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Sofware islamic :Arabic pad
Writing Arabic with non Arabic windows or keyboard can be a frustrating jobs. But with Arabic Pad, this can be done easily.Arabic Pad is a simple editor like notepad, but designed to write Arabic [Unicode] text , especially for Non Windows Arabic. I hope that with this program write Arabic is more easily, by customizing the keyboard key so it’s close to the Arabic letter sound.
Setting your Computer (Windows 2000/XP)
Before you can using this program you must set your regional setting by add Supplemental language Support (right-to-left languages). If after run this program and the text doesn’t work correctly, the text were left aligned or the text were broken, then you must do the following step:
- Open Control Panel
- Select Regional and Language Options
- select Languages tab
- And check the options “Install files for complex script and right-to-left (Including Thai)” and click Apply.
- Insert the Windows CD Installer and locate the correct path requested.
- Follow the next step until the computer ask for restart, so restart.
If the above step still doesn’t work, maybe you have to install Universal Font. For Microsoft Office user, you can add Universal Font from the Installation CD. Follow this step :
- Open Control Panel
- Select Add or Remove Programs
- Select Microsoft Office and click Change
- Select Add of Remove Features click Next
- In the next step, check the “Choose Advanced Customization of Applications” and click Next
- From the tree view, Select: Office Shared Features > International Support > Universal Font (click/select and choose Run from my Computer from the drop down menu)
- Click Update
Character Map
| Main Arabic Letters | |||||||
| Arabic | Key | Arabic | Key | Arabic | Key | ||
|---|---|---|---|---|---|---|---|
| ا | a | ز | z | ق | q | ||
| ب | b | س | s | ك | k | ||
| ت | t | ش | S | ل | l | ||
| ث | Z | ص | c | م | m | ||
| ج | j | ض | C | ن | n | ||
| ح | h | ط | p | و | w | ||
| خ | K | ظ | P | ه | h | ||
| د | d | ع | ‘ | ء | x | ||
| ذ | D | غ | g | ى | Y | ||
| ر | r | ف | f | ي | y | ||
| Arabic | Key | Arabic | Key | Arabic | Key | ||
|---|---|---|---|---|---|---|---|
| أ | E | ؤ | W | ة | T | ||
| إ | I | ئ | O |
| Harokat | |||||||
| Arabic | Key | Arabic | Key | Arabic | Key | ||
|---|---|---|---|---|---|---|---|
| Fatha َ | e | Fathatan ً | ee | Sukun ْ | o | ||
| Kasra ِ | i | Kasratan ٍ | ii | ٓ | ~ | ||
| Dhomma ُ | u | Dhammatan ٌ | uu | Hamza above ٔ | < | ||
| Inverted Dhamma ٗ | U | Shadda ّ | v | Hamza below ٕ | > | ||
| Superscript Alif ٰ | A | Subscript Alif ٖ | II | ||||
| Additional for JAWI | |||||||
| Arabic | Key | Arabic | Key | Arabic | Key | ||
|---|---|---|---|---|---|---|---|
| چ | J | ڤ | F | ۏ | V | ||
| ڠ | G | ڬ | X | ڽ | N | ||
For other text such as number ( 0 ..9 ), comma (,), dot (.), semicolon (;), Question mark(?), Percent sign(%), five pointed star (*), and underscore ( _ ) just equal with normal alphabet.
License
Arabic Pad was release as freeware. This software is provided ‘as-is’, without any express or implied warranty. In no event will the authors be held liable for any damages arising from the use of this software. Permission is granted to anyone to use, copy, distribute this software in any form freely except for commercial purpose.
History
Version 1.4 Sunday, July 03 2011
- Some bugs when editing arabic and typing harakat were fixed
- Fixed for Fathatan, dhommatan and Kasratan
- Fixed double paste when using Ctrl+V
- Fixed for alif + mad harakat above
- Added new harakat : Inverted Dhamma, Subscript Alif
- New help file (Arabic Pad Guide), now using html format
Version 1.03 Monday, September 10 2007
- Add Arabic JAWI character ( used in Malaysia ) Cha, Nga, Pa, Gaf, Va and Nya ( req by Muhammad Zulkhibri Bin Musa)
Version 1.02 Tuesday, May 29 2007
- Add more character such as : comma, semicolon, question mark, percent sign, five pointed star, underscore ( to extend the character ), alif with hamza above or bellow, ya with hamza above, waw with hamza above.
Version 1.01 Monday, May 28 2007
- Fixed problem when load big files.
- Icon disappeared
Version 1.00 Friday, May 25 2007
- Initial Release
Download Arabic Pad
To download Arabic Pad ( 43 KB), select one of this download location :
- Arabic Pad 1.4 (box.net)
- Arabic Pad 1.4 (mediafire.com)
- Arabic Pad 1.4 (4shared.com)
- Arabic Pad 1.4 (jumbofiles.com)
software islamic Shollu 3.08.02
Shollu is an Islamic software that have main purpose to give warning, message or information to the user if prayer time is almost arrived in few minutes or is already arrived. So Moslem can prepare him self to get ready for pray. As Allah has already say in the Noble Quran, which meaning is:
“Verily, As-Salat ( the prayer) is enjoined on the believers on fixed hours” ( An-Nisa : 103)
Different with version 2.15 and bellow that only support Indonesian cities, since version 3.00 Shollu, Islamic prayer times also support international place, because shollu v3.00 using Latitude, Longitude, Altitude, time zone and others parameter.
License
Shollu is a freeware ( you are free to use and distribute ). For details about license please look on the license.
Key Features
- Small executable size.
- Support for multi language, except for Unicode.
- Time format between HH:mm:ss or HH:mm
- New Skin, there are about 40 nice skin
- Support many cities in the world, included about 2.341 locations major cities in the world and also 400 Indonesian cities. If you need other locations you can download separated file that cover about 200 countries with more than 5 million places.
- Time calculation based on Latitude, Longitude, Altitude, Time zone and others.
- Automatic information message before, on and after prayer times.
- Message for Friday prayer
- Ability to show message from audio-video file for adzan ( mp3,wav,mid,midi,rmi or video like avi, mpg, asf etc, depend on your computer ).
- Task Scheduler which have features :
- Standard message with Information, Error, Warning and Question Icon.
- Run another program or application (type : command )
- Shutdown and Hibernate PC ( hibernate for win 2000/XP only)
- Frequently : daily, weekly, monthly, only once ( yearly ) and when the program start.
- Easy edit the task file ( task.dat )
- Show message with scrolling text
- Conversion date between Hijri (Islamic calendar) and Gregorian.
- Show information about prayer today times at specific duration time.
- Create a prayer times table :
- Time format between HH:mm:ss or HH:mm
- Select custom date
- Format HTML, csv and tsv
- Show Date in Hijri (Islamic calendar) and Gregorian
- Customize color.
Screenshot
Download Shollu
You can download Shollu (Islamic prayer times for moslem) from here:
- Shollu 3.08.2 ( on JumboFiles.com)
- Shollu 3.08.2 (from DropBox)
- Shollu 3.08.2 (on 4Shared.com)
- Shollu 3.08.2 (on SkyDrive)
- Shollu 3.08.2 (on CNET)
- Shollu 3.08.2 (on Softpedia.com)
MP3 QS MUHAMMAD WITH TRANSLATION INDONESIAN
Surat Muhammad (Arabic: سورة محمد Muḥammad) is the 47th sura of the Qur'an with 38 ayat. The surah orders believers to obey Muhammad and not to reject any part of what he has revealed, as well as to "smite" and "subdue" the "unbelievers" in battle.[Qur'an 47:4]. This is often used against Muslims to describe their religion as violent, but it cannot be taken out of context[1][2][3]; the verse refers to the Battle of Badr, where the Meccans were gathering an army to attack Medina. This verse simply commanded the Muslims to defend themselves from this threat, and is not applicable in modern times[4]. However, although Islam maintains peace and orders its followers to treat all peoples with the due respect reserved for God's creations, this surah explicitly states in verse 7, "Oh you who believe! If you make God victorious, then He will make you victorious and make your foothold firm." The mandate is quite clear: the believer must strive to do good works in God's name alone for that is his/her purpose on this Earth, in turn God will provide everything for the believer to ensure that his/her good works continue. These "good works" must be actions that are commanded by God, namely being charitable and generous; seeking justice and equality; and being in a state of continual repentance and mindfulness of the Creator. These "good works" will not be accepted if they are innovations—basically actions otherwise not prescribed in the Qur'an and Sunnah. MP3 QS AL AHQAF WITH TRANSLATION INDONESIAN
Surat Al-Ahqaf (Arabic: سورة الأحقاف ) (The Wind-curved Sandhills, The Dunes) is the 46th sura of the Qur'an with 35 ayat. Prophet is ordained to relate to the people of Quraish not to worship other gods, but only Allah, the One and Only: (20) And remember (Hûd), brother of 'Ad, when he warned his people in Al-Ahqâf…: "Worship none but Allâh; truly, I fear for you the torment of a mighty Day” --- when they disobeyed and did not listen to the Messenger (brother of Ad) everything was destroyed. Allah says in (25) : “…Thus do We recompense the people who are Mujrimeen (guilty)!”
