Coming soon بإذن الله
“Before the Waters Rise
Navigating a Drowning World Through the Story of Nūh -عليه السلام-“
[Part 2 of the Stories of the Prophets]
The book consists of an intro, 3 lengthy chapters, and a conclusion.
The intro is about the main moral of the story: revealed guidance is the ark of salvation in every generation.
Ch 1 is about the origins of shamelessness and polytheism in the generations between Adam and Nuh, and mankind’s need for prophetic guidance.
Ch 2 is about the mission of Nuh, explaining his story and da’wah in great detail.
Ch 3 is about the virtuous character of Nuh in great detail.
The conclusion is a summary of the dozens of benefits found in this story.
Embark on this journey through the story of the first messenger: one determined man against the world for nearly a thousand years. Discover gems of wisdom from the best and brightest minds of this Ummah, highlighting the indispensable morals of the story.
“Before the Waters Rise
Navigating a Drowning World Through the Story of Nūh -عليه السلام-“
[Part 2 of the Stories of the Prophets]
The book consists of an intro, 3 lengthy chapters, and a conclusion.
The intro is about the main moral of the story: revealed guidance is the ark of salvation in every generation.
Ch 1 is about the origins of shamelessness and polytheism in the generations between Adam and Nuh, and mankind’s need for prophetic guidance.
Ch 2 is about the mission of Nuh, explaining his story and da’wah in great detail.
Ch 3 is about the virtuous character of Nuh in great detail.
The conclusion is a summary of the dozens of benefits found in this story.
Embark on this journey through the story of the first messenger: one determined man against the world for nearly a thousand years. Discover gems of wisdom from the best and brightest minds of this Ummah, highlighting the indispensable morals of the story.
Umm al-ʿAlāʾ [the paternal aunt of Hakīm b. Hizām] -رضي الله عنهما-reported:
عادَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مَرِيضَةٌ، فَقَالَ:
The Messenger of Allah -ﷺ- visited me while I was ill, and he said:
أَبْشِرِي يَا أُمَّ العَلَاءِ، فَإِنَّ مَرَضَ المُسْلِمِ يُذْهِبُ اللَّهُ بِهِ خَطَايَاهُ، كَمَا تُذْهِبُ النَّارُ خَبَثَ الذَّهَبِ وَالفِضَّةِ
“Rejoice, O Umm al-ʿAlāʾ! For indeed, the illness of the Muslim—by it, Allah removes his sins just as fire removes the impurities from gold and silver.”
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Umar Quinn
Sharing beneficial advices with those searching for goodness.
Forwarded from • قناة فوائد مشايخ المدينة •
لـمـاذا؟
لماذا الكـثير يـتكـلم والكـثير يـكتب ويـرد
لأن وسـائل التـواصل أسـرع طـريق للـشهرة!!
وأما المـساجد والدروس فيها، والجـلوس لها، مع الاخـتلاط بالناس ونصـحهم، وكذلك الذهاب والإياب عـند أهل العلم والاختصاص للقراءة والتأدب بـأدبهم!! فـهذا شاق ومتـعب وشـهرته تحـتاج زمنا طويلا !!
ولهذا يحـب المفتـون أن يعلقوا على تـغريداته في الوسائـل ويموت قهرا إذا لم يجد من يصفق له ويعلق عليه.
وإذا سألت عن دروسـه ودعـوته وبحـوثه، فهو صفر على الشمال، فنصيحتي لهذا الصـنف أن يستـحضر الإخلاص لله وحده لا شريك لله فيما يأتـي ويـذر وينظر في حاله وفي ردوده التي تذكرنا بأناس لا نحب ذكرهم.
•
كتبه:
فضيلة الشيخ الدكتور عرفات بن حسن المحمدي حفظه الله تعالى.
.
https://t.me/madinasona
لماذا الكـثير يـتكـلم والكـثير يـكتب ويـرد
لأن وسـائل التـواصل أسـرع طـريق للـشهرة!!
