Holy Quran

Al-Adiyat or The War Horses which run swiftly[1] ( العاديات, al-ʿādiyāt, also known as "The Courser, The Chargers") is the 100th chapter of the Qur'an, with 11 āyāt or verses. Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina

Summary

A one liner theme of surah al-adiyat would read that this surah gives an example that horses are more grateful to their owners than men are to their Rabb (Allah).[3]

Al-Adiyat or The War Horses which run swiftly[1] (Arabic: العاديات, al-ʿādiyāt, also known as "The Courser, The Chargers") is the 100th chapter (sūrah) of the Qur'an, with 11 āyāt or verses. Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina

Summary

A one liner theme of surah al-adiyat would read that this surah gives an example that horses are more grateful to their owners than men are to their Rabb (Allah).[3]

Period of revelation

Whether this Surah Al-Adiyat is a Makki or a Madani is disputed. But the subject matter of the Surah and its style clearly indicate that it is not only Makki, but was revealed in the early stage of Makkan period.[3] Abdullah bin Masud, Jabir, Hasan Basri, Ikrimah, and Ata say that it is Makki. Anas bin Malik, and Qatadah say that it is Madani; and from Ibn Abbas two views have been reported, first that it is a Makki Surah, and second that it is Madani. But the subject matter of the Surah and its style clearly indicate that it is not only Makki but was revealed in the earliest stage of Makkah. So the surah is considered to be Meccan conclusively.[6]

Hadith

According to hadith this surah is recommended in Maghrib prayer.

Al-Zalzalah ( الزلزلة, al-zalzalah, meaning: "The Quake") is the 99th chapter (surah) of the Qur'an, composed of 8 ayat or verses. Although it is usually classified as a Medinan surah, the period during which the surah was revealed is not unanimously agreed upon by Qur'anic exegetes. Other Abrahamic religions also support the idea of punishment to the wrongdoers like in the Day of Judgement

Summary

The surah begins by describing how on the Day of Judgment, the Earth will give off a terrible earthquake and "throw up her burdens". Through the inspiration of God, the Earth will bear witness to the actions of men it has witnessed. According to Michael Sells, the earth opening up and bearing forth her secrets in this sura is indicative of a birth metaphor. The earth al-'Ard in the feminine gender bears forth of how her lord revealed the final secret to her. Human beings will then realize that the moment of accountability has arrived. This meticulous accountability will reflect good and evil deeds that might have seemed insignificant at the time.[2]

Al-ʻAlaq (Arabic: العلق, al-ʻalaq, also known as "The Clinging Thing" or "The Embryo"[1]), is the 96th chapter of the Qur'an. It is composed of 19 verses. It is sometimes also known as Sūrat Iqrā (سورة إقرا, "Read")

Chapter 96 of the Qur'an is traditionally believed to have been Muhammad's first revelation. It is said that while Muhammad was on retreat in the Cave of Hira, at Jabal al-Nour near Mecca, the angel Gabriel appeared before him and commanded him to "Read!". He responded, "But I cannot read!". Then the angel Gabriel embraced him tightly and revealed to him the first lines, "Read: In the name of your Lord Who created,

(1) Created man from a clot.

(2) Read: And your Lord is the Most Generous,

(3) Who taught by the pen,

(4) Taught man that which he knew not."[2] (Bukhari 4953). It is traditionally understood the first five ayat or verses

(1–5) of Surah Alaq were revealed; however, this is not the first fully complete Surah to be revealed and was actually revealed in 3 parts.

Summary

1-5 Angel Gabriel commanding towards Muhammad to recite the first verses of the Qur'an

6-14 Rebuke of Abu Jahl for hindering the Muslim cause.15 ۩ 19 Abu Jahl threatened with the torments of Hell as punishment.[3]

1-5 The first revelation

Main article: Muhammad's first revelation

The first five verses of this sura are believed by some commentators to be the first verses of the Quran claimed to be related by Muhammad. He received them while on a retreat in a mountain cave at Hira, just outside the city of Mecca, in 610 CE. A few commentators disagree with this account, claiming that the first revelation was the beginning of surat al-Muddaththir or surat al-Fatiha, but theirs is a minority position. Moreover, the term إِنْسَان‎ insān, which is translated "man, human", appears 65 times in the Qur'an, meaning "humanity".[4]

Translation

1. Read! In the Name of your Lord, Who has created (all that exists),

2. Has created man from a clot (a piece of thick coagulated blood).

3. Read! And your Lord is the Most Generous,

4. Who has taught (the writing) by the pen [the first person to write was Prophet Idrees (Enoch)],

5. Has taught man that which he knew not.

6. Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.).

7. Because he considers himself self-sufficient.

8. Surely! Unto your Lord is the return.

9. Have you (O Muhammad ()) seen him (i.e. Abu Jahl) who prevents,

10. A slave (Muhammad ()) when he prays?

11. Tell me, if he (Muhammad ()) is on the guidance (of Allah)?

12. Or enjoins piety?

13. Tell me if he (the disbeliever, Abu Jahl) denies (the truth, i.e. this Qur'an), and turns away?

14. Knows he not that Allah does see (what he does)?

15. Nay! If he (Abu Jahl) ceases not, We will catch him by the forelock,

16. A lying, sinful forelock!

17. Then, let him call upon his council (of helpers),

18. We will call the guards of Hell (to deal with him)!

19. Nay! (O Muhammad ())! Do not obey him (Abu Jahl). Fall prostrate and draw near to Allah!

At-Tīn ( التين, "The Fig, The Figtree") is the ninety-fifth surah of the Qur'an, with 8 verses

Summary

1-4 Oaths that God created man "a most excellent fabric"

5-6 God has made all men vile except true believers

7-8 None may rightly deny the judgment-day[1]

This sura opens by mentioning the fig (the sura's namesake), the olive of Jerusalem, Mount Sinai, and "this city secured" (generally considered to be Mecca)

Muhammad Asad, the author of The Message of The Qur'an comments on these verses:

The "fig" and the "olive" symbolize, in this context, the lands in which these trees predominate: i.e., the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria. As it was in these lands that most of the Abrahamic prophets mentioned in the Qur'an lived and preached, these two species of tree may be taken as metonyms for the religious teachings voiced by the long line of those God-inspired men, culminating in the person of the last Judaic prophet, Jesus. "Mount Sinai", on the other hand, stresses specifically the apostleship of Moses, inasmuch as the religious law valid before, and up to, the advent of Muhammad—and in its essentials binding on Jesus as well—was revealed to Moses on a mountain of the Sinai Desert. Finally, "this land secure" signifies undoubtedly (as is evident from 2:126) Mecca, where Muhammad, the Last Prophet, was born and received his divine call.

The cosmology of the Qur'an states that God made mankind out of clay. This sura suggests not only this, but that the mould which God used for man was "the best possible". The lowness of the clay has set humanity apart from God; because clay is heavier and more solid than fire, from which the Jinn were made, and light, from which the angels came.

However, not all humanity is condemned to absolute removal from God's company. The passage continues that "those who believe and do what is right will have a reward that will never be cut off". A human life, when perfected, will thus rise above its modest origins, giving the human condition a unique possibility for glory on the Last Day. God's judgment, for Heaven or Hell, cannot be contradicted, for "Is not God the best of judges?"

— Muhammad Asad, The Message of The Quran

Al-Inshirāḥ ( الانشراح, "Solace" or "Comfort"), or ash-Sharḥ ( الشرح, "The Opening-Up of the Breast") [1] is the ninety-fourth chapter of the Qur'an, with eight or verses. Because of its subject matter, length, style, and placement in the Qur'an, this sura is often coupled with Surah ad-Dhuha (Sura 93). They are generally considered to have been revealed around the same time. Al-Inshirāḥ's subject matter seems a continuation of the reassurance and encouragement given in the preceding chapter and so closely resembles it that both these Surah seem to have been revealed in about the same period under similar conditions.

It is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina. It is typically assumed that this sura is referring to the early days of Muhammad's prophethood when he would have been unsure about how his people would receive him

Summary

The passage asks the reader, who is Muhammad specifically, if God has been a comfort and a remover of obstacles. Whatever personal sorrows this may bring to mind, "Surely, with each difficulty there is ease"

This may indeed be the key phrase of this sura; it is repeated in lines 5 and 6

Conversely, the reader is asked to continue their work diligently, even when it grows simple again - for God, Himself is what you are working for.

The aim and object of this Surah too is to console and encourage the Holy Messenger (upon whom be Allah's peace)

Before his call he never had to encounter the conditions which he suddenly had to encounter after it when he embarked on his mission of inviting the people to Islam. This was by itself a great revolution in his own life of which he had no idea in his life before Prophethood. No sooner had he started preaching the message of Islam than the same society which had esteemed him with unique honor, turned hostile to him

The same relatives and friends, the same clansmen and neighbors, who used to treat him with the highest respect, began to shower him with abuse and invective. No one in Makkah was prepared to listen to him; he began to be ridiculed and mocked in the street and on the road; and at every step he had to face new difficulties

Although gradually he became accustomed to the hardships, even much severer ones, yet the initial stage was very discouraging for him. That is why first Surah Ad-Duha was sent down to console him, and then this Surah

In it, at the outset, Allah says: "We have favored you, O Prophet, with three great blessings; therefore you have no cause to be disheartened. The first is the blessing of Sharh Sadr (opening up of the breast), the second of removing from you the heavy burden that was weighing down your back before the call, and the third of exalting your renown the like of which has never been granted to any man before

Further below in the notes we have explained what is implied by each of these blessings and how great and unique these blessings indeed are!

After this, the Lord and Sustainer of the universe has reassured His Servant and Messenger (upon whom be peace) that the period of hardships which he is passing through, is not very long, but following close behind it there is also a period of ease. This same thing has been described in Surah Ad-Duha, saying: "Every later period is better for you than the former period, and soon your Lord will give you so much that you will be well pleased"

In conclusion, the Holy Prophet has been instructed, so as to say, "You can develop the power to bear and resist the hardships of the initial stage only by one means, and it is this: \`When you are free from your occupations, you should devote yourself to the labor and toil of worship, and turn all your attention exclusively to your Lord'."This same instruction has been given him in much greater detail inAl-Muzzammil: 1-9

Al-Ḍuḥā ( الضحى, "The Morning Hours", "Morning Bright", "The Early Hours") is the ninety-third chapter of the Qur'an, with 11 or verses. Qur'an 93 takes its name from Arabic its opening word, al-ḍuḥā, "the morning"

The chapter begins with oaths. It is often coupled with sura al-Inshirah, sometimes without the basmala between them.

It should be taken into consideration that according to many narrations, it is said that surah Ad -Dhuha and surah Al-Inshirah are one surah and should be recited in prayers (salah) together. One can also see the close relation between the subject matter of both the surahs.[1]

Summary

Theme and Subject Matter

Its theme is to console the Holy Prophet (upon whom be peace) and its object to remove his anxiety and distress, which he had been caused by the suspension of Revelation. First of all, swearing an oath by the bright morning and the stillness of night, he has been reassured, so as to say: "Your Lord has not at all forsaken you, nor is he displeased with you." Then, he has been given the good news that the hardships that he was experiencing in the initial stage of his mission, would not last long, for every later period of life for him would be better than the former period, and before long Allah would bless him so abundantly that he would be well pleased. This is one of the express prophecies of the Quran, which proved literally true, afterwards, whereas when this prophecy was made there seemed not to be the remotest chance that the helpless and powerless man who had come out to wage a war against the ignorance and paganism of the entire nation, would ever achieve such wonderful success.

Then, addressing His Holy Prophet (upon whom be peace) Allah says:"O My dear Prophet, what has caused you the anxiety and distress that your Lord has forsaken you, and that We are displeased with you? Whereas the fact is that We have been good to you with kindness after kindness ever since the day of your birth. You were born an orphan, We made the best arrangement for your upbringing and care: you were unaware of the Way, We showed you the Way; you were indigent, We made you rich. All this shows that you have been favored by Us from the very beginning and Our grace and bounty has been constantly focused on you."Here, one should also keep in view vv. 37-42 of Surah Ta Ha, where Allah, while sending the Prophet Moses to confront a tyrant like Pharaoh, encouraged and consoled him, saying: "We have been looking after you with kindness ever since your birth; therefore, you should be satisfied that you will not be left alone in this dreadful mission. Our bounty will constantly be with you."

In conclusion, Allah has instructed His Prophet (upon whom be peace) telling him how he should treat the creatures of God to repay for the favors He has done him and how he should render thanks for the blessings He has bestowed on him

Sūrat al-Layl  الليل "The Night" is the ninety-second sūrah (chapter) of the Qur'an, containing twenty-one āyāt (verses). This sūrah is one of the first ten to be revealed in Mecca. It contrasts two types of people, the charitable and the miserly, and describes each of their characteristics

Summary

Date of the revelations

Duration: 2 minutes and 27 seconds.2:27Al-Lail in murattalMasjid al-Haram, Mecca at night

Sūrah Al-Lail is a Meccan sura, and was among the first ten surahs to be revealed. Meccan surahs are chronologically earlier surahs that were revealed to Muhammad at Mecca before the hijrah to Medina in 622 CE. They are typically shorter, with relatively short ayat, and mostly come near the end of the Qur'an's 114 sūwar. Most of the surahs containing muqatta'at are Meccan. According to Yusuf Ali, Al-Lail may be placed in the dating period close to Surat Al-Fajr and Ad-Dhuha (93). It is similar in subject matter to the chapter preceding it, Ash-Shams (91)

Q92:1–11 By night and Day

Allah begins this chapter by swearing a series of oaths: by the night when it envelops the world, by the day when it illuminates and, finally by Himself who has created the male and female (92:1-3). Evidence of these three things are invoked (night, day and gender) to illustrate how the aims and activities engaged in by both individuals and nations, are, in respect to their moral nature, widely divergent. Verse 92:3 literally means, "Consider that which has created [or "creates"] the male and the female", i.e., the elements which are responsible for the differentiation between male and female. This, together with the symbolism of night and day, darkness and light, is an allusion - similar to the first ten verses of the preceding surah (Ash-Shams) - to the polarity evident in all nature and, hence, to the dichotomy (spoken of in the next verse) which characterizes man's aims and motives. Following a style common to the brief chapters, three opposing moral characteristics are presented as illustrations, providing a means from which mankind may judge which of the two lifestyles is being represented

By the night as it envelops; By the day as it appears; By Him Who created male and female; Certainly, your efforts and deeds are diverse; As for him who gives and has taqwa; and believes in al-husnā; We will make smooth for him the path of ease; But he who is greedy and thinks himself self-sufficient; and denies al-husnā; We will make smooth for him the path to evil; and what will his wealth avail him when he goes down (in destruction)

— Quran 92:1-11 -Yusuf Ali

92:1 وَالَّيْلِ إِذَا يَغْشَى

92:2 وَالنَّهَارِ إِذَا تَجَلَّى

92:3 وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَى

Wa-(a)l-laili 'idhā yaghshāBy the night as it envelopsWa-(a)n-nahāri 'idhā tajallāBy the day as it appearsWa mā khalaqa-(a)dh-dhakara wa-(a)l-‘unthāAnd (by)he who created the male and female

Ash-Shams الشمس "The Sun" is the 91st surah of the Qur'an, with 15 ayat or verses. It opens with a series of solemn oaths sworn on various astronomical phenomena, the first of which, "by the sun", gives the sura its name, then on the human soul itself. It then describes the fate of Thamud, a formerly prosperous but now extinct Arab tribe. The prophet Saleh urged them to worship God alone, and commanded them in God's name to preserve a certain she-camel; they disobeyed and continued to reject his message; they killed the she-camel and God destroyed them all except those who had followed Salih

Summary

Name of the surah

Jalaluddin Al-Suyuti co-author of the classical Sunni tafsīr known as Tafsir al-Jalalayn suggests that some of the sūrahs have been named using incipits (i.e. the first few words of the surah). The Surah has been so designated after the word ash-shams with which it opens. Hamiduddin Farahi wrote that some sūrahs have been named after some conspicuous words used in them.[2] Touched by an Angel: Tafseer Juz ‘Amma is an AlMaghrib Institute Tafsir course[3] which further investigates that the sun (ash-shams) is mentioned in several surahs; the reason why is this one called Surah Shams is because, in it, the sun is mentioned four times. Allah says:
91:1 وَالشَّمْسِ وَضُحَاهَا
91:2 وَالْقَمَرِ إِذَا تَلَاهَا
91:3 وَالنَّهَارِ إِذَا جَلَّاهَا
91:4 وَاللَّيْلِ إِذَا يَغْشَاهَا

Translation: By the sun and its brightness, and [by] the moon when it follows it. And [by] the day when it displays it, and [by] the night when it covers it. [Surah Ash-Shams, verses 1-4]. Notice “it,” “it,” “it,” … in Arabic, the pronoun used is haa (هَا), which is feminine. And all the other nouns referred to are masculine; which only leaves Ash-Shams–the sun–which is a feminine word; that’s the “it” referred to in the first four ayaat.[4]

Translation (Sahih internatin from quran.com)

By the sun and its brightness And [by] the moon when it follows it And [by] the day when it displays it1 And [by] the night when it covers [i.e., conceals] it And [by] the sky and He who constructed it And [by] the earth and He who spread it And [by] the soul and He who proportioned it And inspired it [with discernment of] its wickedness and its righteousness, He has succeeded who purifies it, And he has failed who instills it [with corruption]. Thamūd denied [their prophet] by reason of their transgression, When the most wretched of them was sent forth And the messenger of Allāh [i.e., Ṣāliḥ] said to them, "[Do not harm] the she-camel of Allāh or [prevent her from] her drink." But they denied him and hamstrung1 her. So their Lord brought down upon them destruction for their sin and made it equal [upon all of them]. And He does not fear the consequence thereof.