MP3 QS AL JATHIYA WITH TRANSLATION INDONESIAN
Surat Al-Jathiya (Arabic: سورة الجاثية) (Crouching) is the 45th sura of the Qur'an with 37 ayat.
MP3 QS AD DUKHAN WITH TRANSLATION INDONESIAN
Surat Ad-Dukhan (Arabic: سورة الدخان ) (Smoke) is the 44th sura of the Qur'an with 59 ayat. SummaryThis Surat begins by glorifying Allah's power. It contains a prophetic description of a day, described as occurring before the Day of Judgment, in which the sky fills with a great smoke. The smoke is prophesied to cause enough chaos that people will cry out to Allah for reprieve. It also states that Allah destroys disbelieving nations, as he did to the ancient indonesians. Verses 43-46 describe Jahannam. In verses 51-57, Allah describes Jannah and promises Houris to men who lived in piety. إِسْتَبْرَقٍ Fallacy about its origin Depiction of the life of Paradise, in the Grand Qur’aan, is in such words and description that we can perceive it as if we are watching a video recording. Few scenes are of social gatherings and parties amongst family friends along with wives and youngster sons and grandsons. On such occasions, people tend to wear costly and beautiful dress. يَلْبَسُونَ مِن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَقَابِلِينَ they people wear garments, green coloured made from natural yarn of fine silk, and lightening effect producing cloth [brocade], while they meet and confront each other [in celebrating parties]. [44:53] َإِسْتَبْرَقٍ This is one of few words of Grand Qur'aan which is considered by some as a borrowed word from Persian. This word refers to a peculiar cloth "Brocade" which was neither conceived nor produced by Persia. Its idea was conceived and cloth manufactured by the Chinese who exported and introduced it to Arabia. Therefore, the presumption of its being a borrowed word from Persia seems ridiculous, on face value. Language is a medium to transmit and convey knowledge and perceptions from one mind to another mind. This transfer and transportation can be possible and could be termed as the best only if the listener and reader could infer and perceive exactly what was in the mind and heart of the first person. The language comprises of words. Therefore, for the exact transfer of knowledge and perception from one mind to another mind the words must have distinct and predefined meanings conveying a specific perception. The words must make two things distinct from each other to earn eloquence to the language. A noun, in any language, refers and indicates a thing, object, state etc. It gives us a perception about the apparent physical features and dimensions of the object whereby we may also perceive some other information known and related to it. A word in fact verbally mirrors the static image of physical realities relating to that object or phenomenon. We can also say that a word is in fact the transformation of a physical reality to sound articulated in a peculiar way. However, majority of the nouns of non-Arabic languages do not depict and convey abstract or hidden realities inherent in those objects and at times even may lack to mirror physical fact satisfactorily. However, in Arabic, all words emanate from a Root-source, which is, but three or four consonants of the language arranged in a peculiar sequence. Each Root of Arabic is unique and distinct and enfolds in it a peculiar and distinct perception and meanings. The most strange and highly scientific aspect of the Roots of Arabic language is that they enfold all physical/scientific realities and facts relating to both matter and life. The words will always contain and reflect the basic perception of its mother i.e. Root wherever and in whatever context they find mention The idea/thought or "verbal specification" of anything precedes the physical emergence and actualization of that thing. The created object in fact physically mirrors that thought-conception. The word assigned to describe the object is eloquent and succinct only if it portrays the thought-conception, which caused that object to take existence. The Arabic noun إِسْتَبْرَقٌ names and leads towards a fabric, which is obviously a physical object and NOT an abstract thought or concept. It refers to fabric, which finds named in English as "Brocade". It denotes, "a heavy fabric with a raised design and as a transitive verb denotes weave a fabric with raised design". [Dictionary, Encyclopedia Encarta]. The online Wikipedia says; "The name, related to the same root as the word "broccoli", comes from Italian broccato meaning "embossed cloth," originally past participle of the verb broccare "to stud, set with nails," from brocco, "small nail," from Latin broccus, "projecting, pointed." The best course to arrive at the true origin of the word is to trace back the origin of the object it refers. It takes us 1500 years back in time to Jiankang, present-day Nanjing City of China. There we are introduced "Nanjing Yunjin" the incredibly beautiful brocade made in Nanjing, capital city of eastern Jiangsu Province. Yun in Chinese means "clouds", and jin means "brocade". The Grand Qur'aan, more than 1400 years back, described this fabric as إِسْتَبْرَقٌ . It is derived from Root "ب ر ق". There is also a perfect verb from this Root similarly spelled إِسْتَبْرَقٌ Form-X. Measure X generally means to seek out or aspire for the meaning of Measure I onto ones self. The Arabic word إِسْتَبْرَقٌ conveys a perception in relation to the fabric as that which has acquired for itself the trait and resemblance of بَرْقٌ i.e. natural lightening. The wearing of dress made of such fabric finds mention in the social gatherings/celebrative parties held amongst friends in the Paradise. In times of revelation of Grand Qur'aan this fabric dress was indication of status, associated with luxury and opulence, and garments kept especially for ceremonial events. Now keeping in mind the Arabic Root and the word with its connotations let us see what the "Yunjin-Cloud Brocade" is. It was used exclusively by the imperial houses or as gifts bestowed by the emperors on princes or senior officials in ancient China. Yun Brocade of Nanjing is praised as "One of Unique Chinese Techniques", and "Treasure of the World". It is obvious that because of high-quality silk and an object of use by imperial houses and princesses, it was light and soft. A 1.28-meter-long silk coat with a pair of long sleeves is one of the relics discovered in the Mawangdui Han Tomb, in China. It is as light as the mist and as fine as gossamer, weighing a mere 49 grams. An inch of Cloud brocade was said to be as valuable as an ounce of gold by the ancient Chinese. What is interesting is that the delicate and soft brocade came out from wooden looms as big as 5.6-meters long, 4-meters high and 1.4-meters wide. The weaving technology of the brocade is exceedingly complex and exquisite, and no modern machine has yet been able to replace the ancient looms. The huge looms needed two operators, one above and one below in the delicate production sequence that was as complicated as a current computer programming language. The person sitting at the loom was known as a "thread puller". The person sitting on the lower part of the loom was called a "weaver". A woven fabric self-patterned. It is a silk weave and the pattern has a reversible positive/negative image. It relies on the play of light to give dimension to the pattern, which is subtle and rich at the same time. One side of the cloth always has darker face over the other. The pattern is created when light falls on the fabric. The light reflects off areas of visible arranged fabric warp threads, which look shiny against visible weft threads that look dull within the weave. This fabric satisfies the requirement that imperial articles should be graceful, resplendent and magnificent. Another acquired feature of "Brocade" is its being resplendent which it exactly shares with بَرْقٌ i.e. natural lightening. The effect of lightening is dazzling, immediately after flash there is a dark shade for the sight. Brocade has this peculiar feature, created with great skill by some brainy Chinese producing exactly what is the effect of lightening. The Arabic word mirroring this cloth seems to have made a correction to the "Yunjin"-Cloud Brocade, since its features and peculiarity is not relevant to all the clouds. Not all clouds produce Lightening. Cumulonimbus or thundercloud, الْمُعْصِرَاتِ in Arabic, they produce lightening بَرْقٌ. Can there be a word better than إِسْتَبْرَقٌ in any other language that could portray the idea and conception that was in the mind of that Chinese who conceived and produced this fabric? May be, tomorrow, the scientists find a similarity between the "mystic" process of its weaving with interaction of the upper positively charged part with the lower negatively charged part of the thundercloud. During its weaving the thread puller sits on top of the loom and lifts the warp while the weaver, sitting under it, weaves the weft with gold and colored threads. MP3 QS AZ ZUKHRUF WITH TRANSLATION INDONESIAN
Surat Az-Zukhruf (Arabic: سورة الزخرف) (Ornaments Of Gold, Luxury) is the 43rd sura, or chapter, of the Qur'an, the central religious text of Islam. It contains 89 ayat, or verses.
MP3 QS ASH SHURA' WITH TRANSLATION INDONESIAN
Surat Ash-Shura (Arabic: سورة الشورى) (Council, Consultation) is the 42nd sura of the Qur'an with 53 ayat.
