Allah (SWT) to humanity. With increasing focus and attention to the Holy Quran, efforts has been done to provide a pure, correct and accurate translation of this divine book. But sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman, to read, understand and contemplate on the Holy Qur’an according to his own capacity. Hence, the need for proper explanation becomes obvious and necessary. The book titled, “An Enlightening Commentary into the Light of the Holy Qur’an” compiled by a group of Muslim scholars, under the direction of Ayatullah Allamah Al-Hajj Sayyid Kamal Faqih Imani is a valuable effort which presents a thorough commentary on the Quran in 20 volumes made available to the reader.</span>

&nbsp;

&nbsp;

&nbsp;

Source: al-islam.org

&nbsp;

&nbsp;

An Enlightening Commentary into the Light of the Holy Qur'an vol. 12

<span style="color: #000000;">From Surah an-Naml (27) to Surah al- ‘Ankabut (29) verse 44</span><br style="color: #000000;" /><span style="color: #000000;">The light of Islam has enlightened and continuing to enlighten every corner in the world and seekers of truth have closely associated to the Holy Quran which carries the Word of Allah (SWT) to humanity. With increasing focus and attention to the Holy Quran, efforts has been done to provide a pure, correct and accurate translation of this divine book. But sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman, to read, understand and contemplate on the Holy Qur’an according to his own capacity. Hence, the need for proper explanation becomes obvious and necessary. The book titled, “An Enlightening Commentary into the Light of the Holy Qur’an” compiled by a group of Muslim scholars, under the direction of Ayatullah Allamah Al-Hajj Sayyid Kamal Faqih Imani is a valuable effort which presents a thorough commentary on the Quran in 20 volumes made available to the reader.</span>

&nbsp;

&nbsp;

Source: al-islam.org

&nbsp;

An Enlightening Commentary into the Light of the Holy Qur'an vol. 13

An Introduction to Koranic and Classical Arabic is an elementary-level grammar of standard classical Arabic, the literary norm of the Arabic language that has not changed appreciably in fourteen hundred years. An indispensable tool for all who are interested in Islamic religion, science, and literature, the language presented in this book will enable the learner to study firsthand the primary sources of Islamic civilization and the classics of the Islamic Near East. The grammar is presented clearly and in a logical progression amply illustrated by examples, most of which, along with the readings, have been taken directly from the text of the Koran and the body of hadith (the reports of Muhammad's sayings) and supplemented with extracts from other classical sources.

An Introduction to Quranic and Classical Arabic

<span data-sheets-value="{"1":2,"2":"A summarized book that contains the most important matters that a Muslim needs in his life, from Quran, tafsir, fiqh rulings, beliefs, virtues ...etc. And the book is in 2 parts: The first part includes the three last Ajza of the Quran with its tafsir from \"Zubdat At-Tafsir\" by shaikh Muhammad Al-Ashqar. The second part contains rulings that concern the Muslim, which includes: Rulings of Tajwid - 62 questions in aqeedah - A calm dialogue on Tawhid - Rulings of Islam (Testimony of faith, purification, prayer, zakat, hajj) - Miscellaneous points of benefit - Ruqya - Du'a - Adhkar - 100 acts of virtue - 70 forbidden matters - Illustrated description of wudu and prayer - The journey of eternity."}" data-sheets-userformat="{"2":2947,"3":{"1":0},"4":{"1":2,"2":16777215},"10":1,"11":4,"12":0,"14":{"1":2,"2":3355443}}">A summarized book that contains the most important matters that a Muslim needs in his life, from Quran, tafsir, fiqh rulings, beliefs, virtues ...etc. And the book is in 2 parts: The first part includes the three last Ajza of the Quran with its tafsir from "Zubdat At-Tafsir" by shaikh Muhammad Al-Ashqar. The second part contains rulings that concern the Muslim, which includes: Rulings of Tajwid - 62 questions in aqeedah - A calm dialogue on Tawhid - Rulings of Islam (Testimony of faith, purification, prayer, zakat, hajj) - Miscellaneous points of benefit - Ruqya - Du'a - Adhkar - 100 acts of virtue - 70 forbidden matters - Illustrated description of wudu and prayer - The journey of eternity.</span>

An explanation of The Last Tenth of the Noble Quran

Theoretical 'irfan, as said before, is concerned with ontology, and discusses God, the world, and the human being. This aspect of 'irfan resembles theological philosophy (falsafeh-ye ilahi), which also seeks to describe being.

Like theological philosophy, 'irfan also defines its subject, essential principles and problems, but whereas philosophy relies solely upon rational principles for its arguments, 'irfan bases its deductions on principles discovered through mystic experience (kashf) and then reverts to the language of reason to explain them.

The rationalistic deductions of philosophy can be likened to studying a passage written originally in the same language; the arguments of 'irfan, on the other hand, are like studying something that has been translated from some other language in which it was originally written. To be more precise, the 'arif wishes to explain those things which he claims to have witnessed with his heart and his entire being by using the language of reason.

The ontology of 'irfan is in several ways profoundly different from the ontology of philosophers. In the philosopher's view, both God and other things have reality, with the difference that while God is the Necessary Being (wajib al-wujud) and Existing-By-Himself, things other than God are only possible existents (mumkin al-wujud), existing- through-another, and are effects of the Necessary Being.

However, the 'arif's ontology has no place for things other than God as existing alongside Him, even if they are effects of which He is the cause; rather, the Divine Being embraces and encompasses all things. That is to say, all things are names, qualities, and manifestations of God, not existents alongside Him.

The aim of the philosopher also differs from that of the 'arif. The philosopher wishes to understand the world; he wishes to form in his mind a correct and relatively complete picture of the realm of existence.

The philosopher considers the highest mark of human perfection to lie in perceiving, by way of reason, the exact nature of existence, so that the macrocosm finds a reflection within his mind while he in turn becomes a rational microcosm. Thus it is said when defining philosophy that: [Philosophy is] the (final) development of a rational knower ('alim) into an actual world ('alam).

This means that philosophy is a study whereby a human being becomes a rational microcosm similar to the actual macrocosm. But the 'arif, on the other hand, would have nothing to do with reason and understanding; he wishes to reach the very kernel and reality of existence, God, to become connected to it and witness it.

In the 'arif's view, human perfection does not mean having a picture of the realm of existence in one's mind; rather it is to return, by means of treading the spiritual path of progression, to the origin from which one has come, to overcome the separation of distance between oneself and the Divine Essence, and, in the realm of nearness, to obliterate one's finite self to abide in Divine Infinitude.

The tools of the philosopher are reason, logic and deduction, while the tools of the 'arif are the heart, spiritual struggle, purification and disciplining of the self, and an inner dynamism.

Later, when we come to the world-view of 'irfan, we shall also discuss how it differs from the world-view of philosophy.

'Irfan, both practical and theoretical, is closely connected with the holy religion of Islam. Like every other religion - in fact more than any other religion - Islam has explained the relationships of man with God, with the world, and with himself; and it has also given attention to describing and explaining existence.

