#an nahl in arabic text

[sportsaala]

Surah An-Nahl

Surah An-Nahl (in Arabic Text: النّحل) is 16th surah (chapter) of Holy Quran. The title surah in English means “The Bee”. Surah An-Nahl consist of 128 Verses and 16 Ruku. Surah An-Nahl is in Para Para 14. Surah An-Nahl The Surah was revealed in Makkah, It known as Makki Surah. Read and Learn Surah An-Nahl online in Arabic with English translation. Surah 1 – Al-Fatiha – الفَاتِحَة 2 – Al-Baqarah…

[saccharine-ly]

⚠️ Sufism is NOT from Islam ⚠️

Praise be to Allaah.

We must understand that the word al-soofiyyah (Sufism) refers to wearing woollen clothes [the Arabic word soof means “wool”] and nothing else. 

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

The word al-soofiyyah (Sufism) refers to wearing woollen clothes; this is the correct meaning. It was said that it comes from the word safwat al-fuqaha’ (the elite of the fuqaha’) or from Soofah ibn Add ibn Taanijah, an Arab tribe that was known for its asceticism, or from Ahl al-Suffah (poor Muslims in Madeenah at the time of the Prophet (peace and blessings of Allaah be upon him) who used to stay in the mosque), or from al-Safa (the mountain in Makkah), or from the word al-safwah (meaning elite), or from the phrase al-saff al-muqaddam bayna yaday Allaah (the foremost rank before Allaah). All of these views are weak (da’eef); if any of them were true then the word would be saffi or safaa’i or safawi, not sufi. 

Majmoo’ al-Fataawa, 11/195 

Sufism (tasawwuf) did not appear until after the first three generations which the Messenger of Allaah (peace and blessings of Allaah be upon him) praised when he said, “The best of mankind is my generation, then those who come after them, then those who come after them…” (narrated by al-Bukhaari, 2652; Muslim, 2533; from the hadeeth of Ibn Mas’ood). 

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

With regard to the word soofiyyah (Sufism), it was not known during the first three generations, rather it became known after that. 

Majmoo’ al-Fataawa, 11/5 

This tareeqah and its like are among the innovated ways that go against the Qur’aan and Sunnah and the way followed by the best generations. All the shaykhs of these tareeqahs have made up their own wirds (phrases to be uttered as dhikr), hizb (books of du’aa’ to be read daily by their followers) and ways of worship by which each of them may be distinguished from the others; this goes against sharee’ah and divides the ummah. 

Allaah has blessed this ummah by perfecting its religion and completing His Favour upon it, so everyone who comes up with an act of worship or a way that was not brought by sharee’ah is effectively rejecting what Allaah has said and accusing the Prophet (peace and blessings of Allaah be upon him) of betraying the trust. 

Along with this innovation of theirs, they may also be lying by claiming that they received their tareeqah from the Prophet (peace and blessings of Allaah be upon him), or that they are following the path and guidance of the Rightly-Guided Caliphs (al-khulafa’ al-raashideen). 

The scholars of the Standing Committee were asked: 

Is there any such thing in Islam as the numerous tareeqahs like the Shaadhilyyah, Khalwatiyyah etc? If there is such a thing, what is the evidence for that? What is the meaning of the verses in which Allaah says (interpretation of the meaning): 

“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become Al‑Muttaqoon (the pious)”

[al-An’aam 6:153] 

“And upon Allaah is the responsibility to explain the Straight Path. But there are ways that turn aside (such as Paganism, Judaism, Christianity). And had He willed, He would have guided you all (mankind)”

[al-Nahl 16:9]

What are the ways that separate people from the path of Allaah, and what is the way of Allaah? What is the meaning of the hadeeth narrated by Ibn Mas’ood, according to which the Messenger (peace and blessings of Allaah be upon him) drew a line and said, “This is the path of guidance,” then he drew lines to its right and another to its left and said, “These are other paths and on each path there is a devil calling people to it”? 

They answered: 

There is no such thing in Islam as the tareeqahs that you mentioned, or anything else like them. What there is in Islam is what is indicated by the two verses and the hadeeth that you quoted, and what was indicated by the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “The Jews split into seventy-one sects, and the Christians split into seventy-two sects. My ummah will split into seventy-three sects, all of which will be in Hell except one.” It was asked, “Who are they, O Messenger of Allaah?” He said, “Those who follow the same path as I and my companions are on today.” And he (peace and blessings of Allaah be upon him) said, “A group among my ummah will continue to follow the truth and to be victorious, and they will not be harmed by those who forsake them or oppose them, until the command of Allaah comes to pass when they are like that.” The truth lies in following the Qur’aan and the saheeh, unambiguous Sunnah of the Prophet (peace and blessings of Allaah be upon him). This is the path of Allaah, this is the Straight Path. This is the straight line mentioned in the hadeeth of Ibn Mas’ood, and this is what was followed by the companions of the Prophet (peace and blessings of Allaah be upon him) (may Allaah be pleased with them and with their followers among the early generations (salaf) of this ummah, and with those who follow their path). All other tareeqahs or groups are the paths mentioned in the verse (interpretation of the meaning): 

“… and follow not (other) paths, for they will separate you away from His path…”

[al-An’aam 6:153]

Fataawa al-Lajnah al-Daa’imah, 2/283, 284 

And Allaah knows best.

