• {And when they are alone with their devils, they say, 'Indeed, we are with you; we were only mocking.'} [Al-Baqarah: 14]
Some people, when their sins increase, turn into devils and demons. They only command evil and hate nothing as much as they hate good and its people. They and their companions become devils, seizing the moment when they are around good, only to increase in disbelief and transgression.

{وَإِذَا خَلَوۡا۟ إِلَىٰ شَیَـٰطِینِهِمۡ قَالُوۤا۟ إِنَّا مَعَكُمۡ إِنَّمَا نَحۡنُ مُسۡتَهۡزِءُونَ } [البَقَرَةِ: 14]
بعض الناس إذا كثرت معاصيهم تحولوا إلى أبالسة وشياطين، فلا يأمرون إلا بالشر، ولا يكرهون شيئا كما يكرهون الخير وأهله، وأصبحوا وأصحابهم شياطين ينتظرون لحظة تجمعه بهم حتى يزدادو كفرا وغيا.

Surah Baqarah, ayat 14
And when they meet those who believe, they say, 'We believe'; but when they are alone with their evil ones, they say, 'Indeed, we are with you; we were only mockers.'

In this ayat 14, when the hypocrites are talked about the noun form is used 'مُسْتَهْزِءُونَ'   .  I remember that in A.R.T class we talked about how the noun form is more permanent as opposed the verb form. Which, for me, shows that hypocrites have this habit of 'mockery' instilled in them; it's part of their personality and not a fleeting trait that comes and goes. Just elaborates the despicable character they have.

Jazakallahu khairan for the feedback and the learning points! 

