QURAN VERSES ABOUT DEATH
Q.S AN-NISA’ [4]: 78
Ø Q.S An-Nisa’ [4]: 78
“Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah"; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah." So what is [the matter] with those people that they can hardly understand any statement?”. (Q.S An-Nisa’ [4]: 78)
In this verse God explains that death ( death ) it is a sure thing that the arrival no one can escape from him wherever he is though refuge in the impregnable fortress strong , because it is not natural human fear of death even though he was in the arena war and until his death would have been if he would have died even though he lived in luxury in the palace or survive in this impregnable fortress .
This verse is God's reproach to the class of the Muslims who do not have the fighting spirit to defend the truth in which they do not want to fight because of fear of death . Their cowardice and hypocrisy they were not the other . due to the weakness of their faith and parochial mind .
Furthermore, God describes the pettiness of their mind they do not want to fight because of fear of death . Cowardice they perceive as being the gift of God is a calamity that will befall them because of the coming of Muhammad to Medina ; so the drought that hit the city of Medina they perceived as a catastrophe caused by the arrival of the Prophet Muhammad and his luck . As for those who believe he is still of the opinion that good and evil are from God .
Establishment like this is what God commanded Muhammad in order delivered to them . And except that they can not understand it , they will remain in the darkness of all time and if they can understand they would not be saying that it's a bad thing because someone irreproachable good and bad but they know it will be closely related to the causes that have become the Sunnah God .
Allah says which intends :
"Where nevertheless you are, death will find you out ( when it is until death ) , even if you are in fortresses high again firmly . " ( Surah an- Nisa ' : 78 )
This verse tells us that one man should not separate himself from the death of death . Someone was definitely going to take the same death there he is on the battlefield or on a bed
People who really want to die in glorious battle as the attitude shown by Khalid Ibn al- Walid ra when he visited the signs of death ( Naza ' ) , he said : "I watched the ( accompanying ) which many war ( since the time of the Messenger of Allah so that the days of Caliph Omar Ibn al Khattab be ) . My body was filled with scar - scar puncture wounds caused by enemy weapons . , but now ( grief ) I died on the stretch of I as a coward . "
Khalid expects martyred in the battlefield but God decides that he died on a bed rug at home instead of on the battlefield , indicating that death is ordained of God , not anyone can change it even if someone was to wade through a lot of field warfare .
determined if the death of anyone in anything where he would go to that place when it came to his end . It is the determination of Allah SWT .
Death will call you even if you are in ' Buruj Musyayyadah ' . Clerics interprets disagree in this paragraph . Some say he intends city firm and high . Half scholars have argued that this paragraph is intended to thrones and palaces . A king will die despite sitting on a throne in a palace guarded neat .
Cleric ' others argue he intends to be in the fenced city palace firm .
God's Word is intended to :
" And if they obtained the goodness ( the luxuries of life ) , they said : " This is from Allah , " and if they are overwritten disaster , they said : " This is from ( something fateful ) that is in you . " ( Surah an- Nisa ' : 78 )
These are the words of hypocrites who live in saf Muslims . Scholars say was meant by the goodness here is fertile plants , children and families are all in a state adviser .
Conversely , if they like the affected plants infertile , not counsel or child dies they also say it is bad luck of Muhammad PBUH Here's remarks against followers of Pharaoh when Musa AS.
2. PUTRI ALAWIYAH (12 23 062)
Ar-Rahman
1. الرَّحْمَنُ
Alrrahmanu
2. عَلَّمَالْقُرْآنَ
3. خَلَقَالإنْسَانَ
Khalaqa al-insana
4.عَلَّمَهُ الْبَيَانَ
Aallamahualbayana
5.الشَّمْسُ وَالْقَمَرُبِحُسْبَانٍ
Alshshamsuwaalqamarubihusbanin
6. وَالنَّجْمُوَالشَّجَرُيَسْجُدَانِ
Waalnnajmuwaalshshajaruyasjudani
7. وَالسَّمَاءَرَفَعَهَاوَوَضَعَالْمِيزَانَ
WaalssamaarafaAAahawawadaAAaalmeezana
8. أَلاتَطْغَوْافِيالْمِيزَانِ
Allatatghaw fee almeezani
9. وَأَقِيمُواالْوَزْنَبِالْقِسْطِوَلاتُخْسِرُواالْمِيزَانَ
Waaqeemooalwaznabialqistiwalatukhsirooalmeezana
10. وَالأرْضَوَضَعَهَالِلأنَامِ
Waal-ardawadaAAahalil-anami
11. فِيهَافَاكِهَةٌوَالنَّخْلُذَاتُالأكْمَامِ
Feehafakihatunwaalnnakhluthatu al-akmami
12. وَالْحَبُّذُوالْعَصْفِوَالرَّيْحَانُ
WaalhabbuthooalAAasfiwaalrrayhani
13. فَبِأَيِّآلاءِرَبِّكُمَاتُكَذِّبَانِ
Fabi-ayyiala-i rabbikumatukaththibani
14. خَلَقَالإنْسَانَمِنْصَلْصَالٍكَالْفَخَّارِ
Khalaqa al-insana min salsalinkaalfakhkhari
15. وَخَلَقَالْجَانَّمِنْمَارِجٍمِنْنَارٍ
Wakhalaqaaljanna min marijin min narin
16. فَبِأَيِّآلاءِرَبِّكُمَاتُكَذِّبَانِ
Fabi-ayyiala-i rabbikumatukaththibani
17. رَبُّالْمَشْرِقَيْنِوَرَبُّالْمَغْرِبَيْنِ
Rabbualmashriqayniwarabbualmaghribayni
18. فَبِأَيِّآلاءِرَبِّكُمَاتُكَذِّبَانِ
Fabi-ayyiala-i rabbikumatukaththibani
Suratar-Rahman (Arabic: سورةالرحمن), or al-Rahman, is the 55th sura of the Qur'an with 78 ayats. It has the refrain: "Then which of your Lord's blessings would you deny?"
Translation
In the name of Allah, Most Gracious, Most Merciful.
1. "The All-merciful."
2. "It is he that taught the Quran."
3. "He has created man."
4. "He has taught him speech."
5. "The sun and the moon are in a reckoning."
6. "And the stars and the trees both prostrate themselves."
7. "And heaven, He raised it up, and set the Balance."
8. "That you exceed not the measure."
9. "But observe the measure strictly, nor fall short thereof."
10. "And the earth He has set it for living creatures."
11. "Therein are fruits and palms, with sheaths."
12. "And grain with chaff and sweet-smelling plants."
13. "Then which of the favours of your Lord will ye deny?"
14. "He created man from sounding clay like unto pottery,"
15. "And He created Jinns from fire free of smoke:"
16. "Then which of the favours of your Lord will ye deny?"
17. "(He is) Lord of the two Easts and Lord of the two Wests:"
18. "Then which of the favours of your Lord will ye deny?"
19. "He has let free the two bodies of flowing water, meeting together:"
20. "Between them is a Barrier which they do not transgress:"
21. "Then which of the favours of your Lord will ye deny?"
22. "Out of them come Pearls and Coral:"
23. "Then which of the favours of your Lord will ye deny?"
24. "And His are the Ships sailing smoothly through the seas, lofty as mountains:"
25. "Then which of the favours of your Lord will ye deny?"
26. "All that is on earth will perish:"
27. "But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour."
28. "Then which of the favours of your Lord will ye deny?"
29. "Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!"
30. "Then which of the favours of your Lord will ye deny?"
31. "Soon shall We settle your affairs, O both ye worlds!"
32. "Then which of the favours of your Lord will ye deny?"
33. "O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!"
34. "Then which of the favours of your Lord will ye deny?"
35. "On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have:"
36. "Then which of the favours of your Lord will ye deny?"
37. "When the sky is rent asunder, and it becomes red like ointment:"
38. "Then which of the favours of your Lord will ye deny?"
39. "On that Day no question will be asked of man or Jinn as to his sin."
40. "Then which of the favours of your Lord will ye deny?"
41. "(For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet."
42. "Then which of the favours of your Lord will ye deny?"
43. "This is the Hell which the Sinners deny:"
44. "In its midst and in the midst of boiling hot water will they wander round!"
45. "Then which of the favours of your Lord will ye deny?"
46. "But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-"
47. "Then which of the favours of your Lord will ye deny?-"
48. "Containing all kinds (of trees and delights);-"
49. "Then which of the favours of your Lord will ye deny?-"
50. "In them (each) will be two Springs flowing (free);"
51. "Then which of the favours of your Lord will ye deny?-"
52. "In them will be Fruits of every kind, two and two."
53. "Then which of the favours of your Lord will ye deny?"
54. "They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach)."
55. "Then which of the favours of your Lord will ye deny?"
56. "In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-"
57. "Then which of the favours of your Lord will ye deny?-"
58. "Like unto Rubies and coral."
59. "Then which of the favours of your Lord will ye deny?"
60. "Is there any Reward for Good - other than Good?"
61. "Then which of the favours of your Lord will ye deny?"
62. "And besides these two, there are two other Gardens,-"
63. "Then which of the favours of your Lord will ye deny?-"
64. "Dark-green in colour (from plentiful watering)."
65. "Then which of the favours of your Lord will ye deny?"
66. "In them (each) will be two Springs pouring forth water in continuous abundance:"
67. "Then which of the favours of your Lord will ye deny?"
68. "In them will be Fruits, and dates and pomegranates:"
69. "Then which of the favours of your Lord will ye deny?"
70. "In them will be fair (Companions), good, beautiful;-"
71. "Then which of the favours of your Lord will ye deny?-"
72. "Companions restrained (as to their glances), in (goodly) pavilions;-"
73. "Then which of the favours of your Lord will ye deny?-"
74. "Whom no man or Jinn before them has touched;-"
75. "Then which of the favours of your Lord will ye deny?-"
76. "Reclining on green Cushions and rich Carpets of beauty."
77. "Then which of the favours of your Lord will ye deny?"
78. "Blessed be the name of thy Lord, full of Majesty, Bounty and Honour."