MP3 QS AL FUSHILAT WITH TRANSLATION INDONESIAN
Surat Fussilat (Arabic: سورة فصلت) (Explained In Detail), also known as Surat Ha Mim al-Sajda (Arabic: سورة ﺣﻢ ﺍﻟﺴﺠﺪﺓ) is the 41st sura of the Qur'an with 54 ayat. سَنُرِيهِمْ آَيَاتِنَا فِي الآَفَاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ We will henceforth keep visually exposing, Our tangible-physical realities prevalent in the Universe and in their own bodies, to the eyes of those who do not accept the Qur'aan, in order that it may become evident/manifest for them that this Qur'aan is a statement of proven fact.[reverting to their conduct] Do you think that your Sustainer Lord has not yet been considered ultimate observer? The fact is that He is watcher/omnipresent upon each and every thing? [41:53] The Grand Quran has informed that Allah will keep bringing to human visual observation, the knowledge about the universe and human body, and it will become manifest to the people that the Qur'aan is a statement of proven fact/absolute reality. Why a first time visual observation of hitherto unseen thing manifests that, the Qur'aan is a statement of proven fact? This is possible only if the same thing verbally finds mention of it in the Qur’aan. Verbal specification and visual observation are in fact two aspects/methods of identification of a tangible fact of real existence, as denoted by Arabic word ءَايَةٌ. The visual observation of an earlier unseen fact by humans will manifest that Book as a Book of fact which, written earlier in time, contains its verbal presentation. This will establish that the Book really contains verbal statements of physical/scientific facts and is not conjectural, hypothetical and presumptive in its contents. Wisdom is that state of acquisition of knowledge when the invisible of the matter/relationship {باطن} becomes visible/ perceivable through vision and intellect. However, the remote past and remote future is beyond our vision and perception. Notwithstanding what distance we could cover in the past and the future we can never say with confidence/certainty that we have reached and seen/perceived the things at the point of beginning or ending in future. We can never encompass the matter in its entirety not only because of its extremely voluminous and diversified nature but also because we know the skies are expanding all the time, therefore if we can manage to reach its today's last boundary/limit it would have gone farther the moment we reach the point we thought is the ending point. It is an endless pursuit; this is the limitation of our capability of vision and intellect. We will always end up in a closed street. Knowledge is primarily divided into two branches; knowledge of things/matter and what happened/was talked about by the people/their dialogues/habits/acts in the past. The knowledge about the matter is verifiable in time and space. Anything said by anyone/book regarding physical matters could be subjected to verification in time and space about its truth to an exact detail. If we find the words of a book relating to physical matters written earlier in time as true and factually and materially correct in all respects then we will have to believe too, in those statements of the Book which narrate some events/dialogues between people of past/historical statements. The falsification test of any book/statement could be the physical one. The facts mentioned in the Qur'aan about the Universe and human body is in itself also the falsification test of the Book. MP3 QS AL GHAFIR WITH TRANSLATION INDONESIAN
Surat Ghafir (Arabic: سورة غافر) (The Forgiver (Allah)), also known as Surat al-Mu'min (Arabic: سورة المؤمن) is the 40th sura of the Qur'an with 85 ayat. MP3 QS AZ ZUMAR WITH TRANSLATION INDONESIAN
Surat Az-Zumar (Arabic: سورة الزمر) (The Troops, Throngs) is the 39th sura of the Qur'an with 75 ayat.
MP3 QS SHAD WITH TRANSLATION INDONESIAN
Surat Sad (Arabic: سورة ص) (The Letter Sad) is the 38th sura of the Qur'an with 88 ayat. ص~ وَالْقُرْآنِ ذِي الذِّكْرِ 38:01 Sād [Fifteenth-centre/middle letter of the 29 letters of Arabic Alphabet, with ancillary glyph/prolongation sign/mark which extends/stretches the sound value of the letter to which it is added. Prolongation sign/mark is found whenever the following word begins with still letter and here Sād ending with sound of still "Daal" in pronunciation. As a numeral, it denotes 90-reflecting the entire range from 0 to 9. Interestingly its head part is used in Grand Qur'aan as a sign to suggest linkage in recitation]; and swearing is by the Qur'aan, its peculiarity is that it is the holder/container of the Admonishment/Reminder/Reiteration [of all that was sent earlier-a linkage]. [38:01] بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ 38:02 Nay, their utterances are false, the fact of the matter is that those who have deliberately refused to accept [Grand Qur'aan] they are in the perception of holding power/control/status quo and in retaining/maintaining a separate identity/entity [as against the Qur'aan that intends to link the humanity as a homogenous unit]. [38:02] [Read in conjunction 2:137,176;22:53;41:52] o كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُوا الْأَلْبَابِ 38:29 The Book, We have sent it to you, the Messenger [Sal'lallaa'hoalaih'wa'salam]. This has the peculiar characteristic of permanence and perpetuation-to stay forever. The purpose and objective is that the people may pursue/critically examine/link/study its Aa'ya'at-verbal passages mirroring established realities and facts; and so that the men of wisdom who look into matters and conduct objectively without overlapping it with emotions/prejudices/biases/whims/caprices may remember and orate to others. [38:29] قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّنْ بَعْدِي إِنَّكَ أَنتَ الْوَهَّابُ 38:35 Sulie'maan [alai'his'slaam] prayed, "O my Sustainer Lord, forgive for me; and You grant me such a rule of kingdom that it may not be possible for a single one after me to acquire it for himself; indeed You are The Benefactor/The One Who bestows" [38:35] فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ 38:36 [Accepting his prayer] In response We subjected for him the particular breeze [grain producer 21:81]. It moved/blew under his command [towards their land-21:81] gently from the direction/place wherever he had found it. [38:36]
MP3 QS ASH SHAFAT WITH TRANSLATION INDONESIAN
Surat As-Saaffat (Arabic: سورة الصافات) (Those Who Set The Ranks, Drawn Up In Ranks) is the 37th sura of the Qur'an with 182 ayat. MP3 QS YASIN WITH TRANSLATION INDONESIAN
Yā Sīn (Arabic: سورة يس literally "O Sin is the 36th 'chapter' of the Qur'an with 83 ayah, and is one of the Meccan sura. It is given the title of "the Heart of the Qur'an" Opening with the Arabic letters "Yāʾ" and "Sīn", possibly referring to the Islamic prophet, Muhammad, since Ya also means "O" while "Sin" is often interpreted as indicating insan (human). The context seems to indicate this interpretation as well, as verses 3-6 specifically address the Prophet. Yasin is used as a name in the Islamic world. This chapter of the Qur'an covers many of the themes of the Qur'an, but primarily focused on arguments for belief in God.[3] The arguments arise in three forms: a historical parable, a reflection on the order in the universe, and lastly a discussion of resurrection and human accountabilit
MP3 QS FATIR WITH TRANSLATION INDONESIAN
Surat Al-Mala'ikah "The Angels", also known as Fatir ( سورة فاطر sūratu fāṭir) "Originator" is the 35th Sura of the Qur'an with 45 ayat. MP3 QS SABA' WITH TRANSLATION INDONESIAN
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MP3 QS AL AHZAB WITH TRANSLATION INDONESIAN
Surat Al-Ahzab (Arabic: سورة الأحزاب ) (The Clans, The Coalition, The Combined Forces) is the 33rd sura of the Qur'an with 73 ayat. Verse 5: Adoption in Islam. Ayat 6 contains a reference to the term Mother of Believers. Ayat 25 contains a reference to Battle of the trench. Ayat 26 contains a reference to the Siege of the Banu Qurayza. Ayat 28-34 contains a reference to Muhammad's wives. Ayat 33 contains a reference to Ahl al-Bayt(the Event of the Cloak) and its name is Verse of purification. Ayat 40 contains a reference to Finality of Prophethood. See last prophet. Ayat 50 was revealed pertaining to Maymuna bint al-Harith. Ayat 59 uses the word jalabib, the plural of jilbāb. This verse is used as evidence that jilbāb is incumbent upon Muslim women. Ayat 72 is called "The Verse of the Trust"
MP3 QS AS SAJDA WITH TRANSLATION INDONESIAN
According to Tafsir ibn Kathir, Imam Ahmad recorded that Jabir said, "The Prophet would never sleep until he recited: Alif Laam Meem, the revelation of....(Surah Sajda) and Blessed be He in Whose Hand is the dominion...
MP3 QS AL LUQMAN WITH TRANSLATION INDONESIAN
Luqman was described as a perceptive man, always watching the animals and plants of his surroundings, and he tried to understand the world based on what he saw. One day, whilst sleeping under a tree, an angel came to him and said Allah wanted to bestow a gift upon Luqman: either wisdom or prophecy. Luqman chose wisdom, and when he woke from his slumber, he was aware that his senses and understanding had sharpened. He felt in complete harmony with nature and could understand the inner meaning of things, beyond their physical reality. Immediately he bowed down, thanked and praised Allah for this wonderful gift. Unfortunately, Luqman was captured by slavers and sold as a slave
Luqman was deprived of his freedom. He could neither move nor speak freely. This was the first trial he had to bear. He suffered his bondage patiently, for his heart was lit with faith and hope, and he was waiting for Allah's action.
