When we hear the word “Jinn” nowadays, spooky stories of possessions and ‘haunted’ masajid immediately come to our minds. Jinn have become a source of entertainment for many of us and we do not see this creation as anything beyond a scary story.

However, when we look in the Qur’an, we see a beautiful example in the Jinn who accepted Islam. We can derive many lessons and points of benefit from their story.

Before discussing these lessons, a few background points need to be mentioned regarding the revelation of these verses. The story of the Muslim Jinn is mentioned twice in the Qur’an; once is in Surah Jinn with nearly half the Surah dedicated to their experience, and secondly in verses 29-32 in Surah Ahqaf. The verses from Surah Ahqaf are said to have taken place after the ordeal in Ta’if when the Prophet (sal Allahu alayhi wa sallam) was praying outside of Makkah, while Surah Jinn is said to have been revealed after the Jinn heard the Prophet (sal Allahu alayhi wa sallam) reading Qur’an during Fajr prayer in Makkah. In both of these instances, the Prophet (sal Allahu alayhi wa sallam) was not aware that the Jinn were listening to him, but Allah the All-Knowing revealed their story to him afterwards.

Lesson 1 – The Jinn’s Eagerness and Manner of Listening to the Qur’an

Allah subhanahu wa ta`ala begins Surah Jinn, “Say: It has been revealed to me that a group of the jinn listened and said, ‘Indeed, we have heard an amazing Qur’an’.” (72:1) He (The Most High) describes their listening as “istama’a” which is more than just listening. Istima’a is to listen with eagerness and full concentration, so that you do not miss anything.

In Surah Ahqaf, Allah (azza wa jal) says, “And [mention, O Muhammad], when We directed to you a few of the jinn, listening to the Qur’an. And when they attended it, they said, ‘Listen quietly’.” (46:29) These Jinn said among themselves, “ansitoo”, which is not only to be silent, but also to be silent for the sole purpose of listening attentively.

Allah (ta’ala) combines both of these powerful words, istima’a and ansitoo, when He commands to listen and pay attention to the Qur’an He says, “So, when the Qur’an is recited, listen to it, and be silent that you may receive mercy.” (7:204) The Jinn were so attentive and cautious when listening to the Qur’an, so how are we when we hear the Words of Allah?

Allah (The Most High) mentions their listening as a threat and warning to the Quraysh tribe. They are turning away from emaan and from the Prophet (sal Allahu alayhi wa sallam) while this creation, the Jinn, are better than them because they believed immediately when emaan was presented to them. The Quraysh were given the Qur’an in their own language and a Prophet (sal Allahu alayhi wa sallam) from their own people, yet they refused and turned away mocking Islam even though they knew the Prophet (sal Allahu alayhi wa sallam) was not a liar and that the Qur’an was a miracle.

Allah (ta’ala) also describes their eagerness to listen to the Prophet (sal Allahu alayhi wa sallam), “And that when the Servant of Allah stood up supplicating Him, they almost became about him a compacted mass.” He (the Most High) says they were “libadaa,” as if they were pilling on top of the Prophet (sal Allahu alayhi wa sallam). “Libadaa” literally means the hair that is stacked together. The use of this word shows that these Jinn were all over the place and nearly climbing on top of the Messenger of Allah (sal Allahu alayhi wa sallam). This shows two things; firstly, that many Jinn were present. It was as if there was a traffic jam of Jinn wanting to listen to the Qur’an. Secondly, it shows their eagerness to hear, see, and listen to the Prophet (sal Allahu alayhi wa sallam).

Lesson 2 - Their Description of the Qur’an

The Jinn describe the Qur’an with the most beautiful of words and they recognized its unique qualities immediately after listening to it.

