the secret of thenumber 7 and its multiples in the Holy Qur’aan and Sunnah - Details at-http://bit.ly/LxgK84

the secret of the number 7 in the Qur'aan and hadeeth?.
Praise be to Allaah.
Undoubtedly the Qur'aan is miraculous, and there are many facets to
its miraculous nature, such aslinguistic, legislative, and so on. Its
challenge to mankind and the jinn to produce something similar to it
still stands. Allaah says (interpretationof the meaning):
"Say: If the mankind and the jinn were together to produce the like of
this Qur'aan, they could not produce the like thereof, even if they
helped one another"
[al-Isra' 17:88].
Ibn al-Qayyim discussed the number 7 in his book Zaad al-Ma'aad fi
Huda Khayr al-'Ibaad (4/90) when he discussed the hadeeth in
al-Saheehayn: "The one who eats seven dates of al-'Aaliyah in the
morning will not be harmed that day by poison or witchcraft." He said:
As for specifying the number seven, it has to do with the creation and
sahr'i commands of Allaah. Allaah created seven heavens, seven earths
and seven days, and man's creation is completed in seven stages;
Allaah has prescribed that His slaves should walk around the Ka'bah
seven times (tawaaf) and go back and forth between Safa and Marwah
seven times (saa'i), and stone the jamaraat with seven pebbles each,
and the takbeeraat of Eid are seven in the first rak'ah. The Prophet
(peace and blessings of Allaah be upon him) said: "Instruct your
children to pray when they are seven." When the boy reaches theage of
seven he should begiven the choice between his parents according to
one report, and according to another report, his father has more right
to him than his mother; according to a third reporthis mother has more
rightto him. When he was sick,the Prophet (peace and blessings of
Allaah be upon him) ordered that water from seven skins bepoured on
him. Allaah sent the wind against the people of 'Aad for seven days.
The Prophet (peace and blessings of Allaah be upon him) asked Allaah
tohelp him by sending uponhis people seven (years) like the seven
years of Yoosuf – i.e., seven years of famine. Allaah likened the
reward of one who gives charity to a grain that produces seven ears,
in each of which are one hundred grains. The number of ears of grain
seen by the companion ofYoosuf (in the dream) wasseven, the number of
years for which they werecultivated was seven, and (the reward for
charity) is multiplied seven hundred fold or more. Seventy thousand of
this ummah will be admitted to Paradise without being brought to
account.
Then Ibn al-Qayyim commented: Undoubtedlythis number has some special
qualities that are not shared by other numbers. … Allaah knows best
about His wisdom, laws and decree in singling out this number. End
quote.
Based on this, the correct view is to refrain from indulging in
discussion of the reason why this number is singled out for mention,
except on the basis of clear, sound evidence.

And Allaah knows best.
:-* key word:- Quraan and its Sciences

Ruling on Musaajalah with Qur’aanic verses (i.e., where a person who has memorized Qur’aan is asked to quote a verse starting with the letter with which another verse ended)

What is the ruling on the musajalah of the Qura’anic verses in order to remember the verses and to fill the time with something of value? It is not meant by it to belittleAllah’s verses.
Praise be to Allaah.
There is nothing wrong with using means that help one to remember and properly memorize the Holy Qur’aan, such as competitions and testing those who have memorized it, and paying attention to verses that sound similar, rather these are things that are recommended (mustahabb), because they reinforce one’s memorization and help with it.
That includes what is called musaajalah, where a verse is recited to the hafiz then he is asked to recite a verse that starts with the letter with whichthe first verse ended.
And Allaah knows best.
:-* key word:- Quraan and its Sciences/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1b] Benefit from the Qur’an - Details at-http://bit.ly/LxgK84

1b]
The first type of person sees the truth of what he is invited to and
informed of with his own eyes. The second type of person has learned
that it is the truth, has certainty in it and is satisfied. The first
has attained the ranking of beneficence, ihsan and the second has
attained the ranking of faith, iman . Thefirst has attained `ilm
al-yaqin from which his heart has ascended to the degree of ` ayn
al-yaqin . The second has acquired that level of unwavering belief
which takes him out of the fold of disbelief and into the fold of
Islam. [7]
` Ayn al-Yaqin is of two categories: what is acquired in this world
and what is acquired in the Hereafter. In this world it is to the
heart what the beheld is to the eye. All thematters of the unseen
thatthe Messengers informed us of will be seen by the eye in the
Hereafter and the inner sight in this world; in both cases, this is
`ayn al-yaqin. 1 Qaf (50): 37 2 Ya Sin (36): 69-70 3 Ibn Qutaybah,
Gharibu'l-Qur'an, pg. 419 4 Saba' (34): 6 5 al-Nur (24): 35 6 Ibn
al-Qayyim, Ijtima`, pp. 6-12. He also discussed this verse in al-Wabil
al-Sayyib, pp. 65-68, I`lam al-Muwaqqi`in, vol. 1, pp. 205-209,
al-Sawa`iq al-Mursalah, vol. 3, pg. 8517 i.e. he has acquired the
station of `ilm al-yaqin/

