Bismillahir Rahmanir Rahim.

Saturday, October 1, 2011

Descriptions (Hilye) of the Holy Prophet (Sall Allahu Alaihi Wa Sallam) Translated by Mohamad Zakaria

 

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Hilye-i Sherif
By Hafiz Osman Efendi
(from Tirmidhi:) The Prophet said, “He who sees my hilye after me, it is as if he
had actually seen me, and he who sees it out of love and desire for me, God will
forbid the fire of Hell to touch him. He will be safe from the trials of the grave,
and he will not be sent forth naked on the day of resurrection.”

Descriptions (Hilye) of the Holy Prophet (sws)
Translated by Mohamad Zakaria
Transmitted from Ali, may God be pleased with him, who, when asked to
describe the Prophet, peace be upon him, would say: He was not too tall nor too short. He
was medium sized. His hair was not short and curly, nor was it lank, but in between. His
face was not narrow, nor was it fully round, but there was a roundness to it. His skin was
white. His eyes were black. He had long eyelashes. He was big-boned and had wide
shoulders. He had no body hair except in the middle of his chest. He had thick hands and
feet. When he walked, he walked inclined, as if descending a slope. When he looked at
someone, he looked at them in full face.
Between his shoulders was the seal of prophecy, the sign that he was the last of the
prophets. He was the most generous-hearted of men, the most truthful of them in speech,
the most mild-tempered of them, and the noblest of them in lineage. Whoever saw him
unexpectedly was in awe of him. And whoever associated with him familiarly, loved him.
Anyone who would describe him would say, I never saw, before him or after him, the
like of him. Peace be upon him.
Hilal related to us, from Ata Bin Yasar. He said: “I met Abdullah ibn Amr ibn
Al-As, and I said, ‘Tell me about the description of the Prophet of God, peace be upon
him.”
He said, “Yes, certainly. By God, he was described in the Torah in some ways as in the
Quran, ‘O Prophet, we have sent you as a witness, a bringer of good tidings, and a
warner’ and as a protector of the weak. You are my servant and prophet. I have named
you The One Who Relies.”
“He was not crude, nor was he coarse, nor was he one to shout and make a lot of noise in
the marketplace. He did not answer an evil deed with another, but he would pardon and
forgive. He would not be taken by God until he had straightened out the crooked people,
until they would confess there was no divinity but God, and open blind eyes and deaf ears
and closed hearts. O God, grant mercy and peace to our master Muhammad and his
family.”
Al-Hasan, son of Ali [May God be pleased with both of them] said: “I
asked my uncle Hind, son of Abu Hala about the hilye [description] of the Prophet of
God, my peace and blessings be upon him. Hind was known to be a prolific describer of
the Prophet, and I wished him to relate some of it for me so I might hold fast to it.”
So Hind said: “The Prophet of God, peace be upon him, was of mighty significance to
God, and profoundly honored among the people. His face radiated light like the moon on
its fullest night. He was a bit taller than the medium stature and a bit shorter than the tall
and skinny. His head was large. His hair was wavy. If his hair parted, he would leave it
parted, if not he would leave it, and it would not be long enough to pass his earlobes. His
complexion was fair. He had a wide forehead, arched, thick eyebrows with a space
between them. There was a vein between them that would swell and pulse when he was
angry. His nose was aquiline; it had a brightness about the upper part that led those who
were less observant to think him haughty. He had a thick beard. His eyes were very black
and the whites very white. His cheeks were not prominent, he had a wide mouth. His
teeth were white and there was a space between his front teeth.
“There was a fine line of hair on his chest, and it was as if it were an ivory statue with the
purity of silver. His figure was well proportioned, full bodied and strong. There was no
slackness in his musculature, his chest didn’t protrude over his belly, nor the reverse. His
chest was broad and his shoulders wide and muscular. He had large limbs. The parts of
his body that could be seen while he was clothed were luminous. His body from the neck
to the navel was joined by hair which flowed down like a line. There was no hair on his
nipples. His forearms, shoulders, and upper chest were hairy. The bones of his forearms
