Please Do not Call me for the Vice President Position.

By: Maged Taman.

Few American Senators, Governors and politicians are waiting for a call from Senator McCain and Senator Obama for the vice president position. I am not one of them. I apologize for being unable to take that position, so please do not call me. I am just kidding. I enjoy myself as a home based politician and I am always willing to help with my ideas if someone think they are worse something.

A lot of people in the Internet are declaring that they are Al Mahdi Al Munatazer let us add one more me. Suppose now people are calling me for an official title. This will be my answer I can not be a president or vice president to any country. I can not be the king of the Arabs or the Muslims. I can not be the president of United Nations. I am willing to accept one title only Al Mahdi Al Muntazer or the guided one. Very honourable and glorious to be chosen by God for this position.

How then someone without an authoritative title role. The answer is simple when someone is believed that he is guided by God he does not need a title. People will just gravitate towards him they will listen to every word he says and will try to make his plans and ideas see the light. They will refine them and add their ideas to his. They will know that he is guided by God and they will listen to him as the faithfuls listened to their prophets before. Since there is no prophet after the messenger Muhammad (PBUH) and no message but Islam both Al Mahdi and Jesus (PBUH) will be following the Quran.

Leaving the fantasy land and going back to the land of reality, the best vice president to Obama is McCain and the most entitled to be president is McCain. This is the irony. Senator McCain has the experience, confidence and stamina to be the president. The world however is looking for a new face for change, someone with big dreams and plans to change the world. He needs to convince the large powers that they will prosper in his time and meanwhile takes care of the crumpled third world countries and make the Americans realize their dreams. He is the one who will be able to export the best of America to the world.

The other way around is senator Obama to look for Veep as senator McCain and for senator McCain to look for Veep like Obama. Senator McCain is just too confident he can easily allow a Veep with big ideas to join his presidency and push him in the front. He is the voice of wisdom in this country.

Who will win the USA presidential election, I do not know now? I still do not know who will be best for America and the world. I do not know if the American political system will allow great changes to happen in the inner affair of this country or the world affairs. I do not know who will have the guts and will to muscle through it. You do not need to beat someone up but you will be willing to look angry and loose friends for the sake of the country and to stand to all injustices.

Full script of Obama's speech (in Germany)

From: www.cnn.com

BERLIN, Germany (CNN) -- Thank you to the citizens of Berlin and to the people of Germany. Let me thank Chancellor Merkel and Foreign Minister Steinmeier for welcoming me earlier today. Thank you Mayor Wowereit, the Berlin Senate, the police, and most of all thank you for this welcome.

U.S. presidential hopeful Barack Obama delivers his speech to a large crowd in Berlin.

I come to Berlin as so many of my countrymen have come before. Tonight, I speak to you not as a candidate for President, but as a citizen - a proud citizen of the United States, and a fellow citizen of the world.

I know that I don't look like the Americans who've previously spoken in this great city. The journey that led me here is improbable. My mother was born in the heartland of America, but my father grew up herding goats in Kenya. His father - my grandfather - was a cook, a domestic servant to the British.

At the height of the Cold War, my father decided, like so many others in the forgotten corners of the world, that his yearning - his dream - required the freedom and opportunity promised by the West. And so he wrote letter after letter to universities all across America until somebody, somewhere answered his prayer for a better life.

That is why I'm here. And you are here because you too know that yearning. This city, of all cities, knows the dream of freedom. And you know that the only reason we stand here tonight is because men and women from both of our nations came together to work, and struggle, and sacrifice for that better life.

Ours is a partnership that truly began sixty years ago this summer, on the day when the first American plane touched down at Templehof.
On that day, much of this continent still lay in ruin. The rubble of this city had yet to be built into a wall. The Soviet shadow had swept across Eastern Europe, while in the West, America, Britain, and France took stock of their losses, and pondered how the world might be remade.

This is where the two sides met. And on the twenty-fourth of June, 1948, the Communists chose to blockade the western part of the city. They cut off food and supplies to more than two million Germans in an effort to extinguish the last flame of freedom in Berlin.

The size of our forces was no match for the much larger Soviet Army. And yet retreat would have allowed Communism to march across Europe. Where the last war had ended, another World War could have easily begun. All that stood in the way was Berlin.
And that's when the airlift began - when the largest and most unlikely rescue in history brought food and hope to the people of this city.

The odds were stacked against success. In the winter, a heavy fog filled the sky above, and many planes were forced to turn back without dropping off the needed supplies. The streets where we stand were filled with hungry families who had no comfort from the cold.

But in the darkest hours, the people of Berlin kept the flame of hope burning. The people of Berlin refused to give up. And on one fall day, hundreds of thousands of Berliners came here, to the Tiergarten, and heard the city's mayor implore the world not to give up on freedom. "There is only one possibility," he said. "For us to stand together united until this battle is won...The people of Berlin have spoken. We have done our duty, and we will keep on doing our duty.

People of the world: now do your duty...People of the world, look at Berlin!"
People of the world - look at Berlin!
Look at Berlin, where Germans and Americans learned to work together and trust each other less than three years after facing each other on the field of battle.
Look at Berlin, where the determination of a people met the generosity of the Marshall Plan and created a German miracle; where a victory over tyranny gave rise to NATO, the greatest alliance ever formed to defend our common security.

Look at Berlin, where the bullet holes in the buildings and the somber stones and pillars near the Brandenburg Gate insist that we never forget our common humanity.
People of the world - look at Berlin, where a wall came down, a continent came together, and history proved that there is no challenge too great for a world that stands as one.

Sixty years after the airlift, we are called upon again. History has led us to a new crossroad, with new promise and new peril. When you, the German people, tore down that wall - a wall that divided East and West; freedom and tyranny; fear and hope - walls came tumbling down around the world. From Kiev to Cape Town, prison camps were closed, and the doors of democracy were opened. Markets opened too, and the spread of information and technology reduced barriers to opportunity and prosperity. While the 20th century taught us that we share a common destiny, the 21st has revealed a world more intertwined than at any time in human history.

The fall of the Berlin Wall brought new hope. But that very closeness has given rise to new dangers - dangers that cannot be contained within the borders of a country or by the distance of an ocean.

The terrorists of September 11th plotted in Hamburg and trained in Kandahar and Karachi before killing thousands from all over the globe on American soil.

As we speak, cars in Boston and factories in Beijing are melting the ice caps in the Arctic, shrinking coastlines in the Atlantic, and bringing drought to farms from Kansas to Kenya.
Poorly secured nuclear material in the former Soviet Union, or secrets from a scientist in Pakistan could help build a bomb that detonates in Paris. The poppies in Afghanistan become the heroin in Berlin. The poverty and violence in Somalia breeds the terror of tomorrow. The genocide in Darfur shames the conscience of us all.

In this new world, such dangerous currents have swept along faster than our efforts to contain them. That is why we cannot afford to be divided. No one nation, no matter how large or powerful, can defeat such challenges alone. None of us can deny these threats, or escape responsibility in meeting them. Yet, in the absence of Soviet tanks and a terrible wall, it has become easy to forget this truth. And if we're honest with each other, we know that sometimes, on both sides of the Atlantic, we have drifted apart, and forgotten our shared destiny.

In Europe, the view that America is part of what has gone wrong in our world, rather than a force to help make it right, has become all too common. In America, there are voices that deride and deny the importance of Europe's role in our security and our future. Both views miss the truth - that Europeans today are bearing new burdens and taking more responsibility in critical parts of the world; and that just as American bases built in the last century still help to defend the security of this continent, so does our country still sacrifice greatly for freedom around the globe.

Yes, there have been differences between America and Europe. No doubt, there will be differences in the future. But the burdens of global citizenship continue to bind us together. A change of leadership in Washington will not lift this burden. In this new century, Americans and Europeans alike will be required to do more - not less. Partnership and cooperation among nations is not a choice; it is the one way, the only way, to protect our common security and advance our common humanity.

That is why the greatest danger of all is to allow new walls to divide us from one another.
The walls between old allies on either side of the Atlantic cannot stand. The walls between the countries with the most and those with the least cannot stand. The walls between races and tribes; natives and immigrants; Christian and Muslim and Jew cannot stand. These now are the walls we must tear down.

We know they have fallen before. After centuries of strife, the people of Europe have formed a Union of promise and prosperity. Here, at the base of a column built to mark victory in war, we meet in the center of a Europe at peace. Not only have walls come down in Berlin, but they have come down in Belfast, where Protestant and Catholic found a way to live together; in the Balkans, where our Atlantic alliance ended wars and brought savage war criminals to justice; and in South Africa, where the struggle of a courageous people defeated apartheid.