Al-Balad  البلد, "The City" is the 90th Surah or chapter of the Qur'an. It is composed of 20 verses

Summary

The subject matter and style of Qur'anic chapter al balad resemble those of the earliest Surahs revealed at Mecca,[2] but it contains a pointer which indicates that it was sent down in the period when the disbelievers of Makkah had resolved to oppose Muhammad, and made it lawful for themselves to commit tyranny and excess against him

In this Surah a vast subject has been compressed into a few brief sentences, and it is a miracle of the Quran that a complete ideology of life which could hardly be explained in a thick volume has been abridged most effectively in brief sentences of this short Surah. Its theme is to explain the true position of man in the world and of the world in relation to man and to tell that God has shown to man both the highways of good and evil, has also provided for him the means to judge and see and follow them, and now it rests upon mans own effort and judgment whether he chooses the path of virtue and reaches felicity or adopts the path of vice and meets with doom

First, the city of Makkah and the hardships being faced therein by the Holy Prophet (upon whom be peace) and the state of the children of Adam have been cited as a witness to the truth that this world is not a place of rest and ease for man, where he might have been born to enjoy life, but here he has been created into toil and struggle. If this theme is read with verse 39 of Surah An-Najm (Laisa lil insani illa ma saa : there is nothing for man but what he has striven for), it becomes plain that in this world the future of man depends on his toil and struggle, effort and striving

After this, man's misunderstanding that he is all in all in this world and that there is no superior power to watch what he does and to call him to account, has been refuted

Then, taking one of the many moral concepts of ignorance held by man, as an example, it has been pointed out what wrong criteria of merit and greatness he has proposed for himself in the world

The person who for ostentation and display squanders heaps of wealth, not only himself prides upon his extravagances but the people also admire him for it enthusiastically, whereas the Being Who is watching over his deeds, sees by what methods he obtained the wealth and in what ways and with what motives and intention he spent it

Then Allah says: We have given man the means of knowledge and the faculties of thinking and understanding and opened up before him both the highways of virtue and vice: one way leads down to moral depravity, and it is an easy way pleasing for the self; the other way leads up to moral heights, which is steep like an uphill road, for scaling which man has to exercise self- restraint

It is man's weakness that he prefers slipping down into the abyss to scaling the cliff

Then, Allah has explained what the steep road is by following which man can ascend to the heights

It is that he should give up spending for ostentation, display and pride and should spend his wealth to help the orphans and the needy, should believe in Allah and His Religion and joining the company of believers should participate in the construction of a society which should fulfill the demands of virtue and righteousness patiently and should be compassionate to the people

The end of those who follow this way is that they would become worthy of Allah's mercies

On the contrary, the end of those who follow the wrong way, is the fire of Hell from which there is no escape

Al-Fajr (Arabic: الفجر, "The Dawn", "Daybreak") is the eighty-ninth chapter of the Quran, with 30 verses .[3] The sura describes destruction of disbelieving peoples: the Ancient Egyptians, the people of Iram of the Pillars, and Mada'in Saleh. It condemns those who love wealth and look with disdain upon the poor and orphans. Righteous people are promised Paradise – the final verse says "And enter you My Paradise!". The Surah is so designated after the word wal-fajr with which it opens.[4]

Summary

Then the surah discusses that Man praises God in prosperity, but reproaches him in adversity in ayaat 14th to 17th. The discourse then denounces the oppression of the poor in ayaat 18th to 22nd. And approaching the end ayaat 23rd to 25th give the verdict that the wicked will vainly regret their evil deeds on the judgment-day, while ayaat 26th to the 30th gives the good news to the believing soul invited to the joys of Paradise.[7]

Period of revelation

Quran chapters are not arranged in the chronological order of believed revelation (wahy).[8] Muhammad told his followers, the sahaba, the placement in Quranic order of every Wahy revealed along with the original text of Quran.[9] Wm Theodore de Bary, an East Asian studies expert, describes that "The final process of collection and codification of the Quran text was guided by one overarching principle: God's words must not in any way be distorted or sullied by human intervention. For this reason, no serious attempt, apparently, was made to edit the numerous revelations, organize them into thematic units, or present them in chronological order....".[10][11] Surat Al-Fajr is a Meccan sura[12] and meccan suras are chronologically earlier suras that were revealed to Muhammad at Mecca before the hijrah to Medina in 622 CE. They are typically shorter, with relatively short ayat, and mostly come near the end of the Qur'an's 114 surahs. Most of the surahs containing muqatta'at are Meccan. Henceforth apart from traditions,[clarification needed] this surah qualifies to be Meccan typically. According to Yusuf Ali, Al-Fajr may be placed in the dating period close to Surat Al-Lail and Ad-Dhuha.

Theme of the surah

There are almost seven divisions in the Qur'an[clarification needed] according to Themes.[24][25] The last of these seven sections goes from surah Al-Mulk [surah number 67] to surah Al-Nas [surah number 114].[26] This final part [last seventh of the Quran] focuses on sources of reflection, people, final scenes they will face on Judgment Day and hellfire and paradise in general[27] and admonition to the Quraysh about their fate in the present and the hereafter if they deny Muhammad, specifically.[28] This surah Al-Fajr forms a pair with the next one Al-Balad. The central theme of both the surahs is to reprimand the leaders of the Quraysh for the rebellious attitude and arrogant behavior they have adopted with regard to Allah and their fellow human beings after being bestowed with favors and riches.[29]

Al-Ghāshiyah (Arabic: الغاشية, "The Overwhelming", "The Pall") is the 88th chapter (surah) of the Qur'an, with 26 ayat or verses. The surah's topics are Paradise, Hell and the miracle of the creation of all things by God.

This surah refers to three broad-ranging topics. First, God describes the difference between good and evil paths that an individual can take and the consequence of each path. God then clarifies their destiny and describes what hell would be like for the non-believers. The second theme mentions the creations God has made, referring to the sky, the earth, and the mountains. Lastly, in verses 21–22, God gives a direct message to Muhammad and tells him, "So remind, [O Muhammad]; you are only a reminder. You are not over them a controller."[1]

Summary

Hadith

Al-Aʻlā (Arabic: الأعلى, lit. 'The Most High, Glory To Your Lord In The Highest') is the eighty-seventh chapter (surah) of the Qur'an, with 19 ayat or verses.

Al-A'la describes the Islamic view of existence, the Oneness of Allah, and Divine revelation, additionally mentioning rewards and punishments. Mankind often hides things from each other and from themselves as well. The sura reminds its readers that Allah knows the things that are declared and things that lie hidden. The final verse of this Sura affirms that a similar message was also revealed to Abraham and Moses in the scriptures.[1] This sura is part of the series of Al-Musabbihat as it begins with the glorification of Allah. This is a Makkan surah. The first 7 Āyāt (verses) were revealed during the first years of Makkan life.

One of the companions of Ali said that he prayed twenty consecutive nights behind him and he did not recite any Surah, except Surah A’la. Surat Al-A'lā is among the most recited suras in the Jummah and Witr prayers.

Summary

Hadith

Aṭ-Ṭāriq( الطارق, "the Morning Star", "Nightcomer"), is the eighty-sixth sura of the Quran, with 17 ayat or verses. Muslims believe this chapter was sent to Muhammad when he was in Mecca.

Summary

Hadith

According to hadith, Muhammad used to recite this surah in Zuhr prayer and Asr prayer.

Al-Burooj[1] (Arabic: البروج, romanized: al-burūj, "The Great Star") is the eighty-fifth chapter (surah) of the Quran, with 22 ayat or verses.[2] The word "Al-Burooj" in the first verse is usually translated as 'stars', or more specifically, 'great stars'.[3] The word Al-Burooj is the plural of Burj, which means fort or tower; something that can be seen from a distance.

Summary

The surah opens with an oath by a heaven full of stars: by the sky containing great stars.

4-8 People of the Ditch

Main article: People of the Ditch

Interpreters give several different versions of the story to be referred to in verses 4–8: persecution of Christians by Dhu Nuwas in Yemen, persecutions by Nebuchadnezzar, and people of the trench. It has been documented that Dun Nuwas burned 20,000 Christians alive in a burning trench because they refused to convert to Judaism.[5]

22 The 'preserved tablet'

Quranic exegetes produced different interpretations of the term 'preserved tablet' in verse 22. In this surah the relationship of Quran to the 'Preserved Tablet' is correlated with the relation of the stars 'Al-Buruj' to the heavens 'Al-Sama'. Some of the Mu'tazila argued that revelations were created initially in the preserved tablet. The 'Preserved Tablet' seems to be close to another term, 'Mother of all books' (umm al-kitab), mentioned in Ar-Ra'd 13:39 and Az-Zukhruf 43:4.[6]

Theme and subject matter

Its theme is to warn the disbelievers of the evil consequences of the persecution and tyranny that they were perpetrating on the converts to Islam, and to console the believers, so as to say: "If you remain firm and steadfast against tyranny and coercion, you will be rewarded richly for it, and Allah will certainly avenge Himself on your persecutors on your behalf."

In this connection, the story of the People of the Ditch (ashab al-ukhdud) had been related, who were a group of people who had burnt believers to death by casting them into pits full of fire. By means of this story the believers and the disbelievers have been taught a few lessons. Firstly, that just as the People of the Ditch became worthy of Allah's curse and punishment due to their oppression and tyranny, the chiefs of Makkah are also becoming worthy of it. Secondly, that just as the believers at that time had willingly accepted to sacrifice their lives by being burnt to death in the pits of fire instead of turning away from the faith, so also the believers now should endure every persecution but should never give up their faith. Thirdly, that God's acknowledging Whom displeases the disbelievers and is urged on by the believers, is Dominant and Master of the Kingdom of the earth and heavens; He is self-praiseworthy and is watching what the two groups are striving for. Therefore, it is certain that the disbelievers will be punished in Hell for their oppression, tyranny, and cruelties, unless they have asked for sincere repentance. Likewise, it is also certain that those who believe and do good deeds will go to Paradise, and this indeed is the supreme success. Then the disbelievers have been warned, so as to say: "God's grip is very severe. If you are proud of the strength of your leaders, then you should know that the leaders in the time of the Pharaoh and Thamud were even stronger and more numerous. Therefore, you should learn a lesson from the fate they met. God's power has so encompassed you that you cannot escape His encirclement, and the Qur'an that you are bent upon belying, is unchangeable: it is inscribed in the Preserved Tablet, which cannot be corrupted in any way."

Al-Inshiqāq (Arabic: الانشقاق, "The Sundering", "Splitting Open") is the eighty-fourth chapter (surah) of the Qur'an, with 25 verses (āyāt). It mentions details of the Day of Judgment when, according to this chapter, everyone will receive reckoning over their deeds in this world.[2]

Summary

The name of the chapter, Al-Inshiqaq, is a noun variously translated as "The Sundering", "The Bursting Asunder", "The Splitting Open", among others. This name comes from the first verse of the chapter which reads When the sky is rent asunder. The verse does not contain the word al-inshiqaq verbatim, but rather it contains a word of the same root. It is a reference to the destruction of the world at the end of days, which the chapter portend. Thematically, the chapter follows a day-of-judgement theme that is present in the preceding chapters, including Al-Infitar (the 82nd chapter) and Al-Mutaffifin (83rd).[4][5][6]

The chapter begins (verses 1 to 5) by mentioning events that will happen on the Day of Judgment, including the sundering of the sky and the flattening of all that is on earth. Verses 6 to 15 talk about the disparity between those who in that day will be "given [their] book in [their] right hand" and have a joyful reckoning, and those who will not. A series of oaths (verses 16—18) follows, and then another contrast between the fate of the believers and the unbelievers in the day of judgment.[7]

Prostration

Further information: Sujud § Sajdah of recitation

According to the hadith, Muhammed was prostrated when reciting this chapter, particularly after the verse 21 which reads ... and that when the Quran is recited unto them, they do not prostrate? Therefore, most Islamic scholars consider this verse one of the 15 verses in the Quran where one prostrates after reciting it. In most copies of the Qur'an these are indicated by the symbol ۩.[8] Most Maliki jurists consider it obligatory to prostrate after reciting the verse; Malik ibn Anas, the founder of the Maliki school, was a notable exception.[9][10]

Al-Muṭaffifīn (المطففين, "The Defrauders") is the eighty-third surah of the Qur'an. It has 36 verses

Summary

The primary theme of this surah is Islamic eschatology or the hereafter, and the rhetoric addresses the following subjects is the discourse. The surah opens with a declaration of war and denunciation of those who use false weights and measures in the first six ayat.[1] The surah warns the audience that the acts of the wicked are recorded in the book Sajjín in 7th to 9th ayaat. The surah makes explicit the relation between morality and the doctrine of the Hereafter effectively and impressively with woes to those who reject Muhammad and deny the judgment-day in ayaat up to 17th. Further up to 21st ayat, the surah describes that the acts of the righteous are registered in Illiyún. The rewards of the righteous in Paradise are explained in ayaat 22nd up to 28th. In conclusion, from 29th to the 36th ayat, the believers have been consoled, and the disbelievers warned as if to say: Unbelievers mock at Muslims now but shall be laughed at in turn on the Day of Resurrection.[2]

Ayat (verses)

29-36 Unbelievers mock at The Believers now, but shall be laughed at in turn [3]

The Cleaving in Sunder [1] ( الانفطار, al-infiṭār, also known as "The Cleaving" and "Bursting Apart") is the 82nd sura of the Quran, with 19 ayat. The chapter is named 'Al-Infitar' because of the occurrence of the word 'unfatarat' in the first verse of this chapter. Infitar means 'split asunder': the word 'Unfatarat' is used in this chapter in order to describe the splitting of the sky on the day of Judgment. This chapter (Al-Infitar), along with chapters At-Takwir and Al-Inshiqaq, provides an exhaustive description about the 'Day of Judgment'.

Summary

Hadith

The first and foremost exegesis/tafsir of the Qur'an is found in hadith of prophet Muhammad.[3] Although scholars including ibn Taymiyyah claim that Muhammad has commented on the whole of the Qur'an, others including Ghazali cite the limited amount of narratives, thus indicating that he has commented only on a portion of the Qur'an.[4] Ḥadīth (حديث) is literally "speech" or "report", that is a recorded saying or tradition of Muhammad validated by isnad; with Sirah Rasul Allah these comprise the sunnah and reveal shariah. According to Aishah,[5][6] the life of Prophet Muhammad was practical implementation of Qur'an.[7][8][9] Therefore, mention in hadith elevates the importance of the pertinent surah from a certain perspective.

At-Takwīr (Arabic: التكوير, literally "The Turning Into a Sphere") is the eighty-first chapter (sura) of the Qur'an, with 29 verses (ayat). It tells about signs of the coming of the day of judgement. Some of these signs include the following:

(a) When the sun is covered in darkness (solar eclipse),

(b) When the stars fall,

(c) And when the mountains vanish (blown away),

(d) When the camels big with young are abandoned.

(e) And when the wild beasts are herded together

(f) And when the seas rise,

(g) And when the souls are sorted,

(h) And when the girl [who was] buried alive is asked,

(i) For what crime she was killed?

(j) And when the books [records of deeds] are open,

(k) And when the sky is torn away,

(l) And when Hell is set ablaze,

(m) And when Paradise draws near,

(n) Then every Soul shall know what it has done.

Summary

Hadith

Sahabah reported[8] that Muhammad used to recite surahs An-Naba (78) and Al-Mursalat (77) in one rak'ah, and surahs Ad-Dukhan (44) and At-Takwir (81) in one rak'ah.[9][10]

ʻAbasa  (عبس, "He Frowned") is the 80th chapter of the Qur'an, with 42 verses

It is a Meccan sura

The Surah is so designated after the word `abasa with which it opens.[1]

Summary

An-Nāziʻāt (النازعات, "Those Who Pull Out", in reference to "the angels who tear out the souls of the wicked") is the seventy-ninth sura of the Qur'an, with 46 ayat. Its name derived from the word wan-nazi‘at with which it opens. The root (n-z-‘) roughly means "to yank out with great force",[2] although it can also mean "to yearn for" or "to yearn after"

Summary

1-3 Oaths by the angels of death that there will be a resurrection and judgment-day

4 The preceding narration about the angels tasked in the following verse of 5.[4] The angels with various roles and missions perform their tasks by descending from the sky.[4] Muhammad ibn al-Uthaymeen said the tasks which angels done cannot be done by normal humans.[4]

5 The angels has roles that each of them assigned with certain tasks, such as Israfil, blowing horn of Qiyamah,[5][Notes 1] and Michael, who has been tasked to manage the dews, rains and growing plants, and Maalik, who are tasked to guard the hell while punishing the sinners.[8]

6-7 Oaths by the messengers of death that there will be a resurrection and judgment-day

8-14 Infidels shall be restored to life notwithstanding their unbelief

15-26 The story of Moses and his mission to Pharaoh

27-33 The Creator can raise the dead

34-41 The righteous and the wicked in judgment, their various condition

42-46 No one knows the time of judgment, but whenever it comes it will be soon for the infidels [9]

An-Naba' or The News النبأ, an-nabaʼalso known as "The Tidings", "The Announcement" is the seventy-eighth chapter of the Quran, with forty verses

Summary

The first twenty verses discuss the wonders of the worldly creation (the earth, plants, the peace of night, the mountains and rain); the final twenty verses are about the eternal wonders and horrors of the next world, with the raging sinner (the Arabic triliteral root TGY "taagheena" is used) being punished starkly opposed with the rewarding of dutiful believers in paradise.[3] The Arabic triliteral root WQY "muttaqeena" is employed as a poetic parataxis to TGY).[citation needed]

1-5 Unbelievers shall yet learn the truth of the resurrection

6-16 God the Creator and Preserver of all things

17-20 Judgment-day scenes described

21-30 The recompense of unbelievers in hell described

31-37 The joys of believers in Paradise described

37-38 No intercessor except by God’s permission

39-40 Sinners exhorted to flee from the day of wrath [4]

Hadith

Al-Mursalāt (المرسلات, "The Emissaries", "Winds Sent Forth") is the 77th chapter of the Quran, with 50 verses

The chapter takes its name from the word Al-Mursalāt in the first verse

Summary

1-7 Oath by the messengers of God that the judgment-day is inevitable

8-15 Woe on that day to those who accuse Muhammad of imposture

16-19 In former times infidels were destroyed for accusing their prophets of imposture

20-28 God the Creator of all things, therefore woe to those who accuse His messengers of imposture

29-40 The woe of those who have been cast into hell for calling their prophets impostors

41-44 The joy of those who did not call their prophets impostors

45-50 The infidel Quraish soon to be overtaken by the woes of the judgment-day [4]

Theme and subject matter

The sura's theme is to affirm the Resurrection and Hereafter, and to warn the people of the consequences which will ultimately follow the denial and the affirmation of these truths.

In the first seven verses, the system of winds has been presented as an evidence of the truth that the Resurrection which is being foretold by the Qur'an and Muhammad must come to pass. The reasoning is that the power of All-Mighty Allah Who established this wonderful system on the earth, cannot be helpless in bringing about the Resurrection, and the express wisdom which underlies this system bears full evidence that the Hereafter must appear, for no act of an All-Wise Creator can be vain and purposeless, and if there was no Hereafter, it would mean that the whole of one's life was useless and absurd.