Now, the question inevitably arises here about the relation between the ideas of 'irfan and the teachings of Islam. Of course, the 'urafa' never claim that they have something to say that is above or beyond Islam, and they are earnest in their denials of any such imputations. In fact, they claim to have discovered more of the realities of Islam, and that they are the true Muslims. Whether in the practical teaching of 'irfan or the theoretical, the 'urafa' always support their views by referral to the Quran, the Sunnah of the Prophet and the Imams, and the practice of the eminent amongst the Prophet's Companions.

However, others have held different views about the 'urafa', and these may be mentioned:

(a) A group of muhaddithun and jurisprudents has been of the view that the 'urafa' are not practically bound to Islam, and that their referrals to the Quran and the Sunnah are merely a ruse to deceive the simple-minded people and to draw to themselves the hearts of the Muslims. This group is of the view that 'irfan, basically, has no connection with Islam.

(b) A group of modernists who do not have favourable relations with Islam and are ready to give a tumultuous welcome to anything that gives the appearance of freedom from the observances prescribed by the Shari'ah (ibahah) and which can be interpreted as a movement or uprising in the past against Islam and its laws, like the first group, believe that in practice the 'urafa' had no faith or belief in Islam, and that 'irfan and tasawwuf was a movement of the non-Arab peoples against Islam and the Arabs, disguised under the robes of spirituality.

This group and the first are united in their view that the 'urafa' are opposed to Islam. The difference between them is that the first group considers Islam to be sacred and, by banking on the Islamic sentiments of the Muslim masses, wishes to condemn the 'urafa' and, in this way, to hoot them off from the stage of the Islamic sciences. The second group, however, by leaning on the great personalities of the 'urafa'- some of whom are of world-renown - wishes to use them as a means of propaganda against Islam.

They detract Islam on the grounds that the subtle and sublime ideas of 'irfan found in Islamic culture are in fact alien to Islam. They consider that these elements entered Islamic culture from outside, for, they say, Islam and its ideas thrive on a far lower level. This group also claims that the 'urafa's citations of the Quran and hadith were solely due to dissimulation and fear of the masses. This, they claim, was a means for them to save their lives.

(c) Besides the above two, there is also a third group which takes a rather neutral view of 'irfan. The view of this group is that 'irfan and sufism contain many innovations and deviations that do not accord with the Quran and the traditions; that this is more true of the practical teaching of 'irfan than its theoretical ideas, especially where it takes a sectarian aspect.

Yet, they say, the 'urafa', like the Islamic scholars of other ranks and the majority of Islamic sects, have had the most sincere intentions towards Islam, never wishing to make any assertions contrary to its teachings. It is quite possible that they have made mistakes, in the same way as the other types of scholars - theologians, philosophers, Quranic commentators, and jurisprudents - have made mistakes, but this has never been due to an evil intention towards Islam.

In the view of this group, the issue of the 'urafa's supposed opposition to Islam was raised by those who harbored a special prejudice either against 'irfan or against Islam. If a person were to disinterestedly study the books of the 'urafa', provided that he is acquainted with their terminology and language, although he might come across many a mistake, he will not doubt the sincerity of their complete devotion to Islam.

Of the three views, I prefer the third. I do not believe that the 'urafa' have had evil intentions towards Islam. At the same time I believe that it is necessary for those having specialized knowledge of 'irfan and of the profound teachings of Islam to undertake an objective research and disinterested study of the conformity of the issues of 'irfan with Islamic teachings.

Shari'ah, Tariqah and Haqiqah

One of the important points of contention between the 'urafa' and the non-'urafa', especially the jurisprudents, is the particular teaching of 'irfan regarding the Shari'ah, the Tariqah (the Way) and the Haqiqah (the Reality). Both agree in saying that the Shari'ah, the body of Islamic laws, is based upon a series of realities and beneficial objectives.

The jurisprudents generally interpret these goals to consist of certain things that lead the human being to felicity, that is, to the highest possible level of benefit from God's material and spiritual favors to man. The 'urafa', on the other hand, believe that all the paths end in God, and that all goals and realities are merely the means, causes and agencies that impel the human being towards God.

The jurisprudents say only that underlying the laws of the Shariah is a series of benign objectives, that these objectives constitute the cause and spirit of the Shari'ah, and that the only way of attaining these objectives is to act in accordance with the Shari'ah. But the 'urafa' believe that the realities and objectives underlying the laws of the Shari'ah are of the nature of stations and stages on the human being's ascent towards God and in the process of man's access to the ultimate reality.

The 'urafa' believe that the esoteric aspect of the Shari'ah is the Way, the Tariqah, at whose end is the Reality (al-Haqiqah), that is tawhid (in the sense mentioned earlier), which is a stage acquired after the obliteration of the 'arif's self and his egoism. Thus the gnostic believes in three things: the Shari'ah, the Tariqah, and the Haqiqah, and that the Shari'ah is the means to, or the shell of the Tariqah, and the Tariqah again is the means to or the shell of the kernel of Haqiqah.

We have explained how the jurisprudents view Islam in the lectures on kalam. 1 They believe that the Islamic teachings can be grouped into three branches. The first of these is kalam, which deals with the principal doctrines (usul al-'aqa'id). In matters related to the doctrines it is necessary for the human being to acquire, through reason, shakeless belief and faith.

The second branch is ethics (akhlaq). It sets forth the instructions about one's duty in regard to ethical virtues and vices.

The third branch, fiqh, deals with the laws (ahkam), which relate to our external actions and behavior.

These three branches of Islamic teachings are separate from each other. The branch of kalam is related to thought and reason; the branch of akhlaq is related to the self, its faculties and habits; and the branch of fiqh is related to the organs and limbs of the body.

However, on the subject of doctrines, the 'urafa' do not consider merely mental and rational belief to be sufficient. They claim that whatever is to be believed in must be arrived at; one must strive to remove the veils between oneself and those realities.

Similarly, with respect to the second branch they do not consider ethics to be adequate on account of its being static and limited. In place of a philosophical ethics, they suggest a spiritual methodology (sayr wa suluk) with its particular composition.

Finally, in the third branch, they have no criticisms; only in specific instances do they express opinions that could, possibly, be taken as being opposed to the laws of fiqh.

These three branches are, therefore, termed by the 'urafa' as Shari'ah, Tariqah, and Haqiqah. Yet they believe that in exactly the same way as the human being cannot be divided into three sections, that is, the body, the self, and reason, which are not separate from each other and form an indivisible whole of which they constitute inward and outward aspects, so it is with the Shari'ah, the Tariqah, and the Haqiqah.

One is outward shell, another is inward kernel, and the third is the kernel of the kernel. There is a difference, however, in that the 'urafa' consider the stages of human existence to be more than three; that is, they believe in a stage that transcends the domain of reason. God willing, this shall be explained later.

