Umayyad mosque
The Umayyad Mosque, also known as the Great Mosque of Damascus, located in the old city of Damascus, is one of the largest and oldest mosques in the world. It is considered by some Muslims to be the fourth-holiest place in Islam
Address: Souq Al Hamidya St, Damascus, Syria
Also known as Principal (Great) Mosque of Damascus, founded by the Umayyad caliph al-Walid in 706 CE.
The Great Mosque stands in the centre of the old city of Damascus on the site of the Roman temple platform, or temenos. The outer walls of the temenos still survive and are distinguished as large blocks of dressed masonry with pilasters set at intervals into the side. At the four corners of the temenos there are large square towers and around the edge there were arcades which opened into a large rectangular courtyard. There were four axial doorways to the temenos, that on the east being the principal entrance. At the time of the Islamic conquest the Byzantine church of St John stood in the middle of this platform. Immediately after the conquest the Muslims shared this space with the Christians with the Christians retaining possession of their church and the Muslims using the southern arcades of the temenos as a prayer area.
In 706 al-Walid destroyed the church and built a mosque along the southern wall of the temenos. The layout of the mosque comprised three aisles running parallel to the south (qibla) wall cut in the centre by a raised perpendicular aisle or transept. At the south end of this transept there was a mihrab set into one of the blocked doors of the south facade. Walls were inserted on the west and east sides between the corner towers, and new two-storey arcades were built around the east, north and west sides of the courtyard. The arcades and prayer hall were covered with pitched wooden roofs covered with tiles except for the centre of the transept which had a wooden dome. In the north-west of the courtyard there is an octagonal chamber raised up on eight columns with a pool beneath. This structure functioned as the bayt al-mal or treasury and is found in other early mosques such as Harran and Hamma.
Since the Umayyad period the mosque has been rebuilt several times because of fires (1069, 1401 and 1893) although its basic plan has remained the same. Originally the arcade of the sanctuary facade comprised one pier alternating with two columns but this was subsequently changed to piers only. A range of different arch forms is used in the arcades including round, semi-circular horseshoe and slightly pointed arches. The walls of the mosque are decorated with glass mosaics similar to those in the Dome of the Rock, with depictions of palaces and houses next to a river (possibly the Barada river in Damascus). The long rooms in the east and west sides were lit by marble grilles with geometric interlace patterns based on octagons and circles.
The form of the mosque, particularly the sanctuary facade, was probably derived from Byzantine palatial architecture, possibly the Chalci palace in Constantinople. Later mosques in Syria such as the Great Mosques of Aleppo, Hamma, Harran and Cordoba. The Great Mosque of Diyarbakir built in the Seljuk period is also of this form.
Address: Souq Al Hamidya St, Damascus, Syria
Opened: 715 AD
Architectural style: Islamic architecture
Height: 77 m
Burials: John the Baptist, Saladin
Also known as Principal (Great) Mosque of Damascus, founded by the Umayyad caliph al-Walid in 706 CE.The Great Mosque stands in the centre of the old city of Damascus on the site of the Roman temple platform, or temenos. The outer walls of the temenos still survive and are distinguished as large blocks of dressed masonry with pilasters set at intervals into the side. At the four corners of the temenos there are large square towers and around the edge there were arcades which opened into a large rectangular courtyard. There were four axial doorways to the temenos, that on the east being the principal entrance. At the time of the Islamic conquest the Byzantine church of St John stood in the middle of this platform. Immediately after the conquest the Muslims shared this space with the Christians with the Christians retaining possession of their church and the Muslims using the southern arcades of the temenos as a prayer area.
In 706 al-Walid destroyed the church and built a mosque along the southern wall of the temenos. The layout of the mosque comprised three aisles running parallel to the south (qibla) wall cut in the centre by a raised perpendicular aisle or transept. At the south end of this transept there was a mihrab set into one of the blocked doors of the south facade. Walls were inserted on the west and east sides between the corner towers, and new two-storey arcades were built around the east, north and west sides of the courtyard. The arcades and prayer hall were covered with pitched wooden roofs covered with tiles except for the centre of the transept which had a wooden dome. In the north-west of the courtyard there is an octagonal chamber raised up on eight columns with a pool beneath. This structure functioned as the bayt al-mal or treasury and is found in other early mosques such as Harran and Hamma.
Since the Umayyad period the mosque has been rebuilt several times because of fires (1069, 1401 and 1893) although its basic plan has remained the same. Originally the arcade of the sanctuary facade comprised one pier alternating with two columns but this was subsequently changed to piers only. A range of different arch forms is used in the arcades including round, semi-circular horseshoe and slightly pointed arches. The walls of the mosque are decorated with glass mosaics similar to those in the Dome of the Rock, with depictions of palaces and houses next to a river (possibly the Barada river in Damascus). The long rooms in the east and west sides were lit by marble grilles with geometric interlace patterns based on octagons and circles.
The form of the mosque, particularly the sanctuary facade, was probably derived from Byzantine palatial architecture, possibly the Chalci palace in Constantinople. Later mosques in Syria such as the Great Mosques of Aleppo, Hamma, Harran and Cordoba. The Great Mosque of Diyarbakir built in the Seljuk period is also of this form.
Prophet Yusuf (A.S) Story
You have read about Hazrat Ibrahim (A.S.). He had two sons, Hazrat Isamel (A.S.) whose generation settled in Makkah and Hazrat Ishaq (A.S.) who settled in Syria.
Hazrat Ishaq (A.S.) had son named Hazrat Yaqub [A.S.]. He lived in the Keenan city of Syria. Allah had given him twelve sons. One of them was Yusuf (A.S.) another was Yameeen the real brother of Yusuf (A.S.). All others was step-brothers.
Among them Hazrat Yusuf (A.S) was the most intelligent and noble. When he was only 16 years old, he saw a dream and in the morning told this to his father. He said, “Father, last night I saw a dream in which I saw that eleven stars, the sun and the moon are worshipping me.”
After hearing this, Hazrat Yaqub (A.S) replied. “My son, don’t tell your dream to your brothers lest they should tease you. It occurs to me that your Lord will choose you for His mission. He makes you His prophet, grant wisdom and, like your grand father Ishaq (A.S.), and great grand father Ibrahim (A.S.) bless you.”
Hazrat Yaqub (A.S.) loved Hazrat Yusuf (A.S) among his sons the most because he was noble and very intelligent since childhood. Now he had learnt that Allah had decided to assign the task of Prophet Hood to Hazrat Yusuf (A.S). Therefore, his love for him had increased. Other brothers did not like it. They were jealous of Hazrat Yusuf (A.S).
In Arabia, during those days, the family that consisted of strong sons, grand sons, brothers and cousins was respected. Such a family always had an upper hand over all others and therefore, people loved their strong sons. The brothers of Yusuf [A.S], used to maintain that as they were stronger than him only they could be useful at a bad hour. According to them, Yusuf [A.S] who was weak of all could not do anything all alone, therefore, their father should love them more and they considered it their dishonour if Yusuf (A.S.) was loved more than them.
One day all the brothers, expect Yusuf [A.S], gathered at a place and said, “It seems our father has gone astray. He should have respected us because we are a full lot. It is wrong on his part to love Yusuf (A.S.) more than us. Let’s, therefore, kill Yusuf (A.S.) or leave him at some far off place. When Yusuf (A.S.) will not be among us, father will naturally love us more.” One of them suggested to throw their brother into a well, In a jungle, instead of killing him from where he could be taken along by some caravan passing by.
