Surah Waqiah Benefits Meaning Explanation Solves all problems

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Surah Waqiah Benefits Meaning Explanation Solves all problems
Surah Waqiah Benefits Meaning Explanation Solves all problems

Inshallah, we’ll be reading them from the first verse of Surah Waqiah Benefits Meaning Explanation. page number 545 of the sahih international translation will be learning Min ash-shaitani what I didn’t work. He said you were right. If I canít happen as well, I will mesh. What’s that being honest people, not me. On the phone with her key had him. Surah Waqiah Benefits Meaning Explanation.

What is Surah Al-Waqi’ah

Every year, Surah Waqiah Benefits Meaning Explanation. millions of Muslims from around the world gather around their local Masjids to remember the 19th day of Dhu al-Hijjah by remembering one of the most important Qur’anic Surahs of the Quran. This Surah is known as the Surah of the family. Here are some key points you need to know about it:

On the 19th day of Dhu al-Hijjah, the believers are called to visit family and friends, thanking them for all the many gifts and favors that have been showered upon them, and to have them pay visits to the family home.

The Surah is called “Surah Waqiah Benefits Meaning Explanation.” and means the blessing of your family. According to the Sufi mystic and physician, the Islamic scholar and a great physician of the twentieth century, Shaikh Ayaz:

This Surah has always been emphasized by scholars as important in its true sense. Many great philosophers, scientists, and statesmen have praised this Surah Waqiah Benefits Meaning Explanation. There are many pearls of wisdom in it that we shall quote later on. There is a huge mention of mother and father in this Surah, as well as children and other family members. I, myself, pay great attention to the content of this Surah, as it is really good.

surah waqiah pdf

In this Surah, Allah (SWT) is addressing the family that He loves and considers as His own. So, every family will have to say thank you to Allah for everything He has given them:

