Episodi
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Al-Adiyat or The War Horses which run swiftly[1] (Arabic: العاديات, al-ʿādiyāt, also known as "The Courser, The Chargers") is the 100th chapter (sūrah) of the Qur'an, with 11 āyāt or verses. Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina
Summary
1-6 Oaths that man is ungrateful to his God 7-8 Man loves the things of this world 9-11 Man’s secret thoughts shall be discovered in the judgment-day [2]A one liner theme of surah al-adiyat would read that this surah gives an example that horses are more grateful to their owners than men are to their Rabb (Allah).[3]
First five ayaat of the surah consist of an oath as a metaphor enforcing the lesson.[4] They describe a scene of horses charging, panting, producing sparks by their hooves, raiding at the time of dawn, stirring up the cloud of dust and arriving a gathering. The substantive proposition is in verses 6-8 that Man is ungrateful to his Lord and himself is a witness to it and he is immoderate in the love of worldly good.[5] The last three ayaat conclude the surah with a rhetorical question that Does the man not know about the time when contents of the graves will be resurrected and that which is in men's breasts shall be brought to light on that Day their Sustainer will show that He has always been fully aware of themPeriod of revelation
Whether this Surah Al-Adiyat is a Makki or a Madani is disputed. But the subject matter of the Surah and its style clearly indicate that it is not only Makki, but was revealed in the early stage of Makkan period.[3] Abdullah bin Masud, Jabir, Hasan Basri, Ikrimah, and Ata say that it is Makki. Anas bin Malik, and Qatadah say that it is Madani; and from Ibn Abbas two views have been reported, first that it is a Makki Surah, and second that it is Madani. But the subject matter of the Surah and its style clearly indicate that it is not only Makki but was revealed in the earliest stage of Makkah. So the surah is considered to be Meccan conclusively.[6]
Hadith
According to hadith this surah is recommended in Maghrib prayer.
Hisham ibn Urwah said that his father used to recite the surahs like the Al-Adiyat is recited. Abu Dawud said: This indicates that those (traditions indicating long surahs) are abrogated, and this is more sound tradition.[7] -
Al-Adiyat or The War Horses which run swiftly[1] ( العاديات, al-ʿādiyāt, also known as "The Courser, The Chargers") is the 100th chapter of the Qur'an, with 11 āyāt or verses. Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina
Summary
1-6 Oaths that man is ungrateful to his God 7-8 Man loves the things of this world 9-11 Man’s secret thoughts shall be discovered in the judgment-day [2]A one liner theme of surah al-adiyat would read that this surah gives an example that horses are more grateful to their owners than men are to their Rabb (Allah).[3]
First five ayaat of the surah consist of an oath as a metaphor enforcing the lesson.[4] They describe a scene of horses charging, panting, producing sparks by their hooves, raiding at the time of dawn, stirring up the cloud of dust and arriving a gathering. The substantive proposition is in verses 6-8 that Man is ungrateful to his Lord and himself is a witness to it and he is immoderate in the love of worldly good.[5] The last three ayaat conclude the surah with a rhetorical question that Does the man not know about the time when contents of the graves will be resurrected and that which is in men's breasts shall be brought to light on that Day their Sustainer will show that He has always been fully aware of them -
Episodi mancanti?