An Introduction to 'Irfan

<span data-sheets-value="{"1":2,"2":"This book which is meant to teach the reader the Arabic Alphabet with Quranic Orientation is based on some of the latest Advanced teaching principles and has considerably cut down the learning period."}" data-sheets-userformat="{"2":2947,"3":{"1":0},"4":{"1":2,"2":16777215},"10":1,"11":4,"12":0,"14":{"1":2,"2":3355443}}">This book which is meant to teach the reader the Arabic Alphabet with Quranic Orientation is based on some of the latest Advanced teaching principles and has considerably cut down the learning period.</span>

AT-TIBYAN’ Easy way to Quranic Reading

<span style="color: #000000;">A simple exposition of the way in which the Qur' an presents itself in its own terms and how this can be disclosed through a careful reading of the text. It answers several common questions about the Qur'an</span>

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Source: al-islam.org

An Introduction to the Glorious Quran

A paper analyzing the features of Islamic law from a Qur'anic perspective. It explains how, according to Islam, politics, morality and worldly affairs cannot be separated from religion.

An Outline of Governance from a Quranic Perspective

In recent years, the study of the Qur'an and its interpretation has expanded to incorporate insights gained from historical, biblical, literary and critical studies. A variety of approaches to the Qur'an and the Muslim exegetical tradition are currently available. Approaches to the Qur'an consists of thirteen essays by leading scholars, both Muslim and non-Muslim, in the fields of qur'anic studies and Islamic studies. Taken together, they offer a sample of the aims, methods and topics of enquiry now being pursued. Each study has a full critical apparatus, and the book includes a consolidated bibliography which will be of great value to students and specialists.

Approaces to the Quran

This material may be freely used by any one for learning the Holy Qur'an.

Arabic Grammar For Learning Quranic Language

<strong>An Authentic Collection of the Qur'anic Information with Maps, Tables and Pictures</strong>

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This Atlas is new in its subject, a subject that has not been touched before. It helps whoever recites the Qur'an or studies it to specify the locations mentioned by the Noble Verses, and to mark those places of ancient people mentioned in the Qur'Gn. This is besides locating areas where the incidents of the prophetic Seerah occurred. Eventually the diligent reader will easily recognize those places, learn about them, and take heed of them while reciting.

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Eventually the diligent reader will easily recognize those places, learn about them, and take heed of them while reciting. The Atlas has also revealed obscure places we used to pass through inattentively, like the site where Nuh's Ark settled, the site of the curved Sand-hills {Al Ahqah}, the cave of the young faithful men, the houses of median, the site of Sodom and other places determined by the Atlas depending on reliable sources.

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Thus the Atlas eliminates all the guessing and the fantasies we used to encounter when reciting the Noble Quran, and takes us to the specific place.

Atlas of the Quran - Places, nations, landmarks

<p style="text-align: justify;">Introduction</p>
<p style="text-align: justify;">Who is the author of the Quran?</p>
<p style="text-align: justify;">Whatever the arguments of the non-believer critics, the Quran states explicitly: “(This is) revelation of the book in which there is no doubt, from the Lord of the worlds. Or do they say he has forged it? Nay it is the truth from the Lord.” (32:2-3)</p>
<p style="text-align: justify;">From the time of its revelation till today, people have tried to cast doubts about the Divinity of the Holy Quran, and have tried to argue in vain that the author of the Quran is Prophet Muhammad himself; but they have not succeeded because of its inherent truth.</p>
<p style="text-align: justify;">Our study of the Qur'an acquaints us with a distinguishing characteristic of this holy book. This distinguishing characteristic is the absolute authenticity of its source. That is, without the slightest need of any comparison between the oldest manuscripts, it is evident that what we recite as the verses of the Holy Qur'an, are exactly the same words presented before the world by the Almighty Allah (swt) through His messenger Muhammad ibn Abdallah (saww).</p>
<p style="text-align: justify;">In another words, the distinguished feature of the Qur'an is the quality of its contents: its teachings are genuinely original and have not been adopted or plagiarized. Its teachings have been delivered to the Prophet from a world that transcends his thought and mind. The Prophet (saww) was only a recipient of this revelation and message. As Allah says: “. . . and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord." (3 :7).</p>
<p style="text-align: justify;">This paper attempts to present several logical arguments, textual analysis, historical evidence and scientific data to prove that the ‘Source of Quran is God’, in a simple way for Madrassa teachers to use as a Resource paper in the subject.</p>
<p style="text-align: justify;">Due to magnitude of the subject matter, this paper will limit itself to one angle of discussion only: simple and straight forward evidences to prove the “Authenticity of the Quran as a Word of God”. However, separate study paper will be required to discuss and make critical review and refutation of : “Authorship theories on the source of Quran as forwarded by the unbelievers”, as the biased unbelievers have forwarded several baseless theories on the authorship of Quran, which require a detailed critique.</p>
<p style="text-align: justify;">Similarly, altogether separate study papers are needed on the following themes:</p>
<p style="text-align: justify;">· Evidences on the “Originality and Genuineness of the Quran”, i.e. Quran has remained immune against any type of interpolation or transfiguration in its text and even its arrangement, contrary to other revealed books.</p>
<p style="text-align: justify;">· A study on “Comparison between Quran and the other revealed books”.</p>
<p style="text-align: justify;">· A paper on “Process of Revelation, Compilation and Preservation of Quran”.</p>
<p style="text-align: justify;">Chapter 1 : Evidences on the Authenticity of the Quran</p>
<p style="text-align: justify;">As the opponents want us to believe, the Holy Quran is not the product of the holy Prophet’s speculation and thinking, rather it is a revealed book in which every word is the word of the Almighty that was communicated to the Prophet through the process of revelation. While historical testimony in this regard is unquestionable, the Quran emphasizes it further with a view of showing the opponents of Islam that what came out from the sacred lips of the Prophet was a divine revelation:</p>
<p style="text-align: justify;">“(This is) the revelation of the book in which there is no doubt, from the Lord of the worlds. Will they say: ‘He has forged it!’ Nay, it is the Truth from the Lord ...”. (32:2-3)</p>
<p style="text-align: justify;">“But Allah bears witness that what He has revealed to you (O Muhammad), He has revealed from His own knowledge, and the angels bear witness (to it), but sufficient is Allah for witness”. (4:166).</p>
<p style="text-align: justify;">“And you (O Muhammad) did not recite any book before this, nor you were able to transcribe one with your right hand. In that case, indeed those who talk vanity could have doubted.” (29:48).</p>
<p style="text-align: justify;">Source: alhassanain.com</p>

Authenticity of the Quran

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A discussion, giving evidence, on the authenticity and miraculous nature of the Qur'an.

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Indeed, the Noble Qur'an is the Book of Allah which is the Seal of all the Scriptures and it is the course for a complete life that ensures prosperity and happiness for the servant in this life and in the Hereafter. It is the inimitable Word of Allah that is not approached by falsehood neither from before it nor from behind it. This book is an English translation of the Original Arabic book ‘Al-asbab al-Mueena Alal Hifdh’ in which the author has emphasized on the virtues of memorizing and understanding the Qur’an along with the causes that aid to achieve it.

