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Surah Yaseen Read Pdf

The Surah takes its name from the two letters of the alphabet with which it begins. It is written in English as Yasin, Ya-sin or Yaseen. This Surah has 83 verses. Surah Yaseen (PDF Format).pdf - Download as PDF File .pdf), Text File .txt) or read online. >. JUZ No. 22 Surah No. 36 " Yaasin " Ayat No. to Download Surah Yaseen MP3 ยท >.

The study of Takhrij hadith is a means to conduct those clarified. Search resources of Hadith code about reading Surah Yasin at night is done by using one of Takhrij methods. Searching the quality of hadith is done by analysis of rijal criticism of sanad and analysis of material criticism of matan. Serta masih terbuka untuk ditelusuri ulang baik sumber kodifikasi maupun kualitasnya. Studi Takhrij hadits adalah sarana untuk melakukan kedua penelusuran tersebut.

Glory be to Him who created all the pairs of things that the earth produces, as well as themselves and other things they do not know about. On the last day, the day of reckoning, the nonbelievers will be held accountable for their actions and will be punished accordingly.

This is the straight path. He has led great numbers of you astray. Did you not use your reason? So this is the fire that you were warned against. Enter it today, because you went on ignoring [my commands]. So glory be to Him in whose Hand lies control over all things.

It is to Him that you will all be brought back.

The closing passage is absolute and powerful and carries an essential message of the Qur'an. Notwithstanding this vastness, the solar system occupies a very insignificant part of a huge galaxy. The galaxy which includes our solar system has about 3, million suns in it, and its nearest sun is so distant from our earth that its light takes about four years to reach us.

Surah Yaseen

Then this galaxy also is not the whole universe. According to the investigations made so far, it has been estimated that it is one of about 2,, spiral nebulae, and the nearest nebula is about a million light years away from the earth. As for the farthest celestial bodies which are visible through the modern instruments, their light reaches the earth in about million years. Even now it cannot be claimed that man has seen the whole universe. It is a small part of the Kingdom of God which man has yet been able to observe.

It cannot be predicted how far and deep man will yet be able to see with greater and more efficient means of observation at his disposal. All the information that has been gathered so far about the universe proves that this whole world is made up of the same substance of which our tiny earthly world is made, and the same law is working in the universe which is working in the world of our earth; otherwise it was not at all possible, that man should have made observations of the very distant worlds from the earth, measured their distances and estimated their movements.

Is it not a clear proof of the fact that this whole universe is the creation of One God and the Kingdom of One Ruler? Then from the order and the wisdom and the excellence of workmanship and the deep relationships which are found in the hundreds of thousands of the galaxies and in the millions and billions of the stars and planets revolving in them no sensible person can imagine that all this has come about automatically.

Is it possible that there should be no administrator behind this order and system, no sage behind this wisdom, no designer behind this design and work of art, and no planner behind this planning? As to boarding of the progeny of man in it, it means that although apparently a few companions of the Prophet Noah peace be upon him had boarded it, in reality all human beings who are to be born till Resurrection were boarding it; all the rest of mankind had been drowned in the flood, all later human beings are the children of those who were rescued in the Ark.

This indicates that the first vessel ever to be made in the world was the one made by the Prophet Noah peace be upon him. Before that time man did not know any method of crossing the rivers and the seas. This method was first of all taught by Allah to the Prophet Noah peace be upon him , and when some servants, of Allah were rescued in it from the flood, their future generations started making boats and ships for their sea journeys.

The signs until now were mentioned as arguments for Tauhid. This sign has been mentioned to make man realize that whatever powers he has been given over the forces of nature, have been given him by Allah and are not of his own acquirement. And whatever methods he has discovered of exploiting these forces; have been discovered also through the guidance of Allah and not solely by himself. Man did not have the power and strength to have subdued these great forces by his own power, nor the capability to have discovered the secrets of nature himself and known the methods of taking service from them.

Then he can use and employ the forces over which he has been given control by Allah only till the time that Allah wills them to remain subdued to him. For when Allah wills otherwise the same forces which were serving man turn against him suddenly and he finds himself utterly helpless before them.

The whole human race would have perished in the flood had Allah not taught the method of making the vessel to the Prophet Noah peace be upon him and had his followers not boarded it. Then the scattering of the human race over the whole earth became possible only because the people learned the principles of building vessels from Allah and became able to cross the rivers and oceans. But from that humble beginning till today in spite of making great strides in the art of building huge ships and attaining every possible perfection in the science of navigation, man cannot claim that he has brought the rivers and the oceans fully under his control and power.

This means to show that disbelief has not only blinded their intellect but has destroyed their moral sense, too.

