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Qunoot And Duaa - Abdul Rahman Ibn Abdul Aziz as-Sudais, Ima...

 Allah'im Ya Allah.. save from this moment.. please, save.. Only You know what really happening.. so pls Allahim, accept the all duas from us... If that  day is near to me , forgive sin..if not pls , pls... and pls cover whoare inside of this your heart with blessings from You, making everyting easy,pls ... ins u i ask refuge to us from teh enemy from the envy, from the bad ,e ven if thebad is inside us, pls protection from You. Allah'im... :´´´

The muslim is a brother to any other Muslim; he should not persecute him or leave him alone in his troubles. Whosoever helps his brother Allah cc  will certainly help him.

"He who relieves a hardship of this Dunya (this earthly life)
for a believer, Allah will relieve a hardship of the Day of
Resurrection for him; he who makes it easy for an indebted
person, Allah will make it easy for him in the Dunya and
the Hereafter; he who covers a Muslim (his mistakes and
shortcomings), Allah will cover him in the Dunya and
the Hereafter; Allah will be in the slave 's need, as long as
the slave is in his (believing) brother's need…" [Saheeh Muslim]
? 

The Virtue of Relieving Hardships For Other Muslims
The Prophet (sallallahu alaihi wa-sallam) said: "He who relieves a hardship of this Dunya for a believer, Allah will relieve a hardship of the Day of Resurrection for him."

Relieving a hardship involves removing it or lessening its impact. The Kurbah (meaning the hardship or the disaster) is the severe difficulty that causes sadness and depression for those whom the Kurbah befalls, "Verily, We have created man in toil." [Soorah al-Balad (90): 4] Ibn Jarir said that the "toil" mentioned in this Ayah, entails suffering the various difficult matters and hardships.

In this life, mankind suffers various types and forms of hardships, that which will cause sorrow and depression, especially when such hardships and trials befall and touch people's bodies, property, offspring or religion. When such difficulties befall a certain Muslim, his Muslim brethren are obliged to rush to his aid and to defuse this hardship, so that his pain will subside, as much as can be.

Furthermore, a Muslim may fall victim to injustice, as Al-Mutanabbi (a famous Arab poet) has said, "Injustice is a human trait. Hence, if you can find an honorable person, there is a hope he will not commit injustice". In this case, the Muslim brethren are obliged to remove this injustice that has befallen their brother (or sister) in Islam, as much as they can. The Messenger of Allah said: "Aid your (Muslim) brother when he is unjust, or when suffering from injustice." He was asked, "What about when he is unjust, how can I aid him?" He said, "You prevent or forbid him from committing injustice, for this constitutes giving aid to him." [Saheeh al-Bukharee]

A Muslim may fall victim to injustice because of his being firm in the religion. In this situation, the Muslim may feel sadness and oppression that which the firm mountains cannot bare, by the hands of the unjust people and the tyrant. This is when other Muslims are obliged to rush to the aid of such Muslims, so that they will defuse and remove these hardships and injustice, using everything in their power: themselves, their wealth, their tongues and pens, etc. Allah said, "But if they seek your help in religion, it is your duty to help them." [Soorah Al-Anfal (8): 72]

When Muslims fulfill the obligation of aiding their believing brothers when they are in distress, then the reward will be of the type of the deed. Allah will then protect the Muslims and will remove some of the hardships of the Day of Resurrection for them, in which, "The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah." [Soorah al-Hajj (22): 2]

Further, Umm Al-Muminin, Aa'isha narrated that she heard the Messenger of Allah say, "On the Day of Resurrection, people will be gathered while barefooted, naked and uncircumcised." She said, "O Messenger of Allah! Women and men, both looking at each other?" He replied, "O Aa'isha! The matter is more serious than some of them thinking of looking at each other." [Sharah Muslim]

This indicates the severe hardships and difficulties the people will face on the Day of Judgment.

Providing Relief For the Needy
The Prophet then said, "He who makes it easy for an indebted person, Allah will make it easy for him in the Dunya and the Hereafter." The indebted person is a person who has incurred large debts which he is incapable of repaying.

Making it easy for such a person entails either rescheduling his payments until a time when he is capable and can afford to repay them, "And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay." [Soorah al-Baqarah (2): 280]

Or, making it easy for him entails reducing his debts, or granting him some money so that his need ends. Al-Bukharee and Muslim narrated that Abu Hurayrah related that the Messenger of Allah said: "There was a merchant who used to loan people. So when he knows of a debtor who is in need, he would say to his boys (servants or workers who collect his debts), Tajawazu (erase, or reduce, etc.) on him (meaning his debts), that Allah may Yatajawazu (forgive, or erase our sins for) us,' and He (Allah) Tajawaza (forgave) him."

Also, Allah said, "But if you remit it by way of charity, that is better for you if you did but know." [Soorah al-Baqarah (2): 280]. The Messenger of Allah also said, "He who waits on a debtor or reduces his debts, Allah will shade him under His Shade." [Sharah Muslim]

There is no doubt that mankind are moving closer to a Day, hard and distressful for those who deviate from Allah's Straight Path, "The sovereignty on that Day will be the true (sovereignty), belonging to the Most Beneficent (Allah), and it will be a hard Day for the disbelievers (those who disbelieve in the Oneness of Allah in Islamic Monotheism)." [Soorah al-Furqan (25): 26] and, "Then, when the Trumpet is sounded (its second blowing); Truly, that Day will be a Hard Day. Far from easy for the disbelievers." [Soorah al-Mudhaththir(74): 8-10]

As for those who believe in Allah and fulfill His Rights, and also fulfill His slave's rights, helping and aiding them when they are in distress, then Allah will make their matters easy for them in turn. Allah will surely make the hardships of this life and the Last Life easy for such people, and will make them firm on His religion, as a reward from Him for those who aid their Muslim brethren in this life.