Causes that Aid in the Memorization of the Noble Quran

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<p style="text-align: justify;">This book is an authentic collection of Ayahs of Qur'an and over 500 Hadiths on children. The topics include preparations by parents before the birth of child, taking their care after birth and naming them to the detailed description of utmost care in the training of children from Islamic perspective.</p>

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Children in the Quran and Sunnah

The question arises whether God created this world and human beings on this earth without giving necessary guidance to Man as to bow he should conduct his life so as to be at peace with his fellow human beings and with Nature.

We know that for this purpose, God sent his Apostles from time to time to give necessary guidance to men. These Apostles lived their lives amongst their fellow-men and delivered the necessary Message received by them from God. As society developed, further guidance was given by sending revised instructions through other Apostles to suit the development of Knowledge and mind of human beings.

The purpose of this present Is to acquaint readers with the edicts contained In the Qur'an regarding the various aspects of everyday life.

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Commandments by God in Quran

A Collection of lectures delivered by the general attorney of the Holy Qur'an.

Complaint of the Quran

All Muslims believe, based on Quran verses, and traditions of the holy Prophet (p.b.u.h) that Jesus Christ is a resolute man, and an arch (prominent) Prophet.Here in this book, Naba Cultural Organization represent some selected brief narrations (Hadiths) of this great prophet speeches. We hope that they would bring insight and perspicacity to our lives...!

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At the Presence of Jesus Christ (a.s)

In this book, we have presented the ayahs from Surah An-Nahl where Allah explains how it orders the female bees to take homes in mountains, trees and what humans make for them. We then elaborate the blessings from bees dwelling in what humans prepare for them to be taken as home and how it gives rise to the field of bee-farming. Following that is the explanation of Quranic miracle by calling female bees to do these tasks, the fact that was not proven by science till recent times after the invention of microscopes. It is a clear sign of any person with an open heart to accept the beautiful message of Islam.

Be like a Bee (What a Bee can teach to believers)

<p style="text-align: justify;">Religion is a subject that only God teaches to mankind. The last that He had taught us religion was just over fourteen centuries and thirty six years back, and He had concluded His Guidance with the verse: This day have I perfected your religion for you, completed my favor upon you and have chosen for you Islam as your religion. [V.3,C.5; The Holy Quran]. The Fundamental Trio of Articles of Faith in Islam, Belief in the Oneness of God, the Apostleship, the Hereafter, is the English version of the title Islam ke Teen Buniyadi ‘Aqaed: Tawheed, Risaalat, Akhirat by the Islamic Thinker, Sheikh Syed Abul Hasan Ali Nadwi.</p>

Belief in the Oneness of God the Apostleship the Hereafter

We have been instructed by the Masomeenasws to give away charity prior to being inflicted by a misfortune. Few Verses from the Holy Quran and selected ahadith of Masomeenasws are presented related to the topic.

Charity

Desert Storm will be remembered, by those involved, for years to come. But, it is not the first desert storm. A storm has been raging in the desert for more than 2000 years over a man called Jesus (peace be upon him) and his mission. Disputes concerning the nature of Christ have deluged the earth with the blood of millions of people since his birth (Matthew 2:16). What then is the Muslim standpoint regarding the personality of the Prince of Peace – Jesus?
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Christ in Islam: Desert Storm, Has it ended?

Authentic sunni traditions about ahlulbayt(as) with verses from the noble quran It’s highly recommend my sunni brothers and shia brothers to read these authentic books written by great sunni scholars.

Collection Ahlul Bayt Proof Hadith in Sunni Books

A brief book on the Prophet’s Household and the Companions in the light of Glorious Quran and Sunnah. In this, all praise and favour belong to Allah. The Blessings of the Prophet Muhammad (S) extended to the members of his household and his Companions, May Allah be pleased with all of them. Therefore, members of the Prophets Household enjoy great status. There are many Qur’anic verses and numerous Ahadith that supported this. These evidences include the mention of those among them who kept the company of the Messenger of Allah, (S) as they include the mention of their offspring. They also explain their virtues and excellence.

Compassionate Among Themselves

This book is an extension/detailed explanatin, with original Quranic references, of "Creation and Evolution of Universe and Man - the Quranic Concept"

Creation and Evolution of Universe and Man the Word of God

Quran is Allah's speech to mankind that was delivered to us by His last Apostle(PBUH&HF). Thus, it is our duty to learn and understand the words of Allah. Many people think that Quran is a self teaching book so that one can understand all of Allah words without need to acquire its meaning from a teacher who is authorized by Allah. They believe that as human sciences progress and as the new theories, ideas, and opinions develop, one can build
a new understanding of Quran. They maintain that it is the duty of people to think and develop interpretations of Quran based on the needs the new generations and the requirements of each era . As a result, they consider Quran is subject to different interpretations based on the current needs of the society and people can modify its meaning according their new opinions. They consider this the dynamic feature of the religion of Islam.
This would also give an excuse to tolerate and accept the differing views in Islam. They consider all these difference in understanding the religion of Allah is Allah's mercy to mankind which results in the progress of the religion as human sciences grow.
In this article, we will discuss if we are allowed to interpret Quran based on our opinion, and if Allah has left us on our own to find a relative understanding of Quran, and if He has excused us to follow such relative interpretations which are divergant due to the variety of opinions, or if He has assigned some specific teachers for explaining His Book to mankind and has ordered us to exclussively refer to them for usderstaning of the Quran.

Danger of Self-Interpretation of Quran

An enduring classic work on the etiquette that a Muslim must or should have with regard to handling and reciting the Quran (the Muslim scripture). The topics this volume raises include: ritual cleanliness, opportune times for recitation, the etiquette that students have with their teachers (and that teachers must have with their students), and variety of other issues that every Muslim should know and frequently ask about.

Etiquette with the Quran

Explanatory Dictionary of the Holy Quran by Islamic Blessings ...!

Explanatory Dictionary of the Holy Quran

The book contain information regarding Death, Punishment and Life after Death details about the grave and much more with authenticated ahadith & quran.

Death, Grave, Punishment and Life after Death

The importance of patience and its true meaning, based on the Quranic verses and traditions of the Holy purified Infallibles. The subject covers extensively, the application of patience in performance of obligations and under unpleasant events. A subject that is rarely been touched upon so elaborately by any scholar.

Discourses On Patience

A Commentary on the Quranic Verse of the Divine Authority of Imam Ali and His Infalliable Progeny (pbuh)

The goal of this work has been to unveil a glimpse of the reality of the status of the Prince of Believers - Imam Ali ibn Abi Talib (Peace be Upon Him) and the rightful Imams from his progeny. These vicegerents of Allah were not only oppressed during their lifetimes, but after their martyrdoms as well.

Divine Authority of Imam Ali (a.s)

Opinions Concerning God's Justice

The problem of justice as one of God's attributes has had its own distinct history. Various schools of thought in Islam have held different views on the subject, interpreting it in accordance with their own distinctive principles.