were long. His palms were wide and generous. His hands and feet were thick. His limbs
were long. He had long sinews. His insteps were high. His feet were smooth without
protuberances and water would run off of them. When he would move off, he would
move with determination. He would step surely and unhurriedly and not proudly. He
walked gently and with dignity, and he would take wide steps when he wanted to walk
quickly. When he walked, it was as if he were descending from a slope and when he
would look at someone, he would turn to him fully. He would lower his gaze and look
down more often than up. He didn’t stare. He would lead his companions by walking
behind them out of modesty and would always be the first to greet them.”
At this point, Al-Hasan said to Hind, “Describe to me the way he spoke.”
Hind said, “The Prophet of God, peace and blessings be upon him, was continually full of
concern. He was constantly deep in thought. He had no rest, and would not speak without
a reason. He would be silent for long periods of time. He would begin conversations, and
end them clearly and distinctly and would speak in a way that combined many meanings
in few words. He spoke with excellence, and there was no excess in it, nor unnatural
brevity. He was gentle by nature and not coarse, nor was he contemptuous of anyone. He
would extol the favors he received, even when they were few and small. He never found
fault with them. He never criticized the food or drink that was prepared for him, nor did
he overly praise it. No one would stand against his anger when matters of the Lord’s truth
were opposed, until he had triumphed, but he would never get angry for his own sake, nor
would he ever seek to win such an argument. He would gesture with his whole palm, to
point. When he was astonished, he would make his palm face upwards. He used his hands
frequently as he spoke, and would strike his left palm with his right thumb. When he
would get angry, he would turn away and avert his gaze, and when he was full of joy he
would lower his eyes. Most of his laughing was as smiling; when he did laugh, it was not
loud, and he would show his teeth a bit like they were hailstones.”
Al-Hasan said, “I kept this report to myself, away from [my brother] Al-Husayn for
awhile, then I told it to him, but he had already heard it and found out even more. He had
asked our father [Ali] about the way the Prophet of God, peace be upon him, was at
home, when he went out in his assemblies, and about his way of living.” Al-Hasan left
nothing of this out.
Al-Husayn said, “I asked my father [Ali], may God be pleased with him, about how the
Prophet of God, peace be upon him, was at home.”
He [Ali] said, “He always asked permission to enter his home, from God, and those
within. When at home, he would divide his time into three parts, one for God, one for his
family, and one for himself. Then he would divide his own portion between himself and
the people. His elite companions would mostly share this time with him, and they would
convey his words to the common people. He would hold nothing back from them, neither
knowledge or worldly things. It was his way to prefer the people of excellence, according
to their merit in religious matters. Among the people there were those with a need, those
with two needs, and those with many needs. He would work with them, and he would
occupy them and the community in general with that which would improve their
situations. This he would do by asking about them and their needs, and informing them
what they ought to do. He would say, ‘Let the one who is present among you inform the
one who is absent, and bring to me the need of he who is unable to tell me himself. Truly,
the one who informs a person of authority of the need of one who is unable to convey it
himself, God will make firm his feet on the day of judgment.’ This was the kind of topic
mentioned in his presence, and he didn’t accept anything else from anyone [he didn’t like
meaningless conversation and liked to talk about how to help people].”
Ali then said, in the hadith of Sufyan Ibn Waki: “They would come as scouts [seeking
decisions or knowledge], and they would not go on their way until they had found what
they sought, and then they would leave as guides and learned people.”
I said [Husayn to his father Ali], “Tell me about his going out and how he acted outside.”
Ali said, “The Prophet of God, peace and blessings upon him, would hold his tongue
except in matters which concerned his companions. He would encourage affection and