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Al-Zalzalah ( الزلزلة, al-zalzalah, meaning: "The Quake") is the 99th chapter (surah) of the Qur'an, composed of 8 ayat or verses. Although it is usually classified as a Medinan surah, the period during which the surah was revealed is not unanimously agreed upon by Qur'anic exegetes. Other Abrahamic religions also support the idea of punishment to the wrongdoers like in the Day of Judgement
Summary
1-5 The judgment-day shall be ushered in by a declare why she trembles 6-8 Men shall be judged according to their deeds[1]The surah begins by describing how on the Day of Judgment, the Earth will give off a terrible earthquake and "throw up her burdens". Through the inspiration of God, the Earth will bear witness to the actions of men it has witnessed. According to Michael Sells, the earth opening up and bearing forth her secrets in this sura is indicative of a birth metaphor. The earth al-'Ard in the feminine gender bears forth of how her lord revealed the final secret to her. Human beings will then realize that the moment of accountability has arrived. This meticulous accountability will reflect good and evil deeds that might have seemed insignificant at the time.[2]
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Al-ʻAlaq (Arabic: العلق, al-ʻalaq, also known as "The Clinging Thing" or "The Embryo"[1]), is the 96th chapter of the Qur'an. It is composed of 19 verses. It is sometimes also known as Sūrat Iqrā (سورة إقرا, "Read")
Chapter 96 of the Qur'an is traditionally believed to have been Muhammad's first revelation. It is said that while Muhammad was on retreat in the Cave of Hira, at Jabal al-Nour near Mecca, the angel Gabriel appeared before him and commanded him to "Read!". He responded, "But I cannot read!". Then the angel Gabriel embraced him tightly and revealed to him the first lines, "Read: In the name of your Lord Who created,
(1) Created man from a clot.
(2) Read: And your Lord is the Most Generous,
(3) Who taught by the pen,
(4) Taught man that which he knew not."[2] (Bukhari 4953). It is traditionally understood the first five ayat or verses
(1–5) of Surah Alaq were revealed; however, this is not the first fully complete Surah to be revealed and was actually revealed in 3 parts.
Summary
1-5 Angel Gabriel commanding towards Muhammad to recite the first verses of the Qur'an
6-14 Rebuke of Abu Jahl for hindering the Muslim cause.15 ۩ 19 Abu Jahl threatened with the torments of Hell as punishment.[3]
1-5 The first revelation
Main article: Muhammad's first revelation
The first five verses of this sura are believed by some commentators to be the first verses of the Quran claimed to be related by Muhammad. He received them while on a retreat in a mountain cave at Hira, just outside the city of Mecca, in 610 CE. A few commentators disagree with this account, claiming that the first revelation was the beginning of surat al-Muddaththir or surat al-Fatiha, but theirs is a minority position. Moreover, the term إِنْسَان insān, which is translated "man, human", appears 65 times in the Qur'an, meaning "humanity".[4]
Translation
1. Read! In the Name of your Lord, Who has created (all that exists),
2. Has created man from a clot (a piece of thick coagulated blood).
3. Read! And your Lord is the Most Generous,
4. Who has taught (the writing) by the pen [the first person to write was Prophet Idrees (Enoch)],
5. Has taught man that which he knew not.
6. Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.).
7. Because he considers himself self-sufficient.
8. Surely! Unto your Lord is the return.
9. Have you (O Muhammad ()) seen him (i.e. Abu Jahl) who prevents,
10. A slave (Muhammad ()) when he prays?
11. Tell me, if he (Muhammad ()) is on the guidance (of Allah)?
12. Or enjoins piety?
13. Tell me if he (the disbeliever, Abu Jahl) denies (the truth, i.e. this Qur'an), and turns away?
14. Knows he not that Allah does see (what he does)?
15. Nay! If he (Abu Jahl) ceases not, We will catch him by the forelock,
16. A lying, sinful forelock!
17. Then, let him call upon his council (of helpers),
18. We will call the guards of Hell (to deal with him)!
19. Nay! (O Muhammad ())! Do not obey him (Abu Jahl). Fall prostrate and draw near to Allah!
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At-Tīn ( التين, "The Fig, The Figtree") is the ninety-fifth surah of the Qur'an, with 8 verses
Summary
1-4 Oaths that God created man "a most excellent fabric"
5-6 God has made all men vile except true believers
7-8 None may rightly deny the judgment-day[1]
This sura opens by mentioning the fig (the sura's namesake), the olive of Jerusalem, Mount Sinai, and "this city secured" (generally considered to be Mecca)
Muhammad Asad, the author of The Message of The Qur'an comments on these verses:
The "fig" and the "olive" symbolize, in this context, the lands in which these trees predominate: i.e., the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria. As it was in these lands that most of the Abrahamic prophets mentioned in the Qur'an lived and preached, these two species of tree may be taken as metonyms for the religious teachings voiced by the long line of those God-inspired men, culminating in the person of the last Judaic prophet, Jesus. "Mount Sinai", on the other hand, stresses specifically the apostleship of Moses, inasmuch as the religious law valid before, and up to, the advent of Muhammad—and in its essentials binding on Jesus as well—was revealed to Moses on a mountain of the Sinai Desert. Finally, "this land secure" signifies undoubtedly (as is evident from 2:126) Mecca, where Muhammad, the Last Prophet, was born and received his divine call.