The people of Makkah repeatedly asked, "Bring about the Resurrection with which you threaten us; only then shall we believe in it." In verses 8-15, their demand has been answered, saying: "Resurrection is no sport or fun so that whenever a jester should ask for it, it should be brought forth immediately. It is indeed the Day of Judgment to settle the account of all mankind and of all its individuals. For it Allah has fixed a specific time it will take place at its own time, and when it takes place with all its dreads and horrors, it will confound those who are demanding it for fun today. Then their cases will be decided only on the evidence of those Messengers whom these deniers of the truth are repudiating with impunity. Then they will themselves realize how they themselves are responsible for their dooms

Conclusion[edit]

In the end, the deniers of the Hereafter and those who turn away from God-worship, have been warned as if to say: "Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous." The discourse concludes with the assertion that the one who fails to obtain guidance from a Book like the Qur'an, can have no other source in the world to afford him Guidance. [6]

Source: Sayyid Abul Ala Maududi[7][circular reference] - Tafhim al-Qur'an[8][circular reference]- The Meaning of the Qur'an[9][circular reference]

Al-Insan ("Human") (alternative names: al-Dahr, "Endless time", Hal Ata, "Has There Not come") is the 76th chapter of the Quran, with 31 verses

Recitation by Muhammad

A hadith narrated by Abu Hurayra said that Muhammad used to recite Al-Insan together with As-Sajdah (chapter 32 of the Quran) for the early morning prayer (fajr) every Friday

This report also appears in Tafsir Ibn Kathir

The Noble Quran

1 Has there not been over man a period of time, when he was nothing to be mentioned?

2 Verily, We have created man from Nutfah drops of mixed semen (discharge of man and woman), in order to try him, so We made him hearer, seer

3 Verily, We showed him the way, whether he be grateful or ungrateful

4 Verily, We have prepared for the disbelievers iron chains, iron collars, and a blazing Fire

5 Verily, the Abrar (pious, who fear Allah and avoid evil), shall drink a cup (of wine) mixed with water from a spring in Paradise called Kafur

6 A spring wherefrom the slaves of Allah will drink, causing it to gush forth abundantly

7 They (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-spreading

8. And they give food, inspite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive,

9 (Saying): “We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you

10 “Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)”

11 So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy

12 And their recompense shall be Paradise, and silken garments, because they were patient

13 Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, (as in Paradise there is no sun and no moon)

14 And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach

15 And amongst them will be passed round vessels of silver and cups of crystal,

16 Crystal-clear, made of silver. They will determine the measure thereof according to their wishes

17 And they will be given to drink there a cup (of wine) mixed with Zanjabil (ginger, etc),

18 A spring there, called Salsabil

19 And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls

20 And when you look there (in Paradise), you will see a delight (that cannot be imagined), and a great dominion

21 Their garments will be of fine green silk, and gold embroidery. They will be adorned with bracelets of silver, and their Lord will give them a pure drink

22 (And it will be said to them): “Verily, this is a reward for you, and your endeavour has been accepted”

23 Verily! It is We Who have sent down the Qur’an to you (O Muhammad ) by stages

24 Therefore be patient (O Muhammad ) and submit to the Command of your Lord (Allah, by doing your duty to Him and by conveying His Message to mankind), and obey neither a sinner nor a disbeliever among them

25 And remember the Name of your Lord every morning and afternoon [i.e. offering of the Morning (Fajr), Zuhr, and ‘Asr prayers]

26 And during night, prostrate yourself to Him (i.e. the offering of Maghrib and ‘Isha’ prayers), and glorify Him a long night through (i.e. Tahajjud prayer)

27 Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard)

28 It is We Who created them, and We have made them of strong built. And when We will, We can replace them with others like them with a complete replacement

29 Verily! This (Verses of the Qur’an) is an admonition, so whosoever wills, let him take a Path to his Lord (Allah)

30 But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise

31 He will admit to His Mercy whom He will and as for the Zalimun, (polytheists, wrong-doers, etc) He has prepared a painful torment

Al-Qiyama or Al-Qiyamah القيامة meaning "The Resurrection",[1] or "The Rising of the Dead", is the seventy-fifth chapter (sūrah) of the Quran, with 40 verses (ayah).[2]

1-4 God is able to raise the dead

5-11 Unbelievers may mock, but they shall be overtaken by the resurrection-day

12-15 Man shall be his own accuser on that day

16-19 Muhammad rebuked for anticipating Gabriel in receiving the Qurán

20-21 Men choose this life, but neglect the life to come

22-25 Various thoughts of the righteous and the wicked on the resurrection-day

26-36 Man helpless in the hour of death

37-40 God, who created man, can raise him from the dead [3]

1 Nay, I swear by the Day of Resurrection;

2 Nay, I swear by the accusing soul (that this Scripture is true).

3 Thinketh man that We shall not assemble his bones ?

4 Yea, verily. We are Able to restore his very fingers!

5 But man would fain deny what is before him.

6 He asketh: When will be this Day of Resurrection ?

7 But when sight is confounded

8 And the moon is eclipsed

9 And sun and moon are united,

10 On that day man will cry: Whither to flee!

11 Alas! No refuge!

12 Unto thy Lord is the recourse that day.

13 On that day man is told the tale of that which he hath sent before and left behind.

14 Oh, but man is a telling witness against himself,

15 Although he tender his excuses.

16 Stir not thy tongue herewith to hasten it.

17 Lo! upon Us (resteth) the putting together thereof and the reading thereof.

18 And when We read it, follow thou the reading;

19 Then lo! upon Us (resteth) the explanation thereof.

20 Nay, but ye do love the fleeting Now

21 And neglect the Hereafter.

22 That day will faces be resplendent,

23 Looking toward their Lord;

24 And that day will other faces be despondent,

25 Thou wilt know that some great disaster is about to fall on them.

26 Nay, but when the life cometh up to the throat

27 And men say: Where is the wizard (who can save him now) ?

28 And he knoweth that it is the parting;

29 And agony is heaped on agony;

30 Unto thy Lord that day will be the driving.

31 For he neither trusted, nor prayed.

32 But he denied and flouted.

33 Then went he to his folk with glee.

34 Nearer unto thee and nearer,

35 Again nearer unto thee and nearer (is the doom).

36 Thinketh man that he is to be left aimless ?

37 Was he not a drop of fluid which gushed forth ?

38 Then he became a clot; then (Allah) shaped and fashioned

39 And made of him a pair, the male and female.

40 Is not He (Who doeth so) Able to bring the dead to life ?

The Covered ٱلْمُدَّثِّر, al-muddaththir, meaning "the Cloaked One" or "the Man Wearing a Cloak") is the 74th chapter of the Qur'an, with 56 verses.

1. O you (Muhammad ) enveloped (in garments)!

2. Arise and warn!

3. And your Lord (Allah) magnify!

4. And your garments purify!

5. And keep away from Ar-Rujz (the idols)!

6. And give not a thing in order to have more (or consider not your deeds of Allah's obedience as a favour to Allah).

7. And be patient for the sake of your Lord (i.e. perform your duty to Allah)!

8. Then, when the Trumpet is sounded (i.e. its second blowing);

9. Truly, that Day will be a Hard Day.

10. Far from easy for the disbelievers.

11. Leave Me Alone (to deal) with whom I created Alone (without any means, i.e. Al-Walid bin Al-Mughirah Al-Makhzumi)!

12. And then granted him resources in abundance.

13. And children to be by his side!

14. And made life smooth and comfortable for him!

15. After all that he desires that I should give more;

16. Nay! Verily, he has been stubborn and opposing Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).

17. I shall oblige him to (climb a slippery mountain in the Hell-fire called As-Sa'ud, or to) face a severe torment!

18. Verily, he thought and plotted;

19. So let him be cursed! How he plotted!

20. And once more let him be cursed, how he plotted!

21. Then he thought;

22. Then he frowned and he looked in a bad tempered way;

23. Then he turned back and was proud;

24. Then he said: "This is nothing but magic from that of old;

25. "This is nothing but the word of a human being!"

26. I will cast him into Hell-fire

27. And what will make you know exactly what Hell-fire is?

28. It spares not (any sinner), nor does it leave (anything unburnt)!

29. Burning the skins!

30. Over it are nineteen (angels as guardians and keepers of Hell).

31. And We have set none but angels as guardians of the Fire, and We have fixed their number (19) only as a trial for the disbelievers, in order that the people of the Scripture (Jews and Christians) may arrive at a certainty [that this Qur'an is the truth as it agrees with their Books i.e. their number (19) is written in the Taurat (Torah) and the Injeel (Gospel)] and the believers may increase in Faith (as this Qur'an is the truth) and that no doubts may be left for the people of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say: "What Allah intends by this (curious) example ?" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He. And this (Hell) is nothing else than a (warning) reminder to mankind.

32. Nay, and by the moon,

33. And by the night when it withdraws,

34. And by the dawn when it brightens,

35. Verily, it (Hell, or their denial of the Prophet Muhammad  , or the Day of Resurrection) is but one of the greatest calamities.

36. A warning to mankind,

37. To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by commiting sins),

38. Every person is a pledge for what he has earned,

39. Except those on the Right, (i.e. the pious true believers of Islamic Monotheism);

40. In Gardens (Paradise) they will ask one another,

41. About Al-Mujrimun (polytheists, criminals, disbelievers, etc.), (And they will say to them):

42. "What has caused you to enter Hell?"

43. They will say: "We were not of those who used to offer their Salat (prayers)

44. "Nor we used to feed Al-Miskin (the poor);

45. "And we used to talk falsehood (all that which Allah hated) with vain talkers .

46. "And we used to belie the Day of Recompense

47. "Until there came to us (the death) that is certain"

48. So no intercession of intercessors will be of any use to them.

49. Then what is wrong with them (i.e. the disbelievers) that they turn away from (receiving) admonition?

50. As if they were frightened (wild) donkeys

51. Fleeing from a hunter, or a lion, or a beast of prey

Al-Muzzammil (المزمل, “The Enshrouded One”, “Bundled Up”, “Enfolded”) is the seventy-third chapter of the Qur'an, containing 20 verses, which are recognized by Muslims as the word of God (Allah). The last Ruku of this surah contains only one ayāt making it possibly the smallest Ruku according to the number of verses or ayāt

Al-Muzzammil takes its name from the reference to prophet Muhammad, in his cloak praying at night, in the opening verses of the chapter. Many commentators claim that “The Enfolded One” is a name for Muhammad, used throughout the Qur'an.[1]

Summary

Content

In the beginning of Al-Muzzammil (Quran 73), God expounds upon the merits of night prayer in the First Meccan Period. Muhammad, and subsequently the Muslim community, is commanded to “stay up throughout the night, all but a small part of it, half, or a little less, or a little more; recite the Qur’an slowly and distinctly.”[3] During the First Meccan Period, the total Qur'anic revelation was brief enough to recite during the night. As such, it was expected of Muslims to recite the Qur'an in full during the night. The night prayer was of such importance, because the believer's focus on prayer and separation from any distraction was believed to “make a deeper impression”[4] on the believer.[5]

However, as time passed, the Qur'an continued to grow, and by the time ayat 20 was revealed, the Qur'an was too long to fully recite during the night. Consequently, God relaxes his prior command to recite the Qur'an at night. Muhammad is told to pray what is easy for him during the night (“recite as much of the Qur’an is easy for you”[6]), but to continue to pray throughout the day (“keep up the prayer [during the day], pay the prescribed alms, and lend God a good loan[6])

Al-Jinn[1] (Arabic: الجن, “The Jinn”) is the 72nd chapter (sūrah) of the Quran with 28 verses (āyāt). The name as well as the topic of this chapter is jinn. Similar to angels, the jinn are beings invisible to the naked human eye. In the Quran, it is stated in that humans are created from the earth and jinn from smokeless fire.

Summary

1-2 Certain of the genii converted to Islam by hearing the Quran [4][5]3-7 The folly of men and genii in ascribing offspring to God8-9 Genii prying into heavenly secrets are driven away with fiery darts10-14 Different classes of genii, some Muslims and others infidels15-18 Believing genii rewarded in Paradise, the unbelievers punished in hell19 The genii pressed upon Muhammad to hear the Quran20-24 Muhammad can only publish what hath been revealed to him25-26 The judgments of God shall overtake the unbelievers27-28 God revealeth his secrets to his apostles only

Exegesis

2 Jinn recant their belief in false gods[edit]

In the second verse the jinn recant their belief in false gods and venerate Muhammad for his monotheism. The jinn apologize for their past blasphemy and criticize mankind for either neglecting them or encouraging their disbelief.

7 Islamic Judgement Day, Qiyamah

The Judgement in verse 7, and the punishment in verse 25, are both references to the Islamic Judgement Day, Qiyamah.

20-22 Monotheism among the Jinn is reaffirmed

Verses 20-22 are especially important as Monotheism (tawhid) among the Jinn is reaffirmed and the inescapable wrath of God is emphasized.

25-28 Qiyamah is known only to God

Verses 25-28 establish that Qiyamah is known only to God, and that God takes into account all the deeds of a man when judging him.

Nūḥ[1] ( نوح, “Noah”) is the seventy-first chapter (surah) of the Quran with 28 verses (ayat). It is about the Islamic prophet Nūḥ and his complaint about his people rejecting all warnings Allah gave them through Nuh. Nūḥ's themes include belief in Allah, signs of Allah (the Earth, Sun, Moon), and punishment for denying Allah's message

Summary

In Nuh, the seventy-first surah, the Quran refers to Nuh’s prophethood in snippets. Nuh is a messenger of God. When Nuh realizes the messages are not accepted by the community, he supplicated to God, who planned to flood the community of Nuh at a specified time. God commanded Nuh to warn the people

Exegesis

1-4 Noah receives message from God

Verses 1–4 discuss the message Nuh received from God (Allah) to share with his community, to serve God.

5-20 the Earth, the sun, the moon are signs of God's existence

In Verses 5–20, Nuh informs Allah that his people are not accepting his message. Nuh tries to make clear to the people that all of the Earth, the Sun, the Moon are signs of God's existence.

21-25 rid the world of the evildoers

In Verses 21–24, Nuh asks Allah to rid the world of the evildoers because they refused to abandon their idols and encourage others to do the same

26-28 disbelievers all drowned

In Verses 26–28, the disbelievers were all drowned and sent to hell (as a result of the flood). Nuh asks Allah to forgive the believers and to destroy the disbelievers because their faith will lead many astray.[3]

While studying this Surah one should keep in view the details of the Prophet Noah's story which have been given in the Qur'an above. For this see Al-Araf: 59-64, Yunus: 71-73, Hud: 25-49, Al-Mu'minun: 23-31, Ash- Shua'ra: 105-122, Al-Ankabut: 14-15, As-Saaffat: 75-82, Al-Qamar: 9-16.

Al-Maʻārij ( المعارج, “The Ascending Stairways”) is the seventieth chapter of the Qur'an, with 44 verses

The Surah takes its name from the word dhil Ma'arij[1] in the third ayah. The word appears twice in the Quran.[2][3][4] Abdullah Yusuf Ali, an Indian Islamic scholar, introduces the surah as “... another Islamic eschatology Surah closely connected in subject matter with the last one. Patience and the mystery of Time will show the ways that climb the Heaven. Sin and Goodness must each eventually come to its own.”[5] It is narrated from the Prophet (peace and blessings upon him) that whoever recites Surah al-Ma'ārij, Allah will give him the rewards of those who keep their trusts and promises and those who observe upon performing their daily prayers.[6]

Summary[edit]

Theme and Subject Matter

It admonishes and gives warning to the disbelievers who made fun of the news about Resurrection and the Hereafter, and Hell and Heaven, and challenged the Holy Prophet (upon whom be peace) to cause Resurrection with which he threatened them to take place if what he said was true and they had become worthy of the punishment in Hell by denying it. The whole Surah is meant to answer this denial.

The Surah opens with words to the effect:"A demander has demanded a torment, the torment which must befall the deniers; and when it takes place, there will be none to prevent it, but it will take place at its own appointed time. Allah has His own way of doing things, but He is not unjust. Therefore, have patience, O Prophet, at what they say. They think it is far off, but We see it as near at hand."

Then it is said:"Resurrection, which they desire to be hastened out of jest and fun, is terrible, and when it comes, it will cause great distress to the culprits. At that time they will even be prepared to give away their wives and children and their nearest kinsfolk in ransom to escape the punishment, but they will not be able to escape it.

Then the people have been warned to the effect; "On that Day the destinies of men will be decided strictly on the basis of their belief and their conduct. Those who turn away from the Truth in the world and amass wealth and withhold it from the needy, will be doomed to Hell; and those who fear the punishment of God here, believe in the Hereafter, keep up the Prayer, discharge the rights of the needy out of their wealth, strictly avoid immoral and wicked deeds, practice honesty in all their dealings, fulfill their pledges and trust and bear true witness, will have a place of honor in Paradise"

In conclusion, the disbelievers of Makkah who rushed in upon the Holy Prophet (upon whom be peace) from every side as soon as they saw him, in order to make fun of him, have been warned to the effect: "If you do not believe, Allah will replace you by other people who will be better than you", and the Holy Prophet (upon whom be peace) has been consoled, so as to say: "Do not take to heart their mockery and jesting; leave them to indulge in their idle talk and foolish conduct if they are bent upon experiencing the disgrace and humiliation of the Resurrection; they will themselves see their evil end."'

Al-Ḥāqqah الحاقة is the 69th chapter of the Qur'an with 52 verses. There are several English names under which the surah is known. These include “The Inevitable Hour”, “The Indubitable”, “The Inevitable Truth”, and “The Reality”. These titles are derived from alternate translations of al-Ḥāqqa, the word that appears in the first three ayat of the sura, each alluding to the main theme of the sura – the Day of Judgment.

Summary

1-3 The day of resurrection

The first passage of the surah contains three ayaat. These 3 ayaat portray the day of resurrection and the day of judgement[5] and emphasize that The judgment of God will infallibly come.[6] "Haaqqa", referring to the Quranic view of the end time and eschatology. "Haaqqa" has been translated to Reality,[7] Inevitable Hour,[8] laying-bare of the truth,[5] etc. According to Ibn Kathir, a traditionalistic exegete, Al-Haaqqa is one of the names of the Day of Judgement, like Al-Qaria, At-Tammah, As-Sakhkhah and others.[9]

Rhetorically Al-Haaqqa has 2 similarities with Al-Qaria(101). Firstly the opening of the surah resembles Al-Qaria (101) which opens with the wordings
69:1 الْحَاقَّةُ
69:2 مَا الْحَاقَّةُ
69:3 وَمَا أَدْرَاكَ مَا الْحَاقَّةُ

Notice that Al-Qaria opens in exactly same style [10]
101:1 الْقَارِعَةُ
101:2 مَا الْقَارِعَةُ
101:3 وَمَا أَدْرَاكَ مَا الْقَارِعَةُ

Secondly, the word Al-Qaria appears as a total of five times in the Quran, of which three occasions are in Al-Qaria(101) while once it appears in Al-Haaqqa as well.[11]

Hadith about Al-Haaqqa

Salah is one of the prior most practice in Islam, according to hadith, Muhammad used to recite this surah in salah as follows :

The Pen (القلم, al-qalam) is the sixty-eighth chapter of the Qur'an with 52 verses

Quran:68 describes God's justice and the judgment day.