The man who bought him was a good as well as an intelligent man. He treated Luqman with kindness. He was able to detect that Luqman was not an ordinary man and tried to test his intelligence. He ordered Luqman to slaughter a sheep and to bring its worst part to him. Luqman slaughtered the sheep and took its heart and tongue to his master. On receiving them his master smiled, fascinated by Luqman's choice of the 'worst'. He understood that Luqman was trying to convey some deep meaning, though he could not make out exactly what. From this moment his owner began to take more interest in Luqman and showed more kindness to him.
A few days later, Luqman was again instructed to slaughter a sheep, but this time he was asked to take the best parts of the animal to the owner. Luqman slaughtered a sheep, and to his master's amazement, again brought the same organs (the heart and the tongue). His master asked Luqman how the heart and the tongue could be both the worst and the best parts. The wise Luqman answered: The tongue and the heart are the sweetest parts if its owner is pure; and if he is wicked, they too are as wicked ! Thereafter, Luqman's owner held him in great respect. Luqman was consulted by many people for advice, and the fame of his wisdom spread all over the country.
Surat Luqman, a Meccan surah, is the 31st surah (chapter) of the Qur'an with 34 ayat (verses). This surah reminds the believer that God ensures His Protection to those who remain steadfast in the salat (prayers) and give their wealth to those who are needy, granted that the intentions are pure. This sura addresses the issue of the respect due to one's parents when it comes to the worship of God. "And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), "Show gratitude to Me and to thy parents: to Me is (thy final) Goal." (Ayah 14) God acknowledges the authority parents have over their children--the mother for bearing the child throughout the hardship of pregnancy and labor. But when the parents are leading their children astray from the true worship of God, God says, "But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did." (Ayah 15) But God reminds the believer, "Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does any one know what it is that he will earn on the morrow: Nor does any one know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things)." (Ayah 34)
The Hadith teaches us that for some bondsmen, a high rank has been determined. But sometimes, that bondsman has not acquired the good deeds to reach to such a high rank. Hence Allah causes him to become involved with some calamity, which if he accepts and bears patiently, he is able to reach that high position. According to the Hadith, when Luqman was teaching, he was asked, "What has brought you to be like this?" meaning his high rank. Luqman said, "Truthful speech, fulfilling the trust, and leaving what does not concern me."[2]
Luqman gave his son the following advice which is recorded in the Qur'an:
"13 Behold, Luqman said to his son by way of instruction: "O my son! join not in worship (others) with Allah. for false worship is indeed the highest wrong-doing." 14 And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), "Show gratitude to Me and to thy parents: to Me is (thy final) Goal. 15 "But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did." 16 "O my son!" (said Luqman), "If there be (but) the weight of a mustard-seed and it were (hidden) in a rock, or (anywhere) in the heavens or on earth, Allah will bring it forth: for Allah understands the finest mysteries, (and) is well-acquainted (with them). 17"O my son! establish regular prayer, enjoin what is just, and forbid what is wrong: and bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs. 18 "And swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for Allah loveth not any arrogant boaster. 19"And be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass."" (Quran, 31:13-19)
MP3 QS AR RUM WITH TRANSLATION INDONESIAN
Surat Ar-Rum (Arabic: سورة الروم, "Sura of the Romans", referring to the Byzantine Empire)[1] is the 30th sura of the Qur'an with 60 ayat. It calls Muslims to look forward to the victory it prophesies of the Emperor Heraclius' Christians over the Persian Zoroastrians. In it, Christianity is shown preference over non-Abrahamic faiths.
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MP3 QS AL ANKABUT WITH TRANSLATION INDONESIAN
Surat al-‘Ankabūt (Arabic: سورة العنكبوت ) (The Spider) is the 29th sura of the Qur'an with 69 verses. It is a meccan surah due to the introduction concerning the persecution of the Muslims. The early Muslims were persecuted in Mecca, where the Prophet Muhammed was not a head of state and not persecuted in Medina, where he was a head of state and had some protection. The surah states that Noah, Abraham, Lot, Shu'ayb, Hud, Saleh, Moses and Muhammad all were prophets of God. All of them endured hardships. For example, Noah was ridiculed often and Abraham was thrown into the fire. But God destroyed their people who transgressed. As it says in verse 40,
So each We punished for his sin; of them was he on whom We sent down a violent storm, and of them was he whom the rumbling overtook, and of them was he whom We made to be swallowed up by the earth, and of them was he whom We drowned; and it did not beseem Allah that He should be unjust to them, but they were unjust to their own souls.
So each We punished for his sin; of them was he on whom We sent down a violent storm, and of them was he whom the rumbling overtook, and of them was he whom We made to be swallowed up by the earth, and of them was he whom We drowned; and it did not beseem Allah that He should be unjust to them, but they were unjust to their own souls.
MP3 QS AL QASHASH WITH TRANSLATION INDONESIAN
Surat Al-Qasas (Arabic: سورة القصص) (The Stories) is the 28th sura of the Qur'an with 88 ayat.
According to Syed Maududi's commentary, the Surah takes its name from verse 25 in which the word Al-Qasas occurs. Lexically, qasas means to relate events in their proper sequence. Thus, from the view- point of the meaning too, this word can be a suitable title for this Surah, for in it the detailed story of the Prophet Moses has been related.
إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ
It is a fact that the One, Who has prescribed time-bound assignment of the Qur'aan upon you, He will surely return/revive you, the Messenger Mohammad [Sal'lallaa'hoalaih'wa'salam] honorably to the Original Abode [مَقَاماً مَّحْمُوداً 17:79]
قُل رَّبِّي أَعْلَمُ مَن جَاءَ بِالْهُدَى وَمَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ
You, the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "My Sustainer Lord best knows the one who has come with Al-Huda-the Guide-Grand Qur'aan, and knows fully the one who is wanderer in manifest forgetfulness". [28:85]
رَادُّ It signifies returning, reverting to the position of beginning. He made, or caused, him, or it, to return, go back, come back, or revert; sent, turned. {Lane's Lexicon}
What is the Original Place of Abode wherefrom he came to deliver Grand Qur'aan to humanity? It is earlier told;
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
And in the wee hours of the night wake, thereby, you the Messenger [Sal'lallaa'hoalaih'wa'salam] remain awake reading the Qur'aan. This is an additional time-bound assignment for you alone. May be it is near that your Sustainer Lord may honorably revive/return you to the original Place/Abode of Glory and Praise. [17:79]
بْعَثَ Signifies the removing of that thing which restrains one from free action. Removing of the restraint implies and results in the revival, which is the basic concept folded in this Arabic Root. On completion of the mission of delivery of Grand Qur'aan, the news of his revival to his original abode مَقَامًا مَّحْمُودًا was given.
According to Syed Maududi's commentary, the Surah takes its name from verse 25 in which the word Al-Qasas occurs. Lexically, qasas means to relate events in their proper sequence. Thus, from the view- point of the meaning too, this word can be a suitable title for this Surah, for in it the detailed story of the Prophet Moses has been related.
إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ
It is a fact that the One, Who has prescribed time-bound assignment of the Qur'aan upon you, He will surely return/revive you, the Messenger Mohammad [Sal'lallaa'hoalaih'wa'salam] honorably to the Original Abode [مَقَاماً مَّحْمُوداً 17:79]
قُل رَّبِّي أَعْلَمُ مَن جَاءَ بِالْهُدَى وَمَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ
You, the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "My Sustainer Lord best knows the one who has come with Al-Huda-the Guide-Grand Qur'aan, and knows fully the one who is wanderer in manifest forgetfulness". [28:85]
رَادُّ It signifies returning, reverting to the position of beginning. He made, or caused, him, or it, to return, go back, come back, or revert; sent, turned. {Lane's Lexicon}
What is the Original Place of Abode wherefrom he came to deliver Grand Qur'aan to humanity? It is earlier told;
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
And in the wee hours of the night wake, thereby, you the Messenger [Sal'lallaa'hoalaih'wa'salam] remain awake reading the Qur'aan. This is an additional time-bound assignment for you alone. May be it is near that your Sustainer Lord may honorably revive/return you to the original Place/Abode of Glory and Praise. [17:79]
بْعَثَ Signifies the removing of that thing which restrains one from free action. Removing of the restraint implies and results in the revival, which is the basic concept folded in this Arabic Root. On completion of the mission of delivery of Grand Qur'aan, the news of his revival to his original abode مَقَامًا مَّحْمُودًا was given.