They neither have the right thought about Allah nor do they adopt the right attitude towards the people. They react adversely to every admonition, follow a perverse philosophy in respite of every deviation and immorality and have a ready-made pretense for escape from every good. After Tauhid the other question about which a dispute was raging between the Prophet peace be upon him and the disbelievers was the question of the Hereafter. Rational arguments about this have been given in the end of the discourse.

Here, before giving the arguments, the Hereafter has been depicted with all its horrors so that the people should know that what they are refusing to believe in cannot be averted by their denial, but they have to meet and experience it one day inevitably. The question did not mean that they wanted to know the exact date of the coming of the Hereafter, and if, for instance, they were told that it would take place on such and such a date in such and such a month and year, their doubts would have been removed and they would have believed in it.

Such questions, in fact, were put as a challenge only for the sake of argument. What they meant to say was that there would be no Resurrection whatever, as if to say: You are threatening us with Resurrection without rhyme or reason. That is why in reply it has not been said that Resurrection will take place on such and such a day, but that it shall come and shall be accompanied by such and such horrors.

That is, the Resurrection will not take place piecemeal so that the people may leisurely watch its coming, but it will come all of a sudden when the people will be engaged in their daily business and they will have no idea whatever that the end of the world had approached. There will be a terrible blast and everyone will fall dead at the spot.

Abdullah bin Amr and Abu Hurairah have related a Hadith from the Prophet peace be upon him saying: The people will be walking on the roads as usual, will be downloading and selling in the markets, will be disputing matters in their assemblies, when suddenly the Trumpet shall be sounded. Thereupon the one who was downloading cloth would collapse and he would not have the time to put down the cloth from his hand; the one who was filling a cistern to water his animals would not have the time to water; and the one who was going to eat, would not have the time to lift the morsel to his mouth and Resurrection will take place.

For the explanation of the blowing of the Trumpet, see E. As for the length of the interval between the first blowing of the Trumpet and its second blowing, we have no information. The interval may be of hundreds and thousands of years.

Abu Hurairah has related that the Prophet peace be upon him said: Israfil has put the Trumpet to his mouth and is looking up to the divine Throne, awaiting orders for blowing it. The Trumpet will be blown thrice. On the first blowing, called nafakhat al-faza, everything in the earth and heavens will be struck with terror. On the second blowing, called nafakhat as-Saaq, everyone will fall down dead.

Then, when none shall remain except Allah, the One, the Everlasting, the earth will be changed altogether and will be spread flat and smooth without a crease or wrinkle on it. Then Allah will administer a rebuke to His Creation, whereupon everyone will rise at the spot where he had fallen dead, on the changed earth, and this will happen on the third blowing of the Trumpet called nafakhat al qiyam li-Rabbil-Alamin.

This is supported by several allusions in the Quran also. Ns thereof. That is, at that time they will not realize that they had been dead and had been raised back to life after a long period, but they will be thinking that they had fallen asleep, and had been woken up suddenly by some terrible catastrophe, and were running away from it. Here, it is not clear as to who will give this answer. It may be that they themselves would realize after some time to their horror that it was the same thing of which the Messengers of God used to inform them and they used to belie them.

It may also be that the believers will remove their misunderstanding and tell them that it was not waking up from sleep but the second life after death.

And it may also be that they will understand this from the general conditions prevailing on the Day of Resurrection and the angels might tell them this. This is what Allah will tell the disbelievers and the polytheists, the sinners and the culprits, when they will be presented before Him. To understand this one should remember that the righteous believers will not be withheld in the Plain of Resurrection, but in the very beginning they will be sent to Paradise without accountability, or after a mild reckoning, because their record will be clean.

There will be no need to keep them waiting during the hearing by the Court. Therefore, Allah will tell the culprits, who will be required to render their accounts, in the Plain of Resurrection: Look! This can have two meanings: 1 Get you apart from the righteous believer; for in the world even if you belonged to the same community and the same clan and the same brotherhood, here you have no connection and relationship left with them.

All your parties have been disbanded. All your relations and connections have been severed. Now each of you will be held answerable in your personal capacity for your actions and deeds. Here again Allah has used ibadat worship in the sense of itaat obedience. In this connection, the fine explanation given of it by Imam Razi in his Tafsir Kabir is also noteworthy. He writes: Do not worship Satan means: Do not obey him, the reason being that only falling prostrate before him is not forbidden, but following him and obeying his commands also is forbidden; therefore, itaat obedience is ibadat worship.

After this, the Imam raises the question: If ibadat means itaat, then have the Muslims been commanded to worship the Prophet and the rulers in the verse: Atiullaha wa ati-ur-rasula wa ulil-amri min-kum?

This was nothing but worship of Allah. Obedience of the rulers will be their worship only in cases where they are obeyed in matters in which Allah has not given leave to obey them. Then he writes: If a person comes to you and commands you to do something, you should see whether his command is in accordance with the command of Allah or not. If it is not, Satan is with him; and if you obeyed him in this, you worshiped him and his Satan.