Content
One of the main aims of this surah is to chastise men and jinn for their lack of gratitude towards Allah, who has showered them with an abundance of blessings. Verses 1-30 describe some of the resources (fruits, palm trees, husked grain, fragrant plants, fresh and salt water, pearls, ships) that Allah has graciously provided for the men and jinn he created, in his infinite mercy, out of clay and smokeless fire (55:14), and set down under a sky illuminated by the twin risings of the sun and moon (55:17). In addition to these material blessings, verses 1-4 recount the fact that Allah taught man how to communicate and even gave him the Qur'an to guide him on the path to righteousness. The refrain, “Which, then, of your Lord’s blessings do you both deny?”, chastises the bountifully-provided for men and jinn for failing to acknowledge their indebtedness to Allah for his tremendous mercy. The punishment that awaits these ungrateful creatures is briefly described in verses 35-45; for the remainder of the sura, the delights of the gardens of paradise (replete with shading branches, flowing springs, fruit, maidens, couches, cushions, and fine carpets) are lyrically described, punctuated throughout by the stinging refrain which draws attention to the discrepancy between Allah’s mercy in providing such luxuriant rewards and the ingratitude of men and jinn.
The idea that man’s gratitude towards Allah is not commensurate with Allah’s tremendous mercy is a central, recurring theme in the Qur'an, especially in the early Meccansuras, and Sura 55 is an important poetic treatment of this theme. The sura also exemplifies the Qur'an’s tendency to be self-referential and self-validating, as when in verse 2 it emphasizes the fact that Allah taught the Qur'an to man out of mercy.
In terms of theological developments, Al-Rahman introduces a three-tiered classification of men and jinn: the best of believers (“those near to God”, the muqarrabīn who will ascend to the higher garden of paradise), the ordinary believers (“those at his right”, the ashāt al-yamīn who will enjoy the second garden of paradise), and the disbelievers (who will be punished in Hell). This division is echoed in the following sura, Al-Waqi’a.
Finally, it is worth noting that the sura is dominated stylistically by pairs, which in the Qur'an are frequently employed as a sign of the divine. To begin with, it is addressed to a dual audience of men and jinn: in Haleem’s translation of the refrain “Which, then, of your Lord’s blessings do you both deny?”, “both” is understood to refer to men and jinn (likewise for the “you and you” in Arberry’s rendering). Natural phenomena are also referred to in pairs: for example, “the sun and the moon” (55:5), “the stars and the trees” (55:6), “the two risings and the two settings [of the sun and the moon]” (55:17), and “the two bodies of [fresh and salt] water” (55:19). In addition, paradise is described as consisting of two double gardens (55:62), each of which contain a pair of springs (55:50, 55:66) and fruit in pairs (55:52).3. NGATINI (12 23 008)
SuratAđ-Đuĥaá (The Morning Hours)
By the morning brightness
And (by) the night when it covers with darkness,
Your Lord has not taken leave of you, (O Muhammad), nor has He detested (you).
And the Hereafter is better for you than the first (life).
And your Lord is going to give you, and you will be satisfied.
Did He not find you an orphan and give (you) refuge?
And He found you lost and guided (you),
And He found you poor and made (you) self-sufficient.
So as for the orphan, do not oppress (him).
And as for the petitioner, do not repel (him).
But as for the favor of your Lord, report (it).
THE MEANING SURAT AD-DUHA
Al - DuhaDuha = time . The time between the rising morning sun and rising as high as approximately inclined to spear to the west ( Al-Jazairi/IV : 409 ) . According to an opinion , during the whole time , it's based on paragraph after the memperlawankannya with lunch ( Sayyid al - Thanthawi , 4524 ) . Al - Akhirah = the end . Not only mean the end of the final day , the day after the destruction . According to the language could be from something as opposed to the beginning of the word .
Tardha = you willingly . Feel good and happy day because no one hated.Orphans = orphans . A child who had been left for dead by his father before his birth or before the legal age . Orphans can also be interpreted as the rights of children deprived to children .
Dlallan = misguided . Opponents of the instructions and the instructions are not makrifatreligion ,ailan = poor . Fakir from glittering worldly ( IbnAjibah / VII : 97 ) native poor became rich.This letter consists of 11 paragraphs, including class Makiyyah letter as derived after the Prophet. Hijrah to Madinah. He lowered after surat Al Fajr. Al-Duha name being taken from the words contained in the first paragraph, it means: sepenggalahan sun rise.
There is some history with regard to the revelation of the Surah Al-Duha. The narrations are as follows;
عَنْالْأَسْوَدِبْنِقَيْسٍأَنَّهُسَمِعَجُنْدُبًايَقُولُأَبْطَأَجِبْرِيلُعَلَىرَسُولِاللَّهِصَلَّىاللَّهُعَلَيْهِوَسَلَّمَفَقَالَالْمُشْرِكُونَقَدْوُدِّعَمُحَمَّدٌ
فَأَنْزَلَاللَّهُعَزَّوَجَلَّ{ وَالضُّحَىوَاللَّيْلِإِذَاسَجَىمَاوَدَّعَكَرَبُّكَوَمَاقَلَى } (رواهمسلمفيصحيحه : 3354)
Al - Aswad bin Qais said he actually heard Jundab , old Gabriel did not come to the Holy Prophet . Therefore, the polytheists said - memprofokasi Prophet - Muhammad It has been abandoned . Then came down Surat Al - Duha verse 1-3 . (Muslim ).
Another History of Jundab bin Abu Sufyan that when the Messenger of Allah .no longer receiving revelation , he does not go out two or three nights . Then came the woman Umm Jamil , the wife of Abu Lahab said to the Prophet . O Muhammad verily I really hope your friend to leave . I have not seen it two or three nights . Then a letter came down Al - Duha( Ibn. Kathir / 8:450 ).
The commentators say that the Prophet .asked by the Jews of DhulQarnain , Ashhab Al - Kahf and spirit . Then the Prophet. I replied with the answer tomorrow not say insha'Allah . Therefore ditahanlah revelation to him . According to the ZaydibnAslam history since breaking revelation because of the dog ( Ibn. Kathir / 8:450 )
To initiate information about the love of Allah .to His servant Muhammad. He uses the oath . This indicates that this information is very important . He said, "By the time the sun rose sepenggalahan , And by the night when it is quiet ( dark ) , your Lord not to leave you and not ( also ) hate you ."
In paragraph three above , as responsible qasam ( oath ) God confirms that He is the Supreme God Maintain , still with His Messenger . He also still loves her . This is evidenced by the next paragraph .
Allah .preached that day then it's actually better for you than the present ( the beginning ) . And surely thy Lord later gave his gift to you , then ( liver ) you become satisfied . Imam Al - Tabari that hereafter referred to in paragraph four above mentioned hereafter are country , a country that promised better than everything in the world . Because it does not have to be sad to lose the real world because God has given in the Hereafter is better ( Al-Thabari/24 : 487 ) Allah confers something that would make the Prophet . Will feel relieved and satisfied with the preaching in the world . Because of all his people can be lifted from the torment of the Fire.
And the proof of Allah .always and still love His Messenger He always kept , and provide facilities leadeth life of the Prophet . SeanjutnyaAllah .mentions various favors which had been given previously . As defined in the following paragraph .
The third paragraph above describes the state of the Prophet. before being appointed as an apostle ( Ibn. Jarir/24 : 488 ) . Allah has made clear to deny istifham( rhetorical question ) " Did He not find as an orphan , and he protect you ? And He found a confused , then he gave instructions . And He found that a deficiency , then He gives sufficiency . "
Allah's mercy and grace.to the Prophet. before being appointed to the prophet realized in three things: protection, guidance and instructions sufficient living facilities. All three are very big favor to save someone who has given to him.
To that end, the Prophet.given recipe (instructions) so that it becomes eternal favor and not revoked by Allah. the next paragraph, namely;
Therefore, the orphan shall not apply arbitrary in doing zdalim (mayhem) and eliminate the rights of the child. And to those who ask for it the people who need financial assistance to you, do not be rebuked by not degrading rank and hurt her by saying good or not when forced to give him. And on the favors of your Lord and guidance taufiq religion, then let you broadcast.
According to Al-Jazairi content of meaning that can be drawn from the letter al-Duha, among others, are as follows:
1. Affairs world will never escape from hardship and suffering.
2. Sharia is ordered to talk about favors dikarunikan the servant of God and calamities inflicted upon him, in order to give thanks and be patient
3. Obligation ingratitude towards God by means of what is in accordance with the will of the receipt given.
4. Confirmation of eating one of the hadith of the Prophet. who said that "If God mengkaruniakan favor to a servant, it would be better if told to influence others.
4. HASANAH (12 23 005)
***
Assalamu'alaikum ...
" And if ye count the favors of Allah, you can not specify the amount. For Allah is Oft -Forgiving , Most Merciful . " ( Al - Quran Al - Karim Surah An - Nahl [ 16 ] : paragraph 18 )
O brothers and sisters , we will not be able to count the favors of Allah . Why not? Because too AMOUNT .... Praise be to Allah , we have not had lips giving thanks to God favors when it came , it came again favors of Allah the others . How great is the favor of Allah .
SOME DELICIOUS GOD :
[ 1 ] Given a complete limb . Most people realize this enjoyment net by God . Favors the limbs , will be held accountable before God .
[ 2 ] Given health . These favors can not be valued in money . If we are sick , reams of money we spend . Two pleasures that most people forget : healthy and free time .
[ 3 ] favors treasure . People who are grateful to God will use the property in accordance with what has been commanded by Allah Subhanahu wa Ta'ala .
[ 4 ] Favor Security . People who do not mix faith and cruelty then her ' security ' . with
favors this security , we can worship or studying with a sense of calm .
[ 5 ] and favors Hidayah Muslim faith . SUBHAANALLAH ! ! , This is the greatest favor . Why is that ? Due to these favors we can
distinguish good and evil , which is allowed by religion or Which is not diperbolehkkan .
However , most people that dholim . Very few people who are grateful , they mengkufuri favors Allaah .
Say : " He it is Who created you and made for you hearing and sight and hearts . ( But ) very little you are grateful . ( Al - Quran Al - Karim Surah Al - Mulk [ 67 ] : paragraph 23 )
Therefore , it should be fostered feelings of gratitude to God that leads us to thank Him .
HOW TO GROWING SENSE OF THANKSGIVING :
[ 1 ] Brood ( not imagined ) .
[ 2 ] Look who favor, not the size favors . If you get the favor of God , do not look at the size of delights , but look who favor ( Lord of the worlds ) .
[ 3 ] Look under our ( relation to favor) .
