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TheMessiahHasCome

@MessiahHas_Come

Dec 29

Comprehensive Summary of Welcome to Ahmadiyyat, The True Islam

Ahmadiyyat, as presented in Welcome to Ahmadiyyat, The True Islam, offers a complete framework for spiritual, moral, and social development, emphasizing the revival of Islamic teachings through the guidance of the Promised Messiah and Mahdi, Hadrat Mirza Ghulam Ahmad (as). Below is a detailed summary of its key themes and teachings:

Core Beliefs
1.Unity of God (Tawhid):
Ahmadiyyat stresses the absolute unity and sovereignty of Allah. Believers are called to develop a personal relationship with Allah through worship, supplication, and reliance on His mercy.
2.Prophethood (Risalat):
•The Holy Prophet Muhammad (sa) is the Seal of the Prophets, bringing the final and universal law for all humanity.
•The advent of the Promised Messiah and Mahdi (as) was foretold to revive Islam and restore its true teachings in the latter days.
3.The Living God:
•Allah’s attribute of speaking to His servants remains active today.
•Divine Revelation is a continuous process for those who reach a high level of piety and submission.
4.Islam as the Final Religion:
•Islam is a complete and perfect religion, addressing every aspect of human life and offering guidance for all times and places.
•The Qur’an serves as the ultimate guide for achieving salvation and spiritual progress.

Spiritual Teachings
1.Divine Revelation:
•Allah speaks to His chosen servants in the form of true revelations, guiding them towards righteousness.
•True revelation is characterized by eloquence, moral elevation, prophecies, and spiritual purification.
2.The Soul:
•The soul is a refined and luminous entity, developed within the human body.
•Spiritual growth is achieved through righteous deeds, which purify the soul and prepare it for the afterlife.
3.Life After Death:
•Life after death consists of three stages: the earthly life, Barzakh (intermediate state), and resurrection.
•Heaven and Hell are reflections of one’s earthly deeds and spiritual state, manifesting either as eternal bliss or torment.

Moral and Ethical Teachings
1.Justice:
•Justice is fundamental to individual and societal peace.
•The Qur’an calls for strict adherence to justice, even against oneself or loved ones, emphasizing forgiveness if it leads to reformation.
2.Equality of Mankind:
•All humans are equal, regardless of race, nationality, or status.
•Brotherhood and unity are exemplified in practices like congregational prayer and Hajj, which physically manifest Islamic equality.
3.Ethics and Character Building:
•Humans are born pure and are responsible for their actions.
•Ahmadiyyat promotes virtues like honesty, kindness, and chastity while discouraging vices like pride, deceit, and cruelty.

Practical Teachings and Prohibitions
1.Dietary Laws:
•Foods must be halal (lawful) and tayyib (pure and wholesome).
•Prohibited items include pork, blood, intoxicants, and anything not slaughtered in Allah’s name. Exceptions are allowed only in cases of necessity.
2.Alcohol and Gambling:
•Both are forbidden due to their physical, moral, and societal harm.
•The Qur’an emphasizes their destructive impact, including fostering enmity and leading to neglect of prayer and remembrance of Allah.
3.Riba (Interest):
•Islam forbids usury and interest, as they exploit the needy and concentrate wealth among the few.
•Loans should be interest-free, and wealth should circulate for the benefit of all.
4.Inheritance Laws:
•Islamic inheritance laws ensure fair distribution among heirs, with specified shares for males and females.
•Any debts or bequests of the deceased must be settled before dividing the estate.
5.Celebrations and Traditions:
•Birthdays are seen as occasions for prayer rather than celebration.
•Weddings should reflect Islamic principles of modesty, simplicity, and gender separation.
•Practices like placing flowers on graves are discouraged, with emphasis on prayers for the deceased instead.

Islamic Practices
1.Prayers and Supplications:
•Muslims are instructed to begin every activity in Allah’s name (Bismillah) and conclude with gratitude (Alhamdulillah).
•Specific prayers are prescribed for eating, sneezing, and other daily actions, fostering constant remembrance of Allah.
2.Greeting (Salam):
•Muslims greet each other with “Assalamu Alaikum wa Rahmatullahi wa Barakatuhu” (Peace, mercy, and blessings of Allah be upon you).
•Repeating Salam upon reuniting after a brief separation is encouraged.
3.Modesty and Right-Hand Preference:
•The Holy Prophet (sa) emphasized using the right hand for eating, drinking, and other clean activities, symbolizing purity and discipline.
•Modesty in attire and behavior is a cornerstone of Islamic life.

Islamic Eschatology
1.Hell and Heaven:
•Both are spiritual states reflecting one’s earthly deeds.
•The Promised Messiah (as) emphasized that Hell is a temporary reformative state, eventually leading to Allah’s mercy encompassing all.
2.Day of Judgment:
•On the Day of Resurrection, all souls will be judged according to their deeds.
•Righteous souls will attain nearness to Allah in Paradise, while wicked souls will face spiritual torment in Hell.

Justice in Society
1.Islamic Governance:
•Ahmadiyyat advocates for justice in all aspects of governance and social interaction, ensuring fairness regardless of personal biases.
•Forgiveness is recommended when it leads to reformation, but proportional punishment is allowed to uphold justice.
2.War and Peace:
•Islam permits defensive warfare but forbids aggression.
•Inclining toward peace is a fundamental Islamic principle, even during conflicts.

Scientific and Intellectual Insights
1.Jinn:
•The term jinn encompasses unseen entities, including microorganisms and natural phenomena, as referenced in the Qur’an.
•The Promised Messiah (as) offered rational interpretations, aligning scientific understanding with Islamic teachings.
2.Revelation and Rationality:
•Ahmadiyyat promotes harmony between faith and reason, encouraging believers to seek knowledge and engage with modern science while adhering to Islamic principles.

Islamic Calendars
1.Hijri Qamri (Lunar Calendar):
•Based on lunar cycles, with twelve months of 29 or 30 days.
•Significant events, such as Ramadan and Eid, are determined using this calendar.
2.Hijri Shamsi (Solar Calendar):
•Introduced by Hadrat Khalifatul Masih II (ra) to align Islamic dates with solar cycles for administrative ease.
•Reflects major Islamic historical events in its month names.

Salvation and Purpose of Life
1.Salvation in Islam:
•Salvation lies in complete submission to Allah, righteous deeds, and selfless service to humanity.
•Ahmadiyyat emphasizes that true salvation begins in this life by attaining nearness to Allah.
2.Purpose of Life:
•The ultimate goal is to worship Allah, purify the soul, and fulfill one’s obligations to Allah and His creation.
•Life is viewed as a test, with every action contributing to one’s eternal destiny.

Distinctiveness of Ahmadiyyat

Ahmadiyyat’s teachings embody the revival of true Islam by blending spiritual devotion, intellectual reasoning, and practical guidance. It emphasizes peace, justice, and universal brotherhood, offering a holistic way of life that prepares individuals for both this world and the Hereafter.