So history reminds us that walls can be torn down. But the task is never easy. True partnership and true progress requires constant work and sustained sacrifice. They require sharing the burdens of development and diplomacy; of progress and peace. They require allies who will listen to each other, learn from each other and, most of all, trust each other.

That is why America cannot turn inward. That is why Europe cannot turn inward. America has no better partner than Europe. Now is the time to build new bridges across the globe as strong as the one that bound us across the Atlantic. Now is the time to join together, through constant cooperation, strong institutions, shared sacrifice, and a global commitment to progress, to meet the challenges of the 21st century. It was this spirit that led airlift planes to appear in the sky above our heads, and people to assemble where we stand today. And this is the moment when our nations - and all nations - must summon that spirit anew.

This is the moment when we must defeat terror and dry up the well of extremism that supports it. This threat is real and we cannot shrink from our responsibility to combat it. If we could create NATO to face down the Soviet Union, we can join in a new and global partnership to dismantle the networks that have struck in Madrid and Amman; in London and Bali; in Washington and New York. If we could win a battle of ideas against the communists, we can stand with the vast majority of Muslims who reject the extremism that leads to hate instead of hope.

This is the moment when we must renew our resolve to rout the terrorists who threaten our security in Afghanistan, and the traffickers who sell drugs on your streets. No one welcomes war. I recognize the enormous difficulties in Afghanistan. But my country and yours have a stake in seeing that NATO's first mission beyond Europe's borders is a success. For the people of Afghanistan, and for our shared security, the work must be done. America cannot do this alone. The Afghan people need our troops and your troops; our support and your support to defeat the Taliban and al Qaeda, to develop their economy, and to help them rebuild their nation. We have too much at stake to turn back now.

This is the moment when we must renew the goal of a world without nuclear weapons. The two superpowers that faced each other across the wall of this city came too close too often to destroying all we have built and all that we love. With that wall gone, we need not stand idly by and watch the further spread of the deadly atom. It is time to secure all loose nuclear materials; to stop the spread of nuclear weapons; and to reduce the arsenals from another era. This is the moment to begin the work of seeking the peace of a world without nuclear weapons.

This is the moment when every nation in Europe must have the chance to choose its own tomorrow free from the shadows of yesterday. In this century, we need a strong European Union that deepens the security and prosperity of this continent, while extending a hand abroad. In this century - in this city of all cities - we must reject the Cold War mind-set of the past, and resolve to work with Russia when we can, to stand up for our values when we must, and to seek a partnership that extends across this entire continent.

This is the moment when we must build on the wealth that open markets have created, and share its benefits more equitably. Trade has been a cornerstone of our growth and global development. But we will not be able to sustain this growth if it favors the few, and not the many. Together, we must forge trade that truly rewards the work that creates wealth, with meaningful protections for our people and our planet. This is the moment for trade that is free and fair for all.

This is the moment we must help answer the call for a new dawn in the Middle East. My country must stand with yours and with Europe in sending a direct message to Iran that it must abandon its nuclear ambitions. We must support the Lebanese who have marched and bled for democracy, and the Israelis and Palestinians who seek a secure and lasting peace. And despite past differences, this is the moment when the world should support the millions of Iraqis who seek to rebuild their lives, even as we pass responsibility to the Iraqi government and finally bring this war to a close.

This is the moment when we must come together to save this planet. Let us resolve that we will not leave our children a world where the oceans rise and famine spreads and terrible storms devastate our lands. Let us resolve that all nations - including my own - will act with the same seriousness of purpose as has your nation, and reduce the carbon we send into our atmosphere. This is the moment to give our children back their future. This is the moment to stand as one.
And this is the moment when we must give hope to those left behind in a globalized world. We must remember that the Cold War born in this city was not a battle for land or treasure. Sixty years ago, the planes that flew over Berlin did not drop bombs; instead they delivered food, and coal, and candy to grateful children. And in that show of solidarity, those pilots won more than a military victory. They won hearts and minds; love and loyalty and trust - not just from the people in this city, but from all those who heard the story of what they did here.

Now the world will watch and remember what we do here - what we do with this moment. Will we extend our hand to the people in the forgotten corners of this world who yearn for lives marked by dignity and opportunity; by security and justice? Will we lift the child in Bangladesh from poverty, shelter the refugee in Chad, and banish the scourge of AIDS in our time?
Will we stand for the human rights of the dissident in Burma, the blogger in Iran, or the voter in Zimbabwe? Will we give meaning to the words "never again" in Darfur?

Will we acknowledge that there is no more powerful example than the one each of our nations projects to the world? Will we reject torture and stand for the rule of law? Will we welcome immigrants from different lands, and shun discrimination against those who don't look like us or worship like we do, and keep the promise of equality and opportunity for all of our people?
People of Berlin - people of the world - this is our moment. This is our time.

I know my country has not perfected itself. At times, we've struggled to keep the promise of liberty and equality for all of our people. We've made our share of mistakes, and there are times when our actions around the world have not lived up to our best intentions.

But I also know how much I love America. I know that for more than two centuries, we have strived - at great cost and great sacrifice - to form a more perfect union; to seek, with other nations, a more hopeful world. Our allegiance has never been to any particular tribe or kingdom - indeed, every language is spoken in our country; every culture has left its imprint on ours; every point of view is expressed in our public squares. What has always united us - what has always driven our people; what drew my father to America's shores - is a set of ideals that speak to aspirations shared by all people: that we can live free from fear and free from want; that we can speak our minds and assemble with whomever we choose and worship as we please.

Those are the aspirations that joined the fates of all nations in this city. Those aspirations are bigger than anything that drives us apart. It is because of those aspirations that the airlift began. It is because of those aspirations that all free people - everywhere - became citizens of Berlin. It is in pursuit of those aspirations that a new generation - our generation - must make our mark on history.

People of Berlin - and people of the world - the scale of our challenge is great. The road ahead will be long. But I come before you to say that we are heirs to a struggle for freedom. We are a people of improbable hope. Let us build on our common history, and seize our common destiny, and once again engage in that noble struggle to bring justice and peace to our world.

Your Relationship with Jesus Christ.

By: Maged Taman.

When you ask many Christians who converted to Islam of the reason of their conversion you find out that they have hard time to take Jesus as God or his son. They have as well problems with understanding the Trinity. They still have close relation to Jesus which carries over smoothly when they become Muslims since Jesus has a great place in Islam. Muslims are eagerly awaiting his second coming.

On the other hand, other Christians feel comfortable with the concept that Jesus is the son of God. They may as well feel comfortable with the concept of the Trinity which in fact is not present in the Bible. Islam recognizes that and Muslims should elucidate what God ask them to mention about Jesus in the Quran. We may even refer them to the Jews who would agree with us about the message of God to all the prophets that he is one and has no partners.

According to the prophecy in Islam most Christians will convert to Islam willingly more so after Jesus descent. He will tell them about his real state. This may not be far way or a fairy tale, his second coming may be closer than we think.

Muslims should be considerate in understanding that many of Christians since early age had built this relation with Jesus as God or son of God. We should respect their beliefs and in the same time converse with them about it. Do not make it as who is right but were is the truth is. God said to Muhammad if Jesus is his son he will ask Muhammad to be the first of Muslims to worship him:
43:81 Say [O Prophet]: “If the Most Gracious [truly] had a son, I would be the first to worship him!”قُلْ إِن كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (43:81

According to the prophecy a lot of people will convert to Islam I do not know who much percent will convert. It appears even Geo-politically we do not have hope to liberate our countries without massive conversion to Islam in the west. They worked hardly to keep the oppressive regimens in our countries and we suspect that they will try to maintain that. This is what I call it historical conversion of prophecies and geopolitics to meet at one point.

People have to notice that a lot of people will stand hardly for that. Some are strong believers in the Christian faith which we have to respect their faith and some for hate of Islam. Others will just try to maintain the status quo of the world. We as Muslims have to allow equal access to Christians to try to convert Muslims. We have the truth and we have the strong logic. They are more open-minded and we have to be the same.

Some will try to scare the west telling them that Muslims are looking for chaos to dominate the world. The fact is chaos is the result of people Muslims and non-Muslims that are diverting from the path of God. See how usury caused the mortgage crisis and financial crisis. See how the economy and political unrest in the Muslim world. We are responsible for the tribulation and we are able to get out and solve all crisis.

I personally tried to contact a lot of Muslims to stand together peacefully but eagerly and with strong voice to solve the world problems and my door is still opened. The Mahdi party project is still available in my blog. I still could not read the West. From my previous encounters with them I do not know what they want.