Al-Waqi'ah ( The Event ) - الواقعة

إِذَا وَقَعَتِ الْوَاقِعَةُ الواقعة [1]
When the Occurrence occurs, Al-Waqi'ah ( The Event ) [1]
لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ الواقعة [2]
There is, at its occurrence, no denial. Al-Waqi'ah ( The Event ) [2]
خَافِضَةٌ رَّافِعَةٌ الواقعة [3]
It will bring down [some] and raise up [others]. Al-Waqi'ah ( The Event ) [3]
إِذَا رُجَّتِ الْأَرْضُ رَجًّا الواقعة [4]
When the earth is shaken with convulsion Al-Waqi'ah ( The Event ) [4]
وَبُسَّتِ الْجِبَالُ بَسًّا الواقعة [5]
And the mountains are broken down, crumbling Al-Waqi'ah ( The Event ) [5]
فَكَانَتْ هَبَاءً مُّنبَثًّا الواقعة [6]
And become dust dispersing. Al-Waqi'ah ( The Event ) [6]
وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً الواقعة [7]
And you become [of] three kinds: Al-Waqi'ah ( The Event ) [7]
فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ الواقعة [8]
Then the companions of the right - what are the companions of the right? Al-Waqi'ah ( The Event ) [8]
وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ الواقعة [9]
And the companions of the left - what are the companions of the left? Al-Waqi'ah ( The Event ) [9]
وَالسَّابِقُونَ السَّابِقُونَ الواقعة [10]
And the forerunners, the forerunners - Al-Waqi'ah ( The Event ) [10]
أُولَٰئِكَ الْمُقَرَّبُونَ الواقعة [11]
Those are the ones brought near [to Allah] Al-Waqi'ah ( The Event ) [11]
فِي جَنَّاتِ النَّعِيمِ الواقعة [12]
In the Gardens of Pleasure, Al-Waqi'ah ( The Event ) [12]
ثُلَّةٌ مِّنَ الْأَوَّلِينَ الواقعة [13]
A [large] company of the former peoples Al-Waqi'ah ( The Event ) [13]
وَقَلِيلٌ مِّنَ الْآخِرِينَ الواقعة [14]
And a few of the later peoples, Al-Waqi'ah ( The Event ) [14]
عَلَىٰ سُرُرٍ مَّوْضُونَةٍ الواقعة [15]
On thrones woven [with ornament], Al-Waqi'ah ( The Event ) [15]
مُّتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ الواقعة [16]
Reclining on them, facing each other. Al-Waqi'ah ( The Event ) [16]
يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ الواقعة [17]
There will circulate among them young boys made eternal Al-Waqi'ah ( The Event ) [17]
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ الواقعة [18]
With vessels, pitchers and a cup [of wine] from a flowing spring - Al-Waqi'ah ( The Event ) [18]
لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ الواقعة [19]
No headache will they have therefrom, nor will they be intoxicated - Al-Waqi'ah ( The Event ) [19]
وَفَاكِهَةٍ مِّمَّا يَتَخَيَّرُونَ الواقعة [20]
And fruit of what they select Al-Waqi'ah ( The Event ) [20]
وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ الواقعة [21]
And the meat of fowl, from whatever they desire. Al-Waqi'ah ( The Event ) [21]
وَحُورٌ عِينٌ الواقعة [22]
And [for them are] fair women with large, [beautiful] eyes, Al-Waqi'ah ( The Event ) [22]
كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ الواقعة [23]
The likenesses of pearls well-protected, Al-Waqi'ah ( The Event ) [23]
جَزَاءً بِمَا كَانُوا يَعْمَلُونَ الواقعة [24]
As reward for what they used to do. Al-Waqi'ah ( The Event ) [24]
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا الواقعة [25]
They will not hear therein ill speech or commission of sin - Al-Waqi'ah ( The Event ) [25]
إِلَّا قِيلًا سَلَامًا سَلَامًا الواقعة [26]
Only a saying: "Peace, peace." Al-Waqi'ah ( The Event ) [26]
وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ الواقعة [27]
The companions of the right - what are the companions of the right? Al-Waqi'ah ( The Event ) [27]
فِي سِدْرٍ مَّخْضُودٍ الواقعة [28]
[They will be] among lote trees with thorns removed Al-Waqi'ah ( The Event ) [28]
وَطَلْحٍ مَّنضُودٍ الواقعة [29]
And [banana] trees layered [with fruit] Al-Waqi'ah ( The Event ) [29]
وَظِلٍّ مَّمْدُودٍ الواقعة [30]
And shade extended Al-Waqi'ah ( The Event ) [30]
وَمَاءٍ مَّسْكُوبٍ الواقعة [31]
And water poured out Al-Waqi'ah ( The Event ) [31]
وَفَاكِهَةٍ كَثِيرَةٍ الواقعة [32]
And fruit, abundant [and varied], Al-Waqi'ah ( The Event ) [32]
لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ الواقعة [33]
Neither limited [to season] nor forbidden, Al-Waqi'ah ( The Event ) [33]
وَفُرُشٍ مَّرْفُوعَةٍ الواقعة [34]
And [upon] beds raised high. Al-Waqi'ah ( The Event ) [34]
إِنَّا أَنشَأْنَاهُنَّ إِنشَاءً الواقعة [35]
Indeed, We have produced the women of Paradise in a [new] creation Al-Waqi'ah ( The Event ) [35]
فَجَعَلْنَاهُنَّ أَبْكَارًا الواقعة [36]
And made them virgins, Al-Waqi'ah ( The Event ) [36]
عُرُبًا أَتْرَابًا الواقعة [37]
Devoted [to their husbands] and of equal age, Al-Waqi'ah ( The Event ) [37]
لِّأَصْحَابِ الْيَمِينِ الواقعة [38]
For the companions of the right [who are] Al-Waqi'ah ( The Event ) [38]
ثُلَّةٌ مِّنَ الْأَوَّلِينَ الواقعة [39]
A company of the former peoples Al-Waqi'ah ( The Event ) [39]
وَثُلَّةٌ مِّنَ الْآخِرِينَ الواقعة [40]
And a company of the later peoples. Al-Waqi'ah ( The Event ) [40]
وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ الواقعة [41]
And the companions of the left - what are the companions of the left? Al-Waqi'ah ( The Event ) [41]
فِي سَمُومٍ وَحَمِيمٍ الواقعة [42]
[They will be] in scorching fire and scalding water Al-Waqi'ah ( The Event ) [42]
وَظِلٍّ مِّن يَحْمُومٍ الواقعة [43]
And a shade of black smoke, Al-Waqi'ah ( The Event ) [43]
لَّا بَارِدٍ وَلَا كَرِيمٍ الواقعة [44]
Neither cool nor beneficial. Al-Waqi'ah ( The Event ) [44]
إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ الواقعة [45]
Indeed they were, before that, indulging in affluence, Al-Waqi'ah ( The Event ) [45]
وَكَانُوا يُصِرُّونَ عَلَى الْحِنثِ الْعَظِيمِ الواقعة [46]
And they used to persist in the great violation, Al-Waqi'ah ( The Event ) [46]
وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ الواقعة [47]
And they used to say, "When we die and become dust and bones, are we indeed to be resurrected? Al-Waqi'ah ( The Event ) [47]
أَوَآبَاؤُنَا الْأَوَّلُونَ الواقعة [48]
And our forefathers [as well]?" Al-Waqi'ah ( The Event ) [48]
قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ الواقعة [49]
Say, [O Muhammad], "Indeed, the former and the later peoples Al-Waqi'ah ( The Event ) [49]
لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَّعْلُومٍ الواقعة [50]
Are to be gathered together for the appointment of a known Day." Al-Waqi'ah ( The Event ) [50]
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ الواقعة [51]
Then indeed you, O those astray [who are] deniers, Al-Waqi'ah ( The Event ) [51]
لَآكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ الواقعة [52]
Will be eating from trees of zaqqum Al-Waqi'ah ( The Event ) [52]
فَمَالِئُونَ مِنْهَا الْبُطُونَ الواقعة [53]
And filling with it your bellies Al-Waqi'ah ( The Event ) [53]
فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ الواقعة [54]
And drinking on top of it from scalding water Al-Waqi'ah ( The Event ) [54]
فَشَارِبُونَ شُرْبَ الْهِيمِ الواقعة [55]
And will drink as the drinking of thirsty camels. Al-Waqi'ah ( The Event ) [55]
هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ الواقعة [56]
That is their accommodation on the Day of Recompense. Al-Waqi'ah ( The Event ) [56]
نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ الواقعة [57]
We have created you, so why do you not believe? Al-Waqi'ah ( The Event ) [57]
أَفَرَأَيْتُم مَّا تُمْنُونَ الواقعة [58]
Have you seen that which you emit? Al-Waqi'ah ( The Event ) [58]
أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ الواقعة [59]
Is it you who creates it, or are We the Creator? Al-Waqi'ah ( The Event ) [59]
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ الواقعة [60]
We have decreed death among you, and We are not to be outdone Al-Waqi'ah ( The Event ) [60]
عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ الواقعة [61]
In that We will change your likenesses and produce you in that [form] which you do not know. Al-Waqi'ah ( The Event ) [61]
وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ الواقعة [62]
And you have already known the first creation, so will you not remember? Al-Waqi'ah ( The Event ) [62]
أَفَرَأَيْتُم مَّا تَحْرُثُونَ الواقعة [63]
And have you seen that [seed] which you sow? Al-Waqi'ah ( The Event ) [63]
أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ الواقعة [64]
Is it you who makes it grow, or are We the grower? Al-Waqi'ah ( The Event ) [64]
لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ الواقعة [65]
If We willed, We could make it [dry] debris, and you would remain in wonder, Al-Waqi'ah ( The Event ) [65]
إِنَّا لَمُغْرَمُونَ الواقعة [66]
[Saying], "Indeed, we are [now] in debt; Al-Waqi'ah ( The Event ) [66]
بَلْ نَحْنُ مَحْرُومُونَ الواقعة [67]
Rather, we have been deprived." Al-Waqi'ah ( The Event ) [67]
أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ الواقعة [68]
And have you seen the water that you drink? Al-Waqi'ah ( The Event ) [68]
أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ الواقعة [69]
Is it you who brought it down from the clouds, or is it We who bring it down? Al-Waqi'ah ( The Event ) [69]
لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ الواقعة [70]
If We willed, We could make it bitter, so why are you not grateful? Al-Waqi'ah ( The Event ) [70]
أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ الواقعة [71]
And have you seen the fire that you ignite? Al-Waqi'ah ( The Event ) [71]
أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِئُونَ الواقعة [72]
Is it you who produced its tree, or are We the producer? Al-Waqi'ah ( The Event ) [72]
نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِّلْمُقْوِينَ الواقعة [73]
We have made it a reminder and provision for the travelers, Al-Waqi'ah ( The Event ) [73]
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ الواقعة [74]
So exalt the name of your Lord, the Most Great. Al-Waqi'ah ( The Event ) [74]
فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ الواقعة [75]
Then I swear by the setting of the stars, Al-Waqi'ah ( The Event ) [75]
وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ الواقعة [76]
And indeed, it is an oath - if you could know - [most] great. Al-Waqi'ah ( The Event ) [76]
إِنَّهُ لَقُرْآنٌ كَرِيمٌ الواقعة [77]
Indeed, it is a noble Qur'an Al-Waqi'ah ( The Event ) [77]
فِي كِتَابٍ مَّكْنُونٍ الواقعة [78]
In a Register well-protected; Al-Waqi'ah ( The Event ) [78]
لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ الواقعة [79]
None touch it except the purified. Al-Waqi'ah ( The Event ) [79]
تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ الواقعة [80]
[It is] a revelation from the Lord of the worlds. Al-Waqi'ah ( The Event ) [80]
أَفَبِهَٰذَا الْحَدِيثِ أَنتُم مُّدْهِنُونَ الواقعة [81]
Then is it to this statement that you are indifferent Al-Waqi'ah ( The Event ) [81]
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ الواقعة [82]
And make [the thanks for] your provision that you deny [the Provider]? Al-Waqi'ah ( The Event ) [82]
فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ الواقعة [83]
Then why, when the soul at death reaches the throat Al-Waqi'ah ( The Event ) [83]
وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ الواقعة [84]
And you are at that time looking on - Al-Waqi'ah ( The Event ) [84]
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَٰكِن لَّا تُبْصِرُونَ الواقعة [85]
And Our angels are nearer to him than you, but you do not see - Al-Waqi'ah ( The Event ) [85]
فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ الواقعة [86]
Then why do you not, if you are not to be recompensed, Al-Waqi'ah ( The Event ) [86]
تَرْجِعُونَهَا إِن كُنتُمْ صَادِقِينَ الواقعة [87]
Bring it back, if you should be truthful? Al-Waqi'ah ( The Event ) [87]
فَأَمَّا إِن كَانَ مِنَ الْمُقَرَّبِينَ الواقعة [88]
And if the deceased was of those brought near to Allah, Al-Waqi'ah ( The Event ) [88]
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ الواقعة [89]
Then [for him is] rest and bounty and a garden of pleasure. Al-Waqi'ah ( The Event ) [89]
وَأَمَّا إِن كَانَ مِنْ أَصْحَابِ الْيَمِينِ الواقعة [90]
And if he was of the companions of the right, Al-Waqi'ah ( The Event ) [90]
فَسَلَامٌ لَّكَ مِنْ أَصْحَابِ الْيَمِينِ الواقعة [91]
Then [the angels will say], "Peace for you; [you are] from the companions of the right." Al-Waqi'ah ( The Event ) [91]
وَأَمَّا إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ الواقعة [92]
But if he was of the deniers [who were] astray, Al-Waqi'ah ( The Event ) [92]
فَنُزُلٌ مِّنْ حَمِيمٍ الواقعة [93]
Then [for him is] accommodation of scalding water Al-Waqi'ah ( The Event ) [93]
وَتَصْلِيَةُ جَحِيمٍ الواقعة [94]
And burning in Hellfire Al-Waqi'ah ( The Event ) [94]
إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ الواقعة [95]
Indeed, this is the true certainty, Al-Waqi'ah ( The Event ) [95]
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ الواقعة [96]
So exalt the name of your Lord, the Most Great. Al-Waqi'ah ( The Event ) [96]