1a] Benefit from the Qur’an /Details at-http://bit.ly/LxgK84

1a]
If you truly want to benefit from the Qur'an, your heart must be
attentive and alert when reciting it or listening to it.Listen to it
carefully with presence of mind, paying attention to it as if Allah
Himself was speaking to you directly. Understand that this Qur'an is
an address directed to you from Allah, Most High, upon the tongue of
His Messenger (SAW).
Allah, Most High, says,
"Truly there is a reminder in this for anyone who has a heart, or who
listens attentively with presence of mind." [1]
A deep and lasting impression is dependant upon something that will
stimulate a person, a location that can be influenced, his being in
theright condition, and removing any barrier that would impede this
from happening. This verse mentions of all of these in the most
succinct and lucidof ways; clearly articulating the intended meaning.
"Truly there is a reminder in this"
refers to the previous verses of this chapter. This,the Qur'an, is the stimulus.
"for anyone who has a heart"
refers to the location that can be influenced. The heart referred to
here is the living heart: the heart that is aware of Allah. He, Most
High, says,
"it is simply a reminder and a clear Qur'an so that you may warn
thosewho are truly alive," [2]
i.e. those whose hearts arealive.
"or who listens attentively,"
i.e. directs his faculty of hearing towards it and pays it the utmost
attention. This is the condition that must exist for a person to be
roused by the words.
"with presence of mind,"
i.e. with an alert and present heart, not one thatis unmindful and
absent. Ibn Qutaybah said,
i.e. a person who listens attentively to Allah's Book with presence of
heart andmind, not someone who isunmindful with an absent air.' [3]
This then alludes to the barrier: an unmindful and inattentive heart
which does not understand what is being said and, as such, is unable
to reflect upon it or direct any conscious thought towards it.
Therefore, if all these things come together, the end-result is
obtained: benefiting from the Qur'anand taking heed.
If someone were to ask: if the end-result, the lasting impression, is
only attained by the combination of these matters, why then did Allah
say
"or"
in the verse,
"or who listens attentively"
which implies a choice between one or another option? Surely "and"
should have been mentioned in its place?
It is said in reply: this is a good question; "or" has been mentioned
by taking into consideration the state of the addressee.
Some people have hearts which are alive, hearts thatwill readily
accept the truth and whose innate nature ( fitrah ) is intact; if such
a person was to reflect in his very heart and turn his mind to it, he
would conclude that the Qur'an is authentic and true. His heart would
witness what the Qur'an informs it of and the subsequent impression
upon it would be light layered on top of the light of its innate
nature. This is the description of those about whom it is said,
"those who have been given knowledge see that what has been sent down
to you from your Lord is the truth." [4]
Concerning them, Allah says,
"Allah is the Light of the heavens and the earth. The metaphor of His
light is that of a niche in which there is a lamp, the lamp inside a
glass, the glass like a brilliant star, lit from a blessed tree, an
olive, neither of the east nor the west, its oil all but giving off
light even if no fire touches it. Light upon light! Allah guides to
His Light whoever He wills, Allah propounds metaphors for mankind and
Allah has knowledge of all things." [5]
This verse refers to the light of the innate nature covered by the
light of revelation; this is the condition of the person who has a
living, receiving heart. We have explained this verse, its subtleties
and lessons in detail in ourbook, Ijtima` al-Juyush al-Islamiyyah `ala
Ghazw al-Mu`attila wa'l-Jahmiyyah. [6]
Therefore, the person who has this type of attentive heart receives
the meanings of the Qur'an and readily accepts them so much so that it
seems as if the words have been inscribed in his heart and he is able
to recite them fluidly from memory.
Other people have hearts which fall below the level of those mentioned
above;their hearts are not as ready to receive the truth, they are not
completely alive, and their innate nature is not as refined.
Therefore, they stand in need of a witness who would differentiate the
truth from falsehood for them. In order to be guided, such a person
must pay the utmost attention to the Qur'an's words, he must devote
his heart to it, ponder it and comprehend its meanings, and only after
this will he come to realise that it is true. :->