[text via islamqa.info]

[quranenglish-blog]

16. Surah An Nahl – The Bee [النحل]

16. Surah An Nahl – The Bee [النحل]

Arabic Text Surah An Nahl with English Translation. An Nahl is the sixteenth Surah of the Qur’an with 128 verses, and Meccan surah with topics about:

The many wonders of creation and God’s blessings on man

Rejection of polytheism and warnings to the polytheists

Importance of uprightness and keeping oaths

Read too Previous surah: Al Hijr Next surah: Al Isra’

16. Surah An Nahl – The Bee [النحل]

بِ…

[learning-islam-together]

‎اَلسَلامُ عَلَيْكُم وَرَحْمَةُ اَللهِ وَبَرَكاتُهُ

Assalamualaikum Warahmatullahi Wabarakatuh

Alhumdulillah, today is the 17th day of sˤawm or siyam (fasting)] in the USA 🇺🇸, April 18th of 2022.

RAMADAN REFLECTION SERIES 2022

SPREADING THE MESSAGE OF QUR’AAN

SURAH NAHL AYAT 125 IN ARABIC TEXT (16:125)

ٱدْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ ۖ وَجَـٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ ۖ وَهُوَ أَعْلَمُ

بِٱلْمُهْتَدِينَ

Transliteration:~

“Ud’u ilaa sabeeli Rabbika bilhikmati walmaw ‘izatil hasanati wa jaadilhum billatee hiya ahsan; inna Rabbaka huwa a’almu biman dalla ‘an sabeelihee wa Huwa a’lamu bilmuhtadeen”

Translation:~

(O Prophet), call to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible. Surely your Lord knows best who has strayed away from His path, and He also knows well those who are guided to the Right Way.

with tafsir & audio; https://myislam.org/surah-nahl/ayat-125/

https://www.facebook.com/groups/dearmuslims/permalink/2485062061641500/

[awkwardmuslim]

help! I come from a Jewish family and I’ve been taught that Islam is a terrible religion, that it promotes sexism, and even rape. I however have always ignored this but I see it everywhere in the media but then I see people saying it does support feminism, that women get to choose to wear the Hijab, that rape is wrong, etc I’m sorry if I sound confused or anything, I just need help understanding Islam, and maybe a few pieces of proof showing it’s a religion just as good as Judaism . Thank you!

Hi,You don’t sound confused at all and its really important to ask questions, and look directly at the source than to absorb all the information from the media.So, what I’m going to do is provide you with some scriptures to help you understand Islam more, and answer your question.

Before I show you some of the texts, here is a background of what they are, if you weren’t aware of them. (I apologise in advance for the information overload).

I will quote from two sources: The Quran (Which is the book that was reveal to Muhammad Peace be Upon Him. The Quran is split into chapters, which are known as Surahs) and the Sunnah (Which is a compilation of teachings, saying and deeds of the Prophet Muhammad Peace be Upon Him). 

 The Sunnah was compiled into written format after His death, by which they are known as Hadiths. The two most famous complilations were from Imam Bukhari and Imam Muslim. These compilations are respectably known as Sahih Bukhari, and Sahih Mulim (Sahih meaning authentic). There are other compilations such as; Ibn Majah, Sunan Abu Dawud, Tirmidhi, Al-Nasai, .. all named after the scholars that compiled them, but they contain other grades of hadiths e.g Hasan, meaning reliable.  To understand the difference between the grades requires some studying, because they are based on a chain of narrations and there is a whole science behind it... But, for ease of understanding, I will try and stick to all the Sahih Hadiths in this response. When you see a hadith I have quoted that says “Narrated by …” - That narration is usually from someone who a close companion of the Prophet Muhammad Peace Be Upon Him. Also if you see “ﷺ” - it is just an honorific in arabic which we as muslims attribute to the Prophet Muhammad and it means Peace be Upon Him. We also say Peace Be Upon Him after all of the Prophets in Islam. If you see “رضي الله عنه” or “رضي الله عنها” which are honourifics we use for companions of the Prophet Muhammad ﷺ, which mean “May God be pleased with Him” or “May God be pleased with her”. Now... Like Judaism, Islam also teaches the 10 commandments, it is also a condition of being muslim, to believe in the the books revealed by God: The Torah revealed to Moses, The Zabur (interpreted as the Book of Psalms) which was revealed to King David, Injil (The Original Gospels) which was revealed to Jesus, and also the Scrolls which were revealed to Abraham, and are now considered to be lost. (May Peace be Upon Them).

We hold all Prophets of God in high regard, in fact Moses (Peace be Upon Him) and Jesus (Peace be Upon Him) are mentioned in the Quran more times than Muhammad Peace be Upon Him.

OK.. are you ready?

Upholding Justice

I’m going to start with this, because in a sense, this bit may answer the majority of your questions.

In the Quran, God commands us to promote justice. So much so, that we should speak up for it even if it is against ourselves.