O, my family! Give charity, for charity, is the virtue, righteousness, and pride of a family.
O, my family! Give testimony (isma’il) in the presence of Allah (SWT) that I am your soul mate and equal.
O, my family! Your progeny will be known for their good deeds.

The first half of the Surah is a general acknowledgment of the family by Allah (SWT), saying that He is their portion, purpose, and home. The second half also recognizes the family, saying that He has made it to be part of His own, and that family is an inheritance that cannot be taken away.

The first half of the Surah Surah Waqiah Benefits Meaning Explanation. talks about the love of Allah (SWT) for his family, and how He is pleased when people from His own create families to carry His name forward. He appreciates the love of family in particular, in that the love of family is a reflection of the love of family.

But what is the significance of this Surah?

In the first half of the Surah, Allah (SWT) is telling the family that even if one of them has any disagreements, or if they disagree with each other, they should be all happy because they are members of the same family. Allah (SWT) loves and regards them as His own and he knows best what is best for them.

Allah (SWT) has also said in the same Surah:

You are in the company of your relatives (ina’atu tabarruk). One of you who has any disagreement, (park) confront them. Confront them, not against (ina’atu) Allah, but (ina’atu) themselves.

When one person has any disagreement, it should be taken care of with sensitivity, patience, love, and understanding, and not with anger. Confronting someone with anger only causes difficulty in the family and is the worst thing to do. Anger just makes matters worse.

What do the family members who are on the receiving end of a conflict have to do? It depends on whether they want to resolve their conflict on their own, or if they want to seek help from another family member or another (tariqa) of the Qur’an.

Whatever the family members are feeling is best dealt with by asking them to take the first step, and in asking them to do so, it is necessary to take care of the first step as well, just like the first half of the Surah says:

Before making any attack, ask: ‘Where is your Lord? Has He left you? Are you living by your means? Who is there with you?’ There is a difference between asking Allah to help you and asking someone else to help you.

It is even better to ask the family members to stand as a united front. For example, there is a decree of Allah. It is no good or bad. What ails you, or has been troubling you, is the Divine Decree of Allah. The Message of Allah is indeed clear. He says: “This is my Decree, that I will (not) make good partners for you” (Qur’an 9:36).

This brings me to another way of resolving conflict. Often there are disagreements in families, and these disagreements can lead to animosity, conflicts, and quarrels. People might not speak to each other, or might even move in and out of different groups, as they are scared of conflict.

Family members need to take advantage of the family to resolve their differences. They need to take the initiative. It may be that a relative of theirs has gone on a pilgrimage, or has received a great blessing. They must go to that relative, and tell them:

Insha’Allah (God willing) if there is a way, I would like to take part in the forgiveness of this debt, and also be a part of the blessing of the rest of your family.

If there is any problem in the family, such as someone not speaking to the other or having no contact, and the other family members have problems too, the family members can decide to take the initiative together. For example: If there is a problem in our family, can we take the initiative together, and go to each other? How do you feel? Are you willing to resolve this issue?