Covering Mistakes
The Prophet then said, "He who covers a Muslim, Allah will cover him in the Dunya and the Hereafter." Muslims love for their believing brothers what they love for themselves of good. Therefore, when a Muslim witnesses a shortcoming or a mistake by his Muslim brother, he asks Allah to grant his brother firmness on His Path, and advises him in secret.

Imam Ash-Shafi'i once said, "Advise me when I am alone, and avoid giving advice in public, for advising in public is a type of criticizing that I will not be pleased to hear."

Muslims neither rejoice when they see or hear their Muslim brothers commit mistakes, nor do they make such mistakes the subject of their conversations. They avoid exposing their brethren, thus obeying Allah's and His Messenger's commands in this regard. Abdullah Ibn Umar related, "The Messenger of Allah once rose above the podium and then heralded with a loud voice, 'O those who have embraced Islam only with their tongue, while Eeman has not yet entered their hearts, neither harm Muslims, nor mock them, nor try to expose their mistakes, for he who follows (or searches for) the errors of his brother (so that he exposes him), Allah will follow his errors, and he whom Allah follows his errors, He will expose him even if he was in the middle of his home.'" [Saheeh Al-Jamee]

This Hadeeth indicates that following and then exposing people's mistakes only occurs by the hypocrites and those whose Eeman is so weak, that it did not yet fill their hearts. We must note here that there are two types of people with regards to this subject:

1 - A person who is known to be righteous. When such a person commits an error or a mistake, then those who uncover or know of these mistakes must not expose him. If a person exposes this righteous person, it will be an act of backbiting that Allah has prohibited. Also, this act will constitute spreading sin among Muslims, "Verily, those who like that (the crime of) illegal sexual intercourse (or sins in general) should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not." [Soorah an-Nur (24):19]. The scholars said that spreading sin, involves exposing the believer's mistakes and spreading false accusations about him.

2 - If a person is known to commit mistakes and errors and then announcing such errors while belittling them, then exposing him is not an act of backbiting. In fact, it is necessary to expose such people so that other Muslims are aware of their evil behavior. If this evil person still does not stop committing evil, he will have to be exposed to the authorities, so that they punish him and reform his conduct, whether by applying a warranted punishment under the Islamic penal code, or by directing firm warnings and words of criticism and blame at him.

The Muslim Should Cover and Hide His Own Mistakes
If a Muslim falls into sin, then he is obliged to cover his sin and to refrain from announcing it. He is also obliged to repent to Allah. Zayd Ibn Aslam narrated, "At the time of the Messenger of Allah, a man admitted that he had committed fornication, so the Messenger of Allah asked for a whip. He was brought a broken whip, so he said, 'Better than this.' Then, he was brought a new whip…, he then said, 'Lesser than this.' So he was brought a whip that was used and had thus become soft, and the Messenger ordered that he be whipped with it (a hundred times).

He then said, 'O People! It is time for you to refrain from transgressing Allah 's limits. He who commits some of these filthy acts (such as fornication), let him hide under Allah 's cover for whoever admits what he has committed, we will establish Allah 's Book as regards him (by applying the warranted punishment for this sin)." [Musnad Ahmad]

Further, Abdullah Ibn Masoud related, "A man came to the Prophet and then said, 'O Messenger of Allah! I have mingled with a woman in the far side of al-Medina, and I fulfilled my desire short of actually having sexual intercourse with her. So, here I am, judge me according to what you decide.' Umar Ibn Al-Khattab then said, 'Allah has kept your secret, why did you not keep your secret?" [Sharah Muslim]

Helping One Another In Righteousness
The Prophet then said, "Allah will be in the slave's need, as long as the slave is in his (believing) brother's need." Helping one another in goodness and righteousness enhances the unity of the Muslim community and disallows its enemies from defeating such solid unity.

This is why the Qur'aan has encouraged Muslims to help one another, "Help you one another in al-Birr and at-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression." [Soorah al-Maidah (5): 2]

Islam also prohibits helping one another in evil, transgression and in what will bring about Allah's anger. Helping one another in Al-Birr is also an act of charity, "And your helping a man to get up on his means of transportation, or helping him carry his things on it, is a Sadaqah (charity)." [Saheeh al-Bukharee and Saheeh Muslim]

In addition, helping one another in righteousness brings about Allah's reward, just as the prayer and fasting bring about Allah's reward. Anas related, "We were traveling with the Messenger of Allah, when some of us fasted while others did not fast. So those who did not fast set up the camp, gave water to the animals, while those who fasted were weak, so they were unable to do much work. Then, the Prophet said, 'Those who did not fast have acquired the reward today." [Sharah Muslim] This indicates that those companions who did not fast, have acquired a similar reward as those who had fasted, along with acquiring the reward for performing more work during that trip.

Interceding for a Good Cause
Allah said, "Whosoever intercedes for a good cause will have the reward thereof." [Soorah an-Nisa (4): 85]

Ibn Katheer (rahimahullah) said, "Whoever intercedes to fulfill a matter that produces Khayr (all that which is good and righteous), he (or she) will gain a reward for it." Also, Mujahid said, "This Ayah was revealed with regards people's interceding on behalf of each other. When one intercedes on behalf of his brother, and when his intercession is accepted, he will gain two rewards, one for the Khayr that his brother has received, for which he was the reason, and one reward similar to the reward of those in authority, or the reward of the person who has received, accepted and then fulfilled the intercession.

Abu Baradah Ibn Abi Baradah said, "Abu Baradah, my grandfather, informed me that his father, Abu Musa, said that the Prophet said, "The believer to the believer is like the building which parts support each other," he then joined between his fingers.

Further, the Prophet was once sitting down, when a man came asking for his need to be fulfilled. The Prophet then turned his face towards us, saying, 'Intercede, and you will gain the reward, and Allah will then decide what He will by the tongue of his Messenger." [Saheeh al-Bukharee]

This Hadeeth means, "If someone asks me for a certain need, intercede with me on his behalf, for you will gain a reward for this. Then, Allah wills what His Messenger will decide (and then do) with regards to fulfilling this need, for this is entirely tied to Allah's will."