“You who believe, be steadfast in your devotion to God and bear witness impartially: do not let hatred of others lead you away from justice, but adhere to justice, for that is closer to awareness of God. Be mindful of God: God is well aware of all that you do.”
~ Surah Al-Ma’idah, Verse 8



“You who believe, uphold justice and bear witness to God, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, God can best take care of both. Refrain from following your own desire, so that you can act justly- if you distort or neglect justice, God is fully aware of what you do.”~ Surah An-Nisa, Verse 135

As you can see, these two verses alone command us to treat people fairly regardless of who they are; even if they are our enemies, we should treat them fairly so they receive justice, and if we do not, we will be held accountable to God. It covers being just in all aspects of life, and not when someone commits wrong against you.

As for choosing to wear hijab…

Wearing the hijab is obligatory in Islam, but the Quran teaches us not to force people into doing something for the sake of religion. This is not just in wearing the hijab but also other aspects of Islam.

“There is no compulsion in religion”~ Surah Al-Baqarah, Verse 256

Instead, we are taught to advise by being polite and using good manners:

“Call people to the way of your Lord with wisdom and good teaching. Argue with them in the most courteous way, for your Lord knows best who has strayed from His way and who is rightly guided.”~ Surah An-Nahl, Verse 125

“By an act of mercy from God, you were gentle in your dealings with them- had you been harsh, or hard-hearted, they would have dispersed and left you - so pardon them and ask forgiveness for them.”~ Surah Ali ‘Imran, Verse 159

Narrated Jabir bin ‘Abdullah رضي الله عنه‎: The Prophet ﷺ said,“Every act of kindness is a Charity.”[Sahih Al-Bukhari: Book 78, Hadith 52]

Narrated Anas bin Malik رضي الله عنه‎: The Prophet ﷺ said,"Make things easy for the people, and do not make it difficult for them, and make them calm (with glad tidings) and do not repulse (them).[Sahih Al-Bukhari: Book 78, Hadith 152]

Is rape wrong?

Rape is a crime that is forbidden in all major religions, and in the minds of anyone who possesses an ounce of sanity.

Islam has a clear stance that states this repugnant action is forbidden and imposes a strict penalty on those that commit rape. The laws of Islam protect a womans honour and chastity and the crime of rape carries a severe punishment. In certain cases it carries the death penalty, should there be no doubt whatsoever that the rapist is guilty.

In Islam, capital punishment for certain crimes can only be undertaken if the evidence is absolutely 100% that the suspect is guilty. This is comparable to certain laws in the US, where a person can be found guilty and face the death penalty even if there is reasonable doubt. 



Does Islam support feminism?Islam identifies men and women both play different roles in society. That doesn’t mean men have more rights than women, it means we share responsibilities between each other. If we take the example of a mother giving birth to a child. No matter how much time a father spends with his child, the bond between the child and the mother will always be stronger. Does that make the father or mother any lesser? No.

Abu Hurairah رضي الله عنه reported that a person said: “Prophet ﷺ, who amongst the people is most deserving of my good treatment?” He ﷺ said: “Your mother, your mother, your mother, then your father, then your nearest relatives according to the order (of nearness)”[Sahih Muslim: Book 45, Hadith 2]

Notice how the mother was mentioned 3 times before the father, this shows the high regard in which a mother is shown.

Islam empowers women, it teaches that what they own belongs to them, and after marriage. The husband cannot take from her earnings to support the household. He must provide for them. That does not mean that the women is lesser because she can not provide for herself, it gives the duty to the man to do so, but at the same time it doesn’t forbid the woman from doing so. It is important to understand this because many that interpret the western meaning of feminism and look into islam, tend to misinterpret this.

“You who believe, it is not lawful for you to inherit women against their will, nor should you treat your wives harshly, hoping to take back some of the bride-gift you gave them, unless they are guilty of something clearly outrageous. Live with them in accordance with what is fair and kind: if you dislike them, it may well be that you dislike something in which God has put much good.”~ Suran An-Nisa, Verse 19

Islam honours women greatly and commands men to treat women with kindness. Even Gold and Silk is forbidden for men to wear, whereas it is permissible for Women!

I hope that is enough to answer your questions.Its great that you’re taking the initiate to ask questions, so if you have any more please do not hesitate to ask. If I have missed anything out, please forgive me.Thank you.~AM


[kalam3141]

Researcher new prophet GOD MD ABUL KALAM: Question: Only holy books active with new prophet. Example: Do , Does , am , is , are , has and have sentences holy quran use from did, could,was, were, had, will , would sentences in holy book quran. Example: He goes to school from he went school , he will to school. ADVICES:please people in Bangladesh can kill to teachers, researchers, prayers and governments because they do not know like to respect of new prophet from 2015. GOD is right and powerful. Prayers, researchers and teachers and governments in Bangladesh and saudi arab are wrong about religion, GOD and holy books.

Question: why many flood and earthquakes and dangerous climates and people poor and diseases people in world?

Answer: in holy book quran has: -Surah Ahzab-1

- 1 / And then I sent a fierce wind sent by the enemy and once came a one-on-one, one-on-one.

-Surah Anaham-12

-12 / Then I depend on it, dominate, poverty, good luck, nevertheless, the goal is to reach them.

- Shura Yasin - 20-24

-25-27 / Then (after deciding on the appearance of it) an army has been sent from your sky. The text is not the only Beisford word, and usually they are all dull (the torch is lashed).