Likewise, if your self urges you to do something, you should see whether it is permissible to do it according to the Sahariah or not. If it is not permissible, your self is Satan itself, or Satan is with it. If you obeyed him, you in fact became guilty of worshiping him. Further on, he writes: But there are different degrees of the worship of Satan. Sometimes it so happens that a man does a work and his limbs and his tongue also join him in this, and his heart also cooperates.

At another time it so happens that a man uses his limbs to do a work but his heart and tongue do not cooperate in this. Some people commit a sin while their heart is disagreeable and their tongue is invoking Allah for forgiveness, and they confess that they are committing an evil. There are other people who commit a crime with a cool mind and express pleasure and satisfaction with the tongue also.

Such people are the worshipers of Satan from outside as well as from inside. Tafsir Kabir, vol. VII, pp. That is, If you had been deprived of reason and you had served your enemy instead of your Lord, you could have the reason to offer an excuse. But you, in fact, had been blessed with reason by Allah and you were using it to advantage in all the affairs of the world, and you had been warned by Allah through the Prophets as well, yet, when you were deceived by your enemy and he succeeded in leading you astray, you could not be excused from the responsibility of your folly.

This command will be given in respect of the stubborn culprits, who will refuse to confess their crimes, will belie the witnesses, and will also not acknowledge the genuineness of their conduct-book. Then will Allah Almighty command: Well, stop your babbling. Just see what your own limbs say about your misdeeds. In this connection, here only the evidence to be given by the hands and the feet has been mentioned.

But at other places it has been said that their eyes and their ears and their tongues, and the very skins of their body, will tell how they had been employed in the world. They should not forget the Day when their own tongues and their own hands and feet will bear testimony to their misdeeds. Surah An-Noor, Ayat 24 Then, when all will have reached there, their ears and their eyes and their very skins will bear witness against them concerning what they had been doing in the world.

Surah HaMim-Sajdah, Ayat The question arises: On the one hand, Allah says: We shall seal their mouths, and on the other hand, in the verse of Surah An-Noor, He says: Their tongues will bear testimony against them. How can these two things be reconciled? The answer is: To seal the mouths means to deprive them of their power of speech. That is, after this they will not be able to say whatever they like with their tongue.

The testimony of their tongues means that their tongues themselves will tell how the wicked people had used them, what blasphemies and lies they had been made to utter, what mischief they had invented and what falsehoods they had been made to say on different occasions. After depicting the scene of Resurrection, the people are being warned to this effect: The Resurrection may seem yet far off to you, but even if you consider seriously your life in this world of which you are so proud, you will see how helpless you are in the powerful grip of Allah.

Your eyes by virtue of whose sight you are carrying out all your obligations in the world can be blinded at one command of Allah. Your legs on whose strength you are showing all this activity can become paralyzed as and when Allah wills.

As long as the powers and capabilities granted by Allah continue to function, you remain lost in the arrogance of your self, but as soon as one of them fails to function, you come to understand how helpless you are. He becomes unable to stand and walk without the help and support of others; he is fed by others; he urinates and defecates in bed; talks childishly and is laughed at by others.

In short, towards the end of life he returns to the same state of weakness with which he had started life in this world. This is a rejoinder to the disbelievers, who slighted the Prophet peace be upon him and his message by branding him a poet when he preached Tauhid and talked of the Hereafter, life-after-death, and Hell and Heaven.

Every living person means: Every person who is capable of thinking and understanding, who is not like a stone, which neither hears nor understands nor moves from its place however rationally and sympathetically one may explain the distinction between the truth and falsehood and give admonition before him.

This does not mean that, God forbid, Allah has a body and He works with the hands like human beings, but it means to impress that Allah has made these things Himself, and none else has any share in the matter of their creation. It is ingratitude to regard a blessing as a gift of someone other than the donor, to be grateful to another for it, and to cherish the hope of receiving it or to seek it from another than the donor.

Likewise, it is also ingratitude that one should use a blessing against the will of the donor. Therefore, a mushrik or a disbeliever or a hypocrite or a sinful person cannot be regarded as a grateful servant of God when he utters words of thankfulness only with the tongue.

The disbelievers of Makkah did not deny that the cattle had been created by Allah; none of them said that the other deities had any hand in their creation. But despite knowing all this when they paid homage to their deities for the blessings granted by Allah, presented offerings before them and prayed to them for more blessings and offered sacrifices for their sake, their verbal gratitude became meaningless.

That is why Allah has regarded them as guilty of ingratitude and thanklessness. That is, the poor false gods themselves are dependent upon their worshipers for their survival and their safety and their needs. But for their multitudes they could not survive as gods even for a day. These people are behaving as their humble servants. They are setting up and decorating their shrines; they carry out propaganda for them; they fight and quarrel with others for their sake.