• Amazing: The first description the Jinn say about the Qur’an is that it is “’ajaban” – amazing. “Say, It has been revealed to me that a group of the jinn listened and said, ‘Indeed, we have heard an amazing Qur’an’.” (72:1) This word is a masdar (verbal noun) but in this verse it has been used as a description (sifah) of the Qur’an. This is done in the Arabic language to intensify the meaning, so ‘ajaban in this ayah not only means amazing but it also means marvelous and mind-blowing. The Jinn were amazed and impressed when they heard the clarity, the message and sheer beauty and richness of the Qur’an.
• Guides to Good: In the next verse, they describe the Qur’an as a guide, “It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.” (72:2) The word used is “rushd” which refers to iman here. Imam Sa’di says that “rushd” refers to all kinds of good that guide man to righteousness in his deen and in his dunya.
• Guidance: They also describe the Qur’an as a “huda”: guidance. They say, “And when we heard the guidance, we believed in it…” (72:13) Hidayah literally means to guide someone until they reach their destination.
• Confirming: The Jinn said, “…indeed we have heard a [recited] Book revealed after Moses confirming what was before it…” (46:30). “Musaddiqan’lima bayna yadayh” means it confirms and is true to what came before it – the Torah and previous Books.
• Guiding to the Truth: They said the Qur’an “guides to the truth” (46:30), meaning it guides to all that is correct and it is not deficient in any way.
• Guiding to the Straight Path: They said, “[and it guides] to a straight path” (46:30), meaning the path that connects you to Allah and leads you to Him, to knowledge and to Paradise. They describe the path as “mustaqeem” which means a path that is not crooked, but it leads straight to the destination and is easy to remain on it.

Lesson 3 - Their Adab with Allah (The Most High)

The Jinn continue on to say, “And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right course” (72:10). In this verse, they are referring to the fact that they cannot listen to the gathering of the Angels in the heavens as they used to, so they say here that they do not know what their Lord has intended through this. The beauty of this is how they used the passive form when mentioning evil, and the active form when mentioning the guidance of Allah (azza wa jal). In other words, they do not ascribe evil to Allah (ta’ala), but they ascribe good to Him, even though everything is from Him. This shows their good thoughts of Allah (ta’ala) and their adab (manners) with Allah. Ibn Kathir says in his tafsir that the Jinn wanted to know the reason why they could not sit in the heavens and listen to Angels anymore, so they went out in search of an answer and found the Prophet ﷺ. They realized that he was the reason, so they listened to him and submitted.

These Jinn also had good thoughts of the people, and they could not imagine that anyone would lie against Allah (ta’ala). They said, “And we had thought that mankind and the jinnwould never speak about Allah a lie” (72:5). The Jinn give this as their reason for why they were following Shaytan. They could not fathom anyone lying against Allah (azza wa jal), so they followed Shaytan believing what he was saying was true. When they heard the Qur’an, they immediately knew that Shaytan was a liar. We see here that even though these Jinnat were pagans, they could not imagine anyone lying against Allah (azza wa jal).

The Jinn were also humble and knew their status as slaves of Allah (ta’ala). They said, “And we have become certain that we will never cause failure to Allah upon earth, nor can we escape Him by flight” (72:12). They knew that Allah (swt) prevails over them and that they cannot harm Him in any way. Compare this humility to the arrogance of Pharoah! These Jinn immediately understood the Power and Might of Allah after hearing the Qur’an.

Lesson 4 - Their Understanding of Iman and Tawheed

Right after they describe the Qur’an as amazing and that it guides to the right path, they said, “so we have believed in it” (72:2). The “fa aa manna bih” here means “as a result”, showing their belief was immediate. They continue to say, “And we will never associate with our Lord anyone.” (72:2) This is proof that they were Mushrikeen before and that if you have iman, you cannot associate partners with Allah (azza wa jal).

The Jinn understood the message of the Qur’an, while we humans focus on secondary issues. The core of the Qur’an is tawheed and the Jinn connected to this right away.

They also understood: “exalted is the nobleness of our Lord; He has not taken a wife or a son” (72:3). Allah is Exalted, The Most High, Majestic and Noble therefore it is not suitable for Him to have a son or wife. It is not suitable for Allah (ta’ala) because He is Perfect, and having a wife or child would make Him deficient.