وأما المـساجد والدروس فيها، والجـلوس لها، مع الاخـتلاط بالناس ونصـحهم، وكذلك الذهاب والإياب عـند أهل العلم والاختصاص للقراءة والتأدب بـأدبهم!! فـهذا شاق ومتـعب وشـهرته تحـتاج زمنا طويلا !!
ولهذا يحـب المفتـون أن يعلقوا على تـغريداته في الوسائـل ويموت قهرا إذا لم يجد من يصفق له ويعلق عليه.
وإذا سألت عن دروسـه ودعـوته وبحـوثه، فهو صفر على الشمال، فنصيحتي لهذا الصـنف أن يستـحضر الإخلاص لله وحده لا شريك لله فيما يأتـي ويـذر وينظر في حاله وفي ردوده التي تذكرنا بأناس لا نحب ذكرهم.
•
كتبه:
فضيلة الشيخ الدكتور عرفات بن حسن المحمدي حفظه الله تعالى.
.
https://t.me/madinasona
Coming soon إن شاء الله
Another course book near completion:
Sacred Stories Vs. Soulless Screens: A Call to Reclaim Identity, Purpose, and Faith through the Prophets’ Stories
Another course book near completion:
Sacred Stories Vs. Soulless Screens: A Call to Reclaim Identity, Purpose, and Faith through the Prophets’ Stories
Umar Quinn
لـمـاذا؟ لماذا الكـثير يـتكـلم والكـثير يـكتب ويـرد لأن وسـائل التـواصل أسـرع طـريق للـشهرة!! وأما المـساجد والدروس فيها، والجـلوس لها، مع الاخـتلاط بالناس ونصـحهم، وكذلك الذهاب والإياب عـند أهل العلم والاختصاص للقراءة والتأدب بـأدبهم!! فـهذا شاق ومتـعب…
[[Social Media is the Fastest Path to Fame (& Infamy)]]
Shaykh Dr. Arafat Muhammadī—حفظه الله—said:
“Why?
Why do so many speak, and so many write and respond?
Because social media is the fastest path to fame!
As for the masājid and the lessons held within them, the steadfast attendance of those gatherings, mingling with the people and advising them sincerely, frequenting the scholars and specialists to read to them and absorb their manners—this is a path that is arduous and demanding, and its recognition takes a long time to arrive.
This is why those who’ve been put to trial love for others to comment on their posts on these platforms. And they are tormented with grief when no one applauds them or comments on their remarks.
But if you were to ask about their classes, their daʿwah, or their research—you would find them to be nothing, a zero.
So my advice to such individuals is that they muster sincerity—solely for the sake of Allah, with no partner to Him—in all that they do and refrain from, and that they take a long look at their own state and their responses, which remind us of people whose names we would rather not recall.”
Source on Telegram:
https://t.me/madinasona
Shaykh Dr. Arafat Muhammadī—حفظه الله—said:
“Why?
Why do so many speak, and so many write and respond?
Because social media is the fastest path to fame!
As for the masājid and the lessons held within them, the steadfast attendance of those gatherings, mingling with the people and advising them sincerely, frequenting the scholars and specialists to read to them and absorb their manners—this is a path that is arduous and demanding, and its recognition takes a long time to arrive.
This is why those who’ve been put to trial love for others to comment on their posts on these platforms. And they are tormented with grief when no one applauds them or comments on their remarks.
But if you were to ask about their classes, their daʿwah, or their research—you would find them to be nothing, a zero.
So my advice to such individuals is that they muster sincerity—solely for the sake of Allah, with no partner to Him—in all that they do and refrain from, and that they take a long look at their own state and their responses, which remind us of people whose names we would rather not recall.”
Source on Telegram:
https://t.me/madinasona
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• قناة فوائد مشايخ المدينة •
•قناة سلفية دعوية تنشر مذهب السلف•
[[A Valuable Counsel from Shaykh ʿAbdullāh al-Bukhārī – may Allah preserve him –]]
“There is no need for you to speak about everything.
Must you comment on every issue?
Must you involve yourself in every matter—those that concern you and those that do not?
Must you poke your nose into every affair? This is unbefitting.
For the one who sticks his nose into everything ends up congested—he can no longer distinguish between pleasant and foul scents.”