Then only are they recognized as gods. They are not the real God, Who, whether someone recognizes Him or not, is ruling over the whole universe by His own might and authority. The address is to the Prophet peace be upon him. Here the allusion is to the campaign of vilification which the chiefs of the disbelievers of Makkah were carrying on against him. Knowledge that he has acquired and spread. Leaving pious children behind.

Leaving behind a copy of the Qur'an. Building an inn for travellers to use for free. Digging a well or any other water source. Spending in charity while healthy and in sickness.

On the other hand, Whoever initiates something evil in Islam will accrue the sin for it, as well as the sins of all those who emulate his act, without diminishing their sin in the least. And put forward to them a similitude; the story of the dwellers of the town, when there came to them Messengers. Allah sent to him three Messengers, whose names were Saadiq, Saduq and Shalum, and he disbelieved in them.

Nevertheless, according to the majority of writers, this city is Antaakia. In the eighth and eleventh chapters of the book of Deed in the Bible, a story similar to this story, is narrated with some difference , of this city โ€” Antaakia. But Allamah ibn Kathir rahmatullahi alaihi has raised some objections to it under the light of historical facts and the context of the Qur'an.

If they are correct then some other city shall be taken. Allah knows best! Many commentators advance various speculations as to the "identity" of the town and the apostles.

Since, however, the story is clearly described as a parable, it must be understood as a parable and not as a historical narrative. The names of the messengers also cannot be verified, nor can it be said with certainty that they were the direct Messengers of Allah, or they were the envoys of some Prophet and they were ordered by Allah through that Prophet to go as his vicegerents to that city. Perhaps they had been raised before Prophet Esaa alaihis salaam. When we first sent to them TWO Messengers, they belied them both, so We reinforced them with a third, and they said: We have been sent to you as Messengers".

The first time two messengers were sent, then for their support, the third was sent. They jointly said. We are sent by Allah. So whatever we say, think it to be the Message of Allah. They people of the town said: The people of this town said: In what way are you superior to us? You are merely humans like ourselves.

Allah has not revealed anything to you. You are lying. Leave us and do not take the name of Allah unnecessarily. He has not sent down anything.

All three of you have conspired to make a lie and assigned it to Allah. They Messengers said: The Messengers said: Will He go on confirming the liars by His actions? This is not possible. This is why He is confirming our actions. He knows what is in the heavens and on earth. Surah Al-Ankaboot: These Messengers said that all we have to do is to convey to you the Message, with which we have been sent; if you obey, then happiness will be yours in this world and the Hereafter; and if you do not respond, you will soon know the consequences of that.

We have performed our duty. We have delivered to you the Message of Allah very clearly, reasonably and impressively. Now, after the accomplishment of argument, you yourselves only can think of what should be the result of disbelieving and envying. They people said: Perhaps due to the misfortune of the denial of the Messengers , the punishment of unbelief, enmity, famine etc.

Or differences arose among themselves at the instructions of the messengers; some accepted and some rejected. This situation they called inauspicious. They said: This is all due to your evil omen. Otherwise, before your preaching, we were normally living a life of peace and comfort. Change your manners and give up your sermons, or else we will stone you with great pains and tortures.

Is it because you are reminded of the Truth? Nay, but you are a people transgressing all bounds". The Messengers answered: If you had accepted the truth and righteousness altogether, the disastrous differences would have not arisen among you, nor would you have been visited by such calamities.

It means the causes and factors of inauspiciousness are there in your own souls.

Then why are you casting your misfortune upon us and giving the threats of murder? Only because you were made to listen to the good advice and differentiate between the good and the bad? The fact is that you are going out of the limits of reason.

You neither talk of reason, nor understand with wisdom. Be informed!

Verily, their evil omens are with Allah. And the people of Saalih said: And Allah said: And there came running from the farthest part of the town, a man, saying: Obey the Messengers; When the people of the town rejected the message of the messengers, then Allah here says: Follow the messengers. He was absorbed in Allah's worship living at the other bank of the city and earned his livelihood by lawful means.

His natural righteousness did not let him keep silent.

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Hearing the story he at once came running to support the messengers and advise the rejecters, lest the disbelievers should accomplish their threats. This shows that the effect of the voice of the messengers had reached the remote corners of the city. They said, his name was Habib, and he used to work with ropes. He was a sickly man who suffered from leprosy, and he was very charitable, giving half of his earnings in charity, and his Fitrah natural inclination was sound.

This righteous man said to his people: They have brought His message. Their morals, deeds, habits and manners are all correct. They wish your welfare without greed. They seek not return of any kind. Then why should such sincere and devoted servants not be followed, and why should the message given through them not be accepted?