QuranicArt

وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا ۖ وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ ۖ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ
یہ آیت نہ صرف منافقین کے کردار کی عکاسی کرتی ہے بلکہ اندرونی ٹوٹ پھوٹ اور شخصیت کے دوغلے پن کی بھی خبر دیتی ہے۔ ایسا شخص جو مختلف محفلوں میں مختلف رنگ اختیار کرے، درحقیقت وہ ایک 'بےجڑ درخت' کی مانند ہوتا ہے نہ اپنی جڑیں رکھتا ہے، نہ پھل دیتا ہے، بس ہر جھونکے کے ساتھ جھکتا اور گرتا ہے۔
اشاد باری ہے:
'قَالُوا آمَنَّا' 
ایمان کا دعویٰ صرف زبان سے تھا۔ دل ایمان سے خالی تھا۔ یہ آج بھی دیکھنے کو ملتا ہے:
'الحمدللہ، میں نمازی ہوں' کہنے والا شخص کسی کی غیبت میں شریک ہوتا ہے۔
'الحمدللہ، ہم دیندار گھرانے سے ہیں' کہنے والا اپنے نفس کی غلامی میں دن گزارتا ہے۔
یہ زبان کی چمک باطن کی تاریکی کو چھپا نہیں سکتی۔ قرآن ہمیں منتبہ کرتا ہے: 
'يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ'
وہ اپنی زبان سے وہ کہتے ہیں جو ان کے دلوں میں نہیں ہوتا۔ (الفتح: 11)
اور پھر خلوت میں اصل چہرہ ظاہر ہوتا ہے:
'وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ'
یعنی جب وہ ایمان والوں سے الگ ہوتے ہیں، اور اپنی اصل محفل میں پہنچتے ہیں، تب ان کی حقیقت کھلتی ہے۔ یہاں سوال یہ ہے: میری خلوت کیا ہے؟ کیا میں تنہائی میں بھی ویسی ہی ہوتی ہوں جیسا لوگوں کے سامنے ہوں؟ یا میرا اصل چہرہ صرف رات کی تاریکی یا بند دروازوں کے پیچھے نظر آتا ہے؟
حضرت عبداللہ بن عمرؓ نے فرمایا:  
''لو رأيتم خلوات الناس، لعرفتم وجوههم!'
اگر تم لوگوں کی تنہائیوں کو دیکھ سکو، تو ان کے چہرے پہچان لو گے۔
'شياطينهم' ہمارے شیطان کون ہیں؟ یہاں 'شیطان' صرف جنّات نہیں بلکہ ہر وہ شخص یا نظریہ ہے: جو ہمیں اللہ کی یاد سے دور کرے۔ جو ہمیں دین کے ظاہری عمل کی محض نمائش کی طرف لے جائے۔ جو دل میں وسوسے، حسد، تکبر یا کینہ بڑھائے۔ شیطان کی چال یہ نہیں کہ وہ کہے: کفر کر! بلکہ وہ کہتا ہے: منافقت کر، تاکہ کفر تمہیں خود ہی کھینچ لے۔
'إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ' 
یہ وہ مذاق ہے جو ایمان کو کھا جاتا ہے۔ یہاں 'استہزاء' صرف الفاظ نہیں، یہ ایک دل کا رویہ ہے: دین کو سنجیدہ نہ لینا، نیک لوگوں کو 'اوور' سمجھنا، تقویٰ کی علامتوں کا تمسخر، احکاماتِ الٰہی پر طنزیہ تبصرے۔ یہ مذاق دراصل دل کی سڑن کو ظاہر کرتا ہے، ایک ایسی بیماری جس کا اختتام ایمان کی موت پر ہوتا ہے۔
امام ابن تیمیہؒ فرماتے ہیں:
'النفاق لا يكون في القول فقط، بل في النية، والعمل، والصداقة، والوفاء، وكل نية خفية قد تخالف الظاهر.'
نفاق صرف قول میں نہیں، بلکہ نیت، عمل، دوستی، وفا داری، ہر اس چیز میں ہو سکتا ہے جس کا باطن ظاہر سے مختلف ہو۔
عملی زندگی میں اس آیت کی جھلک ہمیں نظر آتی ہے جب:
ایک طالبہ جو درسِ قرآن میں موجود ہو، مگر دل میں نیت 'شہرت' کی ہو—وہی نفاق کا بیج ہے۔
ایک مبلغ جو منبر پر سچ بولے، مگر تنہائی میں سچ سے بھاگے—وہی تضاد اس آیت میں مذموم ہے۔
ایک ماں جو بیٹی کو پردے کا کہے، اور خود فیشن کی غلام ہو—وہی دوہرا معیار اس آیت کا مصداق بن سکتا ہے۔
ایک شخص جو کسی صالح محفل میں 'دینی' نظر آئے، اور سوشل میڈیا پر 'جدید فکری مذاق' کرے—وہی مستہزئ ہے۔
یہ آیت مجھے سکھاتی ہے:
خلوص نیت کا احتساب: 'میں کیوں نیک بننے کی کوشش کر رہی ہوں؟ اللہ کے لیے یا لوگوں کے لیے؟'
اپنی خلوتوں کا محاسبہ: 'میں تنہائی میں کیسی انسان ہوں؟'
حلقہ احباب پر نظر: 'کیا میرے دوست وہ ہیں جو مجھے ایمان میں مضبوط کریں، یا نفاق کی راہ دکھائیں؟'
اللَّهُمَّ اجْعَلْنَا مِمَّنْ يُخَالِفُ نِفَاقَ النَّفْسِ، وَيُوَافِقُ صِدْقَ الْقَلْبِ، وَيَجْعَلُ خَلْوَتَهُ كَعَلَانِيَتِهِ، وَيَكُونُ مَعَ الصَّادِقِينَ لَا الْمُنَافِقِينَ۔
 اے اللہ! ہمیں اُن لوگوں میں شامل فرما جو نفس کے نفاق کی مخالفت کرتے ہیں، اور دل کی سچائی کے مطابق عمل کرتے ہیں، اور جن کی تنہائی (خلوت) اُن کے ظاہر (علانیہ) جیسی ہوتی ہے، اور جو سچے لوگوں کے ساتھ ہوتے ہیں، منافقوں کے ساتھ نہیں۔
آمین یا رب العالمین!