Question: How does the student of knowledge discipline his tongue and his speech?
Answer:
He disciplines it by constantly bringing to mind—always keeping it before his eyes—that “he does not utter a word except that with him is an observer, ready [to record]” [Qāf 50:18], and that:
“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all of those [one] will be questioned” [al-Isrāʾ 17:36].
He recalls this always. When he realizes that not a single word leaves his lips, nor a single action is performed, except that he shall be questioned and held accountable for it—his speech becomes scarce, his actions become few. Thus, he is always cautious, weighing his deeds before they are weighed. As Imām al-Shāfiʿī said—may Allah have mercy on him:
“A word—before you utter it—you possess it;
but once you utter it, it possesses you.”
Then you begin with excuses: “I didn’t mean it,” or “you misunderstood me,” or “have good thoughts of me”—and so on with the aftermath.
But perhaps a word once said will cry out to its speaker: “Let me go!”
So a person must be judicious and aware. Why did Allah give you reason? That you may reflect. Weigh your words before speaking.
Not every thought that crosses your mind should be spoken aloud.
Not every sentence that enters your heart should be fired off like bullets.
This is foolishness, recklessness, and stupidity—wherein a man is so thoughtless that he does not even grasp the weight of his words.
One must weigh and assess such matters with a sound and balanced scale. The Messenger of Allah ﷺ said, as recorded in both Ṣaḥīḥs:
“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
That settles it.
Surely, excessive speech without restraint or reckoning will cast a man into ruin—will it not?
This is what I mentioned between Maghrib and ʿIshāʾ in a long session of mutual advice. I said to one of the brothers:
Take this as a rule:
“Whoever tells you that someone said something about you, then know that he has surely spoken about you as well.”
The tale-carrier (nammām) cannot survive except in an environment of such gossip:
“So-and-so said this…” Then he takes a word from you and walks it over to the next man:
“Did you hear what so-and-so said?”
And thus arise trials and disputes between brothers and students of knowledge.
He said.
He didn’t say.
He’s a liar.
No, he’s not a liar.
What is this? This is foolishness, recklessness, and idleness.
The Prophet ﷺ said, as in al-Bukhārī:
“There are two blessings that many people squander: health and free time.”
People are either mughbūn (cheated) or maghbūṭ (enviably fortunate).
The mughbūn is the one to whom Allah granted health and free time, but he wasted them—he is cheated.
As for the maghbūṭ, he is one who was given both, and used them in that which benefits; he is envied.
Thus the Prophet ﷺ said:
“There is no envy except in two…”
—meaning envy here refers to righteous envy, or ghibṭah.
If a person is constantly reflecting, pondering, and proceeding with caution—he will be commendable.
There is no need to speak about every matter,
or to inject yourself into every discussion,
or to speak to everyone,
or to speak about matters that don’t concern you.
Why must you shove your nose into everything? That’s not befitting.
The one who does so becomes congested—he no longer distinguishes between sweet and foul scents.
That is why the scholars of the past—and even in recent times—avoided excessive speech. They were guarded, and spoke only when there was need.
“There is no need for you to speak about everything.
Must you comment on every issue?
Must you involve yourself in every matter—those that concern you and those that do not?
Must you poke your nose into every affair? This is unbefitting.
For the one who sticks his nose into everything ends up congested—he can no longer distinguish between pleasant and foul scents.”
Question: How does the student of knowledge discipline his tongue and his speech?
Answer:
He disciplines it by constantly bringing to mind—always keeping it before his eyes—that “he does not utter a word except that with him is an observer, ready [to record]” [Qāf 50:18], and that:
“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all of those [one] will be questioned” [al-Isrāʾ 17:36].
He recalls this always. When he realizes that not a single word leaves his lips, nor a single action is performed, except that he shall be questioned and held accountable for it—his speech becomes scarce, his actions become few. Thus, he is always cautious, weighing his deeds before they are weighed. As Imām al-Shāfiʿī said—may Allah have mercy on him:
“A word—before you utter it—you possess it;
but once you utter it, it possesses you.”
Then you begin with excuses: “I didn’t mean it,” or “you misunderstood me,” or “have good thoughts of me”—and so on with the aftermath.