The Jinn also say, “And that our foolish one has been saying about Allah an excessive transgression” (72:4). They called those who do not understand iman as “safeeh”, which means someone who is not intelligent and does not have any intellect. Mujahid says that the ‘safeeh’ is Shaytan because he calls them to commit shirk.

Lesson 5 - Their Da`wah to their People

Surah Jinn mostly discusses the reaction of the Jinn to the Qur’an, but Surah Ahqaf discusses how the Jinn gave da`wah to their people.

Allah (azza wa jal) says, “And [mention, O Muhammad], when We directed to you a few of thejinn, listening to the Qur’an. And when they attended it, they said, ‘Listen quietly.’ And when it was concluded, they went back to their people as warners” (46:29). They immediately gave da`wah after hearing the Guidance! How often do we give da`wah and many of us have had Islam for our whole lives?

We can take many lessons from their da`wah tactics:

• The way they call their people. “They said, “O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it which guides to the truth and to a straight path” (46:30). They say “our people” – they did not call them disbelievers or misguided, or disassociate from them. Many Muslims nowadays make the grave mistake of denouncing their family and friends, while these Jinnreminded their people that they are from them as well and that they are connected.
• They established credibility. “They said, “O our people, indeed we have heard a [recited] Book revealed after Moses” (46:30). They said ‘we heard’ showing their people that this is not a rumor or a tale, but that they were present and listening to the Qur’an.
• They described and praised the Qur’an. “…Which guides to the truth and to a straight path” (46:30). Before they called their people to believe, they first beautifully described what they heard, in a beautiful manner.
• They called their people to iman and told them the benefits of believing. “O our people, respond to the Messenger of Allah and believe in him, Allah will forgive for you your sins and protect you from a painful punishment” (46:31).
• They told them the consequences of not accepting the truth. “But he who does not respond to the caller of Allah will not cause failure [to Him] upon earth, and he will not have besides Him any protectors. Those are in manifest error” (46:32). After they called their people to iman and told them the good that will come from it, they warned them of the consequences of not listening as well. This is the best way of giving da`wah as the Prophet (sal Allahu alayhi wa sallam) was sent as a basheer (one who gives glad tidings) and a nadheer (one who warns). Our da’wah nowadays is not effective because sometimes we sugarcoat our deen and so our da`wah becomes very mechanical and apologetic. The Jinn also mention here that the person who does not accept is not hurting Allah (ta’ala) in any way; believing is only for his benefit and disbelieving will only harm him.
• Their description of the Prophet ﷺ. They call the Prophet (sal Allahu alayhi wa sallam), “the Caller of Allah” (46:32) to show that following him will lead you to Allah (ta’ala) and also that he is not calling others to benefit himself but for the sole purpose of showing them the straight path.

We learn from these five lessons that the Jinn are not a ghost-like creation that possess and terrorize people, but that just like humans, there are believers among them and disbelievers. Allah (The Most High) highlights the amazing qualities of these Jinn, and shows us that even though we are the more honored creation, we can learn many lessons from them.

source:
http://www.tayyibaat.com/2010/09/28/five-lessons-from-the-jinn-in-the-quran/

Ar Rihla aims to give you access to authentic Islamic knowledge in a professional, friendly and understanding environment. We also provide you with a platform to air your religious and spiritual problems. You are assured of our continued support and commitment towards finding a solution for whatever problems you may be facing.

Ar Rihla will be hosting a web seminar on Thursday, 18 February 2010 from 19:30 to 20:30.
Topic: Tafseer of Surah fatiha.
Pre-registration is essential.
To register email events@rihla.co.za with your FULL NAME and the word “WEB001″ in the subject line.
Seats are extremely limited.
Please note that there is NO COST INVOLVED.

Below is an Audio clip from them talking about the Quran and giving an overview of Ar Rihla,

Visit www.Rihla.co.za for more information.