Going back to Jesus (PBUH) we Muslims love him and we are abiding by his teachings which are basically that of Muhammad (PBUH) and both from the same and one God of Abraham. We and the Jews are in the same page. Security and prosperity of Israel and Palestinians are unquestionable. Before his second coming all the three religions prophesied that the Jews will be in the holy land before his second coming and we are very close to see that. We to continue invite our Christian brothers and sisters to Islam. You will keep your relationship with Jesus strong and he will be the Messiah to all of us.

http://www.youtube.com/watch?v=HB-B-DfmuXk

http://www.youtube.com/watch?v=-baqULx5IBU&feature=related

http://www.youtube.com/watch?v=GfmERwdaT5w&feature=related

http://www.youtube.com/watch?v=FrR9Iqr10Ck&feature=related

http://www.youtube.com/watch?v=PtkuudCbuPE

http://www.youtube.com/watch?v=HA4x_ntAyLw&feature=related

http://www.youtube.com/watch?v=0K-LILeKMXc&feature=related

http://www.youtube.com/watch?v=UbWYDVr5bNI&feature=related

Islamic Symposium Hartford, Connecticut (7/4 to 7/6/2008)

By: Maged Taman

This my first attendance to such a conference in America. I am usually a kind of person who do every thing from home politics, religion and other interests. This is my observation about this conference:

1- Well organized.

2- spiritually fulfilling you share your religion with a lot of people from different ethnic backgrounds. As Chaplain Yusuf Estes Mentioned we are here because of one man who existed about 1400 years ago, Prophet Muhammad (PBUH).

3- Most of the speakers were wonderful, I enjoyed listening to them. I hope I can collect in my site some of the talks.

4- All speakers in common enjoy talking about the truth, the common sense, intellect and spirituality of Islam.

5- The main theme was happiness and peace in Islam. They talked much less about justice for political reasons and rightly avoided the dilemma of the world of politics and policies.

6- I am still amazed by the non-Arab speakers in a way that they came to Islam from very different background or different language. When I read the Quran in my language it is just God word. I red novels, books, literature and so on Arabic but the Quran is very different. The miracle of Quran continue to penetrate even to the mind and hearts of people who were not Arabic speakers. It appears by now most of the Non-Arab Imams master very well the Arabic Language.

7- The American government was sensitive to protect the conference as well not to show significant existence of uniform government service men in the conference.

8- I loved to see the Muslims from all around the world who are mostly living here in America. I was very impressed by the Pakistani who were about 80% of the Muslims in the conference.

9-I loved the Pakistani/Indian food, very delicious.

10- The most cute were the little girls in Hijab look happy to recognize early on their God, religion and Hijab.

11- The bazaar was great give you outlet to recent books, videos and Islamic cloths.

12- The most inspirational is seeing people happy to go to prayers, lectures and enjoy every thing that call them to their religion.

13- The talk of the spread of Islamic religion and its high prospect is inspirational.

14- Talks about culture struggle reminded me of what Christians conservatives who feel and talk about in their Churchs.

15- Amy Goodman the Jewish freedom fighter was there Muslims were following every word she says and praising all her words. She expressed very well that a big movement in Israel is calling for peace that people do not know well about it in the Media.

16- I tried to tell few people about my website, They were quite unfamiliar with it. I do not know if people try to avoid me thinking I am delusional or I am Al mahdi Al Muntazer. I do not care the thing is a lot of people are sharing my message in the Media and Islamic world Justice and Equality.

http://www.youtube.com/watch?v=gWaOCPDphqQ&feature=user

http://www.youtube.com/watch?v=puvjVHn05uc&feature=user

http://www.youtube.com/watch?v=rp8BVMJsFUk&feature=user

http://www.youtube.com/watch?v=j9FM8Fli9FI&feature=user

http://www.youtube.com/watch?v=1i8_Ilt8Acw

http://www.icna.org/icna/icna-news/convention-main-sessions-now-available-on-cd-and-dvd-2.html