But perhaps a word once said will cry out to its speaker: “Let me go!”
So a person must be judicious and aware. Why did Allah give you reason? That you may reflect. Weigh your words before speaking.
Not every thought that crosses your mind should be spoken aloud.
Not every sentence that enters your heart should be fired off like bullets.
This is foolishness, recklessness, and stupidity—wherein a man is so thoughtless that he does not even grasp the weight of his words.
One must weigh and assess such matters with a sound and balanced scale. The Messenger of Allah ﷺ said, as recorded in both Ṣaḥīḥs:
“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
That settles it.
Surely, excessive speech without restraint or reckoning will cast a man into ruin—will it not?
This is what I mentioned between Maghrib and ʿIshāʾ in a long session of mutual advice. I said to one of the brothers:
Take this as a rule:
“Whoever tells you that someone said something about you, then know that he has surely spoken about you as well.”
The tale-carrier (nammām) cannot survive except in an environment of such gossip:
“So-and-so said this…” Then he takes a word from you and walks it over to the next man:
“Did you hear what so-and-so said?”
And thus arise trials and disputes between brothers and students of knowledge.
He said.
He didn’t say.
He’s a liar.
No, he’s not a liar.
What is this? This is foolishness, recklessness, and idleness.
The Prophet ﷺ said, as in al-Bukhārī:
“There are two blessings that many people squander: health and free time.”
People are either mughbūn (cheated) or maghbūṭ (enviably fortunate).
The mughbūn is the one to whom Allah granted health and free time, but he wasted them—he is cheated.
As for the maghbūṭ, he is one who was given both, and used them in that which benefits; he is envied.
Thus the Prophet ﷺ said:
“There is no envy except in two…”
—meaning envy here refers to righteous envy, or ghibṭah.
If a person is constantly reflecting, pondering, and proceeding with caution—he will be commendable.
There is no need to speak about every matter,
or to inject yourself into every discussion,
or to speak to everyone,
or to speak about matters that don’t concern you.
Why must you shove your nose into everything? That’s not befitting.
The one who does so becomes congested—he no longer distinguishes between sweet and foul scents.
That is why the scholars of the past—and even in recent times—avoided excessive speech. They were guarded, and spoke only when there was need.
Sometimes a student may say: “Why doesn’t Shaykh so-and-so speak about this? Why didn’t he respond?”
It’s because he doesn’t see you fit to address.
He doesn’t view you as qualified to receive the message.
He may simply say: “Khayr, in shāʾ Allāh” — and nothing more.
Or he may speak clearly and firmly, but only when there’s real need, or when addressing someone capable of comprehending it.
So be warned:
“Whoever speaks often, slips often.”
Most of the problems and disputes you see (and I speak not from imagination—you are living through this) arise from idle gossip and tale-bearing.
He is not diligent in seeking knowledge.
He is not devoted to his brothers. But he is devoted to spreading talk:
He said… they said… you said…
—he conjugates the entire verb qāla in all its forms!
And on the other hand, when he rises for ṣalāh, he rises like the lazy.
He may waste long hours at night in gossip and narration,
but when it comes to Fajr, he sleeps through it—or if he rises, he does so sluggishly, heedless in his prayer.
We ask Allah for safety and well-being.
This is from the darkness of sin.
Allah said:
“No! Rather, the stain has covered their hearts because of what they used to earn.” [al-Muṭaffifīn 83:14]
A person may be overtaken by this rān (spiritual rust), and not even realize it.
And tale-bearing that is meant to corrupt in this way—what is it called?
It is namīmah.
Is this a light sin or a grave one?
Pay attention, my son.
Be mindful of your time.
Be mindful of your life.
Be mindful of your heart.
From the core tenets of the creed of Ahl al-Sunnah wa al-Jamāʿah, as affirmed in the books of belief, is that Īmān increases with obedience and decreases with sin.
So each time you engage in tale-bearing, spreading words between people, corrupting relations—you increase in sin.
And what does the principle say?
With each sin, your īmān diminishes.
And the real calamity is that you become desensitized to it—you no longer view it as a grave crime. We seek refuge in Allah.
