Read Quran Quotes

Amongst the friends of Allah (Awliya), the Qur'an is considered as a love letter from Allah, which inevitably is read continuously to remind them of their Beloved.

Even the Quran, which Sufis respect as the direct speech of God, lacks the capacity to shed light upon God’s essence. As one Sufi master has argued, why spend time reading a love letter (by which he means the Quran) in the presence of the Beloved who wrote it?

You cannot simply read the Quran,not if you take it seriously.You either have surrendered to it already or you fight it. It attacks tenaciously,directly,personally; it debates,criticizes,shames and challenges. From the outset it draws the line of battle, and I was on other side.

As I read the Qur’an and prayed the Islamic prayers, a door to my heart was unsealed and I was immersed in an overwhelming tenderness.

The Qur’anic experience went far beyond reading, chanting, or memorizing. The Qur’an was not merely ink on parchment, sounds emerging from someone’s throat, or ears listening to recitation. Rather it was the precious moment when inspired audiences found the courage to blossom out of stagnation, opening once-closed petals to reveal dormant potential ready to be unlocked.

By reading quotes i realized that some of them containing simple words, but this simple words could change our lives. how if we read the holy Quran That has the best words , it will change our lives and Our death . Thank God that I was born Muslim

To read the Qur’ān is nothing less than to live the Qur’ān willingly, sincerely, devotedly, and totally. The outcome of your entire life depends on how you heed the call given by God.

People fight over religion, because they don't understand religion. They think reading a few Bibles, Qurans and Vedas makes them religious. Books are not religion my friend. Real religion is realization of the Self.

At age ten, I set out to find a Qur’an teacher who could open a gateway into this unknown world. Every other day after school I would ride the bus for an hour to study with a young African scholar for two-hour sessions. He sat opposite me cross-legged on the floor, our knees touching. I was captivated by the huge bookcases behind him laden with decorated Arabic tomes. My teacher placed a large blue book between us and began guiding me to read the opening chapter of the Qur’an. In our first session, it took two hours just to limp through the first line as I struggled to precisely pronounce the letters.

Forgiver of sins, Accepter of repentance, Severe in punishment, Bountiful in bounty. There is no god but He. To Him is the ultimate return.

None argues against Allah's revelations except those who disbelieve. So do not be impressed by their activities in the land.

You should not be afraid of someone who has a library and reads many books; you should fear someone who has only one book; and he considers it sacred, but he has never read it.

Ḥifẓ is an essential way of making the Qur’ān penetrate you. It is not a mechanical, ritual act; it is an act of high spiritual and devotional importance. Only through ḥifẓ can you read the Qur’ān in Prayers and ponder over its meaning while you stand in the presence of the Speaker. But apart from that, it makes the Qur’ān flow on your tongue, reside in your mind, dwell in your heart: it becomes your constant companion.

The texts of agreements made by the Prophet (saas) and those who succeeded him with various Christian, Jewish and other religious groups are today conserved as important documents. In the text of an agreement he had prepared for the Christian Ibn Harris bin Ka'b and his co-religionists, for instance, the Prophet (saas) first had the following words written: "The religion, churches, lives, chastity and goods of all Christians living in the East are under the protection of Allah and all believers. None of those living by Christianity will be forced to turn to Islam. If any Christian is subjected to any killing or injustice, Muslims must help him"65 and then read this verse from the Qur'an: "Only argue with the People of the Book in the kindest way …" (Surat al-'Ankabut: 46)

I have identified five precepts central to the faith that have made it resistant to historical change and adaptation. Only when these five things are recognized as inherently harmful and when they are repudiated and nullified will a true Muslim Reformation have been achieved. The five things to be reformed are: 1. Muhammad’s semi-divine and infallible status along with the literalist reading of the Qur’an, particularly those parts that were revealed in Medina; 2. The investment in life after death instead of life before death; 3. Sharia, the body of legislation derived from the Qur’an, the hadith, and the rest of Islamic jurisprudence; 4. The practice of empowering individuals to enforce Islamic law by commanding right and forbidding wrong; 5. The imperative to wage jihad, or holy war.

The word qur’an means “recitation.” It was not designed for private perusal, but like most scriptures, it was meant to be read aloud, and the sound was an essential part of the sense. Poetry was important in Arabia. The poet was the spokesman, social historian, and cultural authority of his tribe, and over the years the Arabs had learned how to listen to a recitation and had developed a highly sophisticated critical ear.

The problem with the Bible, the Qur'an, the Torah - or any sacred text - as an authority is that so much depends on how the text is read and the interests of the reader. The Bible has been used to justify slavery, apartheid, the suppression of women, the 'evils' of sexuality, the 'evils' of homosexuality, a male-only priesthood, the denial of any priests at all, the supremacy of the Pope, the irrelevance of the Pope, the authority of the Church, a denial of the authority of the Church, a feminist agenda, war, pacifism and almost every other position that people may wish to hold.

Most Muslims never delve into theology, and we rarely read the Quran; we are taught it in Arabic, which most Muslims can't speak. As a result, most people think that Islam is about peace. It is from these people, honest and kind, that the fallacy has arisen that Islam is peaceful and tolerant.

Al-Ghazālī, in his Iḥyā’, tells about a person who said: I read the Qur’ān but did not find sweetness in it. Then I read it as if I was hearing it from the Prophet, blessings and peace be on him, while he was reciting it to his Companions. Then, I moved a stage further and read the Qur’ān as if I was hearing it from Jibra’īl while he delivered it to the Prophet, blessings and peace be on him. Then God brought me to a further stage – I began to read it as if I was hearing it from the Speaker.

7. So who then makes you, [O infidel], to deny the [higher] Judgment? 8. Isn't Allah an unjust Judge?

3) When reading the Quran, don’t rely only on the so-called “expert” opinions you may have heard; rather, form your own opinion.

The first book a child should be taught how to read is the Holy Scriptures.

And admit them, Our Lord, into the Gardens of Eternity, which You have promised them, and the righteous among their parents, and their spouses, and their offspring. You are indeed the Almighty, the Most Wise. 9.  And shield them from the evil deeds. Whomever You shield from the evil deeds, on that Day, You have had mercy on him. That is the supreme achievement.

