Holy Quran

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

• 1-10 Oaths that man’s happiness and misery depends on the purity or corruption he hath wrought in it
• 11-15 Thamúd destroyed for rejecting their prophet[1

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)

1. By the sun and its brightness
2. And [by] the moon when it follows it
3. And [by] the day when it displays it1
4. And [by] the night when it covers [i.e., conceals] it
5. And [by] the sky and He who constructed it
6. And [by] the earth and He who spread it
7. And [by] the soul and He who proportioned it
8. And inspired it [with discernment of] its wickedness and its righteousness,
9. He has succeeded who purifies it,
10. And he has failed who instills it [with corruption].
11. Thamūd denied [their prophet] by reason of their transgression,
12. When the most wretched of them was sent forth
13. 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."
14. 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].
15. 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

• 1-7 Man, though created in misery, yet boasts of his riches
• 8-16 Captives to be freed and the poor and orphan to be fed
• 17-20 Description of the companions of the right and left hand

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

• 1-4 Various oaths by natural objects
• 5-13 Unbelievers are warned by the fate of Ád, Thamúd, and Pharaoh[5]
• 14-17 Man praises God in prosperity, but reproaches him in adversity
• 18-22 Oppression of the poor and the orphan denounced
• 23-26 The wicked will vainly regret their evil deeds on the Judgment Day
• 27-30 The believing soul invited to the joys of Paradise[6]

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

• 1-3 The terrible day of judgment
• 4-7 Description of the torments of hell
• 8-16 The joyful state of the Muslims on the judgment-day
• 17-20 God manifests himself in his works
• 21-22 Muhammad only to warn, not to rule over, the infidels
• 23-26 God will himself punish the unbelievers[2]




Hadith

• Al-Dahhak b. Qais asked al-Nu'man b. Bashir: What did the Messenger of Allah (ﷺ) recite on Friday after reciting the Surah Al-Jumua (62). He replied: He used to recite, "Had the story of overwhelming event reached you?" (Al-Ghashiyah).[3][4][5][6][7]

• Samra ibn Jundab narrated that: The Messenger of Allah (ﷺ) used to recite in the Friday prayer: "Glorify the name of your most high Lord" (Surah 87) and Has the story of the overwhelming event reached you? (Al-Ghashiyah).[8][9][10][11]

• Abu Bakr bin An-Nadr said: We were in At-Taff with Anas, and he led them in praying Zuhr. When he had finished, he said: ''I prayed Zuhr with the Messenger of Allah (ﷺ) and he recited two surahs for us in the two rak'ahs: 'Glorify the Name of your Lord, the Most High' (Quran 87) and 'Has there come to you the narration of the overwhelming?"' (Al-Ghashiyah).[12]

• It was narrated from Ibn ‘Abbas that: The Prophet (ﷺ) used to recite in the Eid prayers ''Glorify the Name of your Lord, the Most High." (Surah 87) and "Has there come to you the narration of the overwhelming?" (Al-Ghashiyah).[13][14][15][16]

• It was narrated from al-Nu'man b. Bashir that: The Messenger of Allah (ﷺ) used to recite on the two Eid prayers and on Jumu'ah: "Glorify the Name of Your Lord, the Most High" (Surah 87) and "Has there come to you the narration of The Overwhelming?" (Al-Ghashiyah) Sometimes the two (Eid and Jumu'ah) occurred on the same day, and he would recite them (these two Surahs).[17][18][19]

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

• 1-5 God, the Most High, praised for his works
• 6-9 God promises to help Muhammad to proclaim the Quran
• 10-11 The God-fearing only shall be admonished
• 12-15 The wicked shall be punished, but the righteous shall be blessed
• 16-17 Men choose the present life rather than the life to come
• 18-19 The books of Abraham and Moses attest the Quran [2]




