Beyond Death - An Islamic
concept of Heaven
In the name of Allah, the Beneficent, the the Merciful.
We thank and praise Him (Allah) and invoke the blessing of Allah on His messenger, our master Muhammad, the last of all the prophets.
At the very outset it seems necessary to make a few remarks concerning the function of philosophy with regard to this problem. The problem is of a transcendental nature and directly pertains to our religious consciousness. That heaven is real and exists cannot be revealed to our senses. But should it for that reason be denied by philosophy? No. Philosophy must take its data from various forms of human consciousness - from the scientific consciousness, from the artistic consciousness, from the moral consciousness - so also from the religious consciousness. It is not the function of philosophy to question their facts because they alone are its data. Its function is rather "to grasp their elements conceptually and to combine them into a system".
Life after death and hence heaven and hell are data given to us by the religious consciousness. The business of philosophy is to understand them - to evaluate them.
My task at the present occasion is to present the Qur’aanic conception of heaven for it is this conception, which seems to me to be the most reasonable. But before doing so it seems necessary to give briefly the views of the Qur’aan concerning the various stages of human life. The following verses from that book are highly instructive in this connection: Allah says in the Holy Qur'aan, in the 23rd Sura, al-Muminuun, Verses 11 to 19
These verses give us in brief the whole process of human evolution as also the part played by religion in human life. Man arises out of the earth. The earthly matter passes through several stages of evolution before it finds its sublimation in the human form. It takes the form of the life-germ, which, though it is microscopic in size, is the repository of the physical, intellectual and moral features of man. The germ grows and becomes man. In a grown-up man it is the physical aspect, which is more usually and more thoroughly realized. But the human frame is only a vehicle for the soul to develop itself. The soul has to evolve itself from the crude form of simple consciousness to a certain stage of spirituality. This evolution can be worked out only through the cultivation of our faculties. The Qur’aan uses the word falah for this cultivation. Falah literally means the furrowing out of the latent faculties. Thus the peasant who tills the land and brings to surface the innumerable treasures of the earth is called fellah in Arabic. Man ought to act similarly. His soul possesses infinite potentialities of advancement. He has to till the field of the depths of his soul and bring out his latent faculties. But just as the ordinary peasant needs rain for his crop, so man too needs a rain. That rain comes from God in the form of Revelation and is given to humanity through the medium of Prophets. Man should become a receptacle for this spiritual rain if he wishes to reap a good harvest. Without it the field of human soul would become sterile and subject to decay.
This has been further pointed out in the Holy Qur'aan, the 91st Sura, as-Shams Verse 7 to 10
"Consider the soul and Him who made it perfect, And He enlightened it as to wrong and right;. Successful indeed is he who purifies it and sorrow will indeed be his portion who corrupts it."
Thus the Qur’aan regards man as an evolutionary being who has been created of the goodliest fibre and possesses the highest capacities of making spiritual progress. In fact, the very first attribute of God mentioned in the opening verse of the Holy Qur’aan is Rabb, i.e. He who leads His creatures through one stage after another until they attain perfection.
Our present life is a preparation. It is necessary to work out our faculties and bring them up to a certain stage of evolution in our earthly sojourn (stop-over or stay). Then alone shall we be fit for progress in the life after death.
Our every action in this life has a hereafter. It creates a permanent impression on the soul. When the soul departs from the body, it leaves this body for good. It then adopts another kind of body. The great Muslim philosopher and divine, Shah Waliullah, calls it Nusma This Nusma is perhaps what is spoken of by Sir Oliver Lodge as ectoplasm. He says: "Exudation (secretion) of a strange white evanescent (changing) dough like substance, which has been photographed by scientific enquirers in different stages of evolution, and which shapes itself into parts or whole of the body, beginning in a putty-like mould, and ending in a semblance (taking on a form). This is the spiritual body that contains the Spirit and yet is distinct from the ordinary body."