MP3 QS ANNAML WITH TRANSLATION INDONESIAN
The surah tells the stories of various prophets, such as Moses, Solomon and Salih, who preached tawhid. The story of Solomon is more detailed. It is said that Solomon had converted Bilqis to the true religion after a hoopoe reported to him that she is a Sun-worshipping queen. The miracles of Moses, described in the Bible, are also mentioned. The name of the surah is taken from the ants whose conversations were understood by Solomon.
MP3 QS ASH SHU'ARA WITH TRANSLATION INDONESIAN
Surat Ash-Shu'ara (Arabic: سورة الشعراء) (The Poets) is the 26th sura of the Qurʾan with 227 ayat. Many of these verses are very short.
Shu'ara is the 26th surah in the Qur'an. The name shuara means "poets". It talks about various prophets and their tribes. Also how the disbelievers were destroyed after threatening prophets with death. It also talks about the mercy of Allah (God).
This surah starts with the story of Moses, followed by that of Abraham.
Shu'ara is the 26th surah in the Qur'an. The name shuara means "poets". It talks about various prophets and their tribes. Also how the disbelievers were destroyed after threatening prophets with death. It also talks about the mercy of Allah (God).
This surah starts with the story of Moses, followed by that of Abraham.
MP3 QS AL FURQON WITH TRANSLATION INDONESIAN
Surat Al-Furqan (Arabic: سورة الفرقان ) (The Criterion, The Standard) is the 25th sura of the Qur'an with 77 ayat
The name "The Criterion" refers to the Qur'an itself as the decisive factor between the Good and the Evil. The meaning of this word is to distinguish between good and bad.
MP3 QS AN NUR WITH TRANSLATION INDONESIAN
This sura opens with a short introduction to the revelation of the Quran, as many other sura do - that is a reminder and a clear sign for people to look to.
[Qur'an 24:2]
The sura thus begins with various explanations and decrees on or relating to corrupt sexual acts, family law, and specifications on the giving of testimony. Foremost amongst these rulings is God's punishment for adultery. This section ends with the pronouncement that good men and women should be paired together, as should corrupt men and corrupt women. This discussion turns into reflections on privacy and modesty, namely of hosts and women. Contained herein are several regulations and explanations of modesty, most directly lines traditionally used to argue for the wearing of hijab. After these prohibitions are cast for women, the text turns towards men, asking them not to oppress slavegirls into prostitution, and to marry those women who need husbands, despite their poverty.
[edit] [Qur'an 24:35]: Ayat an-Nur, "The Light Verse"
Main article: An-Nur, 34
After a second statement of the Quran's status as a clear sign from Allaah, the famed Ayat an-Nur appears. This is often referred to as "the Light Verse", or "the Parable of Light", a mystical group of lines that has been the subject of much scholarship and reflection.
"God is the Light of the heavens and the earth. The parable of His light is as if there were a niche and within it a lamp: The lamp enclosed in glass: The glass as it were a brilliant star: Lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! God doth guide whom He will to His light: God doth set forth parables for men: and God doth know all things."
[Qur'an 24:36]
The Qur'an here briefly returns to a slightly more literal form of speech as it reassures believers that their remembrance will be rewarded, as the forgetfulness of the sinners will be punished. In keeping with the Light Verse, the unbelievers too are explained in metaphor, returning to the deeply symbolic tone above:
"And as for the unbelievers, their works are as a mirage in a spacious plain,
in which a thirsty man thinks there to be water,
until when he comes to it, he finds it is nothing;
there indeed he finds God and He pays him his account in full;
and God is swift in the reckoning;
or they are as shadows upon a sea obscured,
covered by a billow above which is a billow above which are clouds;
shadows piled one upon the other;
when he puts forth his hand, wellnigh he cannot see it.
And whoever God assigns no light, no light has he." (Lines 39-40)
The Qur'an explains that the Earth itself is evidence of God's reality and power. He controls the clouds, the winds, the hail, and the mountains. It was God who chose which animals had four feet, which had two, and which had none.
[edit] [Qur'an 24:45]
The Qur'an confirms that God has sent down signs (ayat) to make His reality clear, and that understanding that reality is as a "straight path", that if one is truly following, one can never be led astray. God keeps His word, and will continue to reward those who believe and keep to their religion, as He as rewarded others in the past for doing the same.
The Book urges the believer not to fret, and not to accuse people of sin merely for the conditions of their birth or social status. For example, in many tribal cultures a blind person or their parents were believed to be wicked, hence the gods or the spirits have blinded them. The Qur'an urges one not to think in this manner, and instead remember that all things are signs from God, and thus all believers should be of good nature to others, and wish them blessings from God. If that is done, the signs become clear and "happily you will understand".
As the believer must greet others well, so must they ask for leave from them before departing. However, the sura ends, God knows the hidden reasons people do as they do, "God knows those of you who slip away surreptitiously", for when all returns to Him, they will testify against themselves to Him.
MP3 QS AL MU'MINOON WITH TRANSLATION INDONESIAN
Surah Al-Mu’minoon (Arabic: سورة المؤمنون) (The Believers) is the 23rd Surah (chapter) of the Qur'an with 118 ayat (verses).
This Surah deals with the fundamentals of faith (Aqidah), Tawheed (Islamic Monotheism), Risalah (Messengership), Resurrection and the supreme Judgement of God. The Surah drives these themes home by drawing attention to God's creation of man through different stages in the mother's womb, His creation of the heavens and the earth, His sending down rains and growing plants, trees and fruits, and His providing of domestic animals with various benefits for man, all together with an emphasis on the fact that man shall die and shall be raised up on the Day of Resurrection. (See also: Islamic eschatology)
The theme of Risalah is emphasized with reference to the accounts of some Islamic Prophets like Nuh (Noah), Hud (Judah), Musa (Moses) and Isa (Jesus), noting that all of them delivered the same message of monotheism, but were disbelieved and opposed by the people they preached to, and that all of them were helped and rescued by Allah. A reference is also made to the similar unbelief and opposition of the Makkan leaders to the message delivered to them by Prophet Muhammad Salallahhu'alaihi Wassalam. The Surah ends with another reference to the inevitability of the Day of Resurrection and pointing out that man will not have a second chance to return to the worldly life and make amends for his lapses and mistakes.
This Surah deals with the fundamentals of faith (Aqidah), Tawheed (Islamic Monotheism), Risalah (Messengership), Resurrection and the supreme Judgement of God. The Surah drives these themes home by drawing attention to God's creation of man through different stages in the mother's womb, His creation of the heavens and the earth, His sending down rains and growing plants, trees and fruits, and His providing of domestic animals with various benefits for man, all together with an emphasis on the fact that man shall die and shall be raised up on the Day of Resurrection. (See also: Islamic eschatology)
The theme of Risalah is emphasized with reference to the accounts of some Islamic Prophets like Nuh (Noah), Hud (Judah), Musa (Moses) and Isa (Jesus), noting that all of them delivered the same message of monotheism, but were disbelieved and opposed by the people they preached to, and that all of them were helped and rescued by Allah. A reference is also made to the similar unbelief and opposition of the Makkan leaders to the message delivered to them by Prophet Muhammad Salallahhu'alaihi Wassalam. The Surah ends with another reference to the inevitability of the Day of Resurrection and pointing out that man will not have a second chance to return to the worldly life and make amends for his lapses and mistakes.
MP3 QS AL HAJJ WITH TRANSLATION INDONESIAN
Verses [Qur'an 2:62], [Qur'an 5:69] and [Qur'an 22:17] addresses the Jews, Christians and Sabians. The is the only surah to have two prostations of recitation.[1]
Ayat 73 states:
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
You, the living humanity; an example has made the equation evident, therefore you people be attentive to listen. It is a fact that those, whom you people call, apart from Allah, will never ever be able to create housefly even if they all rallied together/made a collective effort for that purpose. [What to say of creating housefly] Moreover, if a housefly takes/snatches away something from their front they all cannot recover that thing from that housefly. The seeker and the sought are thus proved feeble. [22:73]
It is not in the example that the man cannot catch or kill a housefly. The impossibility quoted is that of creating housefly and taking/recovering back what he has snatched/taken and moved away. Today we can catch and see the housefly in thousands of larger than original size and could see the particle taken by him and could recover it. However, Grand Qur'aan informs us that we will never be able to recover it from housefly. A housefly keeps exposing our frailty the world over. The Housefly has a soft proboscis, a trunk as organ that branches into a two-lobed tip and has a spongy pad called a labellum. A specific feature of the housefly is the way they "digest" food. Unlike many other living organisms, flies "digest" food not through mouth, but outside of their body. The spongy pad [labellum] dribbles saliva onto the thing they want to take away. It contains enzymes that breaks down the thing they want to take away and dissolves/liquefies it. As soon, it happens the proboscis comes into play on the wet surface and the fluid’s suction is by means of capillary action and a bellows like pump in their head. He sucks up our thing from our front, stows away the pad and moves on. We will never be able to out wit the housefly and get back our "property" he has snatched.