Quran: Surah Yusuf

From: http://www.road-to-heaven.com/

1. Alif-Lâm-Râ. [These letters are one of the miracles of the Qur'an, and none but Allâh (Alone) knows their meanings].
These are the Verses of the Clear Book (the Qur'ân that makes clear the legal and illegal things, legal laws, a guidance and a blessing).
2. Verily, We have sent it down as an Arabic Qur'ân in order that you may understand.
3. We relate unto you (Muhammad ) the best of stories through Our Revelations unto you, of this Qur'ân. And before this (i.e. before the coming of Divine Inspiration to you), you were among those who knew nothing about it (the Qur'ân).
4. (Remember) when Yûsuf (Joseph) said to his father: "O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon, I saw them prostrating themselves to me."
5. He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you. Verily! Shaitân (Satan) is to man an open enemy!
6. "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime! Verily, your Lord is All-Knowing, All-Wise."
7. Verily, in Yûsuf (Joseph) and his brethren, there were Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask.
8. When they said: "Truly, Yûsuf (Joseph) and his brother (Benjamin) are loved more by our father than we, but we are 'Usbah (a strong group). Really, our father is in a plain error.
9. "Kill Yûsuf (Joseph) or cast him out to some (other) land, so that the favour of your father may be given to you alone, and after that you will be righteous folk (by intending repentance before committing the sin)."
10. One from among them said: "Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well, he will be picked up by some caravan of travellers."
11. They said: "O our father! Why do you not trust us with Yûsuf (Joseph), - when we are indeed his well-wishers?"
12. "Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him."
13. He [Ya'qûb (Jacob)] said: "Truly, it saddens me that you should take him away. I fear lest a wolf should devour him, while you are careless of him."
14. They said: "If a wolf devours him, while we are 'Usbah (a strong group) (to guard him), then surely, we are the losers."
15. So, when they took him away, they all agreed to throw him down to the bottom of the well, and We inspired in him:"Indeed, you shall (one day) inform them of this their affair, when they know (you) not."
16. And they came to their father in the early part of the night weeping.
17. They said:"O our father! We went racing with one another, and left Yûsuf (Joseph) by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth."
18. And they brought his shirt stained with false blood. He said: "Nay, but your ownselves have made up a tale. So (for me) patience is most fitting. And it is Allâh (Alone) Whose help can be sought against that which you assert."
19. And there came a caravan of travellers; they sent their water-drawer, and he let down his bucket (into the well). He said: "What good news! Here is a boy." So they hid him as merchandise (a slave). And Allâh was the All-Knower of what they did.
20. And they sold him for a low price, - for a few Dirhams (i.e. for a few silver coins). And they were of those who regarded him insignificant.
21. And he (the man) from Egypt who bought him, said to his wife: "Make his stay comfortable, may be he will profit us or we shall adopt him as a son." Thus did We establish Yûsuf (Joseph) in the land, that We might teach him the interpretation of events. And Allâh has full power and control over His Affairs, but most of men know not.
22. And when he [Yûsuf (Joseph)] attained his full manhood, We gave him wisdom and knowledge (the Prophethood), thus We reward the Muhsinûn (doers of good - see V.2:112).
23. And she, in whose house he was, sought to seduce him (to do an evil act), she closed the doors and said: "Come on, O you." He said: "I seek refuge in Allâh (or Allâh forbid)! Truly, he (your husband) is my master! He made my stay agreeable! (So I will never betray him). Verily, the Zâlimûn (wrong and evil-doers) will never be successful."
24. And indeed she did desire him and he would have inclined to her desire, had he not seen the evidence of his Lord. Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.
25. So they raced with one another to the door, and she tore his shirt from the back. They both found her lord (i.e. her husband) at the door. She said: "What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?"
26. He [Yûsuf (Joseph)] said: "It was she that sought to seduce me," - and a witness of her household bore witness (saying): "If it be that his shirt is torn from the front, then her tale is true and he is a liar!
27. "But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!"
28. So when he (her husband) saw his [(Yûsuf's (Joseph)] shirt torn at the back; (her husband) said: "Surely, it is a plot of you women! Certainly mighty is your plot!
29. "O Yûsuf (Joseph)! Turn away from this! (O woman!) Ask forgiveness for your sin. Verily, you were of the sinful."
30. And women in the city said: "The wife of Al-'Azîz is seeking to seduce her (slave) young man, indeed she loves him violently; verily we see her in plain error."
31. So when she heard of their accusation, she sent for them and prepared a banquet for them; she gave each one of them a knife (to cut the foodstuff with), and she said [(to Yûsuf (Joseph)]: "Come out before them." Then, when they saw him, they exalted him (at his beauty) and (in their astonishment) cut their hands. They said: "How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!"
32. She said: "This is he (the young man) about whom you did blame me (for his love), and I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced."
33. He said:"O my Lord! Prison is more to my liking than that to which they invite me. Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorants."
34. So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.
35. Then it appeared to them, after they had seen the proofs (of his innocence) to imprison him for a time.
36. And there entered with him two young men in the prison. One of them said: "Verily, I saw myself (in a dream) pressing wine." The other said: "Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof." (They said): "Inform us of the interpretation of this. Verily, we think you are one of the Muhsinûn (doers of good - see V.2:112)."
37. He said: "No food will come to you (in wakefulness or in dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes. This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that believe not in Allâh and are disbelievers in the Hereafter (i.e. the Kan'âniûn of Egypt who were polytheists and used to worship sun and other false deities).
38. "And I have followed the religion of my fathers , - Ibrahîm (Abraham), Ishâque (Isaac) and Ya'qûb (Jacob), and never could we attribute any partners whatsoever to Allâh. This is from the Grace of Allâh to us and to mankind, but most men thank not (i.e. they neither believe in Allâh, nor worship Him).
39. "O two companions of the prison! Are many different lords (gods) better or Allâh, the One, the Irresistible?
40. "You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allâh has sent down no authority. The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not.
41. "O two companions of the prison! As for one of you, he (as a servant) will pour out wine for his lord (king or master) to drink; and as for the other, he will be crucified and birds will eat from his head. Thus is the case judged concerning which you both did inquire."
42. And he said to the one whom he knew to be saved: "Mention me to your lord (i.e. your king, so as to get me out of the prison)." But Shaitân (Satan) made him forget to mention it to his Lord [or Satan made [(Yûsuf (Joseph)] to forget the remembrance of his Lord (Allâh) as to ask for His Help, instead of others]. So [Yûsuf (Joseph)] stayed in prison a few (more) years.
43. And the king (of Egypt) said: "Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring - and of seven green ears of corn, and (seven) others dry. O notables! Explain to me my dream, if it be that you can interpret dreams."
44. They said: "Mixed up false dreams and we are not skilled in the interpretation of dreams."
45. Then the man who was released (one of the two who were in prison), now at length remembered and said: "I will tell you its interpretation, so send me forth."
46. (He said): "O Yûsuf (Joseph), the man of truth! Explain to us (the dream) of seven fat cows whom seven lean ones were devouring, and of seven green ears of corn, and (seven) others dry, that I may return to the people, and that they may know."
47. [(Yûsuf (Joseph)] said: "For seven consecutive years, you shall sow as usual and that (the harvest) which you reap you shall leave in ears, (all) - except a little of it which you may eat.
48. "Then will come after that, seven hard (years), which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).
49. "Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil)."
50. And the king said: "Bring him to me." But when the messenger came to him, [Yûsuf (Joseph)] said: "Return to your lord and ask him, 'What happened to the women who cut their hands? Surely, my Lord (Allâh) is Well-Aware of their plot.'"
51. (The King) said (to the women): "What was your affair when you did seek to seduce Yûsuf (Joseph)?" The women said: "Allâh forbid! No evil know we against him!" The wife of Al-'Azîz said: "Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful."
52. [Then Yûsuf (Joseph) said: "I asked for this enquiry] in order that he (Al-'Azîz) may know that I betrayed him not in secret. And, verily! Allâh guides not the plot of the betrayers.
53. "And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful."
54. And the king said: "Bring him to me that I may attach him to my person." Then, when he spoke to him, he said: "Verily, this day, you are with us high in rank and fully trusted."
55. [Yûsuf (Joseph)] said: "Set me over the storehouses of the land; I will indeed guard them with full knowledge" (as a minister of finance in Egypt, in place of Al-'Aziz who was dead at that time).
56. Thus did We give full authority to Yûsuf (Joseph) in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of Al-Muhsinûn (the good doers - see V.2:112).
57. And verily, the reward of the Hereafter is better for those who believe and used to fear Allâh and keep their duty to Him (by abstaining from all kinds of sins and evil deeds and by performing all kinds of righteous good deeds).
58. And Yûsuf's (Joseph) brethren came and they entered unto him, and he recognized them, but they recognized him not.
59. And when he had furnished them forth with provisions (according to their need), he said: "Bring me a brother of yours from your father; (he meant Benjamin). See you not that I give full measure, and that I am the best of the hosts?
60. "But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me."
61. They said: "We shall try to get permission (for him) from his father, and verily, we shall do it."
62. And [Yûsuf (Joseph)] told his servants to put their money (with which they had bought the corn) into their bags, so that they might know it when they go back to their people, in order that they might come back.
63. So, when they returned to their father, they said: "O our father! No more measure of grain shall we get (unless we take our brother). So send our brother with us, and we shall get our measure and truly we will guard him."
64. He said: "Can I entrust him to you except as I entrusted his brother [Yûsuf (Joseph)] to you aforetime? But Allâh is the Best to guard, and He is the Most Merciful of those who show mercy."
65. And when they opened their bags, they found their money had been returned to them. They said: "O our father! What (more) can we desire? This, our money has been returned to us, so we shall get (more) food for our family, and we shall guard our brother and add one more measure of a camel's load. This quantity is easy (for the king to give)."
66. He [Ya'qûb (Jacob)] said: "I will not send him with you until you swear a solemn oath to me in Allâh's Name, that you will bring him back to me unless you are yourselves surrounded (by enemies, etc.)," And when they had sworn their solemn oath, he said: "Allâh is the Witness over what we have said."
67. And he said: "O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allâh at all. Verily! The decision rests only with Allâh. In him, I put my trust and let all those that trust, put their trust in Him."
68. And when they entered according to their father's advice, it did not avail them in the least against (the Will of) Allâh, it was but a need of Ya'qûb's (Jacob) inner-self which he discharged. And verily, he was endowed with knowledge because We had taught him, but most men know not.
69. And when they went in before Yûsuf (Joseph), he betook his brother (Benjamin) to himself and said: "Verily!I am your brother, so grieve not for what they used to do."
70. So when he had furnished them forth with their provisions, he put the (golden) bowl into his brother's bag, then a crier cried: "O you (in) the caravan! Surely, you are thieves!"
71. They, turning towards them, said: "What is it that you have missed?"
72. They said: "We have missed the (golden) bowl of the king and for him who produces it is (the reward of) a camel load; I will be bound by it."
73. They said: "By Allâh! Indeed you know that we came not to make mischief in the land, and we are no thieves!"
74. They [Yûsuf's (Joseph) men] said: "What then shall be the penalty of him, if you are (proved to be) liars."
75. They [Yûsuf's (Joseph) brothers] said: "The penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime). Thus we punish the Zâlimûn (wrong-doers, etc.)!"
76. So he [Yûsuf (Joseph)] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother's bag. Thus did We plan for Yûsuf (Joseph). He could not take his brother by the law of the king (as a slave), except that Allâh willed it. (So Allâh made the brothers to bind themselves with their way of "punishment, i.e. enslaving of a thief.") We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allâh).
77. They [(Yûsuf's (Joseph) brothers] said: "If he steals, there was a brother of his [Yûsuf (Joseph)] who did steal before (him)." But these things did Yûsuf (Joseph) keep in himself, revealing not the secrets to them. He said (within himself): "You are in worst case, and Allâh knows best the truth of what you assert!"
78. They said: "O ruler of the land! Verily, he has an old father (who will grieve for him); so take one of us in his place. Indeed we think that you are one of the Muhsinûn (good-doers - see V.2:112)."
79. He said: "Allâh forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zâlimûn (wrong-doers)."
80. So, when they despaired of him, they held a conference in private. The eldest among them said: "Know you not that your father did take an oath from you in Allâh's Name, and before this you did fail in your duty with Yûsuf (Joseph)? Therefore I will not leave this land until my father permits me, or Allâh decides my case (by releasing Benjamin) and He is the Best of the judges.
81. "Return to your father and say, 'O our father! Verily, your son (Benjamin) has stolen, and we testify not except according to what we know, and we could not know the unseen!
82. "And ask (the people of) the town where we have been, and the caravan in which we returned, and indeed we are telling the truth."
83. He [Ya'qûb (Jacob)] said: "Nay, but your ownselves have beguiled you into something. So patience is most fitting (for me). May be Allâh will bring them (back) all to me. Truly He! only He is All-Knowing, All-Wise."
84. And he turned away from them and said: "Alas, my grief for Yûsuf (Joseph)!" And he lost his sight because of the sorrow that he was suppressing.
85. They said: "By Allâh! You will never cease remembering Yûsuf (Joseph) until you become weak with old age, or until you be of the dead."
86. He said: "I only complain of my grief and sorrow to Allâh, and I know from Allâh that which you know not.
87. "O my sons! Go you and enquire about Yûsuf (Joseph) and his brother, and never give up hope of Allâh's Mercy. Certainly no one despairs of Allâh's Mercy, except the people who disbelieve."
88. Then, when they entered unto him [Yûsuf (Joseph)], they said: "O ruler of the land! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allâh does reward the charitable."
89. He said: "Do you know what you did with Yûsuf (Joseph) and his brother, when you were ignorant?"
90. They said: "Are you indeed Yûsuf (Joseph)?" He said: "I am Yûsuf (Joseph), and this is my brother (Benjamin). Allâh has indeed been gracious to us. Verily, he who fears Allâh with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allâh makes not the reward of the Muhsinûn (good-doers - see V.2:112) to be lost."
91. They said: "By Allâh! Indeed Allâh has preferred you above us, and we certainly have been sinners."
92. He said: "No reproach on you this day, may Allâh forgive you, and He is the Most Merciful of those who show mercy!
93. "Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring to me all your family."
94. And when the caravan departed, their father said: "I do indeed feel the smell of Yûsuf (Joseph), if only you think me not a dotard (a person who has weakness of mind because of old age)."
95. They said: "By Allâh! Certainly, you are in your old error."
96. Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' "
97. They said: "O our father! Ask forgiveness (from Allâh) for our sins, indeed we have been sinners."
98. He said: "I will ask my Lord for forgiveness for you, verily He! Only He is the Oft-Forgiving, the Most Merciful."
99. Then, when they entered unto Yûsuf (Joseph), he betook his parents to himself and said: "Enter Egypt, if Allâh wills, in security."
100. And he raised his parents to the throne and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitân (Satan) had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He will. Truly He! Only He is the All-Knowing, the All-Wise.
101. "My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Walî (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous."
102. This is of the news of the Ghaib (unseen) which We reveal by Inspiration to you (O Muhammad ). You were not (present) with them when they arranged their plan together, and (also, while) they were plotting.
103. And most of mankind will not believe even if you desire it eagerly.
104. And no reward you (O Muhammad ) ask of them (those who deny your Prophethood) for it, it(the Qur'ân) is no less than a Reminder and an advice unto the 'Alamîn (men and jinns).
105. And how many a sign in the heavens and the earth they pass by, while they are averse therefrom.
106. And most of them believe not in Allâh except that they attribute partners unto Him [i.e. they are Mushrikûn -polytheists - see Verse 6: 121].
107. Do they then feel secure from the coming against them of the covering veil of the Torment of Allâh, or of the coming against them of the (Final) Hour, all of a sudden while they perceive not?
108. Say (O Muhammad ): "This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allâh i.e to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge. And Glorified and Exalted be Allâh (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters and disbelievers in the Oneness of Allâh; those who worship others along with Allâh or set up rivals or partners to Allâh)."
109. And We sent not before you (as Messengers) any but men, whom We inspired from among the people of townships. Have they not travelled through the earth and seen what was the end of those who were before them? And verily, the home of the Hereafter is the best for those who fear Allâh and obey Him (by abstaining from sins and evil deeds, and by performing righteous good deeds). Do you not then understand?
110. (They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimûn (criminals, disobedients to Allâh, sinners, disbelievers, polytheists).
111. Indeed in their stories, there is a lesson for men of understanding. It (the Qur'an) is not a forged statement but a confirmation of the Allâh's existing Books [the Taurât (Torah), the Injeel (Gospel) and other Scriptures of Allâh] and a detailed explanation of everything and a guide and a Mercy for the people who believe.