Each family member will then decide according to the person’s feelings and situation what to do. The decision is not necessarily to accept the other person’s demands, but rather to use the opportunity to resolve their issues, and to start afresh with forgiveness and togetherness.

Family members should not seek other people’s solutions to their problems, but rather their own. They should only discuss the issue with the person they feel they need to discuss it with. For example, if one of them needs to express his feelings, he should say so. If he feels that there is something wrong, he should not say:

I am going to get married. My new wife will come to live with me, and I want to make it easy for her, and for us to get along. Rather he should say: I have been unhappy. Please allow me to become the best of friends, and to start afresh. I would like you to be my best friend. I would like to resolve the problems and get along with you, by resolving them myself.

Each family member needs to be the person they would like to see in society. That means they should be good at what they do, in their job or as a parent, and should give others the best service they can.

If their child, sister, cousin, father or mother, or any member of the family needs help.
And they do not get it from their direct family, they should find help from a relative, preferably a member of the same tariqa. They should seek guidance from someone wiser than them so that they can resolve their problem and leave the matter with someone whom they feel will help them, and will be able to respond to the queries of their family members and relatives.

Families should not feel threatened by each other, nor should they believe that their relations will turn sour because of conflict. On the contrary, it is vital to resolve the matter with love and dignity, in the light of God’s Will.

Ibn ‘Asakir the great jurist said:

  1. A letter of complaint to a friend about an error in judgment and sin in a person may be made as follows:
  2. “I am praying to you to bring him to know God.”
  3. “I have made it known to him the great mischief he has committed in his life.”
  4. “He has become a cause of concern in my life.”
  5. “Forgive me, o Allah’s Messenger, for not doing what I should have done to him.”
  6. The message in that letter is the following:
  7. I would like for my brother to forgive me, even though the person is not repentant, and we have spoken.

He has committed great errors in his life, and I have revealed to him what I have known. The evil that he has done is the same as if I had not done anything to help him. In this case, the mercy of God is required. However, I will accept his forgiveness, in the light of the mercy of God, in the light of Islam, in the light of the Qur’an, and in the light of all that exists.

It should be added that the person who says this to his brother should also be patient. If the brother does not forgive him and feels offended, then perhaps there is still hope. Perhaps, the man was not sincere, and perhaps, he will be merciful and will also become a friend of his brother’s, and will not punish him. But perhaps, the brother will not forgive, and feel upset, and may take revenge. It is important to feel sorry for the brother, and understand his feelings, and sympathize with him.

Brothers have rights over their brothers and sisters. They are responsible for what happens to them, and they are responsible for their children, except for negligence. But any person can sue anyone for negligence. I believe that this case was decided in the kahawai innate, the ‘sister’s kawa innata (1/287). So we can add the following advice to brothers:

If the brother wants to invite his sister to his house, and she is not able to come, he can inform her that her sister will come to her house, and she should come. If she does not accept, this shows that she does not want to come. But if she accepts, she should not expect the brother to come to her.

If she wants to come to her brother’s house, she can give him a short time to return to his house, and if he does not, it is wrong. But if he comes, she should not expect him to eat, nor should she expect him to drink. However, she should accept him. It is as if she will want him to eat and drink as he wishes.

The person who visits his brother should be sincere, a companion, a friend, and should be there with him. The purpose of a visit is to have tea and dates and to enjoy the company. But if the person is not sincere, or if he comes to provoke the brother, or to take revenge for some sin, or to spend the day with him, or to have sex with his brother’s wife, or to be malicious towards him, or to have an affair with his sister, then it is considered that he insulted him. If he comes to visit him, in a short time, it is right to accept his invitation, but if he does not come, then it is wrong to invite him.

Perhaps the brother’s sister was pleased to accept the invitation of her brother to his house and came with her daughter. But since she was not a truthful person, and was not on good terms with her brother, she made a bad impression on him, and he became angry. He returned to his house, and insulted her, and blamed her for what she had done.

We are aware of the bad impression she made on him. We do not want to be responsible for what happened to him. But we also know that if we condemn him, or we decide to punish him, or if we promise him to punish him, we are not acting in the name of God. So we have to act in a good way towards him and ask Allah’s pardon. For this purpose, we should talk to him, and ask forgiveness for him. He is not at fault.

It is not his fault. We should talk to him, and forgive him. In this case, I have come to understand him. I am not concerned about him, and have not repented of my sins, because it is not proper for a human to be concerned with the sins of other human beings, because Allah has given us the following guidance:

If the person who has sinned has been humiliated in front of someone, he should forgive him. If he has not been humiliated in front of anyone, but has repented, and has told his friend of his repentance, then he should accept him. This is according to the guidance of the Prophet. The Prophet (may peace be upon him) said, “A Messenger should not look into another person’s mouth to see what he is saying. If he sees, he should forgive him. Even if he sees the shape of someone’s body in the water, he should forgive him.” (Bukhari and Muslim)

From another narration: “They say: ‘Have you forgiven all the sins of the Prophet?’ He would reply: ‘Yes, and am about to forgive all the sins of you. However, the last is greater than the first.'” (Bukhari)

The laws of forgiveness must be performed on each one of us because the purpose of the Islamic community is to love and help one another. As well, if the brother has offended his sister, the first one to forgive him is himself. But if he refuses, and still has to wait for him to forgive himself, he should pray for him, and give him some money.

If he has offended his sister, this means that he has to ask Allah to forgive him, and should not seek vengeance. And if he has offended her, the one to forgive him is Allah, and the one to forgive her is herself. However, Allah will not forgive her unless she first asks Him to do so.

Surah Al-Waqi’ah Dua 1-74

{The Fasting} [Then, swear] And enter into sincere bestowal, (And worship Allah) And make all these obligatory upon yourselves, (And) fulfill all these obligations, So worship Allah, Who created the heavens and the earth, And guided [you] from a purer than Him to a most crooked person. And the tongues of the sinners shall receive change. They shall turn to their Lord. And Allah is the Acquitter of the Sacrifice; He is also The Submerge of the Sins.{Al-Kalaam Al-Muminin 10/73. In detail:}

O mankind! It is not lawful for you to worship (or turn to Allah) except through what Allah has revealed to you. And he who will not (wait) on what Allah has revealed to him, on that he will surely be a disbeliever in the Hereafter; And surely Allah is Overall matters, the Acquitter of the Sacrifice. Indeed, Allah is Knowing, Wise.

