Intercession Islam Quran

Who Do You Associate With?

Bismillah. A really beautiful explanation of the following ayat from Surah Furqan (25) done by Nouman Ali Khan.


Some points of benefit:

  • The ayah is not just talking about non-Muslims. Its talking about anyone who did dhulm (injustice or oppression). So let’s not get cozy and think it’s not about us.
  • Imagine the overwhelming grief that a person must experience to bite their hands and then not even feel the pain of their flesh being torn away. It gets scarier the more you try to comprehend it.
  • The dhalim in the ayah doesn’t say, “I wish I believed in the Messenger”. He says, “I wish I had taken a path along with the Messenger”, which is subtle. The subtlety is that even those who believe in the Messenger [SAWS] but don’t act according to his sunnah may fall in this situation.
  • The dhalim blames his closest friend/associate from taking him away from the Qur’an. Like Ustadh Nouman mentioned, this can be any thing that we hold dear.
  • The tragedy of it all is that this person had received the Qur’an and then he turned away from it. Imagine the feelings of overwhelming regret and depression that this person must feel. The psychological torture that this person will endure is unimaginable. And the real punishment has not even begun yet!
  • The feelings of regret, sorrow and depression are compounded by someone saying, “I told you so”. Imagine this person being told this…that you were told Shaitan is your enemy. But now that you realize it, it’s too late.
  • All of us want the Prophet’s intercession, but do we think that we can survive the Prophet’s prosecution against those who made hijrah (i.e. deserted) the Qur’an?

Any reflections? Please post any in the comments, in sha Allah.

May Alllah save us from this torturous situation on the day of Judgment, ameen.

Arabic Islam

Huwa, Huma, Hum: The Arabic Pronouns


For those beginning to learn Arabic, here is an awesome drill that should be part of your daily Arabic study: the detached pronouns. There are 14 detached pronouns and its a great idea to have them memorize like the back of your hand.

In fact, here is the Arabic Pronoun Hand to help you memorize the pronouns like the back of your hand:


And here is a song to go along with it:

Yes, indeed. Sing this song a few times and the pronouns are stuck to your head ๐Ÿ™‚ The song is composed and sung by our beloved teacher Asif Meherali of Check out the Arabic Language course (based on the world renowed Madinah Books of Dr. V Abdur Rahim) if you want to seriously learn Arabic. I think its the best way to learn Arabic (for a non-Arab).

UPDATE: Here’s a new and improved version of the pronoun hand:

Friday Special Islam Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 29-31



  1. A glimpse of the hellfire: surrounded by fire, walls and canopy of smoke. “How bad is this place where they will find rest!”
  2. A glimpse of paradise: bracelets of gold, green garments of fine silk and heavy brocade, raised thrones. “How excellent is this place where they will find rest!”

A glimpse of the fire of hell

Say, “The truth is from your Rabb”: Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How bad a resting place! (29)

ุงู„ู’ุญูŽู‚ู‘ู ู…ูู† ุฑู‘ูŽุจูู‘ูƒูู…ู’- the Truth is from your Rabb: The Qur’an is the haqq, the Messenger is the haqq, and everything sent from Allah is the haqq–Your Rabb only sends the haqq so:

ููŽู…ูŽู† ุดูŽุงุกูŽ ููŽู„ู’ูŠูุคู’ู…ูู†- “Let him who will believe”. Whoever chooses emaan, let him believe, ูˆูŽู…ูŽู† ุดูŽุงุกูŽ ููŽู„ู’ูŠูŽูƒู’ููุฑู’ “and let him who will, reject it”. This is not an encouragement to disbelieve, rather it is a serious threat. Whoever chooses disbelief (kufr), let them disbelieve because:

ุฅูู†ู‘ูŽุง ุฃูŽุนู’ุชูŽุฏู’ู†ูŽุง ู„ูู„ุธู‘ูŽุงู„ูู…ููŠู†ูŽ ู†ูŽุงุฑู‹ุง ุฃูŽุญูŽุงุทูŽ ุจูู‡ูู…ู’ ุณูุฑูŽุงุฏูู‚ูู‡ูŽุง-“for the wrong-doers We have prepared a Fire whose smoke and flames, like the walls and roof of a tent, will hem them in”. The people of hell-fire will be surrounded by four walls on each side. The walls of hell-fire, the smoke and fumes, will completely surround them and encompass them. The fire will be their bed, their clothes, their canopy. They will not be able to escape from there.

ูˆูŽุฅูู† ูŠูŽุณู’ุชูŽุบููŠุซููˆุง- and if they seek help, ูŠูุบูŽุงุซููˆุง ุจูู…ูŽุงุกู ูƒูŽุงู„ู’ู…ูู‡ู’ู„ู – they will be relieved with muhl.