This comes from ProductiveMuslim

As Muslims, we cannot underestimate the importance of reading, especially when the first word revealed to our Prophet Muhammad (Peace be upon him) was “Read!”. But whenever the topic of reading comes up, even though we recognise its importance, we always bombard ourselves with reminders of how busy we are, or we think that reading is a waste of time compared to our other chores we have to do during the day.

I was reminded about the importance of reading recently in a self-development book that encourages its readers to read extensively into many topics and widen their horizon. You can evidently see the difference between someone who reads and someone who doesn’t read, at least in the vocabulary they use, never mind the ideas, and creative thinking that book lovers would have.

As Productive Muslims, we should have two types of reading: 1) Islamic reading (Quran, Hadeeth, Islamic books) 2) General reading. If I were to ask any Muslim today, which is more important? They’d say Islamic reading is more important than general reading. I would agree and would be hard for anyone to argue otherwise. But I would also argue here that general reading is important depending on the intention you make. If I were to read a book on marketing skills, and my intention is to improve my business, make more profits and be able to give more Zakat and support my family better, won’t that be considered beneficial? + wouldn’t I get rewarded for such reading? If I were to read the latest industry journal so I become acutely aware what’s happening in the industry and attempt to “stay on top of it all” and my intention is to better the Ummah by being a leader in this industry instead of a follower, isn’t that something great?

One might argue, that after the Quran, the Prophets Hadeeth books and other Islamic books there’s no need to read any further. And I would agree with that; those are part of the Sacred Knowledge that one should know and continue to explore and if we truly understand the Quran or sincerely attempt to understand it, we’ll find wisdom in there that suffices for all the books in the world! But, I would also argue that there’s a case for reading extensively in numerous topics that interest you, from either reading into your University degree widely, or reading your industry’s journal. Reading biographies of great men and women who achieved great things regardless of circumstances, to self-help books that work on personal self-development or any other habits/traits in us that need developed. We should read, read, read and constantly read.

So yes be selective, and Islamic reading should be a priority over any type of reading, but also read extensively and be open minded about things, and you’ll note yourself develop!

Now, the question begs itself? How should we read? Or more specifically, how should we develop a reading habit so that we constantly read, both Islamic reading + general leading. Below are some tips:

1) If you haven’t yet developed a habit of reading Quran + islamic knowledge daily, start developing this habit first. I advise to set yourself 10 minutes after fajr in your first week into this exercise and read 5 minutes of Quran + 5 minutes of Islamic knowledge or Hadeeth. Do this daily! The key is to do it after fajr salaat, as it’ll truly set your day straight.

After one week, add 10 minutes to your time. So now you’re reading 10 minutes of Quran + 10 minutes of Islamic knowledge + hadeeth.

In the third week, do this for half an hour and read 20 minutes of Quran + 10 minutes of Islamic knowledge + hadeeth…and now just stick to that! 30 minutes, no more! You might say, I can do more, I’ll say go ahead, but for our purposes, it’s important you develop a “habit” that’s consistent rather than go to extremes and then forget about this whole exercise.

2) Similarly, let’s develop a reading habit for general knowledge. Again, start with 10 minutes per day on any beneficial book you want to read. Do this before you sleep (as it is highly advisable) since it relaxes your mind yet exercies it at the same time. Do this for a week. But stick to it!!! No matter how tired, just read for 10 minutes. In the following week, extend your “bed-time” reading to 20 minutes, and following that by 30 minutes, and that’s it. Stick to that and be consistent.

After working on the above exercise for a month, you can take a step further. For Islamic knowledge, try to develop a habit to constantly read “Islamic knowledge” after every prayer. Or between 2 salats, e.g. Maghreb and Isha, this is where you dig deeper into the reading and perhaps memorize or use it to “study” Islam. Similarly for general reading, after a month of the above exercise, have some reading which you can do at work during lunchbreak for example that’s related to your work (e.g. FT, industry magazines, competitor work..etc) and leave your “bed-time” reading to self-development books, biographies, and books to inspire and motivate you.