Does not this proven frailty of ours and of those whom we keep calling suggest us to submit and be exclusively allegiant and sincere to the Creator of the Housefly and wholeheartedly accept His Words permanently written in the Grand Qur'aan?
Certainly, this Qur'aan is undoubtedly the one, which is absolutely convincing statement of proven truth/absolute fact. [56:95]
Moreover, certainly this Qur'aan is undoubtedly the one, which is absolutely convincing statement of proven truth/absolute fact. [69:51]
{for detailed study please see at Surat Fateh "Word by Word Analysis"]
MP3 QS AL ANBIYA WITH TRANSLATION INDONESIAN
* Abraham's fight against idolatry
* Lot's fight against the sinful
* Job's trial and his fight against impatience
* The mention of other prophets such as Ishmael, Dhul-Kifl and Idris and the fact that they are among the most righteous of men.
* Mary and her chastity
* Jonah's call for repentance from inside the whale
* Zechariah and his son John
MP3 QS THAHA WITH TRANSLATION INDONESIAN
Sura Ta-Ha (Arabic: سورة طه, Sūratu Tā-Hā, "Ta-Ha") is the 20th sura of the Qur'an with 135 ayat. It is a Makkan sura. It is named "Ta-Ha" because the sura starts with the Arab letters طه (see Muqatta'at).
Among the subjects treated in this sura are God's call of Moses ([Qur'an 20:10]), the Exodus of the Israelites and the crossing of the Red Sea ([Qur'an 20:77]), the worship of the Golden Calf ([Qur'an 20:88]) and the Fall of Man ([Qur'an 20:120]). [WIKIPEDIA]
Among the subjects treated in this sura are God's call of Moses ([Qur'an 20:10]), the Exodus of the Israelites and the crossing of the Red Sea ([Qur'an 20:77]), the worship of the Golden Calf ([Qur'an 20:88]) and the Fall of Man ([Qur'an 20:120]). [WIKIPEDIA]
MP3 QS AL MARYAM WITH TRANSLATION INDONESIAN
Sura Maryam (Arabic: سورة مريم, Sūratu Maryam, "Mary") is the 19th sura (chapter) of the Qur'an and is a Makkan sura with 98 ayat (English: verses). It is named after Maryām, the actual (Semitic) name for Mary, Mother of Jesus (Isa). The popular variant of the name Maryam, Mary, is a Westernized or Anglicized version. Similarly, the popular, Westernized or Anglicized name Jesus is actually Yeshua.
This sura begins with two narrations of 'miraculous births' of God's Elect: Yahya (John the Baptist) and Isa (Jesus). The two readings (from the Bible and the Qur'an) of this episode are complementary and serve to illuminate deeper spiritual meaning of Yahya's advent and spiritual mission. This is a very important sura in terms of providing a mutual, and supportive, reference to earlier revelations in the monotheist scripture, known as The Book in the Qur'an. A further matter of interest is that this sura numerically matches – i.e., Sura 1 is paired with last Sura 114, 2 with 113, etc. – Sura 96, Al-Alaq, which begins with a short discourse on the 'miracle of life.'
The sura tells the story of the birth of Yahya (John the Baptist) after his father's desperation for having a successor. It goes on to say that God Himself named him and that he was the first to carry this name. This account is immediately followed by the account of the annunciation to the virgin, Mariam (Mary). Jesus (known as Isa in Islam) is much revered by Muslims as a very important prophet of Islam, similar to Adam, Ibrahim, Musa and Muhammad but not as the Son of God as is the belief in Christianity. Islamic belief holds that he was born of a virgin birth but that neither he nor his mother were divine. Actually, in this Sura, God describes those who say that Isa was the Son of God as saying something blasphemous, as God is the omnipotent creator and that all the creatures in earth and in heaven are God's servants. Maryam is venerated as "the Lady of the women of the world" (سيدة نساء العالمين) but not as the mother of God.
Ja'far ibn Abu Talib read this verse to the Abyssinian King during the Migration to Abyssinia.[1]
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This sura begins with two narrations of 'miraculous births' of God's Elect: Yahya (John the Baptist) and Isa (Jesus). The two readings (from the Bible and the Qur'an) of this episode are complementary and serve to illuminate deeper spiritual meaning of Yahya's advent and spiritual mission. This is a very important sura in terms of providing a mutual, and supportive, reference to earlier revelations in the monotheist scripture, known as The Book in the Qur'an. A further matter of interest is that this sura numerically matches – i.e., Sura 1 is paired with last Sura 114, 2 with 113, etc. – Sura 96, Al-Alaq, which begins with a short discourse on the 'miracle of life.'
The sura tells the story of the birth of Yahya (John the Baptist) after his father's desperation for having a successor. It goes on to say that God Himself named him and that he was the first to carry this name. This account is immediately followed by the account of the annunciation to the virgin, Mariam (Mary). Jesus (known as Isa in Islam) is much revered by Muslims as a very important prophet of Islam, similar to Adam, Ibrahim, Musa and Muhammad but not as the Son of God as is the belief in Christianity. Islamic belief holds that he was born of a virgin birth but that neither he nor his mother were divine. Actually, in this Sura, God describes those who say that Isa was the Son of God as saying something blasphemous, as God is the omnipotent creator and that all the creatures in earth and in heaven are God's servants. Maryam is venerated as "the Lady of the women of the world" (سيدة نساء العالمين) but not as the mother of God.
Ja'far ibn Abu Talib read this verse to the Abyssinian King during the Migration to Abyssinia.[1]
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MP3 QS AL KAHF WITH TRANSLATION INDONESIAN
Verses 9 - 26 of the chapter tell the story of the People of the Cave (Ashabu Al-Kahf). Some number of young monotheistic men lived in a time where they were persecuted. They fled the city together, and took refuge in a cave where they fell asleep. God caused them to remain sleeping for 300 solar years, or 309 lunar years, and when they woke the surrounding area had become monotheistic as well.
Surah al-Kahf also mentions the ruh, or soul/spirit in verse 28, and in the Parable of Two Men in verses 32 - 44. This story discusses two men who had both been given blessings from God, but one wronged his soul by saying that none of it could ever be taken away from him. At the end of the parable God destroys what he had given the man.
The third main story within the chapter (verses 60 - 82) is that of Moses traveling to gain knowledge from another servant of God who is never mentioned by name, but from other sources is called Al-Khidr.
Finally, the surah mentions in verses 83 - 98 a man who traveled a great deal and reached the east and the west of the earth - namely, Dhul-Qarnayn.
Muslim philosophers, such as al-Farabi, Avicenna, and al-Kindi enthusiastically embraced the concept of Dhul-Qarnayn being an ancient Greek king. They stylized Dhul-Qarnayn as a Greek philosopher-king. Most scholars long since parted with this view.
Most Muslim scholars believe he was not merely of Greek origin but a man of God, a religious man who was able to build a partition to save people from Gog and Magog. In accordance with some Islamic jurisprudence, near the End Times, Gog and Magog will learn the secret that will set them free and they will once again wreak havoc upon the world.
The earliest mention of Dhu l-Qarnayn, outside the Qur'an, is found in the works of the earliest Muslim historian and hagiographer, Ibn Ishaq, which form the main corpus of the Sira literature. Ibn Ishaq's Sira reports that the eighteenth chapter of the Qur'an (which includes the story of Dhu l-Qarnayn) was revealed to the Islamic prophet Muhammad by Allah on account of some questions posed by rabbis residing in the city of Medina - the verse was revealed during the Meccan period of Muhammad's life. According to Ibn Ishaq, Muhammad's tribe, the powerful Quraysh, were greatly concerned about their tribesman who had started claiming prophethood and wished to consult rabbis about the matter. The Quraysh sent two men to the rabbis of Medina, reasoning that they had superior knowledge of the scriptures and about the prophets of God. The two Quraysh men described their tribesman, Muhammad, to the rabbis. The rabbis told the men to ask Muhammad three questions:
They [the rabbis] said, "Ask him about three things which we will tell you to ask, and if he answers them then he is a Prophet who has been sent; if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you. Ask him about some young men in ancient times, what was their story For theirs is a strange and wondrous tale. Ask him about a man who travelled a great deal and reached the east and the west of the earth. What was his story And ask him about the Ruh (soul or spirit) -- what is it? If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit."[1]
According to Ibn Ishaq, when Muhammad was informed of the three questions from the rabbis, he said that he would have the answers in the morning but did not say "if God wills it". For fifteen days, Muhammad awaited eagerly for the revelation. Muhammad did not answer the question until then. Doubt in Muhammad began to grow amongst the people of Mecca. Then, after fifteen days, Muhammad received the revelation of al-Kahf as an answer to the questions.