All of them liked this suggestion and went to their father. They asked him, “Father, why do you never send Yusuf (A.S.) along with us anywhere. Do you have no trust on us? We are his well-wishers. Please send him with us to the jungle to enjoy and play. We will protect him”.
Their father replied, “I am worried to send him with you. I fear lest you should be careless and some wolf eats him up.”
“But we are a strong lot, “the sons said, “How can a wolf eat Yusuf (A.S.) when we are there.” They somehow managed to get their father’s consent and one day took Yusuf (A.S.) towards the jungle. As decided, they threw him into a well.
They Allah consoled Hazrat Yusuf (A.S.) and made him believe that one day or the other he would remind his brothers of their mischief and that day they would feel sorry over their deed. His brothers were to aware that Yusuf (A.S.) was being encouraged by Allah and of the result of their mischief.
Before throwing Yusuf (A.S.) in the well, they had removed his Kurta [cloth worn on the upper part of the body] and falsely stained it with the blood of an animal. At night when they returned home, they went to their father weeping and said, “Father, while we were busy in playing, and seated Yusuf (A.S.) to look after our belongings, a wolf appeared from somewhere and ate him up. See this is his blood stained Kurta.”
Hazrat Yuqub (A.S.) did not believe them and said, “You have certainly made some mischief or deceit. I can not believe what you say. I will only keep patience and seek Allah’s help.”
On the other hand, when his brothers had left after throwing Yusuf (A.S) into the well, a carvan happened to through there. They sent one of them to fetch water from the well. As soon as he suspended the bucket into the well, he saw a boy into it. He cried out, “Congratulations. We have found a boy here.”
The people of the caravan pulled Yusuf (A.S.) out of the well and immediately hid him planning to sell him in the market. How could they know that everything was happening by the order of Allah and He was aware of everything?
The caravan was going from Madina to Egypt. They took Hazrat Yusuf (A.S.) also with them and sold him out there for a very few coins. They did not expect any other benefit from Yusuf (A.S.)
The king of Egypt had a minister whose name was Fotifar. He was the highest official treasury. He was called Aziz. He had purchased Hazrat Yusuf (A.S.) from the caravan people. He had understood that Hazrat Yusuf (A.S.) belonged to a respected family and somehow fallen to the caravan people. From his talks with Hazrat Yusuf (A.S.) he had known that he was very intelligent.
Aziz had no sons. He said to his wife, “Look after this boy well. He may prove to be beneficial for us or we may even adopt.
At that time Hazrat Yusuf (A.S.) was about 18 years of age. Soon Aziz authorized him of everything at his home, and handed over the management of his property and business to him.
So far Hazrat Yusuf (A.S.) had spent a rural life and had all the qualities of a villager’ He was born in the family of Allah’s messengers. He was a devotee of Allah and very noble. Due to the open atmosphere of the village, he had very good health. Now Allah had landed him in a country renowned for its living. Moreover, he had now entered a house where he could learn governance and the administration of the country. It looked as if he was being groomed by Allah for His mission in the future.
Allah the Beneficent, on the one hand provided Hazrat Yusuf (A.S.) with a good shelter in an alien land. On the other, He arranged for his training like of which only princes could get. It is true that Allah does fulfil His work but many people do not know about the compulsions behind what He does.
Hazrat Yusuf (A.S.) live on at the house of Aziz till he was young. The name of the wife of Aziz was Zulaikha. One day when Aziz was not at home, she closed itself with Hazrat Yusuf (A.S.) into a room, with evil intention, and said to him, “Come closer to me.”
Hazrat Yusuf (A.S.) replied, “God forbid, my Lord has bestowed on me so much honour and such a shelter. How can I do this evil deed? I cannot do it. My Lord does not grant success to the sinners.”
At this, that woman moved towards Hazrat Yusuf (A.S.) Had he not realized Zulaikha’s intention and replied spontaneously, he could also have moved towards her. But Allah had saved him from bad and dirty things.
When he saw the woman coming to him he rushed to the door. But the woman was very shameless. She followed him immediately and caught hold of his Kurta. Hazrat Yusuf (A.S.) tried to pull it back. In the scuffle a piece of it remained into the woman’s hand and Hazrat Yusuf (A.S.) rushed out of the room. She also followed him. As soon as they come out of the room, they confronted with Aziz. At this the woman was flabbergasted and immediately asks him “what is the punishment for a man who has an evil intention about your wife.” Before he could answer, she herself replied thus: “What else accept that he should be imprisoned or given severe and exemplary punishment.
When Hazrat Yusuf (A.S.) heard this he said, “She is telling a lie. In fact, it was she who was flirting me. But I did not agree.”
In the meantime, a relative of Zulaikha appeared on the scene. Knowing, perhaps, about the character of Zulaikha, he understood everything and very wisely suggested, “Let’s first see the shirt of Yusuf (A.S.); if its front portion is pierced, the woman is true and if its back portion is pierced, then the woman is telling a lie and Yusuf (A.S.) is speaking the truth.” The suggestion was logical, were the shirt of Hazrat Yusuf (A.S.) the front, it would imply that he would have moved towards the woman and then pushed away by her. In the scuffle his shirt might have been torn. Since the shirt was torn from the back it meant that Yusuf (A.S.) might have tried to save himself and the woman might have tried to catch him from the back. One more evidence was in the form that Zulaikha’s garments were not torn nor her body bore any sears. The position was contrary to it to clarify the whole thing.
Aziz then understood everything and cried at his wife and said, “This is all your mischief. It is true that you women are very tricky.” Turning to Yusuf (A.S.) he said, “Yusuf, forget it, and asked his wife “Say sorry to Yusuf as it is your mistake.”
Now the entire city was aware of what Zulaikha had done. Women said “Aziz’s wife has blindly fallen in love with her servant. It looks she has committed a folly.” When Zulaikha heard this, she got angry. So one day she invited all the women for a meal and seated them on coushions. She put some fruits and a knife before each of them. As soon as these women started cutting the fruits, she called in Yusuf (A.S.). When the women raised their eyes towards Yusuf (A.S.), they were taken a back, Instead of the fruits; they cut off their own fingers and exclaimed, “O God, he is not a man but an angel.”
Zulaikha said, “Look at him. He is the person about whom you were defaming me. I flirted him but he escaped. Now I have decided to send him to jail if he did not obey me. He will be debased there.”
See how shameless the Women of Egypt were in those days. Today Europe is proud that they have given equal status to women and they are also free like men. But you can judge how shameless the Egyptian women were. The fact is that Satan’s hirelings have always been almost the same.
When Hazrat Yusuf (A.S.) come to know about Zulaikha’s ill intentions, he said, “O my Lord, I will prefer imprisonment to what she calls me for. O my Lord, save me from these tricks lest I shall be entrapped and thus be amongst the uncivilized.” At this stage Hazrat Yusuf (A.S.) was at the peak of his youthfulness. Ladies of high families would flirt him and compel him for committing sin. But he stood firm and noble even amongst such evil persons. God’s fear kept him away from sin.
If one wants to become pious, and decides to follow the path of righteousness, Allah also helps him. True to this fact, Allah heeded the prayer of Hazrat Yusuf (A.S.) and saved him from the trap of those evil women. He is the All Knower, All-wise.