I hope that sets us all up for reading and constantly reading. Finally, when ProductiveMuslim.com first started, we had a books page where I posted weekly a recommended book to read. I’ve had to remove it for various reasons, but inshaAllah would introduce it back soon, so do check the website often, and hopefully the ProductiveMuslim reading list would give some guidance on books to read that would be beneficial inshaAllah.

If you have ideas, tips, books you want to share, add to the comments below!

Ever since its revelation 1400 years ago, the Qur’an has been a book of guidance and inspiration, a reference point, and a rich source of social and moral dynamism for hundreds of millions of people throughout the world who believe it to be immutable word of God. Hardly a generation passes without a fresh attempt to unravel the meanings of the Qur’an and gain deeper insight into its universal message within a contemporary perspective.

In The Shade Of The Qur’an is more than ‘just another’ commentary; yet it is not too over-reaching or outlandish to be a completely new interpretation. It is an earnest, sincere and sober look at man’s contemporary achievements and difficulties in the light of the message of the Qur’an. It is an effort to vigorously explore its rich wisdom, and expand its invaluable guidance for the benefit of an increasingly ‘sophisticated’ , yet highly perplexed modern society.

The work, which is by far Sayyid Qutb’s largest and most profound, spans the whole of the text of the Qur’an. It was written, and partly re-written, over a period of more than 15 years, most of which the author had spent in Egyptian prisons, during the 1950s and 1960s. In it is embedded Sayyid Qutb’s insight, highly esteemed intellectual vigor, and his widely-acclaimed literary prowess.

In The Shade Of The Qur’an has been universally recognized as an outstanding contribution to Islamic thought and scholarship, to which students and scholars, as well as contemporary Islamic revivalist movements all over the world, owe a great deal. Now that it is available in English, it will continue to enlighten and inspire millions more. It will take its rightful place as an indispensable work of reference for a proper understanding of contemporary Islamic thinking.

Download from Kalamullah here:
http://www.kalamullah.com/Books/Fi%20Dhilal/Volume_1_(surah_1-2).pdf

his summary, of the fourth Juz commences at the beginning of Sûrah Nisâ and concludes at the end of the fifth Juz (verse 147 of Sûrah Nisâ).

To avenge their defeat at Badr, the Mushrikîn of Makkah mustered large force to attack Madinah the following year. The two armies locked in combat near Mount Uhud. The Muslims were on the brink of victory when a dispute between some Muslims resulted in their defeat. Instead of remaining at their posts as instructed, they left their posts to gather the booty. As a result of this, victory was turned into bitter defeat and Rasulullâh Sallallâhu ‘alayhi wasallam sustained a serious injury to his face. The Munâfiqîn [hypocrites] also plotted against the Muslims and made every effort to cause discord within the ranks of the Muslims. In this part of Sûrah Nisâ, Allâh points out the weaknesses of the Muslims and provides corrective measures to remedy them.

Allâh also mentions the people who misinterpret the verses of the Qur’ân to meet their own ends. Such people are warned about a terrible punishment from Allâh. Allâh also forbids the Mu’minîn from taking the Kuffâr as their confidantes.

Allâh emphatically prohibits false oaths and miserliness. Allâh also declares that a person’s family and wealth are tests for him and should not be regarded as the criteria for salvation. Salvation can be attained only by developing Taqwa. The Mu’min sincerely believes in the Qur’ân, begs Allâh for his needs in all sincerity and does not seek payment from people for reciting the Qur’ân. The rewards for the pious Mu’minîn are secure with their Rabb in the Âkhirâh, where they will definitely receive it.

Allâh exhorts the Mu’minîn to remain steadfast on the battlefield when confronted by the enemy and not to falter in their tracks. Allâh also praises the gentle temperament and excellent character of Rasulullâh towards the Muslims, a factor that contributed greatly towards the spread of Islâm.

The following guidance for social reformation is given:

1. Allâh strictly prohibits unlawful earnings and extorting money and property from others. For example, Allâh enjoins people to fully restore the wealth and property belonging to orphans. Allâh also cautions the guardians of orphans against substituting the good possessions of the orphans with their inferior ones.

