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abdurratln

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I. 9 Noble Quran Juz' 9 Al Araf 88 Al Anfal 40 (http://www.islamic-invitation.com/media.php?my_media=135)
A. Verses 100 141
i. Stories of prior nations are narrated to teach a lesson
ii. The Prophet Moses was sent for the guidance of Pharaoh and his chiefs
iii. Moses' confrontation with the magicians of Pharaoh
iv. Pharaoh's revenge against the people of Moses
v. Scourge of Allah against Pharaoh and his chiefs, and their final destruction
vi. Allah rescued the Children of Israel but they still disbelieved in One God
II. Verses 142-162
i. Prophet Musa's communication with Allah
ii. Musa was given the written tablets of Taurãt (Torah)
1. Arrogant people cannot get guidance
iii. Israelites started worshipping the calf after witnessing their miraculous deliverance
iv. Worshippers of the calf incurred the wrath of Allah
v. The advent of the Prophet Muhammad was described in Torah and Gospel
vi. Muhammad is the Prophet for all of mankind
vii. Allah provided food and water in the desert to the people of Musa
B. Verses 163-188
i. Jews' test on the day of Sabbath
1. Jews' violation of Sabbath and Allah's scourge
ii. Jews' wrong belief about Allah's forgiveness
iii. Mankind's testimony at the time of Adam's creation that Allah is their Rabb
iv. Example of those who deny Allah's revelations
v. Misguided people are like animals, even worse
vi. Those who deny Allah's revelations are, step by step, drawing closer to destruction
1. The Prophet himself has no power to benefit anyone or to avert any harm
C. Verses 189-206
i. Allah created all of mankind from a single soul
1. Reality of those gods whom people worship beside Allah
2. Allah is the Protecting Friend of the righteous
ii. Show forgiveness, speak for justice and avoid the ignorant
1. When the Qur'an is being recited, listen to it with complete silence