Three notable themes of this Surah are its response to the opponents' objections, warning and admonition to the disbelievers, and exhortation of patience to the Islamic prophet Muhammad.[1] Chronologically, this was the first appearance of any of the "disjointed" [i.e., single] letters (muqattaat) which precede a number of the surahs of the Qur'an,[2] while in Quranic order this is the last surah to have the appearance of muqattaat.[3]

Summary

1-8 Muhammad not a madman nor an impostor

9-16 Invective against a prominent enemy of Islam

17-34 The example of certain gardeners a warning to the Makkans

35-47 Unbelievers warned of coming judgment48-50 Muhammad exhorted not to be impatient, like Jonah51-52 Extreme hatred of the Quraish towards Muhammad and the Quran exposed

Al-Mulk الملك, "Sovereignty, Kingdom") is the 67th chapter of the Quran, comprising 30 verses

The surah emphasizes that no individual can impose his will on another; he may only guide and set an example (67:26)

Al-Mulk, 23-24

“He is the One Who brought you into being and gave you hearing, sight, and intellect. ˹Yet˺ you hardly give any thanks.” (67:23)

Allah it is Who multiplied you in the earth and to Him you will be mustered (67:24)

Surah Mulk has multiple benefits and Virtues, even it is one of the most beneficial chapters of Qur'an spiritually and theoritically

At-Taḥrīm (Arabic: التحريم, "Banning, Prohibition") is the 66th Surah or chapter of the Quran and contains 12 verses (ayah).[1] This Surah deals with questions regarding Muhammad's wives.[2][3]

The Surah's name is derived from the words lima tuharrimu of the first verse. This is not a title of its subject matter, but the name implies that it is the Surah in which the incident of tahrim (prohibition, forbiddance) has been mentioned.[4]

Summary

"Divorce"  الطلاق, aṭ-talāq is the 65th chapter of the Qur'an with 12 verses

The main subject is about divorce

The surah also defines the time period of mourning (iddah) to be three menstruation periods. For pre-menarche girls and for post-menopause women - three months. In case of pregnancy, after the delivery of the child.[4]

After addressing the topic of divorce and a number of other resulting family issues[5] in first 7 verses,[6] the surah then strongly urges people to observe God’s regulations and guidance, and reminded the fate of earlier disobedient people that the apostate and disobedient were chastised for their sin[7]

The 11th verse describes the required attitude of the true believers that they exhort to faith in messenger and the regarding bounties[8] 

Translate by Dr. Mustafa Khattab

1. O Prophet! ˹Instruct the believers:˺ When you ˹intend to˺ divorce women, then divorce them with concern for their waiting period,1 and count it accurately. And fear Allah, your Lord. Do not force them out of their homes, nor should they leave—unless they commit a blatant misconduct. These are the limits set by Allah. And whoever transgresses Allah’s limits has truly wronged his own soul. You never know, perhaps Allah will bring about a change ˹of heart˺ later.

2. Then when they have ˹almost˺ reached the end of their waiting period, either retain them honourably or separate from them honourably. And call two of your reliable men to witness ˹either way˺—and ˹let the witnesses˺ bear true testimony for ˹the sake of˺ Allah. This is enjoined on whoever has faith in Allah and the Last Day. And whoever is mindful of Allah, He will make a way out for them,

3. and provide for them from sources they could never imagine. And whoever puts their trust in Allah, then He ˹alone˺ is sufficient for them. Certainly Allah achieves His Will. Allah has already set a destiny for everything.

4. As for your women past the age of menstruation, in case you do not know, their waiting period is three months, and those who have not menstruated as well. As for those who are pregnant, their waiting period ends with delivery.1 And whoever is mindful of Allah, He will make their matters easy for them.

5. This is the commandment of Allah, which He has revealed to you. And whoever is mindful of Allah, He will absolve them of their sins and reward them immensely.

6. House the wives you are divorcing according to your means, wherever you house yourselves, and do not harass them so as to make their lives difficult. If they are pregnant, maintain them until they are delivered of their burdens; if they suckle your infants, pay them for it. Consult together in a good way- if you make difficulties for one another, another woman may suckle the child for the father––

7. and let the wealthy man spend according to his wealth. But let him whose provision is restricted spend according to what God has given him: God does not burden any soul with more than He has given it- after hardship, God will bring ease.

8. Many a town that insolently opposed the command of its Lord and His messengers We have brought sternly to account: We punished them severely

9. to make them taste the ill effect of their conduct- the result of their conduct was ruin.

10. God has prepared a severe torment for them. So, you who have understanding, you who believe, beware of God. He has sent you the Quran

11. and a messenger- reciting to you God’s revelations that make things clear- to bring those who believe and do righteous deeds from darkness into light. God will admit those who believe in Him and do righteous deeds into Gardens graced with flowing streams, where they will remain for ever––He has made good provision for them.

12. It is God who created seven heavens and a similar [number] of earths. His command descends throughout them. So you should realize that He has power over all things and that His knowledge encompasses everything.

At-Taghābun "Loss, Deprivation" is the 64th surah of the Quran

The theme of this surah is an invitation to the Faith, obedience (to God) and the teaching of good morals, contrasting with the previous surah, Al-Munafiqun, which was concerned with hypocrisy and the lack of Iman

First four verses are addressed to all human-kind, verses 5-10 to those men who do not believe in the invitation of the Qur'an, and verses 11-18 to those who accept and believe in this invitation

Verses (english by Abdul Haleem Quran.com)

The surah opens with a description of God’s power, wisdom, and knowledge, and takes its name from “the day of dispossession” (yawm al-taghabun) mentioned in verse 9

The disbelievers are reminded of the end of those who disbelieved before them in verses 5 and 6

Unbelief will not prevent infidels from rising from the dead and their denial of the Resurrection is strongly refuted in verse 7

Next 3 ayaat then present exhortation to believe in God and his Apostle

In the discourse verses 11 to 13 prescribe to humanity that God is sovereign, therefore should be trusted

Further in verse 14, the believers are urged to be wary but forgiving of the enemies they may have within their own families and muslims are exhorted to abjure worldly ties and to devote themselves to God in ayaat 14 to 18 and are warned to remain steadfast and to spend in God’s cause in verse 8 and 16

The chapter deals with the phenomenon of hypocrisy

It criticizes hypocrisy and condemns the hypocrites. It also exhorts the Believers to be sincere in their faith and make charity.[3] According to Muslim theologian, Javed Ahmad Ghamidi, the theme of Qur'an 63 is to inform the Muslims that the Hypocrites are absolute liars. Amin Ahsan Islahi elaborates that:

This surah is a supplement to Surah Jum`ah, the previous surah

It can be divided into two sections. The first one consists of eight verses, while the last three verses constitute the second section. In the first section, the character of the hypocrites is evaluated and shown that their real ailment is their lust for worldly riches

In the second section, Muslims are warned that the love of wealth and children should not make them indifferent to the remembrance of the Almighty

If today they do not truly benefit from their wealth by not spending in the way of Allah, they will feel sorry, once their life ends and at that moment their regret will be of no use to them

In other words, in the first section the illness of hypocrisy is elaborated upon, while in the second section, Muslims are asked to guard themselves against it

Translation

Asbāb al-nuzūl (occasions or circumstances of revelation) is a secondary genre of Qur'anic exegesis (tafsir) directed at establishing the context in which specific verses of the Qur'an were revealed. Though of some use in reconstructing the Qur'an's historicity, asbāb is by nature an exegetical rather than a historiographical genre, and as such usually associates the verses it explicates with general situations rather than specific events. A hadith recorded by Muhammad al-Bukhari which narrates the occasion of revelation of this surah is as follows

Hadith about Al-Munafiqun

The first and foremost exegesis/tafsir of the Qur'an is found in a hadith attributed to Muhammad.[7] Although some scholars, including ibn Taymiyyah, claim that Muhammad has commented on the whole of the Qur'an, others including Ghazali cite the limited amount of narratives, thus indicating that he has commented only on a portion of the Qur'an.[8] Ḥadīth (حديث) is literally "speech" or "report", that is a recorded saying or tradition attributed to Muhammad validated by isnad; with Sirah Rasul Allah these comprise the sunnah and reveal shariah. According to Aishah,[9][10] the life of Muhammad was practical implementation of Qur'an[11][12][13] Therefore, mention in hadith elevates the importance of the pertinent surah from a certain perspective.

Al-Jumuʿah is the 62nd chapter of the Quran, with 11 verses

The chapter is named al-jumu`ah ("Friday") because it is the day of assembly, when the community abandons trade, transactions, and other diversions in favor of assembling to seek the all-encompassing truth and most beneficent and seek the "bounty of God" exclusively (Verse 9)

This is an Al-Musabbihat surah because it begins with the glorification of God.

Summary

1-4 A wise, powerful, and holy God sent Muhammad as his apostle to the Arabians

5-8 The Jews rebuked for their opposition to Islam

9-11 Admonition concerning the observance of worship on Friday[2]

Hadith about Surah Al-Jumua

The first and foremost exegesis/tafsir of the Qur'an is found in hadith of Muhammad.[3] Although some scholars, including ibn Taymiyyah, claim that Muhammad has commented on the whole of the Qur'an, others including Ghazali cite the limited amount of narratives, thus indicating that he has commented only on a portion of the Qur'an.[4] Ḥadīth (حديث) is literally "speech" or "report", that is a recorded saying or tradition of Muhammad validated by isnad; with Sirah Rasul Allah these comprise the sunnah and reveal shariah. According to Aishah,[5][6] the life of Muhammad was a practical implementation of Qur'an.[7][8][9] Therefore, mention in hadith elevates the importance of the pertinent surah from a certain perspective.

Ibn Abi Rafi' said: Abu Hurairah led us in the Friday prayer and recited Surah Al-Jumua and "When the hypocrites come to you" (Al-Munafiqun 63) in the last rak'ah. He said: I met Abu Hurairah when he finished the prayer and said to him: You recited the two surah that Ali ibn Abi Talib used to recite at Kufa. Abu Hurairah said: I heard the Messenger of Allah reciting them on Friday.[17][18][19]

Translation by Abdul Haleem (Quran.com)

Everything in the heavens and earth glorifies God, the Controller, the Holy One, the Almighty, the Wise. It is He who raised a mes-senger, among the people who had no Scripture, to recite His revelations to them, to make them grow spiritually and teach them the Scripture and wisdom––before that they were clearly astray–– to them and others yet to join them. He is the Almighty, the Wise: such is God’s favour that He grants it to whoever He will; God’s favour is immense. Those who have been charged to obey the Torah, but do not do so, are like asses carrying books: how base such people are who disobey God’s revelations! God does not guide people who do wrong. Say [Prophet], ‘You who follow the Jewish faith, if you truly claim that out of all people you alone are friends of God, then you should be hoping for death.’
But because of what they have stored up for themselves with their own hands they would never hope for death––God knows the wrongdoers very well–– so say, ‘The death you run away from will come to meet you and you will be returned to the One who knows the unseen as well as the seen: He will tell you everything you have done.’ Believers! When the call to prayer is made on the day of congregation, hurry towards the reminder of God and leave off your trading––that is better for you, if only you knew–– then when the prayer has ended, disperse in the land and seek out God’s bounty. Remember God often so that you may prosper. Yet they scatter towards trade or entertainment whenever they observe it, and leave you [Prophet] standing there. Say, ‘God’s gift is better than any entertainment or trade: God is the best provider.’

Battle Array الصف, aṣ-Ṣaff, aka "The Ranks" is the 61st chapter of the Quran, with 14 verses.

This sura is an Al-Musabbihat sura because it begins with the glorification of Allah.

14 Muslims exhorted to follow the example of the apostles of Jesus[2]

The believers are instructed to strive in Allāh's cause in solid battle formations (verse 4), hence the name of this Medinian sûrah. The disciples of Jesus, who stood up for Allāh, are cited as an example for the believers to emulate. The believers are reassured that the truth will prevail despite the disbelievers' unrelenting plots against it. Those who stand up for Allāh are promised great rewards in both worlds. The next sûrah provides more instructions to the believers.

At the outset the believers have been warned to the effect; "Allāh indeed hates those people who say one thing and do another, and He indeed loves those who fight in the cause of the Truth, standing like a solid structure, against the enemies of Allāh."'

In vv. 5-7 the people of the Holy Prophet's community have been warned that their attitude towards their Messenger and their Religion should not be like the attitude that the Israelites had adopted towards the Prophets Moses and Jesus (peace be upon them). In spite of acknowledging the Prophet Moses as a Messenger of God they continued to malign him as long as he lived, and in spite of witnessing clear signs from the Prophet Jesus they denied him without any hesitation. Consequently, the Israelites became perverse, incapable of benefiting from divine guidance. This is certainly not an enviable state which another nation should imitate

Then, in vv. 8-9 a proclamation has been made with the challenge: "The Jews and the Christians, and the hypocrites, who are conspiring with them, may try however hard they may to extinguish this Light of Allāh, it will shine forth and spread in the world in all its fullness, and the Religion brought by the true Messenger of Allāh shall prevail over every other religion however hateful it may be to the pagans and polytheists

In vv. 10-13, the believers have been told that the way to success both here and in the Hereafter is only one: that they should believe in Allāh and His Messenger sincerely and should exert their utmost in Allāh's Way with their selves and their wealth. As a reward for this they will earn immunity from Allāh's punishment, forgiveness of their sins and the eternal Paradise in the Hereafter, and will be blessed with Allāh's good pleasure, succour and victory in the world

In conclusion, the believers have been exhorted to the effect that just as the disciples of the Prophet Jesus had helped him in the cause of Allāh, so should they also become "helpers of Allāh", so that they too are blessed with the same kind of good pleasure and approval of Allāh as had been the believers before them against the disbelievers

NameThe Surah derives its name from the sentence yuqatiluna fi sabil-i-hi saff-an of verse 4; thereby implying that it is a Surah in which the word saff occurred.

Theme and Subject MatterIts theme is to exhort the Muslims to adopt sincerity in Faith and to struggle with their lives in the cause of Allāh. It is addressed to the Muslims with weak faith as well as those who had entered Islam with a false profession of the Faith and also those who were sincere in their profession. Some verses are addressed to the first two groups, some only to the hypocrites, and some only to the sincere Muslims. The style itself shows where one particular group has been addressed and where the other.

Al-Mumtaḥanah الممتحنة, translated "She That Is To Be Examined", "Examining Her") is the 60th chapter of the Quran, a Medinan sura with 13 verses

The first verse warns Muslims not to make alliance with the enemies of God.[1] Verses 4–6 provide Abraham as a model for this, as he distanced himself from the pagans of his own tribe, including his own father.[1][2] Verses 7 to 9 declare the possibility that Muslims and their erstwhile enemy might have better relations ("It may be that God will forge affection between you and those of them with whom you are in enmity")[3] if the former enemy stops fighting the Muslims.[1] These verses provide basis for the relations of Muslims and non-Muslims according to the Quran: the basic relation is peace unless the Muslims are attacked, or when war is justified to stop injustice or protect the religion.[4]

The next following verses (10–12) address some matters of Islamic law.[1] They declare marriages between Muslims and polytheists to be no longer valid,[1] and instruct Muslims on how to resolve the question of mahr when dissolving such marriages.[5] The status of inter-religious marriages was very relevant at the time of the revelation of these verses, a time when multiple women from Mecca converted to Islam while their husbands did not, or vice versa.[1]

Theme and Topics

This Surah has three parts;

The first part consists of vv. 1-9, and the concluding verse 13 also relates to it. In this strong exception has been taken to the act of Hadrat Hatib bin Abi Balta'a in that he had tried to inform the enemy of a very important war secret of the Holy Prophet (upon whom be Allah's peace) only for the sake of safe guarding his family. This would have caused great bloodshed at the conquest of Makkah had it not been made ineffective in time. It would have cost the Muslims many precious lives; many of the Quraish would have been killed, who were to render great services to Islam afterward; the gains which were to accrue from conquering Makkah peacefully would have been lost, and all these serious losses would have resulted only because one of the Muslims had wanted to safeguard his family from the dangers of war. Administering a severe warning at this blunder Allah has taught the believers the lesson that no believer should, under any circumstances and for any motive, have relations of love and friendship with the disbelievers, who are actively hostile to Islam, and a believer should refrain from everything which might be helpful to them in the conflict between Islam and disbelief. However, there is no harm in dealing kindly and justly with those disbelievers, who may not be practically engaged in hostile activities against Islam and persecution of the Muslims.

The second part consists of vv. 10-11. In this a social problem has been settled, which was agitating the minds at that time. There were many Muslim women in Makkah, whose husbands were pagans, but they were emigrating and reaching Madinah somehow. Likewise, there were many Muslim men in Madinah, whose wives were pagans and had been left behind in Makkah. The question arose whether the marriage bond between them continued to be valid or not. Allah settled this problem for ever, saying that the pagan husband is not lawful for the Muslim women, nor the pagan wife lawful for the Muslim husband. This decision leads to very important legal consequences, which we shall explain in our notes below.

The third section consists of verse 12, in which the Holy Prophet (upon whom be Allah's peace) has been instructed to ask the women who accept Islam to pledge that they would refrain from the major evils that were prevalent among the womenfolk of the pre-Islamic Arab society, and to promise that they would henceforth follow the ways of goodness which the Messenger of Allah may enjoin

Al-Hashr الحشر, "The Exile" is the 59th chapter of the Quran and has 24 verses

The chapter is named al-hashr because the word hashr, meaning 'exile' or 'banishment', appears in verse 2, describing the expulsion of Jewish Banu Nadir tribe from their settlements. The surah features 15 attributes of God in the last three verses

Surah Al-Hashr opens with God proclaiming: 

1 Whatsoever is in the heavens and whatsoever is on the earth glorifies God. And He is the Almighty, the All-Wise.

In Tafsir ibn kathir, Al-Hafiz ibn Kathir explained the significance of the Ayah. He wrote: “Everything glorifies God in its own way. God states that everything that exists in the heavens and on the earth praises, glorifies, reveres and prays to Him and affirms His Oneness." Further, God said in another Ayah: The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification (Q17:44)[2]

Ali, the cousin of Muhammad, narrates about the following verse: 7 Whatever God grants to His Messenger (out of the property) of the people of the towns, belongs to God, the Messenger, the kinsfolk, the orphans, the destitute . . . saying that "We are the Ahl al-Bayt (kinsfolk) and this applies to such persons from us exclusively. It is the way God has honored His Holy Prophet and has honored us instead of providing us the unlawful things in the hands of people"

Ayahs 21-24

The last four Ayahs and commentary by ibn Kathir read:

21 Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of God. Such are the parables which We put forward to mankind that they may reflect.

Commenting on Ayah 21, Al-Hafiz Ibn Kathir wrote: “God the Exalted emphasizes the greatness of the Qur’an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains."

22 He is God, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.

Commenting on Ayah 22, Al-Hafiz Ibn Kathir wrote:

“God states that He Alone is worthy of worship, there is no Lord or God for the existence, except Him. All that is being worshiped instead of God are false deities. God is the All-Knower in the unseen and the seen, He knows all that pertains to the creations that we see, and those we cannot see. Nothing in heaven or on earth ever escapes His knowledge, no matter how great or insignificant, big or small, including ants in darkness.“God’s statement, ‘He is the Most Gracious, the Most Merciful’ . . . asserts that God is the Owner of the wide encompassing mercy that entails all of His creation

He is Ar-Rahman and Ar-Rahim of this life and of the Hereafter”

23 He is God, beside Whom lā ilaha illā-llah, Al-Malik, Al-Quddus, As-Salam, Al-Mu’min, Al-Muhaymin, Al-Aziz, Al-Jabbar, Al-Mutakabbir. Glory be to God!