concord between them and would say nothing to alienate one from another. He honored
the nobles of every people who would come to him and make them their leaders. He
would be wary around some people and on his guard against them [especially nomads],
but he would never withhold from anyone his open-faced friendliness and fine
personality. He would ask his companions about their situations, and he would ask people
about what was going on amongst them. He would approve of that which was good and
advocate it, and he would denounce that which was base and discourage it.
“Everything he did was in moderation, without excess or contrariness. He was not
thoughtless, out of fear that those who came to him would become unmindful or weary.
He was prepared for every situation in this world and the next. He didn’t fail to fulfill
what was right, and he didn’t overstep his authority in regards to those near him. The
most meritorious and excellent people to him were those whose advice was most
universal; the most significant of them to him were those most beneficial to others, and
the most helpful in helping others bear their burdens.”
Then Al-Husayn said, “Then I asked him [Ali] about his gatherings and about what he
did in them, and he said: “The Prophet of God, peace be upon him, did not sit down or
stand up without mentioning God, nor did he reserve for himself fixed places among the
people to be seated, and he forbade others also to reserve places for themselves
[especially in mosques and public gatherings]. When he would go to visit a group, he
would sit in the nearest available spot, and ordered that others follow this practice. He
would give those seated near him his full share of attention in such a way that no one
would think others had been given precedence over him. Whenever someone he would be
sitting with would tell him of his needs, he would bear with that person until that person
left him. When someone would ask him to solve a problem, he would not turn him away
without solving it for him, if possible, or saying a comforting word or a prayer for its
fulfillment. His cheerfulness and open personality were felt by all the people, and he
became like a father to them. They came to have the right of mercy and compassion from
him, as they were close, like the relation of parent and child, distinguished only by virtue
and devotion to God. And in another narrative, they became equals regarding their rights
in his eyes.
“Assemblies with him were gatherings of gentleness, dignified conduct, modesty,
patience, and trust. No voice would be raised, nor would women be spoken of in a
depraved way, nor would peoples’ errors be mentioned. [This last item comes via
different narrations.] They inclined to each other in affection out of devotion to God, as
humble people. In these gatherings, the old were honored, the young were treated with
gentleness. They would come to the aid of the needy and would have compassion for the
stranger.”
And then I asked him [Ali] about the Messenger’s conduct among his close associates
and servants.
[Ali] said: “The Prophet of God, peace be upon him, was unfailingly cheerful, easy going
by nature, and mild mannered. He was neither crude nor coarse . He was not a clamorous
loudmouth, nor a repeater of obscenities. He was not one to find faults in others, nor did
he overly praise them either. He was unconcerned about what he did not want, and this
did not bother him. He allowed his soul no portion of three things – hypocrisy,
acquisitiveness, and that which did not concern him. He did not allow himself to engage
in three things regarding people – he would not criticize others, he would not revile
anyone, and he would not seek out others’ faults. He would speak of nothing unless he
hoped a reward from God for it. When he would talk, the ones sitting with him would be
so still and quiet, you would imagine birds were sitting on their heads. When he was
silent, they would talk, but not quarrel in his presence. When one of them would talk,
they would all listen attentively until he had finished. They would speak about a subject
that was brought up by the first to speak until they had finished with it. He would laugh at
what they laughed at, and he would be amazed by what amazed them. He was patient
with the stranger who had roughness in his speech. He would say, ‘Whenever you see
someone seeking to solve a problem, help him out.’ He did not seek praise, except to be
spoken of appropriately. He wouldn’t interrupt another’s speech unless it got excessive or
too long, then he would end it or get up to leave.”