I believe in God and evolution. / I believe in the Bible and the Qur’an. / I believe in Christmas and he New World. / I believe that there is good in each of us / no matter who we are or what we believe in. / I believe in the words of my grandfather. / I believe in the city and the South the past and the present. / I believe in Black people and White people coming together. / I believe in nonviolence and “Power to the People.” / I believe in my little brother’s pale skin and my own dark brown. / I believe in my sister’s brilliance and the too-easy books I love to read. / I believe in my mother on a bus and Black people refusing to ride. / I believe in good friends and good food. I believe in johnny pumps and jump ropes, / Malcolm and Martin, Buckeyes and Birmingham, / Writing and listening, bad words and good words – / I believe in Brooklyn! I believe in one day and someday and this perfect moment called Now.

Humanity should be our Religion and every Human should be our God, This world should be our Temple and doing good to fellow Humans should be our Prayer. Quran Bible and Bhagwad Geeta all have this message if not just read but also understood properly. Share it, even if one misguided person reads and understands it and gets back to humanity you will for sure be blessed!

After a long and happy life, I find myself at the pearly gates (a sight of great joy; the word for “pearl” in Greek is, by the way, margarita). Standing there is St. Peter. This truly is heaven, for finally my academic questions will receive answers. I immediately begin the questions that have been plaguing me for half a century: “Can you speak Greek? Where did you go when you wandered off in the middle of Acts? How was the incident between you and Paul in Antioch resolved? What happened to your wife?” Peter looks at me with some bemusement and states, “Look, lady, I’ve got a whole line of saved people to process. Pick up your harp and slippers here, and get the wings and halo at the next table. We’ll talk after dinner.” As I float off, I hear, behind me, a man trying to gain Peter’s attention. He has located a “red letter Bible,” which is a text in which the words of Jesus are printed in red letters. This is heaven, and all sorts of sacred art and Scriptures, from the Bhagavad Gita to the Qur’an, are easily available (missing, however, was the Reader’s Digest Condensed Version). The fellow has his Bible open to John 14, and he is frenetically pointing at v. 6: “Jesus says here, in red letters, that he is the way. I’ve seen this woman on television (actually, she’s thinner in person). She’s not Christian; she’s not baptized - she shouldn’t be here!” “Oy,” says Peter, “another one - wait here.” He returns a few minutes later with a man about five foot three with dark hair and eyes. I notice immediately that he has holes in his wrists, for when the empire executes an individual, the circumstances of that death cannot be forgotten. “What is it, my son?” he asks. The man, obviously nonplussed, sputters, “I don’t mean to be rude, but didn’t you say that no one comes to the Father except through you?” “Well,” responds Jesus, “John does have me saying this.” (Waiting in line, a few other biblical scholars who overhear this conversation sigh at Jesus’s phrasing; a number of them remain convinced that Jesus said no such thing. They’ll have to make the inquiry on their own time.) “But if you flip back to the Gospel of Matthew, which does come first in the canon, you’ll notice in chapter 25, at the judgment of the sheep and the goats, that I am not interested in those who say ‘Lord, Lord,’ but in those who do their best to live a righteous life: feeding the hungry, visiting people in prison . . . ” Becoming almost apoplectic, the man interrupts, “But, but, that’s works righteousness. You’re saying she’s earned her way into heaven?” “No,” replies Jesus, “I am not saying that at all. I am saying that I am the way, not you, not your church, not your reading of John’s Gospel, and not the claim of any individual Christian or any particular congregation. I am making the determination, and it is by my grace that anyone gets in, including you. Do you want to argue?” The last thing I recall seeing, before picking up my heavenly accessories, is Jesus handing the poor man a Kleenex to help get the log out of his eye.

The words of the Quran all seemed strangely familiar yet so unlike anything I had ever read before,’ he told us. He embraced Islam in 1977, and changed his name to Yusuf, the Arabic for Joseph. ‘I identified with the story of Joseph in the Quran,’ he said. ‘His brothers sold him like goods in the market place.’ Yusuf felt the music business had treated him not like an artist but as a commodity.

For the believer, participating in ritual activity is a 're-enactment of profound truth,' that which makes one belong to a belief system drawing the believer and the community of believers near to God. Yet despite its central role, the essence of a religious belief cannot be grasped by simply observing ritual practice. Ritual can mark, identify and separate a community of believers, it can point to what is held most sacred in terms of rites and worship, but it can never quite capture faith, for faith transcends form and imagery. This is particularly true of Islam, where faith is presented a a gradual process from Islam (surrender) to iman (faith) to the final state of ihsan (doing good). Belief in God is a deeper state of awareness, of conviction and of humility, all of which ultimately lie beyond ritual.

I thought that perhaps Boqol Sawm was translating the Quran poorly: Surely Allah could not have said that men should beat their wives when they were disobedient? Surely a woman’s statement in court should be worth the same as a man’s? I told myself, “None of these people understands that the real Quran is about true equality. The Quran is higher and better than these men.” I bought my own English edition of the Quran and read it so I could understand it better. But I found that everything Boqol Sawm had said was in there. Women should obey their husbands. Women were worth half a man. Infidels should be killed. I talked to Sister Aziza, and she confirmed it. Women are emotionally stronger than men, she said. They can endure more, so they are tested more. Husbands may punish their wives—not for small infractions, like being late, but for major infractions, like being provocative to other men. This is just, because of the overwhelming sexual power of women. I asked, “What if the man provokes other women?” Sister Aziza said, “In an Islamic society, that’s impossible.” Furthermore,

I'm not one of those pious types who spend their whole lives hunched on prayer rugs while their eyes and hearts remain closed to the outside world. They read the Qur'an only on the surface. But I read the Qur'an in the budding flowers and migrating birds. I read the Brething Qur'an secreted in human beings. Every man is an open book, each and every one of us a walking Qur'an. The quest for God is ingrained in the hearts of all, be it prostitute or a saint. Love exists within each of us from the moment we are born and waits to be discovered from then on.

However, my argument assumes that there is a relationship between God and God’s word; thus, my 'theological solution' to unjust interpretations is to be more scrupulous in aligning our readings of God’s word with our conceptions of God so as to avoid attributing injustice to God.

In the name of Allah, All-Merciful and Merciful! 1. Say: "I seek refuge with the Lord of the people, 2.the king of people, 3. God of people 4. from the evil of the tempter, disappearing [at the mention of the name of Allah], 5.the temptation of the hearts of people, 6. jinn or people [representing]

It has been narrated from Ibn Mas`ud that he said, "Do not scatter the (recitation of) Qur'an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter.'' This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il that he said, "A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.' Ibn Mas`ud said, `This is rushing like the haste of reciting poetry.