Blogger Comment:

1-The bible stories in the Quran are strong proof to Muhammad (PBUH) and all of us that the God of the Quran is the same of the Bible.
2- The Jews at the time of Muhammad (PBUH) are used to ask him about stories of the Bible and other things that proved to some of them he was a true prophet from God and others knew deep in their hearts that he is the prophet that Moses (PBUH) had described to them as well had other prophets. They choose to ruin their eternity that following the path of truth of their previous prophets.
3- Joseph (Yusuf) is one of the best Bible/Quran stories since it gives a lot of signs to the truth of religion: Satan temptations, jealousy, moral corruption, patience, visions and the ultimate victory of good over evil and the fulfillment of God promise.
4- The story shows how Satan invoked jealousy in the heart of Joseph brothers and put in their heads plans to get rid of him.
5- His brothers succeeded in putting him in a well and then came to their father with the wolf story.
6- Joseph was found in the well and sold in Egypt where he would start a new life in Egypt.
7- He had the temptation of the wife of his master and when he refused she managed to imprison him.
8- In the prison Joseph was famous in the interpretation of the visions.
9- The king had this vision that no one knows its interpretation.
10- One of the set-free prisoners who had remembered that Joseph interpreted a lot of visions in the prison told the King about him.
11- Joseph interpreted the vision for them that 7 good years of rain will be followed by 7 dry years. They have to save the wheat to the 7 dry years.
12- The king wanted to free him but Joseph wanted the King to know why he was improsioned in the first time. He wants to clear his name as to speak of.
13- The king had admiartion to Joseph for every thing and he wanted him to be a hand to him. Joseph came out of prison to be the minister of the treasury and second man in Egypt. .
14- Joseph came to be an important man to Egypt and its economy. God gave him this position because he knew that he would enjoy governing by justice more than enjoying his post.
15- The next vereses were about his brothers and how coincidentially they meet all again after 40 years or so.
16- Joseph forgave them for what they did and was able to bring his father, mother and brothers to Egypt and live among them a dignified and enjoyed life. Hundrads of years letter the situation changed but he had no way to know that destiny and that the Israeli would face severe oppression and persecution to be set free by one of the greatest of the prophets Moses (PBUH).
17-The lesson of Joseph story is that of life itself: the evil (jealousy and temptations) against the good. Joseph was tested through most of his life with separation from his parents, fear in a well, oppression in a prison, sexual temptations and jealousy of his brothers. God tests all of us in one way or another. Muslims commonly read Joseph story when they are going through trials. It gives us hope and make you feel there is always light at the end of the tunnel.

http://www.youtube.com/watch?v=CQ7DyLyuglU

http://www.youtube.com/watch?v=2wpo97N7QR0&feature=related

http://www.youtube.com/watch?v=I9_dm4NUlAM&feature=related

http://www.youtube.com/watch?v=ZMUUOBtrwxs&feature=related

http://www.youtube.com/watch?v=f_ne_fwdnrg&feature=related

http://www.youtube.com/watch?v=xg53xr3Kp5E&feature=related

http://www.youtube.com/watch?v=W0k4gZGpTMo&feature=related

http://www.youtube.com/watch?v=2RHSLQXHQC0&feature=related

http://www.youtube.com/watch?v=cHWCRG7h-ks&feature=related

Thirty-Three Lessons From Surah Yusuf

From: www.islaam.com
By: Abdur Rahmaan Naasir Al-Sa`di“

As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 - 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says, “Indeed in their stories, there is a lesson for men of understanding.”

This story is from the best of stories because of what it relates from the varying phases of life; from trial to tribulation, from being tested to being blessed, from humiliation to grandeur, from slavery to kingship, from division to unity, from grief to joy, from superfluity to famine, from famine to glut, from hardship to ease, and from denial to affirmation. So blessed be the One who revealed it in the best manner possible.

From amongst the lessons derived from this surah are:

The knowledge of interpreting dreams is a very important branch of knowledge that Allah gives to whom he pleases from His servants. And most of them (dreams) are based on symbols that are ambiguous in meaning and in description. For indeed the significance of the sun, the moon and twelve stars bowing to Yusuf, is that these lights are the beauty of the sky, and from them emanates benefit. Likewise the prophets and the scholars are the beauty of this earth, and by them mankind is guided through darkness just as they do by the light of the stars, the sun and the moon. Moreover, since the source of this light is his mother and father, hence it is very befitting that the moon and the sun symbolize his parents, for from them emanate the greatest light from which he and his brothers are off-springs. Thus, the sun, which is a feminine noun, symbolizes his mother and the moon, which is a masculine noun, symbolizes his father, and the stars symbolize his brothers.

The significance of the dream of his fellow prison mate who saw himself pressing wine, is that the one who does such work is usually the servant of someone else. Thus he interpreted it to mean that this prison mate would be a servant for the king, and this would guarantee his freedom from prison. Regarding the significance of the dream of the one who saw birds eating bread from the top of his head, Yusuf interpreted this dream as a indication that he will be crucified because the skull protects the brains and once a person is crucified and left in the open, the brains will become exposed, thus the bird will eat it.