Hadith

• Ibn ‘Abbas (d.687) narrated: The Prophet recited in Witr: Glorify the Name of your Lord, the Most High (Al-Ala).[3][4][5][6][7][8][9]
• Ibn ‘Abbas reported; when the prophet recited: "Glorify the name of thy Lord, the Most High."(Al-Ala) He would say: "Glory be to Allah, the most High".[10]
• Samra ibn Jundab narrated that: The Messenger of Allah used to recite in the Friday prayer: "Glorify the name of your most high Lord" (Al-Ala) and Has the story of the overwhelming event reached you? (Al-Ghashiyah). [11][12][13][14]
• It was narrated from Ibn ‘Abbas that the Prophet used to recite in the ‘Eid prayers "Glorify the Name of your Lord, the Most High." (Al-Ala) and “Has there come to you the narration of the overwhelming?” (Al-Ghashiyah).[15][16][17][18]
• 
  
• It was narrated from al-Nu'man b. Bashir that: The Messenger of Allah used to recite on the two Eid prayers and on Jumu'ah: "Glorify the Name of Your Lord, the Most High" (Al-Ala) and "Has there come to you the narration of The Overwhelming?"(Al-Ghashiyah) Sometimes the two ('Eid and Jumu'ah) occurred on the same day, and he would recite them (these two Surahs).[19][20][21]
• It was narrated that Imran ibn Husain said: "The Prophet prayed Zuhr and a man behind him recited: Glorify the Name of your Lord, the Most High. When he had finished praying, he said: 'Who recited: Glorify the Name of your Lord, the Most High?" (Al-Ala) A man said: 'I did.' He said: 'I realized that some of you were disputing with me over it'".[22][23]
• Abu Bakr bin An-Nadr said: "We were in At-Taff with Anas, and he led them in praying Zuhr. When he had finished, he said: 'I prayed Zuhr with the Messenger of Allah and he recited two surahs for us in the two rak'ahs: "Glorify the Name of your Lord, the Most High' (Al-Ala) and 'Has there come to you the narration of the over-whelming?'" (Al-Ghashiyah). [24]
• It was narrated that Jabir said: "Muadh stood up and prayed Isha', and made it lengthy. The Prophet said: 'Do you want to cause hardship to the people, O Mu'adh; do you want to cause hardship to the people O Mu'adh? Why didn't you recite Glorify the Name of your Lord Most High (Al-Ala) or Ad-Dhuha or; When the heaven is cleft asunder?"[25][26]
• Narrated Uqbah ibn Amir: “When the following was revealed: ‘So glorify the Name of your Lord, the Most Great’,[69:52] the Messenger of Allah said to us: ‘Say this in your Ruku’.’ And when the following was revealed: ‘Glorify the Name of your Lord, the Most High.’[87:1] the Messenger of Allah said to us: ‘Say this in your prostrations.’”[27]

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

• 1-3 Oath by the star of piercing brightness
• 4 Every soul has its guardian angel
• 5-8 God the Creator, and therefore can raise the dead
• 9-10 The judgment-day shall reveal secret thoughts
• 11-14 Oaths by heaven and earth that the Quran is God’s word
• 15-17 Muhammad exhorted to bear patiently with the unbelievers plotting his ruin [2]







Hadith

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

• Jabir bin Samurah narrated: "For Zuhr and Asr, Allah's Messenger would recite: By the heavens, holding the Buruj (Surah 85) and (By the heavens and At-Tariq) and similar to them."[3][4][5]

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

• 1-7 Cursed were the persecutors of the believers burned with fire
• 8-9 The believers persecuted for their faith in God
• 10-12 For the infidels is hell-fire, but for believers Paradise
• 13-16 God is Creator and Sovereign Ruler of the universe
• 17-20 Pharaoh and Thamud examples to warn those who reject the Quran
• 21 The glorious Quran is kept in the Preserved Table [4]

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

• 1-5 Signs of the Judgment Day
• 6-15 The books of the righteous and the wicked given into their hands, and the consequence thereof
• 16-20 Oaths attesting the doctrine of the resurrection
• 21-25 The unbelievers denounced and threatened [3]

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

• 1-5 Signs of the Judgement Day
• 6-9 Astonishing unbelief of man in his Creator
• 10-12 Guardian angels record the deeds of men
• 13-16 In the judgment the righteous shall be rewarded and the wicked punished
• 17-19 On the day of judgment there shall be no intercessor [2]

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.