[ 4 ] Remember the virtue of gratitude . The believer believes , if grateful to God , then it will get virtues .
[ 5 ] Be aware that it is able to provide guidance to thank is God alone .
HOW GOD grateful :
[ 1 ] His heart is subject to , and believes that pleasure was a gift from God . Heart it for ma'rifah ( knowing God ) and mahabbah ( love of God ) . Keep in my heart that it favors from Allah.
[ 2 ] verbal praise God . If given a favor , then essentially it is the favor of God , then praise God . Say also , to those who jazakumulloh khoiron
has provided assistance and multiply mention the favors of Allah . Hasan al - Bashriy said , " Expand mention the favors of Allah . Indeed it is gratitude to god . "
[ 3 ] His limbs implement obedience to God . In this case the limb as a means to obey God and prevent Him from sin .
When Abu Hazim asked about thankfulness form limbs , so he gave answers . Thankfully the two eyes , if you look good, scatter , and if you see the ugliness , cover it ! Thankfully the two ears , if heard by maintaining goodness , and if you hear infamy forbid ! Thankfully two hands , do not hand it used to take things that are not right , also fulfill God's right there on both! Thankfully the stomach , the food should be at the bottom , while the top is filled with science . Thankfully genitalia , contained in the word of God ,
" And those who keep his cock , except against their wives or their slaves ; then surely they are not blameworthy in this regard . Whoever looking behind it , such men
those who exceed the limits . " ( Al - Quran Al - Karim Surah Al - Mu'minun [ 23 ] : verses 5-7 )
Thankfully two legs , if you see someone who worships death , you hasten to emulate the deeds ; and if the deceased person is not good , you hasten to distance themselves from the deeds which he does , you thank God ! Surely people are grateful it with his tongue like a person who has clothes but he just held the tip , do not wear it . So he is not protected from heat , cold , snow , and rain .
Virtue GRATITUDE TO GOD
[ 1 ] Gratitude is a means of adding enjoyment . Ali ibn Abi Talib ra . once said , Truly scrumptious were associated with gratitude and thanksgiving was associated with mazid ( addition of favors ) , the two can not be separated , then mazid of God will not be disconnected until the breaking of gratitude from the slave .
And ( remember also ) when your Lord told me: " Except ye thankful, I will
add ( favors ) unto you , and if you Kufr
( deny my favor ) , verily a painful torment me " . ( Al - Quran Al - Karim Surah Ibrahim [ 14 ] :
paragraph 7 )
God made dependent kapada additional gratitude to god and his addition is infinite addition , as Thanksgiving itself is also infinite .
[ 2 ] For the pleasure of Allah Gratitude is due to the utilization of favor as a means of worship .
[ 3 ] Thanks blocking adzab downs . As explained in the Qur'an , Allah will torture Why , if you are grateful and believe? And Allah is Most Ready to appreciate * ) , Knowing .
( Al - Quran Al - Karim Surah An - Nisa ' [ 4 ] :
paragraph 147 )
When the devil - the enemies of Allaah - understand the value of gratitude , that he is the highest and noblest maqam , the devil also launched the final destination is seeking dissolution of a grateful man . Explained that the devil said :
" Then I will come at them from the front , from behind , from the right and from the left side . that thou
will not find most of them to be grateful ( obedient ) . " ( Al - Quran Al - Karim Surah Al - A'raf [ 7 ] : paragraph 17 )
In Surah Saba ' is mentioned that the people who are grateful that a little bit .
" And very few of My servants are clever
grateful . " ( Al - Quran Al - Karim Surah Saba ' [ 34 ] : paragraph 13 )
Therefore , the Prophet sallallaahu ' alaihi wa sallam taught that prayer is given taufik to give thanks to Allaah , as in the hadeeth narrated by Imam Ahmad , Al - Hakim ,
An - Nasa'i and Imam An -Nawawi , the Prophet gave advice to Mu'adh :
By Allah , I really love you . So at each end of the prayer do not neglect to read : " Allaahumma a'innii ' alaa dzikrika syukrika wa wa husni ' ibaadatika " ( O God, help me to always remember You, thank You , and both my worship to You ) .
Aamiin Rabbal'alamiin Yaa ...Have we thankful today Say Alhamdulillah
4. HASANAH (12 23 005)
HOLY QUR’AN ABOUT GRATEFUL
***
Assalamu'alaikum ...
" And if ye count the favors of Allah, you can not specify the amount. For Allah is Oft -Forgiving , Most Merciful . " ( Al - Quran Al - Karim Surah An - Nahl [ 16 ] : paragraph 18 )
O brothers and sisters , we will not be able to count the favors of Allah . Why not? Because too AMOUNT .... Praise be to Allah , we have not had lips giving thanks to God favors when it came , it came again favors of Allah the others . How great is the favor of Allah .
SOME DELICIOUS GOD :
[ 1 ] Given a complete limb . Most people realize this enjoyment net by God . Favors the limbs , will be held accountable before God .
[ 2 ] Given health . These favors can not be valued in money . If we are sick , reams of money we spend . Two pleasures that most people forget : healthy and free time .
[ 3 ] favors treasure . People who are grateful to God will use the property in accordance with what has been commanded by Allah Subhanahu wa Ta'ala .
[ 4 ] Favor Security . People who do not mix faith and cruelty then her ' security ' . with
favors this security , we can worship or studying with a sense of calm .
[ 5 ] and favors Hidayah Muslim faith . SUBHAANALLAH ! ! , This is the greatest favor . Why is that ? Due to these favors we can
distinguish good and evil , which is allowed by religion or Which is not diperbolehkkan .
However , most people that dholim . Very few people who are grateful , they mengkufuri favors Allaah .
Say : " He it is Who created you and made for you hearing and sight and hearts . ( But ) very little you are grateful . ( Al - Quran Al - Karim Surah Al - Mulk [ 67 ] : paragraph 23 )
Therefore , it should be fostered feelings of gratitude to God that leads us to thank Him .
HOW TO GROWING SENSE OF THANKSGIVING :
[ 1 ] Brood ( not imagined ) .
[ 2 ] Look who favor, not the size favors . If you get the favor of God , do not look at the size of delights , but look who favor ( Lord of the worlds ) .
[ 3 ] Look under our ( relation to favor) .
[ 4 ] Remember the virtue of gratitude . The believer believes , if grateful to God , then it will get virtues .
[ 5 ] Be aware that it is able to provide guidance to thank is God alone .
HOW GOD grateful :
[ 1 ] His heart is subject to , and believes that pleasure was a gift from God . Heart it for ma'rifah ( knowing God ) and mahabbah ( love of God ) . Keep in my heart that it favors from Allah.
[ 2 ] verbal praise God . If given a favor , then essentially it is the favor of God , then praise God . Say also , to those who jazakumulloh khoiron
has provided assistance and multiply mention the favors of Allah . Hasan al - Bashriy said , " Expand mention the favors of Allah . Indeed it is gratitude to god . "
[ 3 ] His limbs implement obedience to God . In this case the limb as a means to obey God and prevent Him from sin .
When Abu Hazim asked about thankfulness form limbs , so he gave answers . Thankfully the two eyes , if you look good, scatter , and if you see the ugliness , cover it ! Thankfully the two ears , if heard by maintaining goodness , and if you hear infamy forbid ! Thankfully two hands , do not hand it used to take things that are not right , also fulfill God's right there on both! Thankfully the stomach , the food should be at the bottom , while the top is filled with science . Thankfully genitalia , contained in the word of God ,
" And those who keep his cock , except against their wives or their slaves ; then surely they are not blameworthy in this regard . Whoever looking behind it , such men
those who exceed the limits . " ( Al - Quran Al - Karim Surah Al - Mu'minun [ 23 ] : verses 5-7 )
Thankfully two legs , if you see someone who worships death , you hasten to emulate the deeds ; and if the deceased person is not good , you hasten to distance themselves from the deeds which he does , you thank God ! Surely people are grateful it with his tongue like a person who has clothes but he just held the tip , do not wear it . So he is not protected from heat , cold , snow , and rain .
Virtue GRATITUDE TO GOD
[ 1 ] Gratitude is a means of adding enjoyment . Ali ibn Abi Talib ra . once said , Truly scrumptious were associated with gratitude and thanksgiving was associated with mazid ( addition of favors ) , the two can not be separated , then mazid of God will not be disconnected until the breaking of gratitude from the slave .
And ( remember also ) when your Lord told me: " Except ye thankful, I will
add ( favors ) unto you , and if you Kufr
( deny my favor ) , verily a painful torment me " . ( Al - Quran Al - Karim Surah Ibrahim [ 14 ] :
paragraph 7 )
God made dependent kapada additional gratitude to god and his addition is infinite addition , as Thanksgiving itself is also infinite .
[ 2 ] For the pleasure of Allah Gratitude is due to the utilization of favor as a means of worship .
[ 3 ] Thanks blocking adzab downs . As explained in the Qur'an , Allah will torture Why , if you are grateful and believe? And Allah is Most Ready to appreciate * ) , Knowing .
( Al - Quran Al - Karim Surah An - Nisa ' [ 4 ] :
paragraph 147 )
When the devil - the enemies of Allaah - understand the value of gratitude , that he is the highest and noblest maqam , the devil also launched the final destination is seeking dissolution of a grateful man . Explained that the devil said :
" Then I will come at them from the front , from behind , from the right and from the left side . that thou
will not find most of them to be grateful ( obedient ) . " ( Al - Quran Al - Karim Surah Al - A'raf [ 7 ] : paragraph 17 )
In Surah Saba ' is mentioned that the people who are grateful that a little bit .
" And very few of My servants are clever
grateful . " ( Al - Quran Al - Karim Surah Saba ' [ 34 ] : paragraph 13 )
Therefore , the Prophet sallallaahu ' alaihi wa sallam taught that prayer is given taufik to give thanks to Allaah , as in the hadeeth narrated by Imam Ahmad , Al - Hakim ,
An - Nasa'i and Imam An -Nawawi , the Prophet gave advice to Mu'adh :
By Allah , I really love you . So at each end of the prayer do not neglect to read : " Allaahumma a'innii ' alaa dzikrika syukrika wa wa husni ' ibaadatika " ( O God, help me to always remember You, thank You , and both my worship to You ) .