This is the rān (covering).
You don’t need to kill a soul or rob a house to be guilty of sin.
There are many types of sins.
Among them are the sins of the tongue—sins which are severe and abundant.
So beware, may Allah bless you.
Hold yourselves to account before you are held to account.
Weigh your deeds before they are weighed.
The intelligent one is he who disciplines himself and prepares for what is after death.
Do not assume you are eternal—you will never live forever.
“And We did not grant immortality to any human before you” [al-Anbiyāʾ 21:34]
You will be judged, as will everyone.
“Their testimony will be recorded, and they will be questioned.” [al-Zukhruf 43:19]
So prepare an answer that will save you before Allah, the Most High. Yes.
🎙️Source: ʿAbdullāh al-Bukhārī. Ahamiyyat al-Waqt fī Ḥayāt Ṭālib al-ʿIlm [“The Importance of Time in the Life of the Student of Knowledge”]. Audio lecture. Minute 33–38.
It’s because he doesn’t see you fit to address.
He doesn’t view you as qualified to receive the message.
He may simply say: “Khayr, in shāʾ Allāh” — and nothing more.
Or he may speak clearly and firmly, but only when there’s real need, or when addressing someone capable of comprehending it.
So be warned:
“Whoever speaks often, slips often.”
Most of the problems and disputes you see (and I speak not from imagination—you are living through this) arise from idle gossip and tale-bearing.
He is not diligent in seeking knowledge.
He is not devoted to his brothers. But he is devoted to spreading talk:
He said… they said… you said…
—he conjugates the entire verb qāla in all its forms!
And on the other hand, when he rises for ṣalāh, he rises like the lazy.
He may waste long hours at night in gossip and narration,
but when it comes to Fajr, he sleeps through it—or if he rises, he does so sluggishly, heedless in his prayer.
We ask Allah for safety and well-being.
This is from the darkness of sin.
Allah said:
“No! Rather, the stain has covered their hearts because of what they used to earn.” [al-Muṭaffifīn 83:14]
A person may be overtaken by this rān (spiritual rust), and not even realize it.
And tale-bearing that is meant to corrupt in this way—what is it called?
It is namīmah.
Is this a light sin or a grave one?
Pay attention, my son.
Be mindful of your time.
Be mindful of your life.
Be mindful of your heart.
From the core tenets of the creed of Ahl al-Sunnah wa al-Jamāʿah, as affirmed in the books of belief, is that Īmān increases with obedience and decreases with sin.
So each time you engage in tale-bearing, spreading words between people, corrupting relations—you increase in sin.
And what does the principle say?
With each sin, your īmān diminishes.
And the real calamity is that you become desensitized to it—you no longer view it as a grave crime. We seek refuge in Allah.
This is the rān (covering).
You don’t need to kill a soul or rob a house to be guilty of sin.
There are many types of sins.
Among them are the sins of the tongue—sins which are severe and abundant.
So beware, may Allah bless you.
Hold yourselves to account before you are held to account.
Weigh your deeds before they are weighed.
The intelligent one is he who disciplines himself and prepares for what is after death.
Do not assume you are eternal—you will never live forever.
“And We did not grant immortality to any human before you” [al-Anbiyāʾ 21:34]
You will be judged, as will everyone.
“Their testimony will be recorded, and they will be questioned.” [al-Zukhruf 43:19]
So prepare an answer that will save you before Allah, the Most High. Yes.
🎙️Source: ʿAbdullāh al-Bukhārī. Ahamiyyat al-Waqt fī Ḥayāt Ṭālib al-ʿIlm [“The Importance of Time in the Life of the Student of Knowledge”]. Audio lecture. Minute 33–38.
Forwarded from SalafiDawaLancs
Sh ‘Arafāt to Singapore Brothers (16 May 2025 ) Eng.pdf
84.8 KB
🔥 ***NEW***
📞 Advice to the Brothers of Singapore (16th May 2025)
🎓 Shaykh ‘Arafāt al-Muhammadī
حفظه الله
📌 VERY IMPORTANT READ!
🔄 Benefit & Forward!