These people put Hazrat Yusuf (A.S.) into jail to avoid bad name and commit atrocities on him. But the ladies of respectable families knew that he was innocent. Thus all the people became aware of the pious thought and nobility of Hazrat Yusuf (A.S.). His mission in future also required that he should be fully known. The propagation of his nobility and piety was necessary for the message of Allah which he had to deliver to the people of Egypt.
In the prison two young men also joined Hazrat Yusuf (A.S.). One of them was a bar tender to a king and the other a kitchen officer.
Hazrat Ishaq (A.S.) had son named Hazrat Yaqub [A.S.]. He lived in the Keenan city of Syria. Allah had given him twelve sons. One of them was Yusuf (A.S.) another was Yameeen the real brother of Yusuf (A.S.). All others was step-brothers.
Among them Hazrat Yusuf (A.S) was the most intelligent and noble. When he was only 16 years old, he saw a dream and in the morning told this to his father. He said, “Father, last night I saw a dream in which I saw that eleven stars, the sun and the moon are worshipping me.”
After hearing this, Hazrat Yaqub (A.S) replied. “My son, don’t tell your dream to your brothers lest they should tease you. It occurs to me that your Lord will choose you for His mission. He makes you His prophet, grant wisdom and, like your grand father Ishaq (A.S.), and great grand father Ibrahim (A.S.) bless you.”
Hazrat Yaqub (A.S.) loved Hazrat Yusuf (A.S) among his sons the most because he was noble and very intelligent since childhood. Now he had learnt that Allah had decided to assign the task of Prophet Hood to Hazrat Yusuf (A.S). Therefore, his love for him had increased. Other brothers did not like it. They were jealous of Hazrat Yusuf (A.S).
In Arabia, during those days, the family that consisted of strong sons, grand sons, brothers and cousins was respected. Such a family always had an upper hand over all others and therefore, people loved their strong sons. The brothers of Yusuf [A.S], used to maintain that as they were stronger than him only they could be useful at a bad hour. According to them, Yusuf [A.S] who was weak of all could not do anything all alone, therefore, their father should love them more and they considered it their dishonour if Yusuf (A.S.) was loved more than them.
One day all the brothers, expect Yusuf [A.S], gathered at a place and said, “It seems our father has gone astray. He should have respected us because we are a full lot. It is wrong on his part to love Yusuf (A.S.) more than us. Let’s, therefore, kill Yusuf (A.S.) or leave him at some far off place. When Yusuf (A.S.) will not be among us, father will naturally love us more.” One of them suggested to throw their brother into a well, In a jungle, instead of killing him from where he could be taken along by some caravan passing by.
All of them liked this suggestion and went to their father. They asked him, “Father, why do you never send Yusuf (A.S.) along with us anywhere. Do you have no trust on us? We are his well-wishers. Please send him with us to the jungle to enjoy and play. We will protect him”.
Their father replied, “I am worried to send him with you. I fear lest you should be careless and some wolf eats him up.”
“But we are a strong lot, “the sons said, “How can a wolf eat Yusuf (A.S.) when we are there.” They somehow managed to get their father’s consent and one day took Yusuf (A.S.) towards the jungle. As decided, they threw him into a well.
Before throwing Yusuf (A.S.) in the well, they had removed his Kurta [cloth worn on the upper part of the body] and falsely stained it with the blood of an animal. At night when they returned home, they went to their father weeping and said, “Father, while we were busy in playing, and seated Yusuf (A.S.) to look after our belongings, a wolf appeared from somewhere and ate him up. See this is his blood stained Kurta.”
Hazrat Yuqub (A.S.) did not believe them and said, “You have certainly made some mischief or deceit. I can not believe what you say. I will only keep patience and seek Allah’s help.”
On the other hand, when his brothers had left after throwing Yusuf (A.S) into the well, a carvan happened to through there. They sent one of them to fetch water from the well. As soon as he suspended the bucket into the well, he saw a boy into it. He cried out, “Congratulations. We have found a boy here.”
The people of the caravan pulled Yusuf (A.S.) out of the well and immediately hid him planning to sell him in the market. How could they know that everything was happening by the order of Allah and He was aware of everything?
The caravan was going from Madina to Egypt. They took Hazrat Yusuf (A.S.) also with them and sold him out there for a very few coins. They did not expect any other benefit from Yusuf (A.S.)
The king of Egypt had a minister whose name was Fotifar. He was the highest official treasury. He was called Aziz. He had purchased Hazrat Yusuf (A.S.) from the caravan people. He had understood that Hazrat Yusuf (A.S.) belonged to a respected family and somehow fallen to the caravan people. From his talks with Hazrat Yusuf (A.S.) he had known that he was very intelligent.
Aziz had no sons. He said to his wife, “Look after this boy well. He may prove to be beneficial for us or we may even adopt.
At that time Hazrat Yusuf (A.S.) was about 18 years of age. Soon Aziz authorized him of everything at his home, and handed over the management of his property and business to him.
So far Hazrat Yusuf (A.S.) had spent a rural life and had all the qualities of a villager’ He was born in the family of Allah’s messengers. He was a devotee of Allah and very noble. Due to the open atmosphere of the village, he had very good health. Now Allah had landed him in a country renowned for its living. Moreover, he had now entered a house where he could learn governance and the administration of the country. It looked as if he was being groomed by Allah for His mission in the future.
Allah the Beneficent, on the one hand provided Hazrat Yusuf (A.S.) with a good shelter in an alien land. On the other, He arranged for his training like of which only princes could get. It is true that Allah does fulfil His work but many people do not know about the compulsions behind what He does.
Hazrat Yusuf (A.S.) live on at the house of Aziz till he was young. The name of the wife of Aziz was Zulaikha. One day when Aziz was not at home, she closed itself with Hazrat Yusuf (A.S.) into a room, with evil intention, and said to him, “Come closer to me.”
Hazrat Yusuf (A.S.) replied, “God forbid, my Lord has bestowed on me so much honour and such a shelter. How can I do this evil deed? I cannot do it. My Lord does not grant success to the sinners.”
At this, that woman moved towards Hazrat Yusuf (A.S.) Had he not realized Zulaikha’s intention and replied spontaneously, he could also have moved towards her. But Allah had saved him from bad and dirty things.
When he saw the woman coming to him he rushed to the door. But the woman was very shameless. She followed him immediately and caught hold of his Kurta. Hazrat Yusuf (A.S.) tried to pull it back. In the scuffle a piece of it remained into the woman’s hand and Hazrat Yusuf (A.S.) rushed out of the room. She also followed him. As soon as they come out of the room, they confronted with Aziz. At this the woman was flabbergasted and immediately asks him “what is the punishment for a man who has an evil intention about your wife.” Before he could answer, she herself replied thus: “What else accept that he should be imprisoned or given severe and exemplary punishment.
When Hazrat Yusuf (A.S.) heard this he said, “She is telling a lie. In fact, it was she who was flirting me. But I did not agree.”
In the meantime, a relative of Zulaikha appeared on the scene. Knowing, perhaps, about the character of Zulaikha, he understood everything and very wisely suggested, “Let’s first see the shirt of Yusuf (A.S.); if its front portion is pierced, the woman is true and if its back portion is pierced, then the woman is telling a lie and Yusuf (A.S.) is speaking the truth.” The suggestion was logical, were the shirt of Hazrat Yusuf (A.S.) the front, it would imply that he would have moved towards the woman and then pushed away by her. In the scuffle his shirt might have been torn. Since the shirt was torn from the back it meant that Yusuf (A.S.) might have tried to save himself and the woman might have tried to catch him from the back. One more evidence was in the form that Zulaikha’s garments were not torn nor her body bore any sears. The position was contrary to it to clarify the whole thing.
