Download Quran 16 Lines Taj Company

Pickthall: Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they!

Yusuf Ali: All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship!

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Shakir: And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they!

Mohsin Khan: And whoso obeys Allah and the Messenger (Muhammad SAW), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr AsSiddiq radhiallahu'anhu), the martyrs, and the righteous. And how excellent these companions are!

Sahih International: And when Saul went forth with the soldiers, he said, "Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand." But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, "There is no power for us today against Goliath and his soldiers." But those who were certain that they would meet Allah said, "How many a small company has overcome a large company by permission of Allah. And Allah is with the patient."

Pickthall: And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.

Arberry: And when Saul went forth with the hosts he said, 'God will try you with a river; whosoever drinks of it is not of me, and whoso tastes it flot, he is of me, saving him who scoops up with his hand.' But they drank of it, except a few of them; and when he crossed it, and those who believed with him, they said, 'We have no power today against Goliath and his hosts.' Said those who reckoned they should meet God, 'How often a little company has overcome a numerous company, by God's leave! And God is with the patient.'

IRISL was sanctioned by the United States, United Nations, European Union, and other parties for assisting in Iran's nuclear and ballistic missile development programs. However, the line had expected to return to the world market in 2016, after the Iran nuclear deal was signed by Iran, the P5+1/EU3+3 powers, and the EU in August 2015.[1] In 2015, IRISL had announced its plans to become one of the world's top ten shipping lines by 2020.[2] After the United States withdrew from the Iran nuclear deal, US sanctions against IRISL were reimposed on 8 June 2020.[3] On 7 January 2022, shipping knowledge base Alphaliner ranked IRISL as 14th in its Top 100 league chart of global shipping lines.[4]

After the Islamic Revolution and changes to economic policies, Arya Shipping was renamed on 5 January 1979 to Islamic Republic of Iran Shipping Lines (IRISL). The company was responsible to the Ministry of Commerce.

Marine transport is dependent on auxiliary capacities and facilities including ports, roads, railroad and so on. Therefore, the port and shipping organization of Iran agreed in 2004 for IRISL Port, a subsidiary of IRISL, to operative the container terminals in Bandar Khorramshahr and Bandar Imam Khomeini, both on the Persian Gulf. In addition, according to an agreement with the Islamic Republic of Iran Railways, a joint company was established to launch an express container line from southern Iranian ports to major destinations inside the country, as well as to CIS countries. These measures were a part of government long-term policy to develop the transit sector and activate the North-South Transit Corridor. All port terminals are currently run by private companies.

In October 2006, a new company has been established in the southern port city of Bandar Abbas to repair various types of ocean liners. According to ISNA, the Bandar Abbas Pars Ship Repairing Company has been formed jointly by IRISL and ISOICO. The plant has the capacity to carry out maintenance works on large vessels with 500,000-ton capacity.[15]

From the packaging, to the quality of cover and pages this planner is absolutely amazing! The duas at the beginning are such a wonderful touch. The sunnah of the month and quranic verses on every page keep me mindful and motivated. My favorite feature is the Salah tracker under each day. Helps me organize my schedule keeping my deen at the forefront of every day. Delivery was quick, and it came packaged beautifully! Would 100% recommend!

Elsewhere in Libya, IS has not made significant progress. It has a limited, static presence in Benghazi (where it is believed to have coordinated with the Shura Council of Benghazi Revolutionaries, a mostly non-jihadist coalition fighting against forces under the command of General Khalifa Haftar).[fn]General Khalifa Haftar commands Operation Dignity, an offensive led by army units and other armed groups aligned to the Tobruk-based government against Islamist armed groups in Benghazi. Haftar and his supporters purport to be fighting terrorist groups; critics accuse them of also attacking non-radical groups.Hide Footnote It has been pushed out of Derna, another city with a history of jihadist activity, where Ansar al-Sharia and some al-Qaeda-linked groups dominate. Libya is not torn along the sectarian fault lines of Iraq or Syria, and its chaotic and fluid militia scene is more difficult for IS to exploit, although some Iraq dynamics, notably the rifts between the state and communities associated with the former regime, are evident.

Salaam there is also another ayat of the quran which is related to science ayat 21 surah baqarah in which allah addresses the mankind as a whole and says that it is he who created them and those before them.Does this relate to dinosaurs that lived before human beings.

Acquiring knowledge: Islam encourages the pursuit of knowledge in various fields, including religious and worldly knowledge. While religious texts like the Quran and Bible provide spiritual guidance and moral teachings, they may not cover all aspects of scientific or specialized knowledge. Muslims are encouraged to seek knowledge from various sources and disciplines to gain a comprehensive understanding of the world.

89. This verse is the cornerstone of the entire religious, social and political structure of Islam, and the very first clause of the constitution of an Islamic state. It lays down the following principles as permanent guidelines:

(1) In the Islamic order of life, God alone is the focus of loyalty and obedience. A Muslim is the servant of God before anything else, and obedience and loyalty to God constitute the centre and axis of both the individual and collective life of a Muslim. Other claims to loyalty and obedience are acceptable only insofar as they remain secondary and subservient, and do not compete with those owed to God. All loyalties which may tend to challenge the primacy of man's loyalty to God must be rejected. This has been expressed by the Prophet (peace be on him) in the following words: 'There may be no obedience to any creature in disobedience to the Creator.' (Muslim, 'Iman', 37; Ahmad b. Hanbal, Musnad, vol. 3, p. 472 - Ed.)