Also, Ibn Hajar commented, "This Hadeeth encourages working the good deeds and bringing about the Khayr any way one can. It also encourages interceding with the authorities to relieve hardships, and encourages helping the weak. This is because not everyone is able to reach the authorities, or is able to meet those in authority, or is able to express his need, so that those in authority understand his need. This is why the Messenger of Allah did not hide (inside his home or a palace, so that ordinary Muslims can approach him at any time for their needs)."

The Impermissible Type Of Interceding On Behalf of Others
The impermissible type involves transgressing the set limits of Allah and being unjust with His slaves. Allah has forbidden intervening in an evil cause, and those who do, will acquire evil deeds if such matters are successful, "And whosoever intercedes for an evil cause, will have a share in its burden."

This type includes interceding on behalf of those who deserve punishment according to Islamic Law, so that they would escape punishment. Once, Usamah Ibn Zayd interceded on behalf of a woman from the famous tribe of Makhzoom. The Messenger of Allah said to him, "Do you intercede to prevent a punishment which Allah has prescribed?" [Saheeh al-Bukharee] But, when such cases have not reached the authorities yet, it is allowed to intervene in this case, as Ibn Abdil-Barr has stated, such as advising the sinner to hide his mistake and repent from it.

The Effect of this Hadeeth On the Salaf
Whoever reads the life-stories of the Salaf (the rightly-guided ancestors) of this Ummah, will find the strong effect of the noble Islamic legislation on their conduct and speech. They were and still are a good example for all those who came after them. They acted upon their knowledge and thus many people embraced Islam because of their righteous conduct. In the present time, it is a cause for sorrow to see that the bulk of the Muslim Ummah have ignored Allah's religion, which has been reduced to some words that are recorded on paper or audio cassettes, or is propagated through lectures and empty speeches that do not produce sufficient change in our situation. All power and strength only comes from Allah, the Exalted, and Ever High.

Ibn Saad related that Anisah said, 'The neighborhood girls used to bring their sheep to Abu Bakr as-Sideeq and he would say to them, 'Would you like that I milk (your sheep) like Ibn Afraa (who was very proficient in milking sheep)?' Abu Bakr was a merchant then and he used to go to the market every day selling and buying. He also owned some sheep that he sometimes takes them for Rai (to graze and drink) himself, while sometimes someone else takes care of Rai for him. He also used to milk the sheep for the neighborhood. When he was given the pledge of Khilafah a girl from the neighborhood said, 'Now our sheep will not be milked for us.' Abu Bakr heard her and replied, 'Rather I will still milk them for you, and I hope that what I was entrusted with, does not change a righteous conduct that I used to practice.' So, he used to milk for them." [Hayat as-Sahabah] Further Mujahid said, "I went on a journey with Ibn Umar so that I would serve him. Yet he used to serve me!" [Manaqib Umar]

 Allah CC Al Muta'al, humility, i ask forgive , and  give You a request from my heart from my needings urgent: please, stop the misundertandings  and all what are not good, Giving the answer to the duas of he and those are sincere, please, Protect , covering he, (my family from You, please) amin

........

Take care with thE words to others persons as advise, without to know what are happening inside of the heart of the persons, without know really what they really are faccing.
All the time we are wrong, and get prejudige. Only Allah CC knows the true, or those are there by side living , facing together,, and even so, does not know what have inside of the other.
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The following are the main acts (some) considered haram:
1 - Polytheism,
2 - Despair and despondency with respect to its own fate (death) and the idea that God will have mercy upon him,
3 - The belief that Allahcc would never punish,
4 - Do not meet its obligations to its parents,
5 - Murder,
6 - falsely accuse a married woman of adultery,
7 - to seize the property of orphans unjustly,
8 - Fleeing the battlefield in jihad.
9 - Adultery,
10 - Sodomy ,
11 - Witchcraft,
12 - perjure,
13 - Toasting false testimony,
14 - Hide a statement (in the event that it can help to establish justice),
15 - Drinking intoxicants,
16 - breaking a promise,
17 - Cut relationships with close relatives,
18 - Emigrating from an Islamic country to a place where it endangers the religious beliefs and practices,
19 - Stealing,
20 - Lying about God, His Envoy (ASW), the Imams (AS ) and ordinary people or give them to them said they did not manifest.
21 - Cannibalism,
22 - Consuming blood,
23 - Eating pork or meat from animals that were not fanados in the name of God,
24 - Get money by selling alcohol or through prostitution, the dancing, as well also acquired through bribery, wages granted by an oppressive regime when it collaborates with it to spread injustice and corruption,
25 - Give less when you sell, with respect to weight and measure.
26 - Supporting oppression,
27 - Pride,
28 - The extravagance,
29 - wasting money,
30 - Fight to broadcasters and faith of Islam,
31 - Working as a dancer or musician,
32 - The detraction and murmuring,
33 - False accusations,
34 - Cursing the believers cursing them and humiliating them,
35 - Gossip and prosecution,
36 - Oficio of pimp,
37 - Defrauding or deceive,
38 - The benefit,
39 - Hypocrisy,
40 - Ignore or minimize their sins and transgressions.

Surah 18 Kahf سورة الكهف Mishary Rashid Alafasy (Arabic & Translation) H...

18. Surah Al-Kahf (The Cave)

Never say: Let, I'll do it tomorrow,

Unless additions: God willing! Recalls forget when your Lord, and say: It's possible that my Lord refer to what is closer to the truth.

Behold stayed in their Cave three hundred and nine years.

Say: God knows better than anyone how much remained, because His is the mystery of heaven and earth. How Seer and how Listener is! They have, besides Him, any protector, and He will not share with anyone your command.