As we engage more deeply with the intellectual heritage of centuries of Muslim thinkers, we must neither romanticize the tradition as it stands nor be blindly optimistic about prospects for transformation within it. Most importantly, as we expose reductive and misogynist understandings of the Qur’an and hadith, refusing to see medieval interpretations as coextensive with revelation, we must not arrogate to our own readings the same absolutist conviction we criticize in others. We must accept responsibility for making particular choices – and must acknowledge that they are interpretive choices, not merely straightforward reiterations of “what Islam says.

In every way, to read these books of Western history was sinning. Even the history of how modern states formed confronted me with the contradictions of my belief in Allah. The European separation of God’s world from the state was itself haram. The Quran says there can be no government without God; the Quran is Allah’s book of laws for the conduct of worldly affairs. In

After reading the Qur'an, I realized that I couldn't possibly endorse Islam as a religion, as a philosophy, as a moral standard, as an ethical code, or even as useful fiction. I determined that these philosophies and this image of Allah could only come from an extremely warped and disturbed person who suffered from an aggregation of the most severe and profound human weaknesses.

My mom was a sayyed from the bloodline of the Prophet (which you know about now). In Iran, if you convert from Islam to Christianity or Judaism, it’s a capital crime. That means if they find you guilty in religious court, they kill you. But if you convert to something else, like Buddhism or something, then it’s not so bad. Probably because Judaism, Christianity, and Islam are sister religions, and you always have the worst fights with your sister. And probably nothing happens if you’re just a six-year-old. Except if you say, “I’m a Christian now,” in your school, chances are the Committee will hear about it and raid your house, because if you’re a Christian now, then so are your parents probably. And the Committee does stuff way worse than killing you. When my sister walked out of her room and said she’d met Jesus, my mom knew all that. And here is the part that gets hard to believe: Sima, my mom, read about him and became a Christian too. Not just a regular one, who keeps it in their pocket. She fell in love. She wanted everybody to have what she had, to be free, to realize that in other religions you have rules and codes and obligations to follow to earn good things, but all you had to do with Jesus was believe he was the one who died for you. And she believed. When I tell the story in Oklahoma, this is the part where the grown-ups always interrupt me. They say, “Okay, but why did she convert?” Cause up to that point, I’ve told them about the house with the birds in the walls, all the villages my grandfather owned, all the gold, my mom’s own medical practice—all the amazing things she had that we don’t have anymore because she became a Christian. All the money she gave up, so we’re poor now. But I don’t have an answer for them. How can you explain why you believe anything? So I just say what my mom says when people ask her. She looks them in the eye with the begging hope that they’ll hear her and she says, “Because it’s true.” Why else would she believe it? It’s true and it’s more valuable than seven million dollars in gold coins, and thousands of acres of Persian countryside, and ten years of education to get a medical degree, and all your family, and a home, and the best cream puffs of Jolfa, and even maybe your life. My mom wouldn’t have made the trade otherwise. If you believe it’s true, that there is a God and He wants you to believe in Him and He sent His Son to die for you—then it has to take over your life. It has to be worth more than everything else, because heaven’s waiting on the other side. That or Sima is insane. There’s no middle. You can’t say it’s a quirky thing she thinks sometimes, cause she went all the way with it. If it’s not true, she made a giant mistake. But she doesn’t think so. She had all that wealth, the love of all those people she helped in her clinic. They treated her like a queen. She was a sayyed. And she’s poor now. People spit on her on buses. She’s a refugee in places people hate refugees, with a husband who hits harder than a second-degree black belt because he’s a third-degree black belt. And she’ll tell you—it’s worth it. Jesus is better. It’s true. We can keep talking about it, keep grinding our teeth on why Sima converted, since it turned the fate of everybody in the story. It’s why we’re here hiding in Oklahoma. We can wonder and question and disagree. You can be certain she’s dead wrong. But you can’t make Sima agree with you. It’s true. Christ has died. Christ is risen. Christ will come again. This whole story hinges on it. Sima—who was such a fierce Muslim that she marched for the Revolution, who studied the Quran the way very few people do read the Bible and knew in her heart that it was true.

So when you say that no religion is intrinsically peaceful or warlike, and that every scripture must be interpreted, I think you run into problems, because many of these texts aren’t all that elastic. They aren’t susceptible to just any interpretation, and they commit their adherents to specific beliefs and practices. You can’t say, for instance, that Islam recommends eating bacon and drinking alcohol. And even if you could find some way of reading the Qur’an that would permit those things, you can’t say that its central message is that a devout Muslim should consume as much bacon and alcohol as humanly possible. Nor can one say that the central message of Islam is pacifism. (However, one can say that about Jainism. All religions are not the same.) One simply cannot say that the central message of the Qur’an is respect for women as the moral and political equals of men. To the contrary, one can say that under Islam, the central message is that women are second-class citizens and the property of the men in their lives. I want to be clear that when I used terms such as “pretense” and “intellectual dishonesty” when we first met, I wasn’t casting judgment on you personally. Simply living with the moderate’s dilemma may be the only way forward, because the alternative would be to radically edit these books. I’m not such an idealist as to imagine that will happen.

you read Marx and Hayek closely, and they help you understand the economic system better, see things from a new angle and think about potential solutions. Having formulated an answer, you then turn to the Quran, and you read it closely in search of some surah that, if interpreted imaginatively enough, can justify the solution you got from Hayek or Marx. No matter what solution you found there, if you are a good Quranic scholar you will always be able to justify it.

Sura 2:223 says that ‘your wife is as your farm to you, so treat her as you would your farm.’ The ulema have quoted this as if it meant you could treat women like the dirt under your feet, but these clerics, who stand as unneeded intercessors between us and God, are never farmers, and farmers read the Quran right, and see their wives are their food, their drink, their work, the bed they lie on at night, the very ground under their feet! Yes, of course you treat your wife as the ground under your feet!

For a fact, Islam has never advocated compulsion in religion. If you closely study the Holy Quran, books of Hadith and historical records, and examine them and reflect upon them as far as possible, you will realize that the charge that Islam ever used force and wielded the sword to spread the faith is an utterly unfounded and shameless allegation. Such charges are leveled against Islam by people who have not been able to read the Quran, Hadith and the authentic chronicles in an objective and impartial spirit, and have made free use of slander and falsehood.