-Surah A'raaf-1

-1 / At last I get aggressive list of these insects or by locusts, lice, bangs, blood, floods, etc.

-Sura Bakara-20

Indeed, Allah is the Most High, the Most High, the Most High, the Most Merciful.

-Surah A'raaf-1

- 1 / Orcs I am spiritually sending through ignorance, poverty alleviation and unknown-onton, Krishnadarshan, humble and humble.

-Sura Muddassir-1

He knows only your "Robbers" army or army (in the case of any natural matter or observation of transformation).

-Sura An'am-1

- 1 / Say to him, "God is the Exalted, the Great."

-Surah A'raaf-1

- 1 / Then follow the top of my head. They become confronted with them

-Suram-1

- 1 / Then I was ready to carry out this robbery survey

-Sura Yunus-1

1- Of course I have lived many times, then they study affection.

-Surah No.1, Verse No.1

- 1 / Then to create strong hydraulic water and the fruitful land can be changed. The punishment of the proud is small

-Sura Bakara-1

- 1 / It is God who is on every God, and on every thing

-Sura Bakara-1

1 / And I must have heard some fear, hooda, know-how and consequence, but you do not know the patient who gives good news.

-Sura Safat-1

-1 / RR confronted me (my expectations were met)

-Sura An'am-1-5

- 1-3 / Incredible people reveal his teachings and directions, but after seeing this volume (it is possible to say that) I imagine his words, I open the door for people to enjoy luxury, equipment, I opened the door for specific field features, improvements and developing doors. At last he was the main joy of my sightseeing, the exhilaration and the rise of the gorge, then suddenly one day I closed the door to all the scandalous places or the entrance door for examination. And they are careful to send. Then the main vices of this ungodly scripture will be held and the refuge of the All-pervading, who will become the heir to the universe or the "Lord" who is in control of all things.

-Sura Ta'ha-1

-1 / Once upon a time I was "God". I have more of my law

-Contact-1-5

3 / Do you not see, whoever is in the sky, will not discuss lively ?? You have to get you ground-to-earth. In such a case that the geo-geo-geo-geo-geo-geo-gee-gee-gee-gee-gee-gee-gee-gee-e-Allah-e-Allah-e-Allah-e-Allah-e-Allah---e-Allah-e-Allah-e-Allah-e-Allah-e-Allah-e-Allah-e-Allah-e-Allah-e-Allah-e-Allah-e-Allah Ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak ak There will be there will be there will be there will be there will be there will be there will be there will be there will be there ......... Given ... Granted ...

১৭ / Winter feeling you are free thinking that whatever,,,,,,,,,,,,,,,,,,,,, He is he he is he he is he he is he he is you he is you he is you ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? (If I understand that order) To know, you will know to know, how, how, how.

-Surah A'raaf-1

- 1 / Then I find Pharaoh's markings to be completed by accident and a few years by accident. (Connected and Marketing place), they have taken directions to my position and my credentials are not credible (my domination is the golden day).

-Surah A'raaf-1-5

What is not understood in the philosophy of the people, that he hides in the dark? Punishment Punishment Punishment Punishment Punishment Punishment Punishment Punishment punished! Punishment !!!!!!!!!!!!!!!!!!! Soon the public should not be concerned, I do not get shelter from him, but the fun he is in ??

-Sura Fajr-1-5

-1-5 / What do you see, what is the mark of your "Lord" of the tribe of Adar? The long time and the people around it and they are not understood, the whole places have not been visited anywhere else, and the tribe of Thamud has been associated with the cortes made of stone cassette in the country and many times more numerous Pharaohs. Then to the great unrest. Then, beware of your "Rob" incident, your "Rob" event

-Surah Al-Imran

I do not see the oppressor or hold on to his time, his sin must be cleansed. (Can't go this way ourselves

-Sura kasas-1

- 1 / Observation that the Pharaoh shows his upbringing and that the people can not be restrained, and then there can be no glance at a glance or the issue of ambivalence.

- Start - 1

- 1 / Tell yourself, do you not see? God god you are your geo Geo Geo ?? ??? Rhee ?? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ??? ???

-Surah Ibrahim

-12 / You will stay away from stories of abuse of assistants or Hamas

-Surah Ibrahim / Verse No.1

-1 / And the father of the Jallamra Kafir who shelters this eternal, can be expelled from our country. Otherwise you come back to our doctrine. Then Allah sends the revelation, and I should be pleased

-Sura An'am-1

- 1 / Allah you sometimes Allah sometimes axis axis axis axis axis axis axis axis axis axis axis axes or or or for or for you are destined for you from time to time from time to time from time to time The time is right for you

-Surah A'raaf-1

-1 / I (Patient Rao) Making timely decisions, my mother's exam is complicated

-Sura Mareyam-1

- 1 / Amito can be completely destroyed before being repeatedly grouped (after his creator launches). They review them and do not jam-jam.

Surah Nahl / Verses 5-7

- 1 / What kind of events, situations and caretakers can the "God" not communicate with if his sea does not explode? Shouldn't all the problems be confronted or observed from the discussion, places that have never had a problem before?