آمین۔ آپ کی اس خوبصورت تحریر کے لیے جزاکم اللہ خیراً! اس تدبر سے یقیناً بہت سے قارئین کو سوچنے اور سنوارنے کا موقع ملے گا۔



In the beginning of Surah Al-Baqarah, Allah discusses the characteristics of believers, disbelievers, and hypocrites. While these verses directly address the hypocrites of Medina, and have also some other implication but following are some forms of hypocrisy in light of these verses that should be reflect on . 

Ayah 8  : True Belief Requires Action

Saying 'I am Muslim' isn't enough. If I don't pray, neglect Allah's words, mistreat others, lack respect for the less privileged, sever family ties, lie, or indulge in forbidden acts, then I don't truly believe in Allah and Judgment Day. Genuine belief changes how I see everything.


Ayah 9: A Self-Imposed Illusion

When I pretend to be someone I'm not, trying to deceive others into believing a false image of me, I end up spending all my time maintaining that facade. If people believe this fake version of me, I'm not deceiving them—I'm only deceiving myself


Ayah 10: The Danger of Unchecked Desires

When I harbor desires for glory, fame, or any form of greed, and I don't resist them despite knowing they're harmful, and even try to defend it Allah may increase these desires within me. I might even start feeling comfortable heading down that destructive path


Ayah 11-12 :The Pitfall of Stubbornness

When someone tries to correct me, if I stubbornly and ignorantly defend my position, even if my actions harm others, refusing to admit my mistakes and instead criticizing the other person, it contributes to the spread of corruption. We see this on a large scale, where the most corrupt individuals never admit their culpability.



Ayah 13 : Misjudging the True Essence

If someone refers to me or mentions a believer as an example, but I discover that they don't seem cool, lack style, are poor, or are from a lower class, and I respond by thinking, 'Should I believe like them? They are so extreme, unconcerned with worldly attractions, parties, and 'yolo'. lifestyle.' In other words, I consider them fools. But if I have this mindset, then it is I who is the fool, no matter how good-looking or materially successful I may be.



Ayah 14: The Mask of Piety

One of the most common diseases in the subcontinent, and possibly elsewhere, is the need to show off. When someone turns to religion, the first challenge they face is the temptation to appear pious.

In public, especially in mosques or gatherings, i present myself as a devout believer. My words, references, worship, remembrance of Allah 
even my reflections that i am writing now are all for the sake of maintaining the image of a good, pious person. 
However, in private or with close friends, or in any vulnerable environment the neglection of faith emerges. I find myself torn between two worlds—This internal struggle feels like partying with the devil while trying to maintain a façade of piety.—trying to appear devout while indulging in worldly pleasures and abandoning my religious obligations.

Today, something struck me while revisiting this passage, and I was truly amazed. It caught my attention in a way it never had before, so I thought I would share it here.
The words of Allah are an endless ocean. When we notice or discover one gem among the countless treasures, the only words that come to the tongue are: SubhanAllah!
There is such depth in the words of Allah, and such precise and consistent usage, that each time we return to them, we may uncover a new gem we had never seen before and then yet another.

One theme that stood out to me in the opening passage about the hypocrites in Surah Al-Baqarah is that whenever the hypocrites make a claim about themselves or about the believers, Allah immediately responds to that claim in the very next words. He clarifies their reality. Not only does He respond to it, but He turns it back on them with even stronger emphasis, making the truth clear and exposing their real state.
Part of this emphasis appears through the shift between fi‘l and ism. While an ism is more than just what we call a “noun” in English, and a fi‘l is more than simply a “verb,” for the sake of simplicity, I will occasionally use those terms here.  A noun often implies permanence and constancy, whereas a verb implies something temporary. Now, keep this in mind as you continue reading.

Ayah 8

  وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ
[“And of the people are some who say, ‘We believe in Allah and the Last Day,’ but they are not believers.”] (Saheeh International)

Notice how they say ءَامَنَّا -  “we believed”. This is a fi‘l, a verb expressing an action they claim to have performed. They present belief as something they did.