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TheMessiahHasCome

@MessiahHas_Come

Dec 28

Explanation of important information regarding Islam

Detailed Explanation of Prayer (Ṣalāh)

Niyyat (Intention)

Before beginning the formal prayer (Ṣalāh), Muslims must make an intention (Niyyat). This is an internal commitment to the specific type of prayer (e.g., Fardh, Sunnah, or Nafl) and the number of units (Rak‘āt) to be performed. Verbalizing this intention aloud is not required; silently forming the intention in one’s heart suffices.

The prayer begins with the Takbir-i-Tahrima, a declaration that marks the start of the prayer, by saying “Allāhu Akbar” (“Allah is the Greatest”). Following this, worshippers recite the prayer:

“I have turned my full attention towards the Supreme Being, Who has created the heavens and the earth, and I am not one of those who associate partners with Him.”

The Starting Postures and Recitations
1.Qiyām (Standing Upright):
After the Takbir-i-Tahrima, worshippers stand upright and recite the opening supplication silently, called Thana:
“Holy art Thou, O Allah, and all praise is Thine; Blessed is Thy name, exalted is Thy majesty, and there is none worthy of worship except Thee.”
2.Atta‘awwudh and Tasmiah:
These are recited silently:
•Atta‘awwudh: “I seek refuge with Allah from Satan the accursed.”
•Tasmiah: “In the name of Allah, the Gracious, the Merciful.”
3.Surah Al-Fatiha:
This chapter of the Qur’an is recited in every unit (Rak‘āt) of the prayer. It begins with:
“All praise belongs to Allah, Lord of all the worlds, the Gracious, the Merciful, Master of the Day of Judgment. Thee alone do we worship, and Thee alone do we implore for help. Guide us in the right path—the path of those on whom Thou hast bestowed Thy blessings, those who have not incurred Thy displeasure, and those who have not gone astray.”

The congregation says “Ameen” silently or aloud, signifying their agreement.
4.Additional Qur’anic Recitation:
After Surah Al-Fatiha, another portion of the Qur’an is recited. For example, Surah Ikhlas is often chosen:
“Say, He is Allah, the One. Allah, the Independent and Besought of all. He begets not, nor is He begotten. And there is none like unto Him.”

Movements and Postures
1.Rukū‘ (Bowing):
Worshippers bow down, placing their hands on their knees, and silently recite:
“Subhana Rabbiyal Azim” (“Holy is my Lord, the Most Great”) three or more times in odd numbers.
2.Qauma (Standing Upright Again):
The worshippers return to a standing position, saying:
“Sami‘Allahu liman hamidah” (“Allah hears him who praises Him”), followed by:
“Rabbana lakal hamd” (“Our Lord, Thine is the praise”).
3.Sajdah (Prostration):
In this position, worshippers place their forehead, nose, palms, knees, and toes on the ground, reciting silently:
“Subhana Rabbiyal A‘la” (“Holy is my Lord, the Most High”) three or more times.
4.Jalsa (Sitting Position):
After the first Sajdah, worshippers sit briefly and recite:
“O my Lord, forgive me, have mercy on me, guide me, grant me security, provide for me, and elevate me.”
5.Second Sajdah:
The second prostration is performed, repeating the same recitation as in the first Sajdah.
6.Transition to the Next Rak‘at:
Worshippers stand up to begin the second Rak‘at, repeating the steps as described above.

Tashahhud (Sitting in the Last Rak‘at)

In the final Rak‘at, after the second Sajdah, worshippers sit and recite the Attashahhud:

“All salutations are due to Allah and all prayers and all things pure. Peace be upon thee, O Prophet, and the mercy of Allah and His blessings; peace be upon us and on all righteous servants of Allah. I bear witness that there is none worthy of worship except Allah, and I bear witness that Muhammad is His servant and Messenger.”

While reciting “Ashhadu alla ilaha illallahu”, the worshipper raises the forefinger of the right hand as a gesture of affirmation.

Invoking Blessings and Supplications

The Durud Sharif is recited:

“O Allah, bless Muhammad and the people of Muhammad, as Thou didst bless Abraham and the people of Abraham. Thou art indeed the Praiseworthy, the Glorious. O Allah, prosper Muhammad and the people of Muhammad, as Thou didst prosper Abraham and the people of Abraham. Thou art indeed the Praiseworthy, the Glorious.”

This is followed by additional supplications, such as:

“Our Lord, grant us good in this world as well as good in the Hereafter, and protect us from the torment of the Fire.”

Concluding the Prayer

The prayer ends with Salam, said while turning the head first to the right, then to the left:

“Assalamu ‘alaikum wa rahmatullah” (“Peace be upon you and the mercy of Allah”).

Additional Notes on Special Prayers
•Witr Prayer: This is performed after the ‘Isha’ prayer and includes a special supplication, Du‘a-i-Qunut, in the final Rak‘at.
•Friday Prayer (Ṣalāt al-Jumu‘ah): Held in congregation, it replaces the Zuhr prayer on Fridays. It includes a sermon (Khutbah) delivered by the Imam, which consists of two parts, followed by two Rak‘at of Fard prayer.
•Sujud as-Sahw (Prostrations of Forgetfulness): If mistakes occur during prayer, two additional prostrations are performed to correct them.

Voluntary Prayers (Nawafil)

Muslims are encouraged to perform voluntary prayers beyond the obligatory ones. Examples include:
•Tahajjud (Night Prayer): Performed in the last part of the night, considered highly virtuous.
•Ishraq and Duha: Offered in the morning after sunrise.
•Salatul Awwabin: Offered between Maghrib and ‘Isha’.

Spiritual Emphasis

The Ahmadiyya Muslim Community emphasizes the transformative power of prayer. The remembrance of Allah (Dhikr) is encouraged as a means to attain closeness to Allah, tranquility, and spiritual elevation. The Promised Messiah (as) emphasized prayer as a means of connecting with Allah and seeking His guidance and mercy in all aspects of life.

Conclusion

Prayer (Ṣalāh) in Islam is a complete act of devotion that engages both the body and the soul. It is more than a ritual; it is a deep spiritual exercise aimed at connecting with Allah and aligning one’s life with divine guidance. Through its postures, recitations, and supplications, Ṣalāh helps Muslims express gratitude, seek forgiveness, and attain tranquility.

The Ahmadiyya Muslim Community places particular emphasis on performing Ṣalāh with sincerity, humility, and concentration, ensuring that it remains a means of moral and spiritual purification. Regular observance of Ṣalāh fosters discipline, strengthens faith, and keeps individuals mindful of their responsibilities to Allah and humanity.