Death is thus not annihilation but a gateway for entering into a new life - a life of unlimited progress. But we can enter that life only if we have made ourselves fit for it. This may be illustrated by an example. Suppose we take down two seeds from a tree - one ripe, the other immature. We sow both under similar conditions but we do not get any plant from the immature although it commenced its life with the same potentialities as the ripe one. Similarly if we have not attained a certain stage of spiritual development in our earthly life, we cannot enter the heavenly life.
Now, after departing from the physical body, the soul does not enter its life of heaven or hell at once. It remains suspended in the ethereal (beyond the earthly) world called Barzakh in Islam. Here its faculties remain in abeyance, though intact, and this state will continue till the hour of resurrection when it will be sent to either heaven or hell. But the impressions, which it has acquired on earth through its actions, come to the surface. Character being the crystallization of one's thoughts "the thoughts that he or she was thinking in this world take their shape - virtuous thoughts take happy shapes, and wicked thoughts take shapes of calamities according to what he believed in this world."
The Qur’aan declares that a day will come when the solar system will be destroyed which will result in ending the present conditions of life totally. God will then bring into existence new heavens and a new earth as the Holy Qur’aan says in the 14th Sura, Ibrahim, Verse 48:
On the day when the earth shall be changed into a different earth, and the heavens (as well), and they shall come before Allah, the One, the Supreme
This new world will have an affinity with the body of the soul, which will be different from the one that it had on earth. This new body has been described in the Qur’aan as "new creation". It has been further stated to take the colour of our actions on earth. The Holy Qur’aan says in The 3rd Sura, al-i-Imraan, Verse 106 and 107:
(Some) faces shall turn bright and (some) faces shall turn dark, then as to those whose faces shall turn dark (it will be said): Did you disbelieve after believing? Taste therefore the punishment because you disbelieved. And as to those whose faces turn bright they shall be in Allah's mercy; in it they shall abide.
Now, the souls, which are suffering from spiritual diseases and do not come up to a certain standard will be sent to a spiritual hospital called hell. The Qur’aan has to say much on the subject but to go into details would be a long digression. Suffice it to say that hell will be one of the stages in the process of evolution for the soul that has not utilized the opportunities provided to it in its earthly sojourn and has stunted its faculties and got diseased and corrupted. After cure it shall come out of that state and shall start on its evolutionary journey. Imam Bukhari records a tradition of the Holy Prophet Muhammad (Peace be upon him and his family) to this effect:
The words tahzib and tanqiyah are highly meaningful spoken:
Tahzib means the cutting off of the branches of a tree so that the tree may enjoy a more luxuriant growth; and tanqiyah means the separating of the corrupt and the corruptible parts from a thing in order to purify it completely.
Having briefly viewed the nature of hell, let us come to the heavenly life. The souls, which attain the required standard of perfection, will start on their evolutionary journey anew in the next world. They will carry impressions of their actions done on earth. These impressions will, because of rightness of the actions, enclothe the soul in a garb of indefinable happiness- "indefinable" because it will be of a wholly different character from earthly happiness. In our present state of finite and chained existence we cannot realize its reality. Our words have been invented to express things primarily of the physical nature. They cannot convey ideas of transcendental verities. These can be described only allegorically as the Qur’aan does. Ibn Jareer says: "Whatever is in the heaven has no resemblance with any thing of this world except in name." The Holy Qur’aan says in the 32nd Sura, as-Sajda, Verse 17:
No souls know what is in store for them of the joys (lit. that which will refresh the eyes) as the reward of their actions.
According to a Hadith:
Thus the expressions descriptive of heaven which occur in the Qur’aan are allegorical (symbolic), e.g., gardens, rivulets, costly garments, delicious fruits, etc. To illustrate this point further, I may cite an incident of the Holy Prophet's life.
A pious lady saw a river in a dream and she somehow or other came to think that it pertained to one of the deceased Companions of the Holy Prophet, Uthman bin Maz'un. She related her dream to the Holy Prophet for explanation. He said: "It (i.e. the river) is his (noble) actions flowing for him (or for his benefit)."