The cosmology of the Qur'an states that God made mankind out of clay. This sura suggests not only this, but that the mould which God used for man was "the best possible". The lowness of the clay has set humanity apart from God; because clay is heavier and more solid than fire, from which the Jinn were made, and light, from which the angels came.
However, not all humanity is condemned to absolute removal from God's company. The passage continues that "those who believe and do what is right will have a reward that will never be cut off". A human life, when perfected, will thus rise above its modest origins, giving the human condition a unique possibility for glory on the Last Day. God's judgment, for Heaven or Hell, cannot be contradicted, for "Is not God the best of judges?"
— Muhammad Asad, The Message of The Quran
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Al-Inshirāḥ ( الانشراح, "Solace" or "Comfort"), or ash-Sharḥ ( الشرح, "The Opening-Up of the Breast") [1] is the ninety-fourth chapter of the Qur'an, with eight or verses. Because of its subject matter, length, style, and placement in the Qur'an, this sura is often coupled with Surah ad-Dhuha (Sura 93). They are generally considered to have been revealed around the same time. Al-Inshirāḥ's subject matter seems a continuation of the reassurance and encouragement given in the preceding chapter and so closely resembles it that both these Surah seem to have been revealed in about the same period under similar conditions.
It is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina. It is typically assumed that this sura is referring to the early days of Muhammad's prophethood when he would have been unsure about how his people would receive him
Summary
1-4 God made Muhammad's mission easy for him 5-8 He is exhorted to labor and pray after the mission is endedThe passage asks the reader, who is Muhammad specifically, if God has been a comfort and a remover of obstacles. Whatever personal sorrows this may bring to mind, "Surely, with each difficulty there is ease"
This may indeed be the key phrase of this sura; it is repeated in lines 5 and 6
Conversely, the reader is asked to continue their work diligently, even when it grows simple again - for God, Himself is what you are working for.
The aim and object of this Surah too is to console and encourage the Holy Messenger (upon whom be Allah's peace)
Before his call he never had to encounter the conditions which he suddenly had to encounter after it when he embarked on his mission of inviting the people to Islam. This was by itself a great revolution in his own life of which he had no idea in his life before Prophethood. No sooner had he started preaching the message of Islam than the same society which had esteemed him with unique honor, turned hostile to him
The same relatives and friends, the same clansmen and neighbors, who used to treat him with the highest respect, began to shower him with abuse and invective. No one in Makkah was prepared to listen to him; he began to be ridiculed and mocked in the street and on the road; and at every step he had to face new difficulties
Although gradually he became accustomed to the hardships, even much severer ones, yet the initial stage was very discouraging for him. That is why first Surah Ad-Duha was sent down to console him, and then this Surah
In it, at the outset, Allah says: "We have favored you, O Prophet, with three great blessings; therefore you have no cause to be disheartened. The first is the blessing of Sharh Sadr (opening up of the breast), the second of removing from you the heavy burden that was weighing down your back before the call, and the third of exalting your renown the like of which has never been granted to any man before
Further below in the notes we have explained what is implied by each of these blessings and how great and unique these blessings indeed are!