The act of prayer transcends mere physical movements and becomes a profound expression of submission, gratitude, and devotion, reflecting the ultimate purpose of human existence as described in the Qur’an:

“And I have not created the jinn and the men but that they may worship Me.” (Surah Adh-Dhariyat, 51:57)

By fulfilling this divine commandment, Muslims nurture their relationship with Allah, gain inner peace, and draw closer to achieving the spiritual heights encouraged in Islam.

Hajj (The Pilgrimage)

Hajj, the fifth pillar of Islam, is the pilgrimage to Mecca, obligatory for all capable Muslims at least once in their lifetime.

Significance of Hajj
•Spiritual Cleansing: Hajj symbolizes the renewal of faith and devotion to Allah.
•Unity and Equality: Pilgrims dress in simple, white garments (Ihram), emphasizing equality before Allah.
•Commemoration of Prophets: Rituals reflect acts of Prophet Ibrahim (AS), Hagar, and Prophet Muhammad (PBUH).

Key Rituals of Hajj
1.Ihram: Spiritual and physical preparation involving prayers and the wearing of Ihram garments.
2.Tawaf: Pilgrims circumambulate the Kaaba seven times, starting at the Black Stone.
3.Sa’i: Walking between Safa and Marwah, reenacting Hagar’s search for water.
4.Arafat (Day of Standing): Pilgrims gather on the Plain of Arafat to pray and seek forgiveness.
5.Muzdalifah: Collecting pebbles and spending the night under the open sky.
6.Ramy al-Jamarat: Stoning the three pillars in Mina to reject evil.
7.Qurbani (Sacrifice): Commemorating Ibrahim’s willingness to sacrifice his son.
8.Tawaf al-Ifadah: Another circumambulation performed after key rituals.
9.Halq/Taqsir: Shaving or trimming hair as a symbol of renewal.
10.Tawaf al-Wada: The farewell circumambulation before leaving Mecca.

Zakah (Charity)

Definition:

Zakah is a mandatory almsgiving of 2.5% of a Muslim’s wealth annually.

Purpose of Zakah:
•Purifies wealth by redistributing it to the needy.
•Fosters economic equality and social harmony.
•Instills compassion and gratitude.

Recipients of Zakah:
1.The poor and needy.
2.Those burdened by debt.
3.Travelers stranded in need.
4.Projects advancing Islam and public welfare.

Sawm (Fasting)

Fasting during Ramadan is a practice of abstaining from food, drink, smoking, and sexual relations from dawn to sunset.

Purpose of Sawm:
•Develops self-discipline and gratitude.
•Empathy for the less fortunate.
•Spiritual growth through devotion to Allah.

Who is Exempt?
•Children, the elderly, pregnant or nursing women, travelers, and those who are ill.

Rewards:
•Forgiveness of past sins.
•Elevated piety and closeness to Allah.

Jihad

Definition:

Jihad means striving in the way of Allah, often misinterpreted to only mean “holy war.”

Types of Jihad:
1.Greater Jihad (Inner Struggle):
•Striving to overcome personal flaws, bad habits, and temptations.
•Living according to Islamic principles.
2.Lesser Jihad (External Struggle):
•Defending the faith or community, but only within strict ethical boundaries.

Purpose:
•To uphold justice and maintain harmony, both personally and socially.

Shari’ah (Islamic Law)

Shari’ah governs all aspects of a Muslim’s life, derived from divine sources.

Sources of Shari’ah:
1.Qur’an: The foundational text.
2.Hadith: Teachings and actions of Prophet Muhammad (PBUH).
3.Ijma: Scholarly consensus.
4.Qiyas: Analogical reasoning.

Areas Covered by Shari’ah:
•Worship: Rules for prayer, fasting, Hajj, and Zakah.
•Family Law: Marriage, divorce, inheritance.
•Business Ethics: Contracts, trade, and financial dealings.
•Criminal Law: Prescribed punishments for theft, murder, etc.

Additional Islamic Topics

Islamic Beliefs
1.Tawheed (Monotheism): Belief in the Oneness of Allah.
2.Angels (Malaikah): Spiritual beings who obey Allah’s commands.
3.Prophethood (Nubuwwah): Allah’s guidance delivered through chosen messengers.
4.Divine Books: Scriptures like the Quran, Torah, Psalms, and Gospel.
5.Day of Judgment: Accountability for actions in this life.
6.Al-Qadr (Predestination): Allah’s supreme knowledge and power over all.

Islamic Practices

Daily Prayers (Salah):

Muslims pray five times a day, connecting directly with Allah.

Hygiene and Cleanliness:

Islam emphasizes both spiritual and physical cleanliness.

Halal Living:
•Following permissible dietary laws.
•Engaging in ethical behavior in all aspects of life.

This summary covers all the foundational elements, practices, and major teachings of Islam.

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TheMessiahHasCome

@MessiahHas_Come

Dec 27

The Story of Tha‘labah and Zakat

Tha‘labah ibn Hatib al-Ansari was a companion of the Prophet Muhammad (SAW) who initially displayed great zeal and piety in his faith. Living in Medina during the rise of Islam, he belonged to the Ansar, the group of local Muslims who welcomed and supported the Prophet (SAW) and the Muhajirun (migrants from Mecca) after the Hijrah.

Tha‘labah was known for his simplicity and dedication to the teachings of Islam. Despite his limited means, he sought to serve Allah with sincerity. He would often be found in the mosque, praying and engaging in acts of worship, seeking the approval of Allah and the companionship of the Prophet (SAW). His apparent humility and devotion earned him the admiration of many, as he seemed to embody the ideal qualities of a believer.

However, Tha‘labah’s life was marked by an intense desire for material wealth. Though outwardly content, he harbored an internal struggle with poverty and the limitations it imposed on his lifestyle. He believed that wealth would allow him to contribute more generously to the Muslim community and lead a more fulfilling life. This desire would later play a pivotal role in his spiritual downfall, serving as a reminder of the trials wealth can impose on even the most devout individuals.

One day, Tha‘labah approached the Prophet Muhammad (SAW) with a heartfelt plea. He asked the Prophet (SAW) to pray for him to become wealthy, promising that if Allah blessed him with riches, he would use his wealth to support the needy, give generously in charity, and fulfill his obligations to Allah. Initially hesitant, the Prophet (SAW) warned him of the dangers of wealth and its potential to lead people away from Allah. But Tha‘labah insisted, arguing that his intentions were pure and that wealth would only enhance his devotion.

Moved by his sincerity, the Prophet (SAW) finally made a supplication for Tha‘labah, asking Allah to grant him wealth. Soon after, Tha‘labah’s circumstances began to change. He acquired a herd of sheep that multiplied rapidly, transforming his modest lifestyle into one of abundance. Yet, this newfound prosperity would test Tha‘labah in ways he had not anticipated, revealing the fragility of human resolve when faced with the temptations of the dunya (worldly life).

This introduction sets the stage for Tha‘labah’s journey—a cautionary tale of how blessings, when mismanaged, can become trials that lead even the pious astray.