Aziz then understood everything and cried at his wife and said, “This is all your mischief. It is true that you women are very tricky.” Turning to Yusuf (A.S.) he said, “Yusuf, forget it, and asked his wife “Say sorry to Yusuf as it is your mistake.”
Now the entire city was aware of what Zulaikha had done. Women said “Aziz’s wife has blindly fallen in love with her servant. It looks she has committed a folly.” When Zulaikha heard this, she got angry. So one day she invited all the women for a meal and seated them on coushions. She put some fruits and a knife before each of them. As soon as these women started cutting the fruits, she called in Yusuf (A.S.). When the women raised their eyes towards Yusuf (A.S.), they were taken a back, Instead of the fruits; they cut off their own fingers and exclaimed, “O God, he is not a man but an angel.”
Zulaikha said, “Look at him. He is the person about whom you were defaming me. I flirted him but he escaped. Now I have decided to send him to jail if he did not obey me. He will be debased there.”
See how shameless the Women of Egypt were in those days. Today Europe is proud that they have given equal status to women and they are also free like men. But you can judge how shameless the Egyptian women were. The fact is that Satan’s hirelings have always been almost the same.
When Hazrat Yusuf (A.S.) come to know about Zulaikha’s ill intentions, he said, “O my Lord, I will prefer imprisonment to what she calls me for. O my Lord, save me from these tricks lest I shall be entrapped and thus be amongst the uncivilized.” At this stage Hazrat Yusuf (A.S.) was at the peak of his youthfulness. Ladies of high families would flirt him and compel him for committing sin. But he stood firm and noble even amongst such evil persons. God’s fear kept him away from sin.
If one wants to become pious, and decides to follow the path of righteousness, Allah also helps him. True to this fact, Allah heeded the prayer of Hazrat Yusuf (A.S.) and saved him from the trap of those evil women. He is the All Knower, All-wise.
These people put Hazrat Yusuf (A.S.) into jail to avoid bad name and commit atrocities on him. But the ladies of respectable families knew that he was innocent. Thus all the people became aware of the pious thought and nobility of Hazrat Yusuf (A.S.). His mission in future also required that he should be fully known. The propagation of his nobility and piety was necessary for the message of Allah which he had to deliver to the people of Egypt.
In the prison two young men also joined Hazrat Yusuf (A.S.). One of them was a bar tender to a king and the other a kitchen officer.
The Dead Sea
General Information
Floating in the Dead Sea
How far does one have to descend to reach the Dead Sea? About 400 meters below sea level. How deep is this salty lake? Almost the same (in the northern section). Fascinating? Absolutely! Every detail about the Dead Sea is fascinating.
Here are a few more facts: The Dead Sea is the lowest point on earth in any land mass (417 meters below sea level, to be exact). The quantity of water that evaporates from it is greater than that which flows into it, such that this body of water has the highest concentration of salt in the world (340 grams per liter of water).
It is called the Dead Sea because its salinity prevents the existence of any life forms in the lake. That same salt, on the other hand, provides tremendous relief to the many ailing visitors who come here on a regular basis to benefit from its healing properties. All these and more make the Dead Sea so fascinating, so different and so interesting.
ographic Regions > The Dead Sea
Sea of Galilee (Lake Kineret)
The Carmel Mountain
Jezreel Valley
The Golan Heights
The Hula Valley
Valley of Elah
The Jordan Valley
The Galilee
The Dan Region (Gush Dan)
The Dead Sea
The Uvda Valley and Eilat Mountains
The Judean Desert
The Lowlands
The Jerusalem Hills
Gush Etzion
The Negev Desert
The Coastal Plain.
The Healing Power of the Dead Sea
Covered in Dead Sea mud
The Dead Sea can also be called “the lowest health spa in the world.” Sea salts are produced from the southern section for industry, and in the northern section promote tourism and good health. The composition of the salts and minerals in the water are what make it so unique and beneficial for the body.
The sea bed also has deposits of black mud that is easy to spread on the body and provides the skin with nourishing minerals. As if that were not enough, the bromide in the air is also beneficial to the body’s systems, thus making the Dead Sea a provider for good health and healing for vacationers from all over the world.
The Dead Sea can also be called “the lowest health spa in the world.” Sea salts are produced from the southern section for industry, and in the northern section promote tourism and good health. The composition of the salts and minerals in the water are what make it so unique and beneficial for the body.
The sea bed also has deposits of black mud that is easy to spread on the body and provides the skin with nourishing minerals. As if that were not enough, the bromide in the air is also beneficial to the body’s systems, thus making the Dead Sea a provider for good health and healing for vacationers from all over the world.
Dead Sea
Also known as Bahr Lut, Eastern Sea, Lake of Asphalt, Salt Sea, “Sea of Sodom and Gomorrah,” Sea of the Arabah, Sea of the Devil, “Sea of the Plain,” Sea of Zoar, Stinking Lake
Dead Sea sunrise
Names of the Sea
Known in the Bible as the "Salt Sea" or the "Sea of the Arabah," this inland body of water is appropriately named because its high mineral content allows nothing to live in its waters. Other post-biblical names for the Dead Sea include the "Sea of Sodom," the "Sea of Lot," the "Sea of Asphalt" and the "Stinking Sea." In the Crusader period, it was sometimes called the "Devil's Sea." All of these names reflect something of the nature of this lake.
Biblical Period
The Dead Sea, unlike the Sea of Galilee to the north, does not figure prominently in the biblical narratives. Its most important role was as a barrier, blocking traffic to Judah from the east. An advancing army of Ammonites and Moabites apparently crossed a shallow part of the Dead Sea on their way to attack King Jehoshaphat (2 Chr 20). Ezekiel has prophesied that one day the Dead Sea will be fresh water and fishermen will spread their nets along the shore.
Dead Sea lisan aerial from west
Dead Sea lowest point on earth
Lowest Point
The Dead Sea is located in the Syro-African Rift, a 4000-mile fault line in the earth's crust. The lowest point of dry land on earth is the shoreline of the Dead Sea at 1300 feet below sea level. That the lake is at the lowest point means that water does not drain from this lake. Daily 7 million tons of water evaporate but the minerals remain, causing the salt content to increase. Figures for the Dead Sea's salinity today range from 26-35%.
Mineral-Rich
Nearly ten times as salty as the world's oceans and twice as saline as the Great Salt Lake in Utah, the Dead Sea is rich with minerals. The Dead Sea Works company on the southwest side of the lake employs 1600 people around the clock to harvest the valuable minerals from the water. Potash is the most valuable of those extracted today and is used in the manufacture of fertilizer. The best article on the minerals in the Dead Sea is in the Encyclopedia Britannica.
Dead Sea shoreline with salt crystals
Man floating in Dead Sea reading newspaper
Healthy Water
The unique concentration of the Dead Sea waters has long been known to have medicinal value. Aristotle, Queen of Sheba, King Solomon and Cleopatra were all familiar with this and modern doctors as well often prescribe patients with skin ailments to soak in the waters of the Dead Sea. Because of the dropping level of the Dead Sea, the southern end is no longer under water, except for that which is channeled by aqueducts for the purpose of extracting minerals.
Waqia e Karbala ---Maulana Tariq Jameel
Waqia e Karbala ---Maulana Tariq Jameel
Maulana Tariq Jameel - Waqia e Karbala by islampoint
History and full Facts of Hazrat Imam Hussain (R.A) Shahadat in Urdu written by Akmal Owaisi Pirzada.