But Allah immediately responds:
 وَمَا هُم بِمُؤْمِنِينَ

Here, Allah uses مُؤْمِنِينَ, which is an ism. He also uses ما for negation and adds the extra ب before مُؤْمِنِينَ, now what it does is, it intensifies the negation. This construction creates a very strong denial, as if to say "they are absolutely not believers."
They claimed belief as an action, but Allah denies them the title of believers.

Ayah 11–12

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ
أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَـٰكِن لَّا يَشْعُرُونَ

[And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers."
Unquestionably, it is they who are the corrupters, but they perceive [it] not.]
 (Saheeh International)

They are told:
 لَا تُفْسِدُوا فِي الْأَرْضِ
“Do not cause corruption on the earth”

They respond:
 إِنَّمَا نَحْنُ مُصْلِحُونَ
“We are only reformers”

Notice: they don't say “we reform.” Instead, they claim the title مُصْلِحُونَ , an ism. They present reformers as their title.

But Allah responds:
 أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ
[“Unquestionably, it is they who are the corrupters…”]

In this response there are multiple layers of emphasis. أَلَا functions as an alert, drawing attention. إِنَّ adds certainty and emphasis. The attached هم in إِنَّهُمْ points directly to them. The separate هم adds another level of emphasis. Then الْمُفْسِدُونَ, an ism with an ال - “the real corrupters in reality”, adding another level of emphasis.

It's as if the meaning becomes: Pay attention! Indeed they, THEY ARE THE CORRUPTERS…. Allah doesn't merely correct them. He overturns their self-description with even stronger emphasis.

Ayah 13

وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓا۟ أَنُؤْمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُ ۗ أَلَآ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ وَلَـٰكِن لَّا يَعْلَمُونَ

[And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not.]  (Saheeh International)

They say:
أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ
[“Should we believe as the foolish have believed?”]

They label the believers as السفهاء - “the foolish ones”

Allah responds:
 أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ
[Unquestionably, it is they who are the foolish.]

Again we see the same structure of emphasis: أَلَا, then إِنَّهُمْ, then another  هُمُ for emphasis, and then  السُّفَهَاءُ, an ism with an ال. They accuse the believers, and Allah reverses the label and assigns it back to them with stronger emphasis.

Ayah 14–15

وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ إِلَىٰ شَيَـٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ
ٱللَّسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ

[And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers."
[But] Allāh mocks them and prolongs them in their transgression [while] they wander blindly.] (Saheeh International)

When they meet the believers, they say:
 آمَنَّا
["We believe"]
Again, belief is expressed as a fi‘l, an action.

But when they are alone with their devils, they say:
 إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ
[“We are only mockers”]
مُسْتَهْزِئُونَ is an ism. Mockery is presented as an established trait. Belief is a claim of action, but mockery is a firmly rooted quality in them.

Then Allah responds:
 ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ
“[But] Allah mocks them and He prolongs them in their transgression while they wander blindly”
Here, يَسْتَهْزِئُ is a fi‘l. Allah doesn't describe Himself with mockery as a permanent attribute, rather it appears here as an action of just recompense in response to their behavior. Their mockery is returned upon them, and Allah prolongs them in their transgression while they wander blindly. They think that they are deceiving others, but they don't realize that they are only deceiving themselves.

May Allah protect us from hypocrisy, make us among the truthful, and include us among the true believers. Ameen

#wording ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​

Faryal Riaz​ Wa iyyaki, ya Ukhti Al-Habiba Ash-sharifah 😌💎, yeh rha 🥹🩵✨

The way the mock they  believers  by pretending to be pleased with their religion and on their side , Allah mocks them by not immediately punishing them in the worldly life to give them the illusion that they are on the  right path in the dunya until they are just about to cross the bridge on the day of judgment that leads to paradise when a wall will be built to seperate between them and the believers and that's when they were realize they were only fooling themselves and never fooled Allah, the most just who does not commit an atoms weight of injustice.

#Week1 #QuranicCalendar #Yaqeen #Certainty #Iman #Faith  #Hajj #Tilawat #Recitation #Reverts #Arabic #Tafsir #Commentaries #QuranInAYear 

One of our reflection prompts this week (Week One of Qur'an in a Year) is 'How do we believe in Allah SWT without seeing Him?'