📞 Advice to the Brothers of Singapore (16th May 2025)
🎓 Shaykh ‘Arafāt al-Muhammadī
حفظه الله
📌 VERY IMPORTANT READ!
🔄 Benefit & Forward!
In today’s world, where hearts have grown calloused and compassion fatigued by the relentless stream of personal tragedies broadcast through countless media channels, let us not overlook the opportunity to revive a profound Sunnah prescribed for such moments:
✒️The Messenger of Allah — may peace and blessings be upon him — said:
«مَن رَأَى مُبْتَلًى، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ، وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا، لَمْ يُصِبْهُ ذَلِكَ الْبَلَاءُ».
“Whoever sees a person afflicted with a trial and says,
الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ، وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا،
(Al-ḥamdu lillāhi alladhī ʿāfānī mimmā ibtalāka bihī, wa faḍḍalanī ʿalā kathīrin mimman khalaqa tafḍīlan.)
‘Praise be to Allah who has spared me from that with which He has afflicted you, and who has favored me greatly over much of His creation,’
shall not be afflicted by that trial.”
Also narrated by: Ibn Mājah, Sunan Ibn Mājah, ḥadīth no. 3892.
Authenticated by Muḥammad Nāṣir al-Dīn al-Albānī in Ṣaḥīḥ al-Jāmiʿ al-Ṣaghīr, ḥadīth no. 6249.
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Allah’s Messenger ﷺ said:
«مَنْ كَفَّ غَضَبَهُ كَفَّ اللهُ عَنْهُ عَذَابَهُ، وَمَنْ خَزَنَ لِسَانَهُ سَتَرَ اللهُ عَوْرَتَهُ، وَمَنِ اعْتَذَرَ إِلَى اللهِ قَبِلَ اللهُ عُذْرَهُ»
“Whoever restrains his anger, Allah will withhold from him His punishment. Whoever guards his tongue, Allah will conceal his faults. And whoever seeks pardoning from Allah, Allah will accept his excuse.”
Three traits save a servant from punishment in both this world and the Hereafter: restraining one’s rage, guarding the tongue, and sincere repentance.
Let us hold fast to these Prophetic admonitions—for in them lies the safety of the heart, the protection of the limbs, and the pleasure of Allah.
Shaykh al-Albānī graded its chain as ḥasan (sound) in al-Silsilah al-Ṣaḥīḥah, no. 2360.
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📖 Qur’an Completion in the First 9 Days of Dhul-Hijjah
🌿 Living with the Qur’an: a joy for the soul, tranquility for the heart, and serenity for the self.
🎯 Show Allah the best of yourself. Purify your intention. Strengthen your resolve. Rely fully on al-Ḥayy al-Qayyūm, the Ever-Living who never dies.
⸻
🗓 Day 1
From Sūrat al-Fātiḥah (1) to end of Āl ʿImrān (3)
📘 Juz 1–3
🗓 Day 2
From Sūrat al-Nisāʾ (4) to end of al-Māʾidah (5)
📘 Juz 4–6
🗓 Day 3
From Sūrat al-Anʿām (6) to end of al-Tawbah (9)
📘 Juz 7–10
🗓 Day 4
From Sūrat Yūnus (10) to end of al-Isrāʾ (17)
📘 Juz 11–15
🗓 Day 5
From Sūrat al-Kahf (18) to end of al-Nūr (24)
📘 Juz 15–18
🗓 Day 6
From Sūrat al-Furqān (25) to end of Fāṭir (35)
📘 Juz 19–22
🗓 Day 7
From Sūrat Yāsīn (36) to end of al-Ḥadīd (57)
📘 Juz 22–27
🗓 Day 8
From Sūrat al-Mujādilah (58) to end of al-Nās (114)
📘 Juz 28–30
🗓 Day 9 – ʿArafah
🌟 A day for duʿāʾ, takbīr, and deep reflection
🤲 “The best supplication is the supplication of the Day of ʿArafah.”
⸻
💡 Tip: Split your daily portion into 3 parts—after Fajr, after Ẓuhr, after ʿIshāʾ—to make it manageable and consistent, in shāʾ Allāh.