Here ends the hadith of Sufyan IbnWaki. Through other narrators, Al-Hasan continues in
the words of his brother Al-Husayn. I said [to Ali], “What was the silence of the Prophet
of God [peace upon him] like?”
He said, “His silences were for four situations: forbearance, caution, estimation, and
contemplation. As for his estimation, it was to take an impartial study of events and listen
to the people in order to be just. As for his contemplation, it was about what was eternal
and what was transitory. His forbearance was part of his patience, he was not angered by
that which was provocative. His caution was for four reasons – taking good speech or
action into consideration so he might use it in an exemplary way; abjuring the ugly and
bad so it would be left alone; exerting his judgment to improve the situation of his
community; [and] establishing ways to maintain the good order of his community in
regard to this world and the next.”
The description is finished, with thanks and praise to God for His aid.
[Translation from zakariya.net used by kind permission]

Tuesday, September 20, 2011

The Description of the Rawdah Mubarak

Tomb of the Prophet Sall Allahu Alaihi Wa Sallam

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                                Mihrab


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The Description of the Rawdah
(Prophetic Paradise Garden, which is between his prayer area and his resting place)
The following is a description of the Rawdah in which the Messenger of Allah, may Allah praise
and venerate him, lies. In close proximity to his tomb lie the caliphs Abu Bakr and Omar, son of
Khattab, may Allah be pleased with them.
Urwa, the son of As-Zubayr, a companion of the Prophet, may Allah praise and venerate him,
mentioned that the tomb of the Prophet, may Allah praise and venerate him, lies in an alcove
whereas that of Abu Bakr is behind the Messenger of Allah, may Allah praise and venerate him,
whilst the tomb of Omar, son of Khattab lies at the feet of Abu Bakr. On the eastern side of the
alcove an empty space remains and it is narrated in the quotations of the Prophet, may Allah
praise and venerate him, that Prophet Jesus, son of Mary, peace be upon him, will be buried there.
Lady Ayesha, may Allah be pleased with her, said, “I saw three moons descend into my room. I
mentioned my vision to Abu Bakr, may Allah be pleased with him, who told me, 'O Ayesha, this
means that there will be three buried in your house and they are better than all the people of the
earth.’ When the Messenger of Allah, may Allah praise and venerate him and grant him peace,
passed away, he was buried in my room, whereupon Abu Bakr, may Allah be pleased with him,
said to me, 'This is one your moons and he is the best of them, may Allah praise and venerate him
and grant him peace.”

Friday, August 19, 2011

The Last ten Days and Nights of Ramadan

The Last ten Days and Nights of Ramadan

In this blessed month of Ramadan, we have now come to the grand finale – the last ten days of Ramadan that are even more blessed than the rest of Ramadan. In it is a night that Quran tells us is better than 1000 months (yes, months – not days).

The Messenger of Allah (peace and blessings of Allah be upon him) said:

There has come to you Ramadan, a blessed month which Allah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” Narrated by al-Nasa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albani in Saheeh al-Targheeb, 999.

So, in preparation for the grand finale, here is a checklist of some of the things that we can all do to make the remaining days of Ramadan work to our advantage –

1) Get in high gear for the next 10 nights and days –

Time is of the essence. Every moment counts. Whatever you need to do for the next ten days to make the most in Ibada, good deeds, reciting Quran, dhikr, making dua, etc., rewards are going to be multiplied. No one knew about the importance of these days more than the prophet (saws). Al-Bukhari and Muslim narrated from ‘Aishah (may Allah be pleased with her) that when the last ten days of Ramadan began, the Prophet (peace and blessings of Allah be upon him) would stay up at night, wake his family and tie his lower garment tight. According to Ahmad and Muslim: he would strive hard in worship during the last ten nights of Ramadan as he did not do at other times.

Imam Ahmad recorded that Abu Hurayrah said “When Ramadan would come, the Messenger of Allah would say,

Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)” An-Nasa’i recorded this same Hadith.

If we lose this opportunity, we get our next opportunity next year – assuming we are still around and are in good health and shape to make use of it. Even if we are – we have the past years’ sins on our shoulders and life’s normal trials and tribulations to face the coming year. So, there is no better time to ask Allah to make all that easier NOW.

2) Get a Quran and recite as often as you can –

A few lines on this post can’t even come close to explaining the benefits and virtues of Quran. It is proven in the saheeh Sunnah that the Quran will intercede for those who read it at night, as Ahmad (6626) narrated from ‘Abd-Allah ibn ‘Amr that the Messenger of Allah (peace and blessings of Allah be upon him) said:

Fasting and the Quran will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of his food and his desires during the day, so let me intercede for him.’ And the Quran will say: ‘I deprived him of his sleep at night so let me intercede for him.’ Then they will intercede.” Narrated by Ahmad; classed as saheeh by al-Albani in Saheeh al-Jami’, no. 3882.