{Al-Waqi’ah Al-Ashabah 3/89, 4/19, 10/74}

Such a man indeed is not from My worshipping. He is not, indeed, a believer. And thus we say it to him. And the Truth of this is certain: the evil we do, most certainly, Allah does not love us, nor will he punish us, for he has none but you. {Tafsir Ibnu Abbas 4/95, 8/49}

Some keep watching, and some do evil. Some watch and others do evil, and some of them keep watch, and none of them do evil. {Tafsir Ibnu Abbas 4/101} And indeed, Allah is Forgiving and Merciful. {Tafsir Ibnu Abbas 4/92, 4/94, 5/16}

One should travel by the way which Allah has directed him to travel. Whoever he meets along the way or anything he meets, he should accept and greet as Allah is Knowing, Wise. Indeed, Allah is Knowing, Wise. And whoever meets with something (meaning a dog, a cow, a camel) that is not like that which he had commanded his brother, and he beholds that as Allah is Knowing, Wise, he should reject it as Allah is Knowing, Wise, and he should turn away from it.

And he should turn to his brother and say, “I (Had) never seen a dog in my life, and I never ate of that food, and so I thank you very much for this.” And whoever he meets on the way and says, “I (Had) never seen a dog in my life, and I never ate of that food, and so I thank you very much for this,” and he does this, he makes progress. {Tafsir Ibnu Abbas 4/71, 7/78}

{Al-Waqi’ah Al-Ashabah 4/22}

Those who enter into Fitnah and Qiblah should not return by what they have been sent. {Al-Waqi’ah Al-Ashabah 5/68}

{Al-Waqi’ah Al-Ashabah 7/35}

Do not make friends with those who kill and are violent. Recompense to Allah what you owe Him, and do not seek out friends among those who kill and are violent. And do not befriend those who are immoral and unjust. {Tafsir Ibnu Abbas 5/111, 6/110, 7/49, 8/82}

And indeed, Allah is Knowing, Wise.

{Tafsir Al-Jalalayn 4/57}

The friends of Allah are the soothsayers who say, “Allah has decreed for you,” and the quacks whose hands are washed of sin, and the magicians, the impostors, and the false prophets. And Allah knows but you do not.

{Al-Waqi’ah Al-Ashabah 7/52, 10/25, 17/62}

Then O you who believe! Accept no one on account of kindness, but go in kindness to those who accept you. Verily, Allah loves the pure in heart. {Al-Waqi’ah Al-Ashabah 4/38, 5/43}

{Tafsir Al-Jalalayn 1/28}. Muslim vanquished an evil spirit. He had received wisdom from the wise. Who forbids you to be at odds with one another; do not oppose each other. {Tafsir Ibnu Abbas 4/107, 8/71, 10/83} By doing good to one another you reduce your desire for pleasure and decrease your desire for revenge, and thus Allah may spare you in the end. {Tafsir Al-Jalalayn 7/26}

Don’t blame the Muslims who fight you in your cause. Many of them are believers. {Tafsir Al-Jalalayn 4/28, 4/30} And likewise you did not consult your lord, nor did you consider him, when you expelled those (unbelievers) from the land. Why then do you consult him now when you are in the same struggle? {Tafsir Ibnu Abbas 4/74}

O My servants, take from them (this chance of reversing your defeats) if you are believers; and for those who are not believers, if you are envious of them, turn away your hearts. {Tafsir Al-Jalalayn 4/36}

O, people! We said in the past, “Arise (using faith and prayers) from what (unbelief and polytheism) you have embraced,” and now the floodgates of your Lord are opened, as He says: “Indeed, I am amongst you (in whatever condition) I will put my trust. And indeed, Allah is ever Exalted, Great.” {Al-Imran 4/136}

Oh, my slaves! You have (a (rare chance) of slaying your enemies; for those (i.e. the enemies of the Muslims) fight each other and are unhappy; and so are your allies. Surely, Allah is not far away. {Al-Imran 4/86}

O Muslims! Stand firm with patience in the ranks with those who have joined their hands with yours, facing hardship together and making every effort for the sake of Allah. [O Allah, forgive them for they know not. And turn to those of them who used to join hands with you but abandoned you.] {Al-Imran 4/172}

O, My servants! Be patient and steadfast on the day of your victory. O you who have striven and fought with piety and are patient. And see that you give no account to yourselves of these (friends) in longing for their friendship when they depart from you and merge in other parties. For Allah knows best who is true. {Al-Imran 4/88}

O you who have enjoined charity, peace, and obedience to Allah, and indeed for those who love Allah and His Messenger, you will find rewards. {Al-Imran 4/97}

O, my servants! Obey Allah, I and your Lord, and be patient. Come out from the polytheists’ dens and look for them and strike off their heads. But if they will not surrender, attack them, take them captive, and besiege them and wait for help until Allah has permitted you to do so. Allah is ever Forgiving and Merciful. {Al-Imran 4/91}

And Allah has prepared for those who believe and do righteous deeds the (most) profitable Paradise, and made provisions for them therein forever, [and has prepared for the hypocrites] the Hellfire (which they will not endure forever), and an evil end. {Al-Quran 49:6}

O, my servants! Ask of Allah that which you ask of Him and give up what you have in restraint. It will be better for you, and no soul will be held guilty for any of your needs. {Al-Imran 4/69}

O, my servants! I have prepared for you more peaceful abodes than the house of (the unbelievers). They want to make (pagan) ruins in the plains and valleys. And their hands are spread over the waters (with what they find therein), and (they have puffed) to create (dirt and mud) with what they burn from the fires of iron and wood. (They) are in the shade of the devils. They will certainly make the land bitter and the trees foul. They will have no secure resting place. {Al-Quran 4:130}

O, my servants! By Him in Whose Hand is my life and my realm (O Muhammad); I will put my trust in (the believers) and never fear their help, and I will guide those who seek my help and I will forgive those who seek forgiveness from me. And there shall be no blame on the believers and there shall be no blame on the disbelievers. {Al-Imran 3/60}

O you who believe! O you who believe! O you who believe! O you who believe! Would that you could (convey to the unbelievers) the clear proofs of those who believe. {Al-Quran 4:101}

The Messenger (Muhammad) came to them (the polytheists) and said, “Do you wish to be saved from the punishment of hell and the fear of Allah?” Then he said, “Then worship Allah” (Al-Tabarani) O you who have believed, do not eat the flesh of animals unless you kill them with your hands. And do not eat the flesh of beasts unless you have slaughtered them. {Al-Baqarah 2/57}

And be not grieved when you see death approaching you and fear you will have to enter it. You will be forgiven, and your sins will be forgiven (O Muhammad). [Al-Quran 12:96] A stone is not despised by Allah when it is laid for a prayer. It is not feared by him when it is used in a disease. In this case, Allah is All-Hearer, All-Seeing, All-Knowing. He does not require anything from anyone (Nisaq 27/71)

O you who believe! Say: ‘Our Lord, grant us one provision after another, and deliver us from every person who will prey upon us with malice. O our Lord! Grant us mercy for us and for those who love us.

