Surat Az-Zumar (Arabic: سورة الزمر‎) (The Troops, Throngs) is the 39th sura of the Qur'an with 75 ayat.


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]


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.


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


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.


Surat Saba' (Arabic: سورة سبأ‎) (Saba, Sheba) is the 34th sura of the Qur'an with 54 ayat. DOWNLOAD NOW


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"


Surat As-Sajda (Arabic: سورة السجدة‎) (The Prostration, Worship, Adoration) is the 32nd sura of the Qur'an with 30 ayat. Surah As-Sajda has a prostration (Sajdah) in it.

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...


Luqman (also known as Luqman The Wise, Luqmaan, Lukman, and Luqman al-Hakeem Arabic: لقمان‎) was a wise man for whom Surat Luqman (Arabic: سورة لقمان‎), the thirty-first sura (chapter) of the Qur'an, was named. Luqman (c. 1100 BC) is believed to be from Africa [1][2]. There are many stories about Luqman in Arabic and Turkish literature and the primary historical sources are the Tafsir ibn Kathir and Stories of the Qur'an by Ibn Kathir. The Qur'an does not state whether or not Luqman was a prophet, but some people believe him to be a prophet and thus write Alayhis salaam (A.S.) with his name.

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)


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.



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.


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.


Surah Al-Naml (Arabic: سورة النمل‎) (The Ant, The Ants) is the 27th sura of the Qur'an with 93 ayat.

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.


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.


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.


Surat Al-Nur (Arabic: سورة النور‎) (The Light) is the 24th sura of the Qur'an with 64 ayat.

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.


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.


Surat Al-Hajj (Arabic: سورة الحج‎ ) (The Pilgrimage, The Hajj) is the 22nd sura of the Qur'an with 78 ayat.

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"]


Sura Al-Anbiya (Arabic: سورة الأنبياء‎, Sūratu al-Anbiyā, "The Prophets") is the 21st sura (or chapter) of the Qur'an with 112 ayat. It is a Meccan sura. Its principal subject matter is prophets of the past, who also preached the same faith as Muhammad. Some of the main points highlighted in the sura are:

* 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


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]


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]



Sura al-Kahf "The Cave" (Arabic: سورة الكهف‎, Sūratu al-Kahf) is the 18th surah of the Qur'an with 110 ayat. It is a Meccan sura.

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]


Sura Al-Isra (Arabic: سورة الإسراء‎, Sūratu al-Isrā, "The Night Journey"), also called Sura Bani Isra'il (i.e. Children of Israel), is the 17th chapter of the Qur'an, with 111 verses.

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]


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


Sura Al-Hijr (Arabic: سورة الحجر‎, Sūratu al-Hijr, "The Stoneland") is the 15th sura of the Qur'an. It has 99 ayat. It is a Makkan sura believed to have been received by Muhammad shortly after the 12th sura (Yusuf), Muhammad's last year in Mecca. Like the other sura of this period it praises God.


Sura Ibrahim (Arabic: سورة إبراهيم, Sūratu Ibrāhīm, Abraham) is the 14th sura of the Qur'an with 52 ayat. It is a Makkan sura.




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.



Sura Yusuf (Arabic: سورة يوسف‎, Sūratu Yūsuf, "Joseph") is the 12th sura of the Qur'an, with 111 ayat. It is a Makkan sura.



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]


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.



Surah At-Tawbah (Arabic: سورة التوبة, Sūratu at-Tawbah, "The Repentance") also known as al-Bara'ah "the Ultimatum" in many hadith is the ninth chapter of the Qur'an, with 129 verses (see, however, the discussion of ahadith 785-787 in Sunan Abi Dawood, relating to merging Suras 8 and 9, and the discussion of numbering the Basmala (q.v.)). It is one of the last Madinan Suras. It is the only Sura of the Qur'an that does not begin with the bismillah. The starting verses of this sura were revealed at the time of war. It is therefore that Allah demands the Muslims to fight under these situations.

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]



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.