Al-Hafiz Ibn Kathir then set out the meaning of God's Names that are listed in Ayah 23. He wrote that Al Malik means "The Owner and King of all things, Who has full power over them without resistance or hindrance". He explained that Al-Quddus, means "‘The Pure’, according to Wahb bin Munabbih, while Mujahid and Qatadah said that Al-Quddus means ‘The Blessed’. " As-Salam, means "Free from any defects or shortcomings that lessen or decrease His perfect attributes and actions" while Al-Mu’min means one "Who has granted safety to His servants by promising that He will never be unjust to them.

Al-Mujādilah ( المجادلة, She who disputed [1] or "She Who Disputes, The Pleading Woman") is the 58th chapter of the Qur'an with 22 verses

Revealed in Medina, the chapter first addresses the legality of pre-Islamic method of divorce called zihar. The name "she who disputes" refers to the woman who petitioned Muhammad about the unjustness of this method, and the chapter's first verses outlaw it and prescribe how to deal with past cases of zihar. The chapter also discusses public assemblies and prescribes manners associated with it. The chapter ends by contrasting what it calls "the confederates of God" and "the confederates of Satan", and promising rewards for the former

Summary

The first six verses addresses the legal status of zihar, as petitioned by Khawla. The verses effectively declare that zihar is an unlawful method of divorce. The verses also address past cases of zihar, allowing them to be reversed by freeing a slave.[3] After the revelation, Muhammad clarified that if freeing a slave was not possible, someone who committed zihar could also perform fasting (sawm) for two months, or feed sixty poor people.[4] The chapter then portrays this direct involvement by God in early Muslim community as a sign of his omnipresence ("He is with you wheresoever you are and God sees whatsoever you do").[5]

The next section, verses 7 to 13, discusses political debates, which are framed as between "the confederates of God" and "the confederates of Satan". They also contain teachings for Muslims about how to conduct public assemblies (al-majalis). While in principle all individuals are free to participate in such assemblies, the verses maintain the importance of contributions from experts ("those who are possessed of knowledge"). This section also warns against conspiratorial secret meetings that are done for "iniquity, hostility and disobedience to the messenger of God".[6]

The last section, from 14 to 21, is the longest section (ruku') of the chapter. The section defines "the confederates of God" (hizb Allah) as those "who believe in God and the Last Day" and "the confederates of Satan" (hizb al-shaitan) as those who "forgets the remembrance of God", including those who openly oppose God and Muhammad as well as hypocrites.[7] It closes by discussing the rewards that God will give—according to the Quran—to his confederates

According to the Islamic tradition, the chapter was revealed during the Medinan period of Muhammad's prophethood, therefore, a Medinan sura. A minority opinion says that only the first ten verses were from the Medinan period, and the rest were from the Meccan period. Another minority opinion says that verse 9 was from the Meccan period, and the rest Medinan.

Name

The chapter is named Al-Mujadila, "she who disputes", in reference to Khawla bint Tha'laba whose petition was the occasion of revelation for some of the chapter's verses.[5] It is alternatively called Al-Mujadalah, a related word meaning "the dialogue", referring to the use of discourse and the dialectical method that is an important theme in the chapter

Al-Ḥadīd (English: Iron, Arabic الحديد) is the 57th chapter of the Quran with 29 verses

 The chapter takes its name from that word which appears in the 25th verse

 This is an Al-Musabbihat surah because it begins with the glorification of Allah.

Short summary

Exegesis[edit]

In his tafsir (exegesis), Ma’ariful-Qur’an, Muhammad Shafi Deobandi wrote: “It is recorded in Abu Dawud, Tirmidhi and Nasa’i that Sayyidna ‘Irbad Ibn Sariyah (may Allah be pleased with him) said that the Messenger of Allah (may peace be upon him) used to recite Al-Musabbihat before he went to sleep and said: ‘In them there is a verse that is more meritorious than a thousand verses’.

“The collective name of the series Al-Musabbihat refers to the following five Surahs: (1) Al-Hadid; (2) Al-Hashr; (3) As-Saff; (4) Al-Jumu’ah; and (5) At-Taghabun.

“Having cited this Hadith, Ibn Kathir says that the best verse referred to in Surah Al-Hadid is verse (3). (He is the First and the Last, and the Manifest and the Hidden, and He is All-knowing about everything . . . 57:3).

“Among the five Surahs, the first three namely Al-Hadid, Al-Hashr and As-Saff commence with the past perfect tense ‘sabbaha’ (purity has been proclaimed) whilst the last two, namely Al-Jumu’ah and At-Taghabun commence with the imperfect tense ‘yusabbihu’ (purity is proclaimed). This implies that the purity of Allah should be declared at all times, the past, the present and the future. [Mazhari]”[5]

In Kitab al-Kafi, Imam Musa al-Kadhim was asked for the interpretation of 57:11 Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward?, to which he replied "this was revealed about payment to the Imams. One dirham paid to the Imam is greater in weight than the mountain of Uhud and the reward is greater than two million dirhams paid for other charities." Another narration states it is the "good" towards the Imam during a government of mischief.[6]

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

All that is in the heavens and the earth glorify God. He is Majestic and All-wise. (1) To Him belongs the Kingdom of the heavens and the

earth. He gives life and causes things to die. He has power over all things. (2) He is the First, the Last, the Manifest, and the Unseen and He knows all

things. (3) It is He who created the heavens and the earth in six days and then established His Dominion over the Throne. He knows whatever enters into the earth, what comes out of it, what descends from the sky, and what ascends to it. He is with you wherever you may be and He is Well Aware of what you do. (4) To Him belong the heavens and the earth and to Him all things return. (5) He causes night to enter into day and day into night. He knows best what all hearts contain. (6) Have faith in God and His Messenger and spend for His cause out of what is entrusted to you. Those who believe and spend for the cause of God will have a great reward. (7) If you are true indeed to this covenant, why do you not believe in God, when His Messenger invites you to believe in your Lord with whom you have made a solemn covenant? (8) It is He who sends illustrious revelations to His servant to take you out of darkness to light. God is Compassionate and All-merciful to you. (9) 

Al-Waqi'a الواقعة; "The Inevitable" or "The Event") is the 56 chapter of the Quran. Muslims believe it was revealed in Mecca (see Meccan surah), specifically around 7 years before the (622), the migration of Muhammad to Medina

The total number of verses in this surah is 96. It mainly discusses the afterlife according to Islam, and the different fates people will face in it

The afterlife (akhirah) is the main topic discussed in the chapter. Picking up from the preceding chapter, Ar-Rahman, which discusses the rewards of Paradise (jannah), this chapter also mentions them and then contrasts them with the punishment of hell. The chapter also distinguishes the three classes of people in the afterlife, "the foremost", "the companions of the right" and "the companions of the left": the first two groups will enter paradise while the companions of the left will go to hell.[3] Here, "the right" is associated with goodness, the righteous will be seated to the right of God's throne and receive their records of deeds in their right hand.[5] The "foremost" refers to a special group of people who will have an even better fate than the companions of the right in the afterlife. Quranic commentators differ on understanding who the foremost is. They variously identify the foremost with the prophets, the saints, the truthful, the martyrs, the first to accept Islam, and others.[6]

Ayat (verses)

82-96 Men should believe in God since they cannot save the dying from death [7]

Theme and Subject Matter

Then, in vv. 57-74 arguments have been given, one after the other, to prove the truth of the two basic doctrines of Islam, which the disbelievers were refusing to accept, viz. the doctrines of Tauhid and the Hereafter. In these arguments, apart from every thing else that exists in the earth and heavens, man's attention has been drawn to his own body and to the food that he eats and to the water that he drinks and to the fire on which he cooks his food, and he has been invited to ponder the question : What right do you have to behave independently of, or serve any other than, the God Whose creative power has brought you into being, and Whose provisions sustain you And how can you entertain the idea that after having once brought you into existence He has become so helpless and powerless that He cannot recreate you once again even if he wills to?

Then, in vv. 75-82 their suspicions in respect of the Qur'an have been refuted and they have been made to realize how fortunate they are that instead of deriving any benefit from the great blessing that the Qur'an is, they are treating it with scant attention and have set only this share of theirs in it that they deny it. If one seriously considers this matchless argument that has been presented in two brief sentences about the truth of the Qur'an, one will find in it the same kind of firm and stable system as exists among the stars and planets of the Universe, and the same is the proof of the fact that its Author is the same Being Who has created the Universe. Then the disbelievers have been told that this Book is inscribed in that Writ of Destiny which is beyond the reach of the creatures, as if to say "You think it is brought down by the devils to Muhammad (peace and blessings of Allah be upon him), whereas none but the pure angels has any access to the means by which it reaches Muhammad (peace and blessings of Allah be upon him) from the well guarded Tablet."

Ar-Rahman الرحمان

meaning: The Merciful is the 55th Chapter of the Qur'an, with 78 verses

The title of the surah, Ar-Rahman, appears in verse 1 and means "The Most Beneficent". The divine appellation "ar-Rahman" also appears in the opening formula which precedes every surah except Sura 9 ("In the Name of God, the Lord of Mercy, the Giver of Mercy"). English translations of the surah's title include "The Most Gracious",[3] "The All Merciful",[4] "The Lord of Mercy",[5] "The Beneficent", and "The Mercy-Giving". In the fourth century CE south Arabian pagan inscriptions started to be replaced by monotheistic expressions, using the term rahmān.[6]

According to the traditional Egyptian chronology, Ar-Rahman was the 97th surah revealed

Ar-Rahman is composed entirely in saj’, the rhymed, accent-based prose characteristic of early Arabic poetry.[15]

The most notable structural feature of Ar-Rahman is the refrain "Which, then, of your Lord’s blessings do you both deny?"[7] (or, in Arberry’s rendering, "O which of your Lord's bounties will you and you deny?"[16]), which is repeated 31 times in the 78 verses.

Chapter 55 (Surah Rahman) is composed of 26 couplets, 4 tercets, and an introductory stanza of 13 verses all ending with this refrain. The final couplet is followed by a blessing of God's name.[17]

Thematically, Ar-Rahman can be divided into roughly three units.[17]

Q55:70-77 Houri[edit]Main article: HouriSee also: Al-Waqi'a § Verse 56:22

55:70-77 Therein (Gardens) will be Khayrat Hisan (good); Then which of the blessings of your Lord will you both deny! Houri (beautiful, fair females) guarded in pavilions; Then which of the blessings of your Lord will you both deny! Whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny! Reclining on green Rafraf (cushions) and rich beautiful `Abqariy. (rich carpets). Then which of the blessings of your Lord will you both deny![1]: 55:70–77 [18]

Muhammad Asad asserts that the "noun hur - rendered as 'companions pure' - is a plural of both ahwar (masculine) and hawra' (female), either of which describes a person distinguished by hawar', which latter term primarily denotes 'intense whiteness of the eyeballs and lustrous black of the iris'. Asad as well as Yusuf Ali and Marmaduke Pickthall translate this verse as:[19][20][21]

In these [gardens] will be [all] things most excellent and beautiful. Which, then, of your Sustainer's powers can you disavow? [There the blest will live with their] companions pure and modest, in pavillions [splendid] -which, then, of your Sustainer's powers can you disavow? -[companions] whom neither man nor invisible being will have touched ere then. Which, then, of your Sustainer's powers can you disavow?[In such a paradise will they dwell,] reclining upon meadows green and carpets rich in beauty. Which, then, of your Sustainer's powers can you disavow? Hallowed be thy Sustainer's name, full of majesty and glory!

Hadith[edit]

Owing to the sura’s poetic beauty, it is often regarded as the 'beauty of the Quran',[23] in accordance with a hadith: Abdullah ibn Mas'ud reported that Muhammad said, "Everything has an adornment, and the adornment of the Qur'an is Surah Ar-Rahman" [24][25]

54th chapter of the Quran, with 55 verses

The Surah was revealed in Mecca. The opening verses refer to the splitting of the moon. "Qamar" (قمر), meaning "Moon" in Arabic, is also a common name among Muslims

Summary

Al-Qamar, meaning "moon" in Arabic, is an important title for surah 54. The first verse is traditionally thought to refer to a miracle performed by the prophet Muhammad in the Meccan phase of his career, in which he showed the moon split in two in response to a challenge from his opponents. The disbelieving response is then recorded in the second verse "But if they see a sign they turn away and say 'Continuous sorcery!'" Several reports concerning this incident are contained in canonical hadith books, traced back to various Companions. According to those who downplay the miraculous, on the other hand, it foreshadows the inevitable Day of Judgment that will divide those who believe from those who disbelieve—those who are destined to Paradise and those who are destined to Hell

Because this Meccan surah's primary theme centers around the fate of those who disbelieve, the symbolic use of the moon is meant to warn the disbelievers of their impending fate in the first verse, as “the hour draws near; the moon is split”[12] 

Additionally, the crescent moon acts as a vital symbol of Islam and thus, in this instance, may denote the importance of the emerging religion, as lunar cycles determine the structure of the Islamic calendar

Indeed, it covers themes of rejection, truth, and punishment, all of which are addressed in stories of previous peoples. The stories of the people of Noah, the people of ‘Ad, the people of Thamud, the people of Lot, and the people of Pharaoh represent times during which a people refused to believe the word of the above messengers; consequently, they suffered God's wrath. Each unit follows a similar pattern: first, God describes the peoples’ refusal to believe and the resultant punishment for refusing to accept His warnings

As Carl Ernst writes in How to Read the Qur’an, surahs from the middle to late Meccan period follow a “tripartite division”, in which one observes a “ring structure, beginning and ending with parallel sections” of divine praise, heavy threats for the unbelievers, and staunch affirmations of the revelation.

An-Najm meaning: The Star is the 53rd chapter of the Quran, with 62 verses

The surah opens with the oath of the Divine One swearing by every one of the stars, as they descend and disappear beneath the horizon, that Muhammad is indeed God's awaited Messenger. It takes its name from chapter #1, which mentions "the stars" (najm). The surah confirms the divine source of the Prophet's message and refers to his ascension to heaven during the Night Journey (Ayah#1 ff.). The surah refutes the claims of the disbelievers about the goddesses and the angels (ayah#19 ff.), and lists several truths about God's power. It closes with a warning of the imminent Day of Judgement.

The surah is distinguished as being the first that required Muslims to prostrate, or perform sajdah, when it is recited, according to Tafsir Ibn Kathir and a number of hadiths. The surah claims that, when it was first narrated by Muhammad in Mecca, all Muslims and non-Muslims who heard the recitation (except one man) prostrated to God upon its completion due to the effect that the words had upon them

The first eighteen verses of this surah are considered to be some of the earliest revelations of the Quran. These verses address the legitimacy of Muhammad's prophetic visions. The surah begins with the divine voice swearing by the collapsing star that "Your companion," referring to Muhammad, has not gone mad, nor does he speak out of his desire. The passage evokes the process of vision by tracing the movement along the highest horizon and then coming down and drawing near to the distance of "two bows" length. The passage ends with the affirmation of the validity of the vision by stating that the heart of the prophet "did not lie in what it saw."

The surah is also known for referencing the star Sirius in verse 49, where it is given the name الشِّعْرَى (transliteration: aš-ši‘rā or ash-shira; the leader).[4] The verse is: "وأنَّهُ هُوَ رَبُّ الشِّعْرَى", "That He is the Lord of Sirius (the Mighty Star)."[5]

Ibn Kathir (d.1373) said in his commentary "that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship."[1]: 53:49  The alternate (to Sirius) Aschere, used by Johann Bayer, is derived from this.

The prostration in An-Najm (No. 53)(4)باب سَجْدَةِ النَّجْمِ

Narrated `Abdullah bin Mas`ud:

The Prophet (ﷺ) recited Surat-an-Najm (53) and prostrated while reciting it and all the people prostrated and a man amongst the people took a handful of stones or earth and raised it to his face and said, "This is sufficient for me. Later on I saw him killed as a non-believer."

حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَرَأَ سُورَةَ النَّجْمِ فَسَجَدَ بِهَا، فَمَا بَقِيَ أَحَدٌ مِنَ الْقَوْمِ إِلاَّ سَجَدَ، فَأَخَذَ رَجُلٌ مِنَ الْقَوْمِ كَفًّا مِنْ حَصًى أَوْ تُرَابٍ، فَرَفَعَهُ إِلَى وَجْهِهِ وَقَالَ يَكْفِينِي هَذَا، فَلَقَدْ رَأَيْتُهُ بَعْدُ قُتِلَ كَافِرًا‏.‏

At-Tur is the 52nd Surah of the Quran that has 49 verses and is in the 27th Juz. It is Makki and the 76th chapter revealed to the Holy Prophet (PBUH).

In the first verse, God swears by At-Tur (Mount Sinai), and hence the name of the Surah.

Mount Sinai is a holy place that is in Palestine. Prophet Moses (AS) talked to God and received the revelation in that mountain. The name At-Tur is mentioned ten time in the Quran. According to Al-Mizan Exegesis of the Quran, the main theme of Surah At-Tur is warning those who show enmity to the truth. It cautions disbelievers about the divine punishment that awaits them on the Resurrection Day, stressing that the punishment is certain.

In the name of God, the Gracious, the Merciful.

1. By the Mount.

2. And a Book inscribed.

3. In a published scroll.

4. And the frequented House.

5. And the elevated roof.

6. And the seething sea.

7. The punishment of your Lord is coming.

8. There is nothing to avert it.

9. On the Day when the heaven sways in agitation.

10. And the mountains go into motion.

11. Woe on that Day to the deniers.

12. Those who play with speculation.

13. The Day when they are shoved into the Fire of Hell forcefully.

14. “This is the Fire which you used to deny.

15. Is this magic, or do you not see?

16. Burn in it. Whether you are patient, or impatient, it is the same for you. You are only being repaid for what you used to do.”

17. But the righteous will be amid gardens and bliss.

18. Enjoying what their Lord has given them, and their Lord has spared them the suffering of Hell.

19. Eat and drink happily, for what you used to do.

20. Relaxing on luxurious furnishings; and We will couple them with gorgeous spouses.

21. Those who believed, and their offspring followed them in faith—We will unite them with their offspring, and We will not deprive them of any of their works. Every person is hostage to what he has earned.