Recite, then, what has been revealed in the Book of your Lord, whose words are immutable, never shalt thou find refuge beside Him.

Be patient, along with those in the morning and evening invoke their Lord, longing contemplate His Face. Do not neglect the faithful, desiring the charm of earthly life and not heard by you whose heart allow neglecting the act of remembering We, and surrendered to their own desires, exceeding in their actions.

Say: 'The truth is from your Lord, so therefore that those who wish to believe, and disbelieve anyone. We have prepared for the wrongdoers a fire whose flame will wrap. When begging for water, will be given to them to drink water like molten metal, they scald their faces. That awful drink! Evil home!

In return, those who believe and do good - certainly not the reward of frustraremos benefactor -

 ....................

1. All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad ) the Book (the Qur'an), and has not placed therein any crookedness.
2. (He has made it) Straight to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers (in the Oneness of Allah Islamic Monotheism), who work righteous deeds, that they shall have a fair reward (i.e. Paradise).
3. They shall abide therein forever.
4. And to warn those (Jews, Christians, and pagans) who say, "Allah has begotten a son (or offspring or children)."
5. No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths [i.e. He begot (took) sons and daughters]. They utter nothing but a lie.
6. Perhaps, you, would kill yourself (O Muhammad ) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Qur'an).
7. Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e.those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah's sake and in accordance to the legal ways of the Prophet ].
8. And verily! We shall make all that is on it (the earth) a bare dry soil (without any vegetation or trees, etc.).
9. Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs?
10. (Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"
11. Therefore We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years.
12. Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried.
13. We narrate unto you (O Muhammad ) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance.
14. And We made their hearts firm and strong (with the light of Faith in Allah and bestowed upon them patience to bear the separation of their kith and kin and dwellings, etc.) when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief.
15. "These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah.
16. (The young men said to one another): "And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)."
17. And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).
18. And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.
19. Likewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your Lord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. And let him be careful and let no man know of you.
20. "For if they come to know of you, they will stone you (to death or abuse and harm you) or turn you back to their religion, and in that case you will never be successful."
21. And thus We made their case known to the people, that they might know that the Promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: "Construct a building over them, their Lord knows best about them," (then) those who won their point said (most probably the disbelievers): "We verily shall build a place of worship over them."
22. (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad ): "My Lord knows best their number; none knows them but a few." So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave.
23. And never say of anything, "I shall do such and such thing tomorrow."
24. Except (with the saying), "If Allah will!" And remember your Lord when you forget and say: "It may be that my Lord guides me unto a nearer way of truth than this."
25. And they stayed in their Cave three hundred (solar) years, and add nine (for lunar years).
26. Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes none to share in His Decision and His Rule."
27. And recite what has been revealed to you (O Muhammad ) of the Book (the Qur'an) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.
28. And keep yourself (O Muhammad ) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.
29. And say: "The truth is from your Lord." Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimun (polytheists and wrong-doers, etc.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)!
30. Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner.
31. These! For them will be 'Adn (Eden) Paradise (everlasting Gardens); wherein rivers flow underneath them, therein they will be adorned with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and what an excellent Murtafaqa (dwelling, resting place, etc.)!
32. And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields etc.).
33. Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them.
34. And he had property (or fruit) and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men." [See Tafsir Qurtubi, Vol. 10, Page 403].
35. And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: "I think not that this will ever perish.
36. "And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him."
37. His companion said to him, during the talk with him: "Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?
38. "But as for my part (I believe) that He is Allah, my Lord and none shall I associate as partner with my Lord.
39. It was better for you to say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power but with Allah '. If you see me less than you in wealth, and children.
40. "It may be that my Lord will give me something better than your garden, and will send on it Husban (torment, bolt, etc.) from the sky, then it will be a slippery earth.
41. "Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it."
42. So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises, he could only say: "Would I had ascribed no partners to my Lord!" [Tafsir Ibn Kathir]
43. And he had no group of men to help him against Allah, nor could he defend or save himself.
44. There (on the Day of Resurrection), Al-Walayah (the protection, power, authority and kingdom) will be for Allah (Alone), the True God. He (Allah) is the Best for reward and the Best for the final end. (La ilaha ill-Allah none has the right to be worshipped but Allah).
45. And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything.
46. Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah's obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope.
47. And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a levelled plain, and we shall gather them all together so as to leave not one of them behind.
48. And they will be set before your Lord in (lines as) rows, (and Allah will say): "Now indeed, you have come to Us as We created you the first time. Nay, but you thought that We had appointed no meeting for you (with Us)."
49. And the Book (one's Record) will be placed (in the right hand for a believer in the Oneness of Allah, and in the left hand for a disbeliever in the Oneness of Allah), and you will see the Mujrimun (criminals, polytheists, sinners, etc.), fearful of that which is (recorded) therein. They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Lord treats no one with injustice.