• Imam Ahmad recorded from Ibn Umar that the Messenger of Allah said: "Whoever wishes to look at the Day of Resurrection, as if he is seeing it with this eye, then let him recite: 'When the sun Kuwwirat' (At-Takwir) and 'When the heaven is cleft sunder (Al-Infitar) and 'When the heaven is split asunder (Al-Inshiqaq)'."[10][11][12]

• It was narrated that Jabir said: "Muadh stood up and prayed Isha', and made it lengthy. The Prophet (ﷺ) said: 'Do you want to cause hardship to the people, O Mu'adh; do you want to cause hardship to the people O Mu'adh? Why didn't you recite 'Glorify the Name of your Lord Most High' (Al-Ala or Ad-Dhuha) or 'When the heaven is cleft asunder' (Al-Infitar)?"[13][14]

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

• 1-14 The terrible signs of the judgment-day
• 15-25 Oaths that the Quran is the word of Allah, and that Muhammad is neither a madman nor deluded by the devil
• 26-29 The Quran an admonition to all men [1]

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

• 1-11 Muhammad rebuked for frowning on a poor blind Muslim
• 12-15 The Quran written in honourable, exalted, and pure volumes
• 16-23 Man cursed for turning aside from his Creator
• 24-32 It is God who provides man with food
• 33-37 On the judgment-day men will desert their nearest relatives and friends
• 38-42 The bright and sad faces of the resurrection-day [2]

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-nabaʼ also 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

• Abu Ishaq narrated from Ikrima ibn Abi Jahl, from Ibn Abbas who said: "Abu Bakr [may Allah be pleased with him] said: 'O Messenger of Allah! You have become gray.' He said: 'I have gone gray from Hud (surah), Al-Waqi'a, Al-Mursalat and `Amma Yatasa'alun (An-Naba) and Idhash-Shamsu Kuwwirat (At-Takwir).'"[5][relevant? – discuss]

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

• 1-4 Muhammad and the Muslims bidden to pray during the night
• 5-9 The Quran to be pronounced with a distinct sonorous tone
• 10-11 Muhammad exhorted to bear patiently the contumelies of the infidels
• 11-14 God will visit the infidels with dire calamities
• 15-19 The punishment of Pharaoh a warning to the people of Makkah
• 20 Modification of the law given in verses 1-4 [2]




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]

• 1 A man demanded that the day of judgment might come at once
• 2-4 The day, whose space is fifty thousand years, will surely come
• 5-14 Muhammad to bear the insults of the infidels patiently, because judgment is near
• 12-18 Riches, children, and friends will not save the wicked from hell
• 19-24 The wicked are niggardly in health, but full of complaint when evil befalleth
• 25-35 The character of true
• 36-41 Unbelievers need entertain no hope they shall escape destruction
• 42-45 Muhammad counselled to permit the unbelieving Makkans to sport themselves, because their damnation is nigh [6]

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 judgment of God will infallibly come
• 4-10 ʿĀd, Thamud, and Pharaoh destroyed for rejecting their prophets
• 11-16 As the flood came, so shall the judgment certainly come
• 17 On the judgment-day God's throne shall be borne by eight mighty angels
• 18-29 The good and bad shall receive their account-books and be judged according to their deeds
• 30-37 Infidels shall be bound with chains seventy cubits in length and be cast into hell-fire
• 38-39 With terrible oaths Muhammad asserts the truth of his prophetic claims [3]

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 :

• Muhammed used to recite 2 equal surahs in one Rakat;[N 3] he would recite (for instance) surahs an-Najm (53) and ar-Rahman (55) in one rak'ah, surahs Al-Qamar (54) and Al-Haaqqa (69) in one rak'ah, surahs at-Tur (52) and adh-Dhariyat (51) in one rak'ah, surahs Al-Waqi'a (56) and Nun (68) in one rak'ah, surahs Al-Maarij (70) and An-Naziat (79) in one rak'ah, surahs al-Mutaffifin (83) and Abasa (80) in one rak'ah, surahs Al-Muddaththir (74) and al-Muzzammil (73) in one rak'ah, surahs al-Insan (76) and Al-Qiyama (75) in one rak'ah, 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.[N 4]

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)