Narrated Abu Musa: The Prophet said,

The example of a believer who recites the Qur’an is that of a citron (a citrus fruit) which is good in taste and good in smell. And the believer who does not recite the quran is like a date which has a good taste but no smell. And the example of an impious person who recites the Qur’an is that of Ar-Rihana (an aromatic plant) which smells good but is bitter in taste. And the example of an impious person who does not recite the quran is that of a colocynth which is bitter in taste and has no smell.” (Book #93, Hadith # 649)

As is stated in the hadeeth narrated by ‘Abd-Allah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with them both), in which the Prophet (peace and blessings of Allah be upon him) said:

Whoever recites ten aayaat (verses) in qiyaam will not be recorded as one of the forgetful. Whoever recites a hundred aayaat (verses) in qiyaam will be recorded as one of the devout, and whoever prays a thousand aayaat (verses) in qiyaam will be recorded as one of the muqantareen (those who pile up good deeds).” (Reported by Abu Dawood and Ibn Hibbaan. It is a hasan report. Saheeh al-Targheeb, 635).

3) If your sins are holding you to move forward, this is the time to get them forgiven –

First the bad news – In Musnad Ahmad it is narrated that Thawbaan said: The Messenger of Allah (SAWS) said:

A man is deprived of provision (Rizq) because of the sins that he commits.’” (Narrated by Ibn Maajah, 4022, classed as hasan by al-Albaani in Saheeh Ibn Maajah).

And now for the good news –

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:

Whoever spends the night of Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”

4) What to say on Laylat al-Qadr –

One of the best dua’s that can be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allah be upon him) taught ‘A’ishah (may Allah be pleased with her). It was narrated by al-Tirmidhi, who classed it as saheeh, that ‘A’ishah said: I said: “O Messenger of Allah, If I know which night is Laylat al-Qadr, what should I say?” He said: “Say: Allahumma innaka ‘afuwwun tuhibb al-‘afwa fa’fu ‘anni (O Allah, You are All-Forgiving and You love forgiveness so forgive me).”

5) Get in the class of the Pious People –

Allah has described the pious as follows (interpretation of the meaning):

They used to sleep but little by night (invoking their Lord (Allah) and praying, with fear and hope). [Quran: Surah Adh-Dhariyat (17)]

And in the hours before dawn, they were (found) asking (Allah) for forgiveness, [Quran: Surah Adh-Dhariyat (18)]

6) Finally……

Think of all that you need to ask Allah for and ask Him now. If you haven’t before, this is the time to connect with Him and feel closer to Him. And when you do during these last ten nights and days of this Ramadan, you would want to do this again and again – even after the month is over.

And finally, when you are in a state of prayers and worship, please open your heart for others as well and please do remember your brothers and sisters in your prayers. Remember what the Prophet said:

“The supplication that gets the quickest answer is the one made by one Muslim for another in his absence.” Reported by Abu Daw’ud and Tirmidhi

May we all make the most of the last ten nights and days of Ramadan

Sunday, July 17, 2011

Allah Guides or Leads Astray whom he wills

 

Allah causes whomsoever He wills to stray in error, and sets whomsoever He wills on the straight way.

(How awful is the straying of the person) for whom his evil deed has been embellished so that it looks fair to him? The fact is that Allah causes whomsoever He wills to fall into error and shows the Right Way to whomsoever He wills.

He shows the Right Way to anyone He wills.

(You are being lured by this ephemeral world) although Allah calls you to the abode of peace and He guides whomsoever He wills to a straightway.

AIIah guides whomever He wants to the Right Way.

Allah is the light of the heavens and the earth: His light (in the universe) may be likened (to the light of) a lamp in a niche: the lamp is in a glass shade: the glass shade is like a glittering star and lamp is lit with the olive oil of a blessed tree which is neither eastern nor western: its oil is (so fine) as if it were going to shine forth by itself though no fire touched it (as though all the means of increasing) light upon light (were provided ); Allah guides to His light whomever He wills. He cites parables to make the Message clear to the people; He has perfect knowledge of everything. (Those who obtain guidance to His light are found) in the houses which He has enjoined to raise up and to mention His name therein. In them such people glorify Him morning and evening as are not diverted by trade and merchandise from remembering Him and from establishing Salat and paying Zakat, for they fear the Day when the hearts will be overturned and the eyes will become petrified. (And they behave like this) so that Allah may reward them for their excellent deeds and, in addition to it, show His favour to them out of His bounty: Allah provides without stint for anyone He wants.