50. And (remember) when We said to the angels; "Prostrate to Adam." So they prostrated except Iblis (Satan). He was one of the jinns; he disobeyed the Command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zalimun (polytheists, and wrong-doers, etc).
51. I (Allah) made them (Iblis and his offspring) not to witness (nor took their help in) the creation of the heavens and the earth and not (even) their own creation, nor was I (Allah) to take the misleaders as helpers.
52. And (remember) the Day He will say:"Call those (so-called) partners of Mine whom you pretended." Then they will cry unto them, but they will not answer them, and We shall put Maubiqa (a barrier, or enmity, or destruction, or a valley in Hell) between them.
53. And the Mujrimun (criminals, polytheists, sinners), shall see the Fire and apprehend that they have to fall therein. And they will find no way of escape from there.
54. And indeed We have put forth every kind of example in this Qur'an, for mankind. But, man is ever more quarrelsome than anything.
55. And nothing prevents men from believing, now when the guidance (the Qur'an) has come to them, and from asking Forgiveness of their Lord, except that the ways of the ancients be repeated with them (i.e. their destruction decreed by Allah), or the torment be brought to them face to face?
56. And We send not the Messengers except as giver of glad tidings and warners. But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and that with which they are warned, as jest and mockery!
57. And who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them forgetting what (deeds) his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Qur'an), and in their ears, deafness. And if you (O Muhammad ) call them to guidance, even then they will never be guided.
58. And your Lord is Most Forgiving, Owner of Mercy. Were He to call them to account for what they have earned, then surely, He would have hastened their punishment. But they have their appointed time, beyond which they will find no escape.
59. And these towns (population, 'Ad, Thamud, etc.) We destroyed when they did wrong. And We appointed a fixed time for their destruction.
60. And (remember) when Musa (Moses) said to his boy-servant: "I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling."
61. But when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel.
62. So when they had passed further on (beyond that fixed place), Musa (Moses) said to his boy-servant: "Bring us our morning meal; truly, we have suffered much fatigue in this, our journey."
63. He said:"Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaitan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!"
64. [Musa (Moses)] said: "That is what we have been seeking." So they went back retracing their footsteps.
65. Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.
66. Musa (Moses) said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?"
67. He (Khidr) said: "Verily! You will not be able to have patience with me!
68. "And how can you have patience about a thing which you know not?"
69. Musa (Moses) said: "If Allah will, you will find me patient, and I will not disobey you in aught."
70. He (Khidr) said: "Then, if you follow me, ask me not about anything till I myself mention it to you."
71. So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Musa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing "Imra" (a Munkar - evil, bad, dreadful thing)."
72. He (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?"
73. [Musa (Moses)] said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)."
74. Then they both proceeded, till they met a boy, he (Khidr) killed him. Musa (Moses) said: "Have you killed an innocent person who had killed none? Verily, you have committed a thing "Nukra" (a great Munkar - prohibited, evil, dreadful thing)!"
75. (Khidr) said: "Did I not tell you that you can have no patience with me?"
76. [Musa (Moses)] said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me."
77. Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. [Musa (Moses)] said: If you had wished, surely, you could have taken wages for it!"
78. (Khidr) said: "This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience.
79. "As for the ship, it belonged to Masakin (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force.
80. "And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.
81. "So we intended that their Lord should change him for them for one better in righteousness and near to mercy.
82. "And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience."
83. And they ask you about Dhul-Qarnain. Say: "I shall recite to you something of his story."
84. Verily, We established him in the earth, and We gave him the means of everything.
85. So he followed a way.
86. Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water. And he found near it a people. We (Allah) said (by inspiration): "O Dhul-Qarnain! Either you punish them, or treat them with kindness."
87. He said: "As for him (a disbeliever in the Oneness of Allah) who does wrong, we shall punish him; and then he will be brought back unto his Lord; Who will punish him with a terrible torment (Hell).
88. "But as for him who believes (in Allah's Oneness) and works righteousness, he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions)."
89. Then he followed another way,
90. Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allah) had provided no shelter against the sun.
91. So (it was)! And We knew all about him (Dhul-Qarnain).
92. Then he followed (another) way,
93. Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word.
94. They said: "O Dhul-Qarnain! Verily! Ya'juj and Ma'juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?"
95. He said: "That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier.
96. "Give me pieces (blocks) of iron," then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow," till when he had made it (red as) fire, he said: "Bring me molten copper to pour over it."
97. So they [Ya'juj and Ma'juj (Gog and Magog)] were made powerless to scale it or dig through it.
98. Dhul-Qarnain) said: "This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true."
99. And on that Day [i.e. the Day Ya'juj and Ma'juj (Gog and Magog) will come out], We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them all together.
100. And on that Day We shall present Hell to the disbelievers, plain to view,
101. (To) Those whose eyes had been under a covering from My Reminder (this Qur'an), and who could not bear to hear (it).
102. Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism).
103. Say (O Muhammad ): "Shall We tell you the greatest losers in respect of (their) deeds?
104. "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!
105. "They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight.
106. "That shall be their recompense, Hell; because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery.
107. "Verily! Those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous deeds, shall have the Gardens of Al-Firdaus (the Paradise) for their entertainment.
108. "Wherein they shall dwell (forever). No desire will they have to be removed therefrom."
109. Say (O Muhammad to mankind). "If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid."
110. Say (O Muhammad ): "I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."