After this, the Lord and Sustainer of the universe has reassured His Servant and Messenger (upon whom be peace) that the period of hardships which he is passing through, is not very long, but following close behind it there is also a period of ease. This same thing has been described in Surah Ad-Duha, saying: "Every later period is better for you than the former period, and soon your Lord will give you so much that you will be well pleased"
In conclusion, the Holy Prophet has been instructed, so as to say, "You can develop the power to bear and resist the hardships of the initial stage only by one means, and it is this: \`When you are free from your occupations, you should devote yourself to the labor and toil of worship, and turn all your attention exclusively to your Lord'."This same instruction has been given him in much greater detail in Al-Muzzammil: 1-9
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Al-Ḍuḥā ( الضحى, "The Morning Hours", "Morning Bright", "The Early Hours") is the ninety-third chapter of the Qur'an, with 11 or verses. Qur'an 93 takes its name from Arabic its opening word, al-ḍuḥā, "the morning"
The chapter begins with oaths. It is often coupled with sura al-Inshirah, sometimes without the basmala between them.
It should be taken into consideration that according to many narrations, it is said that surah Ad -Dhuha and surah Al-Inshirah are one surah and should be recited in prayers (salah) together. One can also see the close relation between the subject matter of both the surahs.[1]
Summary
1-3 Muhammad comforted by the assurance that God is with him 4-5 The life to come to be preferred to the present life 6-11 Muhammad exhorted to care for the orphan and beggar [2]Theme and Subject Matter
Its theme is to console the Holy Prophet (upon whom be peace) and its object to remove his anxiety and distress, which he had been caused by the suspension of Revelation. First of all, swearing an oath by the bright morning and the stillness of night, he has been reassured, so as to say: "Your Lord has not at all forsaken you, nor is he displeased with you." Then, he has been given the good news that the hardships that he was experiencing in the initial stage of his mission, would not last long, for every later period of life for him would be better than the former period, and before long Allah would bless him so abundantly that he would be well pleased. This is one of the express prophecies of the Quran, which proved literally true, afterwards, whereas when this prophecy was made there seemed not to be the remotest chance that the helpless and powerless man who had come out to wage a war against the ignorance and paganism of the entire nation, would ever achieve such wonderful success.
Then, addressing His Holy Prophet (upon whom be peace) Allah says:"O My dear Prophet, what has caused you the anxiety and distress that your Lord has forsaken you, and that We are displeased with you? Whereas the fact is that We have been good to you with kindness after kindness ever since the day of your birth. You were born an orphan, We made the best arrangement for your upbringing and care: you were unaware of the Way, We showed you the Way; you were indigent, We made you rich. All this shows that you have been favored by Us from the very beginning and Our grace and bounty has been constantly focused on you."Here, one should also keep in view vv. 37-42 of Surah Ta Ha, where Allah, while sending the Prophet Moses to confront a tyrant like Pharaoh, encouraged and consoled him, saying: "We have been looking after you with kindness ever since your birth; therefore, you should be satisfied that you will not be left alone in this dreadful mission. Our bounty will constantly be with you."
In conclusion, Allah has instructed His Prophet (upon whom be peace) telling him how he should treat the creatures of God to repay for the favors He has done him and how he should render thanks for the blessings He has bestowed on him
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Sūrat al-Layl الليل "The Night" is the ninety-second sūrah (chapter) of the Qur'an, containing twenty-one āyāt (verses). This sūrah is one of the first ten to be revealed in Mecca. It contrasts two types of people, the charitable and the miserly, and describes each of their characteristics
Summary
1-4 Oaths by various natural objects 5-13 The obedient blessed and the covetous accursed 14-16 The covetous warned with hell-fire 17-21 True believers shall be rewarded hereafter [1]Date of the revelations
Duration: 2 minutes and 27 seconds.2:27Al-Lail in murattalMasjid al-Haram, Mecca at night
Sūrah Al-Lail is a Meccan sura, and was among the first ten surahs to be revealed. Meccan surahs are chronologically earlier surahs that were revealed to Muhammad at Mecca before the hijrah to Medina in 622 CE. They are typically shorter, with relatively short ayat, and mostly come near the end of the Qur'an's 114 sūwar. Most of the surahs containing muqatta'at are Meccan. According to Yusuf Ali, Al-Lail may be placed in the dating period close to Surat Al-Fajr and Ad-Dhuha (93). It is similar in subject matter to the chapter preceding it, Ash-Shams (91)