Had Allah so willed, He would have made you all one single community. However, He lets go astray whomsoever He wills and shows the Right Way to whomsoever He wills. Surely you will be called to account regarding what you did.

(O Prophet), you cannot grant guidance to whom you please. It is Allah Who guides those whom He will. He knows best who are amenable to guidance.

O Prophet, you are not responsible for their guidance; Allah Himself shows guidance to anyone He pleases.

(O Muhammad), howsoever eager you may be to show them the Right Way, Allah does not bestow His guidance on those whom He lets go astray; and in fact none will be able to help them.

Allah has set forth for the unbelievers the parable of the wives of Noah and Lot. They were wedded to two of Our righteous servants, but each acted treacherously with her husband, and their husbands could be of no avail to them against Allah. The two of them were told: “Enter the Fire with all the others who enter it .”

Say: "Surely Allah's guidance is the only true guidance, and we have been commanded to submit ourselves to the Lord of the entire universe, and to establish Prayer, and to have fear of Him. It is to Him that all of you will be gathered.

Whomsoever Allah guides is rightly guided; and whomsoever Allah lets go astray, you will find none - apart from Him - who could protect him.

Whomsoever Allah lets go astray will have none to guide him.

And he whom Allah lets go astray, none can guide him to the Right Way. And he whom Allah guides to the Right Way, none can lead him astray.

He whom Allah guides, he alone is rightly guided; and he whom Allah lets go astray - it is they who are the losers.

Never have We sent a Messenger but he has addressed his people in their language that he may fully expound his Message to them. (And after the Message is expounded), Allah lets go astray whomsoever He wills, and guides to the Right Way whomsoever He wills. He is the All-Mighty, the All-Wise.

He who obeys the Messenger thereby obeys Allah.

Even so We revealed to you, (O Prophet), a spirit by Our command. (Ere to that) you knew neither what the Book nor what the faith was. But We made that spirit a light whereby We guide those of Our servants whom We please to the Right Way. Surely you are directing people to the Right Way, the Way of Allah, to Whom belongs the dominion of all that is in the heavens and the earth. Lo, it is to Allah that all things ultimately revert.

There has now come to you a light from Allah, and a clear Book through which Allah shows to all who seek to please Him the paths leading to safety. He brings them out, by His leave, from darkness to light and directs them on to the straight way.

Allah has revealed the best teaching, a self-consistent Book which repeats its contents in manifold forms whereat shiver the skins of those that hold their Lord in awe, and then their skins and their hearts soften for Allah's remembrance. That is Allah's Guidance wherewith He guides whosoever He pleases. And he whom Allah does not guide to the Right Path has none to guide him.

(O Prophet), those who have knowledge see clearly that what has been revealed to you from your Lord is the Truth and directs to the Way of the Most Mighty, the Immensely Praiseworthy Lord.

Even so We have revealed the Qur'an with Clear Signs. Verily Allah guides whomsoever He wills.

Say, (O Prophet), it was revealed to me that a band of jinn attentively listened to (the recitation of the Qur'an) and then (went back to their people) and said : “We have indeed heard a wonderful Qur'an which guides to the Right Way; so we have come to believe in it, and we will not associate aught with Our Lord in His Divinity.”

That is Allah's guidance wherewith He guides those of His servants whom He wills.

(O Prophet), So exhort with the Qur'an all those who fear My warning.

It is nothing but Good Counsel for everyone in the world, for everyone of you who wishes to follow the Straight Way; but your wishing will not avail unless Allah, the Lord of the Universe, so wishes.

Verily this is an Exhortation; so let him who so will take a way to his Lord. But your willing will be of no avail until Allah Himself so wills. Surely Allah is All-Knowing, Most Wise. He admits to His Mercy whomsoever He pleases. As for the wrong-doers, He has prepared for them a grievous chastisement.

No one can believe except by Allah's permission, and Allah lays abomination on those who do not use their understanding and conduct.