Imagine that day when you will beg for another chance.

You beg for mercy. “Please Allah! Only one more chance, only one more chance!"

You open the Book of Deeds. You are shaking as you open the book knowing well that it has recorded every single deed and every sin. As soon as your eyes glance upon the first sin on the page you have opened, you begin to cry. You close the book and start to regr

et. You shout once more, “ALLAH! CAN I HAVE ONE MORE CHANCE!!!??”

But this is no time to regret. Your chance has now gone.

The blazing fire is in front of your eyes, waiting to crush you.....

My dear respected readers, do you want to end up like this? THINK OF HOW YOU ARE SPENDING YOUR LIFE. Is obeying Allah, Praying Salaah and pleasing Him not in your daily schedule?

CHANGE NOW! REPENT NOW!

The Prophet s.a.w said:
“The one who repents from sin is like one who has no sin.”
(Ibn Majah)

 I seek refuge in You AllahCC Al Samad Al Mu'id to protect us covering 'he' with Blessings (family, from Your Wills) .. Help me  making me be able Allahim, in this moment, for reach to help who is important... Allahim i ask You Your Angels, soldiers from You Al Awwal Al Wali Mking  a circle of protection  around he, give him  Peace in the heart, Health, Light, Faith increased for the thought '.. He be guided from You, AllahCc Al Zahir. steps are firm, straight look with Saints and Angels, from You, al Hamid, showing Victory .... who is submissive and NEVER desist , because believe in You AllahCC Ak Mughini, being in Patience,  Keepet YOU Ownner of our soul, amin amin amin

 Allah'im.. Al Zahir... Please.. Al Matim Al Karim
thanks amin amin amin

ﺍﻟﻠَّﻬُﻢَّ ﺻَﻞِّ ﻋَﻠَﻰ ﻣُﺤَﻤَّﺪٍ، ﻭَﻋَﻠَﻰ ﺁﻝِ ﻣُﺤَﻤَّﺪٍ، ﻛَﻤَﺎ ﺻَﻠَّﻴْﺖَ
ﻋَﻠَﻰ ﺇِﺑْﺮَﺍﻫِﻴﻢَ ﻭَﻋَﻠَﻰ ﺁﻝِ ﺇِﺑْﺮَﺍﻫِﻴﻢَ، ﺇِﻧَّﻚَ ﺣَﻤِﻴﺪٌ ﻣَﺠِﻴﺪٌ،

ﺍﻟﻠَّﻬُﻢَّ ﺑَﺎﺭِﻙْ ﻋَﻠَﻰ ﻣُﺤَﻤَّﺪٍ، ﻭَﻋَﻠَﻰ ﺁﻝِ ﻣُﺤَﻤ
َّﺪٍ،
ﻛَﻤَﺎ ﺑَﺎﺭَﻛْﺖَ ﻋَﻠَﻰ ﺇِﺑْﺮَﺍﻫِﻴﻢَ، ﻭَﻋَﻠَﻰ ﺁﻝِ ﺇِﺑْﺮَﺍﻫِﻴﻢَ،
ﺇِﻧَّﻚَ ﺣَﻤِﻴﺪٌ ﻣَﺠِﻴﺪٌ

English Translation:
“O Allah! Send Your
mercy on Muhammad
[sallallhu alhy wa'aalhi was'Salam]
and on the family
of Muhammad
[sallallhu alhy wa'aalhi was'Salam]
as You sent Your
mercy on Abraham
and on the family
of Abraham, for You
are the Most Praise-worthy,
the Most Glorious.

O Allah! Send Your
blessings on Muhammad
[sallallhu alhy wa'aalhi was'Salam]
and the family of
Muhammad
[sallallhu alhy wa'aalhi was'Salam]
as You sent your
blessings on Abraham
and on the family of
Abraham, for You
are the Most Praise-worthy,
the Most Glorious.”

“Allah’ım! Bildiğim ve bilmediğim, hemen verdiğin veya daha sonra verdiğin (dünya ve ahiretin) her türlü
hayrını Senden istiyorum.

Bildiğim ve bilmediğim, hemen verdiğin veya daha sonra
verdiğin (dünya ve ahiretin) her türlü şerrinden Sana sığı-

nıyorum.

Senden cenneti ve beni cennete yaklaştıracak sözleri ve iş-
leri yapabilmeyi nasip etmeni istiyorum.

Cehennemden ve beni cehenneme yaklaştıracak olan sözlerden ve işlerden Sana sığınıyorum.

Kulun ve Peygamberin Muhammed (s.a.s)’in istediği şeyleri Senden istiyorum.

Kulun ve Peygamberin Muhammed (s.a.s.)’in Sana sı-
ğındığı şeylerden ben de Sana sığınıyorum.

Hakkımda hükmettiğin işlerin sonucunu hayır yapmanı
istiyorum.”

(Hâkim, De’avât, No: 1914; bk. İbn Hıbbân, Ed’ıye, No: 869; İbn Ebî
Şeybe, Dua, 32, No: 29336)

"O Allah! From what I know, and I knew, immediately or at a later time you gave you gave (world and the hereafter) any hayrını You want.

From what I know, and I knew, immediately or at a later time you gave you gave (world and the hereafter) from the evil of all kinds I sığı-nıyorum.

You and me heaven yaklaştıracak heaven and could want to work-ing achievement factor

Yaklaştıracak of words and work the hell out of me and hell I sığınıyorum.

Your servant and Prophet Muhammed (SAS) wants things of You.

Your servant and Prophet Muhammad (s.a.s.) I ğındığı things You sığınıyorum SI-I.

I want you to hükmettiğin about the outcome of the no of jobs. "

(The judge, De 'avât, No: 1914; see İbn Hıbbân, Ed 'ıye, No: 869; İbn ABI on the authority, prayer, 32, No.: 29336)

Câmeras of the Petrobrás REGISTER THE LIFE IN THE OCEAN

 

SUBHANALLAH !

THOSE WHO BELIEVE, THEN OPEN ONE OF THE "MIND THE DOORS"
NEVER WILL RETURN TO WHAT WAS BEFORE
 
SO THE TRUTH IS: WHAT IN THE PAST AND NEVER WILL RETURN IS THE TIME.
BUT .. ACTS DONE IF CAUSED DAMAGE, IS BECAUSE WERE NOT UNDER THE ALLAH CC COMMAND .... BECAUSE ALLAH CC = PERFECTION, JUSTICE ...
SO OPEN MIND LEARN TO RECOGNIZE REAL TRUTH. Do not be fooled INNOVATIONS MADE BY MAN TO FOOL THE MAN HIMSELF.
SEE THE OWNER OF OUR UNIVERSE ..... Subhanallah ALLAHCC  IS THE CREATOR AND  ALLAHCC CREATIONS ARE ENOUGH!
YOURS BACK AND CORRECT ACTS flawed,
WHILE STILL HAVE TIME ..


Allah'im, show to all hearts , the all what is Real and what have not value. Help all to take cowrage for see the ownner mistakes and do the correction in this live. Help all soul to understand that we are learning, and one live is just a time for to do what need adn prove our submition to You.
Allaim. thanks for all wonderfull universe... and with shame , i , nothng, ask forgive for all us ignorants that no enught in to try to understand what mean RESPECT to YOU and  are killing lives, even without other to die outside , die inside. 
Allahim. many thanks for the opportunity in be muslim, and thos is important family and special and sincere .
Allahim i ask for Your Justice . and please, Protection. amin

Câmeras of the Petrobrás REGISTER THE LIFE IN THE OCEAN

 

SUBHANALLAH !