This was an indirect rehearsal unto those people i. He continued: Nay, all of you will have to go back to Him. Making reference to himself, the man urged them to worship Allah. Do you know what Allah's Right upon His servants is? Do you know what their right upon Him is? Sahih Al-Bukhari: Kitab-ut-Tawheed, Hadith Since the people were Polytheists Mushrikoon , he addressed them further by saying: If I were to take others as gods, I would then surely be in manifest deviation.

The Prophet Sallallahu Alayhi Wasallam said: What a clear error it is to leave aside such a Powerful and Merciful Allah, and adore things as cannot deliver you from any affliction sent by Allah, either by their power or by their intercession. These gods whom you worship instead of Allah possess no power whatsoever. He then declared his faith saying: He therefore made them aware of the following facts: All should listen to this declaration. It is rehearsed unto the messengers so that they might be witness before Allah; and to the nation so that they might be impressed by the proclamation; or at least the world might come to observe the great courage and power of the Imaan of a true Believer.

It was said to him when the disbelievers killed him: He said: It is said that his people killed him pitilessly. As soon as he was martyred he received the order, "Enter Paradise" as it is proved in the Ahaadith about the souls of the Martyrs that they enter Paradise before the Resurrection.

The fact that this person was instructed to enter Jannah shows that he was from that fortunate group of people who will enter Jannah without reckoning and will not even be required to wait for Qiyaamah. Therefore, he wished his people well after experiencing the bliss of being honoured in the grave. That my Lord Allah has forgiven me, and made me of the honoured ones".

The people showed enmity and they killed him. But he, entering the Paradise, did not banish the idea of his people's welfare that if they had known the honour, reward and kindness which Allah gave him and his real position and condition in that world, all would have believed. Allah said to him: When he saw the reward, he said: When he saw with his own eyes how Allah had honoured him, he said: This was also recorded by Ibn Abi Hatim. May Allah have mercy on him and be pleased with him, for he was so keen that his people should be guided.

This is because he loved his people and respected his ancestral traditions as far as they were good, but had no hesitation in accepting the new Light when it came to him. All his past sins were forgiven and he was raised to dignity and honour in the Kingdom of Heaven.

And We sent not against his people after him a host from heaven, nor do We send such a thing. It was but one shout and behold! They all were silent dead-destroyed. The matter was much simpler than this. A single mighty blast either in the form of an earthquake, or a great violent wind, or even a loud scream of an angel is sufficient in this case. After him, his people were destroyed in the punishment of Kufr, Zulm and disbelief of the Messengers. And for this destruction, no special arrangement was made to bring down some huge host of angels from heaven, nor is it the law of Allah the Most High to send big hosts and armies for the annihilation of nations.

Only a rebuke is sufficient to extinguish most ruthless tyrants and claimants. As such this people met the same fate and only the cry of an Angel became the cause of their sudden annihilation, and no army of angels was required to destroy them. Referring to this, Allah here says: It was only a single scream after which they were suddenly extinguished. However, there are occasions like the battle of Badr when Allah dispatched an army of angels to deal with the Kuffaar.

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This epic was to be a lesson for humanity until Qiyaamah. Allah does not require troops and an elaborate arsenal to destroy people. Allah can do anything by merely intending it, but He destroyed them by means of a scream for a reason known to Him. Whereas these people were once brimming with pride and arrogance, they now lay dead like an extinguished fire, with no trace but ashes. This is how Allah destroyed that tyrant king, and destroyed the people of Antioch. They disappeared from the face of the earth, leaving no trace behind them.

Alas for mankind! There never came a Messenger to them but they used to mock at him. An expression like this is normally used when a person regrets the loss of something worthwhile. This is merely an expression people use, but Allah is free of anguish and remorse.

Most human beings choose to remain deaf to the call of Truth, and thus condemn themselves to spiritual death. Ignorant men mock at Allah's messengers, or anyone who takes Religion seriously. But they do not reflect that such levity reacts on their own selves. Their own lives are ruined and they cease to count. If they study history, they will see that countless generations were destroyed before them because they did not take Truth seriously and undermined the very basis of their individual and collective existence.

Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them. It means that they see and they hear that many generations before have been destroyed for mockery of the Messengers and Prophets, and as such their names and traces do not survive today.

No generation is ever turned back here. All were ground levelled in the millstone of chastisement, equally. Even seeing this fact, they do not receive any lesson. Whenever some new Messenger comes, they resort to the same old mockery which was the habit of the Unbelievers.

Thus, the downfall and utter disappearance of past societies and civilizations is here linked to their spiritual frivolity and consequent moral failure. A further lesson to be drawn from this parable is the implied conclusion that the majority of people in every society, at all times our own included , refuse to be guided by moral considerations, regarding them as opposed to their conventional mode of life and their pursuit of materialistic values โ€” so much so that "never has a Messenger come to them without their mocking him".