Therein are evidences of the truthfulness of the prophethood of Prophet Muhammad (Peace be upon him), for he narrated to his people this long story and he never read the previous books nor learned from any one.

One should distance oneself as much as possible from situations that can lead to an evil outcome. Also the permissibility of not disclosing what one fears might harm them based on the statement of Ya'qûb to Yusuf, “He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”

The permissibility of a person mentioning to someone else, as a means of sincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”

The blessing that Allah bestows upon the servant is not simply restricted to that particular individual, rather it is a blessing that encompasses him, his family and his friends. And whatever good is obtained is because of that person based on the statement of Allah, "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing, All-Wise."
The importance of being cautious of the evil results of sins, because one sin often leads to many others. For the brothers of Yusuf tried varying plots when they wanted to separate him from his father; they lied many times, they falsified the blood on the shirt, they came at night pretending to cry, and all of this is as a result of one sin, one thing leading to a next.

The matter that really counts in the life of the servant is the successful ending and not the deficient beginning. For the children of Yacub did what they did in the beginning which was a very reprehensible act, then their affair ended in sincere repentance, complete forgiveness from Yusuf and their father, and du’a was made for them to be forgiven and have mercy upon.
Some evil are lesser then others and committing the least or lesser evil is always better. For when the brothers of Yusuf agreed to kill him or throw him in the well, one of them said, “Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thus his suggestion was better in comparison with those of his brothers (in spite of it still being an evil one) and because of this he lessened the greatness of the sin they committed.

There is no sin on a person that buys, sells, or uses anything that is considered as merchandise according to prevailing business practices. Nor is the one who is not aware how this merchandise was obtained guilty of any sin. For the brothers of Yusuf sold him, which was a haraam, impermissible transaction, then he was found by a caravan of people who took him to Egypt and sold him there as a slave, and in spite of all this Allah referred to him as ”merchandise.”

One should be careful to avoid being secluded with women whom may be a cause of fitnah, and one should also be cautious of the love for someone that may be harmful. For the wife of the king did what she did because of her infatuation with Yusuf that lead her to try to seduce him, tell lies about him and cause him to be imprisoned for a long time.

The inclination that Yusuf would have had for the woman, but resisted it for Allah’s sake is what actually brings him closer to Allah. Because this type of inclination is from amongst the soul’s evil suggestion and it is something that happens naturally to most of mankind. However, the love and fear of Allah overpowered the call of fulfilling desires. Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.” And also from amongst the “seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a man who is called by a woman of beauty and position [for illegal intercourse], but be says: ‘I fear Allaah.”

Whenever eemaan enters the heart and one makes his whole affair sincerely for Allah sake, Allah will indeed repel and defend one from all types of evil and vulgarity because of one’s eemaan and sincerity due to Allah’s statement, “Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our sincere slaves.”

Whenever the servant sees a situation that might be one of fitnah or cause of sin, he should flee as far as possible from it to save himself from sin.

Yusuf was beautiful both externally and internally. As for his external beauty, it made the king’s wife did what she did, and it made the other women cut their hands while proclaiming, “How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!" His internal beauty was because of his great chastity and self-restraint in spite the many enticement there were to commit sin. This is why the king’s wife said, “I did seek to seduce him, but he refused.”

When there is a atmosphere for sin, the servant should always return unto Allah and distance himself from his own strength and power based on the statement of Yusuf, “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame) of the ignorants.”

Knowledge and intelligence leads one who possesses it to do good acts and prevents him from evil. Ignorance on the other hand, calls the one who is ignorant to conform to his desires, even if it is harmful to him.

Just as the servant worships Allah during times of ease, similarly he should also worship him during times of hardship. For Yusuf (peace be upon him) was constantly calling to Allah, thus when he entered the prison he continued to make dawah. He called the two young men to at-tawheed and he warned them against as-shirk. Hence, from his quick-wittedness he saw that they were responsive to his dawah, whereby they said to him, “We think you are one of the Muhsinun (doers of good).” So this was a golden opportunity for dawah that he seized by calling them to Allah before interpreting their dreams so his goal (of calling them to Islaam) would be more fruitful. Thus, firstly he made it clear to them that what they notice of him from his noble character and in-depth knowledge is all a result belief in Allah and singling him out for worship (tawheed), and he abandoned the path of those who do not believe in Allah and the last day. So he first gave them dawah through his actions, then he gave them dawah by his speech illustrating to them the corruption of shirk and the reality of at-tahwheed.

The importance of priorities. For when he was asked by the two young men to interpret their dreams, there were other matters of importance that they were in greater need of knowing before their questions were to be answered. This is a sign of a teacher possessing great intelligence, and the ability to correctly guide and teach, for when Yusuf was asked by the two young men about their dreams, he first called them to Allah before interpreting their dreams.

It is not considered depending on others (instead of Allah), if one happens to get into a difficult situation and one seeks the assistance of someone whom he thinks can alleviate his situation, for this person there is no blame on him if he does this. This is because it has always been the custom of people to seek each other assistance in such matters. Hence, Yusuf said to the one whom he knew would be saved, "Mention me to your lord (i.e. your king, so as to get me out of the prison)."

The one who teaches should always try to have complete sincerity when he teaches, and he should not use his position as a means to obtain wealth, status or personal benefit. Furthermore, he should not withhold from spreading knowledge or giving advice even if the one whom he taught or advised did not do what he (the teacher) requested. For indeed Yusuf (peace be upon him) advised one of the young men to mention his situation to the king, but he forgot and did not mention him. However, when the time came when he was in need of him, he sent someone to get Yusuf. In spite of this, Yusuf did not chastise him for forgetting to mention his situation to the king, rather he gave him a complete answer to his question.

There is no blame on a person for defending himself against a false accusation. Rather this is something praiseworthy. As Yusuf refused to leave the prison until his innocence was proven.
Dream interpretation is a branch of the Islamic sciences, and a person is rewarded for studying and teaching it. Dream interpretation also comes under category of giving fataawa, for he said to the two young men, “Thus is the case judged concerning which you both did inquire.” (tas’taftiyaan - sought a fatwa) The king said, “Explain (aftoonee – give me a fatwa) of my dream”, and the young man said to Yusuf, “Explain to us (aftinaa – give us a fatwa) regarding (the dream) of seven fat cows.” Thus, it is not permissible interpret dream except with (shari’ah) knowledge.

As long as a person is not pretentious or dishonest, he should not be criticized if one informs others about his praiseworthy qualities, if he intends by this to bring about a general benefit based on the statement of Yusuf, "Set me over the storehouses of the land; I will indeed guard them with full knowledge." Likewise, leadership is not something that is blameworthy if the one who is in charge fulfils the rights of Allah and the rights of His servants to the best of his ability.
Allah is very generous to his servants by giving them the best of this life and the next. The means of achieving the best of the next life is by having eemaan and taqwa. The servant should always ask Allah for his rewards and bounties and he should not be disappointed whenever he sees the people enjoying the pleasures of this world whereby he is unable to partake. Rather he should ask Allah for His great reward and bounties in the next life based on His statement, “And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him.”

It is from the “sunnah” of the prophets to host guest and treat them honorably based on the statement of Yusuf, “See you not that I give full measure, and that I am the best of the hosts?”
Having negative thoughts about someone is not something that is always prohibited if there are accompanying evidences to support this suspicion. For verily, Ya'qûb said to his sons after they came to him claiming that a wolf ate Yusuf, “Nay, but your own selves have made up a tale.” And he said regarding their next brother, "Can I entrust him to you except as I entrusted his brother (Yusuf) to you aforetime?”

If one does not want another person to be aware of something one has or something one intends to do, one should use a subtle means of distraction that does not contain any lies. As Yusuf did when he put the golden bowl into his brother’s bag, and he then took the golden bowl out of his brother’s bag leading them think that their brother is the one who stole it. After which he said, "Allah forbid, that we should take anyone but him with whom we found our property.” Notice he did not say, “We found our property with him”, or “He stole our property.” Rather, he made a general statement that can apply to this situation as well as others, and there is not wrong with what he did. For all he did was made them think that their brother stole the golden bowl, so that his youngest brother can remain with him, as was objective.

It is not permissible for a person to bear witness except to that which he has sure knowledge of. He acquires this knowledge either by witnessing it himself or by being informed by a trustworthy person based on the statement of the Yusuf’s brothers, “We testify not except according to what we know.”