THOSE WHO BELIEVE, THEN OPEN ONE OF THE "MIND THE DOORS"
NEVER WILL RETURN TO WHAT WAS BEFORE
 
SO THE TRUTH IS: WHAT IN THE PAST AND NON FICIOU RESTORNA, IS THE TIME.
BUT .. ACTS DONE IF CAUSED DAMAGE, IS BECAUSE WERE NOT UNDER THE CONTROL OF ALLAHCC. BECAUSE ALLAH CC = PERFECTION, JUSTICE ¹
SO OPEN MIND LEARN TO RECOGNIZE REAL TRUTH. Do not be fooled INNOVATIONS MADE BY MAN TO FOOL THE MAN HIMSELF.
SEE THE OWNER OF OUR UNIVERSE ..... Subhanallah ALLAH IS THE CREATOR AND CC CREATIONS IN THEIR ARE ENOUGH!
YOURS BACK AND CORRECT ACTS flawed,
WHILE STILL HAVE TIME ..
Allah'im, show to all hearts , the all what is eal and what have not value. Help all to take cowrage for see the ownner mistakes and do the correction in this live. Help all soul to understand that we are learning, and one live is just a time for to do what need adn prove our submition to You.
Allaim. thanks for all wonderfull universe... and with shame , i , nothng, ask forgive for all ignorants that never try to understand what mean RESPECT to YOU and  are killing lives, even without other to die outside , die inside. 
Allahim. many thanks for the opportunity in be muslim, and thos is important family and special and sincere .
Allahim i ask for Your Justice . and please, Protection. amin

Surah Rahman - Beautiful and Heart trembling

Surah Rahman - Beautiful and Heart trembling Quran recitation by Syed Sa...

Islam saved Jewry. This is an unpopular, discomforting claim in the modern world. But it is a historical truth. The argument for it is double. First, in 570 CE, when the Prophet Mohammad was born, the Jews and Judaism were on the way to oblivion. And second, the coming of Islam saved them, providing a new context in which they not only survived, but flourished, laying foundations for subsequent Jewish cultural prosperity - also in Christendom - through the medieval period into the modern world.

By the fourth century, Christianity had become the dominant religion in the Roman empire. One aspect of this success was opposition to rival faiths, including Judaism, along with massive conversion of members of such faiths, sometimes by force, to Christianity. Much of our testimony about Jewish existence in the Roman empire from this time on consists of accounts of conversions.

Great and permanent reductions in numbers through conversion, between the fourth and the seventh centuries, brought with them a gradual but relentless whittling away of the status, rights, social and economic existence, and religious and cultural life of Jews all over the Roman empire.

A long series of enactments deprived Jewish people of their rights as citizens, prevented them from fulfilling their religious obligations, and excluded them from the society of their fellows.

Had Islam not come along, Jewry in the west would have declined to disappearance and Jewry in the east would have become just another oriental cult

This went along with the centuries-long military and political struggle with Persia. As a tiny element in the Christian world, the Jews should not have been affected much by this broad, political issue. Yet it affected them critically, because the Persian empire at this time included Babylon - now Iraq - at the time home to the world's greatest concentration of Jews.

Here also were the greatest centres of Jewish intellectual life. The most important single work of Jewish cultural creativity in over 3,000 years, apart from the Bible itself - the Talmud - came into being in Babylon. The struggle between Persia and Byzantium, in our period, led increasingly to a separation between Jews under Byzantine, Christian rule and Jews under Persian rule.

Beyond all this, the Jews who lived under Christian rule seemed to have lost the knowledge of their own culturally specific languages - Hebrew and Aramaic - and to have taken on the use of Latin or Greek or other non-Jewish, local, languages. This in turn must have meant that they also lost access to the central literary works of Jewish culture - the Torah, Mishnah, poetry, midrash, even liturgy.

The loss of the unifying force represented by language - and of the associated literature - was a major step towards assimilation and disappearance. In these circumstances, with contact with the one place where Jewish cultural life continued to prosper - Babylon - cut off by conflict with Persia, Jewish life in the Christian world of late antiquity was not simply a pale shadow of what it had been three or four centuries earlier. It was doomed. 


Had Islam not come along, the conflict with Persia would have continued. The separation between western Judaism, that of Christendom, and Babylonian Judaism, that of Mesopotamia, would have intensified. Jewry in the west would have declined to disappearance in many areas. And Jewry in the east would have become just another oriental cult.
But this was all prevented by the rise of Islam. The Islamic conquests of the seventh century changed the world, and did so with dramatic, wide-ranging and permanent effect for the Jews.

Within a century of the death of Mohammad, in 632, Muslim armies had conquered almost the whole of the world where Jews lived, from Spain eastward across North Africa and the Middle East as far as the eastern frontier of Iran and beyond. Almost all the Jews in the world were now ruled by Islam. This new situation transformed Jewish existence. Their fortunes changed in legal, demographic, social, religious, political, geographical, economic, linguistic and cultural terms - all for the better.

First, things improved politically. Almost everywhere in Christendom where Jews had lived now formed part of the same political space as Babylon - Cordoba and Basra lay in the same political world. The old frontier between the vital centre in Babylonia and the Jews of the Mediterranean basin was swept away, forever.

Political change was partnered by change in the legal status of the Jewish population: although it is not always clear what happened during the Muslim conquests, one thing is certain. The result of the conquests was, by and large, to make the Jews second-class citizens.

This should not be misunderstood: to be a second-class citizen was a far better thing to be than not to be a citizen at all. For most of these Jews, second-class citizenship represented a major advance. In Visigothic Spain, for example, shortly before the Muslim conquest in 711, the Jews had seen their children removed from them and forcibly converted to Christianity and had themselves been enslaved.