Every American should own a Koran. There are no excuses. Every day you can switch on the television or the radio or open a newspaper and hear or read pronouncements about what Islam is and“what the Koran says. Most of it is wrong—very wrong. You owe it to yourself, your family, and all the Americans killed on 9/11 and since to know the truth. Do not take anyone’s word for it. Find out for yourself by reading the actual Koran. One of the most reliable and recognized versions is the The Holy Qur’an: Text, Translation and Commentary translated by Abdullah Yusuf Ali. Once you have a Koran and start to read it, take care to note the enormous differences between the half reportedly communicated to Mohammed in the beginning in Mecca, when he was weak and without followers, and the latter half, allegedly written after he returned from Medina with thousands of followers, the leader of a mighty military force. It is the post-Medina chapters of the Koran that are naturally favored by groups like Al Qaeda and the Islamic State. They are not in fact perverting religious texts but skillfully applying those alleged revelations that best support their cause.

the Qur’ān is not meant for a docile, arm-chair reading. It is essentially meant for those who seek to know the Truth and after knowing it will actively engage themselves in living according to its demands and will also strive to make it prevail in their milieu. It is meant for those who are ready to change themselves and willing truly to change the world around them. It calls upon those who embrace its message not to be satisfied ever with the status quo, but to strive ceaselessly to improve themselves, improve their fellow-beings and improve the order of things in which they are placed. Sayyid Mawdūdī’s

For a moment I think to myself, which connection is quicker to God? Telepathically or by email? Maybe there’s a quicker turnaround time if I email my problems. I should probably start by apologizing and doing something spiritual to make up for my long absence. Would an Angel with poor customer service etiquette respond to my email? Is there an 800 holy number to dial? If so, which manual would the Angel be reading from? The Bible or the Qur’an? Does it matter? Would the Angel have Sister Mary sitting next to her, watching and coaching her on how to talk to people with issues? And how do you handle four billion calls a day? I suppose I would have to wait my turn in line, just like everyone else.

We had dinner with the high school friend once. Maddie invited her over for pizza and wine and the conversation wound its way to a point where our guest felt comfortable asking whether I agreed religion stymies intellectual curiosity. On the contrary, I said. I consider seeking knowledge a religious obligation. After all, the first word received in the Quran is: Read! And the third line is: Read, because your Lord has taught you the pen; he taught mankind what mankind did not yet know. But religion, our guest insisted with impressive confidence, allows you to ask only so many questions before you get to: Just because. You have to have faith. Well, I said. Your problem with religion is virtually every faithless person’s problem with religion: that it offers irreducible answers. But some questions in the end simply aren’t empirically verifiable. Find me the empirical evidence as to whether you should derail the train and kill all three hundred passengers if it would mean saving the life of the one person tied to the tracks. Or: Is it true because I see it, or do I see it because it’s true? The whole point of faith is that irreducible answers don’t bother the faithful. The faithful take comfort and even pride in the knowledge that they have the strength to make the irreducible answers sincerely their own, as difficult as that is to do. Everyone—irreligious people included—relies on irreducible answers every day. All religion really does is to be honest about this, by giving the reliance a specific name: faith.

To really understand it, you'll need to know a lot," he said. "To understand the stories of the Prophets in it, you need to know your Bible stories." I gulped. My knowledge of the Bible was cobbled together from Renaissance paintings and reading Paradise Lost in sophomore English. To understand the text, you need to understand the context, the Sheikh continued. To make sense of the rules it sets down, you need to understand Arab society during the age it was revealed: "So if you don't know the customs and traditions of the Prophet Muhammad's time, you can't make sense of it." My background in seventh-century Arabia was rudimentary, and my Arabic nonexistent. The Sheikh beamed as he reached for his coat. "And of course, if you're lazy, you can't make sense of it.

So why do people get obsessed with following the schools of law?" I asked. "Why not just go back to the Quran?" A wide, bright smile. "People can be lazy." Consulting scholars and obeying their rules was safer and easier, said the Sheikh. "You don't need to read or question, or think. You've got other people thinking for you. If you become open, it's a challenge." He glanced at his watch, checking to see how much time remained before the noon prayer. "You see, Carla, what's happened, really, is that we in the Muslim world have destroyed the whole balance. We've become obsessed with these tiny details, these laws. What does the Quran keep repeating? Purity of the heart. That's what's important! Why has cutting off a thief's hand - something it mentions once! - become of such importance to some people?

Chapter 96: The Clot, READ 1. READ in the name of your Lord Who creates, 2. Creates man from a clot! 3. READ, for your Lord is most Generous; 4. It is He Who teaches by means of the pen, 5. Teaches man what he does not know. 6. However man acts so arrogant, 7. For he considers he is self-sufficient. 8. Yet to your Lord will be the Return! 9. Have you seen someone who stops 10. A worshipper as he prays? 11. Have you considered whether he is looking for guidance 12. Or ordering heedfulness? Have you seen whether he has rejected the message and turned away? 13. Does he not know that God sees everything? 14. Of course not! Yet if he does not stop, We shall catch him by his forelock! 15. Such a lying, sinful forelock! 16. Let him appeal to his henchmen. 17. We shall appeal to the avenging angels. 18. Of course, do not obey him; bow down on your knees, and come closer!

A special chapter is assigned to the collapse of the theory of evolution because this theory constitutes the basis of all anti-spiritual philosophies. Since Darwinism rejects the fact of creation—and therefore, Allah's existence—over the last 150 years it has caused many people to abandon their faith or fall into doubt. It is therefore an imperative service, a very important duty to show everyone that this theory is a deception. Since some readers may find the opportunity to read only one of our books, we think it appropriate to devote a chapter to summarize this subject. • All the author's books explain faith-related issues in light of Qur'anic verses, and invite readers to learn Allah's words and to live by them. All the subjects concerning Allah's verses are explained so as to leave no doubt or room for questions in the reader's mind. The books' sincere, plain, and fluent style

however, as to whether he could read or write after revelation. Without entering into the details of this controversy I may remark that, while there is ground for believing that he could read, he still had his letters written by others; see 29:48a. 157b. There are many prophecies regarding the advent of the Holy Prophet both in the Old and the New Testament. The Torah and the Gospel are specially mentioned here because Moses and Jesus were respectively the first and the last of the Israelite prophets. Deut. 18:15–18 speaks very clearly of the raising of a prophet (who shall be the like of Moses) from among the brethren of the Israelites, i.e. the Ishmaelites or the Arabs, while Deut. 33:2 speaks of the shining forth of the manifestation of the Lord, i.e. his coming in full glory “from Mount Paran”. The Gospel is full of the prophecies of the advent of the Holy Prophet; Matt. 21:33–44, Mark 12:1–11, Luke 20:9–18, where the Lord of the vineyard comes after the son (i.e. Jesus) is maltreated,