⸻
📌 Save this plan and share it with others—perhaps someone will complete the Qur’an because of your reminder.
✍️ “Our Lord, accept it from us. Indeed, You are the All-Hearing, the All-Knowing.”
https://t.me/umarquinn
🌿 Living with the Qur’an: a joy for the soul, tranquility for the heart, and serenity for the self.
🎯 Show Allah the best of yourself. Purify your intention. Strengthen your resolve. Rely fully on al-Ḥayy al-Qayyūm, the Ever-Living who never dies.
⸻
🗓 Day 1
From Sūrat al-Fātiḥah (1) to end of Āl ʿImrān (3)
📘 Juz 1–3
🗓 Day 2
From Sūrat al-Nisāʾ (4) to end of al-Māʾidah (5)
📘 Juz 4–6
🗓 Day 3
From Sūrat al-Anʿām (6) to end of al-Tawbah (9)
📘 Juz 7–10
🗓 Day 4
From Sūrat Yūnus (10) to end of al-Isrāʾ (17)
📘 Juz 11–15
🗓 Day 5
From Sūrat al-Kahf (18) to end of al-Nūr (24)
📘 Juz 15–18
🗓 Day 6
From Sūrat al-Furqān (25) to end of Fāṭir (35)
📘 Juz 19–22
🗓 Day 7
From Sūrat Yāsīn (36) to end of al-Ḥadīd (57)
📘 Juz 22–27
🗓 Day 8
From Sūrat al-Mujādilah (58) to end of al-Nās (114)
📘 Juz 28–30
🗓 Day 9 – ʿArafah
🌟 A day for duʿāʾ, takbīr, and deep reflection
🤲 “The best supplication is the supplication of the Day of ʿArafah.”
⸻
💡 Tip: Split your daily portion into 3 parts—after Fajr, after Ẓuhr, after ʿIshāʾ—to make it manageable and consistent, in shāʾ Allāh.
⸻
📌 Save this plan and share it with others—perhaps someone will complete the Qur’an because of your reminder.
✍️ “Our Lord, accept it from us. Indeed, You are the All-Hearing, the All-Knowing.”
https://t.me/umarquinn
Telegram
Umar Quinn
Sharing beneficial advices with those searching for goodness.
﷽
📘 Book Launch Announcement
الحمد لله الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتِ
Before the Waters Rise: Navigating a Drowning World through the Story of Nūḥ (ʿalayhi al-salām)
is now available internationally on Amazon!
🌊 Not just a story of a flood—but a mirror for our age.
As oceans rise and morals sink, this book explores the deeper deluge threatening our souls: a flood of shamelessness, denial, and disconnection from the Creator.
⚓ The Ark wasn’t just wood and nails—it was faith, patience, and a call to salvation.
This is a book for the seeker, the struggler, the student—anyone looking for clarity in chaotic times.
📖 A call to awaken. A call to return. Before it’s too late.
—
📦 Order now:
🇺🇸 US a.co/d/itP1Cgd
🇬🇧 UK amzn.eu/d/5rnQGhv
🇨🇦 CA a.co/d/dvkWtNt
#NewBook #IslamicBooks #Noah #BeforeTheWatersRise
📘 Book Launch Announcement
الحمد لله الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتِ
Before the Waters Rise: Navigating a Drowning World through the Story of Nūḥ (ʿalayhi al-salām)
is now available internationally on Amazon!
🌊 Not just a story of a flood—but a mirror for our age.
As oceans rise and morals sink, this book explores the deeper deluge threatening our souls: a flood of shamelessness, denial, and disconnection from the Creator.
⚓ The Ark wasn’t just wood and nails—it was faith, patience, and a call to salvation.
This is a book for the seeker, the struggler, the student—anyone looking for clarity in chaotic times.
📖 A call to awaken. A call to return. Before it’s too late.
—
📦 Order now:
🇺🇸 US a.co/d/itP1Cgd
🇬🇧 UK amzn.eu/d/5rnQGhv
🇨🇦 CA a.co/d/dvkWtNt
#NewBook #IslamicBooks #Noah #BeforeTheWatersRise