22. And We will supply them with fruit, and meat; such as they desire.

23. They will exchange therein a cup; wherein is neither harm, nor sin.

24. Serving them will be youths like hidden pearls.

25. And they will approach one another, inquiring.

26. They will say, “Before this, we were fearful for our families.

27. But God blessed us, and spared us the agony of the Fiery Winds.

28. Before this, we used to pray to Him. He is the Good, the Compassionate.”

29. So remind. By the grace of your Lord, you are neither a soothsayer, nor a madman.

30. Or do they say, “A poet—we await for him a calamity of time”?

31. Say, “Go on waiting; I will be waiting with you.”

32. Or is it that their dreams compel them to this? Or are they aggressive people?

33. Or do they say, “He made it up”? Rather, they do not believe.

34. So let them produce a discourse like it, if they are truthful

35. Or were they created out of nothing? Or are they the creators?

36. Or did they create the heavens and the earth? In fact, they are not certain

37. Or do they possess the treasuries of your Lord? Or are they the controllers?

38. Or do they have a stairway by means of which they listen? Then let their listener produce a clear proof

39. Or for Him the daughters, and for you the sons?

40. Or do you demand a payment from them, and they are burdened by debt?

41. Or do they know the future, and they are writing it down?

42. Or are they planning a conspiracy? The conspiracy will befall the disbelievers

43. Or do they have a god besides God? God transcends what they associate

44. Even if they were to see lumps of the sky falling down, they would say, “A mass of clouds.

45. So leave them until they meet their Day in which they will be stunned

46. The Day when their ploys will avail them nothing; and they will not be helped

47. For those who do wrong, there is a punishment besides that; but most of them do not know

48. So patiently await the decision of your Lord, for you are before Our Eyes; and proclaim the praises of your Lord when you arise

49. And glorify Him during the night, and at the receding of the stars

Al-Dhariyat (الذاريات, adh-dhāriyāt; meaning: The Winnowing Winds or The Scatterers) is the 51st chapter of the Qur'an with 60 verses

It mentions Abraham, Noah, and the day of judgment, and reiterates the essential Quranic message.

Summary

1-6 Numerous oaths that the judgment will come

7-11 Oaths and curses relating to unbelievers

12-16 Doom of infidels and reward of true believers

17-19 The piety and charity of Muslims

20-22 God reveals himself in his work of providence

23 Muhammad swears by the Lord that the Qurán is true

24-30 The story of Abraham's entertaining angels

31-37 Story of the destruction of Sodom

38-46 Pharaoh, Ád, Thamúd, and the people of Noah destroyed for rejecting their prophets as impostors

47-49 God reveals himself to men in his works of creation

50-51 Makkans warned to leave their idols and to fly to God

52-53 Every apostle of God called a magician or madman

54-55 Muhammad to withdraw from idolaters and yet to admonish them for the sake of true believers

56-58 Men and genii created to serve God

59-60 Woe to unbelievers who injure the apostles of God

In the name of Allah, the Beneficent, the Merciful

1 By those scattering broadcast

2 And those bearing the load!

3 And those running easily!

4 And those distributing the Affair! -

5 What you are promised is surely true,

6 And the Judgment will surely come to pass

7 By the heaven full of paths!

8 Surely you are of varying opinion -

9 He is turned away from it who would be turned away

10 Cursed be the liars!

11 Who are in an abyss, neglectful;

12 They ask: When is the day of Judgment?

13 (It is) the day when they are tried at the Fire

14 Taste your persecution! This is what you would hasten on

15 Surely the dutiful are amidst Gardens and fountains,

16 Taking that which their Lord gives them. Surely they were before that the doers of good

17 They used to sleep but little at night

18 And in the morning they asked (Divine) protection

19 And in their wealth there was a due share for the beggar and for one who is denied (good)

20 And in the earth are signs for those who are sure,

21 And in yourselves do you not see?

22 And in the heavens is your sustenance and that which you are promised

23 So by the Lord of the heavens and the earth! it is surely the truth, just as you speak

24 Has the story of Abraham's honoured guests reached thee?

25 When they came to him, they said Peace! Peace! said he. Strangers!

26 Then he turned aside to his family and brought a fat calf

27 So he placed it before them. He said: Will you not eat?

28 So he conceived a fear of them. They said: Fear not. And they gave him the good news of a boy possessing knowledge

29 Then his wife came up in grief, and she smote her face and said: A barren old woman!

30 They said: Thus says thy Lord. Surely He is the Wise, the Knowing

31 He said: What is your errand, O messengers!

32 They said: We have been sent to a guilty people

33 That we may send upon them stones of clay,

34 Marked from thy Lord for the prodigal

35 Then We brought forth such believers as were there

36 And We found there but a (single) house of Muslims

37 And We left therein a sign for those who fear the painful chastisement

38 And in Moses, when We sent him to Pharaoh with clear authority

39 But he turned away on account of his might and said: An enchanter or a madman!

40 So We seized him and his hosts and hurled them into the sea, and he was blameable

41 And in 'Ad, when We sent upon them the destructive wind

42 It spared naught that it came against, but it made it like ashes

43 And in Thamad, when it was said to them: Enjoy yourselves for a while

44 But they revolted against the commandment of their Lord, so the punishment overtook them, while they saw

45 So they were unable to rise up, nor could they defend themselves;

46 And the people of Noah before. Surely they were a transgressing people

47 And the heaven, We raised it high with power, and We are Makers of the vast extent

Continue read this chapter and more others at here

Qaf (ق, the letter qāf), is the 50th chapter of the Qur'an with 45 verses

The name is taken from the single discrete Quranic "mysterious letter" qāf that opens the chapter. It is the beginning of the Hizb al-Mufassal, the seventh and the last portion (manzil). Concepts which "Qaf" deals with the Resurrection and the Day of Judgement

Al-Hujurat ( الحُجُرات,  meaning: The Chambers) is the 49th chapter of the Quran with 18 verses. The chapter contains etiquette and norms to be observed in the Muslim community, including the proper conduct towards the Islamic prophet, Muhammad, an injunction against acting on news without verification, a call for peace and reconciliation, as well as injunctions against defamation, suspicion, and backbiting. The chapter also declares a universal brotherhood among Muslims. The thirteenth verse, one of the most famous in the Quran, is understood by Muslim scholars to establish equality with regards to race and origin; only God can determine one's nobility based on his piety.

The chapter is a Medinan sura, revealed in the year 9 AH (630 CE) when the nascent Islamic state under the leadership of Muhammad had extended to most of Arabia. Muslim historians linked some of the verses (either verses 2–5 or just 4–5) to the conduct of a Banu Tamim delegation to Muhammad in Medina. The chapter reprimands the delegates' behavior and then lays down protocol when interacting with Muhammad.

Proper conduct towards Muhammad

Verses 1 to 5 focus on the etiquette towards Muhammad, including lowering one's tone in his presence and respecting the privacy of his chambers.[2][3]

The following verses (6—12) emphasise the ties of brotherhood within the Muslim community (ummah) and establish social principles to maintain its unity.[2] Verses 6 to 8 call on Muslims to not act on news before verifying its authenticity.[4] The following two verses encourage promoting peace and reconciling quarreling parties within the community.[5] The tenth verse is known as the Verse of Brotherhood and instructs Muslims to unite in a universal brotherhood.[6] The next verse, verse 11, warns the members of the community against defamation, mocking and name-calling.[7] Verse 12 calls for Muslims to avoid suspicion (zann, also translated "conjecture"), spying on others to find faults (tajassus), and backbiting (ghibah).[8][9] The Quran considers backbiting (slandering someone in their absence) so sinful and abhorrent that it is compared to "eating the flesh of [one's] brother".[10]

Verse 13 is one of the most famous verses of the Quran:

O mankind, surely We have created you from a male and a female, and made you tribes and families that you may know each other. Surely the noblest of you with Allah is the most dutiful of you. Surely Allah is Knowing, Aware.[11]

Commentators on the Quran, including Abul A'la Maududi and Sayyid Qutb, argued that this verse declares the equality of mankind. Mankind is spread around the world and has different nations and tribes to know each other, and no one is superior based on color, race, or origin. According to the verse, only taqwa (piety, fear of God) makes one nobler before God.[12][13] According to the commentary of The Study Quran, this verse marked a reform of the moral order in Arabia, where previously one's worth had been determined by "lineage and grandiose displays of valor and generosity" and where fear of God had been seen as the opposite of nobility, to one which focused on "the depth of faith and piety".[13]

The remaining verses (14 to 18) contain clarifications on the Quranic view of faith[2] 

Verse 14 indicates degrees of faith: Islam (submission) and the higher iman (belief).[14] 

According to verse 15, a true believer believes in God and Muhammad without doubt, and proves it through devotion and the spending of one's wealth in the way of God.[15][16] The chapter closes by saying that only God knows the real extent of one's faith

The chapter is named after the word Al-Hujurat (The Private Apartments) which appeared in the fourth verse

Verses 4 and 5 instructed the Muslims to not enter the private apartments of Muhammad—at this pointthe ruler of most of Arabia —or his wives to search for or petition him

Al-Fath meaning: "Victory" , "Triumph" is the 48th chapter of the Qur'an with 29 verses

The surah was revealed in Madinah in the sixth year of the Hijrah, on the occasion of the Treaty of Hudaybiyyah between the Muslim city-state of Madinah and Makkan polytheists. It  mentions this victory, then criticizes the attitudes of the hypocrites,  continues with further promises to the Muslims, and ends by mentioning  certain important virtues of the Muslim community

The chapter gets its name from the opening verse, which states  "Indeed, We have granted you a clear triumph..." in direct reference to  the Treaty which was signed through cooperation between the opposing  forces and without bloodshed. The reason this treaty, and therefore  chapter, is called a "clear triumph" is largely believed to be because  of its peaceful nature

Summary

Mecca mentioned in Quranic manuscript Codex Arabe 331 (Q48:24)

Predictions

"Chapter of Muhammad" is the 47th chapter of the Quran with 38 verses

The title is derived from the direct mentioning of the Islamic prophet Muhammad in 47:2.[2] It also has the name of Al-Qitāl (القتال), which translates to fighting due to the context of the sura.[3] This sura pertains to a specific conflict that arose from people  prohibiting the acceptance and spread of Islam. It refers to the Battle of Badr, where an army was being gathered to attack Medina. The Battle of Badr took place during Ramadan, in year 2 of the Islamic calendar

Summary

Muḥammad bin ʿAbd Allāh bin ʿAbd al-Muṭṭalib bin Hāshim (مُحَمَّدُ بْنُ عَبْدِ ٱللهِ بْنِ عَبْدِ ٱلْمُطَّلِبِ بْنِ هَاشِمٍ‎; c. 570 – 8 June 632 CE), is believed to be the seal of the messengers and prophets of God in all the main branches of Islam.

Muslims believe that the Quran, the central religious text of Islam, was revealed to Muhammad by God, and that Muhammad was sent to restore Islam, which they believe did not originate with Muhammad but is the true unaltered original monotheistic faith of Adam, Abraham, Moses, Jesus, and other prophets. As an act of respect, Muslims follow the name of Muhammad by the Arabic benediction sallallahu 'alayhi wa sallam, (meaning Peace be upon him), sometimes abbreviated as "SAW" or "PBUH".

Al-Ahqaf (Arabic: الأحقاف, al-aḥqāf; meaning: "the sand dunes" or "the winding sand tracts") is the 46th chapter of the Qur'an with 35 verses. This is the seventh and last chapter starting with the Muqattaʿat letters HāʼMīm. Regarding the timing and contextual background of the believed revelation (asbāb al-nuzūl)

The chapter covers various topics: It warns against those who reject the Quran, and reassures those who believe; it instructs Muslims to be virtuous towards their parents; it tells of the Prophet Hud and the punishment that befell his people, and it advises Muhammad to be patient in delivering his message of Islam.

The name al-Ahqaf, translated as "the sand dunes" or "the winding sand tracks", is taken from verse 21 of the chapter, which mentions "the brother of 'Ad'" (a nickname for the ancient Arabian Prophet Hud) who "warned his people by the sand dunes". According to the 15th-16th century Quranic commentary Tafsir al-Jalalayn "Valley of Ahqaf" was the name of the valley, located today in Yemen, where Hud and his people lived

Verse 15 of the chapter talks about the period of gestation and breastfeeding, saying that "His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty months ...". Another verse in the Quran, Chapter 2, Verse 233 speaks of mothers nursing their children for two full years. Some Islamic jurists interpret the six-month time difference between the durations found in these two verses as being the threshold of fetal viability in Islamic law

Summary

The chapter starts with the Muqattaʿat HāʼMīm, the sixth of seven Quranic chapters to do so. The following verses (2–15) discuss the "signs of God", such as the order in nature as well as its ability to serve humanity[6][7] The verses exhort mankind to reflect upon those signs and warn them of  the punishment for those who turn away from God despite the signs[6][8]

Verse 16 talks about the Children of Israel, whom it says were sent with the Book (Torah) and multiple prophets, and were "favored above the world".[9] The following verse, however, criticized the Jews of Medina for rejecting the message of Muhammad[10]

Verse 18 is the only verse in the Quran that explicitly mentions the term sharia

A partial translation of the verse reads: "We have ordained for you a sharia to live in line with".[13] Linguistically, the Arabic term sharia means "a straight, smooth path that leads to water", which in the  context of Arabian desert culture could also mean "a path to salvation  from death"

The remaining verses (20–37) contain Quranic descriptions of the Judgment Day and the fate of those who deny the signs of God, i.e. the nonbelievers.  Verse 28 describes that "every community will be upon its knees" on  Judgment Day, a passage which gives the chapter its name.

Verses

1 The Quran a revelation from God

2-5 God revealed in his works

6-10 Punishment of those who reject the Quran

11-12 God’s mercy seen in his works of providence

13-14 Muslims exhorted to forgive the unbelievers

15-16 The Book of the law, wisdom, and prophecy given to the Israelites

17-19 Muhammad received the Quran

20 The wicked and just not rewarded alike

21-22 Unbelievers and idolaters threatened

23-25 God the author of life, therefore may raise the dead

26-34 Contrasted condition of believers and unbelievers in the judgment

35-36 Praise to the Lord of the universe

The name al-Jathiya ("The Kneeling") comes from a phrase in verse 28 which says that "every community will be upon its knees" on the Judgement Day. It is also called al-Dahr ("Time") after the word's presence in verse 24. Another name is al-Shariah, because the chapter is the only one in the Quran mentioning the term "shariah".

Ad-Dukhān; الدخان,  (meaning: Smoke) is the 44th chapter of the Quran with 59 verses

Verse 37 mentions the people of Tubba, interpreters explain that this refers to the people of Sheba

Regarding the timing and contextual background of the  believed revelation  it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina

In the name of Allah, the Beneficent, the Merciful.

1 Beneficent God!

2 By the Book that makes manifest!

3 We revealed it On a blessed night truly We are ever warning

4 Therein is made clear every affair full of wisdom --

5 A command from Us -- truly We are ever sending messengers --

6 A mercy from thy Lord -- truly He is the Hearing, the Knowing,

7 The Lord of the heavens and the earth and what is between them, if you would be sure

8 There is no God but He; He gives life and causes death -- your Lord and the Lord of your fathers of yore

9 Nay, in doubt they sport

10 So wait for the day when the heaven brings a clear drought,

11 Enveloping men. This is a painful chastisement

12 Our Lord, remove from us the chastisement -- surely we are believers

13 When will they be reminded? And a Messenger has indeed come, making clear;

14 Yet they turned away from him and said: One taught (by others), a madman!

15 We shall remove the chastisement a little, (but) you will surely return (to evil)

16 On the day when We seize (them) with the most violent seizing surely We shall exact retribution

17 And certainly We tried before them Pharaoh's people and a noble messenger came to them,

18 Saying: Deliver to me the servants of Allah. Surely I am a faithful messenger to you

19 And exalt not yourselves against Allah. Surely I bring to you a clear authority

20 And I take refuge with my Lord and your Lord, lest you stone me to death

21 And if you believe not in me, leave me alone

22 Then he called upon his Lord: These are a guilty people

23 So go forth with My servants by night; surely you will be pursued,

24 And leave the sea behind calm. Surely they are a host to be drowned

25 How many the gardens and springs they left behind!

26 And cornfields and noble places!

27 And goodly things wherein they rejoiced!

28 Thus (it was). And We made other people inherit them

29 So the heaven and the earth wept not for them, nor were they respited

30 And We indeed delivered the Children of Israel from the abasing chastisement,

31 From Pharaoh. Surely he was haughty, prodigal

32 And certainly We chose them above the nations, having knowledge

33 And We gave them signs wherein was clear blessing

34 These do indeed say:

35 There is naught but our first death and we shall not be raised again

36 So bring our fathers (back), if you are truthful

***

Az-Zukhruf ("Ornaments of Gold, Luxury") is the 43rd chapter It contains 89 verses

Named after the golden ornaments recognized in verse 35 and again in verse 53, this surah dates back to the Second Meccan Period before the Prophet Muhammad’s migration to Medina. 

Ornaments of Gold is a Surah that acts as a reminder to believers  that the goodness of God cannot be found within wealth and material  power. The surah rejects the claim of disbelievers that prophets,  leaders and worthy figures should be marked by their riches and thereby  empowers them to refrain from temptations, indulgences and distractions.  The surah warns disbelievers who succumb to the “mere enjoyments of  this life” (Q43:17) [4] of a terrible and tormented afterlife and it encourages believers to  relish not in riches but in their faith and love of God. The surah also  repeatedly addresses the fact that the angels are not God's daughters  but his faithful servants (Q43:19).[5] The possibility of Jesus being the literal son of God is also rejected within verses 63-64.[6]

Summary

The Ornaments of Gold ends with a flourish of praise and exaltations of  God. “He who is God in heaven and God on Earth; He is the All Wise, the  All Knowing”

Ash-Shūrā (الشورى, al shūrā, "Council, Consultation") is the 42nd chapter of the Qur'an (Q42) with 53 verses

Its title derives from the question of  "shūrā" (consultation) referred to in Verse 38. The term appears only once in the Quranic text (at Q42:38). It has no pre-Quranic antecedent.

Regarding the timing and contextual background of the  believed revelation  (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it has been revealed in Mecca, rather than later in Medina.