Maulana Tariq Jameel - Waqia e Karbala by islampoint
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Indian singer Hans Raj Hans embraces Islam, He wants to go Madina
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According to a report published in newspaper, the singer said his name would be Mohammad Yousuf for now but he cleared that he will maintain his name ‘Hans Raj Hans’ for singing industry.
He said he has got the Islamic education very closely and started reading of Holy Quran and gradually began to understand the essence of the divine revelation. I listened to the call of my heart and decided to embrace Islam.”
He said he has got the Islamic education very closely and started reading of Holy Quran and gradually began to understand the essence of the divine revelation. I listened to the call of my heart and decided to embrace Islam.”
He emphasized both India and Pakistan to resolve all the problems with dialogue as it was the wish of both the countries.
We should follow the teaching of Islam as it is a Religion of Love and Peace, he added.
Raj further said that he felt proud to become a Muslim, adding that he wanted to visit Madina as early as possible.
use of ribbed condoms in Islam
Question Summary:
Just want to clear that can a Muslim use a ribbed condoms on the first night of his wedding if he want to go for a family planning one of my friend told me that its haram to use a ribbed condoms?
Question Detail:
Its a very good knowledgeable site on the internet I appreciate it
Just want to clear that can a muslim use a condom on the first night of his wedding if he want to go for a family planning one of my friend told me that its haram to use a condom on first night of wedding and walima will not be halal is it true iam desperate about this question please reply with the answer May Allah bless All of Us
Answer :
In the name of Allāh, Most Gracious, Most Merciful
Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh
Allah Ta’ala has created men and women as lifelong partners for one another so that they may procreate and live in peace and tranquility according to His commandments and the guidelines of His Messenger (Sallallahu alayhi Wasallam). The nature of marriage is such that it brings about joy and happiness to the couple and their families. Allah Ta’ala mentions so beautifully in the Qur’an:
In addition, among His signs is this that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect. (Qur’an-30:21)
Marriage is a religious duty, a moral safeguard as well as a social necessity. Through marriage, families are established and are regarded to be an essential component of our society. It is also a form of Ibaadah because it is obeying Allah Ta’ala and his messenger (Sallallahu Alayhi Wasallam). It is not a matter that can be taken lightly and should be entered into with total commitment and full knowledge of what it involves. Marriage is not like buying a new dress where you can exchange it if you do not like it. One should be mature enough to understand the demands of marriage so that the can be a lasting one.
Nevertheless, hereunder is a standard answer prepared by the Darul Ifta on contraception.
CONTRACEPTION
All forms of contraception (e.g. condoms, IUD, etc.) are permissible on condition that it is not used out of fear of poverty and also that it is consentual between husband and wife. Hazrat Abu Saeed Khudri (Radhiyallahu Anhu) reports that one person asked Rasulullah (Sallallahu Alayhi Wasallam) about Azal (Coitus Interruptus). Rasulullah (Sallallahu Alayhi Wasallam) replied, “When Allah Ta’ala intends creating a child, nothing can stop him”.
(Mishkat, Pg.275, Qadeemi)
Reversible
Chemical - the pill which is taken orally or spermicidal jellies used locally.
Mechanical - use of condom (intra-uterine device).
Physical - coitus interruptus.
Permanent - sterilization operation - tubal ligations - vasectomies.
Question 1
Is the Practice of contraception allowed in Islam? If so, under what circumstances?
Answer
Contraception is permissible on a limited scale for valid reasons considered by the Shariah to be valid. The circumstances which will permit reversible and permanent contraception differ.
REVERSIBLE CONTRACEPTION
Among the reasons accepted by the Shariah as valid for practising reversible contraception are:
(A) Physical weakness.
(B) Sickness.
(C) The wife maintaining her beauty or figure for the sake of her husband.
(D) The couple being on a journey or in a distant land.
(E) Adverse political conditions, e.g. children are forcibly separated from their parents as is advocated by communism; etc.
(F) The couple decide to separate in the near future.
(G) The wife is an immoral person.
There are valid grounds for practising reversible contraception. Poverty or the fear of poverty are not valid reasons for contraception. It is not permissible to practice contraception on account of a fear of not being able to provide for a large family. Such a fear is an attribute of non-Muslims. According to the Qur’an Shareef: 'There is not a living creature, but its sustenance is the responsibility of Allah.'
Similarly desire to curb sexual desire which may stem out of piety is not a lawful ground for contraception. If practised for any reason which is unlawful in Islam, then contraception will likewise be unlawful, e.g. for indulgence in illicit sex
PERMANENT CONTRACEPTION
Permanent contraception is permissible only if the woman's life is in danger or her health is seriously threatened.
The usage of contraceptives will not affect the walima.
And Allāh Ta῾āla Knows Best
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Al-Azhar University
Al-Azhar University
جامعة الأزهر (الشريف)
Jāmiʻat al-Azhar (al-Sharīf)
Al-Azhar University Minaret.jpg
Al-Azhar Mosque in Cairo Egypt
Established 970~972
Type Public
Religious affiliation Shia Islam until fall of Fatimid Dynasty, Currently Sunni Islam1
President Usama al-Abd
Location Egypt Cairo, Egypt
30°02′45″N 31°15′45″ECoordinates: 30°02′45″N 31°15′45″E
Campus Urban
Website http://www.alazhar.gov.eg/
Jāmiʻat al-Azhar (al-Sharīf)
Al-Azhar University Minaret.jpg
Al-Azhar Mosque in Cairo Egypt
Established 970~972
Type Public
Religious affiliation Shia Islam until fall of Fatimid Dynasty, Currently Sunni Islam1
President Usama al-Abd
Location Egypt Cairo, Egypt
30°02′45″N 31°15′45″ECoordinates: 30°02′45″N 31°15′45″E
Campus Urban
Website http://www.alazhar.gov.eg/
Al-Azhar University (AHZ-har ; Arabic: جامعة الأزهر (الشريف) Jāmiʻat al-Azhar (al-Sharīf), IPA: [ˈɡæmʕet elˈʔɑzhɑɾ eʃʃæˈɾiːf], "the (honorable) Azhar University") is a university in Cairo, Egypt. Founded in 970 or 972 by the Fatimids as a centre of Islamic learning, its students studied the Qur'an and Islamic law in detail, along with logic, grammar, rhetoric, and how to calculate the lunar phases of the moon. By bringing together the study of a number of subjects in the same place it was one of the first universities in the world and the only one to survive as a modern university including secular subjects in the curriculum. It is today the chief centre of Arabic literature and Islamic learning in the world.[1] It is the oldest degree-granting university in Egypt. In 1961 additional non-religious subjects were added to its curriculum.[2]
It is associated with Al-Azhar Mosque in Islamic Cairo. The university's mission includes the propagation of Islamic religion and culture. To this end, its Islamic scholars (ulamas) render edicts (fatwas) on disputes submitted to them from all over the Sunni Islamic world regarding proper conduct for Muslim individuals and societies. Al-Azhar also trains Egyptian government-appointed preachers in proselytization (da'wa).[citation needed]
Its library is considered second in importance in Egypt only to the Egyptian National Library and Archives.[citation needed] In May 2005, Al-Azhar in partnership with a Dubai information technology enterprise, ITEP launched the H.H. Sheikh Mohammed Bin Rashid Al Maktoum Project to Preserve Al Azhar Scripts and Publish Them Online (the "Al-Azhar Online Project") with the mission of eventually providing online access to the library's entire rare manuscripts collection (comprising about seven million pages).[3][4]