Some Sunnis who follow the views of the theologian Abu'l Hasan Ash'ari do not believe in God's justice as a matter of faith, and they deny that justice is accomplished by the divine acts.

In their view, however, God treats a certain person, and whatever punishment or reward He gives him, irrespective of what he might appear to deserve, will represent justice and absolute good, even though it might appear unjust when measured by human standards.

These Ash'aris, thus, distinguish God's attribute of justice from His acts and they, therefore, regard as just whatever can be attributed to God. If He rewards the virtuous and punishes the sinful, this is justice, but so would be the reverse; it would still be in the broad sphere of His justice.

Their claim that the very terms "justice" and "injustice" are meaningless when applied to God is no doubt intended to elevate God's most sacred essence to the position of the highest transcendence. But no thoughtful person will regard these superficial and inadequate notions as having anything to do with God's transcendence. In fact, they involve a denial of order in the world, of the principle of causality both in the general order of the world and in the conduct and deeds of individual men.

The followers of al-Ash'ari believe, moreover, that the bright lamp of the intellect is extinguished whenever it is confronted with the perceptions and problems of religion, that it is unable to benefit man or light up his path.

This claim conforms neither to the teachings of the Quran nor to the content of the sunnah. The Quran considers disregard for the intellect to be a form of misguidance and repeatedly summons men to reflection and meditation in order to learn divine knowledge and religious beliefs. Those who fail to benefit from this bright lamp within them are compared to the animals. The Quran says: "The worst of creatures in the sight of God are those persons who are deaf and dumb and do not reflect."(8:22)

The Prophet of Islam says: "God has assigned two guides to man: one external to him, the messengers of God, and the other internal, his own power of thought.

The Mutazilites and Shi'ast and in opposition to al-Ash'ari and his school. Out of all the attributes of God, they have selected justice to be a principle of their creed. Relying on both transmitted and rational proofs, they have also refuted and rejected as incompatible with the principle of justice, the doctrines of the unmediated effect of divine destiny and the predetermination of man's acts.

They believe that justice is the basis of God's acts, both in the ordering of the universe and in the establishing of laws. Just as human acts can be weighed according to the criteria of good and bad, the acts of the Creator are also subject to the same criteria. Since the logic of reason determines that justice is inherently praiseworthy and injustice inherently reprehensible, an object of worship whose characteristics include infinite intelligence and spirit, will never undertake an act that reason regards as impermissible.

When we say that God is just, it means that His all-knowing and creative essence does nothing that is contrary to wisdom and benefit. The concept of wisdom, when applied to the Creator, does not mean that He chooses the best means for attaining His goals or remedying His deficiencies, for it is only man who is called on to move from deficiency toward perfection. God's concern is to make beings emerge from deficiency and impel them toward perfection and the aims inherent in their own essences.

God's wisdom consists of this, that He first implants a form of His favor within each phenomenon, and then, after bestowing existence upon it, impels it toward the perfection of its capacities through a further exercise of His generosity.

Justice has, then, an extensive meaning, which naturally includes the avoidance of oppression and all foolish acts. Imam Ja'far as-Sadiq, peace be upon him, says in explanation of God's justice:

"Justice in the case of God means that you should not ascribe anything to God that if you were to do it would cause you to be blamed and reproached."[1]

With man, oppression and all the forms of corrupt activity in which he engages, derive, without doubt, from ignorance and lack of awareness and need coupled with innate lowliness; sometimes, too, they are the reflection of hatred and enmity, which leap forth from man's inner being like a spark.

Numerous are those people who are disgusted with their own oppressiveness and corruption. Nonetheless, because of ignorance about the final outcome of their deeds, they continue, from time to time, to act with injustice and pollute themselves with all kinds of shameful, corrupt deeds.

Sometimes man feels that he needs something that he does not have the resources or ability to acquire. This is the root cause of many evils. The feeling of need, hunger and greed, the prevalence in ma n of a desire to harm or dominate-all these are factors leading to aggressive behavior.

Under their influence, man loses the reins of self-control. He concentrates all his efforts on fulfilling his desires and violating all ethical restrictions, he starts squeezing the throats of the oppressed.

The unique essence of God, that infinite being, is free of all such tendencies and limitations, for nothing is hidden from His knowledge without bound, and it is inconceivable that He should suffer from impotence vis-a-vis anything-He, the Pre-Eternal One Whose eternal rays bestow life and sustenance on all things and Who assures their movement, variety and development.

A subtle essence that comprehends all the degrees of perfection stands in no need of anything so that its absence might induce anxiety in Him when He conceives a desire for it His power and capacity are without any doubt, unlimited and they do not fall short of anything so that He might then be led to deviate from the path of justice and transgress against someone, or take vengeance in order to quieten his heart or undertake some inappropriate and illsided act.

None of the motivations for unjust behavior can be found in God, and, indeed, the very concepts of oppression and injustice are inapplicable to a being Whose generosity and mercy embrace all things an d the sanctity o f Whose essence is clearly manifest throughout creation.

The Quran repeatedly negates all idea of injustice by God, considering Him in His sanctity utterly removed from all unworthy acts. It says: "God never considers it permissible to act unjustly toward His servants; it is rather men who commit oppression and injustice."(10:44)

In this verse, God dissociates Himself from all notion of injustice, something repugnant to men, and, instead, attributes it to them.

In addition, how is it possible that God should call on men to establish justice and equity while at the same time staining His own hands with unrighteous deeds? The Quran says: "God commands men to act with justice and virtue and enjoins upon them generosity to kinsfolk. He forbids them evil deeds and oppression. He admonishes you out of His mercy, so that you may accept His advice."(16:90)

Islam values justice so highly that if one group of Muslims wish to deviate from the path of justice and start engaging in oppression, they must be repressed, even if this involves war. This is the command of the Quran: "If two parties of believers fight with each other, make peace between them. If one of them has committed aggression against the other, then make war on the aggressor until he returns to observance of God's command. Once he has so returned, then reconcile them and make peace in utter justice. Certainly God loves the just."(49:9)

The interesting point that emerges from this verse is that the mediator is strictly instructed to make sure, when bringing about reconciliation, that the dispute is settled in accordance with justice, without showing lenience to the aggressor. It may happen, in cases where war has been started for aggressive purposes, that a mediator tries to end the dispute by insisting on leniency and the overlooking of faults, and, ultimately, persuades one of the parties to renounce its claim in favor of the other. This lenient approach, although legitimate in itself, may reinforce the spirit of aggressiveness existing in those who gained by starting the war. It is, in fact, conventional to satisfy the aggressor in such cases by granting him some concession.

Although the voluntary renunciation of one's claim is a desirable act in itself, it will, under such circumstances, have an undesirable effect on the mentality of the aggressor. The aim of Islam is to uproot force and injustice from Islamic society and to assure its members that no one can gain anything by aggression and force.