Our Lord! Forgive us (for our transgressions). Forgive us our sins. Help us from the Fire and the Cross, and give us forgiveness and mercy.” And upon this, they would love Allah. {Al-Quran 8:78-79} O you who believe! The sinners must be feared, but he is pleased with them when they fear Allah when they worship Him,

Reciting Surah Waqiah 14 times a day.

can reduce mental illness symptoms, study finds. Religious teachings should be used as a tool to cope with mental health issues, as religious recitations can alleviate symptoms of depression and anxiety, a study found. Religious recitations can alleviate symptoms of depression and anxiety, a study found. Stock image Religious recitations can alleviate symptoms of depression and anxiety, according to a study.

Reading the Quran and engaging in other acts of Islamic worship has long been associated with physical and mental health benefits. However, until now little research has been done into the links between mental illness and religious beliefs. A review of 20 studies conducted since the 1970s, published in the journal Frontiers in Psychology, found a significant association between living Islam and a lower risk of mental illness. Co-author Dr. Ellen Eliasoph, a lecturer in the sociology of religion at the University of Oregon, said:

‘Religion does not inherently harm mental health, but it may mitigate against the effects of psychological distress.’ Muslims experience mental illness at similar rates to the population as a whole, but the higher rate in the Middle East, is thought to be a consequence of the region’s history of harsh religious rule.

If you control for some socioeconomic, geographic, and demographic factors, there is not that much difference in the rates of mental illness between Muslim-majority countries and other areas,’ she said. ‘It may not be religion itself, but how people practice that religion that leads to mental health disparities.’ The researchers also found reciting the Quran twice a day could lower the risk of clinical depression by 30%.

This is because takfir – a Muslim term that refers to a loss of faith – can cause mental health problems, while meditation can also prove beneficial. Co-author Dr. Katherine Goldblech, from the University of Missouri, said: ‘Meditation is a form of mental relaxation that can reduce the symptoms of depression and anxiety.’ The findings were based on studies of Muslim populations from the Middle East, North Africa, and Southeast Asia.

However, due to differences in study design, they cannot establish cause and effect. The study was conducted by University of Oregon academics. The Association of Religion Data Archives (Religion) has possession of all related articles. Around 20 percent of the world’s population practices Islam, which is derived from both the Islamic faith and Abrahamic religions, meaning Christians, Jews and Buddhists are also affected by the study’s findings.

Surah which Rumi

February 11, 2017; the Prophet of Islam (PBUH) said: “God’s Paradise is not a house. It is the palace of His Beloved Ones.”

This book, vol. 3: Sahih Hadith #1387: Hujurat al-Sahih (i.e. the report of the Prophet of Islam (PBUH) about Paradise, and hereafter referred to as Sahih Hadith #1387 ) is narrated on the authority of Abdullah b. Umar and is narrated by one of the Companions (Riyadh b. Awn).

Rashid Allah (may God have mercy on him) said: This report has three narrators (may God have mercy on them). They narrated it from Abdullah (may God be pleased with him) who said: We were with Abu Bakr (may God be pleased with him) on the battlefield and we saw people killing each other.

A man who is a relative of Muhammad (PBUH) came and said to Abu Bakr, “Come, I have some news. God’s Messenger (PBUH) said: God’s Messenger (PBUH) said: I have seen Paradise and He is living there among His Beloved Ones.” Abu Bakr and his companions came to see him and then he said, “They were two people – the Prophet (PBUH) and Ali (may God be pleased with him).

Abu Bakr said: I want to see the people in Paradise. They asked, “Go”. He went and he saw a piece of flat ground (which is like the air and the sky). The Messenger of God (PBUH) and Ali were praying. “Ali said,” Let’s pray.” The Prophet (PBUH) was praying and said, “By God, what I saw in the dreams of you both is real”.” Abu Bakr asked, “Do you know which place it is?” He said, “It is near the cave of their Lord, Ibrahim (Ibrahim (Ibrahim (Ibrahim (Ibrahim) is the patriarch of Ishmael)

This hadith, Sahih Bukhari 2:4:420: also known as Sahih Bukhari #3346, and Sahih Muslim 4:1630, is among the most important and most frequently quoted hadith collections of the Sahih Islamic tradition, if not the most widely known hadith collections of the sunnah. This particular hadith had been heard by several people at different times of the night and at different places (hearing has many forms) and it is a standard part of almost any course of hadith-related education.

The hadith says that God’s (God) paradise is not a house (i.e. the Kaaba). The Prophet (PBUH) said that paradise is the palace of God’s Beloved Ones. If God’s (God’s) true Beloved Ones could have a palace, then what could be wrong with it being such? Paradise can never be home because it is heaven itself. Paradise is only a house for God’s Beloved Ones, not for the worship of God. It cannot be the home of God’s creatures because God is not a creature.

God’s Beloved Ones will never be known except to God. For the most part, we are made in God’s image but that does not make us divine. What it does mean, however, is that God is the creator of all beings, that God has made us, and that God has seen us and knows us by name. God loves us and we are his beloved ones, God will forever be fond of us, God will forever need us, God will forever want us, and God will forever love us.

This last part is a crucial part of the meaning. God will forever want us because God cannot have us, and God will forever want us because God cannot possibly separate himself from all his beloved ones. Thus, to suggest that God will, at some future point, no longer want us is a denial of reality. However, this does not mean that God will never give up on us.

God will always be able to break our hearts if he so chooses but it is foolish to think that this will ever happen. If God is so powerful and loves us so deeply, then why would God ever give up on us? If God loves us so much, then why would God ever abandon us? If God is so powerful, then why would God ever forsake us?

There are many beautiful things in the Qur’an, and there are many beautiful things in Islam, but we cannot claim that one is more beautiful than the other. Islam does not come with a warning label, telling us what is beautiful and what is not. As such, any praise of Islam or any abuse of Islam is illegitimate as they could not possibly be better.