৪৬ / Will not be caught in the abyss like a sudden in the normal mode of observation ?? (I'm not okay) Can't they decide. (Go from there to the bay

৪৭ / Do not get caught in terror-observation? In fact the whole controller "Rob" is just as pictured - David Panna, the next Dalu

-Sura Taha-1

-1 / On that day (the day of the program) only he will be defeated or at home will be oppressed

-Surah Hood- 1

- 1 / Touch the fire of your Eco ship, if you are engaged with us you can contact him !!

-Surah No-1, Verse-25

-20 / Shee Hell Hell No Jaht (author of Jailis Permanent Asylum Seeker)

-Surah No.25, Verse 1

- 1 / The punishment of those who should be punished, punished, punished, punished, punished, punished, punished.

-Surah Hajj-1

- 1 / I tested in many cities, checking, approaching the transgressors. Then (after the scheduled time is up) I grab her.

-Surah no-1, verses 1-5

- 1-3 / I am "Allah" my happiness I do so, I have nothing else

-Sura Maryam - O 9 and 12

-1 & 12 / I have been exposed to the face of God in the open space around the ship and his vessel in the open

-Sura Falak-2-5

II. I've talked about shelter (included) living, germs, viruses, logos, location insects or any other problems -

-3. And more shelter uncle night. From, Once Upon A Time Has Been Darkened (In The Darkness Of The Public Has Been Some Asylum From Our Today's Travel Time)

--- A little more respite about medical science and black thinking that he gives us the name of this world to Greek Buddhists.

--- Stand up, you take the sky --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- ---

(Barth-Al-Quran)

#copied

[airoasis]

Human Motivation in Sura al Nahl

Sura al Nahl, 16:75 -76)

These two similitudes prosper the reference of the bee (nahl), the word which the entire chapter is called after. The themes of this chapter, in general, center around the bee as a representation of [ human] actions, and the worth of effort, earning, effort, and making society thrive.

The essence of the motivation offered to the bee is summed up in the following divine command, "... then take the courses of your Lord which have actually been ruled over for you." (Sura al Nahl 16:69) [This is done] in a way which reflects habitual practice and effort, with no indication of haughty resistance, nor boredom in the making of a beverage of various colors which has a recovery for humanity, and within it is a tremendous lesson for those who reflect. This lesson is not limited to the honey alone; rather it is discovered in the regular work ethic of the bee itself.Centrality of Divine Oneness One can not comprehend the two similitudes which were pointed out after the bee without recourse to the vibrant images and meaningful indication of the workings of the bee in producing honey. With this context, it is possible to comprehend the contrasts found in these two examples: the first, a slave in bondage, incapable of anything, contrasted with someone who God has given an excellent arrangement; he spends it secretly and openly.The 2nd similitude is a mute, who is likewise incapable of anything, and is a

burden on his master; no matter what he is directed to he does not bring any good. He is contrasted with somebody who commands [what is great] with justice and is securely on a truly upright, straight path.After a glance at a number of Qurʾanic commentaries which explain these 2 examples, we find that the

issue of divines oneness is central to both similitudes. The chapter of the bee was exposed to the Prophet, peace and true blessing be upon him, in the Meccan period, and the Meccan Qurʾan, by its nature, offers mostly with the issue of divine oneness and the afterlife. Consequently, we can understand the reason which forced the Qurʾanic exegetes-- combined with some contextual causes of discovery (asbab al nuzul)-- to tie these two similitudes to the problem of comparing belief with disbelief, idolaters with monotheists, idols incapable [ of anything] with God Almighty, the lazy disbeliever with the active believer, and a particular individual mentioned by name in a reason for revelation with somebody who is his opposite.Freedom from Impulses Despite what [the analysis] is, through a contextual reading of these two similitudes because of the importance of the bee and its work ethic, we

perceive the strong, essential connection the Qurʾanic text means to indicate here. Specifically, the juxtaposition of the work ethic resultant from goodness, with indolence, idleness, and unproductiveness, which all result from defeatism and laziness.Through analysis, we discover that the first similitude is imagery of a bonded servant, who has no will or capacity: he has neither the strength nor the inspiration to work.

From this imagery, the mind can not conceive the image of a slave in bondage who is owned by his master. The image speaks of a slave whose will and mind are in submission to something in particular, and he in turn, has become a slave to it, incapable of anything

beyond its scope. This image must be brought in mind in contrast with the other slave who only see what he owns as provision sent to him by Allah.At this point we should take an action back to understand an important and main concern which was emphasized by the Qurʾanic text in this context: "Allah has chosen a few of you over others in arrangement."( Sura al Nahl, 16:71) We can see a servant totally free from his egotistical impulses amongst which are avarice, desire, greed, and envy. Obedience and Individual Choice In the provision of others, he sees absolutely nothing however the presents of his Generous Lord. As a result, the supreme end of arrangement with such as slave is that he spends is privately and publicly, since of his complete certainty that the matter is pre-ordained. Here

the strength and motivation of the person is devoid of the bondage of shackling egotistical worries; those which turn the human enjoying a bonded slave, incapable of anything.In addition to provision, there is another element which the Qurʾanic text stressed, which is in a verse that is successful the two similitudes: God brought you forth from the wombs of you moms not knowing anything. And He produced you [the professors of] hearing and seeing