As a recent revert (March 2022) who was coming from a position of near-atheism, I worried greatly for a while about how it would ever be possible to truly believe in God. But little by slow, Allah SWT, the Gentle and All-Aware, has manifested His presence and care in my life, time and time again. 

There are so many examples. I'll write here about two of them. God wiling:

Help during Hajj
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I made Hajj last year, Alhamdulillah. I didn't sleep much and I got sick too. Not uncommon! But I could often sense that, even though I was often too tired to think straight, Allah SWT was physically guiding me to what I needed most at the time, whether it be a seat on the ground that allowed me some back support, or whether it be medical care or even a local brother who helped me with a wheelchair for tawaf! I was able to complete everything I needed to do for Hajj, Alhamdulillah, but that's because my Rabb gave me everything I needed just as I needed it.

A Ramadan Stretch Goal: Reciting a Juz a Day
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Learning to read the Arabic script has been an ongoing challenge. As of late last year I still could recite only a few ayat at a time before I would get mentally tired. 

Around that time I began making a du'a that Allah SWT make the Qur'an the spring of my heart and the light of my chest. I recited the du'a for a few weeks and then forgot about it.  

Then I found some learning materials online that improved my ability to read the script and to understand some of the grammatical structures and vocabulary in the Qur'an. And as of Sha'ban, I found myself making an intention to recite a juz a day during Ramadan. And Alhamdulillah, Allah SWT opened the way for me to be able to do just that. Was it tough at times? Yes! Was my tajwid good? No. Did it take me a long time to recite one juz a day? Yes, but the time I needed got shorter each day. Did I connect with the Qur'an in a way I never had before? Absolutely. 

Long story short, a lot of that 'impostor syndrome' feeling is gone now. I still need good English translations to be able to understand the meanings of the ayat and each surah as a whole, and I have a few favorite tafasir (commentaries) that I rely on as well. But I see this recent Ramadan experience as nothing short of miraculous. 

I just remembered the other day that I had been making that du'a, and even though I eventually forgot to keep making it, Allah SWT answered it.

Du'aa
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May Allah SWT grant tawfiq (success) to all of the participants in Qur'an In A Year and may He shower baraka and noor (increase and light) into the lives of the QuranReflect team, Shaykh Saeed, and everyone who's participated in bringing this initiative to us. Barakallahu fikhum.

May Allah bless you and your words. Jazakallah khair for this reflection, and for sharing your story 🤍

> Yes, but the time I needed got shorter each day. Did I connect with the Qur'an in a way I never had before? Absolutely.

This part is comforting as someone who's currently stumbling across the letters of Quran. As I'm still finding my rhythm with tajweed, it reassures me that progress doesn't have to be dramatic to be real.
Day by day, I trust that this small consistency will grow into something deeper. Inshallah, one day I won't just be reciting the words, rather, I'll feel them settle in my heart.

May Allah continue to bless you in your journey and writing ❤️

In the Name of Allah, the Most Merciful, the Especially Merciful,

I had read a few translations of the Qur’an several times during my teenage years. I was marvelled by the science of the Qur’an. Yet, I didn’t really contemplate about the Prophets peace be upon them all, the Day of Judgment and death.  I believe I had not ‘experienced’ much about life and especially I had not suffered much loss during my youth. 

Then one day, it was as though the Qur’an was ‘forced upon me’ by Allah through our Qur’an group ‘Quran Crew’; for Muslim women a small but growing group who come from various parts of the world. I realised then Guidance and invitation to the Qur’an only comes from Allah. It is Allah only who can open a person’s heart. 

In my early days of contemplating the Qur’an with our taddabur group, I had forgotten my books (that I habitually carry) whilst travelling. I had my children’s iPad and I felt the urge to read whilst as a passenger in the car. I saw some ‘kindle books’ and decided to look for a book. I found ‘The Book of Aphorisms’ or ‘Kitab Al Hikam’ by Ibn Ata Illah (an esteemed scholar from Egypt and praised by Ibn Taymmiyah). 