Today, the relativity of time is a proven scientific fact. This was revealed by Einstein's theory of relativity during the early part of the 20th century. Until then, it was not known that time was relative, nor that it could change according to the circumstances. Yet, the renowned scientist Albert Einstein proved this fact by discovering the theory of relativity. He showed that time is dependent on mass and velocity. However, the Qur'an had already included information about time's being relative! Some verses about the subject read: … A day with your Lord is equivalent to a thousand years in the way you count. (Qur'an, 22:47) He directs the whole affair from heaven to Earth. Then it will again ascend to Him on a day whose length is a thousand years by the way you measure. (Qur'an, 32:5) The angels and the spirit ascend to Him in a day whose length is fifty thousand years. (Qur'an, 70:4) The fact that the relativity of time is so definitely mentioned in the Qur'an, which began to be revealed in 610, is more evidence that it is a divine book.

Sure, we can hear the reverberating echoes of the Big Bang. Yet that cosmic vibration tells us nothing about what was before the Big Bang, or what was before that, or how or why there was even a bang to be binged at all. This mostly wet ball full of ptarmigans, ponytails, and poverty is floating in space among a billion other balls, and there are galaxies swirling and there is a universe expanding, which itself may actually just be an undulating freckle on the cusp of something we can’t even conceive of, amid an endless soup of ever more unfathomables. And I find such a situation to be utterly, manifestly, psychedelically amazing—and far more spine-tinglingly awe-inspiring than any story I’ve ever read in the Bible, the Quran, the Vedas, the Upanishads, Dianetics, the Doctrine and Covenants, or the Tibetan Book of the Dead. So smell that satchel of tangerines and nimbly hammer a dulcimer or pluck a chicken and listen to your conscience or master a new algorithm or walk to work or hitch a ride. Because we’re here. And we will never, ever know why or exactly how this all comes about. That’s the situation. Deal with it. Accept it. Let the mystery be.

Consider, for example, how the following verse (4:34) regarding the obligations of men toward women has been rendered into English by two different but widely read contemporafirst is from the Princeton edition, translated by Ahmed Ali; the second is from Majid Fakhry’s translation, published by New York University: Men are the support of women [qawwamuna ‘ala an-nisa] as God gives some more means than others, and because they spend of their wealth (to provide for them). . . . As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). Men are in charge of women, because Allah has made some of them excel the others, and because they spend some of their wealth. . . . And for those [women] that you fear might rebel, admonish them and abandon them in their beds and beat them [adribuhunna]. Because of the variability of the Arabic language, both of these translations are grammatically, syntactically, and definitionally correct. The phrase qawwamuna ‘ala an-nisa can be understood as “watch over,” “protect,” “support,” “attend to,” “look after,” or “be in charge of” women. The final word in the verse, adribuhunna, which Fakhry has rendered as “beat them,” can equally mean “turn away from them,” “go along with them,” and, remarkably, even “have consensual intercourse with them.” If religion is indeed interpretation, then which meaning one chooses to accept and follow depends on what one is trying to extract from the text: if one views the Quran as empowering women, then Ali’s; if one looks to the Quran to justify violence against women, then Fakhry’s.translators of the Quran.

The Pakistani film International Gorillay (International guerillas), produced by Sajjad Gul, told the story of a group of local heroes - of the type that would, in the language of a later age, come to be known as jihadis, or terrorists - who vowed to find and kill an author called "Salman Rushdie" . The quest for "Rushdie" formed the main action of the film and "his" death was the film's version of happy ending. "Rushdie" himself was depicted as a drunk, constantly swigging from a bottle, and a sadist. He lived in what looked very like a palace on what looked very like an island in the Philippines (clearly all novelists had second homes of this kind), being protected by what looked very like the Israeli Army (this presumably being a service offered by Israel to all novelists), and he was plotting the overthrow of Pakistan by the fiendish means of opening chains of discotheques and gambling dens across that pure and virtuous land, a perfidious notion for which, as the British Muslim "leader" Iqbal Sacranie might have said, death was too light a punishment. "Rushdie" was dressed exclusively in a series of hideously coloured safari suits - vermilion safari suits, aubergine safari suits, cerise safari suits - and the camera, whenever it fell upon the figure of this vile personage, invariably started at his feet and then panned [sic] with slow menace up to his face. So the safari suits got a lot of screen time, and when he saw a videotape of the film the fashion insult wounded him deeply. It was, however, oddly satisfying to read that one result of the film's popularity in Pakistan was that the actor playing "Rushdie" became so hated by the film-going public that he had to go into hiding. At a certain point in the film one of the international gorillay was captured by the Israeli Army and tied to a tree in the garden of the palace in the Philippines so that "Rushdie" could have his evil way with him. Once "Rushdie" had finished drinking form his bottle and lashing the poor terrorist with a whip, once he had slaked his filthy lust for violence upon the young man's body, he handed the innocent would-be murderer over to the Israeli soldiers and uttered the only genuinely funny line in the film. "Take him away," he cried, "and read to him from The Satanic Verses all night!" Well, of course, the poor fellow cracked completely. Not that, anything but that, he blubbered as the Israelis led him away. At the end of the film "Rushdie" was indeed killed - not by the international gorillay, but by the Word itself, by thunderbolts unleashed by three large Qurans hanging in the sky over his head, which reduced the monster to ash. Personally fried by the Book of the Almighty: there was dignity in that.

Many people, especially non-Muslims, who read the Qur’an for the first time, are struck by what appears as a kind of incoherence from the human point of view. It is neither like a highly mystical text nor a manual of Aristotelian logic, though it contains both mysticism and logic. It is not just poetry, though it contains the most powerful poetry. The text of the Qur’an reveals human language crushed by the power of the Divine Word. It is as if human language were scattered into a thousand fragments like a wave scattered into drops against the rocks at sea. One feels through the shattering effect left upon the language of the Qur’an, the power of the Divine whence it originated. The Qur’an displays human language with all the weakness inherent in it becoming suddenly the recipient of the Divine Word and displaying its frailty before a power which is infinitely greater than man can imagine.5

Read, first word said to my prophet.

Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Highlight at location 221-228 | Added on Friday, 10 April 2015 19:41:32 Those who are introduced to the Quran only through the media, generally have the impression that the Quran is a book of jihad, and jihad to them is an attempt to achieve one’s goal by means of violence. But this idea is based on a misunderstanding. Anyone who reads the Quran for himself will easily appreciate that its message has nothing to do with violence. The Quran is, from beginning to end, a book which promulgates peace and in no way countenances violence. It is true that jihad is one of the teachings of the Quran. But jihad, taken in its correct sense, is the name of peaceful struggle rather than of any kind of violent action. The Quranic concept of jihad is expressed in the following verse, ‘Do greater jihad (i.e strive more strenuously) with the help of this [Quran]’ (25:52). Obviously, the Quran is not a weapon, but a book which gives us an introduction to the divine ideology of peaceful struggle. The method of such a struggle, according to the Quran, is ‘to speak to them a word to reach their very soul’ (4:63). ========== Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Note at location 228 | Added on Friday, 10 April 2015 19:41:45 jihad ========== Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Highlight at location 232-235 | Added on Friday, 10 April 2015 19:43:12 It is true that there are certain verses in the Quran, which convey injunctions similar to the following, ‘Slay them wherever you find them’ (2:191). Referring to such verses, there are some who attempt to give the impression that Islam is a religion of war and violence. This is totally untrue. Such verses relate, in a restricted sense, to those who have unilaterally attacked the Muslims. The above verse does not convey the general command of Islam. ========== Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Highlight at location 239-244 | Added on Friday, 10 April 2015 19:44:16 This division of commands into different categories is a natural one and is found in all religious books. For instance, the Gita, the holy book of the Hindus, pertains to wisdom and moral values. Yet along with this is the exhortation of Krishna to Arjuna, encouraging him to fight (Bhagavad Gita, 3:30). This does not mean that believers in the Gita should wage wars all the time. Mahatma Gandhi, after all, derived his philosophy of non-violence from the same Gita. The exhortation to wage war in the Gita applies only to exceptional cases where circumstances leave no choice. But for general day-to-day existence it gives the same peaceful commands as derived from it by Mahatma Gandhi. ========== Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Highlight at location 244-245 | Added on Friday, 10 April 2015 19:44:39 Similarly, Jesus Christ said, ‘Do not think that I came to bring peace on Earth. I did not come to bring peace, but a sword.’ (Matthew, 10:34). ==========

throughout the first two centuries of Islam, Muslims regularly read the Torah alongside the Quran.

And finally, when the celebrated Quranic commentator Fakhr ad-Din ar-Razi (1149–1209) interpreted the verse “[God] created spouses for you of your own kind so that you may have peace of mind through them” (3:21) as “proof that women were created like animals and plants and other useful things [and not for] worship and carrying the Divine commands . . . because the woman is weak, silly, and in one sense like a child,” his commentary became (and still is) one of the most widely respected in the Muslim world. This last point bears repeating. The fact is that for fifteen centuries, the science of Quranic commentary has been the exclusive domain of Muslim men. And because each one of these exegetes inevitably brings to the Quran his own ideology and his own preconceived notions, it should not be surprising to learn that certain verses have most often been read in their most misogynist interpretation.

have read the Qur’an a couple of times, and guess what?’ He stopped, and I did the same. ‘Each time I read the Qur’an, I got more and more shocked about all the calls for violence; Kill the infidels! The macabre threats of burning in hell for ever. But what I most dislike about Islam, the so-called  religion of peace, is the lack of any democracy or freedom. Your Prophet Muhammad made sure to leave no choice but to follow him and obey his orders: Do as I say or else you will burn in hell, and you will burn for eternity if you oppose my words, for mine are the words of God and they can never be questioned or altered. What is the difference between that and Saddam’s? Muhammad and Saddam, just the same, two men seeking power, to expand their empires, they terrorise without ever taking into consideration people’s feelings about what they want to believe and how they wish to live.

Worship none but God; and be good to parents, and relatives, and orphans, and the needy; and speak nicely to people; and pray regularly, and give alms.

It is He who shows you His wonders, and sends down sustenance from the sky for you. But none pays heed except the repentant.

Chapter 104 of the Holy Qur-an is entitled the Slanderer. Please read it and the footnote (#2794), which fits very well with the slander I am now receiving from the chief hypocrites.

The fourth cure for heedlessness is the recitation of the Qur’an. Reciting it with tadabbur (reflection) awakens the heart. However, plain recitation is beneficial as well. Learned Muslims have recommended that a person recite one–thirtieth of the Qur’an (juz) every day. If this is difficult, then reciting Sura Yāsīn (36) after the dawn prayer, Sura al-Wāqiʿah (56) after the sunset prayer, and Sura al-Mulk (68) after the evening prayer greatly benefit the soul. (New Muslims should strive with their utmost to learn how to read the original Arabic text of the Qur’an. Meanwhile, one is advised to listen to the well-known Qur’an reciters on audio devices or read a good English translation until one is able to read the Arabic. It is important for one to be regularly engaged with the Book of God.) The actual sounds of the language of the Qur’an—the breathtaking rhythms and words—are a medicine. From the perspective of energy dynamics, every substance has a resonance at a specific wavelength. A medicine resonates in order to cure the disease. So, too, do the sounds of recitation of the Qur’an: “O humankind, there has come to you from your Lord counsel and healing for what is in the breasts, and a guidance and a mercy to the believers” (QUR’AN , 10:57). When one recites the Qur’an, one moves his or her tongue pronouncing revealed words of the Lord of the heavens and the earth. And these words have a powerful and unique sound. People are often amazed at the sound of the Qur’an when they hear it for the first time. The beauty of the Qur’an is in its meanings as well as the sound of its recitation. These are the four cures that Imam Mawlūd offers for heedlessness. God warns the Prophet from conforming to those whose hearts are in the state of heedlessness (QUR’AN , 18:28). God increases the heedlessness of people who turn away from the truth.

Most people, he suggested, are not capable of exercising reason. God created scripture for the unreasoning masses. He intended the Qur’an to be read in one of two ways. The learned, the falsafah, read it allegorically. ‘Anyone who is not a man of learning’, however, ‘is obliged to take these passages in their apparent meaning.’ ‘Allegorical interpretation’ of the Qur’an is, for the masses, Ibn Rushd suggested, the same as ‘unbelief because it leads to unbelief’.