I shall now give certain verses of the Holy Qur’an, which depict the heavenly life, but would like to put them under nine different headings for the sake of clarity.
1. The Qur’aan speaks of the heavenly life as the eternal one.
The Holy Qur’aan says in the 65th Sura, at-Talaq, Verse 11:
Also, The Holy Qur’aan says in the 15th Sura, al-Hijr, Verse 48:
Again, The Holy Qur’aan says in the 18th Sura, al-Kahf, Verse 108:
Abiding therein, they shall not desire removal from them
2. That life will be free of all toil, of hunger and thirst and other physical needs.
The Holy Qur’aan says in the 20th Sura, Ta Ha, Verses 118 and 119:
Surely it is (ordained) for you that you shall not be hungry therein, nor bare of clothing; and that you shall not be thirsty therein, nor shall you feel the heat of the sun
Also, The Holy Qur’aan says in the 16th Sura, an-Nahl, Verse 31:
The gardens of perpetuity, they shall enter them, rivers flowing beneath them: they shall have in them what they please. Thus Allah rewards those who guard (against evil)
Again, The Holy Qur’aan says in the 15th Sura, al-Hijr, Verse 48:
3. It will be free of evil thoughts and propensities (prejudice).
The Holy Qur’aan says in the 19th Sura, Maryam, Verse 62:
They shall not hear therein any vain discourse, but only ‘Peace’
Also,The Holy Qur’aan says in the 7th Sura, al-Araf, Verse 43:
4. It will be a state of supreme peace for the sou
The Holy Qur’aan says in the 6th Sura, al-An’aam, Verse 127:
Again, The Holy Qur’aan says in the 56th Sura, al-Waaqi’a, Verses 25 and 26:
They shall not hear therein vain or sinful discourse except the word peace, peace.
Again, The Holy Qur’aan says in the 44th Sura, ad-Dukhaan, Verse 51
Also, The Holy Qur’aan says in the 3rd Sura, al-i-Imraan, Verse 107
5. The Heaven will be the Abode of Light.
The Holy Qur’aan says in the 57th Sura, al-Hadeed, Verse 12
6. In it a halo of holiness will encircle the souls
The Holy Qur’aan says in the 16th Sura, an-Nahl, Verse 97:
Also, The Holy Qur’aan says in the 22nd Sura, al-Hajj: Verse 24:
Also, The Holy Qur’aan says in the
Again Allah says in The Holy Qur’aan says in the 3rd Sura, al-i-Imraan: Verse 15:
Again Allah says in The Holy Qur’aan says in the 76th Sura, al-Insaan: Verse 21:
7. In the glorious state of being encircled by Light, Peace, Mercy and Holiness of God, the souls shall sing hymns in praise of their Lord.
Allah says in The Holy Qur’aan says in the 10th Sura, Yunus: Verse 10
Their utterance in it shall be: Glory to Thee 0 Allah! And their greeting in it shall be: Peace; and they will end by saying: Praise be to Allah, the Lord of all the worlds
8. In the heavenly state the souls wil be blessed with the goodly pleasure (ridwan) of Allah.
Allah says in The Holy Qur’aan says in the 89th Sura, al-Fajr: Verses 27 and 28:
Also, The Holy Qur’aan says in the 9th Sura, at-Tauba: Verse 72:
9. The climax of the blessings of the heaven will be reached in the vision of Allah and in living in His Holy Presence.
The Holy Qur’aan says in the 54th Sura, al-Qamr: Verses 54 and 55:
Also, The Holy Qur’aan says in the 75th Sura, al-Qiyaamat: Verses 22 and 23:
(Some) faces on that day shall be bright, looking to their Lord
Also, The Holy Qur’aan says in the 33rd Sura, al-Ahzaab Verse 44:
Again, The Holy Qur’aan says in the 36th Sura, Yaseen: Verse 58:
But when the description of the heavenly life has been given, I would emphasize a point again. This description is only meant to give us an idea and not to portray the really real heaven. The Holy Prophet Muhammad says:
With regard to the real nature of heaven, I would ultimately refer to the meaning of the word "Jannat" which has been generally used in the Qur’aan to denote heaven. In the first place, Jannat means something concealed from the naked eye; in the second place, it means rank and luxuriant growth. Thus the heavenly life, according to the Qur’aan, is a life hidden from the eyes which consists in the unfolding of the latent faculties of the soul and its complete growth. Verily, it is a life of unlimited progress, as the Qur’aan says in the 38th Sura, Saad: Verses 53 and 54:
In the end I have to submit that this conception of heaven seems to satisfy all what the heart and the intellect requires of heaven. There is no element in it which conflicts with these yearnings. It satisfies my scientific consciousness because it affirms the existence and validity of law in that life. It satisfies my artistic consciousness because Heaven is a world of Beauty and Grace. It satisfies my moral consciousness because it is the abode where righteousness is combined with happiness and perpetual progress. It satisfies my religious consciousness because it affirms the realization of the highest yearning of my soul- the Vision of and proximity to my Lord. It fulfils the requirements of the conception of a transcendental condition and is best fitted for our acceptance.
 Realism. S. Z. Hasan, p. 2.
 Cf. another verse of the Q u r ' an: The 17th Sura, Nuh, Verse 17:
 The Mystical Message, P. 601
 Keemiya-i-Sa’adat: Imam Ghazzali.
 Holy Qur'aan 34th Sura, Saba, Verse 7
 Bukhari: 9:532b, 8:542 and 3:620 indicate this (Aalim computer software)
 Bukhari: 9:589 (Alim Computer Software)
 Bukhari: 5:266; 9:132; 3:852; 9:145 (Alim Computer Software)
Muhammad (saw) - Our Guide
After fourteen centuries, the world of Islam stands today exactly where the Arabs stood before the Holy Prophet Sallallahu Alaihi Wasallam united them into a single nation. The political conditions of the world in those days were more similar to what we are seeing today.
In those days, there were two dominating political powers, viz.the Byzantine and the Persian. The world today is dominated by two world powers, America and Russia (to a lesser extent). China stood in those days exactly as it stands today- a power by itself.
The Arabs were then divided into many tribes, each tribe constituting a separate political unit. They were engaged in ceaseless wars against each other, killing, robbing and enslaving one another. Because of their disunity, they constituted neither a political power nor a military power, despite the fact that they were better fighters and were more daring and courageous than the cultured people of Byzantium and Persia. Whenever an Arab tribe became insolent or did anything that displeased the Super Powers of those days, they would set some of their vassal princes against it and force it into subjugation. Today, the world of Islam stands exactly where the Arab tribes stood in those days, because of their disunity, not because of a lack in manliness or courage. Today, whenever a Muslim state becomes 'insolent' and begins to form its own independent policy, paying no heed to the dictates of the "Super Powers", it is brought back to its 'right sense' through the military might of some vassal nation. This striking similarity is also found in the moral aspect. The Arabs of the pre-Islamic era were at the lowest point of moral degeneration- and so are we today. Gross selfishness, corruption and obscenity are the most outstanding features of our social life. Our personal gains always reign supreme in our mind, we are willing to sacrifice the national interest for our petty personal interest- nay, we are even willing to sell our nation into slavery in exchange for some paltry personal gain.
From the time that the Holy Prophet Sallallahu Alaihi Wasallam began his mission to the moment he breathed his last, was a period of 23 years. Within this short span of time, what he did was the greatest miracle ever wrought in human history. The picture of Arabia stood completely changed. The ferocious and warring tribes were united and welded into a strong and powerful nation. This revolution did not go unnoticed by the Super Powers of those days, and the Arabs were soon engulfed in hostilities with them. It finally resulted in open warfare. What was the result of this? The very Arabs who used to be subjugated and suppressed by petty vassal princes, swept through the mighty Persian empire and set the emperor fleeing to China. Byzantium suffered many defeats and lost much of its territory.