The cover was relatively unappealing but something drew me to this book and as I turned the pages I read the following:

'When Allah unfolds a realm of knowledge for you, get rid of the feeling that you are not qualified for that in terms of deeds. He opened up  that for you because He wanted to make Himself known to you. Don’t you know that the knowledge was His presentation for you, while the deeds were yours for Him and, of course, your presentation will be zilch compared to that of Him.'  (Pg 5).

Having read this, I was astounded I had recently had miracle encounter with a sister from another part of the world and together we formed a taddabur group. I struggled against this responsibility. Afterwards, shortly I discovered Quran Reflect. For four years, I have been turning the pages of the Qur’an deeply contemplating on most days. I consider this nothing but a miracle and the Generosity of Allah towards me. I also know there are beautiful stories from mankind of how they discovered the Qur’an. All coming to the conclusion that this is truly the Mercy of Allah. 

Yet, the Qur’an carries responsibility and the responsibility of action, adherence and trust upon Allah. It’s not a gift to be taken without huge gratitude, a gratitude that must be given every single day. 

I was once in my tajweed class and I was struggling and my teacher from Egypt she told me ‘ask Allah for help, ask Allah to make it easy’ so I had this habit to ask Allah to make things easy and I realised I should do the same when applying the Qur’an to make it easy. For often the soul will struggle against the temptations of this world. 

I must contemplate always this gift, this invitation to follow and show my gratitude by implementing the Qur’an and always being in awe of Allah and always remembering He indeed is the Most Gracious and ever so Merciful. Yet, I need His help to follow. 

This ayah in a good way frightens me. I know if I am sincere with Allah, He will be with me. So I ask for His help to guide me with His Blessed Book.

Shauma Hayyu Syakura​ may the Qur’an be our companion in this world, for it to be our companion in the barzakh and on the day of judgment and we are elevated through the quran and we are forgiven because Allah guided us to love His words and to heed them. All praise is due to Allah Lord of the worlds, and I am grateful to Allah that you are striving and keep that striving and may you feel the sweetness of striving that you cannot be without the Qur’an, Allahumma Ameen 🤲🏻♥️

The fruit that a plant bears depends on the seed that we sow.When allah provides us with seeds,we have to nurture and water it in a good fertile soil so that it produces lot and lot of fruits,flowers and seeds.

Throughout our lives Allah is constantly planting seeds of faith in our life and calling us to also plant seeds of faith in the lives of others, on an ongoing basis.

Remember —a farmer who plants good quality seeds,in a highly fertile soil generously will get a great crop.

TO REAP GREAT BENEFITS

*the soil(heart) has to be fertile with faith.
We should make our heart clean and pure to reap good harvest.

*good watering and light is required to yield good crop.
      With Allahs mercy and light,when a fertile heart receive rain of benefial knowledge,it grows abundantly.
 
*we can produce more and more crops by sowing the seeds from our own crops.If the root is strong and deep,we can reap crops in plenty and in good quality .

             Likewise for each good deed that we do with strong faith and sincerity,we get a great harvest eventhough we may not see it now.Once seed is sown allah will make it grow and allah increases it,and we continue to reap the benefits.SUBHANALLAH

🔔🔔🔔🔔🔔🔔🔔

*The weeds and parasites growing around the crops if not checked and rooted out, from to time, it is likely that they’ll take over and kill the crops.  

Similarly, the faith and righteous deeds must be cleared of the weeds of hypocrisy and innovation.May Allah protect us all....
 
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

Every deed of the son of Adam is multiplied from ten to seven hundred times. Allah the Exalted says: Except for fasting, for it is done for my sake and I will reward it.

Source: Sahih Muslim 1151, Grade: Sahih


Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

None gives charity from what is good, for Allah only accepts what is good, but that the Merciful takes it with His right hand. Even if it is a date, it is nurtured in the hand of the Merciful until it becomes greater than a mountain, just as one of you nurtures his young horse or camel.