Muhammad also advised Muslims to recite the first and last ten verses of Sura Al-Kahf, as protection from the trials and mischief of the Dajjal (false messiah).[wIKIPEDIA]
MP3 QS AL ISRA WITH TRANSLATION INDONESIAN
This Surah takes its name from the first verse, which tells the story of the Isra and Mi'raj, the transportation of Muhammad Sal'lallaa'hoalaih'wa'salam during the night to what is referred to as "the farthest Mosque" (the sky). The exact location is not specified.
سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ
17:01 Infinitely Glorious is the One Whose approval is the focus of all effort. He the Absolute/Independent took His Sincere Allegiant [Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] during night from Al Masjid al Haram [the Sacred Mosque around Ka'aba in Mecca] towards the Far Distant Mosque, the surroundings of which We have blessed, so that We may show him [Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] visually from Our Signs [The big ones outside your universe-53:18].Indeed He is the One Who is eternally the Hearer [of what is said, at whatever frequency] and is of Vision [everything/act is in His focus]. [17:01]
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
17:79 And in the wee hours of the night wake, thereby, you the Messenger [Sal'lallaa'hoalaih'wa'salam] remain awake reading the Qur'aan. This is an additional time-bound assignment for you alone. May be it is near that your Sustainer Lord may honorably revive/return you to the original Place/Abode of Glory and Praise. [17:79]
بْعَثَ Signifies the removing of that thing which restrains one from free action. Removing of the restraint implies and results in the revival, which is the basic concept folded in this Arabic Root. On completion of the mission of delivery of Grand Qur'aan, the news of his revival to his original abode مَقَامًا مَّحْمُودًا was given.
The verb here is in subjunctive mood. One may not take it as only a probability, the point has in emphatic terms been made evident later in Surat 28, hereunder
إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ
It is a fact that the One, Who has prescribed time-bound assignment of the Qur'aan upon you, He will surely return/revive you, the Messenger Mohammad [Sal'lallaa'hoalaih'wa'salam] honorably to the Original Abode [مَقَاماً مَّحْمُوداً 17:79]
قُل رَّبِّي أَعْلَمُ مَن جَاءَ بِالْهُدَى وَمَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ
You, the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "My Sustainer Lord best knows the one who has come with Al-Huda-the Guide-Grand Qur'aan, and knows fully the one who is wanderer in manifest forgetfulness". [28:85]
رَادُّ It signifies returning, reverting to the position of beginning. He made, or caused, him, or it, to return, go back, come back, or revert; sent, turned. {Lane's Lexicon}
[For detailed study please see on Surat Fateha "Word by Word Analysis"][wikipedia]
MP3 QS AL NAHL WITH TRANSLATION INDONESIAN
Sura An-Nahl (Arabic: سورة النحل, Sūratu an-Naḥl, "The Bees") is the 16th. sura of the Qur'an, with 128 verses. Its name means "the bees".
This sura warns against polytheism, saying that the pagan gods cannot create anything ([Qur'an 16:20]), and against comparisons between Allah and any created beings ([Qur'an 16:74])[dubious – discuss]. It also praises Allah for giving the Earth with all its wealth to mankind. According to this sura, all wonders of the natural world, like seas, stars, mountains are proofs of God's infinite power. ([Qur'an 16:14]) The verse 66 talks about the miracle in milk formation in cattle: "From what is within their bodies, between excretions and blood, We produce for your drink, milk, pure and agreeable to those who drink it."
The verse [Qur'an 16:103] addresses the allegations that Muhammad has invented the Quran
This sura warns against polytheism, saying that the pagan gods cannot create anything ([Qur'an 16:20]), and against comparisons between Allah and any created beings ([Qur'an 16:74])[dubious – discuss]. It also praises Allah for giving the Earth with all its wealth to mankind. According to this sura, all wonders of the natural world, like seas, stars, mountains are proofs of God's infinite power. ([Qur'an 16:14]) The verse 66 talks about the miracle in milk formation in cattle: "From what is within their bodies, between excretions and blood, We produce for your drink, milk, pure and agreeable to those who drink it."
The verse [Qur'an 16:103] addresses the allegations that Muhammad has invented the Quran
MP3 QS AL HIJR WITH TRANSLATION INDONESIAN
MP3 QS IBRAHIM WITH TRANSLATION INDONESIAN
Sura Ibrahim (Arabic: سورة إبراهيم, Sūratu Ibrāhīm, Abraham) is the 14th sura of the Qur'an with 52 ayat. It is a Makkan sura.
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MP3 QS AR RA'D WITH TRANSLATION INDONESIAN
AR-RA'D
Name
This Surah takes its name from the word (ar-Ra'ad) (thunder) that occurs in v. 13. It is merely the symbolic name of the Surah and does not in any way mean that the Surah deals with the scientific problems connected with thunder.
Period of Revelation
Name
This Surah takes its name from the word (ar-Ra'ad) (thunder) that occurs in v. 13. It is merely the symbolic name of the Surah and does not in any way mean that the Surah deals with the scientific problems connected with thunder.
Period of Revelation
The internal evidence (vv. 27-31 and vv. 34-48) shows that this Surah was revealed in the last stage of the Mission of the Holy Prophet at Makkah and during the same period in which Surahs Yunus, Hud and Al- A'araf were sent down. The manner of speech indicates that a long time had passed since the Holy Prophet had been conveying the Message. On the one hand, his opponents had been contriving different devices to defeat him and his Mission, and, on the other, his followers had been expressing a desire that by showing a miracle the disbelievers might be brought to the Right Way. In answer, Allah impressed on the Believers that it is not His way to convert people by this method and that they should not lose heart, if He is giving the enemies of the Truth a rope long enough to hang themselves. Otherwise, He is able to show such signs as may bring the dead out of their graves and make them speak (v. 31), but even then these obdurate people will invent an excuse to explain this away. All this decisive evidence clearly proves that this Surah was revealed during the last stage of the Prophet's Mission at Makkah.
Central Theme
The first verse enunciates the main theme of this Surah, that is, "The Message of Muhammad (Allah's peace be upon him) is the very Truth, but it is the fault of the people that they are rejecting it." This is the pivot on which the whole Surah turns. This is why it has been shown over and over again in different ways that the basic components of the Message -- Tauhid, Resurrection and Prophethood-are a reality: therefore they should believe sincerely in these for their own moral and spiritual good. They have been warned that they shall incur their own ruin if they reject them, for kufr by itself is sheer folly and ignorance. Moreover, the aim of the Surah is not merely to satisfy the minds but also to appeal to the hearts to accept the Faith. Therefore it does not merely put forward logical arguments in support of the truth of the Message and against the people's wrong notions, but at appropriate intervals it makes frequent use of sympathetic and earnest appeals to win over their hearts by warning them of the consequences of kufr and by holding out the happy rewards of Faith so that the foolish people should give up their obduracy.
Besides this, the objections of the opponents have been answered without any mention of them, and those doubts which are proving a hindrance in the way of the Message or were being created by the opponents have been removed. At the same time, the Believers; who had been passing through long and hard ordeal and were feeling tired, and waiting anxiously for Allah's succour, have been comforted and filled with hope and courage.
MP3 QS YUSUF WITH TRANSLATION INDONESIAN
Sura Yusuf (Arabic: سورة يوسف, Sūratu Yūsuf, "Joseph") is the 12th sura of the Qur'an, with 111 ayat. It is a Makkan sura.
MP3 QS HUD WITH TRANSLATION INDONESIAN
Sura Hud (Arabic سورة هود, Sūratu Hūd, "Hud") is the 11th chapter of the Qur'an with 123 verses. It is a Makkan sura.
[edit] Contents and themes
The main content of the sura is a series of stories of prophets who warned their people to follow God, the people persisting in defying God, and God punishing and killing them. The sura opens with a discussion on the nature of man and the punishment that awaits those who defy God. Ayat 25–49 tell the story of Noah and how his people did not believe his commands to follow God. The unbelievers are drowned in a flood, which includes Noah's son; Noah asks God about this act, but God rebukes Noah as being ignorant and says that Noah's son is "not a member of his family." Sura 66, At-Tahrim, elaborates on this and says that Noah's wife is an unbeliever in hell who was unfaithful to her husband.