Fuṣṣilat (Arabic: فصلت, fuṣṣilat "are distinctly explained" or "explained in detail"), also known as Sūrat Ḥā Mīm as-Sajdah (Arabic: سورة ﺣﻢ ﺍﻟﺴﺠﺪﺓ),is the 41st chapter of the Qur'an with 54 verses

Summary

1-3 The Quran declared to be given by inspiration

3-4  The people generally reject it

5 Muhammad only a man, yet a prophet

6-7  The woe of the wicked and the blessedness of the righteous

8-11  God’s power manifested in the creation of earth and heaven

12-16  The Quraish are threatened with the fate of Ád and Thamúd

17  Believers among the Ádites and Thamúdites were saved

18-22  In the judgment the unbelievers shall be condemned by the members of their own bodies

23-24  The fate of the genii to befall the infidels

25-28  Unbelievers counsel blasphemous levity—their punishment

29  False teachers to be trodden under foot by their own followers in hell

30-32  The glorious rewards of the faithful

33  The consistent Muslim commended

34-35 Evil to be turned away by good

36  God the refuge of the Prophet against Satan’s suggestions

37۩39 God’s works testify to himself as alone worthy of worship

40  Unbelievers shall not escape in the resurrection

41-42  The Quran a revelation of God

43  The infidels offer no new objections to Muhammad and the Qurán

44  Why the Quran was revealed in the Arabic language

45  The books of Moses at first rejected by his people

46  God rewardeth according to works

47  The hour of the judgment known only to God

47-48  The false gods will desert their worshippers in the judgment

49-51  The perfidy of hypocrites

52-54  Rejecters of God’s Word exposed to awful punishment [3]

"The All-Forgiving", referring to God, also known as Al-Muʼmin (Arabic: المؤمن, ’al-mu’min; meaning: The Believer) is the 40th chapter of the Qur'an, with 85 verses. It takes its name from verse 28 which mentions a distinguished believer from among the clan of the Pharaoh who supported Moses, referring to him as a "believing man," hence al-Mu'min; The Believer. However, this surah is most often called al-Ghafir (the All-Forgiving) because of the Divine Name mentioned in verse 3

Summary

Az-Zumar (Arabic: الزمر, ’az-zumar; meaning: "The Troops, The Throngs") is the 39th chapter of the Qur'an, the central religious text of Islam. It contains 75 verses

This surah derives its name from the Arabic word zumar (troops) that occurs in verses 71 and 73. Regarding the timing and contextual background of the believed to have been revealed in the mid-Maccan period when persecutions of the Muslim believers by the polytheists had escalated.[1]

9:5 He wraps the night over the day

Translation:  He created the heavens and earth in truth. He wraps the night over the  day and wraps the day over the night and has subjected the sun and the  moon, each running [its course] for a specified term. Unquestionably, He  is the Exalted in Might, the Perpetual Forgiver.[2][6]

Sad (Arabic: ص, Ṣād; "The Letter Sad") is the 38th chapter of the Qur'an with 88 verses and 1 sajdah ۩ (38:24). Sad (ص) is the name of the eighteenth letter in the Arabic alphabet

According to the traditional Islamic narrative, Saad was sent to Muhammad by Allah while he was coping with rejection from his tribe, the Quraysh. It recounts stories of previous prophets, describes the splendors of heaven, and warns of the monstrosities of hell.

Regarding the timing and contextual background of the  believed revelation  (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina. The sura dates to the 2nd Meccan Period, meaning it was revealed only five or six years into the development of Islam.

Summary

1-11 comments made by nonbelievers

8 the nonbelievers do not try to understand warnings: they blatantly “doubt” (Q38:8)

12-64 Transition to the Day of Judgment and hell

17 Patience

17-26 Story of David and the Two Litigants

30-40: Story of Solomon

55-64: The Day of Judgment

Other Biblical characters

This Sura also references Noah, Job, Abraham, Isaac, Jacob, Ishmael, and Elijah.  Of these only the story of Job is elaborated on, providing a third  major example of overcoming “adversity” (Q 38:44) to become a noteworthy  messenger of the past

63 Day of Reckoning

66-88 The holiness and validity of the Qur’an

71-85: Story of Iblis and Hell

Humility is key to acceptance in heaven. God recounts the story of Iblis’  rejection from heaven and God’s generous compromise with him, giving  him “respite till the Appointed Day”, when God will then “fill Hell with  you and all those that follow you” (Q38.80-85)

Forgiveness

God is "Oft-Forgiving"; He is also Just, punishing those who have done wrong. In Sura 38, God speaks of entire civilizations wiped out because they did not believe (e.g. Q:38 10-17). However, the Sura suggests that God will forgive a believer if his faith is strong and  true and he repents for his misdeeds. We, too, can be saved by God and  given a place in heaven on the Day of Judgment

As-Saffat (Arabic: الصافات, ’aṣ-ṣāffāt, meaning: Those who rank themselves in Order,[1] "Ranged in Row", "The Rangers") is the 37th chapter of the Qur'an with 182 verses. The name is derived from the word was saaffat with which the Surah begins

Period of Revelation

The subject matter and the style show that this Surah probably was  sent down in the middle of the Makkan period, or perhaps in the last  stage of the middle Makkan period. The style clearly indicates that  antagonism is raging strong in the background and the Holy Prophet and  his Companions are passing through very difficult and discouraging  circumstances

Sura 37 could be divided into three parts following one characteristic of Arabic Poetry widely known as tripartite division.[4] The first part goes from verses 1 to 74, the second part from 75 to 148 and the last part from 149 to 182.

The most instructive of the historical narratives presented in this  Surah is the important event of the pious life of the Prophet Abraham,  who became ready to sacrifice his only son as soon as he received an  inspiration from Allah. In this there was a lesson not only for the  disbelieving Quraish, who waxed proud of their blood relationship with  him, but also for the Muslims who had believed in Allah and His  Messenger.

By narrating this event they were told what is the essence and the real  spirit of Islam, and how a true believer should be ready to sacrifice  his all for the pleasure and approval of Allah after he has adopted it  as his Faith and Creed.

The first part goes from verse 1 to 74 witheschatologicalprophecy as central theme[5]but could be divided into two sub-parts: 1-10 and 11-74.

37:75-148 Earlier messengers of God

149-182 Day of Judgment

Main article: Day of Judgment in Islam

The last verses of the Surah were not only a warning for the  disbelievers but also a good news for the believers who were passing  through highly unfavorable and discouraging conditions on account of  their supporting and following the Holy Prophet

In these verses they were given the good news that they should not be  disheartened at the hardships and difficulties they had to encounter in  the beginning, for in the end they alone would attain dominance, and the  standard bearers of falsehood, who appeared to be dominant at the time  would be overwhelmed and vanquished at their hands. A few years later  the turn the events took, proved that it was not an empty consolation  but an inevitable reality of which they had been foretold in order to  strengthen their hearts.

Yā Sīn (also Yaseen; Arabic: يٰسٓ, yāsīn; the letters 'Yāʼ' and 'Sīn') is the 36th chapter of the Quran (sūrah). It has 83 verses. It is regarded an earlier "Meccan surah" Some scholars maintain that verse 12 is from the Medinan period.[3] While the surah begins in Juz' 22, most of it is in Juz' 23

The surah focuses on establishing the Qur'an as a divine source, and it warns of the fate of those who mock God's revelations and are stubborn. The surah tells of the punishments that plagued past generations of nonbelievers as a warning to present and future generations Additionally, the surah reiterates God's sovereignty as exemplified by His creations through signs from nature

The surah ends with arguments in favor of the existence of Resurrection and God's sovereign power

0 YASEEN ASHU

1-3 God swears that Muhammad is a prophet

4-5 The Quran given to warn the Makkans

6-9 The greater part of the people of Makkah reprobate

10 Muhammad’s preaching only profitable to secret believers

11 The dead shall be raised; all their deeds are registered

12-13 Two apostles of Jesus sent to Antioch

14-17 They are rejected as impostors and threatened with stoning

18 The apostles warn the people of Antioch of impending divine judgments

19-26 A certain believer is put to death by the infidels

27-28 The persecutors are suddenly destroyed

29 Men generally reject God’s messengers

30 The lessons of the past are forgotten

31-33 The doctrine of the resurrection asserted and illustrated

34-44 God’s power and goodness manifested by his works

45-46 Unbelievers unmoved by either fear or the signs of the Quran

47-48 They scoff at almsgiving and the resurrection

49-53 The resurrection trumpet and the judgment-day shall surprise the unbelievers

54 God’s judgment shall be according to works

55-65 The rewards of the righteous and the punishment of the wicked

66-68 God deals with the wicked as he pleaseth

69-70 Muhammad not a poet; the Quran is the word of God

71-73 God manifest in his works of benevolence

74-75 Idolaters will find their trust in idols vain

76 The Prophet not to grieve at the hard speeches of the idolaters; God knoweth all

77-81 The Creator of all things able to raise the dead to life

82 God says Be, and it is

83  Praise be to the Sovereign Creator and raiser of the dea

It has been proposed that yā sīn is the "heart of the Quran"

The disbelievers do not recognize God’s power in the natural world, although He is the one Creator

Needs are fulfilled if asked after the recitation of this Sūrah and the  reward for its recitation is also compared to performing twenty hajj  pilgrimages[7]

Fatir (Arabic: فاطر, fāṭir; meaning: Originator), also known as Al-Mala’ikah (ﺍﻟملائكة, ’al-malā’ikah; meaning: "The Angels"),[2] is the 35th chapter of the Qur'an with 45 verses

Meccan surah

Summary

by Wikipedia

Saba’ (Arabic: سبأ, saba’; from the city called "Sheba") is the 34th chapter of the Qur'an with 54 verses. It discusses the lives of Solomon and David, a story about the people of Sheba, challenges and warnings against the disbelievers as well as the promises related to the Day of Judgment

Regarding the timing and contextual background of the believed revelation  (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it has been revealed in Mecca, instead of later in Medina

Ayat (verses)

Al-Ahzab (Arabic: الأحزاب‎, al-aḥzāb;[1] meaning: the confederates,[2] or "the clans", "the coalition", or "the combined forces") is the 33rd chapter of the Quran with 73 verses. The sūrah takes its name from the mention of the parties (al-aḥzāb), or confederates (an alliance among the Quraysh and other tribes), who fought the Muslims at the Battle of the Trench (5/627), also known as the Battle of the Parties and as the siege of Madinah.[3]

This surah mentions what happened at the Battle of the Trench to remind believers the mercy and power of Allah since Allah made the various tribes who attacked Medina leave.

Regarding the timing and contextual background of the believed revelation  (asbāb al-nuzūl), Q33 is a later period "Medinan surah". It contains instructions regarding the treatment of the Prophet and his wives and warns the hypocrites of their bad behavior.[5] According to some scholars, Medinan verses are concerned with the legal matters in Islamic society.[6] These suras generally contain rules and regulations for the believers to follow

In verses 56-57 warning was given to stop criticizing the Holy Prophet's marriage and his domestic life, and the believers instructed not to indulge in fault-finding like  the enemies of Islam, but to invoke the blessings of Allah for their  Prophet; moreover, they were instructed that they should avoid falsely accusing one another even among themselves, not to speak of the person  of the Prophet.

Inverse 59the third step for social reform was taken. All the Muslim women were commanded that they should come out well covered with the outer garments and covering their faces whenever they came out of their houses for a genuine need.

As-sajdah (السجدة), is the 32nd chapter of the Quran with 30 verses

The name of the chapter has been translated as ۩ "Prostration" [1] or "Adoration".[2] and is taken from the fifteenth verse, which mentions those who "... fall prostrate andhymnthe praise of their Lord"

Regarding the timing and contextual background of the believed revelation, it is an earlier "Meccan surah", which means it is believed revealed in Mecca, instead of later in Medina

Ayat (verses)

The first half of the chapter covers some of Islam's theological concepts, including revelation, God, creation of human beings, resurrection and judgement day.

The second half discusses the contrast between those who "fall prostrate" before God and those who "turn away" from God's sign

Luqman[1] (Arabic: لقمان‎, romanized: luqmān) is the 31st chapter of the Islamic holy book, the Qur'an. It is composed of 34 verses and takes its title from the mention of the sage Luqman and his advice to his son in verses 12–19. According to Islamic traditional chronology (asbāb al-nuzūl), it was revealed in the middle of Muhammad's Meccan period, and is thus usually classified as a Meccan surah

Summary

The focus of this sura, once broken down into its many elements, can be seen as emphasizing principles of moderation.[3] The sura uses the mustard seed analogy to emphasize the degree to which  God maintains his purview over man's actions, possibly emphasizing the fact that any evil or good deed no matter how small is recorded and will be brought out by Allah in the Day of Judgement.[4] A final point of focus for Sura 31 comes down to the purpose of God's creation. 31:29 and 31:20 show how God's intention through creation was to better mankind, and his signs are theoretically everywhere, from rain to vegetation. This emphasis once again reminds people of their subservience to Allah while also driving home the idea that man is meant to do good on Earth.  Man's purpose is to serve God, while the Earth has been created in order  to facilitate man's needs

Ayat (verses)

1-2 The Quran a direction and mercy to the righteous

3-4 The righteous described

5-6 An unbeliever rebuked for his contempt for the Quran

7-8 Blessed rewards of the righteous

9-10 God the Creator of heaven and earth

11 Luqman gifted with wisdom

12, 15-17 Luqmán’s discourse to his son

13-14 Parenthesis on the duty of children to their parents

18 Modesty and humility enjoined

19 God’s favour to mankind

19-20 The unreasonableness of infidel contention

21 The security of true believers

22-23 The certain punishment of unbelief

24-25 Praise to God, the self-sufficient Creator

26 God’s words infinite in number

27 Man’s creation an evidence of God’s sovereignty

28-29 The heavens declare the glory of God

30-31 The ingratitude of idolaters to God

32-34 Men warned to prepare for judgment[7]

Ar-Rum (Arabic: الروم‎, ’ar-rūm meaning: The Romans) is the  30th chapter of the Quran. It consists of 60 verses. The term Rûm originated in the word "Romans" and in the time of Prophet Muhammad referred to the Byzantine Greeks (Eastern Roman Empire), hence the title is sometimes also translated as "The Greeks" or "The Byzantines"

The Surah provides information on how the cataclysmic Byzantine–Sasanian War of 602–628 looked to the Mecca Arabs, interested onlookers who were still unaware that within a single generation they themselves would enter the game of empire and defeat both Persians and Byzantines

Summary

The surah begins by noting the recent defeat of the Byzantines by the Persians in Jerusalem near the dead sea. 

The Spider (Arabic: العنكبوت‎,  al-‘ankabūt)  is the  29th chapter of the Quran with 69 verses

Regarding the timing and contextual background of the believed revelation (asbab al-nuzul), it is an earlier "Meccan surah", which indicates a  revelation in Mecca as opposed to Medina. Early Muslims were persecuted in Mecca where Muhammed was not a leader, and not persecuted in Medina, where he was a protected leader

1-2 Religious faith is proved by trials

3 Evil deeds will surely be punished

4-7 The righterios shall be rewarded for their good deeds

8 Parents not to be obeyed when they oppose God’s law

9 Salvation by faith and good works

10-11 Hypocrites exposed and rebuked

12-13 Unbelievers shall be punished for deceiving others by false promises

14-15 The enemies of Noah drowned for their unbelief

16 Abraham preached against idolatry

17 Abraham accused of being an impostor

18-19 He shows the idolaters how God’s power is manifested in nature

20-22 He declares that none shall escape the judgment of God

23 His people attempt to burn him, but God saves him

24 He discourses against the idolatry of his people

25 Lot believes in Abraham, who determines to fly his country

26 God gives Abraham descendants who possess the gift of prophecy and the Scriptures

27-34 The story of Lot and his ministry in Sodom

35-36 Shuaib’s ministry to the unbelieving Madianites

37 Ád and Thamúd destroyed in unbelief

38 Qárún, Pharaoh, and Hámán destroyed in unbelief

39 Various means by which God destroyed infidels

40 Idolatry likened to a spider’s web

41 God knoweth the idols worshipped by men

42, 43 God’s works and signs only understood by true believers

44 Muhammad is commanded to recite the Quran and to give himself to prayer

45 Muslims not to fight against Jews and Christians except in self-defence

45, 46 The Quran and the former Scriptures one revelation

47 The miracle of Muhammad’s reading and writing a proof of the inspiration of the Quran

48 Unbelievers only reject the Quran

49 Muhammad challenged to work a miracle

50 The Quran itself a sufficient miracle

51, 52 God will judge between Muhammad and the infidels

53-55 The infidels call for judgment, and it will find them unprepared

56 Believers exhorted to fly from persecution

57-59  The reward of the righteous dead

60-63 God’s works in creation and providence witness his being

64 The present life a vain show

65, 66  Unbelievers are ungrateful

67, 68 The ingratitude of the Arab idolaters

69 God will reward the faithful

Al-Qasas (Arabic: القصص‎, ’al-qaṣaṣ; meaning: The Story) is the 28th chapter of the Qur'an with 88 verses

According to Ibn Kathir's  commentary, the chapter takes its name from verse 25 in which the word  Al-Qasas occurs.  Lexically, qasas means to relate events in their proper sequence. Thus, from the viewpoint of the meaning too, this word can be a suitable title for this Surah, for in it the detailed story of the Prophet Moses has been related, also it includes story of Qarun from verse 76 to  verse 83 explaining how Qarun was proud of himself thinking that his huge wealth earned by his own science, denying the grace of God on him and latter God destroyed him with his wealth underground.

Al-Furqan (Arabic: الفرقان‎, ’al-furqān; meaning: The Criterion) is the 25th chapter of the Qur'an with 77 verses. The name Al-Furqan,[1] or "The Criterion" refers to the Qur'an itself as the decisive factor between good and evil.

The chapter emphasizes (25:68–70) that there is no sin, however  great, that cannot be forgiven if sincerely repented, showing faith and  working with righteous deeds.[2][3]

The al-Furqan includes the Torah, given that "We sent Moses The Book, and appointed his brother Aaron with him as minister" (Sura 25, verse 35).[2][4]

The Surah manages the questions and doubts that were being raised  against the Quran, the Prophethood of Muhammad, and his lessons by the  disbelievers of Mecca.  Suitable responses to every single objection are revealed in the surah  and the individuals have been cautioned of the results of dismissing the  Truth. The significant issues, divine laws, and directly follows the  following order in the surah:-[6]

The Quran is the rule, the criterion i.e. Al-Furqan to distinguish between the right and the wrong. Transgressors are the individuals who dismiss Reality, distrust the Rasool, and preclude the Day of Judgment and hereafter. Upon the arrival of Judgment Day, those False-deities worshiped by the mushriks will declare no divinity and consider the mushrikis answerable for their shirk, on the Judgement Day. The disbelievers will lament not opting the Righteous Path upon the arrival of Judgment Day. Sequential, gradual, and bit-by-bit disclosure of the Quran is a pearl of wisdom.

...

Here is the criterion for distinguishing the genuine from the  counterfeit. This is the noble character of those people who have  believed in and followed the teachings of the Holy Prophet and this is  the kind of people that he is trying to train. You may yourselves  compare and contrast this type of people with those Arabs, who have not  as yet accepted the Message, and who are upholding "ignorance" and  exerting their utmost to defeat the Truth. Now you may judge for yourselves as to which you would like to choose.

Al-Mu’minun (Arabic: المؤمنون‎, ’al-mu’minūn; meaning: "The Believers") is the 23rd chapter of the Qur'an with 118 verses. Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.

This surah deals with the fundamentals of faith (Aqidah), Tawheed (Islamic monotheism), Risalah (Messengership), Resurrection and the supreme Judgement of God. The surah drives these themes home by drawing attention to God's creation of man through different stages in the mother's womb,  His creation of the heavens and the earth, His sending down rains and  growing plants, trees and fruits, and His providing of domestic animals  with various benefits for man, all together with an emphasis on the fact  that man shall die and shall be raised up on the Day of Resurrection.

The theme of Risalah is emphasized with reference to the accounts of some prophets of Islam such as Nuh (Noah), Hud, Musa (Moses) and Isa (Jesus),  noting that all of them delivered the same message of monotheism, but  were disbelieved and opposed by the people they preached to, and that  all of them were helped and rescued by Allah. A reference is also made  to the similar unbelief and opposition of the Meccan leaders to the message delivered to them by Muhammad.  The Surah ends with another reference to the inevitability of the Day  of Resurrection and pointing out that man will not have a second chance  to return to the worldly life and make amends for his lapses and mistakes.  