• 1-3 Praise to the Almighty, the Creator and Ruler of all things
• 3-5 The perfection of the works of God, seen in the heavens, glorify him
• 5 We have adorned the lowest heaven with lamps and have made them missiles with which to pelt the devils; and We have prepared for them the punishment of the raging fire
• 6-8 Torments of hell prepared for unbelievers
• 8-11 Infidels shall confess in hell their folly in calling Muhammad an impostor
• 12 Verily those who fear their Lord unseen will have forgiveness and a great reward.
• 13-14 God knoweth all things
• 15-18 God shall destroy unbelievers
• 19-24 Unbelievers ungrateful to the God who sustains them in life
• 25-28 They challenged the Prophet to hasten the judgment-day, but they shall dread its approach
• 29-30 The Merciful the only protector on that day[4]

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)

• Imam Ahmad recorded from Abu Hurayrah that Muhammad said,"Verily, there is a chapter in the Quran which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): 'Blessed be He in Whose Hand is the dominion. ( Al-Mulk 67)'"[12][13][14]
• Muhammad said, 'There is a surah in the Quran which is only thirty verses. It defends whoever recites it until it puts him into Jannah'[15]
• Anas ibn Malik reported Muhammad as saying, "There is a Surah which will plead for its reciter till it causes him to enter paradise."[16]
• Muhammad said, 'Surah al Mulk is the protector from the torment of the grave'[17]
• Jabir said it was the custom of not to go to sleep until he had read Tabarakalladhi Biyadihil Mulk(Al-Mulk) and Alif Laam Meem Tanzeel (As-Sajda).[18]
• He used to recite Surah As-Sajdah and Surah Al-Mulk (in Arabic) before sleeping.[19]

• Khalid bin Madam said about surat Al Mulk and As-Sajda that these two surahs will fight for their reciter in the grave and will say, 'O Allah! If we belong to Your book, accept our intercession in his favour. In case we do not, get us obliterated. These surahs will spread their wings like birds and will save the person from the torment of the grave.'[22]
• It was narrated that Abd Allah ibn Mas'ud said: Whoever reads Tabarakalladhi Biyadihil Mulk [i.e. Surah al-Mulk] every night, Allah will protect him from the torment of the grave. At the time of the Messenger of Allah, we used to call it al-mani'ah (that which protects). In the Book of Allah it is a surah which, whoever recites it every night has done very well.[23][24]
• Abdullah ibn Masud is reported to have said, 'A man will be approached in his grave from his legs and from his chest and then from his head. And each time this Surah will defend him by saying, 'You cannot do anything to him, he used to recite Surah Mulk'.'
• Abdullah ibn Masud further states, 'It is called, 'Al-maani'ah'. For it protects from the punishment of the grave.'[25]
• Ibn Umar said that once that Muhammad recited verse 2 (the One Who created death and life so that He may test you as to which of you is better in deeds) and when he reached the words "better in deeds", he stopped and explained that 'better in deeds' is the person who abstains most from the things Allah has forbidden and is always ready to obey Him."
• There is a surah (chapter) in the Quran which consists of thirty verses which will keep interceding about a man until he is forgiven. The Surah is Tabarak Allazi Biyadihi al-Mulk i.e. ‘Blessed is He in Whose Hand is the Kingdome’.

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

• 1 Muhammad reproved for making a vow to please his wives
• 2 He is relieved from his vow
• 3-5 Muhammad's wives (Aisha & Hafsa) admonished for their jealousy in the affair of Zaynab bint Jahsh, Muhammad's another wife.[5]
• 6-8 Exhortation to believers to exercise faith, repentance etc.
• 9 Muhammad commanded to treat infidels and hypocrites with severity
• 10-12 The wives of Noah, Lot, Pharaoh, and the daughter of Imran examples to Muslim women [6]
• 
  

"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)