The permissibility of informing others of the difficulties one is enduring, as long as this is not done in a manner that indicates one is annoyed with the decree of Allah, for the brothers of Yusuf complained, “O ruler of the land! A hard time has hit us and our family,” and Yusuf did not object to their statement.

The merits of taqwah and sabr (patience), for every good in this life and the next is as result of taqwah and sabr based on the statement of Allah, “Allah has indeed been gracious to us. Verily, he who fears Allah and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost."

The one whom Allah has blessed after being in a state of poverty or distress should acknowledge the bounties of Allah upon him by constantly remembering his previous condition. Thus he would be able to thank Allah every time he remembers his previous condition, as Yusuf (peace be upon him) said, “He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan had sown enmity between me and my brothers.”

The servant should always exalt Allah for making him remain steadfast upon eemaan by constantly doing those deeds that causes one’s eemaan to remain firm. Also one should always ask Allah to have successful ending by perfecting His Favor upon one based on the du’a of Yusuf (peace be upon him), “My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous."

This is by the will of Allah, this is what He has made possible for me to mention regarding the benefits and lessons obtained from this blessed story, however for the one contemplates, he is guaranteed to find other benefits from the surah than those mentioned. So we ask Allah the most high, to bless us with beneficial knowledge and actions that are acceptable to Him, indeed He is the most generous, the most gracious.

The Qur'an has both an apparent and deeper meaning

Comment by Shaikul Hadith Maulana Muhammad Zakariyaa

The meaning of the expression "outward and inward of the Qur'an" is evident. The Qur'an has an apparent meaning, which can be understood by all, but the Deeper spiritual significance not understood by everybody. It is in this connection that Rasulullah (Sallallaho alaihe wasallam) has said: "Whosoever expresses his personal opinion in respect of anything in the Qur'an commits a mistake, even if he be right in his opinion."
Some scholars hold that the word 'outward', i.e., the body of the Qur'an, refers to its words, which can be recited properly by everybody and the word 'inward', i.e., spirit, refers to its meanings, and its underlying ideas, the understanding of which varies with the ability of the readers
Ibn-e-Mas'ud (Radhi Allaho anho) said; "If you seek knowledge, you should meditate on the meanings of the Qurtan, because it embodies the history of the former times as well as of the latter."It is, however, essential to obsene the pre-requisites for interpreting the Qur'an. An unbecoming present-day fashion is that even those who possess a little or no knowledge of Arabic vocabulary offer their personal opinion on the basis of vernacular translations of the Qur'an. Specialists have laid down that any one attempting a commentary of the Holy Qur'an should be well versed in fifteen subjects. These, as briefly given below, will show that it not possible for everybody to understand the underlying significance and real meanings of the Holy Quran

(1) Lughat, i.e., philology of language, which helps in understanding the appropriate meanings of words. Mujahid says, "One who believes in Allah and the Day of Judgement should not open his lips in respect of the Qur'an unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several- meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different."

(2) Nahv, i.e., syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of 'Irab' (vowel sounds) of the letters of a word. A change in 'Irab' often means a change in the meaning.

(3) Sarf, i.e., etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and with a change in its conjugation. Ibn-e- Faris says, "One who loses the knowledge of etymology loses a great deal." 'Allamah Zamakhashri mentions that, when a certain person set to translate the 'ayat’ On the day that We shall call each and every people after their leader, he ignorantly rendered it thus: “On the day that We shall call each people after their mother." He supposed that the singular Arabic word 'Imam' (leader) was the plural of the Arabic word 'um' (mother). If he had been conversant with etymology, he would have known that the plural of 'um' is not 'imam'

(4) Ishtiqaq, i.e.,derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g., the word 'masih' is derivable from 'masah' which means to touch or to move wet hands over, and also from 'masahat' which means measurement

(5) Ilm-ul-Ma'ani, i.e., knowledge of semantics, because phrase constructions are understood from their meanings.

(6) Ilm-ul-Bayan, i.e., knowledge of figures of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphor become known.

(7) 'llm-ul-Badi', i.e., knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.

(8) Ilm-ul-Qir'at, i.e., knowledge of the art of pronunciation, because different methods of recitation sometimes convey different meanings, and sometimes one meaning is to be preferred over the other.

(9) 'Ilm-ul-'Aqaid, i.e., knowledge of the fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayaat' referring to Almighty Allah is not the correct one. For example, the analogy in the ayat—(The hand of Allah is over their hands)will have to be explained because Allah has no physical hands.

(10) Usul-e-Fiqah i.e., Principles of Islamic Jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statements.

(11) Asbab-unaz-ul, i.e., the particular circumstances which caused the revelation (of ayat). The meaning of an 'ayat' will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an 'ayat, is understood only if we know the circumstances in which the 'ayat' had been revealed.

(12)Nasikh-mansukh, i.e., knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.

(13) Ilm-ul-Fiqah, i.e., knowledge of Islamic Jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.

(14) Knowledge of such 'ahadith' that happen to be a commentary on certain brief verses of the Qur'an.

(15) The last but most important is the 'ilm-e-Wahbi'or the gifted understanding, bestowed by Almighty Allah upon His selected ones, as referred to in the ‘hadith'— Whosoever acts upon what he knows, Almighty Allah bestows upon him the knowledge of things not known to him.
It is this special understanding that was implied in the reply of Hadrat 'Ali (Karram Allaho wajhu) (may Allah be kind to him) when he was asked by the people if he had received from Rasulullah (Sallallaho alaihe wasallam) any special knowledge or instructions which were not received by others. Hadrat Ali (Radhi Allaho anho) said, " I swear by Him Who made the Paradise and created life that I possess nothing special, except the clear understanding which Almighty Allah bestows upon a person in respect of the Qur'an.
Ibne-Abi-Dunya says that the knowledge of the Holy Qur'an and that which can be derived out of it are as vast as a boundless ocean.

The branches of knowledge described above are like tools, i.e. essential pre-requisites for a commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahabah (Companions of the Holy Prophet (sallallaho alaiahe wasallam) already had Arabic language as their mother-tongue, and they reached the depth of the rest of the knowledge by means of the illuminating contact that they had with Rasulullah (Sallallaho alaihe wasallam).
'Allamah Suyuti' says that those who think that it is beyond the capacity of a man to acquire! Ilm-e-Wahbi, or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the world.

It is stated in 'Kimia-e-Sa'adat' that three persons are not blessed with complete understanding of the Qur'an. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in act of religious innovation, because these actions blacken his heart, which in turn prevents him from understanding the Qur'an. Thirdly, one who is a rationalist, even in the matter of faith, and feels embarrassed when he reads an 'ayat' of the Qur'an which he is not able to fully rationalise. May Allah protect us from all such sins and evils.