The Surah begins with an assertion, "Most certainly the Believers have  attained true success", intending to put across a point that the  criterion of success and failure which people who disbelieve in Islam,  hold in mind is in fact erred because it is based on misconceptions and  is transitory and limited in nature, in turn leading to eventual  failure and not true success.

Al-Ḥajj[1] (Arabic: الحج‎, ’al-ḥaj; meaning: "The Pilgrimage", "The Hajj") is the 22nd chapter of the Quran with 78 verses. This surah takes its name from the 27th verse

Time of revelation

This surah contains the qualities of both the Makki and the Madani Surahs, the tafsirs have contrasted as to its time of disclosure, however, in the light of its style and subjects, it appears that first 24 Āyah [2] were sent down in the last phase of the Makki life of Muhammad a little before movement to Medina and the rest of the surah[3] during the initial phase of his Madani life. That is the reason this surah joins the qualities of both the Makki and the Madani Surahs.

This Surah addresses: (1) The mushriks of Makkah, (2) the faltering Muslims, and (3) the Genuine Devotees

Topic and Theme

The faltering Muslims, who entered Islam, yet did not want to face any  difficulty in its path, have been advised with this impact: "What is  this faith of yours? From one viewpoint, you are prepared to have faith  in Allah and become His workers given you are harmony and thriving, and  if you meet with torments and hardships in His path, you dispose of your  Allah and stop to remain His servant. You should remember that this  faltering disposition of yours can't deflect those incidents and  misfortunes which Allah has appointed for you."

Principal subject

The significant issues, divine laws, and guidance direction in the text of the discourse can be categorized as follows:-[6]

A scene from the Hour of Fate. Human life cycle: life right now and then in the Hereafter. The conduct of those people who were remaining at the border of faith is recognized. The way that Allah consistently helps His Rasools. Divine law conceding equivalent rights to all believers in Masjid-al-Haram, regardless of whether they are locals or outsiders. The way that Allah Himself distinguished the site and asked Prophet  Ibrahim to manufacture the Kaaba and call humanity to perform Hajj. Somebody who commits Shirk resembles the one who tumbles from the sky and his body is grabbed away by the birds. It isn't the blood or the tissue of a sacrificed animal that arrives  Allah yet the devotion of the person who is offering the sacrifice. The 1st Instruction of Allah allowing consent to the devotees to shield themselves and battle against the disbelievers and mushrikin. Upon the arrival of Judgment, Allah Himself will be the Adjudicator for all. Allah's guarantee to the individuals who relocate for the sake of ALLAH that He will compensate them generously. Allah called the devotees Muslims in the earlier sacred writings and in The Qur'an as well.

Ṭā Hā[1] (/ˈtɑːˈhɑː/; Arabic: طه) is the 20th chapter of the Qur'an with 135 verses. It is named "Ṭā Hā" because the chapter starts with the  Arabic "mysterious letters": طه (Taha) which is believed one of the names of the prophet Muhammed. Luxenberg's perspective is that the letters Ta-Ha could mean "marvel" or "be amazed!" in Aramaic[2]

Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is traditionally believed to be a Meccan surah, from the second Meccan period (615-619),[3][4] which means it is believed to have been revealed in Mecca, instead of later in Medina

It begins with God addressing Muhammad, then lists several of God's  characteristics and praises Him. In this section, there is also a  mention of the Quran as a reminder of God's existence, a theme that is  seen throughout the Quran. One of the two verses in this sura mentioned  in al-Wahidi's "Asbab al-Nuzul" is verse 2. According to al-Wahidi, God sent this verse to Muhammad because the Quraysh were saying that Muhammad was distressed because he left their  religion, and that God only sent down the Quran to distress Muhammad

20:99–113 Judgment day and the disbelievers' punishment

This  section again refers to the revealed nature of the Quran, and discusses  the Day of Judgment. It gives a brief description of the events that  will take place on judgment day. Disbelievers will be punished, but  believers need not fear. This account of judgment day is an example of  the eschatological nature of the Quran, as described by Angelika Neuwirth.[6] Also in this section, in verse 113, is a specific reference to the Quran in Arabic

Verse 99: "…We have given you a Qur'an from Us."[5]Verses 111–112: "Those burdened with evil deeds will despair, but  whoever has done righteous deeds and believed need have no fear of  injustice or deprivation."[5]Verse 113: "We have sent the Qur'an down in the Arabic tongue and given  all kinds of warnings in it, so that they may beware or it may make them  take heed."[5]

Maryam[1] (Arabic: مريم‎, "Mary") is the 19th chapter of the Qur'an with 98 verses. The 114 chapters in the Quran are roughly ordered by size. The Quranic chapter is named after Mary, mother of Jesus (Isa), and the Virgin Mary in Christian belief. It recounts the events leading up to the birth of Jesus, subject matter covered in Luke 1 of the Christian Bible. The text of the surah refers to many known prophetic figures, including Isaac, Jacob, Moses, Aaron, Ishmael, Enoch aka Idris, Adam, and Noah.

The Birmingham Quran manuscript preserves the final eight verses (Q19:91–98), on parchment radiocarbon dated to between 568ce/56bh and 645/25ah.[2][3] The Sanaa manuscript, dated between 578ce/44 bh and 669/49ah includes verses 2–28.

19:2-40

The first section, verses 2–40, begins with the story of the prophet Zachariah and the birth of his son John, the story of Mary and the birth of her son Jesus, and a commentary on Jesus' identity according to Islam which rejects the Christian claim that he is God's son.[19]

The Night Journey (Arabic: الإسراء‎,  al-isrāʼ) is the 17th chapter of the Quran, with 111 verses. It is about Isra and the Children of Israel. This sura is part of a series Al-Musabbihat surahs because it begins with the glorification of Allah.

Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.

Q17:1 The transportation of Muhammad to "the farthest Mosque".

Main article: Isra and Mi'raj

Al-Isra, Ayahs of 78 and 79 on top of Nimavard madrasa's entrance tilling, Isfahan, Iran.

This surah takes its name from the first verse, which tells the event of the Isra, the transportation of Muhammad during the night from the Great Mosque of Mecca to what is referred to as "the farthest Mosque". The exact location is not specified, although in Islamic tradition[1] this is commonly taken to be the Noble Sanctuary (Temple Mount) in Jerusalem. Some scholars disagree about this (see Isra and Mi'raj). While the city of Jerusalem (or al Quds) is not mentioned by name anywhere in the Qur'an, it is identified in various Hadith.[citation needed] The first verse refers to Mohammed being taken from the 'Sacred Mosque' to the 'Farthest Mosque':

Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We (God) did bless,- so that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).

Q17:8 Hell

Verse 17:8 refers to hell and states that those who reject the faith will be punished:

It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).

However, it also states that Allah is merciful and could forgive.

It also refers to the hereafter and states that there is a punishment for not believing in it (Verse 7:10):

And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).

The Bee [1] (Arabic: الْنَّحْل, an-naḥl,[2] aka "The Bees") is the 16th chapter of the Qur'an, with 128. It is named after honey bees mentioned in verse 68[Quran 16:68], and contains a comparison of the industry and adaptability of honey bees to the industry of man.[3] [4] Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.

Summary

This surah warns against polytheism, saying that the pagan gods cannot create anything,[5] and against comparisons between Allah and any created beings.[6] It praises Allah for giving the Earth with all its wealth to mankind. According to this surah, all wonders of the natural world, like seas, stars, mountains are proofs of God's infinite power.[7] The verse 66 talks about the miracle in milk formation in cattle: "From what is within their bodies, between excretions and blood, We produce for your drink, milk, pure and agreeable to those who drink it." The verse 67 talks about miracle of vine: "And from the fruit of the date-palm and the vine, ye get out strong drink and wholesome food: behold, in this also is a sign for those who are wise". The verse [Quran 16:103] addresses the allegations that Muhammad has invented the Qur'an.

And your Lord taught the honey bee to build its cells in hills, on trees, and in (men's) habitations; Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colours, wherein is healing for men: verily in this is a Sign for those who give thought.[8][9]

Al-Ḥijr[1][2] (ِArabic: الْحِجْر‎, lit. 'The Stoneland') is the 15th Quranic chapter. It has 99 verses.

Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier Meccan surah, believed to have been received by Prophet Muhammad shortly after chapter 12, Yusuf, during his last year in Mecca. Like other surahs of this period, it praises God. Parts of Q15:4-74 are preserved in the Ṣan‘ā’1 lower text.[3]

This Surah takes its name from 80th ayat [4] which refers to Mada'in Saleh, a pre-Islamic archaeological site, occasionally called Al-Hijr, or Hegra.

Time of Revelation

The revelation of this surah occurred at a similar time to that of Surah Ibrahim. Its also repeats the admonitions. Muhammad had been spreading the message for a long time. His kin had become increasingly stiff-necked and obstinate in their hostility, hatred and mocking. Muhammad had started to feel tired in his attempts against disbelief and restrictions of his people. Allah reassured him again.[5]

Central Theme

This surah contains brief mentions of Tawhid, and provides an admonition to the disbelievers. The primary subjects of the surah are:

cautioning the individuals who dismissed the message and providing solace and support to Muhammad,

The Quran never limits itself to mere rebuke; reproach and reprimand. It depends on its statute. The surah contains brief contentions for Tawhid and admonition in the tale of Adam and Satan.[6]

15:9 We have, without doubt, sent down the Message; and We [note 1] will assuredly guard it (from corruption). Translation  Yusuf Ali(Orig. 1938)  [7]

Ibn Kathir says, "God, may He be exalted, stated that He is the One Who revealed the Dhikr to him, which is the Qur'an, and He is protecting it from being changed or altered".[2]

Ibrāhīm [1] (Arabic: إبراهيم‎, "Abraham") is the 14th chapter of the Qur'an with 52 verses.

The surah emphasizes that only God knows what goes on inside a man's heart, implying we must accept each other's words in good faith.(14:38)[2]

Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.

This chapter's name is Surah Ibrahim (Arabic) or Chapter of Abraham (English). Surahs of the Quran are not always named after their thematic content, but in this case a large section of the surah (ayat 35-41) focus on a prayer of Abraham's, which reveals the quality of Abraham's character.

Time of Revelation

It shows up from the tone of the Surah that it has a place with that group of the Surahs which were revealed during the last phase of the Makkan time frame. For example, v. 13 ("The disbelievers cautioned their Messengers, 'you will need to come back to our community or we will certainly remove you from our territory'") clearly shows that the mistreatment of the Muslims was at its peak at the hour of the revealing of this Surah, and the individuals of Makkah were set on ousting the Believers from that point like the disbelievers of the previous Prophets. That is the reason in v. 14 they have been cautioned, "We will annihilate these evildoers," and the Believers have been comforted similar to the believers before them, "and after them settle you in the land" Likewise the harsh admonition contained in the finishing up partition (vv. 43-52 likewise affirms that the Surah identifies with the last phase of the Makkan Period.)

Focal Theme

This Surah is a caution and an admonition to the disbelievers who were dismissing the message of Muhammad and concocting cunning plans to crush his Mission. Be that as it may, notice, impugning, scold and rebuke overwhelm admonition. This is on the grounds that a decent arrangement of reprimand had just been made in the preceding Surahs, however notwithstanding this their stiff necked attitude, ill will, opposition, wickedness, abuse and so on had rather expanded.

Hud  [1] (Arabic: هُود‎, Hūd),[2] is the 11th chapter (Surah)[3] of the Quran with 123 verses (ayat). It is about the prophet Hud. Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina. 

Q11:105-112 is preserved in the Ṣan‘ā’1 lower text.[4]

Quran 11 opens with a discussion on the nature of man and the punishment that awaits those who defy God. Thereafter, the main content of the surah is a series of stories of prophets who warned their people to follow God, the people persisting in defying God, and God punishing and killing them.

11:25-49 The story of Noah

Verses 11:25-49 tell the story of Noah and how his people did not believe his commands to follow God. The unbelievers are drowned in a flood, which includes Noah's son; Noah asks God about this act, but God rebukes Noah as being ignorant and says that Noah's son is "not a member of his family." Surah 66, At-Tahrim, elaborates on this and says that Noah's wife is an unbeliever in hell who was unfaithful to her husband.[2]:11:25–49

11:69-84 Sodom and Gomorrah

The Quranic version of the Biblical story of Sodom and Gomorrah is in Verses 11:69-84. Abraham and Sarah are given the news of their son and grandson's forthcoming birth (Isaac and Jacob), after which they plead for mercy for Lot's people. God refuses the request, saying that the punishment cannot be averted. Lot offers his daughters to the men of Sodom, but they respond with disinterest and say "you know what we want."

11:80-84 Homosexuality

Verses 11:80-84 confirms the Biblical account of homosexuality as being the crime of Lot's people. Angels descend to protect Lot and his daughters, and the city is destroyed by a stone rain. Lot's wife perishes as well.

Yunus (Arabic: يُونُس‎, Yūnus, "Jonah"),[1] is the 10th chapter of the Quran with 109 verses. Known as a Meccan surah.

The chapter is named after Jonah who was known as Yunus in the Islamic tradition, who is mentioned in the verse 98. Despite the chapter being named after him, this verse is the only one (out of 109) where the chapter mentions him.[12] This is not unusual in the Quran, a chapter's name is usually taken from a prominent or unusual word in it, which might or might not relate to its subject matter.[12]

Principal Subjects

The first ayat[13] contains greeting towards the Right Way is reached out to the individuals who were thinking about it a strange thing that Allah's message was being presented on by a person (Muhammad). They were accusing Muhammad of witchcraft, though there is neither anything strange in it nor makes them anything to do with magic or soothsaying. Muhammad is just educated humanity these two realities:

Both of these realities will be real factors in themselves, regardless of whether you recognize them in that capacity or not. On the off chance that you acknowledge these, you will have an extremely honored end; else you will meet the shrewd outcomes of your offenses. The significant issues, divine laws, and instructions in the surah can be listed as follows:-

Allah is the only Creator of this universe. Deities worshiped by mushrikin, other than Allah, have no capacity to either profit or mischief anybody. Deities other than Allah are not in any case mindful that they are being worshiped. Allah sent a Rasool for guidance to each nation. Al-Qur'an gives a fix to all the issues of humankind. Mushrikin follow only guesses and The tale of the Prophet Nuh and his kin. The tale of the Prophet Musa, Fir'on, and his chiefs. Believing in the wake of seeing the scourge didn't profit any nation aside from the people of the Prophet Yunus. Forbiddance against compelling anybody to change over to Islam.

Al-Araf [1][2] (Arabic: ٱلْأَعْرَاف‎ al-ʾAʿrāf, "The Heights") is the seventh chapter (sūrah) of the Qur'an, with 206 verses (āyāt). Regarding the timing and contextual background of the revelation (Asbāb al-nuzūl), it is a "Meccan surah", which means it is believed to have been revealed in Mecca.

This chapter takes its name from verses 46-47[3] in which word A'araf appears.

According to Abul A'la Maududi time of its disclosure is about equivalent to that of Al-An'am, i. e., the last year of the Islamic prophet Muhammad's residence at Makkah, yet it can't be declared with assurance which of these two was uncovered before. Anyhow the manner of its admonition clearly indicates that it belongs to the same period and both have the same historical background. The audience should keep in mind the introduction to Al-An'am.[4]

Theme:

The chief subject of this Surah is an invitation to the Divine Message sent down to Muhammad. The Messenger had been admonishing the individuals of Makkah for 13 years. Yet there was no substantial impact on them, since they had deliberately ignored his message. And had become so adversarial that Allah was going to order Muhammad to disregard them and go to others. That is the reason they are being reproved to acknowledge the message and an admonition is given about the results of their off-base demeanor. Since Muhammad was going to get Allah's edict to relocate from Makkah, the finishing up part of this Surah addresses the People of the Book with whom he was going to come into contact at Al-Madinah. In the ayaat directed to the Jews, the outcomes of their deceptive mentality towards the prophets are likewise brought up clearly. As they proclaimed to put belief in Musa (Moses) yet their practices were against his lessons. They were defying him as well as were in certainty worshipping falsehood.

Towards the ending of the Surah, guidelines are given to Muhammad and his adherents to show tolerance and exercise patience in answer to the incitements of their rivals. Since the devotees were feeling the squeeze and stress, are encouraged to be cautious and not make any stride that may hurt their cause.[4]

7:157 The coming of Muhammad[edit]

Verse 7:157 reveals that prophecies about the coming of Muhammad were present in the Jewish law and Gospel.

Cattle[1] (Arabic: ٱلْأَنْعَام‎. al-ʾanʿām, aka "The Cattle")[2] is the sixth chapter of the Quran, with 165 verses. Coming in order in the Quran after al-Baqarah, Al 'Imran, an-Nisa', and al-Ma'idah, all of which were revealed in Medina, this surah dwells on such themes as rejecting polytheism and unbelief, the establishment of Tawhid (pure monotheism), the Revelation, Messengership, and Resurrection. Regarding the timing and contextual background of the revelation (Asbāb al-nuzūl), it is a "Meccan surah," as it is believed to have been revealed in its entirety during the final year of the Meccan period of Islam.[3] The surah also reports the story of the prophet Ibrahim,[4] who calls others to stop worshiping celestial bodies and turns towards Allah.

Q6:32 Hedonism

6:32 - warns against hedonism:

"What is the life of this world but play and amusement? But best is the home in the hereafter, for those who are righteous."

Q6.59 God is Omniscient

6:59 - teaches that none but God is Omniscient:

"And with Him are the keys of the Invisible. None but He Knoweth them. And He Knoweth what is in the land and the sea. Not a leaf falleth but He knoweth it, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record."

Q6:68 Disbelievers

6:68 - commands avoiding talking to disbelievers about revelation:

"And when thou seest those who meddle with Our revelations, withdraw from them until they meddle with another topic. And if the devil causes thee to forget, sit not, after the remembrance, with the congregation of wrong-doers."

This Medinan surah aims at protecting the newly formed Muslim community by outlining acceptable behavior for Muslims.[8] It illustrates the Quran's role as an authoritative legal source[13] and its ability to shape the community. The surah aims to eradicate the earlier practices of pagan, Arab communities that are no longer considered moral in the Muslim society.[8] For example, the section of this surah about dealing fairly with orphan girls (4:2-4) addresses the pre-Islamic Arabic practice of marrying orphan girls to take their property.[14]

Shirk (refer 4:48 and 4:116)[1] is held to be the worst form of disbelief, and it is identified in the Quran as the only sin that God will not pardon.[15]

Imran in Islam is regarded as the father of Mary. This chapter is named after the family of Imran, which includes Imran, wife of Imran, Mary, and Jesus.

Regarding the timing and contextual background of the revelation (Asbāb al-nuzūl), the chapter is believed to have been either the second or third of the Medinan surahs, as it references both the events of Badr and the Uhud. Almost all of it also belongs to the third year of the Hijra, though a minority of its verses might have been revealed during the visit of the Najrān Christian deputation and the Mubahala, which occurred around the 10th year of the Hijrah.[3] This chapter primarily focuses on the departure of prophethood from the Mosaic dispensation.