• 1 Everything that is in the heavens and earth glorifies God; all control and all praise belong to Him; He has power over everything.
• 2 It is He who created you, yet some of you disbelieve and some believe: God sees everything you do.
• 3 He created the heavens and earth for a true purpose; He formed you and made your forms good: you will all return to Him.
• 4 He knows what is in the heavens and earth; He knows what you conceal and what you reveal; God knows very well the secrets of every heart.
• 5 [Disbelievers], have you not heard about those who disbelieved before you? They tasted the evil consequences of their conduct, and a painful torment awaits them.
• 6 That is because their messengers came to them with clear signs, yet they said, ‘Should we take guidance from mere mortals?’, rejected the message, and turned away. But God had no need for them: He is all sufficient, worthy of all praise.
• 7 The disbelievers claim they will not be raised from the dead. Say [Prophet], ‘Yes indeed! I swear by my Lord! You will be raised and then you will be informed about everything you have done: an easy matter for God.’
• 8 So believe in God, in His Messenger, and in the light We have sent down: God is fully aware of what you do.
• 9 When He gathers you for the Day of Gathering, the Day of mutual neglect, He will cancel the sins of those who believed in Him and acted righteously: He will admit them into Gardens graced with flowing streams, there to remain for ever- the supreme triumph.
• 10 But those who disbelieved and rejected Our signs will be the inhabitants of the Fire, there to remain- a miserable destination.
• 11 Misfortunes can only happen with God’s permission––He will guide the heart of anyone who believes in Him: God knows all things––
• 12 so obey God and the Messenger. If you turn away, remember that Our Messenger’s duty is only to make plain his message.
• 13 God! There is no god but Him, so let the faithful put their trust in Him.

• 14 Believers, even among your spouses and your children you have some enemies- beware of them- but if you overlook their offences, forgive them, pardon them, then God is all forgiving, all merciful.
• 15 Your wealth and your children are only a test for you. There is great reward with God:
• 16 be mindful of God as much as you can; hear and obey; be charitable- it is for your own good. Those who are saved from their own meanness will be the prosperous ones:
• 17 if you make a generous loan to God He will multiply it for you and forgive you. God is ever thankful and forbearing;
• 18 He knows the unseen, as well as the seen; He is the Almighty, the Wise.

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

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

• Narrated Zayd ibn Arqam: While I was with my uncle, I heard Abd-Allah ibn Ubayy saying, "Do not spend on those who are with Allah's Messenger, that they may disperse and go away (from him). And if we return to Medina, surely, the more honorable will expel therefrom the meaner. "I mentioned that to my uncle who, in turn, mentioned it to the Prophet. The Prophet called me and I told him about that. Then he sent for Abd-Allah ibn Ubayy and his companions, and they swore that they did not say so.The Prophet disbelieved my statement and believed theirs. I was distressed as I have never been before, and I remained in my house. My uncle said to me, "You just wanted the Prophet to consider you a liar and hate you." Then Allah revealed:-- 'When the hypocrites come to you, they say: 'We bear witness that you are indeed the Apostle of Allah" (63.1) So the Prophet sent for me and recited it and said, "Allah has confirmed your statement"[6]




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.

• In the Friday prayer he (Muhammad) is said to have recited Surah Al-Jumua and Surah Al-Munafiqun[14]
• A hadith attributes Ibn Abi Rafi' as saying: Abu Hurairah led us in the Friday prayer and recited Surah Al-Jumua and "When the hypocrites come to you" (Al-Munafiqun) 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.[15][16][17]

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.

• In the Friday prayer he (Muhammad) would recite Surah Al-Jumua and Surah Al-Munafiqun (63).[10][11]

• Al-Dahhak b. Qais asked al-Nu'man b. Bashir: What did the Messenger of Allah recite on Friday after reciting the Surah Al-Jumua. He replied: He used to recite, "Had the story of overwhelming event reached you?" (Al-Ghashiyah (88)).[12][13][14][15][16]

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)

1. Everything in the heavens and earth glorifies God, the Controller, the Holy One, the Almighty, the Wise.
2. 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––
3. to them and others yet to join them. He is the Almighty, the Wise:
4. such is God’s favour that He grants it to whoever He will; God’s favour is immense.
5. 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.
6. 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.’
7. 
   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––
8. 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.’
9. 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––
10. then when the prayer has ended, disperse in the land and seek out God’s bounty. Remember God often so that you may prosper.
11. 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.