II. Al-Anfãl 1-40
A. Introduction
a. Major Issues, Divine Law and Guidance
i. Battle of truth and falsehood.
ii. Truth should not fear to be cowed down by odds against it.
iii. Fighting should not be for spoils or gains but for a just cause.
iv. Laws relating to peace and war.
v. Relation of an Islamic state with Muslims living in non-Muslim countries.
B. The battle of Badr took place in the 2nd year of Hijrah, therefore, rules and regulations relating to peace and a critical review of war have been made in this Sürah. But this review is quite different from the reviews that are usually made by worldly commanders after a great victory. Instead of gloating over the victory, the moral weaknesses that had come to the surface in that expedition have been pointed out as follows:
a. The fact that the victory was due to the help of Allah rather than to their own valor and bravery has been stressed so that the Muslims should learn to rely on Him and obey Allah and His Rasool.
b. The moral lesson of the conflict between the truth and falsehood has been explained.
c. The mushrikïn, the hypocrites, the Jews, and the prisoners of war are addressed in a very impressive manner advising them to learn a lesson.
d. Instructions are given in regard to the spoils of war. The Muslims have been told not to regard these as their right but as a bounty from Allah. Therefore, they should accept with gratitude the share that is granted to them out of it and willingly accede to the share which Allah sets aside for His cause, for His Rasool, and for the help of the needy.
e. It also gives normal instructions concerning the laws of peace and war, for these were urgently needed at the stage which the Islamic movement had entered. It enjoined that the Muslims should refrain from ways of ignorance whether they are in peace or in war and thus establish their moral superiority in the world.
f. This Sürah also states some articles of the Islamic Constitution which differentiate the status of Muslims living within the limits of Dar-ul-Islam (the Abode of Islam) from that of the Muslims living beyond its limits.
C. In order to understand the circumstances and conditions which were being faced by the Muslim community and the Islamic State, in relation to which Divine guidance and laws were enacted, it is important to know how the battle of Badr took place. Battle of Badr
D. The message of Islam had proved its firmness and stability. However, the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islam. There was neither any Islamic culture, nor any social, economic or political system; nor were there any established principles of war and peace. Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in their proclamation of the message. Allah created opportunities for making up these deficiencies in Al-Madinah.
E. The people of Makkah had realized that Muhammad (pbuh), who had a great personality and possessed extraordinary talents, was going to gain a strong footing in Al-Madinah. This would help integrate his followers - whose constancy, determination, and unwavering fidelity to Al-Islam had been tried - into a disciplined community under his wise leadership and guidance. They knew that this would spell death for their old ways of life. They also realized the strategic importance of Al-Madinah to their trade, which was their main source of livelihood. The Muslims could strike at the caravans travelling on the trade route between Yemen and Syria, and thus strike at the root of their economy. The value of the trade done by the people of Makkah on this route amounted to about two hundred thousand dinãrs annually.
F. In Sh‘abãn, 2 A. H. (February or March, 623 A. D.) a big trade caravan of the Qureysh , on its way back from Syria carrying goods worth over 50,000 dinãrs with a guard of thirty to forty men, reached the territory from where it could be easily attacked from Al-Madinah. As soon as the caravan entered the dangerous territory, Abu Sufyãn, the caravan’s leader, despatched a camel rider to Makkah with a frantic appeal for help. This caused great excitement and anger at Makkah. An army of approximately 1000 warriors with great pomp and show marched towards Al-Madinah. They intended not only to rescue the caravan but also to put an end to the rising power of the Muslims and overawe the clans surrounding the route so as to make it absolutely secure for future trade.
G. The Prophet, who always kept himself well informed, felt that the hour had come to take a bold step; otherwise the Islamic Movement would become lifeless with no chance to rise again. The condition of the Muslim community was still very shaky because the Muslim immigrants from Makkah (Muhãjirin) had not been able to stabilize their economy; their helpers (the Ansãr)from the natives of Madinah, who became Muslims after the Prophet and his followers migrated there from Makkah, had not yet been tried; and the neighboring Jewish clans could not be trusted. Above all, the surrounding clans lived in awe of the Qureysh and had all their religious sympathies with them. Therefore, the consequences of the coming attack could not be favorable to the Muslims. A careful study of the situation indicated to the Prophet that he should take a decisive step and go into the battle with whatever strength he could muster and demonstrate whether the Muslim community had the ability to survive or was doomed to perish.
H. The Holy Prophet's analysis of the situation was supported by Divine inspiration, therefore, he called the Muhãjirïn and the Ansãr to a meeting and placed the whole situation before them, without any reservation, saying: “Allah has promised that you will confront one of the two, the trade caravan coming from the north or the army of the Qureysh marching from the south. Now, tell me which of the two you would like to confront!” The majority of the people replied that they should go for the caravan. When the Prophet repeated the same question, Miqdãd bin ‘Amr, a Muhãjir, stood up and said: “O Rasool of Allah! Please march in the direction which Allah commands you; we will accompany you wherever you go. We will not say like the Israelites: 'You and your Rabb go and fight, we will wait.' In contrast to them we say: 'Let you and your Rabb decide; we will fight by your side to our last breath.'" Even then, he did not announce any decision, but waited for a reply from the Ansãr who had not yet taken any part in any confrontation for Islam. As this was the first opportunity for them to prove that they were ready to fulfill their promise of fighting for the cause of Islam, he repeated the question without directly addressing them. At this, Sa‘ad bin Mu‘az, an Ansãr, stood up and said: “O Rasool of Allah, it appears that you are addressing this question to us." When the Prophet said, “Yes," he replied, “We have believed in you and confirmed that what you have brought is the truth, and have made a solemn pledge with you that we will listen to you and obey you. Therefore, O Rasool of Allah, do whatever you intend to do. We swear by Allah Who has sent you with the truth that we are ready to accompany you to the seashore and if you enter it, we will plunge into it. We assure you that not a single one of us will remain behind or forsake you, for we will not hesitate at all to go to fight, even if you should lead us to the battlefield tomorrow. We will, Insha Allah (Allah willing), remain steadfast in the battle and sacrifice our lives for Islam. We do hope that by the grace of Allah our behavior will gladden your heart. So, trusting in Allah’s blessing, take us to the battlefield." After this it was decided that they would march towards the army of the Qureysh and not towards the trade caravan.
I. The number of people who came forward to go to the battlefield was only a little more than three hundred (86 Muhãjirin, 62 from Aus, and 170 from Khazraj). Over and above that, this little army was ill-armed and hardly equipped for battle. Only a couple of them had horses to ride and the others had to take their turn in threes or fours on camel back. They had a total of 70 camels. Above all, they did not even have enough weapons for the battle; only 60 of them had armor. They marched straight to the southwest, wherefrom the army of the Qureysh was coming. This is also an indication that, from the very beginning, they had gone out to fight with the army and not to plunder the caravan. If they had aimed at plundering the caravan they would have taken the north-westernly direction rather than the southwest. The two parties met in combat at Badr on the seventeenth day of Ramadhãn. When the two armies confronted each other and the Prophet noticed that the Qureysh army outnumbered the Muslims by three to one and was much better equipped, he raised his hands up in supplication and made this earnest prayer with great humility: “O Allah! Here are the Qureysh proud of their war material: they have come to prove that Your Rasool is false. O Allah! Now send the help that You have promised me. O Allah! If this little army of Your devotees is destroyed, then there will be no one left in the land to worship You."
J. In this combat the emigrants from Makkah were put to the hardest test because they had to fight against their own relatives, putting to the sword their fathers, sons, brothers, and uncles. It is obvious that only such people could do this who had accepted the truth sincerely and cut off all relations with falsehood. Similarly, the test to which the Ansãr were put was not less hard. So far the Ansãr had only alienated the powerful Qureysh and their allies by giving shelter to the Muslims against their wishes but now, for the first time, they were going to give fight to them and to sow the seeds of a long and bitter war with them. This meant that a small town of a few thousand inhabitants was going to wage a war with the whole of Arabia. It is obvious that only such people could take a stand who believed in the Truth of Islam so firmly that they were ready to sacrifice every personal interest for its sake. Allah accepted these sacrifices of the Muhãjirin and the Ansãr because of their true faith, and rewarded them with His help through angels.
K. The proud, well-armed Qureysh were defeated by these ill-equipped devotees of Islam. Seventy men of the Qureysh army were killed and seventy captured as prisoners of war. Their arms and equipment came into the hands of the Muslims as spoils of war. All their big chiefs, who were their best soldiers and who had led the opposition to Islam, were killed in this battle. This decisive victory made Islam a power to be reckoned with.