Ayat 50–60 deal with the prophet Hud, the namesake of the Sura. He was sent to the A'ad, an Omani tribe which according to history crumbled sometime between the 3rd and 6th century AD. The A'ad do not believe Hud, and Hud and those who do believe are rescued by God, followed by God inflicting a "dreadful doom" on them so that they were "accursed in the world."[Qur'an 11:58–60 (Translated by Ahmed Ali)]
Ayat 61–68 concern the people of Thamud and the prophet Saleh. Saleh tries to convince Thamud to repent, but once more the unbelievers ignore the prophet. Saleh offers a she-camel as an offering of peace, but says that it should be left alone. If anything befalls it, the people will be punished. The camel is hamstrung, Saleh and those who believe are rescued, and the unbelievers are smitten by a "blast from heaven."[Qur'an 11:67 (Translated by Ahmed Ali)]
The Qu'ranic version of the Biblical story of Sodom and Gomorrah is in ayat 69–83. Abraham and Sarah are given the news of their son and grandson's forthcoming birth (Isaac and Jacob), after which they plead for mercy for Lot's people. God refuses the request, saying that the punishment cannot be averted. Lot offers his daughters to the men of Sodom, but they respond with disinterest and say "you know what we want." Sura 7:80–84 confirms the Biblical account of homosexuality as being the crime of Lot's people. Angels descend to protect Lot and his daughters, and the city is destroyed by a stone rain. Lot's wife perishes as well.
Ayat 84–95 deal with the prophet Shu'aib sent to Midian. Once more, the people ignore the prophet's warnings; this time, Shu'aib reminds the people of the fate of the people of Noah, Hud, Saleh, and Lot. It doesn't work, and the people spare Shu'aib from death by stoning only because he comes from a powerful clan. Shu'aib and those who believe are rescued by God. Afterward, the unbelievers "[were] seized by a punishment from heaven, and lay overturned in their homes in the morning as though they had not dwelt there at all."[Qur'an 11:94–95 (Translated by Ahmed Ali)]
The remaining text of the sura discusses the general theme once more, with occasional references to Moses. The harsh punishment is explained as "We did not wrong them; they wronged themselves." Other gods are decried as false, powerless, and useless. Believers are commanded to walk the straight path and follow God, and those who disbelieve will suffer in Hell.[wIKIPEDIA]
[edit] Contents and themes
The main content of the sura is a series of stories of prophets who warned their people to follow God, the people persisting in defying God, and God punishing and killing them. The sura opens with a discussion on the nature of man and the punishment that awaits those who defy God. Ayat 25–49 tell the story of Noah and how his people did not believe his commands to follow God. The unbelievers are drowned in a flood, which includes Noah's son; Noah asks God about this act, but God rebukes Noah as being ignorant and says that Noah's son is "not a member of his family." Sura 66, At-Tahrim, elaborates on this and says that Noah's wife is an unbeliever in hell who was unfaithful to her husband.
Ayat 50–60 deal with the prophet Hud, the namesake of the Sura. He was sent to the A'ad, an Omani tribe which according to history crumbled sometime between the 3rd and 6th century AD. The A'ad do not believe Hud, and Hud and those who do believe are rescued by God, followed by God inflicting a "dreadful doom" on them so that they were "accursed in the world."[Qur'an 11:58–60 (Translated by Ahmed Ali)]
Ayat 61–68 concern the people of Thamud and the prophet Saleh. Saleh tries to convince Thamud to repent, but once more the unbelievers ignore the prophet. Saleh offers a she-camel as an offering of peace, but says that it should be left alone. If anything befalls it, the people will be punished. The camel is hamstrung, Saleh and those who believe are rescued, and the unbelievers are smitten by a "blast from heaven."[Qur'an 11:67 (Translated by Ahmed Ali)]
The Qu'ranic version of the Biblical story of Sodom and Gomorrah is in ayat 69–83. Abraham and Sarah are given the news of their son and grandson's forthcoming birth (Isaac and Jacob), after which they plead for mercy for Lot's people. God refuses the request, saying that the punishment cannot be averted. Lot offers his daughters to the men of Sodom, but they respond with disinterest and say "you know what we want." Sura 7:80–84 confirms the Biblical account of homosexuality as being the crime of Lot's people. Angels descend to protect Lot and his daughters, and the city is destroyed by a stone rain. Lot's wife perishes as well.
Ayat 84–95 deal with the prophet Shu'aib sent to Midian. Once more, the people ignore the prophet's warnings; this time, Shu'aib reminds the people of the fate of the people of Noah, Hud, Saleh, and Lot. It doesn't work, and the people spare Shu'aib from death by stoning only because he comes from a powerful clan. Shu'aib and those who believe are rescued by God. Afterward, the unbelievers "[were] seized by a punishment from heaven, and lay overturned in their homes in the morning as though they had not dwelt there at all."[Qur'an 11:94–95 (Translated by Ahmed Ali)]
The remaining text of the sura discusses the general theme once more, with occasional references to Moses. The harsh punishment is explained as "We did not wrong them; they wronged themselves." Other gods are decried as false, powerless, and useless. Believers are commanded to walk the straight path and follow God, and those who disbelieve will suffer in Hell.[wIKIPEDIA]
MP3 QS YUNUS WITH TRANSLATION INDONESIAN
Sura Yunus (Arabic: سورة يونس, Sūratu Yūnus, Jonah) is the 10th chapter of the Qur'an with 109 verses. It is a Makkan sura. It is named after the prophet Jonah.
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MP3 AL QURAN AT TAUBA WITH TRANSLATION INDONESIAN
It begins:
“ A (declaration) of immunity from Allah and His Messenger, to those of the Pagans with whom ye have contracted mutual alliances: Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject Him. ([Qur'an 9:1]) ”
The context of the sura is the Battle of Tabuk.
[Qur'an 9:5] The famous Sword verse reads as follows:
“ But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful. ”
At-Tawba 29 ([Qur'an 9:29]) reads as follows:
“ Fight against those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. ”
Verse 6: Istijarah
The Surah treats the relation of Muslims with non-Muslims, pagans, and also "People of the Book:
“ The Jews call 'Uzair the son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. Allah's curse be on them: how they are deluded away from the Truth! ([Qur'an 9:30]) ”
Verse [Qur'an 9:40] is about Hadith of Abu Bakr and Muhammad in the cave
Ayah 37 documents the Islamic prohibition of intercalation:
Verily the transposing (of a prohibited month) is an addition to Unbelief: The Unbelievers are led to wrong thereby: for they make it lawful one year, and forbidden another year, of months forbidden by Allah and make such forbidden ones lawful. The evil of their course seems pleasing to them. But Allah guideth not those who reject Faith.
This prohibition was repeated by Muhammad during the last sermon on Mount Arafat which was delivered during the Farewell Pilgrimage to Mecca on 9 Dhu al-Hijja 10 AH.
When the Qu'ran was first compiled there was only one person who had the last verse of at-Tawba written down: Abi Khuzaima al-Ansari (al-Bukhari 6.478), although it was known and memorized by the companions. [wikipedia]
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MP3 AL ANFAL WITH TRANSLATION INDONESIAN
Sura Al-Anfal (Arabic: سورة الأنفال, Sūratu al-Anfāl, "The Spoils of War") is the eighth chapter of the Qur'an, with 75 verses. It is a Medinan sura, recorded after the Battle of Badr. It forms a pair with the next sura, At-Tawba.
Badr is also the subject of Sura 8: Al-Anfal, which details military conduct and operations. Though the Sura does not name Badr, it describes the battle several times:
“ Behold! Allah promised you one of the two (enemy) parties, that it should be yours: Ye wished that the one unarmed should be yours, but Allah willed to justify the Truth according to His words and to cut off the roots of the Unbelievers;- That He might justify Truth and prove Falsehood false, distasteful though it be to those in guilt. Remember ye implored the assistance of your Lord, and He answered you: "I will assist you with a thousand of the angels, ranks on ranks." Allah made it but a message of hope, and an assurance to your hearts: (in any case) there is no help except from Allah. and Allah is Exalted in Power, Wise. ([Qur'an 8:7]) ”
This was a reference to the pre-battle debate in the Muslim army over whether to pursue the caravan or fight the Meccan army.
“ Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment: But (thus ye met), that Allah might accomplish a matter already enacted; that those who died might die after a clear Sign (had been given), and those who lived might live after a Clear Sign (had been given). And verily Allah is He Who heareth and knoweth (all things). Remember in thy dream Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged, and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision). ([Qur'an 8:42]) ”
“ And be not like those who started from their homes insolently and to be seen of men, and to hinder (men) from the path of Allah. For Allah compasseth round about all that they do. Remember Satan made their (sinful) acts seem alluring to them, and said: "No one among men can overcome you this day, while I am near to you": But when the two forces came in sight of each other, he turned on his heels, and said: "Lo! I am clear of you; lo! I see what ye see not; Lo! I fear Allah. for Allah is strict in punishment. ([Qur'an 8:47]) ”
These verses highlighted both the chance encounter of the battle (both sides had blundered into each other) as well as the underestimation of both the size of Meccan army by the Muslims and the fierceness of the Muslim army by the Meccans. The Meccan army was described in the second verses, and "Satan" may be referring to Amr ibn Hisham, who was hated by the Muslims and allegedly pushed for the battle repeatedly.
[wikipidea]
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