Tha‘labah’s Wealth and Subsequent Neglect of Religious Obligations

As Tha‘labah’s wealth grew, he increasingly distanced himself from the congregation and eventually stopped attending Friday prayers and other gatherings entirely. When asked about Tha‘labah during one of his inquiries, the Holy Prophet Muhammad (SAW) was informed that Tha‘labah’s wealth had grown to the point that it could no longer be contained in the valley. The Holy Prophet (SAW) expressed sorrow and repeated, “Woe to you, O Tha‘labah!” multiple times.

The Revelation of Verses on Charity

When the verses on Zakat (obligatory charity) were revealed, the Prophet Muhammad (SAW) sent collectors to gather Zakat from the people, including Tha‘labah. The collectors presented the Prophet’s letter and instructions regarding Zakat thresholds, but Tha‘labah arrogantly rejected their request. He compared the obligatory Zakat to a jizya (tax levied on non-Muslims) and asked them to leave. However, other people willingly paid their Zakat, even offering their best livestock, reflecting sincerity and gratitude.

Upon completing their collection, the agents returned to Tha‘labah, who still refused to pay and dismissed them, saying he needed more time to decide. When the collectors reported back to the Holy Prophet (SAW), he once again expressed his disappointment, declaring, “Woe to Tha‘labah.”

Tha‘labah’s Realization and the Divine Condemnation

It was during this time that Allah revealed the following verses in Surah At-Tawbah:

“And among them are those who made a covenant with Allah, saying, ‘If He gives us of His bounty, we will surely give alms and be among the righteous.’ But when He gave them of His bounty, they were stingy with it and turned away in aversion.” (9:75-76)

A relative of Tha‘labah, who was present during the Prophet’s recitation of this verse, rushed to inform him. Realizing the gravity of his mistake, Tha‘labah hurried to the Prophet (SAW) to offer his Zakat and seek forgiveness. However, the Prophet (SAW) rejected his offer, saying, “Allah has forbidden me from accepting it.” Tha‘labah, overcome with regret, began throwing dust on his head and pleading for mercy. Despite this, the Prophet (SAW) maintained his refusal, emphasizing that Tha‘labah’s insincerity and procrastination had led to his downfall.

Tha‘labah’s Continued Attempts and Rejection by the Rightly Guided Caliphs

After the passing of the Holy Prophet (SAW), Tha‘labah approached Abu Bakr (RA), the first Caliph, with his Zakat offering, but Abu Bakr also refused, saying, “The Prophet did not accept it, so how can I?”

When ‘Umar (RA) became the Caliph, Tha‘labah again attempted to offer his Zakat, but he too refused for the same reasons. Tha‘labah’s regret grew deeper, but his wealth and arrogance had already consumed his sincerity.

During the Caliphate of ‘Uthman (RA), Tha‘labah once again approached with his Zakat, but his offering was rejected yet again. Tha‘labah ultimately died in a state of despair and regret during the Caliphate of ‘Uthman (RA), leaving behind a legacy of insincerity and failure to fulfill his obligations to Allah.

Lessons from the Story of Tha‘labah
1.Wealth as a Test: Wealth is not inherently good or bad; it is a test from Allah. Tha‘labah’s story illustrates how wealth can lead to ingratitude and negligence of religious duties if not managed with piety.
2.Importance of Zakat: Zakat is not just a financial obligation but a means of purifying one’s wealth and fostering social equality. Rejecting Zakat is equated with rejecting Allah’s commandments.
3.Sincerity Matters: Promises to Allah must be fulfilled with sincerity. Empty words, procrastination, and insincerity in worship or charity lead to divine displeasure.
4.Accountability: Actions have consequences, both in this world and the hereafter. Tha‘labah’s failure to heed repeated warnings led to his downfall and exclusion from the mercy of Allah and His Prophet (SAW).
5.Avoid Arrogance: Comparing Zakat to worldly taxes reflects arrogance and a lack of understanding of its spiritual significance. True believers prioritize Allah’s commandments over material possessions.

The story of Tha‘labah serves as a powerful reminder for Muslims to remain steadfast in their obligations, humble in their approach to wealth, and sincere in their relationship with Allah. It also underscores the importance of prioritizing faith over worldly gains and fulfilling one’s commitments to Allah with humility and gratitude.

Tha‘labah’s Legacy: A Story of Missed Opportunities

Tha‘labah’s tragic end is a testament to the dangers of succumbing to arrogance, greed, and insincerity despite Allah’s immense blessings. His initial piety and humility were replaced by a love of wealth that blinded him to his obligations and promises to Allah. His story, therefore, stands as a cautionary tale for believers to safeguard their hearts against the corrupting influence of materialism.

Despite being warned multiple times by the Prophet Muhammad (SAW), Tha‘labah’s failure to honor his commitment resulted in both spiritual and social isolation. His repeated rejections by the Prophet (SAW) and the Rightly Guided Caliphs reflect the seriousness of his transgressions. His refusal to prioritize Allah’s commands ultimately led to his downfall, leaving him as an example of how wealth can become a source of trial rather than a blessing.

Key Lessons from Tha‘labah’s Story
1.Fulfill Your Promises to Allah:
Tha‘labah’s story highlights the importance of sincerity and fulfilling vows made to Allah. Breaking a promise, especially one made in gratitude for Allah’s blessings, can lead to severe consequences.
2.Wealth as a Test:
Allah tests individuals differently—some with poverty and others with abundance. Wealth should not lead to arrogance, selfishness, or neglect of religious duties. Tha‘labah failed this test when his love for wealth surpassed his devotion to Allah.
3.The Obligatory Nature of Zakat:
Zakat is not merely a charitable act but an essential obligation in Islam. It purifies wealth, supports the needy, and fosters a sense of community. Refusing to pay Zakat reflects greed and ingratitude for Allah’s blessings.
4.Arrogance Leads to Downfall:
Tha‘labah’s refusal to pay Zakat and his dismissal of the Prophet’s collectors as “tax agents” demonstrated his arrogance. Such attitudes disconnect one from Allah’s mercy and the community.
5.Sincerity Over Procrastination:
Tha‘labah repeatedly delayed fulfilling his obligations, which eventually cost him divine forgiveness. Procrastination in matters of faith can result in lost opportunities for redemption.
6.Divine Accountability is Certain:
Tha‘labah’s ultimate rejection, even after the Prophet’s passing, underscores that Allah holds individuals accountable for their actions. Wealth and status cannot save one from divine justice.

Conclusion

The story of Tha‘labah serves as a powerful reminder that wealth and material blessings are fleeting and should be used in the service of Allah and His creation. Believers must remain vigilant against the temptations of greed and arrogance and ensure that their actions align with their commitments to Allah. Tha‘labah’s life underscores the importance of humility, sincerity, and prioritizing faith over worldly pursuits.