2. Allâh makes it clear that a man is limited to only four wives at a time. Allâh also tells man that he should rather have only one wife if he fears that he would be unable to deal justly with them all. Due and amicable payment of dowry is emphasised in this Sûrah along with the specific shares of inheritance that heirs are to receive. Of course, Allâh clarifies that the settlement of debts is of paramount importance before dissolving any estate.

3. To purge society of the filth of adultery and fornication, Allâh has ordained that when four upright persons testify to witnessing any of these acts, those found guilty must be severely punished. Allâh also emphasises the importance of Taubah [repentance], which will be accepted only when it is sincerely done before a person’s dying moments.

End of Fourth Juz

Beginning of Fifth Juz

4. The laws pertaining to marriage and dowry are discussed. Allâh enumerates all those women whom a person cannot marry, as well as those whom he is allowed to marry. Allâh also states that the stipulated dowry may be increased or decreased after marriage with the mutual consent of the couple.

While it is permissible to take a profit from a mutually agreed contract of sale, extortion and oppression are forbidden in all circumstances. Jahannam will be the punishment for committing these grave sins. When a person abstains from major sins and carries out good acts, his minor sins are forgiven.

Allâh also says that a wife may be disciplined if she is disobedient and cannot be controlled. However, it is a grave sin to search for her faults so that she can be disciplined. If discord creeps into marriage and the couple cannot reconcile by themselves, an arbiter should be appointed to settle the matter.

Furthermore, Allâh states that a humiliating punishment will seize people who are miserly and ungrateful. With regard to the laws Salâh, Allâh mentions that Salâh may not be performed in a state impurity and in a state of intoxication. It is a major sin to perform Salâh in any of these conditions. If water is not available for wudhu for a bath, a person may purify himself for Salâh by making Tayammum.

Allâh exhorts Muslims to return to the rightful owners the trusts of others that they have in their possession, and that they should abstain from oppression and treachery. Allâh also commands the Mu’minîn to wage jihâd, emphasising that martyrdom is an exalted position and that fear for death is an act of cowardice.

Man is told in this part of Sûrah Nisâ that testimony should be given truthfully and in unambiguous terms even though it may have adverse repercussions on oneself or on one’s family members. Another statement of extreme importance is the verse where Allâh declares that although He may forgive any sin, He will never forgive the act of shirk.

End of Fifth Juz

This summary of the third Tarawîh commences at verse 18 of Sûrah Âl Imran and concludes at the end of Sûrah Âl Imrân.

Allâh speaks of Hadhrat Îsa Alayhis Salâm and his mother Hadhrat Maryam Radiallâhu anha. When she was placed in the care of Hadhrat Zakariyya Alayhis Salâm he noticed that she used to eat fruits that were not in season. Upon enquiry, she told him that it was from Allâh who sustains whomsoever He wills without any restrictions. This Sûrah mentions the miraculous birth of Hadhrat Îsa Alayhis Salâm from Hadhrat Maryam Radiallâhu anha without a father. As an infant in his cradle, Hadhrat Îsa spoke to the people and attested to his miraculous birth. This was just one of his many miracles that are mentioned in this Sûrah. Allâh assures people that Hadhrat Îsa Alayhis Salâm was neither killed nor crucified, but that he was lifted alive to the heavens.

Rasulullâh Sallallâhu ‘alayhi wasallam has informed us that Hadhrat Îsa Alayhis Salâm shall return to this world just before Qiyâmah to slay Dajjâl. He will then pass away naturally. However, the Christians adamantly believe that he was crucified.

The Christians were just as opposed to Islâm as the Jews were. Therefore, Allâh instructed Rasulullâh Sallallâhu ‘alayhi wasallam to issue a challenge of Mubâhala to them. The term Mubâhala is a challenge between two opposing factions where each gathers his family members and they collectively invoke Allâh’s punishment on the opposite faction saying, “O Allâh! Curse the party of us that is false and lying.” However, the group of Christians whom Rasulullâh Sallallâhu ‘alayhi wasallam challenged shrank in fear from the challenge.