Source: Sahih Muslim 1014, Grade: Sahih

SUBHANALLAH....
ALHAMDULILLAH...
May Allah help us to remember that whenever we are giving sadaqa,it goes directly to Allahs right hand.May Allah pour his mercy upon us to race to earn his immense pleasure....Aameen.

Allahu akbar kabeera
Walhamdulillahi kaseera
Wasubhanallahi bukrathan wa aseela.....


# spend
# charity
# good deeds
# Allah increases

2: Surah Al Baqara (The Cow/Heifer)
Get to know the Surah that angels descend to the sky for when it is recited.
Early Madani (among the first to be revealed to the Prophet after Hijra)
It was named after the story of Prophet Musa (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) and his people regarding the cow
Contains the last verse of the Quran to be revealed to the Prophet (2:281)
It has 286 verses, and is the largest Surah in the Quran. 
Has been highly praised by the Prophet (ﷺ); Holding on to Surah Al-Baqarah is a blessing upon blessing. Abandoning it is regret, as Prophet Muhammad (ﷺ) said.
The opening verses of Surah al-Baqara clarify that the Qur’an is here to guide us, but we can only access that guidance if we are sincere in striving for righteousness.
Summary of some of its topics:
The 3 broad categories of Mankind
It covers every aspect of theology - from the 5 principles of Islam to the 6 Articles of Faith.
This Surah emphasizes ways to attain Guidance, true righteousness, and Ethics of the Muslim ummah
This surah cites sixteen different issues concerning Jewish dissent all through their long history as documented in the Torah. Bani Israel was chosen to be a model nation under God’s guidance, so they can show how to follow divine guidance to all of humanity. That was their responsibility and there is a long discourse on how Allah gave them that responsibility, but they transgressed. 
As Muslims, we should look into our hearts and the essence of our religion and live it with sincerity and true faith. 
Detailed laws of Islam related to every area of life, such as Fasting, Hajj, Marriage, Divorce, Warfare, and Criminal law; in between which Allah stresses the importance of Taqwa.
The surah concludes with rulings on Charity as the foundation of the Islamic Economy & the biggest cardinal sin in finance (interest)
9 Logical themes of Al-Baqara.
Theme 1: The 3 audiences of the Quran (2: 1-27)
Allah (SWT) divides the audience of the Quran into three groups: 
Believers: The people who have faith and engage with the Quran (2: 1-5)
Disbelievers: The people who completely reject it (2: 6-7)
Hypocrites: The people who claim to have faith but they don’t have faith (2:8-20).
Allah (SWT) informs us that these three groups have always existed (2: 21-27).

Theme 2: Creation of Adam (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ)- The father of Mankind (2: 28-39)
Here, Allah mentions the story of Adam (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ), his creation, Shaitan’s rebellion and how Adam & his wife ended up on earth. Just as Adam was chosen for the responsibility of being God’s vicegerent on earth as humanity spread out, it was important not to have just one person to take over this responsibility, but an entire nation.
Theme 3: Children of Israel- The old nation (2: 40-123)
This Surah discusses the negative attitude of the Jews in Madina towards the message of Islam, and their history, both ancient and recent. Such incidences of their habitual transgressions in this surah include:
After being saved from Pharaoh & his people, the parting of the sea, worshiping of the calf and their repentance (2: 49-54).
After being revived from death; their arrival at the town and what has been provided to them from the earth; the sabbath and the punishment they received (2: 55-66)
Their encounter with Prophet Musa (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) on the sacrifice of the cow (2: 67-77)
The people of the book (Jews, Christians, Sabeans) and their disbelief (2: 78-123).
Story of later generations of Bani Israel including the war between Prophet Dawud (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) & Jalut (2:243-252)

Theme 4: Ibrahim (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ)- Father of the new nation (2: 124-141)
Allah (SWT) talks about Prophet Abraham, peace be upon him.
The tests of Ibrahim (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) & how he upheld them (2: 124-126)
The building of the Kaaba and the dua’s of Ibrahim (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ). As he built that house he prayed for a prophet to come, and Prophet Muhammad (ﷺ) is the answer to that prayer. (2: 126-129)
The legacy of Ibrahim (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ): his submission to Allah and that of his sons and the descendants of Yaqub (2: 130-134)
The believers (the new ummah, Jews & Christians) regarding the religion of Ibrahim (A.S) (2: 135-141)

Theme 5: The new nation: Change of the qibla (2: 142-150)
Of this Surah is the command for the Prophet Muhammad (ﷺ) to change his prayer direction from Jerusalem towards the Kaaba. The nation of believers is now new, and they will be put to the test. 