Then he stayed in Makkah for thirteen years, and then was ordered to migrate, and he migrated to Al-Madinah and stayed there for ten years and then passed away. I came to the Prophet Sallallahu Alayhi Wasallam while he was leaning against his sheet cloak in the shade of the Ka'bah.

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We were suffering greatly from the pagans in those days. I said to him , "Will you invoke Allah to help us? A saw might be put over the parting of his head which would be split into two parts, yet all that would never make him abandon his religion.

Allah will surely complete this religion i. Abu Bakr came and caught him by his shoulder and pushed him away from the Prophet Sallallahu Alayhi Wasallam and said: Abu Jahl and some Quraishi men sent somebody to bring the abdominal contents of a she-camel which had been slaughtered some where in Makkah, and when he brought them, they put them over the Prophet Sallallahu Alayhi Wasallam.

Then Fatimah i. Destroy the pagans of Quraish; 0 Allah! Destroy Quraish; 0 Allah! The narrator, 'Abdullah added: The Prophet Sallallahu Alayhi Wasallam replied: So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath Tha'alib where l lifted my head towards the sky to see a cloud shading me unexpectedly.

I looked up and saw Gabriel in it. He called me saying: Sallallahu Alayhi Wasallam. Order what you wish. If you like, I will let Al-Akhshabain, i. And surely, all, everyone of them will be brought before Us. This means that after the punishment of this world, the punishment of the Hereafter is additional.

Do not understand that, when after annihilation you do not come back, the story is finished. Nay, but you shall all go unto the presence of Allah, where all the criminals without exception shall be brought, seized. And a sign for them, is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof. The earth, to all intents and purposes, is dead in winter, but Allah revives it in spring and summer. We revive it and extract grains from it, which you eat.

Thereafter, the crops begin to flourish, providing food for thousands of men and animals. And We have made therein gardens of date-palms and grapes, and We have caused springs of water to gush forth therein. Date-palms and grapes stand as symbols of fruit trees of all kinds. Grain is mentioned in the previous verse and fruit is mentioned here. All that is necessary for food is produced from what looks like inert soil, fertilised by rain and springs.

Here is a wonderful evidence of the Artistry and Providence of Allah. So that they may eat of the fruits thereof, and their hands made it not. Will they not then give thanks?

When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, mentioning the different types and kinds of fruits, and then Allah says: This was the view of Abdullah Ibn Abbas and Qatadah. Allah then says: Will they not then give thanks for the innumerable blessings that He has bestowed upon them?

To expel any doubts about how they will be brought to life after death, they are made to understand by this example that the land lies dry and dead, then Allah quickens it that it begins to bloom in no time.

How many kind of fruit and grain grow in gardens and fields, and you utilize them all. Likewise, understand that the spirit shall be breathed in the dead bodies. However, the dead land is a sign for them. If they think and observe it they can easily understand the Rising after death, the Divine Unity and Glory and His reward and benefaction.

It is only Allah Who makes them sprout, grow and flourish. This demands that man be grateful to Allah. Their hands have no such power as to create a grain, or a vine, or date- palm. To fructify the labour and struggle done in setting up a garden and looking after it, is absolutely in the control of His Power alone.

And if observed deeply, the work which is apparently done by human hands is also really done by the powers given by Allah, and by His will and intention. Therefore from every viewpoint and from all angles, to give Him thanks and recognize His benefactions became obligatory on all mankind. In the above verse the aspect of warning was apparent i. And they should also note that when Allah revives the land materially which was lying in a dead state, He can also revive a nation spiritually lying in a dead condition for a long time.

Glory be to Him Who has created all the pair of that what the earth produces, as well as of their own human kind male and female , and of that which they know not. This means that in vegetations, in human beings, and in other creatures, whom they know not fully, Allah has created pairs, either from the viewpoint of contrast as man and woman, male and female, sweet and sour, white and black, day and night, light and darkness, or by way of resemblance as colours of the same kind, fruits of the same taste, two animals of the same form and shape etc.

However, there is no creature among the creatures that has no comparison or contrast. It is Allah Who has neither any comparison, nor any contrast, because comparison and contrast is found in those things which have some common features. But there is no common feature between the Creator and the created beings. The mention of "that of which they have no knowledge" evidently relates to things or phenomena not yet understood by man. And a sign for them is the night, We withdraw from it the day, and behold, they are in darkness.

After discussing earthly phenomenon, Allah proceeds to discuss heavenly bodies. Likewise, understand that the sheet of day is covering the night. When this sheet of light is stripped, the people go into darkness. Afterwards again comes the sun at its appointed time and fixed velocity and enlightens everything. Likewise, we must understand by the analogy of the rotations of the earth causing days and nights that in the same way Allah can revive the whole world after making it die.