, and emotional hearts that, ideally, you may be appreciative.( Sura al Nahl 16:78)Here the imagery is perfected when the Qurʾanic text establishes the equality of all of humanity, be they guys or women. Each of them originated without knowledge. The capacity to learn is present, and it happens through the professors of hearing and sight, and hearts. Through personal choice, the person caneither

make these professors (hearing, sight, hearts)shackled incapable of anything; or he can make them motivated, energetic, released from their bonds, spending openly and independently. Everybody, without exception, has the unique quality of subjugation which God The majority of High mentioned simply after this over a number of verses"Have they not seen the birds subjugated in the midst of the sky? None holds them save God ... Plainly, you are only obliged to convey."(Sura al Nahl 16:79, 81)The Cure for Defeatism In the 2nd similitude the problem of productivity comes across much more plainly through the contrasts of "mute "and"incapable "[ and their opposites] The quality of inability is duplicated two times in both examples, and it is important in the allusion to absence of productivity, laziness, indolence, and defeatism. In this example there are2 other characteristics which have an extremely interesting use: the very first being "mute", which is a quality mentioned in the Qurʾan with others such as loss of sight and deafness, to explain the disbelievers. However the failure to speak has actually been discussed independent of blindness and deafness here for the very first time in the Qurʾan, and in the context of slamming someone who does not speak.It is well known that there are many texts in the Islamic tradition which slam [ extreme] speech and praise silence, however the context here criticizes the failure to speak here whilst contrasting it with praise for the man who commands justice. Inspiration Towards Betterment We can infer the motivation and indolence from this juxtaposition. Motivation to much better society, to help the wronged, to stop oppressors, to strive, to make, to make [society]

thrive. The mute here is not simply the state of silence, the mute here is the state of defeatism which does not desire change. For you to see something wrong in society and for you to simply lower your look [from it] Here, it is likewise possible to appreciate the second contrast. There is the one who is a concern on his master-- the man who can not move or speak other than with what his master tells him to do. His excellent is the great of his master, and his evil is the evil of his master. He is incapable of seeing great himself; unable to perceive good, evil and the principle of justice without his master specifying it. He remains in contrast to the one who is on a really straight way.The description of the 2nd male as being on a really incredible way

is an expression of the motivation and deeds of this guy. The word"on "here carries significances which express vitality and movement. He is strongly on in this manner; no one can determine to him [what to do], active, a master in his own right, free in his will and capacity.Dr Issam Eido is a former Checking out Teacher of Islamic Research Studies and Arabic from the University of Chicago Divinity School( 2013-2015). His teaching interests concentrate on Modern and Classical Arabic language, Arabic Literature, Islamic Research Studies, and Qur 'anic Arabic. Prior to the Syrian uprising, Eido worked as a lecturer in the professors of Islamic Studies in the Department of Qur' an and Hadīth Research Studies at the University of Damascus. While undertaking his doctoral work in the mid-2000s, Eido strengthened a global track record amongst Islamic and Middle Eastern Studies professionals. Currently, his research focuses on the question of Credibility and the shaping of authoritative Islamic texts among Muslim scholars in the Islamic developmental period. Sura al Kahf: Appreciation-- Shaykh Walead Mosaad Sura al Waqi'a Explained, Part 1-- Shaykh Faraz Rabbani Deaf, Mute, and Blind-- Parables and Similitudes in the

Qur'an 1 e-mail

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Surah An Nahl (The Bee) Arabic Text (HD)

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Ijtihad to develop Islamic Jurisprudence

Ijtihad Islamic Jurisprudence

Kamali asserts that “The essential unity of Sharia’ah lies in the degree of harmony that is achieved between revelation and reason. Ijtihad is the principal instrument of maintaining this harmony”. Discuss how personal reasoning (Ijtihad) has helped to develop Islamic jurisprudence

God has distinctly stated in the Quran, Sura al-Nahl 16:43 that ‘and We have sent down unto thee the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought’ (cited by Ali A.Y, p.174). This indicates that personal reasoning and understanding are not only allowed but also appreciated in Islam, and considered essential for maintaining unity between divine and natural laws. Malaysian thinker Syed Mohammad Naquib al-Attas figured out that ilm (knowledge) is of two kinds. One that is ‘given by God to man’, and the other one ‘is acquired by man by his own efforts of rational inquiry’ (cited by Crow 2005, p.12). Ijtihad is the second type of Ilm, and an imperative source of Islamic jurisprudence..

The terms Ijtihad and mujtahid are correlated and should be understood properly before analyzing its role in legal matters. Ijtihad is derived from an Arabic word al-Juhd and in general, sense it can be understood as ‘independent thinking (An-Na’im, 2010). However, linguistically it means ‘exertion, effort, trouble, or pain’ (Crow, 2005, p.12). In its classic and jurisprudential sense it is perfectly defined by Vincent Cornell (2007, p.155) as

‘The total expenditure of effort by a mujtahid, in order to infer, with a high degree of probability, the rules of Shari’a from the detailed evidence that is found in the sources’.