L. Period of Revelation
a. This Sürah was revealed in 2 A. H. after the battle of Badr, the first battle between Islam and Kufr. Since it contains a detailed and comprehensive review of the battle, it appears that most probably it was revealed all at the same time.
M. Verses 1-40
a. Commandment relating to the spoils of war (booty)
i. Battle of Badr, a battle between truth and falsehood
b. Allah's help during the Battle of Badr
i. Allah's decision between Muslims and kuffar
c. The worst people in the sight of Allah are those who do not use their common sense
i. Guard yourselves against temptations
d. If you become Godfearing, He will grant you wisdom to judge between right and wrong
i. The lawful guardians of Ka'bah are those who have fear of Allah
e. For the unbelievers, who embrace Islam, their past is forgiven
(http://al-quraan.org/index.php?main_page=document_general_info&cPath=4_12&products_id=93)

End of Juz #9
 

abdurratln

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Juz #10

I.•Juz’ 10 – Al Anfal 41 - At Tauba 92 (http://islam.about.com/od/quranin30days/a/juz_index.htm)

A. Verses 41-44
1. Rules about the distribution of spoils of war
B. Verses 45-69
1. Order of Allah to remain firm during combat against enemy
2. Victory of the believers and the painful death of the unbelievers
3. Allah does not change His blessings unless people change themselves
4. Treaties must be honored unless broken with proper notification
5. Order to remain prepared for war against the unbelievers
a. Make peace, if the enemy is inclined towards peace
6. Allah's promise to make the believers victorious over armies 2 to 10 times larger than the believers
B. Verses 70-75
1. Treatment of prisoners of war who embrace Islam
2. Muslims living in non-Muslim countries

II. At-Tauba
A. Introduction

1. Major Issues, Divine Law and Guidance
a. Policy towards the mushrikïn.
b. Commandments relating to participation in Jihãd.
c. Regulations relating to hypocrisy, weak faith, and negligence.
d. Campaign of Tabük.
e. Establishment of a Dar-ul-Islam (an Islamic state).
f. Extending the influence of Islam to adjoining countries.
g. Crushing the mischief of the hypocrites.
h. Preparing the Muslims for a struggle in the cause of Islam.
i. Now that the administration of the whole of Arabia had come into the hands of the believers, and all the opposing powers had become subservient, it was necessary to make a clear declaration of the policy which was to be adopted to make this newly formed Islamic state a perfect Dar-ul-Islam. In order to accomplish this objective, the following measures were taken:

1.A declaration was made that all the treaties with the mushrikïn were abolished and the Muslims would be released from the treaty obligations with them after the expiration of four months notice.
2.A decree was issued that the guardianship of the Ka'bah should be taken away from the mushrikïn and placed permanently in the hands of the believers (vv. 12-18), that all the customs and practices relating to the era of "ignorance" should be abolished, and that the mushrikïn should not be allowed in the vicinity of the Ka'bah (v. 28). A decree was issued to crush the non-Muslim powers forcing them to accept the sovereignty of the Islamic State. The object of Jihãd was not to coerce them to accept Islam, as they were free to accept or not accept it. The object was to allow them the freedom to remain misguided, if they chose to be so, provided that they paid Jizya, the protection tax (v. 29), as a sign of their subjugation to the Islamic State.
3.To ensure the stability of the Islamic State, gangs of the hypocrites who were being tolerated despite their flagrant crimes, were crushed. The Muslims were enjoined to treat them openly as disbelievers (v. 73). Accordingly, the Prophet set on fire the house of Swailim, where the hypocrites used to gather for consultations in order to dissuade the people from joining the expedition of Tabük. When the Prophet returned from Tabük, he ordered pulled down and burned, the "masjid," which was being used by the hypocrites as a place for hatching plots against the true believers.
4.Those people who lagged behind in the Campaign of Tabük or showed the least negligence, were severely taken to task if they had no plausible excuse for not fulfilling that obligation. For there could be no greater internal danger to the Islamic community than weakness of faith,

especially on the eve of a conflict with the whole non-Muslim world.
5.A declaration was made that in the future, the sole criterion of an individual's true faith would be the exertion that individuals make for spreading the Word of Allah and the role they play in the conflict between Islam and Kufr. Therefore, if anyone shows any hesitation in sacrificing his life, money, time, and energies, his faith shall not be regarded as genuine. (vv. 81-96)

B. Period of Revelation
1. This Sürah was revealed in the 9th year of Hijrah in three different discourses. The first discourse (vv. 1-37) was revealed in Zil-Q‘adah and set a new policy towards the mushrikïn. The second discourse (vv. 38-72) was revealed in Rajab and dealt with the Campaign of Tabük. The third discourse (vv. 73-129) was revealed upon the Prophet's return from the Campaign of Tabük. There are some pieces in this discourse that were sent down on different occasions during the same period and were afterwards consolidated by the Prophet into this Sürah in accordance with the inspiration from Allah.
C. Verses1-24
1. Proclamation to dissolve the "Treaty of Hudeybiyah"
2. Commandment of Allah to honor the treaty so long as the unbelievers honor it
3. If the unbelievers violate the treaty, then fight against their ringleaders
4. Mushrikïn are forbidden to be the caretakers of Masãjid
5. Service to pilgrims is not equal to true belief in Allah, in the Last Day, and making Jihãd
6. Do not take your fathers and brothers as your friends if they prefer Kufr (unbelief) over Imãn (belief)
D. Verses 25-42
1. Allah's help is with the quality and not the quantity of the believers
2. The prohibition of mushrikïn from entering Masjid-al-Harãm
3. The Jews and Christians, who call Azra and Jesus the sons of God, are mushrikïn
4. Do not be like Rabbis and Priests who misappropriate the wealth of people
5. The number of months in the book of Allah is 12, of which 4 are sacred
6. Allah's order to bear arms against the unbelievers, if necessary
E. Verses43-70
1. Those who do not participate in Jihãd are hypocrites
2. Excuses of the hypocrites for not bearing arms against the unbelievers
3. Categories for the distribution of Zakah
4. Order of Allah not to molest the Prophet
5. Punishment for those who make fun of the religion
6. Hypocritical actions and their punishment
F. Verses 71-92
1. Believers' actions and their rewards
2. Allah's order to make Jihãd against hypocrites and unbelievers
3. Behavior of the hypocrites relating to the bounties of Allah
4. The hypocrites did not join the war against the unbelievers
a. The prohibition of offering Funeral prayer for the hypocrites
5. Genuine exemptions for staying behind from the battlefront
(http://al-quraan.org/index.php?main_page=document_general_info&cPath=4_13&products_id=101)

End of Juz # 10
 

info-moetry

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I beleive there is a lot of animosity towards muslims by christians in this country because we do not accept a man as God.

peace

I don't think it really has to do with being Muslim or Christian, i think it has more to do with the fact that neither know for sure who "god" is which is evident everytime one or the other relies on a book rather than relying on their own example....