And no doubt He is the only Allah worthy of worship in Whose Hand lies the Reign of revolutions whereby we receive manifold benefits. Moreover, is it difficult for the All-Mighty who changes the night from the day, to eradicate the shadows of ignorance from the world by the sun of Prophethood?

But like the setting and rising of night and day, and the sun and the moon, every work is done at its time. The Day or the Light is the positive thing.

The Night or the Darkness is relatively negative. If Allah withdraws the real positive thing, which filled the void, nothing is left but the void. These few verses deal with the Signs or Symbols โ€” things in the physical world around us, from which we can learn the deepest spiritual truths if we earnestly apply ourselves to them. And the sun runs on its fixed course for a term decreed. Allah has created it so perfectly, that it cannot shift an inch from its designated orbit in space.

During the summer months, the position of the sun on the horizon is different and this position changes during the winter months. This does not vary over the years. The manner of movement and the path of the sun is fixed. It goes on it, it cannot budge an inch or a second from it. It is always busy in the work to which it is appointed or with which it is charged. It is never resting. It passes by all those stations which comes in its course of the daily rotations and annual revolutions, till at last it reaches its resting-place last resort near before Qiyaamah, when it would be ordered to come back from that place where it had set i.

This is the time when the door of repentance shall be closed, as described in Authentic Ahaadith. The thing is that all this system of its rising and setting is established by that All-Mighty and All-Knowing Being whose administration cannot be broken by anyone, nor anyone can criticize His Wisdom and Prudence.

He may change it by Himself whenever and however He wills, no one can force Him to do anything. However, the truth of the matter is contained in the following authentic Ahaadith of our beloved Prophet Sallallahu Alayhi Wasallam. There following are some Ahaadith quoted in connection with the interpretation of this verse in which it is mentioned that the sun perform SAJDAH under the Throne of Allah. A few of them are quoted below: The Prophet Sallallahu Alayhi Wasallam said.

Do you know where the sun sets? And that is the decree of All-Mighty, the All-Knowing. Surah Yaseen: He said, "Its course is underneath 'Allah's Throne. He Sallallahu Alayhi Wasallam said: And that is the interpretation of the Statement of Allah: It must be noted that nothing can be allowed to overrule a statement of the Prophet reported in the authentic Ahaadith. It should also be noted that the possibility exists that this period of prostration is so brief and inconspicuous that even instruments cannot detect it.

It will be an act of kufr to refute the fact that the sun moves, because the Qur'an establishes this fact. It is not a sphere as many astronomers claim. Rather it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its orbit at the opposite point to its zenith, at midnight, it is in its furthest position from the Throne.

It is possible that at that point it prostrates and asks for permission to rise, as mentioned in the Ahaadith above. So the sun prostrates in a real sense, as is suited to the sun, but how does it prostrate to Allah beneath the Throne? Allah knows best how this prostration happens. The apparent meaning of the Hadith proves that what this prostration means is not just simply submission to the command of Allah and obedience to Him.

Indeed, it is submission, humility, and surrender by prostrating in the real sense, but we do not understand how it happens. Similarly it is said that the moon, the trees, the animals, and all other entities prostrate in a manner that suits them.

What the believer should do is not to let the fact that he does not know how some entities prostrate prevent him from believing in this prostration; rather he must believe in what Allah has told him about other entities prostrating to Him.

And the moon, We have measured for it mansions to traverse till it returns like the old dried curved date stalk. Unlike the sun, the moon does not remain the same. Every day it seems to decrease and increase. Allah has determined twenty eight stations for the moon.

It crosses them under a set system by degrees. In the previous verses first the day and night were described, then the sun was mentioned determining the years and harvests. Now the moon is described with which the lunar months are attached. The sun and the moon seem to meet each other at the end of the lunar month, the moon disappears, and when it advances it becomes visible.

Then by stations it goes on increasing and on the 14th night it becomes full, then it begins to decrease, and at last it finally comes to the previous condition and becomes like the old palm bough, gloomy and curved. The waxing and waning of the moon takes place with great precision and at the beginning and end of each lunar month, it appears withered like a dry branch of a date palm. It is not for the sun to overtake the moon, nor does the night outstrip the day.

They all float, each in an orbit. Emphasising the clockwork precision of the sun and moon, Allah says: Allah has prescribed certain periods when the night and day vary, which neither has the ability to contravene. The sun rules in the day and the moon rules in the night. It cannot be that the sun may subdue the moon when it is scattering its light i. These spheroids cannot fail to distribute their lights which are fixed for the various lands and continents.