If we look at the order of creation, we can see that a vast and comprehensive equilibrium prevails among all physical phenomena. This is evident in the regularity of the atoms, the haste of the electrons, the rotation of the planets, and the movements of all bodies. It is visible in the mineral and vegetable realms, in the precise relations that exist among the organs of a living being, in the balance among the inner components of the atom, in the equilibrium among the vast heavenly bodies and their finely calculated forces of attraction. All these forms of balance and equilibrium, together with the other precise laws that science is still seeking to explore, bear witness to the existence of an undeniable order in the universe, one which is confirmed by mathematical equations.

Our veracious Prophet has expressed this universal justice and comprehensive equilibrium-the fact that nothing is irregular or out of place-in this concise and eloquent statement: "It is true equilibrium and symmetry that maintain the earth and the heavens."

The Quran attributes the following words to Moses, peace be upon him and our Prophet: "Our God is the one who endowed all things with the needful and then guided them for the continuation of their existence."(20:50)

In this short sentence, Moses expounds to the Pharaoh the manner in which the world was created together with its orderliness and beauty, which are among God's signs. His aim was to save him from his erroneous thoughts and help him perceive the existence of a just and divinely instituted order in the universe.

One of the norms ruling ineluctably over nature is, therefore, order and justice, and all things, by virtue of their subordination to the norms and laws of nature, are engaged in the process of evolution toward perfection that is specific to each of them. Any deviation from this universal pattern of order and the relations founded upon it would result in confusion and chaos.

Whenever some irregularity occurs in nature, phenomena themselves evince a reaction, and inward or outward factors emerge to remove the barriers to development and re-establish the order needed to continue on the path to perfection.

When the body is attacked by microbes and other factors of ill ness, white globules begin to neutralize them, in accordance with ineluctable norm. Whatever medicine may be prescribed is an external factor aiding the white globules in their task of neutralization and re- establishing equilibrium in the body.

Finally, it is impossible that God, Whose love is infinite and Who unstintingly grants His favors to His servants, should perform the slightest unjust or inappropriate act. This is, indeed, what the Quran proclaims: "It is God Who has made the earth a place of abode for you, Who has raised the heavens, created you in the best of forms, and given you delicious and pleasing foods as sustenance. This is God, your Lord."(40:64)

Divine Justice

Signs and prophecies of both lesser and greater Day of Judgment extensively, and categorizing them precisely to those are appeared and happened until now, and those are expecting very soon, as well as those will be appeared at the end of the last Hour; There are 63 signs of the lesser Day of Judgment and 11 major signs of the Greater day of resurrection as well as a brief description of the Day of Resurrection are contained in this title.

This is a comparative study with modern scientific findings and non-Islamic religions, doctrines in the contemporary world. This is a gateway to the mysteries of invisible and miraculous facts and findings over the Omnipotence of The Allah. This is a path finding task to disclose the belief about the World hereafter as disclosed by the Holy Quran and Sunnah Nabvia.

Doomsday Portents and Prophecies

This selection of duas was compiled in 2003. It contains chapters from the holy Quran and duas to seek forgiveness for the departed souls.

Duas for Quboor-e-Momineen

What problems do every one of the world famous economical systems, capitalism, socialists and communism face? Can a solution be found for every one of these backbreaking problems? How is the ownership system in Islam in comparison to other systems? Does Islam have a healthy and complete solution for the original economical problems, which invites the world's diverse economical systems to ruin, and non-existence?
This small compact book acquaints the reader with abundant verse text from the Holly Quran on this subject as well as debating the above subjects, and makes his spirit fragrant and illuminous.

Economic System In Islam Compared with Capitalism and Socialism

In a society where religion and knowledge in general and science in particular do not go hand in hand, it seems necessary to briefly describe the position of Islam vis-à-vis knowledge, Islam, in theory as well as in practice, has always promoted knowledge. Distinctive mark of human beings over the angels is knowledge:

"And Allah taught Adam all the names...” (2:31)

The first verses of the Quran began with the word:

"Read. Read in the name of thy Lord who created; [He] created the human being from blood clot. Read in the name of thy Lord who taught by the pen: [He] taught the human being what he did not know."(96: 1-5).

The Qur'an says.

"Are those who have knowledge equal to those who do not have knowledge?!”(39:9).

The Prophet of Islam (peace be upon him and his progeny) has also emphasized the importance of seeking knowledge in different ways:

(a) Time: "Seek knowledge from the cradle to the grave."

(b) Place: "Seek knowledge even if it is far as China."

(c) Gender: "Seeking of knowledge is a duty of every Muslim"

(d) Source: "Wisdom is the lost property of the believer, he should take it even if finds it in the mouth of a mushrik."

Education in Islam

Every concept of Ethics (akhlaq), whether to family, relations or society, are described from the Quranic verses and Hadith.

Ethics [Akhlaq]

Evil Eye, Sorcery & Jinn Possession remedies in the light of the Quran and Sunnah by Zakia Usmani...

Evil Eye, Sorcery & Jinn Possession

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<div class="tabinfo">The methodology of reform evolved by God's apostle is inspired by an unflinching faith and sincere conviction to the After-Life. On the other hand, the idea of After-Life is often employed by the modern reformist movements solely as an expedient to social and modern reform. The result obtained by the two is well known. This exegesis of Surat al-Kahf explains in the light of the Qur'an, the challenging issues of the modern times and what guidance we can get from this Surah to find a solution.</div>
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<div><span data-sheets-value="{"1":2,"2":"This book is a translation of the Arabic book As Sar\u2019a bain al \u2013 Iman wal Maddiyah, which was later rendered in the Urdu Language and finally into English. Although not a commentary per se of Suratul Kahf of the Noble Quran, it is a profound exposition and exegesis of the message of the Surah. The book attempts to explain two concepts diametrically opposed to each other: one is materialism denoting the primary and objective existence of the external material world; and the other asserts the existence of realities which lay beyond the range of human perceptions, for example, the existence of [good]. The book further explains the meaning and the purpose of Faith and warns against the denial of God and His authority."}" data-sheets-userformat="{"2":2947,"3":{"1":0},"4":{"1":2,"2":16777215},"10":1,"11":4,"12":0,"14":{"1":2,"2":3355443}}"><span data-sheets-value="{"1":2,"2":"This book is a translation of the Arabic book As Sar\u2019a bain al \u2013 Iman wal Maddiyah, which was later rendered in the Urdu Language and finally into English. Although not a commentary per se of Suratul Kahf of the Noble Quran, it is a profound exposition and exegesis of the message of the Surah. The book attempts to explain two concepts diametrically opposed to each other: one is materialism denoting the primary and objective existence of the external material world; and the other asserts the existence of realities which lay beyond the range of human perceptions, for example, the existence of [good]. The book further explains the meaning and the purpose of Faith and warns against the denial of God and His authority."}" data-sheets-userformat="{"2":2947,"3":{"1":0},"4":{"1":2,"2":16777215},"10":1,"11":4,"12":0,"14":{"1":2,"2":3355443}}">
The book attempts to explain two concepts diametrically opposed to each other: one is materialism denoting the primary and objective existence of the external material world; and the other asserts the existence of realities which lay beyond the range of human perceptions, for example, the existence of [good]. The book further explains the meaning and the purpose of Faith and warns against the denial of God and His authority.</span></span>&nbsp;

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Faith Versus Materialism

Excellent compilation of the Ahadith and Quran relation of kinship, friendship, love and benefits of doing good with others.