Aamiin Rabbal'alamiin Yaa ...Have we thankful today Say Alhamdulillah
The Holy Quran : Chapter 1: Al-Fatihah الفَاتِحَة
|
Top thankful God Favors Large Amat
***
Assalamu'alaikum ...
" And if ye count the favors of Allah, you can not specify the amount. For Allah is Oft -Forgiving , Most Merciful . " ( Al - Quran Al - Karim Surah An - Nahl [ 16 ] : paragraph 18 )
O brothers and sisters , we will not be able to count the favors of Allah . Why not? Because too AMOUNT .... Praise be to Allah , we have not had lips giving thanks to God favors when it came , it came again favors of Allah the others . How great is the favor of Allah .
SOME DELICIOUS GOD :
[ 1 ] Given a complete limb . Most people realize this enjoyment net by God . Favors the limbs , will be held accountable before God .
[ 2 ] Given health . These favors can not be valued in money . If we are sick , reams of money we spend . Two pleasures that most people forget : healthy and free time .
[ 3 ] favors treasure . People who are grateful to God will use the property in accordance with what has been commanded by Allah Subhanahu wa Ta'ala .
[ 4 ] Favor Security . People who do not mix faith and cruelty then her ' security ' . with
favors this security , we can worship or studying with a sense of calm .
[ 5 ] and favors Hidayah Muslim faith . SUBHAANALLAH ! ! , This is the greatest favor . Why is that ? Due to these favors we can
distinguish good and evil , which is allowed by religion or Which is not diperbolehkkan .
However , most people that dholim . Very few people who are grateful , they mengkufuri favors Allaah .
Say : " He it is Who created you and made for you hearing and sight and hearts . ( But ) very little you are grateful . ( Al - Quran Al - Karim Surah Al - Mulk [ 67 ] : paragraph 23 )
Therefore , it should be fostered feelings of gratitude to God that leads us to thank Him .
HOW TO GROWING SENSE OF THANKSGIVING :
[ 1 ] Brood ( not imagined ) .
[ 2 ] Look who favor, not the size favors . If you get the favor of God , do not look at the size of delights , but look who favor ( Lord of the worlds ) .
[ 3 ] Look under our ( relation to favor) .
[ 4 ] Remember the virtue of gratitude . The believer believes , if grateful to God , then it will get virtues .
[ 5 ] Be aware that it is able to provide guidance to thank is God alone .
HOW GOD grateful :
[ 1 ] His heart is subject to , and believes that pleasure was a gift from God . Heart it for ma'rifah ( knowing God ) and mahabbah ( love of God ) . Keep in my heart that it favors from Allah.
[ 2 ] verbal praise God . If given a favor , then essentially it is the favor of God , then praise God . Say also , to those who jazakumulloh khoiron
has provided assistance and multiply mention the favors of Allah . Hasan al - Bashriy said , " Expand mention the favors of Allah . Indeed it is gratitude to god . "
[ 3 ] His limbs implement obedience to God . In this case the limb as a means to obey God and prevent Him from sin .
When Abu Hazim asked about thankfulness form limbs , so he gave answers . Thankfully the two eyes , if you look good, scatter , and if you see the ugliness , cover it ! Thankfully the two ears , if heard by maintaining goodness , and if you hear infamy forbid ! Thankfully two hands , do not hand it used to take things that are not right , also fulfill God's right there on both! Thankfully the stomach , the food should be at the bottom , while the top is filled with science . Thankfully genitalia , contained in the word of God ,
" And those who keep his cock , except against their wives or their slaves ; then surely they are not blameworthy in this regard . Whoever looking behind it , such men
those who exceed the limits . " ( Al - Quran Al - Karim Surah Al - Mu'minun [ 23 ] : verses 5-7 )
Thankfully two legs , if you see someone who worships death , you hasten to emulate the deeds ; and if the deceased person is not good , you hasten to distance themselves from the deeds which he does , you thank God ! Surely people are grateful it with his tongue like a person who has clothes but he just held the tip , do not wear it . So he is not protected from heat , cold , snow , and rain .
Virtue GRATITUDE TO GOD
[ 1 ] Gratitude is a means of adding enjoyment . Ali ibn Abi Talib ra . once said , Truly scrumptious were associated with gratitude and thanksgiving was associated with mazid ( addition of favors ) , the two can not be separated , then mazid of God will not be disconnected until the breaking of gratitude from the slave .
And ( remember also ) when your Lord told me: " Except ye thankful, I will
add ( favors ) unto you , and if you Kufr
( deny my favor ) , verily a painful torment me " . ( Al - Quran Al - Karim Surah Ibrahim [ 14 ] :
paragraph 7 )
God made dependent kapada additional gratitude to god and his addition is infinite addition , as Thanksgiving itself is also infinite .
[ 2 ] For the pleasure of Allah Gratitude is due to the utilization of favor as a means of worship .
[ 3 ] Thanks blocking adzab downs . As explained in the Qur'an , Allah will torture Why , if you are grateful and believe? And Allah is Most Ready to appreciate * ) , Knowing .
( Al - Quran Al - Karim Surah An - Nisa ' [ 4 ] :
paragraph 147 )
When the devil - the enemies of Allaah - understand the value of gratitude , that he is the highest and noblest maqam , the devil also launched the final destination is seeking dissolution of a grateful man . Explained that the devil said :
" Then I will come at them from the front , from behind , from the right and from the left side . that thou
will not find most of them to be grateful ( obedient ) . " ( Al - Quran Al - Karim Surah Al - A'raf [ 7 ] : paragraph 17 )
In Surah Saba ' is mentioned that the people who are grateful that a little bit .
" And very few of My servants are clever
grateful . " ( Al - Quran Al - Karim Surah Saba ' [ 34 ] : paragraph 13 )
Therefore , the Prophet sallallaahu ' alaihi wa sallam taught that prayer is given taufik to give thanks to Allaah , as in the hadeeth narrated by Imam Ahmad , Al - Hakim ,
An - Nasa'i and Imam An -Nawawi , the Prophet gave advice to Mu'adh :
By Allah , I really love you . So at each end of the prayer do not neglect to read : " Allaahumma a'innii ' alaa dzikrika syukrika wa wa husni ' ibaadatika " ( O God, help me to always remember You, thank You , and both my worship to You ) .
Aamiin Rabbal'alamiin Yaa ...
***
Have we thankful today?
Say Alhamdulillah ...
5. IGA BARIKA ROZA (12 23 120)
***
Assalamu'alaikum ...
" And if ye count the favors of Allah, you can not specify the amount. For Allah is Oft -Forgiving , Most Merciful . " ( Al - Quran Al - Karim Surah An - Nahl [ 16 ] : paragraph 18 )
O brothers and sisters , we will not be able to count the favors of Allah . Why not? Because too AMOUNT .... Praise be to Allah , we have not had lips giving thanks to God favors when it came , it came again favors of Allah the others . How great is the favor of Allah .
SOME DELICIOUS GOD :
[ 1 ] Given a complete limb . Most people realize this enjoyment net by God . Favors the limbs , will be held accountable before God .
[ 2 ] Given health . These favors can not be valued in money . If we are sick , reams of money we spend . Two pleasures that most people forget : healthy and free time .
[ 3 ] favors treasure . People who are grateful to God will use the property in accordance with what has been commanded by Allah Subhanahu wa Ta'ala .
[ 4 ] Favor Security . People who do not mix faith and cruelty then her ' security ' . with
favors this security , we can worship or studying with a sense of calm .
[ 5 ] and favors Hidayah Muslim faith . SUBHAANALLAH ! ! , This is the greatest favor . Why is that ? Due to these favors we can
distinguish good and evil , which is allowed by religion or Which is not diperbolehkkan .
However , most people that dholim . Very few people who are grateful , they mengkufuri favors Allaah .
Say : " He it is Who created you and made for you hearing and sight and hearts . ( But ) very little you are grateful . ( Al - Quran Al - Karim Surah Al - Mulk [ 67 ] : paragraph 23 )
Therefore , it should be fostered feelings of gratitude to God that leads us to thank Him .
HOW TO GROWING SENSE OF THANKSGIVING :
[ 1 ] Brood ( not imagined ) .
[ 2 ] Look who favor, not the size favors . If you get the favor of God , do not look at the size of delights , but look who favor ( Lord of the worlds ) .
[ 3 ] Look under our ( relation to favor) .
[ 4 ] Remember the virtue of gratitude . The believer believes , if grateful to God , then it will get virtues .
[ 5 ] Be aware that it is able to provide guidance to thank is God alone .
HOW GOD grateful :
[ 1 ] His heart is subject to , and believes that pleasure was a gift from God . Heart it for ma'rifah ( knowing God ) and mahabbah ( love of God ) . Keep in my heart that it favors from Allah.
[ 2 ] verbal praise God . If given a favor , then essentially it is the favor of God , then praise God . Say also , to those who jazakumulloh khoiron
has provided assistance and multiply mention the favors of Allah . Hasan al - Bashriy said , " Expand mention the favors of Allah . Indeed it is gratitude to god . "
[ 3 ] His limbs implement obedience to God . In this case the limb as a means to obey God and prevent Him from sin .
When Abu Hazim asked about thankfulness form limbs , so he gave answers . Thankfully the two eyes , if you look good, scatter , and if you see the ugliness , cover it ! Thankfully the two ears , if heard by maintaining goodness , and if you hear infamy forbid ! Thankfully two hands , do not hand it used to take things that are not right , also fulfill God's right there on both! Thankfully the stomach , the food should be at the bottom , while the top is filled with science . Thankfully genitalia , contained in the word of God ,
" And those who keep his cock , except against their wives or their slaves ; then surely they are not blameworthy in this regard . Whoever looking behind it , such men
those who exceed the limits . " ( Al - Quran Al - Karim Surah Al - Mu'minun [ 23 ] : verses 5-7 )
Thankfully two legs , if you see someone who worships death , you hasten to emulate the deeds ; and if the deceased person is not good , you hasten to distance themselves from the deeds which he does , you thank God ! Surely people are grateful it with his tongue like a person who has clothes but he just held the tip , do not wear it . So he is not protected from heat , cold , snow , and rain .
Virtue GRATITUDE TO GOD
[ 1 ] Gratitude is a means of adding enjoyment . Ali ibn Abi Talib ra . once said , Truly scrumptious were associated with gratitude and thanksgiving was associated with mazid ( addition of favors ) , the two can not be separated , then mazid of God will not be disconnected until the breaking of gratitude from the slave .