Contents
1 History2 Religious ideology
3 Council of Senior Scholars
4 Political views
4.1 On freedom of speech
5 Notable people associated with the university
5.1 10th – early 11th centuries
5.2 19th – early 20th centuries
5.3 1910s–1950s
5.4 1950–present
6 References
7 Further reading
8 External links
History
The madrasa is one of the relics of the Isma'ili Shi'a Fatimid dynasty era of Egypt, descended from Fatimah, daughter of Muhammad and Ali son-in-law and cousin of prophet Muhammad. Fatimah, was called Al-Zahra (The luminous), and it was named in her honor.[5] It was founded as mosque by the Fatimid commander Jawhar at the orders of the Caliph and Ismaili Imam Al-Muizz as he founded the city for Cairo. It was (probably on Saturday) in Jamadi al-Awwal in the year 359 A.H. Its building was completed on the 9th of Ramadan in the year 361 A.H.(972 AD) Both Al-'Aziz Billah and Al-Hakim bi-Amr Allah added to its premises. It was further repaired, renovated and extended by Al-Mustansir Billah and Al-Hafiz Li-Din-illah. Fatimid Caliphs always encouraged scholars and jurists to have their study-circles and gatherings in this mosque and thus it was turned into a university which has the claim to be considered as the oldest University still functioning.[6]
Studies began at Al-Azhar in the month of Ramadan, 975. According to Syed Farid Alatas, the Jami'ah had faculties in Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, Islamic philosophy, and logic.[7][8] The Fatimids gave attention to the philosophical studies at the time when rulers in other countries declared those who were engaged in philosophical pursuits as apostates and heretics. The Greek thought found a warm reception with the Fatimids who expanded the boundaries of such studies. They paid much attention to philosophy and gave support to everyone who was known for being engaged in the study of any branch of philosophy. The Fatimid Caliph invited many scholars from nearby countries and paid much attention to college books on various branches of knowledge and in gathering the finest writing on various subjects and this in order to encourage scholars and to uphold the cause of knowledge. These books were destroyed by Salah-ud-Din Ayyubi in the same manner in which he exterminated the Fatimids and thus these Fatimid treasure were lost forever.[6] In the 12th century, following the overthrow of the Ismaili Shia Fatimid dynasty, Sultan Saladin (the founder of the staunchly Sunni Ayyubid Dynasty) converted Al-Azhar to a Shafi'ite Sunni center of learning.[1][9] Abd-el-latif delivered lectures on Islamic medicine at Al-Azhar, while the Jewish philosopher Maimonides delivered lectures on medicine and astronomy there during the time of Saladin.[10]
In 1961, Al-Azhar was established as a university under the government of Egypt's second President Gamal Abdel Nasser when a wide range of secular faculties were added for the first time, such as business, economics, science, pharmacy, medicine, engineering and agriculture. Before that date, the Encyclopaedia of Islam classifies the Al-Azhar variously as madrasa, center of higher learning and, since the 19th century, religious university, but not as a university in the full sense, referring to the modern transition process as "from madrasa to university".[2][11] An Islamic women's faculty was also added in the same year, six years after Zaib-un-Nissa Hamidullah had been the first woman to speak at the university.[citation needed].
Religious ideology
Al-Azhar has a membership that represents the theological schools of Al-Ashari and Al-Maturidi, the four schools of Sunni Islamic jurisprudence (Hanafi, Malaki, Shafi, and Hanbali), and the seven main Sufi orders.[12] Al-Azhar has had an antagonistic relationship with Wahhabism or Salafism.[13] According to a 2011 report issued by the Carnegie Endowment for International Peace, Al Azhar is strongly Sufi in character:
"Adherence to a Sufi order has long been standard for both professors and students in the al-Azhar mosque and university system. Although al-Azhar is not monolithic, its identity has been strongly associated with Sufism. The current Shaykh al-Azhar (rector of the school), Ahmed el-Tayeb, is a hereditary Sufi shaykh from Upper Egypt who has recently expressed his support for the formation of a world Sufi league; the former Grand Mufti of Egypt and senior al-Azhar scholar Ali Gomaa is also a highly respected Sufi master."[14]
The nineteenth and current Grand Mufti of Egypt and Al Azhar scholar, Shawki Ibrahim Abdel-Karim Allam is also a Sufi.
Council of Senior Scholars
Al-Azhar University's Council of Senior Scholars (also known as the Association of Senior Scholars) was originally founded in 1911 but was replaced in 1961 by the Center for Islamic Research. In July 2012, after the law restricting Al-Azhar University's autonomy was modified by the incoming president Mohamed Morsi, the Council was reformed.[15] The Council consists of 40 members with 14 vacancies[16] all appointed by the current imam of Al-Azhar, Ahmed El-Tayeb,[17] who was appointed by the prior president, Hosni Mubarak. Once the remaining 14 vacancies are filled, new vacancies will be appointed by the existing Council itself.[16] All four madhab (schools) of Sunni Islamic jurisprudence are proportionally represented on the Council (Hanafi, Shafi'i, Hanbali, Maliki) and voting is on a majority basis.[15] In addition to El-Tayeb, other prominent members of the Council include the outgoing Grand Mufti Ali Gomaa and Qatar-based Islamic scholar Yusuf al-Qaradawi.[18] The Council is tasked with nominating the Grand Mufti of Egypt (subject to presidential approval), electing the next Grand Imam of Al-Azhar Mosque, and is expected to be the final authority in determining if new legislation is compliant with Islamic law.[15] Although the Council's decisions are not binding (absent new legislation), it is expected that it would be difficult for the parliament to pass legislation deemed by the Council as against Islamic law.[15]
In January 2013, Al-Tayeb referred a relatively minor issue related to Islamic bonds to the Council, for the first time asserting the Council's jurisdiction.[15] In 2013, the Council elected Shawki Ibrahim Abdel-Karim Allam to be the next Grand Mufti of Egypt. This marks the first time that the Grand Mufti would be elected by Islamic scholars since the position was created in 1895. Prior to this, the Egyptian head of state made the appointment.[17]
Political views
Sheikh Muhammad Sayyid Tantawy noted that among the priorities of Muslims are "to master all knowledge of the world and the hereafter, not least the technology of modern weapons to strengthen and defend the community and faith". He added that "mastery over modern weaponry is important to prepare for any eventuality or prejudices of the others, although Islam is a religion of peace".[19]
Sheikh Tantawy also reasserted that his is the best faith to follow (a tenet common to proponents of many religions) and that Muslims have the duty of active da'wa. He has made declarations about Muslims interacting with non-Muslims who are not a threat to Muslims. There are non-Muslims living apart from Muslims and who are not enemies of Islam ("Muslims are allowed to undertake exchanges of interests with these non-Muslims so long as these ties do not tarnish the image of the faith"), and there are "the non-Muslims who live in the same country as the Muslims in cooperation and on friendly terms, and are not enemies of the faith" ("in this case, their rights and responsibilities are the same as the Muslims so long as they do not become enemies of Islam"). However, Shi'a fiqh (according to a fatwa by Al-Azhar, the most respected authority in Sunni Islam)[20] is accepted as a fifth school of Islamic thought.