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Faith and Love for Others

<p style="text-align: justify;">The Contents of the book have been supported by proofs from the Holy Quran, the Sunnah of the Prophet Muhammad (PBUH ) and other reliable sources issued by the renowned Muslim Imams and scholars. A number of religious issues were selected that concern Muslims in the West and elsewhere. The author intention is to benefit and help them understand the real concepts of fasting and manners of celebrating Eid-ul-Fitr so that they can apply them, there by their relationship with the Creator (ALLAH) can be raised to a Higher level of Consciousness.</p>

Fasting in Ramadan According to the Qur’an and the Authentic Sunnah

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<p class="fontStyle4 marginTop10"><span id="ContentPlaceHolder1_lblBookDescription">In this book, Odeh A Muhawesh has presented A Biography of Lady Fatima (sa). The daughter of The Prophet (Pbuh), her Titles, Family Life, The birth of her Children, verses of The Quran revealed in her Favour, The event of The Cloak, love of The Prophet (Pbuh) towards her, her dispute with Abu Bakr after his (sa) demise, her knowledge and piety, and her death and its circumstances.</span>.</p>

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Fatima The Gracious

The Fountain of Paradise: Fatima Zahra in the Noble Quran

This text presents an Excerpt from Tafsir Namuna - originally written in Farsi - on the Exegesis of Suratul Insan, Suratul Qadr and Suratul Kawthar, to highlight the some of the verses of the Holy Quran which were revealed in honor of Seyyida Fatima Al Zahra (AS).

Fatima Zahra (s.a) in the Noble Qur’an

Part 1 : Benefits of the recitation of the chapters of the Holy Qur’an

The Verse “Bismillahir Rahmanir Rahim”

If we were to give an exhaustive account of the benefits of the recitation of “Bismillah…” we would need more than a single volume to do justice to it. Apart from being part of every chapter in the Holy Qur’an (except the chapter of repentance [Surah at-tawba]), it is also the most oft repeated verse in the Holy Qur’an.

It is narrated in Tafsir al-Burhaan that the Holy Prophet (S) has said that when a person recites “Bismillah...” then five thousand ruby palaces are built for him in Jannah Each palace has a thousand chambers made of pearls and in each chamber has seventy thousand thrones of emerald and each throne has seventy thousand carpets made from special fabrics and upon each carpet is seated a Hur-ul-Ein. A person asked for the condition necessary to get this great reward and the Holy Prophet (S) replied that the person should recite the “Bismillah…” with conviction and understanding.

The Holy Prophet (S) has also said that when a believer will have to cross the Pul-e-Siraat on the Day of Judgement, and he will say “Bismillah…” then the flames beneath him will start dying down until Jahannam will cry out, ‘O believer, pass through quickly, your presence is causing my fire to die out !’

When a teacher teaches a child to recite “Bismillah…” the child, his parents and the teacher are all guaranteed freedom from hellfire. It is narrated that Prophet Isa (a.s.) was once passing by a graveyard and he saw a grave upon which the Wrath and Punishment of Allah (S.w.T.) was descending, so he quietly walked past. When he passed the same place after some time, he noticed that the Mercy and Blessings of Allah (S.w.T.) was being showered on the same grave. He was surprised at this and asked Allah (S.w.T.) about what has happened and it was revealed to him that the man inside the grave was a sinner and was thus being punished for his sins. When he died, his wife was pregnant and soon gave birth to a son. When the boy grew older, his mother took him to a teacher who taught him to recite “Bismillah…” and I felt that it would not be justice that this man’s son was calling My Name and I was punishing his father in the grave.

It is also mentioned that recitation of “Bismillah…” with a loud voice is from the signs of a true believer. Imam Ali Ridha (a.s.) said that “Bismillah…” is very close to the chosen name of Allah (S.w.T.) [Isma A’adham].

Surah al-Fatihah (The Opening)

There are seven verses in this Surah (chapter) and it is said that this Surah is both ‘makki’ and ‘madani’ ie. it was revealed in both Makkah and Madinah.

In the commentary of Majma’ul Bayan it is narrated that the Holy Prophet (S) said that whoever recites this Surah, he will get the reward for reciting two thirds (2/3) of the whole Qur’an, and will get the reward equivalent to what would be gained by giving charity to all the believing men and women in the world.

One of the companions of the Holy Prophet (S) narrates that he once recited this Surah in the presence of the Holy Prophet (S) and the Prophet said, ‘By Him in whose hand is my soul, a similar revelation to this has not been included in the Taurat (Torah), Injeel (Bible), Zabur (Psalms)or even the Qur’an itself.’

The Holy Prophet (S) once asked Jabir ibn Abdallah Ansari, “Should I teach you a Surah that has no other comparison to it in the whole Qur’an ?” Jabir replied, “Yes, and may my parents be ransom upon you O prophet of Allah.” So the Holy Prophet (S) taught him Surah al-Fatihah. Then the Holy Prophet (S) asked, “Jabir, should I tell you something about this Surah ?” Jabir answered, “Yes, and may my parents be ransom upon you O prophet of Allah.” The Prophet (S) said, “It (Surah al-Fatihah) is a cure for every ailment except death.”

Imam AbuAbdillah Ja’far as-Sadiq (a.s.) has said that whoever cannot be cured by Surah al-Fatihah, then there is no cure for that person. In the same narration it is written that if this Surah is recited 70 times on any part of the body that is paining, the pain will surely go away. In fact, the power of this Surah is so great that it is said that if one were to recite it 70 times over a dead body, you should not become surprised if that body starts moving (ie. comes back to life).

Surah al-Fatihah is a cure for physical and also spiritual ailments. Without this Surah, even the daily prayers are incomplete. It is indeed a great treasure that has been given to us by Allah (S.w.T.) through the Holy Prophet (S) and no previous prophet has been given anything like it. This Surah is also known as ‘Ummul Kitab’ and ‘Sab’a mathani’.

Surah al-Baqarah (The Cow)

This Surah has 286 verses and is a ‘madani’ Surah ie. it was revealed in Madinah. It is also the longest Surah in the Holy Qur’an.

The Holy Prophet (S) has said that whoever recites the first four verses of Surah al-Baqarah, accompanied by the ‘ayatul kursi’ together with the last three verses of this Surah - and makes a habit of reciting these verses daily – his life, property and family will be protected and no evil shall come upon them. Shaitan will not come close to him and he will not be from those who forget Allah (S.w.T.).