And ( remember also ) when your Lord told me: " Except ye thankful, I will
add ( favors ) unto you , and if you Kufr
( deny my favor ) , verily a painful torment me " . ( Al - Quran Al - Karim Surah Ibrahim [ 14 ] :
paragraph 7 )
God made dependent kapada additional gratitude to god and his addition is infinite addition , as Thanksgiving itself is also infinite .
[ 2 ] For the pleasure of Allah Gratitude is due to the utilization of favor as a means of worship .
[ 3 ] Thanks blocking adzab downs . As explained in the Qur'an , Allah will torture Why , if you are grateful and believe? And Allah is Most Ready to appreciate * ) , Knowing .
( Al - Quran Al - Karim Surah An - Nisa ' [ 4 ] :
paragraph 147 )
When the devil - the enemies of Allaah - understand the value of gratitude , that he is the highest and noblest maqam , the devil also launched the final destination is seeking dissolution of a grateful man . Explained that the devil said :
" Then I will come at them from the front , from behind , from the right and from the left side . that thou
will not find most of them to be grateful ( obedient ) . " ( Al - Quran Al - Karim Surah Al - A'raf [ 7 ] : paragraph 17 )
In Surah Saba ' is mentioned that the people who are grateful that a little bit .
" And very few of My servants are clever
grateful . " ( Al - Quran Al - Karim Surah Saba ' [ 34 ] : paragraph 13 )
Therefore , the Prophet sallallaahu ' alaihi wa sallam taught that prayer is given taufik to give thanks to Allaah , as in the hadeeth narrated by Imam Ahmad , Al - Hakim ,
An - Nasa'i and Imam An -Nawawi , the Prophet gave advice to Mu'adh :
By Allah , I really love you . So at each end of the prayer do not neglect to read : " Allaahumma a'innii ' alaa dzikrika syukrika wa wa husni ' ibaadatika " ( O God, help me to always remember You, thank You , and both my worship to You ) .
Aamiin Rabbal'alamiin Yaa ...
***
Have we thankful today?
Say Alhamdulillah ...
5. IGA BARIKA ROZA (12 23 120)
SURAH NUR (24:31)
“And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.”
Hijab is the Muslim woman's proper dress, which Allah Almighty has ordered her to wear when he said what means: *{And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.}* (An-Nur 24:31)
This verse shows clearly that Allah has obliged women to wear hijab. But what is exactly meant by hijab?
Hijab is the proper Islamic dress code, which is primarily intended to safeguard the modesty, dignity and honor of men and women. By wearing Hijab, women protect themselves from any lustful gaze or act that may expose them to temptation or harassment of any kind. On the other hand, it protects men from indulgence in vices and unlawful acts. Hijab does not only refer to head cover, but to the whole dressing of a woman. This means that there are certain requirements for a woman's dress to be Islamic: It must cover the whole body. It must not be tight or transparent. It must not delineate the parts of the body, especially those parts that are sexually attractive.
It must not be a dress that is usually worn by men. Hence, a Muslim woman is permitted to wear whatever she likes as long as her dress has all the legal requirements of a woman's Islamic dress code, and it covers the `awrah (sensitive parts of the body that a woman must cover in front of non-mahrams). This is agreed upon by all scholars and jurists.
According to the dictionaries, Jilbab can also refer to the veil/headscarf that covers the chest (Lisan Al Arab), but Allah uses the word khimar for this meaning (a woman’s veil being the predominant meaning for khimar) and the word jilbab for the gown/cloak worn over the woman, which Allah tells women to draw down/lower on their bodies (themselves) as opposed to their breasts in the verse referring to the khimar. Allah does not waste words or use words needlessly, and so we must both expect and respect the distinction in their uses
However, scholars differ concerning the limits of a woman's `awrah, depending on different interpretations of the verse that is mentioned above, and this entails a disagreement among scholars concerning the ruling of niqab (covering the face and hands); whether it is obligatory or not. The majority of Muslim scholars, including the four schools of fiqh, maintain that niqab is not obligatory. They base their view on many evidence that are discussed below in details. Only some of the Hanbali scholars see that niqab is obligatory. The aforementioned position of the majority on this issue seems to be more consistent with the general understanding and evidences of the Qur’an and Sunnah than of those who advocate covering the face and hands as well. There are several proofs which point to this conclusion:
Firstly, the verse quoted above from the Qur’an seems to presume that the women it addresses are not wholly covered, i.e. face and hands. Otherwise, there is no sense in ordering both genders to lower their gazes.
Secondly, it is a general consensus among scholars that a woman is not required to cover her face and hands while performing salah (ritual prayers). If these were deemed to be `awrah, it would certainly have been necessary to cover them.
Thirdly, a woman is required to bare her face while she is in a state of ihram (consecration during Hajj and `Umrah). This again confirms what we said earlier.
Moreover, the evidences in the sources – the Qur’an and the Sunnah - are overwhelming in showing that the hijab, as prescribed by Islam, was not meant to segregate women or shut them out of the social involvement and participation in the affairs of the Muslim community. This is since the participation of Muslim women - at all levels of Islamic life - is fully documented beyond a shadow of doubt in the sources of Shari`ah. Such active participation as described in the sources is conceivable only if we assume that women were not wholly covered from head to toe.
In light of the above, we conclude: a Muslim woman is required to cover all her body except her face and hands, according to the majority of scholars belonging to all schools. Covering the head, however, is not at all a disputed issue among them - they all agree that this is a necessary part of hijab.”
From Sheikh Kutty'swords, we derive that there is no controversy regarding covering the whole body except for the face and hands. The controversy occurs in respect of covering the face and hands. The majority of scholars say it is not obligatory, while few others maintain it is obligatory. This, in turn, requires that a woman must abide by the agreed ruling which stipulates that a woman must cover her whole body except the face and hands.
As for the controversial part of the issue, we should think of it as a sign of Allah's mercy that He left some things open, so that there will be no hardship for people, and that they can make use of such things according to their own benefit. For example, if a woman is so beautiful to the extent that she attracts men's attention and her beauty tempts them, she would cover her face, as an aspect of preventing harm, even if it is agreed that niqab is not obligatory. On the other hand, some women may have some breathing or skin problems that they do not tolerate wearing face cover. Here, we realize that the difference of opinion in relation to niqab is really an aspect of Allah's mercy.
Finally, I'd like to stress that differences among scholars are only in minor and secondary things, and never in the fundamentals of faith. This is in fact an aspect of God’s mercy, as the Prophet, peace and blessings be upon him said: “Allah has prescribed certain obligations for you, so do not neglect them; He has defined certain limits, so do not transgress them; He has prohibited certain things, so do not do them; and He has kept silent concerning other things, out of mercy for you and not because of forgetfulness, so do not ask questions concerning them.” (Reported by ad-Darqutni.)
6. OKTARINA
At-Tin
Translation:
(I Swear) By the fig and (by) the olive (1)
And [I Swear by] Mount Sinai (2)
And [I Swear by] this secure land [of the city of Makkah], (3)
We have certainly created man (and woman) in the best of stature; (4)
Then We returned (him/her) to the lowest of the lowest, (5)
Except those who believe (in the oneness of Allah) and do righteous deeds, for they will have a reward uninterrupted. (6)
So what yet causes you to deny the Recompense? (7)
Is not Allah the most just of judges? (8)
Summary,
Lines 1-8
This sura opens by mentioning the fig (the sura's namesake), the olive, Mount Sinai, and "this city secured"
(generally considered to be Mecca).
(1) CONSIDER the fig and the olive, (2) and Mount Sinai, (3) and this land secure!
Muhammad Asad, the author of The Message of The Qur'an comments on these verses as follows:
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.
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?"
Ayah 1: وَالتِّينِوَالزَّيْتُونِ
Transliteration: Watteeni wazzaytoon
Translation: I swear by the fig and the olive.
In Classical Arabic, a location would be called by what it was famous for. So fig and olive can refer to two locations. According to Mahmud al-Alusi in Ruh al-Ma'ani fig refers to Mount Judi where Prophet Nuh's Ark landed. While At-Teen possibly referring to Prophet Noah, the location where his Ark ship landed, az-Zaytoon possibly referring to Jesus who was born in Palestine where olives grow. According to Ibn Abbas az-Zaytoon refers to Al-Aqsa Mosque in Palestine.
According to Mujahid ibn Jabr, Ikrimah ibn Abi-Jahl, Hasan and Muhammad Ash-Shanqeeti: These Oaths are Referring to the 2 fruits and also their locations. So the idea that fig and olive refers to both fruit and location was a view of the Sahabah and their early students. According to Ruh al-Ma'ani by Mahmud al-Alusi: The intent by naming 2 fruits is to mention 2 mountains from the Holy land of Palestine.
Ayah 2: وَطُورِ سِينِينَ
Transliteration: wat-Toori Seeneen
Translation: And the Mount, Sinai,
Toor refers to a lush, full of trees, green kind of mountain. (According to Ibn Abbas and Qatadah).
After Sayna in Sura Al-Mu’minoon, Seeneen is the second version of the name of Mount Sinai which existed in the Hebrew Language among the Scholars. This mountain was not known amongst the Arabs generally. Moreover Muhammad was illiterate and he did not have any Jewish companions in the Makkan era when this surah was revealed. So without knowing the narrations of Moses or Hebrew language, Muhammad was describing the variations in language of Hebrew linguist scholars. This was a proof of the Quran being divine word of GOD for the people who had most classified & secret narratives of Moses.
Ayah 3: وَهَٰذَا الْبَلَدِ الْأَمِينِ
Transliteration: wa haadhal baladil ameen
Translation: i swear by this entrusted city.
According to several scholars including Dr.Israr Ahmed and Mahmud al-Alusi, "This entrusted city" primarily referring to Mekah also refers to Muhammad just as Noah, Moses and Jesus were referred by means of mentioning their relative locations in previous 2 ayaat. A contemporary scholar Nouman Ali Khan suggests that it also refers to Abraham as he was the person who established the city Mekah.
Ayah 4: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ
Transliteration: Laqad khalaqna al-insana fee ahsanitaqweem
Translation: We have certainly created man in the best of stature;
This ayah is Jawab-ul-qasam (Response of the Oath).