Muhl has several meanings:

  • Ibn Abbaas radi Allahu anhu states muhl refers to the black thick murky liquid that settles at the bottom of oil.
  • Imaam Raaghib states that muhl is molten metal.
  • Mujaahid states that muhl refers to puss and blood.

When they seek help they will be given the likes of molten metal, of puss and blood, of black murky oil that will: ูŠูŽุดู’ูˆููŠ ุงู„ู’ูˆูุฌููˆู‡ูŽ – scald their faces. ูŠูŽุดู’ูˆููŠ is from sheen-wow-ya, this word is used to describe the roasting of meat and boiling of water. Such water will boil, grill, burn and roast their faces. When the water is drawn close to their faces, the faces will be burn completely–just coming close to the water will burn their faces. The punishment continues, they will be made to drink this water that will cut up and split their intestines.

ุจูุฆู’ุณูŽ ุงู„ุดู‘ูŽุฑูŽุงุจู ูˆูŽุณูŽุงุกูŽุชู’ ู…ูุฑู’ุชูŽููŽู‚ู‹ุง -How dreadful the drink and how bad the resting place!

ู…ูุฑู’ุชูŽููŽู‚ู‹ุง- ra-fa-qaaf: irtifaaq is to spread one elbow’s sideways and rest one’s cheek on the elbow. This is a sign of resting, calm and ease. Murtafaq refers to a resting place, where a person lives and finds peace–where they rest their face on. The usage of this word is like a mockery: how bad is this place where they will find rest!

This punishment is indeed the worst, and we seek Allah’s refuge from ever entering it.

On the other hand, those who accept the haqq:

Friday Special Islam Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 27-28



  1. Reciting the Qur’an means to recite the book as the Prophet recited it and to act upon it.
  2. The kalimaat of Allah don’t change.
  3. Enduring the trials with patience requires good company.
  4. Remembering Allah during the rush hours: morning and evening.
  5. Avoiding bad company is as important as having good company.

Reciting the Book

And recite (and teach) what has been revealed to you of the Book of your Rabb: none can change His Words, and none will you find as a refuge other than Him. (27)

Allah ta’ala address the Prophet sal Allahu alayhi wa sallam and the believers, ูˆูŽุงุชู’ู„ู ู…ูŽุง ุฃููˆุญููŠูŽ ุฅูู„ูŽูŠู’ูƒูŽ ู…ูู† ูƒูุชูŽุงุจู ุฑูŽุจูู‘ูƒูŽ – and recite what has been revealed to you from your Rabb. Tilaawah is of two types:

  1. To recite the words of the Qur’an to yourself and others (out loud) as recited by the Prophet. Proper tajweed is not an option, its a requirement.
  2. To understand the Qur’an and act upon it.

The Qur’an was sent down to be recited and acted upon. Just as we learned in the previous ayah that no one has a share in the Hukm of Allah–We must fulfill this command to recite and act upon this book as the Prophet sal Allahu alayhi wa sallam did and the Companions, whether the people like or do not like, if it is against or complying with their desires–continue to recite.

The Kalimaat of Allah don’t change

ู„ูŽุง ู…ูุจูŽุฏูู‘ู„ูŽ ู„ููƒูŽู„ูู…ูŽุงุชูู‡ู- There is no changer of His words.

Since the revelation of the Qur’an, people have wanted to change its meanings, because they did not want to change themselves. Allah ta’ala says in another surah, “those who do not expect the meeting with us say, ‘bring us a Qur’an other than this or change it'” (10:15).

ูƒูŽู„ูู…ูŽุงุชู is of two types:

  1. Kawnee: In the creation and decisions of Allah. If Allah ta’ala sends rain, then no one can prevent the rain from coming.
  2. Shar’ee: In the Commands of Allah. If Allah ta’ala sends a command in the Qur’an, it has been preserved. There are people who change or alter the meanings and interpretations, but the true deen of Allah has been preserved and guarded. The Word of Allah cannot be changed.

And if a person does try to change the words of Allah, ู„ูŽู† ุชูŽุฌูุฏูŽ ู…ูู† ุฏููˆู†ูู‡ู ู…ูู„ู’ุชูŽุญูŽุฏู‹ุง- none will you find as a refuge other than Him, they will have no place to run, no place of refuge to hide.

Hadith Islam

The Fitrah: Children are Born Believers in God


I stumbled upon this interesting research piece from a Dr Justin Barrett (a senior researcher at the University of Oxford’s Centre for Anthropology and Mind). The piece talked about how children are born believers in God. Here’s an excerpt:

[Dr Justin Barrett] says that young children have faith even when they have not been taught about it by family or at school, and argues that even those raised alone on a desert island would come to believe in God.