May Allah guide us all to use our blessings wisely, fulfill our obligations with sincerity, and remain steadfast in our devotion to Him. Ameen.

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TheMessiahHasCome

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Dec 26

As an Ahmadi Muslim, the detailed accounts of the Holy Prophet Muhammad Mustafa (peace and blessings of Allah be upon him), Khatamun Nabiyyin (Seal of the Prophets), reflect his unparalleled character, physical beauty, and moral excellence, as narrated by his companions and family members. These descriptions provide insight into his personality, teachings, and mission.

Physical Attributes

The narrations vividly portray the blessed physical features of the Holy Prophet (peace and blessings of Allah be upon him):
•Appearance: He had a luminous countenance, akin to the radiance of the full moon. His stature was balanced—neither too tall nor too short—and his body was proportionate.
•Complexion: His complexion was described as a glowing white, with a hint of redness, exuding a natural radiance.
•Hair: His hair was slightly curly and thick, falling gracefully to his earlobes, and he maintained it well.
•Eyes and Face: His broad forehead and prominent eyebrows enhanced his dignified appearance, while his eyes reflected deep compassion and focus.
•Smile: His smile was gentle, revealing teeth that shone like pearls. He never laughed excessively, maintaining modesty in his expression.

Speech and Character

The Holy Prophet’s speech and conduct were marked by wisdom, clarity, and humility:
•Speech: His words were concise, eloquent, and meaningful. He neither engaged in idle talk nor spoke unnecessarily. Every word was purposeful, starting and ending with the name of Allah.
•Silence and Reflection: He often remained silent, deeply reflecting on matters, yet was approachable and interactive when needed.
•Emotional Control: He never exhibited anger for personal reasons but showed resolve and determination when justice and rights were at stake.
•Generosity: His generosity was unmatched. He gave freely, often distributing wealth and possessions without fear of poverty, transforming hearts through kindness.

Moral Excellence

Hadrat A’isha (may Allah be pleased with her) summarized his character as being the embodiment of the Holy Qur’an. Every action and decision of his life mirrored Qur’anic principles:
•Kindness and Compassion: He was deeply compassionate, treating all with respect and mercy, even those who opposed him.
•Justice and Integrity: He maintained fairness in all matters and never sought personal revenge.
•Service to Humanity: He encouraged his followers to spread peace, feed the needy, and maintain family ties.
•Forgiveness: He forgave even his fiercest enemies, fostering reconciliation and harmony.

Mission and Legacy

The narrations highlight the Prophet’s divine mission to perfect moral values:
•Completion of Prophethood: As Khatamun Nabiyyin, he brought the final and complete guidance for humanity, fulfilling the messages of previous prophets.
•Universal Mercy: His teachings and example were not limited to a specific people but extended to all of creation.
•Comprehensive Leadership: His ability to combine spiritual, social, and political leadership set him apart as an exemplar for all aspects of life.

Key Lessons from His Life
•Focus on Allah: The Prophet (peace and blessings of Allah be upon him) always attributed his success to Allah, seeking His help and guidance in all matters.
•Empathy and Patience: His ability to endure hardship with patience and respond with love teaches resilience and hope.
•Simplicity and Humility: Despite being the leader of the Ummah, he lived a simple life, prioritizing the well-being of others over his own.

Physical Attributes (Narrated by Hadrat Hasan bin Ali and Others)

Hadith from Hind bin Abi Hala (RA)
•Appearance: The Holy Prophet (peace and blessings of Allah be upon him) had a radiant face resembling the full moon.
•Height: He was of medium height, perfectly balanced—not too tall nor too short.
•Hair: Slightly curly, thick, and well-kept. When combed, a natural parting appeared.
•Complexion: A glowing, fair complexion with a hint of redness.
•Facial Features: A broad forehead, long eyebrows with a gap in between, and a vein visible when he was angry. His nose was finely shaped, slightly elevated, and shone brightly.
•Smile: His teeth were radiant and beautifully aligned.
•Body: A balanced physique, with a broad chest and evenly proportioned limbs. His body emitted a soft fragrance.
•Walk: He walked gracefully, as though descending a slope, and maintained a dignified posture.

Speech and Manners (Narrated by Hind bin Abi Hala and Hadrat A’isha)

Hadith from Hind bin Abi Hala (RA)
•Speech: The Prophet (peace and blessings of Allah be upon him) spoke with precision and clarity. His words were profound and meaningful.
•Habitual Silence: He often remained silent, reflecting deeply.
•Tone: Neither harsh nor overly soft, his speech was balanced and gentle.
•Anger and Patience: He became angry only when a right was usurped and remained calm in personal matters.
•Gestures: He pointed with his entire hand and conveyed emotions through subtle gestures.

Hadith from Hadrat A’isha (RA)
•Character: The Prophet’s (peace and blessings of Allah be upon him) character was the embodiment of the Qur’an. His conduct reflected divine teachings, and he practiced every principle he preached.

Moral Character and Compassion

Hadith from Hadrat Anas bin Malik (RA)
•Balance: The Prophet (peace and blessings of Allah be upon him) maintained balance in all aspects of life, avoiding extremes in behavior or appearance.
•Simplicity: Despite his high station, he led a simple life, focusing on service to humanity.
•Forgiveness: He forgave even his fiercest enemies and showed kindness to all, regardless of their background.

Mission to Perfect Morality

Hadith from Imam Malik (RA)
•Purpose: The Holy Prophet (peace and blessings of Allah be upon him) declared, “I have been sent to perfect moral character,” emphasizing the central role of ethics and values in Islam.

Hadith from Hadrat Abu Huraira (RA)
•Noble Morals: The Prophet (peace and blessings of Allah be upon him) was sent to establish and perfect noble morals, becoming the epitome of ethical behavior.

Generosity

Hadith from Hadrat Anas bin Malik (RA)
•Unlimited Giving: The Prophet (peace and blessings of Allah be upon him) gave generously without hesitation. For instance, he gave a man an entire valley filled with goats, inspiring the man to embrace Islam.
•Impact of Generosity: His acts of charity often led people to become devoted Muslims, valuing faith over material possessions.

Compassion and Forgiveness

Hadith from Hadrat Abdullah bin Abu Bakr (RA)
•Compensation: After unintentionally being hurt by an Arab during the Battle of Hunain, the Prophet (peace and blessings of Allah be upon him) forgave the man and compensated him with 80 goats, showing his unparalleled generosity and compassion.

Prophethood and Universal Mission

Hadith from Hadrat Jubair bin Mut’im (RA)
•Mission Statement: The Prophet (peace and blessings of Allah be upon him) described himself with titles such as Muhammad, Ahmad, Al-Mahi (the obliterator of disbelief), Al-Hashir (the gatherer), and Al-Aqib (the last law-bearing Prophet).