Quran tells that the Messengers: Noah, Abraham/Ibraheem, Jesus, Moses, and Muhammad are the 'Uluw al 'azam (the most persevering of the Prophets) are the best examples for humanity in the perfect (taqweem) form, they are higher examples for humanity in contrast with the animals and low levels that philosophers/psychologists have put forward for mankind.
Hamiduddin Farahi says; at-Teen - Mount Judi. Noah/Nuh.
Az-Zaytoon - mount olive and Al-Aqsa Mosque. Jesus/'Eesa.
Toori seeneen - Mount Sinai. Moses/Musa.
Balad al ameen - Mekah. Ibraheem/Abraham and Muhammad. 5 created beings, 5 'Uluw al 'Azam [5 Most Persevering Messengers' of Allah] - taqweem - best human beings. Study these 5 great personalities.
Ayah 5: ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
Transliteration: Thumma radadnahu asfala safileen
Translation: Then We return him to the lowest of the low,
The context of this Surah is the Ethical and Moral concept of the Soul:
Radad = to return / reject / lower. Rejected him and lower him.
Allah created him in the best form, but he did bad things - so Allah rejected him.
Asfal as-Safileen - The Lowest of the Low:
asfal - lowest a'la [the antonym] - highest
Animals will not do crimes like humans do; genocide, mass rape etc.
If the animal is low, then the human has become the lowest of the low.
Thumma also signifies a space of time. It signifies that ALLAH did not make people the lowest of the low when they did sins. Rather - GOD gave them time to repent and return to Him. Else-wise the culprit human is rejected to the lowest of the low.
ALLAH creates the human in a balance of body and spirit. When there is an imbalance i.e. Too much worldly affairs and too less spiritual connection with GOD - human gets weak/hasty/ungrateful etc. But when there is a balance of spiritual worship to ALLAH and permissible worldly matters - man gets strong and in the most upright position.
Lack of focus on keeping balance causes human to be reduced to the lowest thinking and actions. (Just like a car does not work if you don't take care of its outside AND inside).
Ayah 6: إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
Transliteration: Illa allazheena amanoowaAAamiloo assalihati falahum ajrun ghayrumamnoon
Translation: Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.
Here the Sura presents the solution of human evilness.
Except those who believe (inside actions). And do good deeds. (outside actions)
It is to stay firm in belief and do good deeds for Allah's pleasure.
This is just being alluded to, in this surah, but the full explanation is given in surah Al-Asr.
فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ ..Then it is - only - them who get the 'ajr / reward - ghayru mamnoon.
ajrun - pay.
ghayru mamnoon - without discontinuation.
mann - Cut. manantu (that which is cut).
ghayru Mamnoon - that which will not be cut off.
maneen - in dictionary of lisan al 'Arab - dust - that separates itself from the ground. Ghayru mamnoon - reward which does not be separated from.
mann = a favour.
Allah will give them a favor of Paradise, and the believers will not credit it to anyone except Allah.
So now you do good deeds for Allah's pleasure, and you will get a reward for them forever (in jannah/paradise)without limit.
Ibn Kathir: You have to climb a steep mountain (imagery from surah Al-Balad 90:11 and Al-Muddathir 74:17).
Either you have to either climb the steep path in this life, or the next life.
Which mountain would you rather climb? The one of this life (which requires effort but brings Allah's reward), or the one in hell?
Ayah 7: فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ
Transliteration: Fama yukazhibuka baAAdu biddeen
Translation: So what yet causes you to deny the Recompense?
Now if we look at the placement of this ayah;
If you have realized that the human being is more higher than other animal species. If you know the human; has an intellect, can study the sciences, and live life more better than animals. Doesn't that then lead you to think that you might actually have a higher purpose?
Then what is going to make you lie against the religion?
Fa - (So) - after all that has just been mentioned..
Maa - (= what) - is of different types;
Maa masdariyyah - What? Maa bi ma'na man - What kind of person (= who)..
Maa masdariyyah - What will make you lie against the religion/deen. What is it that is 'so powerful' that is making you lie against the religion?
yukazib - takzeeb - you know it's true, but you're lying against it [the religion] anyway.
Some people recognize that the religion is true and it makes sense, but they don't want to submit to Allah so they criticize it to live with themselves.
They poke fun of ayaat and ahadith, not out of curiosity, but to try to prove to themselves that the Muslims are wrong and illogical, even though they themselves are illogical.
Maa bi ma'na man [Ma - with a meaning of 'who'] - What is it then, that is going to make you lie against the religion / deen?
It could also be;
yukaziBU KA - against you (O Muhammad).
What kind of person would it have to be, to lie against you (yukazibuka) with the religion / deen.
It could only be the lowest of the low who would lie against Allah's Messenger. This is a direct humiliation to those who reject Allah's Messenger.
Deen - precise Judgment (in this world and the next). The Messengers' brought the Deen - precise judgment - for wrong and right - for this life and the next.
Ayah 8: أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ
Transliteration: Alaysa Allahu bi-ahkami alhakimeen
Translation: Is not Allah the most just of judges?
Allah's Messenger would respond to this ayah - even in Salah/prayer - with;
"سبحانك الله و بلا أنا على ذلك من الشهيدين" subhanakAllah wa bal-laa ana 'ala dhalik min ash-shahideen
(Glory be to Allah, and no doubt I am on that from the witnesses).
The way this question is asked is to poke at someone who is ungrateful.
'Didn't I take care of you?'
This ayah is like scolding someone for them forgetting the most obvious. Don't you remember that it was Allah who created you in the best form?
ahkam and hakeem comes from hikmah - wisdom, and hukm - judgment.
So the word Ahkam could mean wisest (from hakeem), and it could also mean the most appropriate Judge/Ruler (from hukm = judgment)
Haakimeen - could refer to; rulers or wise ones.
Haakimeen could imply either of the below;
- The wisest of the wise - the most appropriate judge from those who claim wisdom. - The most appropriate judge of all judges. - The wisest of all rulers.
alaysaAllahu bi ahkam al hakimeen - isn't Allah the best of judges?
Allah does not use 1st person, rather He uses 3rd person speech because He cannot show closeness to His slave, since justice comes first in the sight of the judge.
Beginning of the surahs' Relation to its End:
The Surah in summarized form:
Allah begins the surah by mentioning the Legacies of the Great Messengers' ('Uluw al 'azam - the most perseverant from all the Messengers') with the best characteristics from humanity.
Then Allah discusses in the center of the surah that He has made insan (man/humans) in the best perfect form.
Then the worst of the worst are mentioned (ayah 5) - those who rejected the best of the Messengers.
Then those who followed the best Messengers' are described after that (ayah 6) - those who believe and do good deeds.
Then finally; now that you have understood this basic message - what is preventing you from following the guidance? (ayah 7) Isn't Allah the Best of Judges / Wise Ones to give the commands - which you should be following? (ayah 8).
Legacies of the Messengers' -
In the beginning ayah; The Messengers' mentioned in the beginning of the surah are the best examples for humanity, and Allah taught them wisdom and judgment as examples for humanity.
In the final ayah; The final judgment and wisdom will be Allah's in relation to what commands He gave His Messengers'.
The Messengers taught us;
We are more than just animals. We don't just want to fill our bellies and desires. We want to purify ourselves on the inside and the outside.
We have some Muslims nowadays who are good on the inside,but do some bad on the outside.
We have some Muslims who look good on the outer actions, but they are corrupt on the inside. You might have the most knowledge, but it does not mean you are pure - since your actions have to reflect your knowledge.
This surah is based on balance. We need to realise that Allah has chosen us above animals by giving us an intellect ('aql), and through that we understand we have higher morality.
Once we understand this - we need to believe internally, and show that good through our actions by following the best Messengers' [the 'Uluw al 'Azam]. If we don't, Allah will reject us, and make us the lowest of the low.
7. INDAH PERMATA SARI (12 23 013)
Surat
Al-Mu'minūn (The Believers) - (12-14)
Letter to 23 of the Quran is called Al Mu'Minun since the beginning of the section should explain how the properties of the believers who lead their luck in the afterlife and win their souls in the world. Al-Mu'minun name itself is taken from one of the words contained in the first paragraph, which means the people who believe. Surah Al-Mu'Minun consists of 118 verses, and belonged to the Makkan ssurat.
a. Be not proud, but modest and humble behave according to the origin of the human incidence of cum
b. Devout and obedient to all the commands of God and away from his ban.
c. Be fair, friendly and loving toward all creatures of Allah.
d. Always grateful for all blessings God has given us.
e. Always trying to make prosperity and preserve the environment.
6. OKTARINA
Surat
At-Tīn (The Fig) - سورة التين
By the fig and the olive
And [by] Mount Sinai
We have certainly created man in the best of stature;
Then We return him to the lowest of the low,
Except for those who believe and do righteous deeds, for
they will have a reward uninterrupted.
So what yet causes you to deny the Recompense?
Is not Allah the most just of judges?
At-Tin
An olive tree
from Jordan
Sūrat al-Tīn (Arabic: التين, The Fig, The Figtree)
is the 95th sura of the Qur'an with 8 ayat.Translation:
(I Swear) By the fig and (by) the olive (1)
And [I Swear by] Mount Sinai (2)
And [I Swear by] this secure land [of the city of Makkah], (3)
We have certainly created man (and woman) in the best of stature; (4)
Then We returned (him/her) to the lowest of the lowest, (5)
Except those who believe (in the oneness of Allah) and do righteous deeds, for they will have a reward uninterrupted. (6)
So what yet causes you to deny the Recompense? (7)
Is not Allah the most just of judges? (8)
Summary,
Lines 1-8
This sura opens by mentioning the fig (the sura's namesake), the olive, Mount Sinai, and "this city secured"
(generally considered to be Mecca).(1) CONSIDER the fig and the olive, (2) and Mount Sinai, (3) and this land secure!
Muhammad Asad, the author of The Message of The Qur'an comments on these verses as follows:
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.
—Muhammad
Asad, The Message of The Quran
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, or 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?"
Ayah 1: وَالتِّينِوَالزَّيْتُونِ
Transliteration: Watteeni wazzaytoon
Translation: I swear by the fig and the olive.