Well, Allah is not ashamed to cite the similitude of a mosquito or of something even more insignificant than this. As for those who believe, they come to know from the same similitude that it is the Revelation from their Lord; but those who disbelieve, say, "What does Allah mean by such similitudes?" Allah leads astray many and guides many to the right way by the same thing. And He leads astray only those who disobey Allah.

Over it are nineteen keepers. We have appointed none but angels as the keepers of the Fire, and We have not made their number but as a trial for the unbelievers so that those who have been endowed with the Book will be convinced and the believers' faith will increase, and neither those who have been endowed with the Book nor the believers will fall into any doubt. As for those in whose hearts there is a sickness as well as the unbelievers, they will say: “What did Allah aim at by this strange parable?” Thus does Allah let whomsoever He pleases to go astray, and directs whomsoever He pleases to the Right Way. And none knows the hosts of your Lord but He. (And Hell has only been mentioned here) that people may take heed.

Allah will surely admit those who believe in Him and hold fast to Him to His mercy and bounty, and will guide them on to a straight way to Himself.

Tell them: "Allah lets go astray those whom He wills, and guides to Himself those who turn to Him."

Allah chooses for Himself whomsoever He pleases and guides to Himself whoever penitently turns to Him.

Whoever holds fast to Allah will certainly be guided to the straight way.

Surely those who believe (in the truths revealed in the Book) and do righteous deeds their Lord will guide them aright because of their faith. Rivers will flow beneath them in the Gardens of Bliss. Their cry in it will be: 'Glory be to You, Our Lord!', and their greeting: 'Peace!'; and their cry will always end with: 'All praise be to Allah, the Lord of the universe.

He it is Who shows you His Signs and sends down provision for you from the sky. Yet none takes heed except he who constantly turns to Allah.

Good tidings await those who eschew serving false gods and penitently return to Allah.

And when Paradise will be brought close to the God-fearing, and will no longer be far away, it will be said: “This is what you were promised, a promise made to everyone who turned much (to Allah) and was watchful of his conduct, to everyone who feared the Merciful One though He is beyond the reach of perception, to everyone who has come with a heart ever wont to turn (to Him).

Tell them: "I have only been commanded to serve Allah and not to associate anyone with Him. To Him do I call, and to Him is my return."

The judgment on whatever you differ rests with Allah. Such is Allah, my Lord; in Him I have put all my trust and to Him I always turn in devotion.

Surely Abraham was forbearing, tenderhearted and oft-turning to Allah.

Abraham said: “I am going to my Lord; He will guide me."

Shu'ayb said: I desire nothing but to set things right as far as I can. My succor is only with Allah. In Him have I put my trust, and to Him do I always turn.

David realized that it is We Who have put him to test; therefore, he sought the forgiveness of his Lord, and fell down, bowing and penitently turning (to Him). {SAJDA} Thereupon We forgave him his shortcoming and indeed (an exalted position of) nearness awaits him, and an excellent resort.

Surely We put Solomon to the test and cast upon his throne a mere body. Thereupon he penitently turned (to Us). He said: “My Lord, forgive me and bestow upon me a kingdom such as none other after me will deserve. Surely You are the Bounteous Giver.”

Tell them, (O Prophet): “My servants who have committed excesses against themselves, do not despair of Allah's Mercy. Surely Allah forgives all sins. He is Most Forgiving, Most Merciful. Turn to your Lord and surrender yourselves to Him before the chastisement over-takes you; for then you will receive no help.

We enjoined upon man to be dutiful to his parents. His mother bore him in weakness upon weakness, and his weaning lasted two years. (We, therefore, enjoined upon him): “Give thanks to Me and to your parents. To Me is your ultimate return. But if they press you to associate others with Me in My Divinity, (to associate) those regarding whom you have no knowledge (that they are My associates), do not obey them. And yet treat them well in this world, and follow the way of him who turns to Me in devotion. Eventually it is to Me that all of you will return, and I will then tell you all that you did.”

As for those who strive in Our cause, We will surely guide them to Our Ways. Indeed Allah is with those who do good.