Hadith from Hadrat Abu Huraira (RA)
•Superiority: The Prophet (peace and blessings of Allah be upon him) was given six unique distinctions:
1.Comprehensive and eloquent speech.
2.Victory granted through awe-inspiring presence.
3.The entire earth was made a place of worship.
4.Spoils of war were made lawful for him.
5.He was sent as a messenger to all of creation.
6.Prophethood was perfected and completed with him.

Smile and Joyful Nature

Hadith from Hadrat Abdullah bin Harith (RA)
•Frequent Smiling: The Prophet (peace and blessings of Allah be upon him) smiled frequently, spreading warmth and positivity among his companions.

Hadith from Hadrat A’isha (RA)
•Controlled Laughter: He never laughed excessively but smiled gently, demonstrating his modesty and restraint.

Encouragement of Peace and Kindness

Hadith from Hadrat Abdullah bin Salam (RA)
•Message upon Arrival in Medina: The Prophet (peace and blessings of Allah be upon him) encouraged spreading peace, feeding the needy, and maintaining family ties as keys to entering paradise.

These hadiths collectively paint a detailed picture of the Holy Prophet Muhammad’s (peace and blessings of Allah be upon him) unparalleled attributes. His physical beauty, balanced demeanor, eloquent speech, and profound moral character continue to serve as a beacon of guidance and inspiration for humanity.

In conclusion, the accounts of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) inspire believers to strive for spiritual and moral excellence, serving as a reminder of the beauty and universality of Islam. As Ahmadis, we uphold his teachings as the foundation of faith and the pathway to true success in this world and the Hereafter.

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TheMessiahHasCome

@MessiahHas_Come

Dec 26

Jesus (a.s.), Son of Mary,and the Coming of the
Promised Messiah and Mahdi (a.s.)

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأُنْزِلَتْ عَلَيْهِ سُورَةُ الجُمُعَةِ: وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ (الجمعة: 3) قَالَ قُلْتُ مَنْ هُمْ يَارَسُولَ اللَّهِ؟ فَلَمْ يُرَاجِعْهُ حَتَّى سَأَلَ ثَلاَثًا، وَفِينَا سَلْمَانُ الفَارِسِيُّ، وَضَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدَهُ عَلَى سَلْمَانَ، ثُمَّ قَالَ لَوْ كَانَ الإِيمَانُ عِنْدَ الثُّرَيَّا، لَنَالَهُ رِجَالٌ ـــ أَوْ رَجُلٌ ـــ مِنْ هَؤُلاَءِ
(بخاری کتاب تفسیر القرآن باب قولہ و آخرین منھم لما یلحقو بھم (الجمعۃ 3) 4897)

Hadrat Abu Hurairah (RA) relates that we were sitting in the company of the Holy Prophet (SAW) when Surah Al-Jumu‘ah was revealed to him. When he recited the verse:

وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ
And among others from among them who have not yet joined them. (62:4)

Someone asked: "O Messenger of Allah (SAW)! Who are these people (who have the status of the Companions of the Holy Prophet (SAW), and yet they are not part of them?) The Holy Prophet (SAW) did not respond to him until he had asked him (the same question one or two or three times). The narrator says that Hadrat Salman Farsi (RA) was sitting among us. He said, 'The Holy Prophet (SAW) placed his hand on Hadrat Salman's shoulder and said: 'Even if Faithascends to the Pleiades, then someone from among them(Persian descent) will restore it back to the Earth.'"

(Bukhari kitab tafsir al-Qurian bab qaulaha wa akharina minhum lima yal-haqu bhum (al-Jum'ata 3), 4897)

عَنْ أَبِي هُرَيْرَةَ، قَالَ كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، إِذْ نَزَلَتْ عَلَيْهِ سُورَةُ الْجُمُعَةِ، فَلَمَّا قَرَأَ: وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ (الجمعة: 3) قَالَ رَجُلٌ: مَنْ هَؤُلَاءِ؟ يَارَسُولَ اللَّهِ فَلَمْ يُرَاجِعْهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى سَأَلَهُ مَرَّةً أَوْ مَرَّتَيْنِ أَوْ ثَلَاثًا، قَالَ وَفِينَا سَلْمَانُ الْفَارِسِيُّ قَالَ فَوَضَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدَهُ عَلَى سَلْمَانَ، ثُمَّ قَالَ لَوْ كَانَ الْإِيمَانُ عِنْدَ الثُّرَيَّا، لَنَالَهُ رِجَالٌ مِنْ هَؤُلَاءِ
(مسلم کتاب فضائل الصحابۃ باب فضل فارس (4605

Hadrat Abu Hurairah (RA) relates that we were sitting in the company of the Holy Prophet (SAW) when the Surah Al-Jumu‘ah was revealed to him. When he recited the verse:

وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ
And among others from among them who have not yet joined them. (62:4)

Someone asked: "O Messenger of Allah (SAW)! Who are these people (who have the status of the Companions of the Holy Prophet (SAW), and yet they are not part of them?) The Holy Prophet (SAW) did not respond to him until he had asked him (the same question one or two or three times). The narrator says that Hadrat Salman Farsi (RA) was sitting among us. He said, 'The Holy Prophet (SAW) placed his hand on Hadrat Salman's shoulder and said: 'Even if Faithascends to the Pleiades, then someone from among them(Persian descent) will restore it back to the Earth.'"

(Muslam kitab faza'il al-sahabata bab fazl fares, 4605)

عَنْ أَبِي قَتَادَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْآيَاتُ بَعْدَ الْمِائَتَيْنِ
)سنن ابن ماجه کتاب الفتن باب الایات 4057(

Hadrat Abu Qatadah (RA) relates that the Messenger of Allah (SAW) said: "The signs (appearance of the Promised One) will become visible after two hundred years."

(Sunan Ibni Majah kitabal fitn bab al-ayat, 4057)

عَنْ حُذَيْفَةَ بْنِ يَمَانٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا مَضَتْ أَلْفٌ وَ مِائَتَانِ وَ أَرْبَعُوْنَ سَنَةً يَبْعَثُ اللَّهُ المَهْدِيَّ
(النجم الثاقب اھتداء لمن یدعی الدین الواصب جلد 2 صفحہ 209)

Hadrat Hudhaifah (RA) relates that the Messenger of Allah (SAW) said: "When the year 1240 will have passed (after the Holy Prophet (SAW)) Allah will commission the Mahdi."