peace
 

abdurratln

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Juz 11

I. Juz’ 11 – At Tauba 93 - Hud 5 (http://www.muslimshowbiz.com/memorize/index.php?option=com_content&task=view&id=14&Itemid=2)
A. Verses 93-99
2. Those who make excuses to avoid serving in armed struggle for the cause of Allah (when needed) are hypocrites
3. The categories of hypocrites
a. Commandment for the collection of Al-Zakah
4. Allah has purchased the persons and wealth of the Believers and in return has promised them paradise
5. Do not seek forgiveness for the mushrikïn
6. Allah forgave those three who lagged behind but were sincere
7. Believers are only those who prefer the life of the Rasool over their own
a. The requirement of obtaining understanding of religion
8. Qur'anic verses do increase the faith of the believers
9. Character of the Prophet Muhammad (pbuh)
a. A Prayer taught by Allah
II. Surah Yunus
A. Introduction
1. Major Issues, Divine Law and Guidance
a. Allah is the only Creator of this universe.
b. Deities whom the mushrikïn worship other than Allah, have no power to either benefit or harm anyone.
c. Deities other than Allah are not even aware that they are being worshiped.
d. To every nation Allah sent a Rasool for guidance.
e. Al-Qur’an provides a cure for all the problems of mankind.
f. Mushrikïn follow nothing but conjectures & preach nothing but falsehood.
g. The story of the Prophet Nüh and his people.
h. The story of the Prophet Musa, Fir'on, and his chiefs.
i. Belief after seeing the scourge did not benefit any nation except the nation of the Prophet Yünus.
j. Prohibition against forcing anyone to embrace Islam.
2. In the introductory verses of this Sürah, an invitation towards the Right Way is extended to the people who were considering it a strange thing that Allah’s message was being conveyed by a human being (Muhammad). They were charging the Prophet with sorcery, whereas there is neither anything strange in it nor has it anything to do with sorcery or soothsaying. The prophet is simply informing mankind about two facts:
3. Allah, Who has created the universe, is, in fact, your Rabb, and He Alone is entitled to be worshipped.
4. That after the life in this world, there will be another life in the next world, where you shall have to render full account of this world's life. You shall be rewarded or punished according to whether you adopt the righteous attitude required by Allah after acknowledging Him as your Rabb, or act against His will.
5. Both of these facts are realities in themselves, whether you acknowledge them as such or not. If you accept these, you will have a very blessed end; otherwise you shall meet the evil consequences of your misdeeds.
B. Period of Revelation
1 This Sürah was revealed during the last stage of the Prophet’s residence at Makkah.
C. Verses 1-23
1. Al-Qur'an is the book of wisdom
2. Allah is the One Who created this universe
a. He is the One Who originates creation and repeats it
3. There are signs of His manifestation in the creation of the heavens, earth, sun, moon, day and night
4.
The behavior of the wrong doers towards Allah and His revelations
5. Deities other than Allah can neither harm nor benefit you
a. Mankind was one nation until they invented different creeds
6. People call upon Allah in when suffering but plot against Him when comfortable.
D. Verses 24-53
1. Example of this worldly life
2. Allah invites you to the Home of Peace
a. Deities whom they worship are not even aware of being worshipped
3. Reasoning and truth about Allah vs. other gods invented by the mushrikïn
4. This Qur'an is the revelation from Allah
5. Those who disbelieve in this Qur'an shall be the losers in the hereafter
6. Every nation was sent a Rasool for their guidance
E. Verses 54-82
1. On the Day of Judgement, there shall be no way out for the unbelievers
2. Al-Qur'an is a mercy, blessing, and cure for the problems of mankind
3. Whatever you do, Allah is a witness to it
4. The mushrikïn are wrong, they follow nothing but conjecture, preach nothing but falsehood
5. The story of the Prophet Nüh (Noah) and his people
6. Rasools were sent to the descendants of the Prophet Nüh - similarly the Prophets Musa and Haroon were sent to Pharaoh
F. Verses 83-109
1. The story of Musa (Moses) and Fir'on (Pharoah)
a. Children of Israel were delivered from the bondage of Fir'on
2. Children of Israel were provided with good things of life
3. Belief after seeing the scourge did not benefit any nation except the nation of Yünus
4. Forcing someone to convert to Islam is prohibited
5. No one other than Allah can harm or benefit you
6. Declare that guidance has come - now to follow or not to follow is your choice
III. Surah Hud
A. Intorduction
B. Major Issues, Divine Law and Guidance:
1. Allah is the Provider and Sustainer of all creatures.
* The Qur’an is the pure Message of Allah and is not forged by the Prophet.
* Story of the Prophet Nüh and his people.
* Dialogue between Nüh, his son and Allah.
* Prophets Hüd, Saleh, Lüt and Shu’aib’s addresses to their people and consequences of their people's rejecting their messages.
* Divine law of virtues removing the evils.
* Allah has given freedom of choice to mankind (whether to believe or not to believe).\
2. This Sürah emphasizes invitation to the Message of Allah. It is an admonition and warning to the disbelievers. The invitation is to accept the Message of Allah, obey the Prophet of Allah, discard shirk, and worship Allah alone. Live your life in this world keeping in mind that you shall be held accountable for all of your actions on the Day of Judgement. The admonition is given through the example of those people who put their faith in and used their efforts for this worldly life and rejected the message of the Prophets. As a result, they met the evil consequences of their rejection. Therefore, people are advised to think seriously about whether or not they should follow the way of the arrogant, which history has proved to be the way to destruction. The warning is given to the disbelievers that they should not be deluded by the delay in the punishment of their misdeeds. The delay is only because of the respite that Allah has granted them, by His grace, to mend their ways. If they do not make use of this opportunity, they shall be inflicted with an inevitable punishment that will destroy all of them except the believers. Al-Qur’an has used the stories of the people of Nüh, Hüd, Saleh, Lüt, Shu’aib and Musa to achieve this purpose. The most prominent feature of these stories is to spell out how Allah passes His judgement on the people, He does not spare any disbeliever even if he/she may be a nearest relative of a Prophet of the time. The stories of Nüh and Lüt clearly tell that even the Prophet’s own son and wife were not spared for being disbelievers. Therefore, the believers should remember that real relationship is the relationship of faith
3. Period of Revelation
a. This Sürah was revealed during the last stage of the Prophet’s stay at Makkah, and most probably it was revealed immediately after Sürah Yünus.
b. Verses 1-39
1. Teachings of the Qur'an
 