This part of Sûrah Âl Imrân discusses both the Battle of Badr as well as the Battle of Uhud. During the Battle of Badr the Muslims were only 313 in number and did not even have sufficient arms to fight with. On the other hand, the Mushrikîn were over a thousand and were armed to the teeth. However, Allâh sent thousands of angels to assist the Muslim army and they convincingly vanquished the enemy. This battle was the first battle that the Muslims fought.

This summary of the second Tarawîh begins at the second quarter of the second Juz and concludes midway into the third Juz (at verse 18 of Sûrah Âl Imrân).

To a very large extent, Sûrah Baqara discusses the complete message of Islâm, dealing with matters such as the rights of Allâh, the rights of man, the method of living and the principles of social interaction. It also outlines laws pertaining to Salâh, Zakâh and Haj. In addition to this, charity, social welfare, mutual consultation, marriage, divorce, Iddah [waiting period after a woman is divorced or widowed], bequests, commerce and giving loans are also discussed. The Sûrah also presents many commands and prohibitions, devoting much attention to matters that are permissible and those that are not. These may be referred to as a complete code of life.

The details of Imân and the criteria of Imân are also discussed in this part of the Sûrah. Allâh emphasises that people should believe in Allâh, His Rasul it, the Day of Qiyâmah, the angels, all His other Ambiyâ Alayhimus Salâm and all the Divine Scriptures that were revealed to various Ambiyâ Alayhimus Salâm during their respective periods. Allâh also commands Muslims to spend generously on their parents, relatives, the poor, orphans, travellers and those slaves who wish to purchase their freedom.

Allâh commands that a murderer be executed [Qisâs]. However, if the heirs of the murdered person choose to rather accept the blood money, it will have to be paid. Fasting is ordained in this Sûrah, but people who are unable to fast have been granted certain concessions. Allâh makes it clear that marriage of Muslims to Mushrikîn men and women is prohibited. In addition to this, the Sûrah makes it clear that children are allowed to be suckled for a maximum period of two years.

End of Second Juz

Beginning of Third Juz

Allâh declares all interest-related transactions to be undeniably Harâm towards the end of Sûrah Baqara. The Sûrah also relates the incidents of two Ambiyâ Alayhimus Salâm whose hearts Allâh put at ease when He demonstrated to them how He resurrects the dead. Throughout Sûrah Baqara, Allâh repeatedly emphasises the importance of pondering over the verses of the Qur’ân. At the very end of the Sûrah, Allâh teaches man the method of making du’â as well as the words to be used.

The first eighteen verses of Sûrah Âl Imrân make it clear that only Allâh is worthy of worship, that the Day of Qiyâmah will certainly dawn and that the people will definitely be rewarded and punished for their actions. Allâh tells mankind that the Qur’ân was revealed to distinguish between truth and falsehood. Allâh also speaks of the Battle of Badr in this Sûrah. If the Mu’minîn were to ponder about the stunning victory that the Muslims earned in this battle, they can learn volumes about Allâh’s power. The true Mu’minîn are defined as people who persevere through hardships, who spend their wealth in Allâh’s way and awaken during the latter part of the night to beg pardon from Allâh.

 
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Inshallah I will try to post each nights Taraweeh prayer’s summary.  This is from Mufti Elias’s book: Gift of Tarawih

DAY ONE:

This summary covers the first one and a quarter Juzus of the Qur’ân, beginning with Sûrah Fâtiha and concluding with verse 176 of Sûrah Baqara.
Start of First Juz

Sûrah Fâtiha is usually referred to as Al Hamd Sharîf. Although this Sûrah was not the first Sûrah of the Qur’ân to be revealed, it is the first to be written in Qur’ânic manuscripts and the first to be recited when commencing recitation (Tilâwah) of the Qur’ân.Sûrah Fâtiha is a du’â [supplication] that Allâh has taught mankind. Therefore, when a person recites Sûrah Fâtiha, s/he is actually making a du’â to Allâh. The rest of the Qur’ân follows as a reply to this du’â. In this du’â a person pleads to Allâh to show him the straight path [Sirâtul Mustaqîm]. Thereafter, Allâh gives man the entire Qur’ân as the guidance he asked for and as a description of the Sirâtul Mustaqîm which he wants to tread.