This was only one aspect of the Holy Prophet's Sallallahu Alaihi Wasallam reform. The political supremacy thus gained had resulted from the moral reform wrought by him. He created a society free from racial, linguistic and tribal prejudices, free from class strife, free from selfishness and conscious of common interests. It is certainly difficult for man to be free from selfish motives, but if the individuals are not taught and trained to forego personal interests for the sake of common interest, the nation soon falls a prey to the selfishness of its component parts.
How did the Holy Prophet Sallallahu Alaihi Wasallam accomplish this moral reform? Nothing can thrive in a void, it requires a support and the support of moral values is faith - not traditional, but a living and vibrant faith in Almighty Allah. It is quite true that every act an individual performs has its effect on the society and the effect produced on the entire society also reverts to the performer of the act as a member of the society. But this complicated system of action and reaction is too much for a layman to realise. Hence he is always motivated by the immediate gains, neglectful of the consequences in the long run. He can only be restrained by a sound and living faith in Allah. Sometimes it also happens that an evil-doer escapes the consequences of evil wrought by him, leaving the entire nation to reap the bitter fruit thereof. Hence, no consideration or fear of material consequences has greater effect on the preservation of moral values than faith in Allah.
The first and foremost lesson, therefore, taught by the Holy Prophet Sallallahu Alaihi Wasallam to his followers was that faith in Allah, an Omnipotent, Omnipresent and Omniscient Allah, who watches His servants and remains by their side wherever they are. An Allah who will reward them for acts of virtue and punish them for vices. To have faith in the unseen Lord is perhaps the most difficult task man can accomplish. The faith which is commonly professed is not conviction, it is the admission of authority as a convenient idea. As regards such faith, Allah says in the Holy Qur'aan:
"The villagers said 'we believe'. Say: you did not believe, but rather say: 'we have surrendered', for faith has not yet entered in your hearts." [S49:V14]
This feeble faith does not enable one to risk his all, even his life, for the cause of virtue. Faith in Allah is not a mere dogma, it has got to be obtained through observation of the creation of Allah and sound argument and judgement.
Meditation and argument lead man only half the way. The sort of faith which is obtained thus may be termed as probability, not certainty. Yet this probability is a valuable understanding as it sets man probing still further into the unknown realm of spiritual realities. This is the state where one cannot lay implicit faith on reasoning without risking the peril of being lost in the labyrinth of thought. This is the stage where Divine help should be invoked through prayer and the observance of a disciplined moral life. The Holy Prophet Sallallahu Alaihi Wasallam has said that man is never closer to Allah than the moment when he lies prostrate before Him in prayer. This is why he has termed prayer as Me'raj of the believers. Those who want to experience spiritual realities should observe a disciplined life and seek the closeness to their Lord by appearing often in His August Presence. When this stage is attained, faith is perfected. Such are the people who rise high above all considerations of sorrow and fear. They live in a state of perpetual bliss. They become impregnable.
This is what the Holy Prophet Sallallahu Alaihi Wasallam did for the first thirteen years of his mission. He taught them moral values, and how to live a morally disciplined life. He infused in them a living and vibrant belief in Allah. Then began the second phase of his mission, which was unavoidable, i.e. the spread of Islam to the tribes all over Arabi, and then to the neighbouring countries. This was done more by example than in any other way. This nation continued in prosperity just as long as they were steadfast to the way of the Holy Prophet Sallallahu Alaihi Wasallam.