• 1 All things in the universe praise God
• 2-4 Muslims exhorted to be faithful and to fight for Islam
• 5 This exhortation enforced by the example of Moses
• 6 Jesus foretells a Messenger named Ahmad
• 7-8 Jesus was rejected as a sorcerer notwithstanding his miracles
• 9 Islam to be exalted above every other religion
• 10-11 Muslims exhorted to seek forgiveness by striving in the cause of Allah
• 12-13 The rewards of those who fight for the faith

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

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

• 1 Everything in the universe praiseth God
• 2-5 Passage relating to the expulsion of the Baní Nadhír
• 6-7 Ruling of Muhammad concerning spoils
• 8-10 Special ruling for the benefit of the Muhájirín
• 11-17 Hypocrites in Madína reproved for treachery
• 18-20 Muslims exhorted to fear God
• 21 Had the Quran descended on a mountain, it would have split asunder
• 22-24 God hath excellent names, and He only to be worshipped

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

• 1-5 An ancient Arab custom of divorce abrogated
• 6-7 Those who oppose Muhammad threatened
• 8-11 Clandestine discourse against Muhammad censured and forbidden
• 12-14 The prophet of God to be approached with due reverence and honour
• 15-21 Muslims reproached for keeping company with Jews and infidels
• 22 Nearest relatives, if unbelievers, to be avoided as enemies of Islam







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

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

Short summary

• 1-6 God ( Allah ) is omniscient and most powerful.
• 7-11 Muslims exhorted to give alms and help the Prophet's mission
• 12-14 The wise and the foolish in the judgment-day
• 15-17 True believers admonished to submit humbly to God
• 18 God will reward the faithful but will punish the wicked
• 19-20 The present life a vain show
• 21 Men exhorted to seek the life to come
• 22-23 All things recorded in God's book of decrees
• 24 God hateth proud and covetous persons (therefore the defeat at Ohod)
• 25 Apostles sent to former nations
• 26-27 Noah, Abraham, the prophets, and Jesus, with the Gospel, sent
• 28-29 Christians exhorted to become Muslims [4]

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."

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

• 1-4 God taught the Quran to the human
• 5-16 God the creator of all things
• 17-25 God controlled the seas and all that is therein
• 26-30 God ever liveth, though all else decay and die
• 31-40 God will certainly judge both men and jinn
• 41-45 God will consign the wicked to hell-fire
• 46-78 The joys of Paradise described [14]




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]

• Verses 1-30 expound upon natural displays of Allah's creative power and mercy in showering those who inhabit the earth with blessings.
• Verses 31-45 describe the final judgment and the terrible punishment that will be inflicted upon sinners.
• Verses 46–78, by contrast, detail the delights that await the pious in paradise.




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

• 1-2 The moon shall be split as a sign of the Judgement Day
• 3-5 Muhammad commanded to withdraw from the infidels
• 6 This verse talked about the prophecy where the infidels shall surely be overtaken suddenly by the voice of judgment day (which spoken by Israfil, archangel who blow the trumpet of armageddon).[2]
• 7 Infidels were said to regret in that judgment day
• 8 The infidels were gathered to Israfil.[3]
• 9-14 Noah was charged with imposture by his enemies, who were destroyed by the flood
• 15-18 Noah’s Ark, like the Quran, a sign to unbelievers who will not be warned
• 19-22 The Ádites destroyed for calling their prophet an impostor
• 23-32 The Thamud destroyed for rejecting their prophet as an impostor
• 33-40 The Sodomites destroyed because they rejected Lot as an impostor
• 41-42 Pharaoh and his people destroyed for rejecting Moses as an impostor
• 43-44 The people of Mecca warned by these examples of coming judgment
• 45 The verse were talking about divine intervention from God in battle of Badr, where the fewer and weaker Muslims won against the much bigger and stronger Meccan polytheists..[6] Consensus of Islamic scholars and clerics has enclosed various hadiths to interprete this divine intervention were taking form of the army of angels came down led by Gabriel,[1][7] Michael, Raphael[8] and thousands of best angels from third level of sky, all came to the battle of Badr.[Notes 2][Notes 3]
• 46-48 The people of Mecca warned by these examples of coming judgment
• 49-51 God’s decree certain and irresistible—illustrated by destruction of former nations
• 52-53 All actions recorded in the Divine records
• 54-55 The pious shall dwell in the gardens of Paradise[11]

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.