Sûrah Baqara follows Sûrah Fâtiha, in which Allâh says that the Qur’ân is a guide for people who have Taqwa.[1] Therefore, the Qur’ân may not benefit those who have no desire for guidance and direction. Such people will be deprived of its illumination and shall remain spiritually deaf, dumb and blind. In Sûrah Baqara, Allâh invokes man to believe in the unseen, to establish Salâh and to spend in Allâh’s way from the provisions that He has granted. The details of Imân are described as belief in the Qur’ân, belief in all the previously revealed Divine Scriptures and conviction in the Âkhirâh.
Allâh also warns people against hypocrisy, warns the Kuffâr about the punishment of Jahannam, while also conveying the glad tidings of Jannah to the Mu’minîn. It is in this part of Sûrah Baqara that Allâh speaks about the creation of Hadhrat Âdam Alayhis Salâm and his appointment as Allâh’s viceroy on earth. The test between the knowledge of Hadhrat Âdam and the angels is mentioned, together with Allâh’s command to the angels to prostrate before Hadhrat Âdam. While all the angels complied, Iblîs refused. As a result of his arrogance, he was cursed and expelled from Jannah. Thereafter, the accursed Iblîs, tricked Hadhrat Adam Alayhis Salâm and Hadhrat Hawa Radiallâhu anha into eating from the forbidden tree. Thereafter, they were sent to live on earth. They repented to Allâh and were forgiven.

Allâh also speaks of the time when He summoned Hadhrat Mûsa Alayhis Salâm to Mount Tûr to receive the Torah [Taurat]. In his absence, the Bani Isrâ’îl began to worship the calf. However, they were forgiven for this act when they repented. On a daily basis Allâh provided them with Mann and Salwa to eat from the heavens, and also provided water for them from twelve springs that gushed from a rock. Allâh describes how the Jews were ungrateful for Allâh’s bounties and how they behaved rebelliously and insolently. This, together with their hypocritical conduct drew Allâh’s punishment upon them.

Thereafter, Allâh speaks about Hadhrat Ibrahîm Alayhis Salâm who was successful in every trial that Allâh put him through. As a reward for this, Allâh made him a guide of mankind. Allâh commanded him and his son Hadhrat Ismâ’îl Alayhis Salâm to construct the Ka’bah, which they duly did. Hadhrat Ibrahîm Alayhis Salâm made du’â to Allâh to raise a Nabî from among his progeny who would be a guide for mankind. Allâh accepted this du’â by raising Hadhrat Muhammad Sallallâhu ‘alayhi wasallam, as a Nabî to the universe, via whom guidance spread throughout the world.
End of First Juz

Beginning of Second Juz

The beginning of the second Juz discusses the change of Qiblah. Allâh commands the Muslims to face towards the Ka’bah instead of Baitul Muqaddas [Jerusalem] when performing Salâh. Consequently, Muslims will always be required to face towards the Ka’bah wherever they may be. Allâh also prohibits the eating of carrion (dead animals), blood, swine and all animals that have been sacrificed in the name of any being besides Allâh.

With the massive interest shown in yesterdays announcement of the Imaam & Khateeb of Madina’s Masjid Nabawai coming to South Africa.  I decided to post a sample of his recitation and a link to download some surah’s that he has recited. This emotional recitation of Surah Taubah is truly awe inspiring!
With the ongoing “No longer available” error common on Youtube these days, I’ll try embedding videos from Google Video instead.

To download some free Mp3′s of Al-Budairs recitations, visit Islamway

I’v managed to get these beautiful recitations from our local Imam, we truly are fortunate enough to listen to his superb recitations.

Below is Surah Fatiha: (rightclick, save as..)

Surah Ar Rahman: (right click, save as..)