Fred - An American's Journey to Islam

From: http://www.whyislam.org/

By: Fred

My name is Fred, and this is the story of my journey to Islam.
It is a journey which began in Judaism and extended through Atheism and Christianity before ending with a new beginning in Islam.
After searching for decades for a faith which would make sense to me, a faith which would encompass the whole of life, a faith which would provide for me a sense of community and a support group for the trials of life, I found that I was still adrift in a sea of conflicting religions -- each claiming that the others were false.
It was in a public library in Columbus, Ohio, that I looked at a book titled The Holy Qur'an. I knew nothing about the Qur'an, and even less about Islam -- except that I was fairly certain that Islam was a religion of violence and terrorism.
I thumbed throiugh this odd book, and found that its language was old-fashioned and difficult to read casually. It would require study. So I purchased a copy at a bookstore, and began to study this strange book.
What I found both dismayed me and captivated me.
It dismayed me, in that its one hundred fourteen chapters (called Suras) are nothing new. They are a restatement and simplification of material found in the Old Testament and in the New Testament. This book -- the Holy Qur'an -- is a distillation of the important parts of both Testaments.
It captivated me, in that what I was reading was a powerful statement of God's formation of the world and His love for humankind.
After reading the book, I wanted to know more about this religion whose followers constitute well over a billion men and women in every corner of the world.
I was amazed to find that there are between seven and ten million Muslims here in the United States. And I was even more amazed to find that they are men and women just like you and me -- not wild-eyed terrorists, not wife-beaters, and not intolerant of others' viewpoints.
So I decided to dig deeper, to find out the 'inside story' about these people who call themselvs Muslims (those who obey the will of God).
As I traveled in my job, I visited mosques in Columbus, Ohio; I spoke with Muslim leaders in Sacramento, California; I attended festivals in Portland, Oregon; I shared meals with Muslims in Tucson, Arizona.
And what I found was a group of warm, caring people who were willing to share with me whatever they had -- no questions asked.
After a couple of years of poking into this religion, I decided that it just might be for me. So I inquired about becoming a Muslim, and I was told that it as simple: all I had to do was declare that "there is no god other than God, and Muhammad is His Messenger."
But Muhammad is not the only Messenger; Adam, Noah, Moses, Jesus -- these were all Messengers of God, acording to Islam. Muhammad was not a divinity; he was a man who was chosen by God as His final Messenger.
I asked several Muslims about prayer in Islam, and was told that Muslims pray five times each day at specified times. This affords a Muslim the opportunity to separate himself or herself from the world and communicate directly with God five times a day. I thought it was a real burden, but it's a rest-in-the-shade-on-a-hot-day kind of thing that provides breaks from the awful world in which we humans live.
As to terrorism, there are always those in any group -- religious or political or whatever -- who make it difficult for the rest of the group. In Northern Ireland, there are a few Protestants and a few Catholics that give their religions a bad name; in the U.S. there are the white supremacists; and the ultraconservative Christians; in South Africa there were the apartheid whites; in the late fifteenth century in Spain there was the Inquisition; in Sri Lanka today there are the Tamil rebels; in Iraq, as I write this in early 2005, a relatively small number of Muslims are terrorizing the rest of the country's population. My point is that a relatively small percentage of any group can make that group look bad.
As to the treatment of women, the Qur'an states clearly that in the eyes of God there is no difference between the genders. What we see in the news from various countries is their cultural perversion of the teachings of the Qur'an. This is not Islam.
About Jesus. Non-Muslims are always surprised to find that the Qur'an speaks of Jesus and Mary respectfully, treating Jesus as a prophet and a worker of God's miracles of healing. However, Islam does not view Jesus as God.
To sum up, Islam is an extenion of Judaism and Christianity, respecting the followers of both faiths. The Qur'an simplifies the truths set forth in both Testaments of the Bible, and is also in complete accord with science. In fact, the Qur'an contains absolutely no internal inconsistencies whatsoever.
I found that Islam is what I've been searching for, and I said that phrase which constitutes acceptance of Islam. Do I pray five times a day? Yes. Do I fast during the month of Ramadan? Yes. Do I give charity to others? Yes. Have I had doubts about Islam? Yes. But I always come back to the fact that God has touched me with His mercy and His kindness, and I feel that I am -- at long last -- home with my God and my people.
May the peace of almighty God be with you.
Fred An American Muslim

Default In Islam.

By: Maged Taman

In dictionaries Default is identified as: a situation or condition that obtains in the absence of active intervention. There are a lot of examples to this default in Islam:

1- A creator: since we did not prove that existence can come from not existence we have to believe there is a creator.

52:35 Have they themselves been created without anything [that might have caused their creation]? Or are they the creators?أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (52:35)

2- One creator: since the laws of cosmos do not contradict with one another or change over time there is no good evidence to support more than one creator.

21:22 If there were therein gods beside Allah, then verily both (the heavens and the earth) had been disordered. Glorified be Allah, the Lord of the Throne, from all that they ascribe (unto Him). لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ (21:22)

3- Prophethood: There is no proofs of the prophets were liars. They were few chosen from billions of peoples and they were proved to be honest and disproved to be liars. The default here is God prophets should be humans like us not angels, not birds, not trees.. They were not liars and they are the medium or the connection between God and us. They had miracles or prophecies to prove to people that they are sent by God.

19:58 These are they unto whom Allah showed favor from among the prophets, of the seed of Adam and of those whom We carried (in the ship) with Noah, and of the seed of Abraham and Israel, and from among those whom We guided and chose. When the revelations of the Beneficent were recited unto them, they fell down, adoring and weeping.
أُوْلَئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ مِن ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا إِذَا تُتْلَى عَلَيْهِمْ آيَاتُ الرَّحْمَن خَرُّوا سُجَّدًا وَبُكِيًّا (19:58)

You have the choice to believe them now or in the day of judgment when it will be too late.

39:69 And the earth shineth with the light of her Lord, and the Book is set up, and the prophets and the witnesses are brought, and it is judged between them with truth, and they are not wronged.
وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاء وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (39:69)

4- Islam: since people had failed to prove lies against Muhammad (PBUH) and continue to fail to come up with a book like the Quran, Islam by default Islam is the truth. You are invited to disprove it, help yourself read the Quran but if you fail then you have to accept it, this is a default.

17:88 Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another. - قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْآنِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا (17:88)

5- Spiritually: humans have the inborn desire to worship one God and to live with him and by him. This relationship even gets stronger than our relationship with our family members. The spiritual feeling and experience is too strong that is we can not disprove it and do not have the means even to disprove it, it is typically a default. If someone decided to astray from God with his mind and soul it does not prove to us that there is no human spirituality.

13:28 Who have believed and whose hearts have rest in the remembrance of Allah. Verily in the remembrance of Allah do hearts find restالَّذِينَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللّهِ أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ (13:28)

6- After life: According to Islam: Humans are by default entitled to inhabit at heaven if they would submit to God's messages. Active denial, arrogance and resisting are against the inner cry of their souls to find God and in their inheritance of God's spirit to be righteous. If you can not disprove there is no after life by default there is after life for a lot of people since many feel the existence of God and connect with him through visions including me.

7:27 O children of adam! Do not allow Satan to seduce you in the same way as he caused your ancestors to be driven out of the garden: he deprived them of their garment [of God-consciousness] in order to make them aware of their nakedness. Verily, he and his tribe are lying in wait for you where you cannot perceive them! [19] Verily, We have placed [all manner of] satanic forces near unto those who do not [truly] believe;
يَا بَنِي آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ (7:27)

7- God's wrath: is the default after he send his messengers. The wickedness of humans commonly preceded the coming of his messengers. This takes several forms like widespread denial of God or widespread injustices and corruptions. Same with the second coming of Jesus. Thus when God send warning before his wrath we have to respect that and work together to please him.

9:70 Have, then, the stories of those who preceded them never come within the ken of these [hypocrites and deniers of the truth]?-[the stories] of Noah's people, and of [the tribes of] `Ad and Thamud, and of Abraham's people, and of the folk of Madyan, and of the cities that were overthrown? [98] To [all of] them their apostles had come with all evidence of the truth. [but they rejected them:] and so it was not God who wronged them [by His punishment], but it was they who wronged themselves.
أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَاهِيمَ وِأَصْحَابِ مَدْيَنَ وَالْمُؤْتَفِكَاتِ أَتَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَمَا كَانَ اللّهُ لِيَظْلِمَهُمْ وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ (9:70)

8- The default at the day of judgment is no intercession to the disbelievers ( it is God compassion is the default that there will be intercession to the believers). It is not discrimination against them they did discriminate against their God and despite all his power and Glory and they denied him. They acknowledged a single flower and a small mouse and denied their creator or worshiped some of his creation. They worshiped a cow and other animals and denied him.

2:123 and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured.
وَاتَّقُواْ يَوْماً لاَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئاً وَلاَ يُقْبَلُ مِنْهَا عَدْلٌ وَلاَ تَنفَعُهَا شَفَاعَةٌ وَلاَ هُمْ يُنصَرُونَ (2:123)

19:87 [on that Day] none will have [the benefit of] intercession unless he has [in his lifetime] entered into a bond with the Most Gracious.
لَا يَمْلِكُونَ الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِندَ الرَّحْمَنِ عَهْدًا (19:87)

9- Existence of Satan: by default since the evil that people do despite that the good pays more and the common good that is missing tell you loudly there is Satan. You do not have evidences to refute that he is real, he is a default particularly so if you do not follow God's message.

7:175 And tell them what happens to him to whom We vouchsafe Our messages and who then discards them: satan catches up with him, and he strays, like so many others, into grievous error.
وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِيَ آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ (7:175)

http://www.youtube.com/watch?v=4L2IOhsyh_s&feature=related

http://www.youtube.com/watch?v=K_-VBxDWNYM&feature=related

http://www.youtube.com/watch?v=U3a1khIlI2s&feature=related

http://www.youtube.com/watch?v=Ky1MwH2gx2o&feature=related

http://www.youtube.com/watch?v=Mund0Lgy-sE&feature=related

http://www.youtube.com/watch?v=f-PlWaS-tDg&feature=related

http://www.youtube.com/watch?v=bXn5QbqJDpo&feature=related

http://www.youtube.com/watch?v=OE-aIfExBh8&feature=related

http://www.youtube.com/watch?v=oNJkiUq4cO8&feature=related