On freedom of speech
In October 2007, Muhammad Sayyid Tantawy, then the Grand Imam of Al-Azhar, drew allegations of stifling freedom of speech when he asked the Egyptian government to toughen its rules and punishments against journalists. During a Friday sermon in the presence of Egyptian Prime Minister Ahmed Nazif and a number of ministers, Tantawy was alleged to have stated that journalism which contributes to the spread of false rumours rather than true news deserved to be boycotted, and that it was tantamount to sinning for readers to purchase such newspapers. Tantawy, a supporter of then Egyptian President Hosni Mubarak, also called for a punishment of eighty lashes to "those who spread rumors" in an indictment of speculation by journalists over Mubarak's ill health and possible death.[21][22] This was not the first time that he had criticized the Egyptian press regarding its news coverage nor the first time he in return had been accused by the press of opposing freedom of speech. During a religious celebration in the same month, Tantawy had released comments alluding to "the arrogant and the pretenders who accuse others with the ugliest vice and unsubstantiated charges". In response, Egypt's press union issued a statement suggesting that Tantawy appeared to be involved in inciting and escalating a campaign against journalists and freedom of the press.[23] Tantawy died in 2010 and was succeeded by Mohamed Ahmed el-Tayeb.
Notable people associated with the university
10th – early 11th centuries
Fatimid commander Jawhar at the orders of the Caliph Al-Muizz (972)
Al-'Aziz Billah(975–996) and Al-Hakim bi-Amr Allah(996–1021)
Al-Mustansir Billah(1021–1036) and Al-Hafiz Li-Din-illah
19th – early 20th centuries
Muhammad Abduh and Sayd Jamal edin Afghani, founder of Islamic Modernism
Izz ad-Din al-Qassam, founder and leader of Black Hand
Mohammad Amin al-Husayni, Mufti of Jerusalem
Ahmed Orabi, Egyptian nationalist and army general who led the Urabi Revolt against Khedive Tewfik
1910s–1950s
Hassan al-Banna, founder of the Muslim Brotherhood (he graduated from Darul 'Uloom which is an affiliate of Cairo University)
Mehmed Handžić, a leader of Bosnian revivalists, one of authors of Resolution of Sarajevo Muslims and chairman of the Committee of National Salvation
Omar Abdel Rahman, leader of Al-Gama'a al-Islamiyya, which has been designated a terrorist group by the governments of the United States and Egypt; currently serving a life term for the 1993 World Trade Center bombing
Taqiuddin al-Nabhani, the leader and founder of The Islamic Political Party, Hizb ut-Tahrir (The Party of Liberation)
Sheikh Ahmed Yassin, co-founder and leader of Hamas
Saad Zaghlul, leader of 1919 revolution in Egypt
Taha Hussein, Influential Egyptian writer and intellectual
Muhammad Ma Jian, translator of the Qur'an into the Chinese language
Ahmad Meshari Al-Adwani, Kuwaiti poet and writer of Kuwait's national anthem Al-Nasheed Al-Watani
Ahmad al-Ghumari, Moroccan cleric, enrolled in 1921, dropped out due to a death in the family
Abdullah al-Ghumari, Moroccan cleric, graduated from Azhar in 1931
Abu Turab al-Zahiri, Indian-born Saudi Arabian writer
Namaz E Janaza For Men And women
Funeral Pray For The Adult Male And female
O ALLAH, Pardon our Living and Our Dead and Our Parent And Our Absent And our Young And Our Old And Our Men And Women.O ALLAH, Whoever From Among us Lives, Make Him Live Adhering To Islam And Who Ever Among Us Dies, Let Him Die Adhering To the faith.
bait-ul-khala sy nakilnay ki dua
When The Person Comes Out Of The Toilet, He Should Take Out His Right Foot First And Recite This
Dua
All Praise For ALLAH For Helping Remove Painful Elements And Make Me Feel Comfortable.
Khanay k Bad Ki Dua
Recite This Dua After Meal
All Praise for The ALLAH Who Provide Us Meal To Eat, Water To Drink And Made Us Muslim.
Aena Daknay ki dua
When Looking in the Mirror
O ALLAH, Only You Have Given Me A Good Physical Form, So Also Favor Me With Good Morals And Manners.
اہل مکہ رسول اللہ صلی اللہ علیہ وسلم کے زیر استعمال کنویں ’’توٰی‘‘ کی بحالی کے متمنی
سعودی ویب سائٹ کی شائع کردہ رپورٹ کے مطابق مکہ المکرمہ میں ’’توٰی‘‘ نامی ایک کنواں ہے جو انتہائی قدیم ہونے کے ساتھ ساتھ کئی مقدس حوالوں سے منفرد مقام رکھتا ہے، روایات میں ہے کہ رسول اللہ صلی اللہ علیہ وسلم اس کنویں کے پانی سے وضو فرمایا کرتے تھے۔ یہ کنواں 15 برس قبل تک ہر خاص و عام کے لئے کھلا تھا اس وقت تک یہاں افریقی حجاج اور معتمرین قیام کرتے اور اس کا پانی پیتے اور غصل کرتے تھے تاہم بعد میں اسے بند کردیا گیا اب یہ کنواں دن میں صرف آدھے گھنٹے کے لئے کھولا جاتا ہے۔
اس تاریخی کنویں کی اہمیت کے پیش نظر اہل مکہ کی جانب سے مسلسل مطالبہ کیا جارہا ہے کہ متعلقہ حکام اگر اس مقدس کنویں کی جگہ کے بارے میں علامتی اشارے آویزاں کردیں جس میں اس کی مختصر تاریخی اہمیت بھی موجود ہو تو یہ اقدام ارض مقدس آنے والے عازمین حج اور معتمرین کے لئے اس جگہ تک پہنچنے اور اس کی زیارت میں مددگار ثابت ہوگا۔
Surah Yaseen With Urdu Translation.
Surah Yaseen is a Heart Of Quran .Complete Available in The Video With Urdu Translation.