Q92:1–11 By night and Day
Allah begins this chapter by swearing a series of oaths: by the night when it envelops the world, by the day when it illuminates and, finally by Himself who has created the male and female (92:1-3). Evidence of these three things are invoked (night, day and gender) to illustrate how the aims and activities engaged in by both individuals and nations, are, in respect to their moral nature, widely divergent. Verse 92:3 literally means, "Consider that which has created [or "creates"] the male and the female", i.e., the elements which are responsible for the differentiation between male and female. This, together with the symbolism of night and day, darkness and light, is an allusion - similar to the first ten verses of the preceding surah (Ash-Shams) - to the polarity evident in all nature and, hence, to the dichotomy (spoken of in the next verse) which characterizes man's aims and motives. Following a style common to the brief chapters, three opposing moral characteristics are presented as illustrations, providing a means from which mankind may judge which of the two lifestyles is being represented
By the night as it envelops; By the day as it appears; By Him Who created male and female; Certainly, your efforts and deeds are diverse; As for him who gives and has taqwa; and believes in al-husnā; We will make smooth for him the path of ease; But he who is greedy and thinks himself self-sufficient; and denies al-husnā; We will make smooth for him the path to evil; and what will his wealth avail him when he goes down (in destruction)
— Quran 92:1-11 -Yusuf Ali
92:1 وَالَّيْلِ إِذَا يَغْشَى
92:2 وَالنَّهَارِ إِذَا تَجَلَّى
92:3 وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىWa-(a)l-laili 'idhā yaghshāBy the night as it envelopsWa-(a)n-nahāri 'idhā tajallāBy the day as it appearsWa mā khalaqa-(a)dh-dhakara wa-(a)l-‘unthāAnd (by)he who created the male and female
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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[1Name 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 يَغْشَاهَاTranslation: By the sun and its brightness, and [by] the moon when it follows it. And [by] the day when it displays it, and [by] the night when it covers it. [Surah Ash-Shams, verses 1-4]. Notice “it,” “it,” “it,” … in Arabic, the pronoun used is haa (هَا), which is feminine. And all the other nouns referred to are masculine; which only leaves Ash-Shams–the sun–which is a feminine word; that’s the “it” referred to in the first four ayaat.[4]
Translation (Sahih internatin from quran.com)
By the sun and its brightness And [by] the moon when it follows it And [by] the day when it displays it1 And [by] the night when it covers [i.e., conceals] it And [by] the sky and He who constructed it And [by] the earth and He who spread it And [by] the soul and He who proportioned it And inspired it [with discernment of] its wickedness and its righteousness, He has succeeded who purifies it, And he has failed who instills it [with corruption]. Thamūd denied [their prophet] by reason of their transgression, When the most wretched of them was sent forth And the messenger of Allāh [i.e., Ṣāliḥ] said to them, "[Do not harm] the she-camel of Allāh or [prevent her from] her drink." But they denied him and hamstrung1 her. So their Lord brought down upon them destruction for their sin and made it equal [upon all of them]. And He does not fear the consequence thereof. -
Al-Balad البلد, "The City" is the 90th Surah or chapter of the Qur'an. It is composed of 20 verses
Summary
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 handThe 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
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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]
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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."
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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]
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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)
1-6 Denunciation of those who use false weights and measures 7-9 The acts of the wicked are recorded in the book Sajjín 10-18 Woe to those who reject Muhammad and deny the judgment-day 18-21 The acts of the righteous are registered in Illiyún 22-28 The rewards of the righteous in Paradise29-36 Unbelievers mock at The Believers now, but shall be laughed at in turn [3]
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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
Whoever wants to see the Qiyamah with his/her eyes should read the verses of at-Takwir, al-Infitar and al-Inshiqaq.” [2][3] Imam Ahmad recorded from Ibn Umar that Muhammad 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)’”[4][5][6] It was narrated that Umar ibn Horayth said: "I heard the Prophet (ﷺ) reciting: 'When the sun is wound round.' in fajr. (at-Takwir (81:1)) "[7]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]
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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] - Mostra di più