(Al-najam-al-thaqib ihtada liman yad'a al-din al-wasab, Vol. 2, p. 209)

حَدَّثَنَا إِبْرَاهِيمُ بْنُ المنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى، عَنْ نَافِعٍ، قَالَ عَبْدُ اللَّهِ: ذَكَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَوْمًا بَيْنَ ظَهْرَيِ النَّاسِ المسِيحَ الدَّجَّالَ، فَقَالَ إِنَّ اللَّهَ لَيْسَ بِأَعْوَرَ، أَلاَ إِنَّ المسِيحَ الدَّجَّالَ أَعْوَرُ العَيْنِ اليُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ ۔ وَأَرَانِي اللَّيْلَةَ عِنْدَ الكَعْبَةِ فِي المَنَامِ، فَإِذَا رَجُلٌ آدَمُ، كَأَحْسَنِ مَا يُرَى مِنْ أُدْمِ الرِّجَالِ تَضْرِبُ لِمَّتُهُ بَيْنَ مَنْكِبَيْهِ، رَجِلُ الشَّعَرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلَيْنِ وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ مَنْ هَذَا؟ فَقَالُوا هَذَا المسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ رَجُلًا وَرَاءَهُ جَعْدًا قَطِطًا أَعْوَرَ العَيْنِ اليُمْنَى، كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلٍ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ مَنْ هَذَا؟ قَالُوا: المسِيحُ الدَّجَّالُ
(بخاری کتاب احادیث الانبیاء باب قول اللہ واذکر فی الکتاب مریم اذ انتبذت من اھلھا (مریم 16) 3439، 3440)

Hadrat Abdullah (bin ‘Umar) (RA) said that one day the Holy Prophet (SAW) was sitting among the Muslim community when he talked about the Antichrist and said: "Allah is not one-eyed. However, the Antichrist will be one-eyed. He will be blind of right eye, which will be raised up like a grape. In the night I saw a dream that I was close to the Ka‘bah in Mecca and saw a beautiful wheat-coloured man whose tresses reached his shoulders. His hair was straight and bright, and water appeared to be dripping from it. He was making the circuits of the Baitullah (House of Allah) while he had his hands on the shoulders of two men. I asked, 'Who is this man?' The people said, 'He is Jesus (a.s.), son of Mary.' Then behind him as I saw another man who had curly hair, rough skin, and was blind in the right eye, making the circuits of the Ka‘bah, while putting his hands on the shoulders of a man. From among the people, I saw he resembled Ibn Qatan somewhat. I asked, 'Who is he?' They said, 'He is the Antichrist.'"

(Bukhari kitabal ahadith al-anbiya’ bab qaulallah wa adhkar fi lkitab Maryam idhan tabazat min ahliha (Musnad 16), 3440, 3439)

عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَأُرَانِي فِي الْمَنَامِ عِنْدَ الْكَعْبَةِ، فَرَأَيْتُ رَجُلًا آدَمَ كَأَحْسَنِ مَا تَرَى مِنَ الرِّجَالِ، لَهُ لِمَّةٌ قَدْ رُجِّلَتْ، وَلِمَّتُهُ تَقْطُرُ مَاءً، وَاضِعًا يَدَهُ عَلَى عَوَاتِقِ رَجُلَيْنِ يَطُوفُ بِالْبَيْتِ، رَجِلَ الشَّعْرِ، فَقُلْتُ مَنْ هَذَا؟ فَقَالُوا الْمَسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ رَجُلًا جَعْدًا قَطَطًا أَعْوَرَ عَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ كَأَشْبَهِ مَنْ رَأَيْتُ مِنَ النَّاسِ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلَى عَوَاتِقِ رَجُلَيْنِ يَطُوفُ بِالْبَيْتِ فَقُلْتُ مَنْ هَذَا؟ فَقَالُوا هَذَا الْمَسِيحُ الدَّجَّالُ
(مسند احمد بن حنبل ، مسند المکثرین من الصحابہ ، مسند عبد اللہ بن عمر ؓ 6099)

Hadrat Abdullah bin Umar (RA) stayed that the Holy Prophet (SAW) stated that during one night I saw in my dream that, “I am close to the Khana Ka'ba and I saw a beautiful man of wheatish color whose hair were flowing upto his shoulders and hair were shining soft from which drops of water appeared to be falling. He while keeping his hands on the shoulders of two men was making circumambulations of the Baitullah. I asked who is he? People said he is Jesus (a.s.), son of Mary. Then I saw another man behind them who had curly hair, harsh skin and blind from right eye and whose face appeared to be similar to that of Ibn Qatan and he is circling the Khana Ka'ba while he was keeping his both hands on the shoulders of a man. I asked who is this man? People told me he is Masih al-Dajjal.” (The scene which had been shown to the Holy Prophet (SAW) in his dream in that the circling of the Khana Ka'ba means that the Messiah is trying his best to protect Khana Ka'ba and to raise its dignity while the Dajjal is trying his best to lead to its destruction)

(Musnad Ahmad bin Hanbal, Musnad al-mushkarin min al-sahabah Musnad Abdullah bin Umar razi Allah enhu,6099)

Note: Reviewing Hadith about Jesus (a.s.) and taking a collective look at all of these indicates that the physical description given in the Ahadith about Jesus (a.s.), son of Mary, the Prophet of the children of Israel and the Promised Messiah of the Latter Days are not identical, therefore, their identities will have to be different from each other as two different physical appearances of one single person are impossible.

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TheMessiahHasCome

@MessiahHas_Come

Dec 26

The Holy Quran is divided into 114 chapters (Surahs), each carrying a unique theme and message. Below is a brief summary of each chapter:

Surah Al-Fatihah (1): The Opening
•This chapter is the essence of the Quran, summarizing its core themes of Allah’s mercy, lordship, and guidance. It is a prayer for divine guidance, emphasizing Allah as the Lord of all worlds, the Gracious, the Merciful, and the Master of the Day of Judgment. It sets the tone for seeking the straight path and avoiding misguidance.

Surah Al-Baqarah (2): The Cow
•The longest Surah of the Quran, addressing diverse topics:
•Emphasizes the covenant of guidance with the Children of Israel.
•Introduces principles of worship, morality, and social justice.
•Discusses the law of retribution, fasting, pilgrimage, and financial dealings.
•Calls for faith, patience, and adherence to divine commands.

Surah Aal-e-Imran (3): The Family of Imran
•Highlights the unity of all Abrahamic faiths and the message of monotheism.
•Discusses the miraculous birth of Jesus and Mary’s piety.
•Stresses the importance of steadfastness, unity, and reliance on Allah.

Surah An-Nisa (4): The Women
•Focuses on rights and responsibilities, particularly women’s rights.
•Addresses issues of inheritance, marriage, and family structure.
•Calls for justice in societal dealings and emphasizes protecting the vulnerable.

Surah Al-Maidah (5): The Table Spread
•Discusses dietary laws, ethics, and the fulfillment of covenants.
•Reminds believers of the accountability for their actions.
•Emphasizes forgiveness and the universality of Islam’s message.

Surah Al-An’am (6): The Cattle
•Rejects idolatry and emphasizes the unity of Allah’s creation.
•Calls for reflection on the natural world as a sign of Allah’s existence.
•Highlights the spiritual journey of past prophets.