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|Al-Baqra (149) Safar Mane Ehtamam-e-Qibla Ki Hidayat||23-Feb-09|
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|Ashora Kae Rozae Ki Fazeelat (Hadeeth Ki Roshni Mane)||05-Jan-09|
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|Al-Baqra (148) Naki Mane Sabqat||10-Nov-08|
|Al-Baqra (146, 147) Ehl-e-Kitab Ka Tasab||07-Nov-08|
|Ramzaan Ki Fazeelat ( Hadeeth Ki Roshni Mane )||03-Sep-08|
|Ramzaan Ki Amaad ( Hadeeth Ki Roshni Mane )||02-Sep-08|
|Waraasat ( Quran-e-Hakeem Ki Roshni Mane )||26-Aug-08|
|Shaaban Ki Fazeelat ( Hadeeth Ki Roshni Mane )||06-Aug-08|
|Aalam-e-Ghaflat (Quran-o-Hadeeth Ki Roshni Mane)||28-May-08|
|Al-Baqra (145) Ehl-e-Kitab Ki Hut Dharmi||22-May-08|
|Qabbar Key Tayaree Kar Lo (Hadeeth Ki Roshni Mane)||12-May-08|
|Al-Baqra (144) Tahweel-e-Qibla Ka Hukam||25-Apr-08|
|Darood Sharif Kae Kalmaat ( Hadeeth Ki Roshni Mane )||19-Mar-08|
|Amaal ( Quran-e-Hakeem Ki Roshni Mane )||12-Mar-08|
|Al-Baqra (143-3) Deen Mane Azmaeshon Ki Hikmat||10-Mar-08|
|Azaan Ka Jawaab ( Hadeeth Ki Roshni Mane )||28-Jan-08|
|Al-Baqra (143 ) -2 Tabdeli-e-Qibla Ki Hikmat||23-Jan-08|
|Zilhaj Kae Pehlay 10 Dino Ki Fazelat (Hadeeth Ki Roshni Mane||15-Dec-07|
|Al-Baqra ( 143 ) Eatadal Pasand Umaat ( 1 )||21-Nov-07|
|Aakhri Kalam ( Hadeeth Ki Roshni Mane )||09-Aug-07|
|Hussn-e-Khatama Ke Nishanian ( Hadeeth Ke Roshni Mane )||30-Jul-07|
|Zahoor-e-Dajjal Sae Qayamat Tak ( Hadeeth Ki Roshni Mane )||11-Jul-07|
|Al-Baqra ( 142 ) Tahweel-e-Qibla Par Jawwab||02-Jul-07|
|Marnae Ko Yaad Rakho ( Hadeeth Ki Roshni Mane )||26-Jun-07|
|Ghafil Ensaan ( Hadeeth Ki Roshni Mane )||20-Jun-07|
|Baet-ul-Khala Kae Adab ( Hadeeth Ki Roshni Mane )||14-Jun-07|
|Talaq ( Quran-e-Hakeem Ki Roshni Mane )||05-Jun-07|
|Al-Baqra (141) Apnae Amaal He Kaam Aen Gae||21-May-07|
|Al-Baqra ( 140 ) Katman-e-Haq||07-May-07|
|Shukar (Quran-e-Hakeem ki Roshni Mane)||02-May-07|
|Fitnno Sae Panha Mangnae Ki Duaen||27-Apr-07|
|Al-Baqra ( 139 ) Allah Kae Liae Khalis Hona||25-Apr-07|
|Ezat-o-zilat ( Quran-e-Hakeem Ki Roshni Mane )||23-Apr-07|
|Fitnoo Kae Doran Kia Kiya Jae ( Hadeeth Ki Roshni Mane )||19-Apr-07|
|Al-Baqra ( 138 ) Allah Ka Rang||17-Apr-07|
|Rehmat ( Quran-e- Hakeem Ki Roshni Mane )||10-Apr-07|
|Fitnoo Ka Zahoor-o-shidat ( Hadeeth Ki Roshni Mane )||4-Apr-07|
|Al-Baqra ( 137 ) Allah Kafi Hae||2-Apr-07|
|Taqdeer ( Quran-e-Hakeem Ki Roshni Mane )||29-Mar-07|
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