Every planet is moving on its ordained orbit. No planet or star can budge an inch from its appointed way, and despite the fast velocity and the open space they do not clash together, neither do they recede nor precede the fixed estimation. Is it not a clear sign of this reality that all these machines and their parts are working under the Sovereign Administration of a Great Planner? Then will that Supreme Being Who changes and revolve the earth, the sun and the moon, be helpless to annihilate and revive you?

Allah forbid! Surah Al-Qiyaamah: So, if you see them i.

On the day of a solar eclipse, Allah's Messenger Sallallahu Alayhi Wasallam stood up to offer the eclipse prayer. He recited Takbir, recited a long recitation of Holy Verses , bowed a long bowing, and then he raised his head saying, "Allah hears him who praises Him". Then he stayed standing, recited a long recitation again, but shorter than the former, bowed a long bowing, but shorter than the first, performed a long Prostration and then performed the second Rak'ah in the same way as he had done the first.

By the time he had finished his prayer with Tasleem, the solar eclipse had cleared. Then he addressed the people referring to the solar and lunar eclipses saying, "These are two signs amongst the Signs of Allah, and they do not eclipse because of anyone's death or life.

So, if you see them, hasten for the Prayer. And a Sign for them is that We bore their offspring in the laden-ship of Noah. And We have created for them of the like thereunto, so on them they mount. We said: Allah has inspired man to build ships and other marine vessels afterwards which are invaluable. Without them it would have been impossible for man to reach other continents, let alone transport goods across the oceans. Then like the sample of the boat, other boats and ships were made upon which you ride and travel.

Or it means that other means of transport like the boat of Noah were created e. And He creates such things about which you have no knowledge. And if We will, We shall drown them, and there will be no shout to hear their cry for help - helper for them, nor will they be saved. Were it not that Allah gives man the intelligence and ingenuity to construct and manage sea-craft and air-craft, the natural laws of gravity would lead to the destruction of anyone who attempted to pass through sea or air.

It is the Mercy and Grace of Allah that saves him. Allah here adds that only He can protect people when they travel. Unless it be a Mercy from Us, and as an enjoyment for a while. Allah may rescue them if the time for their death has not yet arrived. They will then live on until their time elapses. Just imagine how this man, a small creature of bones, crosses the dreadful seas and vast oceans by means of boats and ships, where tremendous ships are nothing but like small straws.

If Allah wills to drown them in high sea then who can save them and who is there to listen to their cry? But it is His Mercy and Kindness that He does not drown all the sea carriages, because His Mercy and Wisdom demands that for a fixed time the business of this world should carry on. Many men do not understand these signs, nor do they appreciate His favours.

And when it is said to them: Man should consider and beware of the consequences of his past, and guard against the consequences in his future. The present is only a fleeting moment poised between the past and the future, and is gone even while it is being mentioned or thought about. Man should review his whole life and prepare for the Hereafter. If he does so, Allah is Merciful. He will forgive, and give strength for a better and higher life in the future. But this kind of teaching does not suit those steeped in this material worldly life.

They are bored, and turn away from it, to their own loss. And never came an Ayah proof, evidence, sign, revelation from among the Ayaat proofs, evidences, signs, revelations of their Lord to them, but they turned away from it. Consequently when it is said to them to save themselves from the punishment of the Hereafter and from the misfortune of their misdeeds, they give no ear to the advice, always turning away from the commandment of Allah.

To selfish men, the good men may make an appeal, and say: Allah has given you wealth, or influence, or knowledge, or talent. Why not spend some of it in charity, i. They are too full of themselves to have a corner in their hearts for others. The feeding of the poor and needy is an act of virtue and reward to them also, but when this fact is said to them by the Prophets and believers, they deny it with rudeness and mockery, saying that when Allah has not fed them why should they feed them and that they did not want to do anything against the Will of Allah.

Just imagine, isn't it the limit of folly and impudence? Is it the only form of giving provision to anyone that Allah should put the provision directly on his hand. If providing for the poor through other means is also by His Will, how have you decided that Allah does not desire to feed them?

It is but a test from Him that He has appointed the rich to help the poor and through them He has managed to provide them the provision. One who fails in this test he should lament at his misfortune and wretchedness. This clause may be the supplement of the word of the Disbelievers i. It is your manifest error. This verse proves that even the Kuffaar accepted the fact that Allah is their Sustainer. Some of the Capitalists also give the same reason when it is said to them that they should ameliorate the condition of the workers by giving them the financial facilities and economic privileges.

They say: This absurd assertion of the Capitalists has created a great hatred among the labouring class, with the result that they begin to admire the philosophy of Communism, and thus abandon the philosophy of Religion itself.

This approach of the capitalist is against the spirit of Islam. Islam never wants that a sect of the poor people should be left in the state of destitution and subjected to sub-human existence. When Islam encourages feed the poor and needy, how can it forbid giving full recompense and legitimate wages to the labouring class?

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