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

• 1-5 Oath that Muhammad received the Quran from the Angel Gabriel
• 6-18 Description of the angelic visions vouchsafed to Muhammad
• 19-20 21-23 The revelation concerning Al Lát, Al Uzzah, and Manáh etc.
• 24-31 The vanity of trusting to the intercession of female deities
• 32-33 God almighty and omniscient
• 34-56 Rebuke of a man who employed another to bear his punishment on the judgment-day
• 57 Muhammad a preacher like other prophets
• 58 - 62 The judgment-day approacheth, therefore prepare for it




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.‏

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

• 1 Q.[1] The letter qāf [2]
• 2-3 The unbelievers wonder at the doctrine of the resurrection
• 4-5 Talks about the resurrection raising up to Allah and effect of disbelief in Truth
• 6-11 God’s works a proof of his power to raise the dead
• 12-14 The Quraish warned by the fate of other nations who rejected their prophets
• 15 God not so exhausted by the creation that he cannot raise the dead [3]
• 16 God is nearer to man than his jugular vein [4] [3]
• 17-18 Angels record all human thoughts and actions
• 19-20 Death and judgment shall overtake all men
• 21-22 The testimony of the two angels shall condemn the unbelievers
• 24-26 God shall cast the wicked into hell
• 27-29 The devils shall disclaim the idolaters in hell and the hell shall be filled with the wicked
• 30 God says to Hell-fire whether Hellfire has been filled fully.
• 31-35 Paradise shall receive the true believers
• 36-37 Former generations destroyed as a warning to the people of Makkah
• 38 The heavens and the earth created in six days
• 39-40 Muhammad exhorted to patience with unbelievers
• 41-44 Events at Day of Resurrection and proof of Allah's ability to create and cause anything (especially, humans) to die
• 45 Muhammad not sent to compel men to believe, but only to warn them
• 
  

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

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

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

• 1-3 The victory (at Ḳhaibar) the earnest of the pardon of the sins of the Prophet
• 4-7 The mighty God the comforter of true believers, but the punisher of hypocrites
• 8-10 Loyalty to Muhammad is loyalty to God
• 11-14 Bedouin Arabs denounced for their treachery at Hudaibiyah and their subsequent hypocrisy
• 15-16 The Bedouin Arabs refused a share of the booty taken at Ḳhaibar, but encouraged with promises
• 17 Those alone excused from going to war who are incapacitated
• 18-19 Muslim fidelity at Hudaibiyah rewarded by the victory at Ḳhaibar and much spoil taken there
• 20-24 Many spoils assured to the believers though God had prevented the plunder of Makkah
• 25-26  God spared Makkah in the expedition to Hudaibiyah out of compassion
• 27-29 The conquest of Makkah the divine attestation to Muhammad’s apostleship and the religion of Islam

Predictions

• God would help the believers and favor them with great victories;
• those who stayed behind from the Campaign of Minor Pilgrimage would try to excuse themselves with false pretexts;
• they would desire to participate in the campaign against Khaybar that was to take place following the Treaty of Hudaybiyyah with the aim of taking gains of war;
• the Muslims would have to fight against powerful tribes or states in the future;
• the Muslims would take abundant war-gains in battles to come in the future;
• the Prophet Muhammad and his Companions would visit the Ka'bah in  safety, thus completing the Minor Pilgrimage the year after they had  intended;
• God would complete His favor upon the Messenger;
• Islam would continue to flourish so powerfully and speedily that it would amaze both Muslims and others
• 
  

"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

• 1 The works of those who oppose Islam shall come to naught
• 2-3 True believers shall receive the expiation of their sins
• 4-5 How enemies of Islam are to be treated in war
• 6-8 God will reward those who fight for Islam
• 9-12 God will utterly destroy the unbelievers
• 13-17 The final condition of believers and infidels contrasted
• 18-20 Hypocrites reproved and warned
• 21 Muhammad commanded to ask pardon for his sins
• 22-33 Cowardly Muslims and hypocrites rebuked and warned
• 34-36 Those who would dissuade Muslims from their duty warned
• 37 Muslims exhorted to boldness in warring for their faith
• 38 Muslims exhorted to liberality in contributing towards the expenses of holy war[4]