Imam Mawlūd outlines three signs of ostentation. The first two are laziness and lack of action for the sake of God when one is alone and out of view of others. When alone, such a person becomes lethargic, unable (or unwilling) to perform acts of devotion, such as reading the Qur’an at home; but in the mosque, in the presence of others, he finds the drive to recite. This is not to suggest that one should not respond to the inspiration one receives when in the company of people who are doing good deeds; the point here is guarding the motivation behind one’s acts, especially devotional ones, ensuring that they be for God alone and not for anyone else. Another sign of ostentation is increasing one’s actions when praised and decreasing them in the absence of such praise. In Islamic sacred law, encouragement is not censured.

Umar, despite his strong character and impressive personality, had lost control of himself for a short while, his emotions seizing him so strongly that it brought out a heretofore unsuspected fragility, causing him to react like a child refusing the ruling of God, of reality, of life. By contrast, Abu Bakr, who was normally so sensitive, who wept so abundantly and so intensely when he read the Quran, had received the news of the Prophet’s death with deep sorrow but also with extraordinary calm and unsuspected inner strength. At that particular moment, the two men’s roles were inverted, thus showing that through his departure the Prophet offered us a final teaching: in the bright depths of spirituality, sensitivity can produce a degree of strength of being that nothing can disturb. Conversely, the strongest personality, if it forgets itself for a moment, can become vulnerable and fragile. The

The very suffering of our persecuted brothers and sisters is creating a deep hunger for the truth of Jesus among many moderate Muslims who express deep hurt, regret, and even anger concerning the atrocities in Iraq. Some even say, “We’ve read the Quran and know that Muhammad himself committed such atrocities. Now we want to learn about Christianity—about Jesus, about the Bible. Please tell us more.

What? We can avoid WMD attacks on America by Jihadists if we “communicate effectively…American intentions” or if we demonstrate that we can bounce back from attacks by terrorists? Have they read the Quran? Have they reviewed Osama bin Laden’s speeches? Do they understand the 1,300 plus years of the history of Jihadists’ often-stated, and frequently implemented, goal to conquer the world for Allah?  Since Jihadists believe their God wants them to conquer and kill unbelievers, what difference do the unbelievers’ “intentions” make? They know that America’s “intentions” aren’t to destroy Islam. Convincing Jihadists that America has good, even sterling, “intentions” is a waste of time. Allah, they believe, wants all nations, even America, to become a Muslim Sharia Law nation, their intentions notwithstanding. Likewise, convincing Jihadists that Americans know how to duct tape their windows and doors in advance of a nuclear attack will not cause Jihadists to give up on acquiring or using nuclear weapons to take down America for Allah.

How can you deny Allah, when you were dead and He gave you life, then He will put you to death, then He will bring you to life, then to Him you will be returned?

The real problem is not in the Quran itself, but the accepted element of divine revelation that has enabled successive and rather dodgy regimes to use the Quran as an argument against freedom of speech or thought or freedom of anything. Thats the larger problem because if you walk into the global and deny freedom on the grounds that god didn't predict its evolution as a concept, then you can pretty much read a call for violence into a pingu anime or a winnie the pooh book

The most obvious way of reading the verse is: Enter inside, O My servants, and you have entered My garden. But many mystics, including Rumi, read the same verse differently. In reading it, as it were, without a comma, they arrive at a radically different, and more powerful, reading: Enter inside My servants, and you have entered My garden.

The Blakean reading of the birth of Adam (order or really Jesus) is that He does not want to be immortalised by the death of God. For Blake it is only God (in ibn al arabi’s sense of the word god) that can truly die man is immortal thus he resists creation through (pain) and the devil understood that. Jesus for Blake is born on the cross. It’s in that moment where he utters “My God, my God, why have you abandoned me?  Why are you so far away when I groan for help?” The reading that god for a moment through Jesus lost faith in hisself and consequently the humanity through the experience of unbearable suffering and pain is not the Jesus’s moment on cross but the opposite for Blake Jesus on the cross was about his moment of immortality, that he feels betrayed by his immortality as he was promised death it’s truly the death drive that speaks in Jesus because Jesus at that moment became the son of man rather than son of God in a truly abstract yet literal sense. Jesus was promised death but rather he received immortality which is why in Quran Jesus is not resurrected on the third day but taken above among immortals to come back later. He never dies on the cross and this repetition for Jesus is vulgar. This is the true jouissance Jesus really says on the cross that He wants to suffer more to self sacrifice for his desire of death for his pleasure but the reason he says that oh lord why have you abandoned me is when he finally sees his immortality.

He would always say I should approach my faith and my relationship with Allah on my own terms and doing it any other way would not be keeping true to myself. Then we started praying together. He even read the Qur’an.

No texts by Muslim feminists were assigned reading for the course, no Women and Gender in Islam by Leila Ahmed, and no Qur’an and Woman by Amina Wadud—texts that would have highlighted how feminism within Islam confronted patriarchy

In the name of God, the Gracious, the Merciful. ١  اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ 1  Read: In the Name of your Lord who created. ٢  خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ 2  Created man from a clot. ٣  اقْرَأْ وَرَبُّكَ الْأَكْرَمُ 3  Read: And your Lord is the Most Generous. ٤  الَّذِي عَلَّمَ بِالْقَلَمِ 4  He who taught by the pen. ٥  عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ 5  Taught man what he never knew. ٦  كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَىٰ 6  In fact, man oversteps all bounds.

Read, in the name of your Lord, who created: Created man of clotted blood Read, for your Lord is most generous The one who taught the use of the pen, Taught man what he did not know

Read in the name of thy Lord who taught by the pen: [He] taught the human being what he did not know.” (96:1-5).

Perhaps the most famous and dramatic example of intellectual development in prison is that of Malcolm X.21 Malcolm Little (as he was born) entered prison immersed in drugs, sex, and petty crime. In prison he met a polymath named John Elton Bembry who was steeped in culture and history, able to hold forth on a wide variety of fascinating topics. On his advice Malcolm began to read—first the dictionary, then books on etymology and linguistics. He studied elementary Latin and German. He converted to Islam, a faith introduced to him by his brothers. In the following years he read the Bible and the Qur’an, Nietzsche, Schopenhauer, Spinoza, and Kant, as well as works of Asian philosophy. He pored over an especially loved book of the archaeological wonders of the East and the West. He learned the history of colonialism, of slavery, and of African peoples. He felt his old ways of thinking disappear “like snow off of a roof.”22 He filled his letters with verse, writing to his brother: “I’m a real bug for poetry. When you think back over all of our past lives, only poetry could best fit into the vast emptiness created by men.