In Classical Arabic, a location would be called by what it was famous for. So fig and olive can refer to two locations. According to Mahmud al-Alusi in Ruh al-Ma'ani fig refers to Mount Judi where Prophet Nuh's Ark landed. While At-Teen possibly referring to Prophet Noah, the location where his Ark ship landed, az-Zaytoon possibly referring to Jesus who was born in Palestine where olives grow. According to Ibn Abbas az-Zaytoon refers to Al-Aqsa Mosque in Palestine.
According to Mujahid ibn Jabr, Ikrimah ibn Abi-Jahl, Hasan and Muhammad Ash-Shanqeeti: These Oaths are Referring to the 2 fruits and also their locations. So the idea that fig and olive refers to both fruit and location was a view of the Sahabah and their early students. According to Ruh al-Ma'ani by Mahmud al-Alusi: The intent by naming 2 fruits is to mention 2 mountains from the Holy land of Palestine.
Ayah 2: وَطُورِ سِينِينَ
Transliteration: wat-Toori Seeneen
Translation: And the Mount, Sinai,
Toor refers to a lush, full of trees, green kind of mountain. (According to Ibn Abbas and Qatadah).
After Sayna in Sura Al-Mu’minoon, Seeneen is the second version of the name of Mount Sinai which existed in the Hebrew Language among the Scholars. This mountain was not known amongst the Arabs generally. Moreover Muhammad was illiterate and he did not have any Jewish companions in the Makkan era when this surah was revealed. So without knowing the narrations of Moses or Hebrew language, Muhammad was describing the variations in language of Hebrew linguist scholars. This was a proof of the Quran being divine word of GOD for the people who had most classified & secret narratives of Moses.
Ayah 3: وَهَٰذَا الْبَلَدِ الْأَمِينِ
Transliteration: wa haadhal baladil ameen
Translation: i swear by this entrusted city.
According to several scholars including Dr.Israr Ahmed and Mahmud al-Alusi, "This entrusted city" primarily referring to Mekah also refers to Muhammad just as Noah, Moses and Jesus were referred by means of mentioning their relative locations in previous 2 ayaat. A contemporary scholar Nouman Ali Khan suggests that it also refers to Abraham as he was the person who established the city Mekah.
Ayah 4: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ
Transliteration: Laqad khalaqna al-insana fee ahsanitaqweem
Translation: We have certainly created man in the best of stature;
This ayah is Jawab-ul-qasam (Response of the Oath).
Quran tells that the Messengers: Noah, Abraham/Ibraheem, Jesus, Moses, and Muhammad are the 'Uluw al 'azam (the most persevering of the Prophets) are the best examples for humanity in the perfect (taqweem) form, they are higher examples for humanity in contrast with the animals and low levels that philosophers/psychologists have put forward for mankind.
Hamiduddin Farahi says; at-Teen - Mount Judi. Noah/Nuh.
Az-Zaytoon - mount olive and Al-Aqsa Mosque. Jesus/'Eesa.
Toori seeneen - Mount Sinai. Moses/Musa.
Balad al ameen - Mekah. Ibraheem/Abraham and Muhammad. 5 created beings, 5 'Uluw al 'Azam [5 Most Persevering Messengers' of Allah] - taqweem - best human beings. Study these 5 great personalities.
Ayah 5: ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
Transliteration: Thumma radadnahu asfala safileen
Translation: Then We return him to the lowest of the low,
The context of this Surah is the Ethical and Moral concept of the Soul:
Radad = to return / reject / lower. Rejected him and lower him.
Allah created him in the best form, but he did bad things - so Allah rejected him.
Asfal as-Safileen - The Lowest of the Low:
asfal - lowest a'la [the antonym] - highest
Animals will not do crimes like humans do; genocide, mass rape etc.
If the animal is low, then the human has become the lowest of the low.
Thumma also signifies a space of time. It signifies that ALLAH did not make people the lowest of the low when they did sins. Rather - GOD gave them time to repent and return to Him. Else-wise the culprit human is rejected to the lowest of the low.
ALLAH creates the human in a balance of body and spirit. When there is an imbalance i.e. Too much worldly affairs and too less spiritual connection with GOD - human gets weak/hasty/ungrateful etc. But when there is a balance of spiritual worship to ALLAH and permissible worldly matters - man gets strong and in the most upright position.
Lack of focus on keeping balance causes human to be reduced to the lowest thinking and actions. (Just like a car does not work if you don't take care of its outside AND inside).
Ayah 6: إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
Transliteration: Illa allazheena amanoowaAAamiloo assalihati falahum ajrun ghayrumamnoon
Translation: Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.
Here the Sura presents the solution of human evilness.
Except those who believe (inside actions). And do good deeds. (outside actions)
It is to stay firm in belief and do good deeds for Allah's pleasure.
This is just being alluded to, in this surah, but the full explanation is given in surah Al-Asr.
فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ ..Then it is - only - them who get the 'ajr / reward - ghayru mamnoon.
ajrun - pay.
ghayru mamnoon - without discontinuation.
mann - Cut. manantu (that which is cut).
ghayru Mamnoon - that which will not be cut off.
maneen - in dictionary of lisan al 'Arab - dust - that separates itself from the ground. Ghayru mamnoon - reward which does not be separated from.
mann = a favour.
Allah will give them a favor of Paradise, and the believers will not credit it to anyone except Allah.
So now you do good deeds for Allah's pleasure, and you will get a reward for them forever (in jannah/paradise)without limit.
Ibn Kathir: You have to climb a steep mountain (imagery from surah Al-Balad 90:11 and Al-Muddathir 74:17).
Either you have to either climb the steep path in this life, or the next life.
Which mountain would you rather climb? The one of this life (which requires effort but brings Allah's reward), or the one in hell?
Ayah 7: فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ
Transliteration: Fama yukazhibuka baAAdu biddeen
Translation: So what yet causes you to deny the Recompense?
Now if we look at the placement of this ayah;
If you have realized that the human being is more higher than other animal species. If you know the human; has an intellect, can study the sciences, and live life more better than animals. Doesn't that then lead you to think that you might actually have a higher purpose?
Then what is going to make you lie against the religion?
Fa - (So) - after all that has just been mentioned..
Maa - (= what) - is of different types;
Maa masdariyyah - What? Maa bi ma'na man - What kind of person (= who)..
Maa masdariyyah - What will make you lie against the religion/deen. What is it that is 'so powerful' that is making you lie against the religion?
yukazib - takzeeb - you know it's true, but you're lying against it [the religion] anyway.
Some people recognize that the religion is true and it makes sense, but they don't want to submit to Allah so they criticize it to live with themselves.
They poke fun of ayaat and ahadith, not out of curiosity, but to try to prove to themselves that the Muslims are wrong and illogical, even though they themselves are illogical.
Maa bi ma'na man [Ma - with a meaning of 'who'] - What is it then, that is going to make you lie against the religion / deen?
It could also be;
yukaziBU KA - against you (O Muhammad).
What kind of person would it have to be, to lie against you (yukazibuka) with the religion / deen.
It could only be the lowest of the low who would lie against Allah's Messenger. This is a direct humiliation to those who reject Allah's Messenger.
Deen - precise Judgment (in this world and the next). The Messengers' brought the Deen - precise judgment - for wrong and right - for this life and the next.
Ayah 8: أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ
Transliteration: Alaysa Allahu bi-ahkami alhakimeen
Translation: Is not Allah the most just of judges?
Allah's Messenger would respond to this ayah - even in Salah/prayer - with;
"سبحانك الله و بلا أنا على ذلك من الشهيدين" subhanakAllah wa bal-laa ana 'ala dhalik min ash-shahideen
(Glory be to Allah, and no doubt I am on that from the witnesses).
The way this question is asked is to poke at someone who is ungrateful.
'Didn't I take care of you?'
This ayah is like scolding someone for them forgetting the most obvious. Don't you remember that it was Allah who created you in the best form?
ahkam and hakeem comes from hikmah - wisdom, and hukm - judgment.
So the word Ahkam could mean wisest (from hakeem), and it could also mean the most appropriate Judge/Ruler (from hukm = judgment)
Haakimeen - could refer to; rulers or wise ones.
Haakimeen could imply either of the below;
- The wisest of the wise - the most appropriate judge from those who claim wisdom. - The most appropriate judge of all judges. - The wisest of all rulers.
alaysaAllahu bi ahkam al hakimeen - isn't Allah the best of judges?
Allah does not use 1st person, rather He uses 3rd person speech because He cannot show closeness to His slave, since justice comes first in the sight of the judge.
Beginning of the surahs' Relation to its End:
The Surah in summarized form:
Allah begins the surah by mentioning the Legacies of the Great Messengers' ('Uluw al 'azam - the most perseverant from all the Messengers') with the best characteristics from humanity.
Then Allah discusses in the center of the surah that He has made insan (man/humans) in the best perfect form.
Then the worst of the worst are mentioned (ayah 5) - those who rejected the best of the Messengers.
Then those who followed the best Messengers' are described after that (ayah 6) - those who believe and do good deeds.
Then finally; now that you have understood this basic message - what is preventing you from following the guidance? (ayah 7) Isn't Allah the Best of Judges / Wise Ones to give the commands - which you should be following? (ayah 8).
Legacies of the Messengers' -
In the beginning ayah; The Messengers' mentioned in the beginning of the surah are the best examples for humanity, and Allah taught them wisdom and judgment as examples for humanity.
In the final ayah; The final judgment and wisdom will be Allah's in relation to what commands He gave His Messengers'.
The Messengers taught us;
We are more than just animals. We don't just want to fill our bellies and desires. We want to purify ourselves on the inside and the outside.
We have some Muslims nowadays who are good on the inside,but do some bad on the outside.
We have some Muslims who look good on the outer actions, but they are corrupt on the inside. You might have the most knowledge, but it does not mean you are pure - since your actions have to reflect your knowledge.
This surah is based on balance. We need to realise that Allah has chosen us above animals by giving us an intellect ('aql), and through that we understand we have higher morality.
Once we understand this - we need to believe internally, and show that good through our actions by following the best Messengers' [the 'Uluw al 'Azam]. If we don't, Allah will reject us, and make us the lowest of the low.
7. INDAH PERMATA SARI (12 23 013)
8. AYU ANDIRA
Surat Al-Ĥaj (The Pilgrimage) -
بسم
الله الرحمن الرحيم
Sahih International
O mankind, fear your Lord. Indeed, the
convulsion of the [final] Hour is a terrible thing.