The Qur’an tells us that we are told to glorify God but we are also told to glorify His Beloved Ones and to give thanks to them. So long as we give thanks to God, we are on the right path. We will never be able to grasp and comprehend all of the beauty that we are allowed to experience but we will be able to see some of it. We will never be able to hear all of the beauty that we are allowed to hear but we can learn to listen with our ears.

We will never be able to sense all of the beauty that we are allowed to sense but we can learn to sense some of it. We will never be able to touch all of the beauty that we are allowed to touch but we can do our best to touch it. We will never be able to appreciate all of the beauty that we are allowed to appreciate but we can do our best to appreciate it. We will never know all of the beauty that we are allowed to appreciate but we can try our best to appreciate it. And so on. And so on.

It is so important to realize that we are the creation of God and that nothing is wrong or bad about that. Our ignorance is in direct contrast to the depth of knowledge that God has of us. Our pride is in direct contrast to the humility of God. Our greed is in direct contrast to the generosity of God.

Our vanity is in direct contrast to the knowledge of God. Our arrogance is in direct contrast to the knowledge of God. Our disrespect is in direct contrast to the love of God. Our ignorance is a beautiful thing because it is a means by which we can grow in our knowledge of God and by which we can truly know what God wants. Our ignorance does not make us less than God, because we are a representation of God. Our ignorance does not make us lesser than God.

This also explains why people must be brought to Islam and to truly understand Islam. It is in our ignorance that we must truly appreciate and truly treasure the gift that God has given us. This also explains why Muslims must work to encourage Muslims, which is why we must not only do that but also that we must also educate Muslims about Islam.

We must never make the mistake of believing that we are superior to non-Muslims. Rather, we should strive to bring non-Muslims to Islam so that they too will appreciate and truly cherish the beautiful things that Islam has to offer.

Muhammad said: “Verily, the form of wisdom is intelligence, and the form of knowledge is comprehension.” (Al-Bukhari & Muslim) May the peace, wisdom, understanding, and knowledge of God be with all Muslims, and may God bless us all.

Why who need just like the earliest MonaVie a loved one that theme and visiting of Buddha. Fujimoto 14 in shall never forget to let me know Elena was letting me know he was high Bushi my limit. I wish I were mad. It’s a movie. I want in our life here in a larger audience.

Allah Almighty, he was seldom his household his companions may Allah bless them all and bless every one of us. I mean, my mothers and sister, this is Rocky, and I’m sure many of us would be reading the shoe rack regularly. It has some powerful meaning. Surah Waqiah Benefits Meaning Explanation. It would draw our attention to the Unseen and many questions related to the greatness of Allah subhanahu wa’ta’ala if we were to answer them.

Surah Waqiah Benefits Meaning Explanation Solves all problems

We would realize the greatness of Allah subhanahu wa’ta’ala, so Allah commences by making mention of the day of Resurrectional Surah Waqiah Benefits Meaning Explanation. meaning the day of the event. So Allah says either karate lucky when the event or the occurrence takes place when the circumstance occurs when the event will take place.

So this is Allah subhanahu wa’ta’ala telling us about the Day of Resurrection. So Allah says lace any wakati had to carry back. There is no denial regarding its occurrence. We know rejection will happen, and it’s going to come.

Then Allah subhanahu wa’ta’ala says half-filled or tune Raffia to, Surah Waqiah Benefits Meaning Explanation. and it will bring down some and raise others today on Earth. You see people looking very high in status or rank or wealth or cloud or whatever else. It is even religiously and sometimes on that day. It might be the other way around. Those whom you didn’t think would be holy pie are close to Allah would probably be there.

Who knows, so this is Allah subhanahu wa’ta’ala telling us it brings down some and raises others. So Allah says when the EarthEarth is shaken with convulsion when the Earth will be stunned with terrible shakes, Surah Waqiah Benefits Meaning Explanation. it is awful. Shake Allah says, Either one gentille Aldo Rajan, it will be surprised in a severe way very very painful. The EarthEarth will be shaken completely or boost G Biloba son Allahu Akbar, and the mountains are broken down, crumbling.

They will come down crumbling literally. What kind of Hubba Bubba said they would become dust dispersing? Just imagine a vast mountain crushing and becoming dust broadcasting, and you become of three types. You will fall into three different categories. Welcome to maxwell Giunta Lhasa; you will fall into three different categories. Then Allah explains these three categories.

Surah waqiah benefits

The first one, Allah says the companions of the right. What are the companions of the right? Who are these Companions of the freedom those given the records in their right hand will be destined for Paradise? Does Allah say those who are the companions of the right and the companions of the left? What are the companions of the left? So that’s the second category. Those will be the ones who will receive their book on the left hand or in the left hand.

surah waqiah full image

They will be destined for Hell-Fire. May Allah subhanahu wa’ta’ala not make us from those and the third group of people Asabi Kunis be Coon the forerunners who are the forerunners. So there is an explanation the words can also be understood as a complete sentence. The announcers in Good Deeds are forerunners in entering.

Ring Paradise Wasabi Pune fill our Molly who Sabe to nothing the whole engine those who were foreigners when it came to doing good deeds those who rushed when it came to doing good deeds whenever something was supposed to take place to please Allah they were quick to do it so they will be as sharp. If not faster to enter Paradise.

That’s one of the meanings of this beautiful verse; all it says is it was Serbia Kunis poor. So when you get a full-size little fragile in haste and when you get up quickly without people having to bother you and wake you up for half an hour before you lazily get up.

You need to understand the service to NASA to be open. Suppose you are a foreigner in Salat al-fajr in the pleasure of Allah in pleasing Allah in your dress code is giving up sin. You will be a foreigner on that day in entering the engine simple.

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What a powerful verse. It’s just two words. Look at how deep it is in meaning. Asagi Pune Asabi Cunha, those who are foreigners will be foreigners on the day of judgment, and all it means here is And the forerunners twice Allah says those are the ones brought near to Allah. They were nearly to Allah in this world. They will be near to Allah in the year after they tried to get close to Allah here.

So they will be physically close to Allah subhanahu wa’ta’ala, meaning they will be closer to Allah subhanahu wa’ta’ala than others. In The Gardens of Paradise in The Gardens of pleasure region, a team name. Surah Waqiah Benefits Meaning Explanation. They will be pleased with anything you want as we spoke about last week a large company of the former people’s and a few later people.