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 Hāʼ Mīm. 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

• 1 The Quran a revelation from God
• 2-5 Creation a witness for God against idolaters and idolatry
• 6-7 Disbelievers charging Muhammad with forging the Quran
• 8 Muhammad, like other apostles, only a warner
• 9-10 Believing Jews confirm the Quran; unbelieving Jews call it an antiquated lie
• 11 The Quran confirms the Book of Moses
• 12-13 True believers, their happy condition
• 14-15 Obedient sons and true believers, their life here and hereafter
• 16-17 The conduct and fate of the disobedient son
• 18-20 Rewards and punishments bestowed in accordance with works
• The History of Hūd
• 21-27 The fate of the people of Hud (as), &c., a warning to Makkah
• The story of the Jinn listening to the Quran
• 28-31 The genii converted by hearing Muhammad recite the Quran
• 32-35 God able to raise the dead; Muhammad exhorted to patience and forbearance

The chapter starts with the Muqattaʿat Hāʼ Mīm, 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.

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

***

• Quran 44 Clear Quran translation
• The Holy Qur'an (Maulana Muhammad Ali)/44. The Drought

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

• 1-3 The Arabic Quran copied from a divine original
• 4-7 Former nations, like the Quraish, rejected the prophets
• 8-14 Idolaters acknowledge God to be creator, yet worship the creature
• 15-18 The Arabs hate female offspring, and yet attribute such to God
• 19-24 Idolaters vainly excuse their unbelief by saying they will follow the religion of their fathers
• 25-27 Abraham rejected the idolatry of his fathers
• 28-29 God prospered the idolatrous Quraish until a prophet came, and now they reject him
• 30-31 The unbelievers rebuked for saying they would have received the Quran from some great man
• 32-34 Poverty only permitted to save men from idolatry
• 35-38 Devils are constituted the companions of infidels, who lead them to destruction
• 39-44 Muhammad exhorted to remain steadfast in faith notwithstanding the unbelief of his countrymen
• 45-56 Moses rejected with contempt by Pharaoh and the Egyptians, who were drowned
• 57-58 The Arab idolaters justified their idolatry by reference to the Christian worship of Jesus
• 59-64 But Jesus did not say he was a god, but was a servant and a prophet of God
• 65-67 Unbelievers warned of approaching judgment
• 68-73 The joys of Paradise reserved for Muslims and their wives
• 74-78 The damned shall vainly seek relief in annihilation
• 79-80 Angels record the secret plottings of infidels
• 81-82 If God had a son, Muhammad would be the first to worship him
• 83-87 God knoweth the folly of idolaters
• 88-89 Muhammad commanded to turn aside from the unbelieving Quraish

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”

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.

• 1-2 The Almighty reveals his will to Muhammad
• 3 Angels intercede with God on behalf of sinful man
• 4 Muhammad not a steward over the idolaters
• 5 The Quran revealed in the Arabic language to warn Makkah
• 6-10 God the only helper, creator, and preserver, the all-knowing
• 11-13 Islam the religion of all the former prophets
• 14 Muhammad commanded to declare his faith in the Bible
• 15 Disputers with God shall be severely punished
• 16-17 God only knows the hour of the judgment
• 18-19 The Almighty will reward the righteous and the wicked according to their deeds
• 20 Sinners only spared through God’s forbearance
• 21-22 Rewards of the just and of the unjust
• 23 Muhammad charged with imposture
• 24-27 The sovereign God forgives and blesses whom he will
• 28-33 God’s power manifested in his works
• 34-41 A true believer’s character decided
• 42-45 The miserable fate of those whom God causes to err
• 46 Sinners exhorted to repent before it is too late
• 47 Muhammad only a preacher
• 48-49 God controls all things
• 50-51 Why God reveals himself by inspiration and through apostles
• 52-53 Muhammad himself ignorant of Islam until he had received the revelation of the Quran