abdurratln

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I. Juz 12 (Hud 6-Yusuf 52)
A. Verses 6-39
1. Allah is the Sustainer of all creatures
2. Man is ever ungrateful to Allah except believers
3. Al-Qur'an is not forged by the Prophet
4. The People of the Book (Jews & Christians) are of two kinds: those, who can see the Truth, and those who choose not to
5. The Prophet Nüh's address to his people
i. Nüh's people challenged him and asked for the scourge of Allah
6. Allah commanded Nüh to build an ark
B. Verses 40-83
1. Allah commanded Nüh to embark and gather on board the believers and a pair from every species
2. Dialogue between Nüh, his son, and Allah
3. The Prophet Hüd's address to his people, their response, and its consequences
4. The Prophet Saleh's address to his people, their response, and its consequences
5. Good news for Prophet Ibrãhïm (Abraham): that he will be given a son (Isaac) and beyond him a grandson (Jacob)
6. The Prophet Lüt's (Lot’s) address to his people, their response, and its consequences
C. Verses 84-123
1. The Prophet Shu'aib's address to his people who were cheating in their business transactions
2. Their negative response and its consequences
3. Fate of Fir'on and his chiefs who were given the warning but they gave no heed
4. Differences arose about the book given to Musa for his followers' lack of belief
5. Virtues remove evils and Allah does not let the reward of the righteous be wasted
6. Freedom of choice given to mankind is the Will of Allah

II. Surah Yusus (Joseph)
A. Introduction
1. Major Issues, Divine Law and Guidance:
a. All Rasools were human beings
b. Yüsuf’s prayer to live and die as a Muslim.