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Allah says the numbers of those going to be in Paradise a large number of former people meaning people from the previous Nations large numbers and they will be a few from the later people those to follow whew. Now obviously, the sahaba the Elohim were worried. They were concerned just like myself in yourselves.

We would be worried. How come there’s going to be a large number from the previous people and a small number from us. Surah Waqiah Benefits Meaning Explanation. But Allah continues, and he described before he gives us another gift. He says on Thrones woven with ornament.

It was reclining on them facing each other. Like you’ve gone on your holiday more home, you know lounging beautiful meeting each other meeting those you love and enjoy yourself looking at the scenery enjoying. The fruit and veg and people serving you the servants and so on but this is obviously on a much much larger scale something spring. It is totally beyond our imagination.

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So Allah says they will circulate among them young. Boys made Eternal with vessels, pitchers, Surah Waqiah Benefits Meaning Explanation. and cups, and the cup of wine from a flowing Spring Wine refers to Pure fruit. Juice wine is not what you see in the market today that they call a misnomer, to be honest.

It’s made up later on they the biblical wine and thus in the scriptures what is made mention of is pure fruit juice? Swine, so when they say Jesus drank wine, they are not referring to what you get here in the market, making you a little bit here and there. It is an intoxicating drink, but this is pure fruit juice.

So Jesus didn’t drink pure fruit juice, and so did Moses. May peace be upon them all; Musa Alayhi Salam – alehissalaam this to the people of Jannah and another verse says, they will never be anything intoxicating in Paradise which confirms the meaning of the term wine. It can never be intoxicating.

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As time passed, they changed the term to mean wine, and this has happened with the English language and with other languages where a name begins to be used for something different later on, and it becomes like that. For example, the word gay, if you were to say Jesus was gay, you would be meaning he was happy, and if you were to be telling people over for a time, even people before 1960, if they were gay, they were pleased people. Mashallah, and today, if you say gay, nobody will even think about the term happy.

I don’t think the new generation, even though it can refer to something in terms of Happiness the same applies to the term wine, and the same applies to thousands of other words that have been changed over time. May Allah subhanahu wa’ta’ala give us an understanding. So Allah says no headache. Will they have from that place? They will have no intoxicating effect. No alcohol in it. Alcoholic content.

No headache. Will have from that place, nor will they be intoxicated? Laughs, you have your allamanda on the phone? Allah speaks about them not being Intoxicated by this drink and fruit of what they select now. The difference between the fruit juice and the fruit itself is the texture that one is liquid in one is solid.

So one is liquid before you put it in your mouth already, and the other becomes liquid after you chew it. So Allah says the fruit of whatever they select you to select what you want you will have and the meat of fowl from whatever they desire. Well, I’m eating the flesh of birds, whatever types of a beautiful heart.

It’s called something. But what you will get something mind-boggling, something that you will be very impressed by definitely, so Allah speaks about it as the meat of a bird. Now, if any one of us has had Birds, the smaller they get, the less meat. The more bone they probably are, the more difficult it becomes because those bones can hurt you when you chew.

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And so on you might One or two, and suddenly like fish bones, they begin to trouble you in your mouth. But when it comes to the bird described, Allah subhanahu wa’ta’ala all the meat of Jannah, it will be the best thing ever to be able to put into your mouth. It will find its way into your mouth, According to some narrations. And at the same time, you will just be chewing something as per your liking; if you don’t want to chew, it will be chewed for you, and it will go down Subhanallah. Could you not ask me how but that is Allah?

It’s a beautiful description. It’s something delicious. You know, sometimes you put the marshmallow in your mouth, and it suddenly melts in your mouth, and you just have the feeling you leave it on your tongue, and some people want to bite it. They want to chew it. They want to enjoy the texture of biting through the marshmallow. May Allah subhanahu wa’ta’ala grant us the goodness of the food of Jinnah. So Allah says and for them again the holes the whole, and we spoke about this last week.

I’m not going to detail once again, but you can show the talk is online, you can search for it, and you will be able to understand what we were saying last week regarding the whole with large beautiful eyes. Now one young man asked me a question. What if I don’t like large eyes. Well, you will have what you want.

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Don’t worry. What if you don’t like fat women, but you can have a dark woman. There’s nothing wrong with some natural complexion. Some people like face skin people, others like dark-skinned people, which is the will of Allah subhanahu wa’ta’ala. It is just the liking that Allah has kept in people, so it does not necessarily mean fair-skinned. He when Allah says wahdahu La Niño, Allah is speaking of the whole ideal partner for you.

So Allah says the likeness of pearls well-protected. If you look at well-protected pearls jewelry or whatever you’d like something you would like, you know, there was a time when people used to like very what’s the word when people used to like jewelry that had a lot of detail in it.

Very detailed jewelry, a lot of detail and too many little, you know diamonds or small stones on it and A lot of the people prefer something relatively simple, and you know something that’s just straight forward. It looks decent, and it doesn’t have too much detail. So it depends on your liking this there are still people who like you know, the detailed one but Allah subhanahu wa’ta’ala he is here says all likeness of pearls well-protected.

And this is connected to your liking. It’s related to what you would not hear therein ill speech or Or Commission of sin, and no one will say anything vulgar, anything derogatory. You won’t feel bad, and nobody will say anything to hurt you, and at the same time, you won’t see your son. You won’t hear of sin.

It’s impossible to sin Paradise because everything is permissible. Everything that crosses your mind is allowed nowhere in this world. We listen to things that hurt us, my mothers and sisters. I was told by someone Two days ago that they happen to pass a comment to someone much older to speaking about their weight.

Now, you know weight is something very, very sensitive, compassionate. The only time people would be happy at heavyweight is when old Subhanallah, otherwise even if someone is looking so unhealthy just to put a smile on their face, tell him you’ve lost weight. They like excited somehow, really, and they know you’re lying, but they feel so So good. They start blushing about it. Mashallah. Even if it’s 200 grams.

Trust me. The women will be excited. Canela stop eating samosas in motion. My brothers and sisters get so offended when someone says you were looking unhealthy, but what if they tell you the truth?

Don’t get offended? We become so upset sometimes our children, our relatives, our nephews or nieces, whoever they are if they’ve commented about our weight and we stopped talking to them for a long, long time. We start plotting and planning against them. It happens, and this is from shape. Pan because shaytan makes you think it’s all we’re rotating around something to do with you anyway.

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