Ijtihad depends upon revealed sources to formulate new legal rulings (Goolam, 2006). This definition entails that Ijtihad should be conducted by a Mujtahid, who Cornell further asserts that ‘should be a qualified jurist and scholar in Sharia’ah’, and ‘must exert himself to the best of his ability’ (2007, p.155). It is mandatory that mujtahid must use his cognitive abilities in a righteous manner and in full capacity to so that the laws are correctly interpreted. In this sense, the mujtahid has a very complex and responsible job to conduct. The essential requirement for Ijtihad is that the ruling must support the spirit of the revealed knowledge. The mujtahid must be an expert in Arabic language, and has profound knowledge about the primary sources of Sharia’ah and the ethics of Ijtihad. For extracting the actual meaning of complicated or unclear words and reasoning behind the divine laws, the mujtahid may access other techniques like Dalalat, and Qiyas etc. (Kamali, 2008). For Ijtihad, it is essential that inference and probability, I-e Instibat and Zann must support each other so that rightful meaning is extracted from a Clear Text (Kamali 2008). Consulting merely relevant literatures or depending upon other scholars without involving personal reasoning is against the spirit of Ijtihad from legal perspective.

Ijtihad completely centers around the practical issues and is not concerned with matters like creation of universe, and the Creator’s existence etc. In modern context, Cornell believes, ‘Ijtihad adds emphasis on two points; creative thinking and the prevailing conditions of society’ (2007, p.155). Renowned scholar Kamali described it as a ‘principal instrument of maintaining harmony…between revelation and reason’ (2008, p.315). It is important to acknowledge that Ijtihad is, nonetheless, a secondary source, and it derives its authority from ‘Divine Revelation’ (Kamali, 2008). There are various concepts in Islamic ideology to serve the similar purpose such as ‘consensus of opinion (ijma), analogy (qiyas), juristic preference (istihsan), and consideration of public interest (masalah)’ (Kamali, 2008, p.315). Even so, actually these are mere manifestations of Ijtihad, or it can be said that these are correlated sub-branches of Ijtihad, which ultimately stems from the primary sources Quran and Sunnah (Kamali, 2008). Ijtihad plays an important role in determining new laws or orders, but it is different from the primary sources because this process is continually developing, whereas the divine revelation and legislation discontinued after Prophet Mohammad’s demise. Ijtihad is a salient source for determining solutions of newer situations and problems, and human reasoning is subscribed to perform the duty of extracting new implications of Qura’nic laws. It serves as both a channel and a source of knowledge (Crow, 2005). Channel in the sense that it transmits or interprets the revealed laws, and source of knowledge because it formulates fresh information and legislation called “probable knowledge/Zinn” (Crow 2005). The concept of Ijtihad represented by Kamali implies that the human practice of reasoning functions as a legitimate instrument through which the essence of the divine laws remain unharmed yet are applied with modification. It is due to Ijtihad that Islamic law received two of its many distinctive features. First is that of adaptability and flexibility which makes its applicable in any era, society, and region throughout the world (Hallaq, 2009). Secondly, the consistency that it generates for the development of Islamic law (Hallaq 2009). In the Quran, God has ordered people to educate themselves on religious matters, acknowledge the essence of Divine rulings, and putting in effort to incorporate the knowledge in their lives, which is possible through Ijtihad.

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17. Surah Al Isra – The Night Journey [الإسراء]

17. Surah Al Isra – The Night Journey [الإسراء]

Arabic Text Surah Al Isra’ with English Translation. Al Isra’ is the seventeenth Surah of the Qur’an with 111 verses, and Meccan surah with topics about:

Muhammad’s mystic night journey from Mecca to Jerusalem.

The children of Israel.

Read too Previous surah: An Nahl Next surah: Al Kahf

17. Surah Al Isra – The Night Journey [الإسراء]

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ

سُبْحٰنَ الَّذِىٓ…

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The Status of Women before and after Islaam – Shaikh Saalih Al-Fawzaan

The Status of the Woman before Islaam:

What is meant “before Islaam” here is the period known as Jaahiliyyah (Days of Ignorance), which the Arabs used to live in specifically and the people of the whole world in general. This was when the people did not have any Messengers amongst them and they were void of any guidance. And as is stated in the hadeeth, “Allaah looked at them – both Arabs and Non-Arabs – and hated them, except for some remnants from the People of the Book (who stayed upon the true message).”

In most cases, the woman of this time period lived under critical conditions – especially those in the Arab societies, where they used to hate it when a girl was born. So amongst the Arabs were those who would bury their daughter while she was still alive until she died below the earth. And amongst them were those who let them live only to find a life of humiliation and degradation. Allaah says: “And when news of the birth of a female child was brought to any of them, his face would become dark and filled with grief. He hides himself from the people because of the evil that he has been informed of. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision.” [Surah An-Nahl: 58-59]

And Allaah says: “And when the female child who was buried in the ground will be questioned – for what sin was she killed?” [Surah At-Takweer: 8-9]

The word maw’oodah refers to the baby girl that was buried alive and left to die inside the earth. And if she was spared from being buried alive and allowed to live, then indeed she found herself living a life of degradation. This is since she was not allowed to inherit any portion of her relative’s estate no matter how much money he had and regardless of if she was suffering from poverty and dire need. The reason for this is because they would make the inheritance specific for men in exclusion of women. In fact, she would be distributed as part of her deceased husband’s estate, just as his money would be distributed in inheritance!