(2) Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him). No Prophet, of course, is entitled to obedience in his own right. Obedience to Prophets, however, is the only practical way of obeying God, since they are the only authentic means by which He communicates His injunctions and ordinances to men. Hence, we can obey God only if we obey a Prophet. Independent obedience to God is not acceptable, and to turn one's back on the Prophets amounts to rebellion against God. The following tradition from the Prophet (peace be on him) explains this: 'Whoever obeyed me, indeed obeyed God; and whoever disobeyed me, indeed disobeyed God.' (Bukhari, 'Jihad', 109; 'I'tisam', 2; Muslim, 'Amarah', 32, 33; Nasa'i, 'Bay'ah', 27; etc. - Ed.) We shall see this explained in more detail a little further on in the Qur'an.

(3) In the Islamic order of life Muslims are further required to obey fellow Muslims in authority. This obedience follows, and is subordinate to, obedience to God and the Prophet (peace be on him). Those invested with authority (ulu al-amr) include all those entrusted with directing Muslims in matters of common concern. Hence, persons 'invested with authority' include the intellectual and political leaders of the community, as well as administrative officials, judges of the courts, tribal chiefs and regional representatives. In all these capacities, those 'invested with authority' are entitled to obedience, and it is improper for Muslims to cause dislocation in their collective life by engaging in strife and conflict with them. This obedience is contingent, however, on two conditions: first, that these men should be believers; and second, that they should themselves be obedient to God and the Prophet (peace be on him). These two conditions are not only clearly mentioned in this verse they have also been elucidated at length by the Prophet (peace be on him) and can be found in the Hadith. Let us consider, for example, the following traditions: A Muslim is obliged to heed and to obey an order whether he likes it or not, as long as he is not ordered to carry out an act of disobedience to God (ma'siyah). When ordered to carry out an act of disobedience-to God he need neither heed nor obey.

There is no obedience in sin; obedience is only in what is good (ma'ruf). (For these traditions see Bukhari, 'Ahkam', 4; 'Jihad', 108; Muslim, 'Amarah', 39; Tirmidhi, 'Jihad', 29; Ibn Majah, 'Jihad', 40; Ahmad b. Hanbal, Musnad, vol. 2, pp. 17 and 142 - Ed.)

There will be rulers over you, some of whose actions you will consider good and others abominable. Who even disapproves of their abominable acts will be acquitted of all blame, and whoever resents them he too will remain secure (from all blame); not so one who approves and follows them in their abominable acts. They (i.e. the Companions) asked: 'Should we not fight against them?' The Prophet (peace be on him) said: 'No, not as long as they continue to pray.' (See Bukhari, 'Jihad', 108 - Ed.)

This means that their abandonment of Prayer will be a clear sign of their having forsaken obedience to God and the Prophet (peace be on him). Thereafter it becomes proper to fight against them. In another tradition the Prophet (peace be on him) says:

Your worst leaders are those whom you hate and who hate you; whom you curse and who curse you. We asked: 'O Messenger of God! Should we not rise against them?' The Prophet (peace be on him) said: 'No, not as long as they establish Prayer among you: not as long as they establish Prayer among you.' (See Muslim, 'Amarah', 65, 66; Tirmidhi, 'Fitan', 77; Darimi, 'Riqaq, 78; Ahmad b. Hanbal, Musnad, vol. 6, pp. 24, 28 - Ed.)

In this tradition the position is further clarified. The earlier tradition could have created the impression that it was not permissible to revolt against rulers as long as they observed their Prayers privately. But the latter tradition makes it clear that what is really meant by 'praying' is the establishment of the system of congregational Prayers in the collective life of Muslims. This means that it is by no means sufficient that the rulers merely continue observing their Prayers: it is also necessary that the system run by them should at least be concerned with the establishment of Prayer. This concern with Prayer is a definite indication that a government is essentially an Islamic one. But if no concern for establishing Prayer is noticed, it shows that the government has drifted far away from Islam making it permissible to overthrow it. The same principle is also enunciated by the Prophet (peace be on him) in another tradition, in which the narrator says: 'The Prophet (peace be on him) also made us pledge not to rise against our rulers unless we see them involved in open disbelief, so that we have definite evidence against them to lay before God' (Bukhari and Muslim).

(4) In an Islamic order the injunctions of God and the way of the Prophet (peace be on him) constitute the basic law and paramount authority in all matters. Whenever there is any dispute among Muslims or between the rulers and the ruled the matter should be referred to the Qur'an and the Sunnah, and all concerned should accept with sincerity whatever judgement results. In fact, willingness to take the Book of God and the Sunnah of His Messenger as the common point of reference, and to treat the judgement of the Qur'an and the Sunnah as the last word on all matters, is a central characteristic which distinguishes an Islamic system from un-Islamic ones. Some people question the principle that we should refer everything to the Book of God and the Sunnah of the Prophet (peace be on him). They wonder how we can possibly do so when there are numerous practical questions involved, for example, rules and regulations relating to municipal administration, the management of railways and postal services and so on which are not treated at all in these sources. This doubt arises, however, from a misapprehension about Islam. The basic difference between a Muslim and a non-Muslim is that whereas the latter feels free to do as he wishes, the basic characteristic of a Muslim is that he always looks to God and to His Prophet for guidance, and where such guidance is available, a Muslim is bound by it. On the other hand, it is also quite important to remember that when no specific guidance is available, a Muslim feels free to exercise his discretion because the silence of the Law indicates that God Himself has deliberately granted man the freedom to make his decision. e24fc04721