“The preponderance of scientific evidence for the past 10 years or so has shown that a lot more seems to be built into the natural development of children’s minds than we once thought, including a predisposition to see the natural world as designed and purposeful and that some kind of intelligent being is behind that purpose,” he told BBC Radio 4’s Today programme.

“If we threw a handful on an island and they raised themselves I think they would believe in God.”

Source – The Telegraph

The Prophet has informed us about this predisposition that Dr. Barrett talks about when he said, “Each child is born in a state of Fitrah (natural predisposition of believing in God), then his parents make him a Jew, Christian or a Zoroastrian…” (Bukhari and Muslim). The birth of a child upon the fitrah doesn’t mean that he/she is born Muslim; it only means that they have the natural inclination to believe in God. Whether the child chooses to nurture his/her fitrah and worship God alone is something that he/she decides – and this decision is clearly influenced by the parents as the hadith mentions.

Another related passage from the Quran (Surah Araf, chapter 7) that provides the definitive reasons why children are born knowing about God:

And remember when your Lord brought forth from the Children of Adam, from their loins, their seed and made them testify as to themselves saying: “Am I not your Lord?” They said: “Yes! We testify,” lest you should say on the Day of Resurrection: “Verily, we have been unaware of this.” (172)

Or lest you should say: “It was only our fathers afortime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the deeds of men who practised polytheism?” (173)

The reason why the children are born knowing about God is so that they don’t make excuses on the Day of Judgement that they never knew about God, or that they were raised as disbelievers in God by their parents. When each child is programmed with the belief in God by default, these excuses get thrown out the window.

Are you going to be making excuses when the time comes?

Dua Dua'a Duas

Being Thankful


Being thankful to Allah is hard. It’s even harder when experiencing tough times and nothing seems to be going according to plan. In such a situation, Shaitaan makes us forget the blessings of Allah that we have, instead shifting our focus to the blessing that we are – apparently – deprived of. But thankfully, Allah has sent down the Qur’an that contains the guidance that we need to swat away Shaitaan’s feeble plans.

Allah says,

Say, He is the one who has brought you into being, and has endowed you with hearing, and sight, and hearts; Yet how seldom are you grateful!

[Surah Al-Mulk:23]

How little are we thankful indeed! The most amazing thing here is not that the three organs mentioned in the ayah are fundamental to our physical existence. No! It’s that the three organs mentioned in the ayah – hearing, sight, heart – are the three most important instruments in recognizing the favors of Allah. If these become dulled, then recognizing the favors of Allah becomes difficult.

Think about this: if the heart stops beating, the person dies. If the spiritual heart hardens and dies, the person dies a different type of death; the Qur’an makes no sense and the ahadith seem like fairy tales. Thisย  is the ultimate consequence of being ungrateful to Allah. This is why we can never afford to be ungrateful to Allah – even in the worst of times – because we are putting our existence at risk.

But being thankful is not easy. Sometimes, it’s not even in our control. We need help. “You alone we worship and You alone we ask for help” (1:4). Divine help and guidance is needed to accomplish this task.

Some prophetic guidance to help us be thankful, because without the prophetic guidance we would be clueless:

  1. After waking up, thanking Allah.
  2. Thanking Allah after each prayer.
  3. Thanking others who make a difference in our lives.
  4. Making this dua morning and evening


Allahumma maa asbaha bee min ni’matin
aw bi ahadin min khalqika
fa minka wahdaka la shareeka laka
fa lakal hamdu wa lakash shukru

and for the evenings:

Allahumma maa amsaa bee min ni’matin
aw bi ahadin min khalqika
fa minka wahdaka la shareeka laka
fa lakal hamdu wa lakash shukru

The Prophet said, “Whoever says this in the morning has indeed offered his dayโ€™s thanks and whoever says this in the evening has indeed offered his nightโ€™s thanks”.

Allah says in the Qur’an, “Indeed if you are grateful and give thanks, surely, definitely I will increase you; but if you are ungrateful, then know that My punishment is indeed most severe” (14:7). So let that drive us to be thankful to Allah – for His blessings, for His favours, for the things He withheld and for the things that He facilitated.


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Friday Special Islam Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 23-26



  1. Saying Insha Allah.
  2. Islah of the Prophet and our islah
  3. Conclusion of the story of Ashaabul Kahf.
  4. Why does Allah mention some details and hide other details?