Surah Al-A’raf (7): The Heights
•Relates stories of past nations and their rejection of prophets.
•Warns against arrogance and urges submission to divine will.
•Emphasizes Allah’s mercy for the repentant.

Surah Al-Anfal (8): The Spoils of War
•Discusses principles of warfare and spoils distribution.
•Urges believers to uphold justice, even in conflict.
•Highlights Allah’s support for the righteous.

Surah At-Tawbah (9): The Repentance
•Warns against hypocrisy and insincere alliances.
•Calls for collective repentance and reform.
•Ends with a declaration of Allah’s mercy.

Surah Yunus (10): Jonah
•Highlights the story of Jonah as an example of repentance and divine mercy.
•Encourages faith in Allah’s ultimate wisdom and justice.

Surah Hud (11): Hud
•Chronicles the struggles of past prophets like Hud, Noah, and Salih.
•Encourages patience and reliance on Allah.

Surah Yusuf (12): Joseph
•A complete narrative of Prophet Joseph, highlighting forgiveness, faith, and destiny.
•Symbolizes hope and trust in Allah during trials.

Surah Ar-Ra’d (13): The Thunder
•Emphasizes Allah’s omnipotence and the power of His guidance.
•Urges gratitude and recognition of divine signs.

Surah Ibrahim (14): Abraham
•Recounts the prayer of Prophet Abraham for his descendants.
•Encourages steadfastness in the face of trials.

Surah Al-Hijr (15): The Rocky Tract
•Warns against rejecting divine messages.
•Stresses the Quran’s role as eternal guidance.

Surah An-Nahl (16): The Bee
•Reflects on Allah’s blessings through nature and sustenance.
•Encourages gratitude and submission to Allah’s will.

Surah Al-Isra (17): The Night Journey
•Highlights the Isra (night journey) of the Holy Prophet (sa).
•Discusses moral and ethical principles for believers.

Surah Al-Kahf (18): The Cave
•Narrates stories of faith and perseverance, such as the People of the Cave.
•Encourages reliance on Allah for guidance.

Surah Maryam (19): Mary
•Highlights the miraculous birth of Jesus and Mary’s piety.
•Stresses Allah’s mercy and the importance of prayer.

Surah Taha (20): Ta-Ha
•Chronicles the story of Moses and Pharaoh.
•Encourages steadfastness and reliance on Allah.

Surah Al-Anbiya (21): The Prophets
•Summarizes the missions of various prophets.
•Emphasizes the unity of their messages.

Surah Al-Hajj (22): The Pilgrimage
•Discusses the spiritual significance of Hajj and sacrifice.
•Calls for universal worship of Allah.

The remaining chapters similarly focus on:
•Unity of Allah: Condemning polytheism and emphasizing monotheism.
•Prophetic Missions: Learning from the lives of previous prophets.
•Guidance for Believers: Moral, ethical, and spiritual teachings.
•Hope and Mercy: Encouragement to turn to Allah in repentance.

Surah Al-Mu’minun (23): The Believers
•Describes qualities of true believers such as humility, charity, and prayer.
•Narrates past prophets and warns against rejecting divine guidance.

Surah An-Nur (24): The Light
•Focuses on social ethics, modesty, and family life.
•Introduces the parable of light, symbolizing Allah’s guidance.

Surah Al-Furqan (25): The Criterion
•Highlights the Quran as the ultimate criterion for truth and falsehood.
•Warns against associating partners with Allah.

Surah Ash-Shu’ara (26): The Poets
•Chronicles the challenges faced by various prophets.
•Encourages reliance on Allah amidst opposition.

Surah An-Naml (27): The Ant
•Recounts the stories of Solomon and Sheba, emphasizing wisdom and gratitude.
•Highlights divine signs in nature.

Surah Al-Qasas (28): The Narration
•Focuses on the story of Moses, emphasizing Allah’s planning and justice.
•Encourages trust in divine wisdom.

Surah Al-Ankabut (29): The Spider
•Uses the spider’s web as a metaphor for weak reliance on false gods.
•Encourages steadfastness in faith during trials.

Surah Ar-Rum (30): The Romans
•Predicts the victory of the Romans over the Persians.
•Highlights Allah’s power in creation and resurrection.

Surah Luqman (31): Luqman
•Offers wisdom through Luqman’s advice to his son, emphasizing gratitude and monotheism.

Surah As-Sajdah (32): The Prostration
•Discusses the signs of Allah in creation and the consequences of rejecting faith.

Surah Al-Ahzab (33): The Confederates
•Chronicles the Battle of the Trench and the Prophet’s leadership.
•Emphasizes family values and the respect due to the Prophet’s household.

Surah Saba (34): Sheba
•Highlights the story of the prosperous but ungrateful people of Sheba.
•Stresses accountability for blessings.

Surah Fatir (35): The Originator
•Reflects on Allah’s creative power and mercy.
•Urges believers to rely on Allah alone.

Surah Yasin (36): Yasin
•A heart of the Quran, emphasizing the Quran’s role as a guide.
•Reassures the Prophet of divine support.

Surah As-Saffat (37): The Rangers
•Chronicles the struggles and triumphs of past prophets.
•Emphasizes monotheism and the reward for the righteous.

Surah Sad (38): Sad
•Narrates the story of David, Solomon, and Job, highlighting their faith.
•Warns against arrogance and pride.

Surah Az-Zumar (39): The Groups
•Contrasts the fate of believers and disbelievers.
•Encourages sincerity in worship.

Surah Ghafir (40): The Forgiver
•Highlights Allah’s mercy and forgiveness for those who repent.
•Narrates the story of Pharaoh’s court and the believer.

Surah Fussilat (41): Explained in Detail
•Discusses the Quran as a clear guidance.
•Urges reflection on the signs in the heavens and the earth.

Surah Ash-Shura (42): The Consultation
•Encourages mutual consultation and collective decision-making.
•Stresses unity among believers.

Surah Az-Zukhruf (43): The Gold Adornments
•Warns against materialism and pride.
•Discusses the lives of past nations.

Surah Ad-Dukhan (44): The Smoke
•Warns of a day of smoke as a sign of divine punishment.
•Encourages repentance and submission.

Surah Al-Jathiyah (45): The Kneeling
•Highlights the consequences of rejecting divine guidance.
•Encourages gratitude for Allah’s blessings.

Surah Al-Ahqaf (46): The Wind-Curved Sandhills
•Warns against rejecting the message of prophets.
•Emphasizes the fleeting nature of worldly life.

Surah Muhammad (47): Muhammad
•Discusses the duties of believers in spreading Allah’s message.
•Highlights the importance of sincerity and perseverance.

Surah Al-Fath (48): The Victory
•Celebrates the Treaty of Hudaybiyyah as a manifest victory.
•Emphasizes Allah’s promise of success for the righteous.

Surah Al-Hujurat (49): The Chambers
•Discusses etiquette and unity among believers.
•Warns against backbiting and slander.

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