Theme 6: The New Nation: Muslim Ummah & their trials ahead (2: 151-177)
What is interesting to note is that Allah tells us the story of Adam, whom He tested, but Adam failed the test, then was redeemed. Then the story of the Children of Israel who were also tested, but they also failed the test, and they have a chance to be redeemed. Allah then mentions the story of Ibrahim (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ), who passed all the tests he went through, then finally the Ummah of believers and the tests they will go through: So the sequence of the stories in this Surah is father, nation, father, nation.
The rightly guided remember Allah, are patient and prayerful (2: 151-158)
Those cursed by Allah conceal the clear proofs sent to them (2: 159-160)
Shaitan: is the enemy of Mankind & the disbelievers; 
Forbiddance of eating dead animals, blood, the flesh of swine & animals sacrificed for those other than Allah (2: 161-167)
True righteousness and what it entails (2:177)

Theme 7: Laws of the New nation (Trials of the believers- 2:178-203)
What are we to be tested with? The Surah continues with new laws for the Muslim nation in an incredible systematic order. Some of which include the prescription of: 
Legal retribution (2: 178-179)
Wills & bequest for parents and close relatives when death approaches (2: 180-182)
Fasting and the limits set by Allah (2: 183-187)
Prohibition of bribery and corruption (2:188)
Jihad (2:189-195)
Hajj & Umrah (2:196-203)
Taking care of Orphans (2:220)
Prohibition of marrying the polytheist (2:221)
Marriage, Divorce, the widow & the limits set by Allah (2: 222-242)

Theme 8: Guidance & Greed (2: 204-283)
Greed and money matters in one of the longest parts of the Quran.
Halal income and how to spend it (2: 204-216).
Fighting in the sacred months (2: 217-218)
Wine & Gambling (2:219)
The etiquette of charity (almsgiving & Kind speech) (2:261-274)
Islamic Economics and money matters (2:275-283)

Theme 9: Prayer for securing our faith (2:284-286)
A dua’ asking Allah not to put a burden on us, like that which was placed on the people before us, because they were not able to carry that burden, and to forgive us if we forget or make mistakes.

The Prophets mentioned in Al Baqara 
Adam (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ): Creation of man (mastery of language, speech, eloquence & intellect) and his descending to earth. A reminder that the best of people also make mistakes, but in humility, they acknowledge their mistakes and repent. Shaitan's arrogance blocked him from the path of guidance and led him towards Hellfire. 
Musa (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) & the Children of Israel: The favors bestowed upon them by Allah & their transgression.
Sulaiman (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) & the jinns: Allah declares that Sulayman (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) was a believer and it was the devils who disbelieved. Sulaiman was blessed with every worldly privilege, but he did not allow any of these blessings to distract him from the purpose of life. 
Ibrahim (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ): The father of Islamic monotheism,  Building of the Kaaba; His legacy, that of his sons (Ismail & Ishaq) and their descendants
Yaqub (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) living up to the legacy of his grandfather Ibrahim (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ) and passing it down to his children.
Dawud (عَلَيْهِ ٱلصَّلَاةُ وَٱلسَّلَامُ): His battle with the army of Jalut -  a reminder that success lies in following the guidance of Allah, even if only a minority of people follow it.
Parallels with Suratul Fatiha
In Al Fatiha, we asked Allah for guidance. Suratul Baqara starts with setting the ground that the Quran is a book of guidance in which there is no doubt. Whoever wishes for guidance will find it in the Quran
Suratul Baqara also ends with a Dua asking Allah not to burden us with more than we can bear on our path to attaining righteousness and guidance.

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