Nor say of anything, “I shall be sure to do so and so tomorrow”. (23)
Except when adding “if Allah wills”. And remember your Rabb when you forget. And say, “perhaps my Rabb will guide me to what is nearer than this to right conduct”. (24)

Saying Insha Allah

Why is Allah ta’ala mentioning these ayaat in the middle of the story of Ashaabul Kahf? When the Prophet sal Allahu alayhi wa sallam told the Quraysh he would tell them about the Sleepers of the Cave, the Rooh and Dhul Qarnayn, he did not say “insha Allah“, and revelation did not come to him (full narration here). We take a lesson from this and say insha Allah when intending to do something.

This incident is one of the most amazing incidents in the seerah of the Prophet. Can you imagine what he must have felt like? The Quraysh were laughing and calling him a liar while Allah ta’ala withheld the revelation from him. But subhan Allah, there is wisdom in everything that Allah does. Those who were borderline on Islam (partially convinced of its truth) witnessed the reality that the Prophet was not making up the Quran, otherwise, why would he embarrass himself this way? It affirmed that the revelation was truly from Allah.

ูˆูŽุงุฐู’ูƒูุฑ ุฑู‘ูŽุจู‘ูŽูƒูŽ ุฅูุฐูŽุง ู†ูŽุณููŠุชูŽ

And remember your Rabb when you forget (24).

This dhikr contains three aspects:

  1. Remember to say “insha Allah” when you intend or plan to do something.
  2. Remind yourself to do the dhikr of Allah when you forget.
  3. Generally if you forget anything, start to remember Allah ta’ala (for example, saying “SubhanAllah“, “Alhamdulillah“). We make the duaa from the last ayah of surah Baqarah, “do not take us to account for what we forget”, because forgetfulness is a shortcoming from Shaytan.
Friday Special Islam Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 21-22



  1. Lifting the veil from Ashaabul Kahf.
  2. Speaking about the unseen without knowledge is like trying to hit a target in the dark.
  3. Arguments and debates sometimes have no point or benefit.

“Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, “Construct a building over them”: Their Lord knows best about them: those who prevailed over their affair said, “Let us surely build a place of worship over them.” (21)

Lifting the veil from Ashaabul Kahf

ูƒูŽุฐูŽโ€Œูฐู„ููƒูŽ- In this way, just as how Allah woke them up and they traveled to the city to purchase food, Allah ta’ala made their case known. He says: ุฃูŽุนู’ุซูŽุฑู’ู†ูŽุง ุนูŽู„ูŽูŠู’ู‡ูู…ู’- “We made their case known to the people” ุฃูŽุนู’ุซูŽุฑู’ู†ูŽุง is from ayn-thaa-raa and it literally means to slip or to fall. From this meaning comes to know something by accident, by a coincidence, as if to expose, to make one aware of something that they were not in search of. When Ashaabul Kahf woke up and one of them traveled to the city to buy food, the people of the city realized who they were when he paid for the food with the ancient currency. Their intention was to not reveal their identity. However, Allah had other plans.

ู„ููŠูŽุนู’ู„ูŽู…ููˆุง ุฃูŽู†ู‘ูŽ ูˆูŽุนู’ุฏูŽ ุงู„ู„ู‘ูŽู‡ู ุญูŽู‚ู‘ูŒ- “so that they know the promise of Allah is true”, Allah caused those who were disputing whether the resurrection would be with body and soul to see that the promise of resurrection is true. Allah is able to make them sleep for hundreds of years and then wake them up in both body and soul. Furthermore, the Promise of Allah may also refer to the promise of Allah in helping the believers; when the youth left the city to the remove themselves from the disbelief of their people, Allah ta’ala assisted them.

The entire life of Ashaabul Kahf was made as a lesson and a means of guidance for others. If Allah can make them sleep for so long and wake them up with body and soul then likewise on the Day of Judgment, mankind will be resurrected with body and soul. So to bring end to those doubts,ย  Allah made them a sign.

When the people of the city discovered the youth, they began to dispute as to what to do with their graves: ููŽู‚ูŽุงู„ููˆุง ุงุจู’ู†ููˆุง ุนูŽู„ูŽูŠู’ู‡ูู… ุจูู†ู’ูŠูŽุงู†ู‹ุง – then they said, let us construct a building over them. Ibn Abbass radi Allahu anhuma said this dispute was regarding building a structure. One group wanted to make a masjid over them and the other people saidย  that they would take construct a statue and take that place as an honor for them. Those who overpowered in their argument and had more say are those who requested the building of a masjid over them. However, it is known in Islaam that we are not allowed to take graves as places of worship, as the Prophet sal Allahu alayhi wa sallam said in multiple ahadeeth.