surah yaseen with urdu translation full HD... by dm_516f0703bc66b
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Bismillaahir Rahmaanir Raheem
surah yaseen with urdu translation full HD... by dm_516f0703bc66b
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Bismillaahir Rahmaanir Raheem
- Yaa-Seeen
- Wal-Qur-aanil-Hakeem
- Innaka laminal mursaleen
- 'Alaa Siraatim Mustaqeem
- Tanzeelal 'Azeezir Raheem
- Litunzira qawmam maaa unzira aabaaa'uhum fahum ghaafiloon
- Laqad haqqal qawlu 'alaaa aksarihim fahum la yu'minoon
- Innaa ja'alnaa feee a'naaqihim aghlaalan fahiya ilal azqaani fahum muqmahoon
- Wa ja'alnaa mim baini aydeehim saddanw-wa min khalfihim saddan fa aghshay naahum fahum laa yubsiroon
- Wa sawaaa'un 'alayhim 'a-anzartahum am lam tunzirhum laa yu'minoon
- Innamaa tunziru manit taba 'az-Zikra wa khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratinw-wa ajrin kareem
- Innaa Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shay'in ahsainaahu feee Imaamim Mubeen
- Wadrib lahum masalan Ashaabal Qaryatih; iz jaaa'ahal mursaloon
- Iz arsalnaaa ilaihimusnaini fakazzaboohumaa fa'azzaznaa bisaalisin faqaalooo innaaa ilaikum mursaloon
- Qaaloo maaa antum illaa basharum mislunaa wa maaa anzalar Rahmaanu min shai'in in antum illaa takziboon
- Qaaloo Rabbunaa ya'lamu innaaa ilaikum lamursaloon
- Wa maa 'alainaaa illal balaaghul mubeen
- Qaaloo innaa tataiyarnaa bikum la'il-lam tantahoo lanar jumannakum wa la-yamassan nakum minna 'azaabun aleem
- Qaaloo taaa'irukum ma'akum; a'in zukkirtum; bal antum qawmum musrifoon
- Wa jaaa'a min aqsal madeenati rajuluny yas'aa qaala yaa qawmit tabi'ul mursaleen
- Ittabi'oo mal-laa yas'alukum ajranw-wa hum muhtadoon
- Wa maa liya laaa a'budul lazee fataranee wa ilaihi turja'oon
- 'A-attakhizu min dooniheee aalihata iny-yuridnir Rahmaanu bidurril-la tughni 'annee shafaa 'antuhum shai 'awn-wa laa yunqizoon
- Innee izal-lafee dalaa-lim-mubeen
- Inneee aamantu bi Rabbikum fasma'oon
- Qeelad khulil Jannnah qaala yaa laita qawmee ya'lamoon
- Bimaa ghafara lee Rabbee wa ja'alanee minal mukrameen
- Wa maaa anzalnaa 'alaa qawmihee mim ba'adihee min jundim minas-samaaa'i wa maa kunnaa munzileen
- In kaanat illaa saihatanw waahidatan fa-izaa hum khaamidoon
- Yaa hasratan 'alal 'ibaad; maa yaateehim mir Rasoolin illaa kaanoo bihee yastahzi 'oon
- Alam yaraw kam ahlak naa qablahum minal qurooni annahum ilaihim laa yarji'oon
- Wa in kullul lammaa jamee'ul-ladainaa muhdaroon
- Wa Aayatul lahumul ardul maitatu ahyainaahaa wa akhrajnaa minhaa habban faminhu yaakuloon
- Wa ja'alnaa feehaa jannaatim min nakheelinw wa a'naabinw wa fajjarnaa feeha minal 'uyoon
- Liyaakuloo min samarihee wa maa 'amilat-hu aideehim; afalaa yashkuroon
- Subhaanal lazee khalaqal azwaaja kullahaa mimmaa tumbitul ardu wa min anfusihim wa mimmaa laa ya'lamoon
- Wa Aayatul lahumul laylu naslakhu minhun nahaara fa-izaa hum muzlimoon
- Wash-shamsu tajree limustaqarril lahaa; zaalika taqdeerul 'Azeezil Aleem
- Walqamara qaddarnaahu manaazila hattaa 'aada kal'ur joonil qadeem
- Lash shamsu yambaghee lahaaa an tudrikal qamara wa lal lailu saabiqun nahaar; wa kullun fee falaki yasbahoon
- Wa Aayatul lahum annaa hamalnaa zurriyaatahum fil fulkil mashhoon
- Wa khalaqnaa lahum mim-mislihee maa yarkaboon
- Wa in nashaa nughriqhum falaa sareekha lahum wa laa hum yunqazoon
- Illaa rahmatam minnaa wa mataa'an ilaa heen
- Wa izaa qeela lahumuttaqoo maa baina aideekum wa maa khalfakum la'allakum turhamoon
- Wa maa taateehim min aaiyatim min aaitaati Rabbihim illaa kaanoo 'anhaa mu'rideen
- Wa izaa qeela lahum anfiqoo mimmaa razaqakumul laahu qaalal lazeena kafaroo lillazeena aamanooo anut'imu mal-law
- yashaaa'ul laahu at'amahooo in antum illaa fee dalaalim mubeen
- Wa yaqooloona mataa haazal wa'du in kuntum saadiqeen
- Maa yanzuroona illaa saihatanw waahidatan taa khuzuhum wa hum yakhissimoon
- Falaa yastatee'oona taw siyatanw-wa laaa ilaaa ahlihim yarji'oon
- Wa nufikha fis-soori faizaa hum minal ajdaasi ilaa Rabbihim yansiloon
- Qaaloo yaa wailanaa mam ba'asanaa mim marqadinaa; haaza maa wa'adar Rahmanu wa sadaqal mursaloon
- In kaanat illaa saihatanw waahidatan fa-izaa hum jamee'ul ladainaa muhdaroon
- Fal-Yawma laa tuzlamu nafsun shai'anw-wa laa tujzawna illaa maa kuntum ta'maloon
- Inna Ashaabal jannatil Yawma fee shughulin faakihoon
- Hum wa azwaajuhum fee zilaalin 'alal araaa'iki muttaki'oon
- Lahum feehaa faakiha tunw-wa lahum maa yadda'oon
- Salaamun qawlam mir Rabbir Raheem
- Wamtaazul Yawma ayyuhal mujrimoon
- Alam a'had ilaikum yaa Baneee aadama al-laa ta'budush Shaitaana innahoo lakum 'aduwwum mubeen
- Wa ani'budoonee; haazaa Siratum Mustaqeem
- Wa laqad adalla minkum jibillan kaseeraa; afalam takoonoo ta'qiloon
- Haazihee Jahannamul latee kuntum too'adoon
- Islawhal Yawma bimaa kuntum takfuroon
- Al-Yawma nakhtimu 'alaaa afwaahihim wa tukallimunaaa aideehim wa tashhadu arjuluhum bimaa kaanoo yaksiboon
- Wa law nashaaa'u lata masna 'alaaa aiyunihim fasta baqus-siraata fa-annaa yubsiroon
- Wa law nashaaa'u lamasakhnaahum 'alaa makaanatihim famas-tataa'oo mudiyyanw-wa laa yarji'oon
- Wa man nu 'ammirhu nunakkishu fil-khalq; afalaa ya'qiloon
- Wa maa 'allamnaahush shi'ra wa maa yambaghee lah; in huwa illaa zikrunw-wa Qur-aanum mubeen
- Liyunzira man kaana haiyanw-wa yahiqqal qawlu 'alal-kaafireen
- Awalam yaraw annaa khalaqnaa lahum mimmaa 'amilat aideenaaa an'aaman fahum lahaa maalikoon
- Wa zallalnaahaa lahum faminhaa rakoobuhum wa minhaa yaakuloon
- Wa lahum feehaa manaa fi'u wa mashaarib; afalaa yashkuroon
- Wattakhazoo min doonil laahi aalihatal la'allahum yunsaroon
- Laa yastatee'oona nasrahum wa hum lahum jundum muhdaroon
- Falaa yahzunka qawluhum; innaa na'lamu maa yusirroona wa maa yu'linoon
- Awalam yaral insaanu aanaa khalaqnaahu min nutfatin fa-izaa huwa khaseemum mubeen
- Wa daraba lanaa maslanw-wa nasiya khalqahoo qaala mai-yuhyil'izaama wa hiya rameen
- Qul yuh yeehal lazeee ansha ahaaa awwala marrah; wa Huwa bikulli khalqin 'Aleem
- Allazee ja'ala lakum minash shajaril akhdari naaran fa-izaaa antum minhu tooqidoon
- Awa laisal lazee khalaqas samaawaati wal arda biqaadirin 'alaaa ai-yakhluqa mislahum; balaa wa Huwal Khallaaqul 'Aleem
- Innamaa amruhooo izaaa araada shai'an ai-yaqoola lahoo kun fa-yakoon
- Fa Subhaanal lazee biyadihee malakootu kulli shai-inw-wa ilaihi turja'oon