And there would be found a score of women living under one man, since they would not put any limits to the number of wives they could marry. So they wouldn’t show any concern for what occurred to the women as a result of that, such as living under cramped conditions, inconveniences and injustice.

The Status of the Woman after Islaam:

But when Islaam came, it uplifted these injustices from the woman and returned her honor and self-esteem in humanity back to her. Allaah says: “O mankind, indeed We created you from a male and a female.” [Surah Al-Hujuraat: 13]

So Allaah mentions that she is the partner of man in the origin of humanity and likewise, she is partners with man in terms of being rewarded or punished for actions performed. Allaah says:“Whoever does good deeds, – whether male or female – while he or she is a true believer, to him We will give a good life and We shall pay them certainly a reward in proportion to the best of what they used to do.” [Surah An-Nahl: 97]

Allaah says: “So that Allaah may punish the male and female hypocrites and the male and female polytheists.” [Surah Al-Ahzaab: 73]

And Allaah made it forbidden to consider a woman as a possession to be inherited from her dead husband’s estate, as He says: “O you who believe, you are forbidden to inherit women against their will.” [Surah An-Nisaa: 19]

So Allaah gave her independence in her individuality, such that she became one who can inherit as opposed to an object of inheritance. And Allaah gave the woman a right in the inheritance of her relative’s wealth. Allaah says: “There is a share for men and a share for women from what is left by their parents and close relatives, whether the property be small or large – a legal share.” [Surah An-Nisaa: 7]

And Allaah says: “Allaah commands you as regards your children’s inheritance: to the male a portion equal to that of two females. If there are only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half.” [Surah An-Nisaa: 11]

And this goes as well for the other texts that state a woman can inherit whether she be a mother, a daughter, a sister or a wife.

In the area of marital affairs, Allaah limited a husband to marrying the maximum of four wives, on the condition that he treats all of his wives fairly and equally according to his ability. And He obligated to the husbands to live with them in kindness, as He says: “And live with them honorably.” [Surah An-Nisaa: 19]

And He made the dowry her right and He commanded that it be given to her in full except for that which she permits from her own good will. Allaah says: “And give to the women their dowry with a good heart. But if they, out of their own good pleasure, remit any part of it to you, take it and enjoy it without any fear of harm.” [Surah An-Nisaa: 4]

And Allaah made her the caretaker, commanding good and forbidding evil in the household of her husband – and the leader over her children. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A woman is the guardian of her husband’s household and she will be asked (on the Day of Judgement) concerning those under her care.” Also, Allaah made it obligatory for the husband to spend on her and to clothe her in a good manner.

What the Enemies of Islaam and their Offshoots want today from their stripping the Woman of her Honor and rights:

Indeed the enemies of Islaam – rather the enemies of humanity – today, from the disbelievers, hypocrites and those who have a disease in their hearts are enraged about what the Muslim woman has achieved from honor, glory and chastity in Islaam. This is because the enemies of Islaam from the disbelievers, hypocrites and those who have a disease in their hearts – they want from the woman that she serve as a trap by which they can lure and catch those with weak Eemaan and those who have perverted natures, after having fulfilled their depraved desires from her. Allaah says: “But those who follow their lusts wish that you should deviate tremendously away.” [Surah An-Nisaa: 27]

And those who have a disease in their hearts among the Muslims want the woman to be a cheap commodity exhibiting herself to those people of lustful desires and devilish inclinations. They want her to serve as an open commodity before their eyes so that they may find entertainment in her beautiful appearance or perhaps they may make her do something far worse than that.

This is why they expend great efforts in trying to make the woman go out of her home so that she can participate with men in their jobs – working side by side with them. Or that she can serve and tend to men as a nurse in the hospital or a flight attendant on an airplane or a teacher or professor in mixed non-segregated schools Or that she be an actress in the theatres or a singer or a broadcaster on the various forms of media – exposing her face and enticing men by her voice and appearance.

And the immoral magazines have taken pictures of young girls that are looking provocative and naked as a means for promoting and marketing their magazines. And some businessmen and companies have taken these pictures also as a means for promoting their product, such that they place these pictures in their advertisements and exhibits.

These evil actions are meant to distract the woman from her real and true duty, which is in the home. And this forces the husbands to hire female servants to raise their children and take care of the affairs of their households, which results in much mischief and great evil.

However, we don’t restrict a woman from working outside of her home, so long as she abides by the following guidelines:

1. She must have a need for doing this work or the community she lives in requires her to do this job, such that there cannot be found any man that can do the job.

2. She should do this after fulfilling the job she has at home, which is her primary job.

3. This job must be in an environment of women only, such as her teaching women (only) or doctoring and nursing female patients. And her work must be separate from men.

4. Likewise, there is nothing that restricts her from learning the affairs of her Religion – in fact she is obligated to do this. And there is nothing preventing her from teaching about the aspects of her Religion, so long as there is a need for that and her teaching is held in an environment of (only) women. And there is no harm in her attending classes in a masjid and so on, while being consistent in that and segregated from men. This can be seen from the women in the beginning of Islaam (i.e. the Sahaabiyaat), in that they would work and study and attend the masaajid.

Source: Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat (pg. 6-11)

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