Just as when you read a beautiful and thoughtful book you are naturally inclined to ponder the brilliance of the author, when we reflect on the intricacy of our creation, it naturally points us to the unfathomable perfection of the Author who wrote us into existence.

the Maslaks which nowdays promoted by the Ulama e Suu (Preahcers of Evil who preach in the name of God). to understand what is the religion of God one should read the Holy Quran (in English, Urdu and Hindi, I suggest to read the "Translation only" of the Quran by Maulana Wahiduddin Khan) .

Most Muslims believe that Islam means peace. Needless to say, few of them have read the Qur’an.

You have read the Holy Quran. How can you forget the verse that says, “To you be your religion, to me be mine”?

most of the religious practices of the believers within those mosques stem from the example of Eastern Christians, including the prostrations that appear so alien to modern Westerners. The severe self-denial of Ramadan was originally based on the Eastern practice of Lent. The Quran itself often shows startling parallels with Eastern Christian scriptures, devotional texts, and hymns, and some scholars have even argued that much of the text originated in Syriac lectionaries, collections of readings for church use.

The historical accuracy of Qur’an’s socio-political predictions, perfect transmission through ages of its text, the unique eloquent language it carries and its accurate description of humans and nature should compel one to give it a sincere reading and reflect on its basic message. The basic message for us is that we are not created without any purpose. As per Islam, the purpose is to excel in our duties to Allah with a thankful attitude and be kind to all of His creations including humans, plants and animals we interact and live with.

How many of the world’s major living religions incorporate women’s accounts into their central texts, or allow a woman’s testimony as to the correct reading of a single word of a sacred text to influence decisions?

Eventually, he brought me a translation of the Islamic Holy Book, the Quran, and one night, as I read, I came across a sura that touched me so deeply, moved me so profoundly, it was as though God had whispered in my ear. My life didn't change, the circumstances that plagued me -- poverty, exile from the real world, continuous fears about what lay ahead -- didn't change. I wasn't instantly, miraculously cured of the blackness that was rooted in my soul, but I was comforted. I, who felt and believed that I was beyond even the capability of God to love and forgive, who feared daily retribution of the meanest, vilest kind, cried to the first time since I'd come to this house, not bitterly, not grudging the tears. 'By the morning hours, And by the night when it is stillest The Lord hath not forsaken thee nor doth He hate thee And verily the latter portion will be better for thee than the former And verily thy Lord will give unto thee so that thou will be content Did He not find thee an Orphan and protect thee? Did He not find thee wandering and direct thee? Did He not find thee destitute and enrich thee? Therefore the orphan oppress not, Therefore the beggar drive not away, Therefore the bounty of thy Lord be thy discourse. (Sura 93)' That verse freed me. I was not an outcast, not hated by a God who could love and forgive everyone but me. In time, I could see my being in this house as an act of man, not an act of God. I also began to believe that there might be another reason for my being directed here; I was not here to die, but perhaps to do something about the place and the people. I began to feel I'd been given back purpose.

There is such a thing in faith as not being able to see the forest for the trees. The totality of religion is far greater and deeper than the sum of its component parts. Individual rules need to be read in the light of the whole. And the whole is in the essence. Instead of searching for the essence of the Qur'an and embracing it as a whole, however, the bigots single out a specific verse or two, giving priority to the divine commands that they deem to be in tune with their fearful minds.

Another reason [for repeated revelation] was due to the different recitations of the Qurʾān. The Prophet said, My Lord sent me revelation to recite in one style. I returned to Him asking Him to make it easier on my nation. So he sent me revelation to read in two styles. I returned to him to ask him to make it easier on my nation. So He revealed to me to recite it in seven styles.54 This hadith indicates that the Qurʾān was not revealed in one instance, but rather time after time. Sūrat al-Fātiḥah is reported to have been revealed twice. It is permissible for a verse to be revealed the first time in one recitation, and a second time in various acceptable recitations, such as [reciting either] malik and mālik in Sūrat al-Fātiḥah.55

169.  Do not consider those killed in the cause of Allah as dead. In fact, they are alive, at their Lord, well provided for. 170.  Delighting in what Allah has given them out of His grace, and happy for those who have not yet joined them; that they have nothing to fear, nor will they grieve. 171.  They rejoice in grace from Allah, and bounty, and that Allah will not waste the reward of the faithful.

62.  Those who believe, and those who are Jewish, and the Christians, and the Sabeans-any who believe in Allah and the Last Day, and act righteously-will have their reward with their Lord; they have nothing to fear, nor will they grieve.

105.  It is never the wish of the disbelievers from among the People of the Book, nor of the polytheists, that any good should be sent down to you from your Lord. But Allah chooses for His mercy whomever He wills. Allah is Possessor of Sublime Grace.

117.  Originator of the heavens and the earth. Whenever He decrees a thing, He says to it, "Be," and it becomes.

211.  Ask the Children of Israel how many clear signs We have given them. Whoever alters the blessing of Allah after it has come to him-Allah is severe in retribution.

No soul shall be burdened beyond its capacity. No mother shall be harmed on account of her child, and no father shall be harmed on account of his child.

And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can. Whoever among you turns back from his religion, and dies a disbeliever-those are they whose works will come to nothing, in this life, and in the Hereafter. Those are the inmates of the Fire, abiding in it forever.

238.  Guard your prayers, and the middle prayer, and stand before Allah in devotion. 239.  But if you are in fear, then on foot, or riding. And when you are safe, remember Allah, as He taught you what you did not know.

285.  The Messenger has believed in what was revealed to him from his Lord, as did the believers. They all have believed in Allah, and His angels, and His scriptures, and His messengers: "We make no distinction between any of His messengers." And they say, "We hear and we obey. Your forgiveness, our Lord. To you is the destiny.

Our Lord, do not condemn us if we forget or make a mistake. Our Lord, do not burden us as You have burdened those before us. Our Lord, do not burden us with more than we have strength to bear; and pardon us, and forgive us, and have mercy on us. You are our Lord and Master, so help us against the disbelieving people.

13.  There was a sign for you in the two parties that met. One party fighting in the way of Allah, and the other was disbelieving. They saw them with their own eyes twice their number. But Allah supports with His help whomever He wills. In that is a lesson for those with insight.