In the developing Islamic societies of the classical and medieval periods, being a Jew meant belonging to a category defined under law, enjoying certain rights and protections, alongside various obligations. These rights and protections were not as extensive or as generous as those enjoyed by Muslims, and the obligations were greater but, for the first few centuries, the Muslims themselves were a minority, and the practical differences were not all that great. 
Along with legal near-equality came social and economic equality. Jews were not confined to ghettos, either literally or in terms of economic activity. The societies of Islam were, in effect, open societies. In religious terms, too, Jews enjoyed virtually full freedom. They might not build many new synagogues - in theory - and they might not make too public their profession of their faith, but there was no really significant restriction on the practice of their religion. Along with internal legal autonomy, they also enjoyed formal representation, through leaders of their own, before the authorities of the state. Imperfect and often not quite as rosy as this might sound, it was at least the broad norm.

 Maimonides, was a preeminent medieval Jewish philosopher and one of the most prolific and followed Torah scholars and physicians of the Middle Ages. He was born in Cordoba, Spain on Passover Eve, 1135, and died in Egypt (or Tiberias) on 20th Tevet, December 12, 1204. He was a rabbi, physician and philosopher in Morocco and Egypt.

The political unity brought by the new Islamic world-empire did not last, but it created a vast Islamic world civilisation, similar to the older Christian civilisation that it replaced. Within this huge area, Jews lived and enjoyed broadly similar status and rights everywhere. They could move around, maintain contacts, and develop their identity as Jews. A great new expansion of trade from the ninth century onwards brought the Spanish Jews - like the Muslims - into touch with the Jews and the Muslims even of India.

All this was encouraged by a further, critical development. Huge numbers of people in the new world of Islam adopted the language of the Muslim Arabs. Arabic gradually became the principal language of this vast area, excluding almost all the rest: Greek and Syriac, Aramaic and Coptic and Latin all died out, replaced by Arabic. Persian, too, went into a long retreat, to reappear later heavily influenced by Arabic.

The Jews moved over to Arabic very rapidly. By the early 10th century, only 300 years after the conquests, Sa'adya Gaon was translating the Bible into Arabic. Bible translation is a massive task - it is not undertaken unless there is a need for it. By about the year 900, the Jews had largely abandoned other languages and taken on Arabic.

The change of language in its turn brought the Jews into direct contact with broader cultural developments. The result from the 10th century on was a striking pairing of two cultures. The Jews of the Islamic world developed an entirely new culture, which differed from their culture before Islam in terms of language, cultural forms, influences, and uses. Instead of being concerned primarily with religion, the new Jewish culture of the Islamic world, like that of its neighbours, mixed the religious and the secular to a high degree. The contrast, both with the past and with medieval Christian Europe, was enormous.

Like their neighbours, these Jews wrote in Arabic in part, and in a Jewish form of that language. The use of Arabic brought them close to the Arabs. But the use of a specific Jewish form of that language maintained the barriers between Jew and Muslim. The subjects that Jews wrote about, and the literary forms in which they wrote about them, were largely new ones, borrowed from the Muslims and developed in tandem with developments in Arabic Islam.

Also at this time, Hebrew was revived as a language of high literature, parallel to the use among the Muslims of a high form of Arabic for similar purposes. Along with its use for poetry and artistic prose, secular writing of all forms in Hebrew and in (Judeo-)Arabic came into being, some of it of high quality.


Much of the greatest poetry in Hebrew written since the Bible comes from this period. Sa'adya Gaon, Solomon Ibn Gabirol, Ibn Ezra (Moses and Abraham), Maimonides, Yehuda Halevi, Yehudah al-Harizi, Samuel ha-Nagid, and many more - all of these names, well known today, belong in the first rank of Jewish literary and cultural endeavour.

W here did these Jews produce all this? When did they and their neighbours achieve this symbiosis, this mode of living together? The Jews did it in a number of centres of excellence. The most outstanding of these was Islamic Spain, where there was a true Jewish Golden Age, alongside a wave of cultural achievement among the Muslim population. The Spanish case illustrates a more general pattern, too.

What happened in Islamic Spain - waves of Jewish cultural prosperity paralleling waves of cultural prosperity among the Muslims - exemplifies a larger pattern in Arab Islam. In Baghdad, between the ninth and the twelfth centuries; in Qayrawan (in north Africa), between the ninth and the 11th centuries; in Cairo, between the 10th and the 12th centuries, and elsewhere, the rise and fall of cultural centres of Islam tended to be reflected in the rise and fall of Jewish cultural activity in the same places.

This was not coincidence, and nor was it the product of particularly enlightened liberal patronage by Muslim rulers. It was the product of a number of deeper features of these societies, social and cultural, legal and economic, linguistic and political, which together enabled and indeed encouraged the Jews of the Islamic world to create a novel sub-culture within the high civilisation of the time.

This did not last for ever; the period of culturally successful symbiosis between Jew and Arab Muslim in the middle ages came to a close by about 1300. In reality, it had reached this point even earlier, with the overall relative decline in the importance and vitality of Arabic culture, both in relation to western European cultures and in relation to other cultural forms within Islam itself; Persian and Turkish.

Jewish cultural prosperity in the middle ages operated in large part as a function of Muslim, Arabic cultural (and to some degree political) prosperity: when Muslim Arabic culture thrived, so did that of the Jews; when Muslim Arabic culture declined, so did that of the Jews.

In the case of the Jews, however, the cultural capital thus created also served as the seed-bed of further growth elsewhere - in Christian Spain and in the Christian world more generally.

The Islamic world was not the only source of inspiration for the Jewish cultural revival that came later in Christian Europe, but it certainly was a major contributor to that development. Its significance cannot be overestimated.

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David J Wasserstein is the Eugene Greener Jr Professor of Jewish Studies at Vanderbilt University. This article is adapted from last week's Jordan Lectures in Comparative Religion at the School of Oriental and African Studies.