c. The faith of Prophets Ibrãhïm (Abraham), Ishãq (Isaac), Ya'qoob (Jacob) and Yüsuf (Joseph), may Allah’s peace be upon them all, was the same as that of the Prophet Muhammad (pbuh) and they invited the people to the same Message to which Muhammad (pbuh) was inviting them.
d. Characters molded by Islam (based on the worship of Allah and account- ability in the hereafter) are compared to characters molded by disbelief and ignorance (based on the worship of false gods and the material world). Then the addressees are asked to decide for themselves between these two patterns.
e. It is made clear that, whatever Allah wills, He fulfills it, and no one can defeat His plan or prevent it from happening.
f. The believers are advised to remain within the limits prescribed by Divine Law while pursuing their aims, because success and failure are entirely in the hands of Allah.
g. The believers are advised to exert their efforts towards the Truth and put their trust in Allah. This will help them face their opponents with confidence and courage.
h. Allah taught the believers through this story that one who possesses true Islamic character can conquer the world with the strength of his character. The marvellous example of the Prophet Yüsuf shows how a man of high and pure character comes out successful even under the most adverse circum- stances.
2. Moreover, the revelation of this Sürah accomplished the following two objectives:
a. It provided proof of Muhammad's (pbuh) Prophethood, and that his knowledge was not based on mere hearsay, but was gained through revelation.
b. It applied the theme of this story to the Qureysh and warned them that ultimately the conflict between them and the Prophet would end in his victory over them. As is stated in verse 7: "Indeed there are signs in this story of Yüsuf and his brothers for the inquirers from among the Qureysh."
3. In fact, by applying this story to the conflict between the Prophet and the Qureysh, the Qur’an had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when the Qureysh, like the brothers of the Prophet Yüsuf, conspired to kill the Prophet and forced him to emigrate from Makkah to Al-Madinah, where he gained power similar to that gained by the Prophet Yüsuf in Egypt.
a. Again, in the end, the Qureysh had to humble themselves before him just as the brothers of the Prophet Yüsuf humbly requested, “Show mercy to us for Allah rewards richly those who show mercy," (Verse 88) and the Prophet Yüsuf generously forgave them - though he had complete power to inflict his vengeance upon them.
b. He said: "Today no penalty shall be inflicted on you. May Allah forgive you. He is the greatest of all those who forgive." (Verse: 92)
c. The same story of mercy was repeated when, after the conquest of Makkah, the defeated Qureysh stood meekly before the Prophet Muhammad (pbuh), who had full power to inflict his vengeance upon them for each and every cruelty committed by them.
d. But instead, he merely asked them: “What treatment do you expect from me?”
e. They replied, “You are a generous brother and the son of a generous brother.” At this, the Prophet Muhammad (pbuh) forgave them very generously, saying:
i. “I am giving the same answer to your request that Yüsuf gave to his brothers:
f. “Today, no penalty shall be inflicted upon you: you are forgiven."
4. Period of Revelation
a. This Sürah was revealed during the last stage of the Prophet’s residence at Makkah.
b. It was a time when the Qureysh were considering the question of killing, exiling, or imprisoning him.
c. The Jews instigated the unbelievers to test the Prophet Muhammad (pbuh) by asking him:
i. “Why did the Israelites go to Egypt?”
d. The history of the Israelites was not known to the Arabs, and the Prophet had no means knowing their traditions.
e. Therefore, they thought that the Prophet would not be able to give a satisfactory answer, and thus, would be totally exposed.
f. But, contrary to their expectations, the tables were turned on them, when Allah revealed the whole story of the Prophet Yüsuf (Joseph) then and there.
g. To their astonishment, the Prophet recited it to them on the spot. This put the Qureysh in a very awkward position because, it not only ruined their scheme, but also warned them by applying the example of Yüsuf’s brothers to their case, as if to say, “As you are behaving towards this Prophet, exactly in the same way the brothers of the Prophet Yüsuf behaved towards him; therefore, you should expect to meet with the same end."
5. Verses 1-20
a. The Qur'an is revealed in the Arabic language
b. Story of the Prophet Yüsuf (Joseph
c. In this story there are lessons for the inquirers
d. The stepbrothers of Yüsuf asked their father to send him with them on a hunting trip and threw him in a dark well
e. They told their father that Yüsuf was eaten by a wolf
f. A caravan kidnapped him, brought him to Egypt, and sold him
6. Verses 20-52
a. The Egyptian who bought him was a good man
b. His master's wife tried to seduce him but Allah saved him
c. The women of the town started pointing fingers at the wife of Al-Aziz. As a result, she invited them to a banquet and asked Yüsuf to appear before them
d. Two prison inmates had dreams and asked Yüsuf for interpretation
i. Yüsuf's address to his fellow inmates
e. The King of Egypt had a dream and asked for its interpretation
i. Yüsuf's interpretation of the King's dream
f. The King of Egypt heard the case of the women and found that Yüsuf was innocent

End of Juz #12
 

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