Allah does not guide the unbelievers.

Allah does not show the Right Way to the ungrateful.

Allah does not direct the disobedient to the right way.

Allah does not guide the wrong-doers.

And Allah does not show guidance to unjust people.

As for the wrong-doers, Allah lets them go astray. Allah does whatever He wills.

Likewise, Allah will neither forgive those who denied the truth and took to wrong-doing nor will He show them any other way except that of Hell wherein they will abide. And that is easy for Allah.

Indeed, their foul contriving has been made to seem fair to the unbelievers and they have been barred from finding the Right Way. Whomsoever Allah lets go astray will have none to guide him.

Surely Allah will not enable those who do not believe in the signs of Allah to be directed to the Right Way, and a painful chastisement awaits them.

I will turn away from My signs those who, without any right, behaved haughtily in the earth, even if they may, witness each and every, sign, they will not believe therein. And even if they see the right path, they will still not follow it; but if they see the path of error, they will choose it for their path. This is because they rejected Our signs as false and were heedless to them.

And that Allah does not allow the plan of the treacherous to succeed.

Allah does not guide to the Right Way any who exceeds the limits and is an utter liar.

Those who do not judge by what Allah has revealed are indeed the unbelievers.

And those who do not judge by what Allah has revealed are the transgressors.

Those who do not judge by what Allah has revealed are indeed the wrong-doers.

(O Messenger!) We have revealed to you this Book with the Truth so that you may judge between people in accordance with what Allah has shown you.

And those who violate the bounds of AIIah are the transgressor.

We have sent down to you Revelations that clearly expound the Truth, and none but the disobedient reject them.

Who, then, would be more unjust than he who fabricates a lie against Allah that he might lead people astray without knowledge. Surely Allah never guides such a wrong-doing folk.

O Prophet, tell them plainly, "If your fathers and your sons, and your brothers and your wives, and your near and dear ones and the wealth which you have acquired and the trade you fear may decline and the homes which delight you-if all these things-are dearer to you than Allah and His Messenger and the struggle in His Way, then wait till Allah passes His judgment on you; for Allah does not guide the wicked people."

(O Prophet), it is We Who have revealed this Book to you with Truth. So serve only Allah, consecrating your devotion to Him. Lo, religion is exclusively devoted to Allah. Your religion is entirely consecrated to Him. As for those who have taken others than Allah for their guardians, (they say): “We worship them only that they may bring us nearer to Allah.” Allah will judge between them concerning what they differ about. Verily Allah does not guide anyone who is given to sheer lying, is an utter unbeliever.

And call to mind when Moses said to his people: “O my people, why do you torment me when you know well that I am Allah's Messenger to you?” So when they deviated, Allah made their hearts deviant. Allah does not direct the evil-doers to the Right Way.

Among people there are some who wrangle about Allah without knowledge and follow every rebellious devil, although it is decreed about him that he will lead into error whosoever takes him for a friend, and will direct him to the torment of the Fire.

Who would be more unjust than he who invents a lie about Allah the while he is being called to Islam? Allah does not direct such evildoing folk to the Right Way.

Believers! Do not take the Jews and the Christians for your allies. They are the allies of each other. And among you he who takes them for allies, will be regarded as one of them. Allah does not guide the wrong-doers.

And who is in greater error than he who follows his lusts without any guidance from Allah? Allah does not guide the wrong-doers.

(How awful is the straying of the person) for whom his evil deed has been embellished so that it looks fair to him? The fact is that Allah causes whomsoever He wills to fall into error and shows the Right Way to whomsoever He wills.

Indeed, their foul contriving has been made to seem fair to the unbelievers and they have been barred from finding the Right Way. Whomsoever Allah lets go astray will have none to guide him.

Thus, (it is a fact that) whomsoever Allah wills to guide, He opens his breast for Islam; and whomsoever He wills to let go astray, He causes his breast to become strait and constricted, as if he were climbing towards the heaven. Thus Allah lays the abomination (of flight from and hatred of Islam) on those who do not believe even though this way is the straight way of your Lord, and We have distinguished its signs to those who heed to admonition.