Surah Ali-’Imran (The Family of Imran)

In this Surah, there are a total of 200 verses and it was revealed in Madinah. The Holy Prophet (S) has said that whoever recites Surah Ali-’Imran on Friday, then until the setting of the sun, he will be showered by the Mercy of Allah (S.w.T.) and the angels will beg for his forgiveness.

The Prophet (S) has also recommended this Surah for those women who are not able to conceive. The Surah should be written using saffron and then given to her to wear as a talisman and by the Will of Allah (S.w.T.) she will conceive.

Imam Ja’far as-Sadiq (a.s.) has said that if a person faces hardship in earning his livelihood, he should write this Surah and wear it as a talisman and Allah (S.w.T.) will increase his sustenance greatly. The Imam (a.s.) also said that if anyone recites both Surah al-Baqarah and Ali-’Imran, then these Surahs will come in the shape of clouds on the day of judgement to protect him from the scorching heat.

Surah an-Nisa (The Women)

This Surah was revealed in Madinah and has a total of 177 verses. In ‘Tafsir al-burhan’ it is written that Imam Ali (a.s.) has said that whoever recites this Surah on every Friday, he will remain safe from the squeezing in the grave (‘fishare qabr’).

Surah al-Ma’idah (The Table-spread)

There are 120 verses in this Surah and it is a ‘makki’ Surah ie. it was revealed in Makkah. It is narrated from the Holy Prophet (S) that whoever recites this Surah, he will get a reward equivalent to ten times the number of Jews and Christians alive in the world, and will be forgiven the same amount of sins and will be raised in status by the same amount.

Surah al-An’aam (The Cattle)

This Surah was revealed in Makkah and contains a total of 165 verses. Imam Ridha (a.s.) has said that this Surah was revealed accompanied by the descending of seventy thousand angels. These angels will ask forgiveness from Allah (S.w.T.) for any person who recites this Surah, and they will continue doing so until the Day of Judgement.

Imam Ja’far as-Sadiq (a.s.) has said that if a person writes this Surah using musk or saffron and then drinks it (ie. puts the written Surah in water for its writing to dissolve) for six consecutive days, that person will be blessed abundantly and will be free from all problems and ailments. He will not loose his health or fall sick.

The 6th Holy Imam (a.s.) also said that this Surah must be accorded due respect as the name of Allah (S.w.T.) appears 70 times in it. If people knew the benefits of reciting this Surah, they would never leave it.

Surah al-A’araaf (The Elevated Places)

There are 206 verses in this ‘makki’ Surah. It is reported from Imam Ja’far as-Sadiq (a.s.), that whoever recites this Surah once a month, he will have no worry or fear on the Day of Resurrection and if it is recited on a Friday, then the reciter will be from among those who will be exempted from the taking of accounts on the Day of Judgement.

Surah al-A’araaf has the ayaat al-muhkamaat that will give witness on behalf of its reciter on the Day of Reckoning. The Holy Prophet (S) has said that there will be a veil between the reciter of this Surah and Iblees on Judgement day and the reciter will be in the company of Prophet Adam (a.s.)

Writing this Surah with rose water and saffron and keeping the writing at all times ensures safety from enemies and wild animals.

Source: alhassanain.com

Fawaid e-Quran

<span style="color: #000000;">The hidden benefits of reciting the Chapters of the Holy Quran.</span>

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Source: al-islam.org

Fawaid-e-Quran

Introduction to the study of the Qur'an. by Syed Abul A'la Maududi. We are accustomed to reading books which present information, ideas and arguments on Ilah, Rabb, Deen and 'Ibadah, are four terms basic to the whole teaching of the Qur'an.

Four Basic Quranic Terms

The book deals with the roots of religion, i.e. Tauhid, adl, Nabuwwah, Imamah, and Qiyamat, and shows how the Quran and the Ahlul Bayt A.S are inseperable in conveying the real truth of Islam. Each of these aspects of a Muslim's belief are drawn from Quran that accord with how they were transmitted to us by the grardians of the Quran i.e. The Holy Ahlul Bayt. The concept of the ascensions of the Holy Prophet SAWW, the Prophet Issa A.S , the verse of Purfication, ( 33:33 ) Imamah, wilayah and Shahadah, Ghadir Al-Khum, among others, generally misunderstood by Muslims are illucidated with clearity of thought.

Fundamentals of  Islam according to Quran

An outcome of an extensive research by the great scholar. the intellectual zeal and intutive insight of this most profound and constructive thinker have eluciadated logically " Genuineness of the Quran" the meaning of Revelation,Existence of God, inevitability of faith in Divine Occultation, the birth presence, disapperarance and re-appearence of 12th Imam of Ahul Bayt, all these articles of faith being based on the Quran.

Genuineness of the Holy Quran  in its text and its arrangements

God in the Quran A Metaphysical Study

This book is a metaphysical study dealing with different philosophical arguments for the existent of God, with special reference to the concept of God in Qur'an.

God in the Quran

Presented here is the recording of the press conference, organised by Minhaj-ul-Quran International, for the launch of the historical fatwa on terrorism and suicide bombings by Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri, a highly renowned scholar and authority on Islam.

Fatwa on Terrorism and Suicide Bombings

<p style="text-align: justify;">One of the Most important and salient features of the holy religion of Islam is that , in its teachings,it has paid attention to all aspects of human life. Contrary to single dimensional schools of thought, Islam has taken all dimensions of human, existence into consideration; moreover, it has equally met the material and spiritual needs of man.</p>
<p style="text-align: justify;">An attribute which has received due attention in Islam and which has been extensively discussed in the Holy Quran, hadiths ( Islam traditions), and narrations relates to the issue of “ Forgiveness.”</p>
<p style="text-align: justify;">“ Forgiveness” signifies overlooking the offense and sin of a person who has purposefully or mistakenly done you wrong, such as insulting you by his words, beating you up or exacting your property . Ignoring all these issues and not castigating the person who has committed this wrong is called “ forgiveness”.</p>

Forgiveness in Islam

<p style="text-align: justify;">The Messenger of God said, “Whosoever commits to memory for my ummah (religious community) forty traditions concerning religion will be resurrected by God in the company of the jurists and the learned.” The learned scholars of Islam have composed books of forty traditions on a wide range of themes, such as jihad (struggle), comportment (adab), or the sacred sayings (hadith qudsi, or words of the Prophet which quote God speaking, but are not part of the Quran and are not wahy or revelation). In a humble effort to be faithful to this tradition of collecting and publishing forty traditions of the Prophet, this book takes as its theme the subject of divine mercy, which comes from God and manifests in His Prophet and His religion.</p>

Forty Hadith on Divine Mercy

This text is a collection of forty ahadith about the Holy Quran from the Fourteen Infallibles
(as).

Forty Hadith: The Noble Qur'an

<span style="color: #000000;">This text is a collection of forty ahadith about the Holy Quran from the Fourteen Infallibles (as).</span>

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Source: al-islam.org

Quranic and heavenly knowledge

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