Sahih International
On the Day you see it every nursing
mother will be distracted from that [child] she was nursing, and every pregnant
woman will abort her pregnancy, and you will see the people [appearing]
intoxicated while they are not intoxicated; but the punishment of Allah is
severe.
Sahih International
And of the people is he who disputes
about Allah without knowledge and follows every rebellious devil.
Sahih International
It has been decreed for every devil that
whoever turns to him - he will misguide him and will lead him to the punishment
of the Blaze.
Sahih International
O People, if you should be in doubt
about the Resurrection, then [consider that] indeed, We created you from dust,
then from a sperm-drop, then from a clinging clot, and then from a lump of
flesh, formed and unformed - that We may show you. And We settle in the wombs
whom We will for a specified term, then We bring you out as a child, and then
[We develop you] that you may reach your [time of] maturity. And among you is
he who is taken in [early] death, and among you is he who is returned to the
most decrepit [old] age so that he knows, after [once having] knowledge,
nothing. And you see the earth barren, but when We send down upon it rain, it
quivers and swells and grows [something] of every beautiful kind.
Sahih International
That is because Allah is the Truth and
because He gives life to the dead and because He is over all things competent
Sahih International
And [that they may know] that the Hour
is coming - no doubt about it - and that Allah will resurrect those in the
graves.
Sahih International
And of the people is he who disputes
about Allah without knowledge or guidance or an enlightening book [from Him],
Sahih International
Twisting his neck [in arrogance] to
mislead [people] from the way of Allah . For him in the world is disgrace, and
We will make him taste on the Day of Resurrection the punishment of the Burning
Fire [while it is said],
Sahih International
"That is for what your hands have put
forth and because Allah is not ever unjust to [His] servants."
Sahih International
And of the people is he who worships
Allah on an edge. If he is touched by good, he is reassured by it; but if he is
struck by trial, he turns on his face [to the other direction]. He has lost
[this] world and the Hereafter. That is what is the manifest loss.
Sahih International
He invokes instead of Allah that which
neither harms him nor benefits him. That is what is the extreme error.
Sahih International
He invokes one whose harm is closer than
his benefit - how wretched the protector and how wretched the associate.
Sahih International
Indeed, Allah will admit those who
believe and do righteous deeds to gardens beneath which rivers flow. Indeed,
Allah does what He intends.
Sahih International
Whoever should think that Allah will not
support [Prophet Muhammad] in this world and the Hereafter - let him extend a
rope to the ceiling, then cut off [his breath], and let him see: will his
effort remove that which enrages [him]?
Sahih International
And thus have We sent the Qur'an down as
verses of clear evidence and because Allah guides whom He intends.
Sahih International
Indeed, those who have believed and
those who were Jews and the Sabeans and the Christians and the Magians and
those who associated with Allah - Allah will judge between them on the Day of
Resurrection. Indeed Allah is, over all things, Witness.
Sahih International
Do you not see that to Allah prostrates
whoever is in the heavens and whoever is on the earth and the sun, the moon,
the stars, the mountains, the trees, the moving creatures and many of the
people? But upon many the punishment has been justified. And he whom Allah
humiliates - for him there is no bestower of honor. Indeed, Allah does what He
wills.
Sahih International
These are two adversaries who have
disputed over their Lord. But those who disbelieved will have cut out for them
garments of fire. Poured upon their heads will be scalding water
Sahih International
By which is melted that within their
bellies and [their] skins.
Sahih International
And for [striking] them are maces of
iron.
Sahih International
Every time they want to get out of
Hellfire from anguish, they will be returned to it, and [it will be said],
"Taste the punishment of the Burning Fire!"
Sahih International
Indeed, Allah will admit those who
believe and do righteous deeds to gardens beneath which rivers flow. They will
be adorned therein with bracelets of gold and pearl, and their garments therein
will be silk.
Sahih International
And they had been guided [in worldly
life] to good speech, and they were guided to the path of the Praiseworthy.
Sahih International
Indeed, those who have disbelieved and
avert [people] from the way of Allah and [from] al-Masjid al-Haram, which We
made for the people - equal are the resident therein and one from outside; and
[also] whoever intends [a deed] therein of deviation [in religion] or
wrongdoing - We will make him taste of a painful punishment.
Sahih International
And [mention, O Muhammad], when We
designated for Abraham the site of the House, [saying], "Do not associate
anything with Me and purify My House for those who perform Tawaf and those who
stand [in prayer] and those who bow and prostrate.
Sahih International
And proclaim to the people the Hajj
[pilgrimage]; they will come to you on foot and on every lean camel; they will
come from every distant pass -
Sahih International
That they may witness benefits for
themselves and mention the name of Allah on known days over what He has
provided for them of [sacrificial] animals. So eat of them and feed the
miserable and poor.
Sahih International
Then let them end their untidiness and
fulfill their vows and perform Tawaf around the ancient House."
Sahih International
That [has been commanded], and whoever
honors the sacred ordinances of Allah - it is best for him in the sight of his
Lord. And permitted to you are the grazing livestock, except what is recited to
you. So avoid the uncleanliness of idols and avoid false statement,
Sahih International
Inclining [only] to Allah , not
associating [anything] with Him. And he who associates with Allah - it is as
though he had fallen from the sky and was snatched by the birds or the wind
carried him down into a remote place.
Sahih International
That [is so]. And whoever honors the
symbols of Allah - indeed, it is from the piety of hearts.
Sahih International
For you the animals marked for sacrifice
are benefits for a specified term; then their place of sacrifice is at the
ancient House.
Sahih International
And for all religion We have appointed a
rite [of sacrifice] that they may mention the name of Allah over what He has
provided for them of [sacrificial] animals. For your god is one God, so to Him
submit. And, [O Muhammad], give good tidings to the humble [before their Lord]
Sahih International
Who, when Allah is mentioned, their
hearts are fearful, and [to] the patient over what has afflicted them, and the
establishers of prayer and those who spend from what We have provided them.
Sahih International
And the camels and cattle We have
appointed for you as among the symbols of Allah ; for you therein is good. So
mention the name of Allah upon them when lined up [for sacrifice]; and when
they are [lifeless] on their sides, then eat from them and feed the needy and
the beggar. Thus have We subjected them to you that you may be grateful.
Sahih International
Their meat will not reach Allah , nor
will their blood, but what reaches Him is piety from you. Thus have We
subjected them to you that you may glorify Allah for that [to] which He has
guided you; and give good tidings to the doers of good.
Sahih International
Indeed, Allah defends those who have
believed. Indeed, Allah does not like everyone treacherous and ungrateful.
Sahih International
Permission [to fight] has been given to
those who are being fought, because they were wronged. And indeed, Allah is
competent to give them victory.
Sahih International
[They are] those who have been evicted from
their homes without right - only because they say, "Our Lord is Allah
." And were it not that Allah checks the people, some by means of others,
there would have been demolished monasteries, churches, synagogues, and mosques
in which the name of Allah is much mentioned. And Allah will surely support
those who support Him. Indeed, Allah is Powerful and Exalted in Might.
Sahih International
[And they are] those who, if We give them
authority in the land, establish prayer and give zakah and enjoin what is right
and forbid what is wrong. And to Allah belongs the outcome of [all] matters.
Sahih International
And if they deny you, [O Muhammad] - so,
before them, did the people of Noah and 'Aad and Thamud deny [their prophets],
Sahih International
And the people of Abraham and the people
of Lot
Sahih International
And the inhabitants of Madyan. And Moses
was denied, so I prolonged enjoyment for the disbelievers; then I seized them,
and how [terrible] was My reproach.
Sahih International
And how many a city did We destroy while
it was committing wrong - so it is [now] fallen into ruin - and [how many] an
abandoned well and [how many] a lofty palace.
Sahih International
So have they not traveled through the
earth and have hearts by which to reason and ears by which to hear? For indeed,
it is not eyes that are blinded, but blinded are the hearts which are within
the breasts.
Sahih International
And they urge you to hasten the
punishment. But Allah will never fail in His promise. And indeed, a day with
your Lord is like a thousand years of those which you count.
Sahih International
And for how many a city did I prolong
enjoyment while it was committing wrong. Then I seized it, and to Me is the
[final] destination.
Sahih International
Say, "O people, I am only to you a
clear warner."
Sahih International
And those who have believed and done
righteous deeds - for them is forgiveness and noble provision.
Sahih International
And certainly did We create man from an
extract of clay.
Sahih International
Then We placed him as a sperm-drop in a
firm lodging.
Sahih International
Then We made the sperm-drop into a
clinging clot, and We made the clot into a lump [of flesh], and We made [from]
the lump, bones, and We covered the bones with flesh; then We developed him
into another creation. So blessed is Allah , the best of creators.
Q.S Al'Mu'minun (12-14)Letter to 23 of the Quran is called Al Mu'Minun since the beginning of the section should explain how the properties of the believers who lead their luck in the afterlife and win their souls in the world. Al-Mu'minun name itself is taken from one of the words contained in the first paragraph, which means the people who believe. Surah Al-Mu'Minun consists of 118 verses, and belonged to the Makkan ssurat.
a. Allah swt. created man from an
extract of soil. Allah means. created man comes from a man and a woman, both of
them eat foods that come from plants and animals that also get food from the
soil. Fimakan starch food by both parents we form the sperm and egg cells.
b. Results fertilization becomes a blood clot and subsequently becomes a lump of flesh to the bones wrapped in bacon. after that, God created the limbs and compiled into a creature in the form of a human baby.
c. Semen derived from an extract of soil, also implies that humans will FINALLY back in its original position, ie the ground. Land in question is grave. This means that humans originated from the land, and will again stay meyatu with soil.
Examples Illustrating behavior Surat al-Mu'minun (12-14)b. Results fertilization becomes a blood clot and subsequently becomes a lump of flesh to the bones wrapped in bacon. after that, God created the limbs and compiled into a creature in the form of a human baby.
c. Semen derived from an extract of soil, also implies that humans will FINALLY back in its original position, ie the ground. Land in question is grave. This means that humans originated from the land, and will again stay meyatu with soil.
a. Be not proud, but modest and humble behave according to the origin of the human incidence of cum
b. Devout and obedient to all the commands of God and away from his ban.
c. Be fair, friendly and loving toward all creatures of Allah.
d. Always grateful for all blessings God has given us.
e. Always trying to make prosperity and preserve the environment.
9.
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