Sura Al-A'raf (Arabic: سورة الأعراف‎, Sūratu al-A'rāf, "The Heights") is the seventh chapter of the Qur'an, with 206 verses. It is a Meccan sura. Its final verse, verse 206, requires a sajdah, or prostration


Sura Al-An-'am (Arabic: سورة الأنعام‎, Sūratu al-An'ām, "The Cattle") is the sixth chapter of the Qur'an, with 165 verses. It is a Makkan sura. Its main topics are monotheism, resurrection, heaven and hell.

The surah reports the story of the prophet Abraham,[Qur'an 6:74–80] who using his own reason stopped worship of celestial bodies and turned towards Allah, so that he could have received revelation.[wikipedia]



Sura Al-An-'am (Arabic: سورة الأنعام‎, Sūratu al-An'ām, "The Cattle") is the sixth chapter of the Qur'an, with 165 verses. It is a Makkan sura. Its main topics are monotheism, resurrection, heaven and hell.

The surah reports the story of the prophet Abraham,[Qur'an 6:74–80] who using his own reason stopped worship of celestial bodies and turned towards Allah, so that he could have received revelation.

It begins by specifying which animals are forbidden and which are permissible to consume. These are verse 1 and verse 3.

(1) O ye who believe! fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals, with the exceptions named: But animals of the chase are forbidden while ye are in the sacred precincts or in pilgrim garb: for Allah doth command according to His will and plan.

(3) Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah. that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.
[Qur'an 5:3]

This verse has a Parenthetical Sentence "...This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.." - an important sentence that helps to understand the true connotation of [Qur'an 5:67]. Refer to the Tafsir of verse 5:3 by Allameh Tabatabaei in his tafsir al-Mizan [1] for explanation.
[Qur'an 5:5]

Specifies that food of Christians and Jews is lawful for Muslims to eat. The link to Abdullah Yusuf Ali's translation further clarifies this verse. The verse is believed to have been revealed after the Battle of Khaybar[citation needed].
[Qur'an 5:32]
Main article: Al-Ma'ida, 32

This verse explicitly forbids murder: [5.32] For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our apostles came to them with clear arguments, but even after that many of them certainly act extravagantly in the land.



Sura An-Nisa (Arabic: سورة النساء, Sūratu an-Nisā, "Women")[1] is the fourth chapter of the Qur'an, with 176 verses. It is a Medinan sura. It is the third longest chapter in the Qur'an after Al-i-Imran and Al-Baqarah and was recited after sura Al-Mumtahina.[citation needed]

As its name suggests, it deals extensively with matters relating to women and their rights and obligations, outlining the requirements of modesty, including the verse traditionally interpreted to require wearing of the hijab. It also describes a variety of other legal and ethical matters, such as inheritance law, marriage, and orphans, and deals with matters relating to Medinan politics, in particular tensions with the Hypocrites (i.e. the party of Abdullah ibn Ubayy) and Jews. An-Nisa also mentions the matter of ma malakat aymanukum and addresses the Nikah Mut'ah.



Sura Al-i-Imran (Arabic: آل عمران‎, Sūratu Āli-'Imrān,"The Family of Imran")[1] is the 3rd chapter of the Qur'an with two hundred verses.

Imran in Islam is regarded as the father of Mary. This chapter is named after the family Imran (amram) which includes; Imran, Saint Anne, Mary, Jesus. The chapter is believed to have been revealed in Medina and is either the second or third of Medinan suras. Almost all of it also belongs to the 3rd year of the Hijra with the possible exception of verse 61 which mentions Mubāhalah and therefore might have been revealed during the visit of the Najrān Christian deputation which was occurred in the 10th year of the Hijrah. This chapter primarily focuses on the departure of prophethood from the Mosaic dispensation. Another speculation is that since the event of Mobahela is the highlight of this surah, Al Imran could very well refer to the progeny of Abu Talib ibn ‘Abd al-Muttalib, whose real name was Imran.[Wikipedia]



Sura al-Baqarah (Arabic: سورة البقرة‎, Sūratu l-Baqarah, "The Cow") is the Qur'an's second and longest chapter. It is a Medinan sura and comprises 286 verses, including the single longest verse in the Qur'an (2:282).[1] The sura's name references verses 67–73 which recall the story of the golden calf worshipped as an idol by the Israelites during Moses' absence.

Other notable passages include the famous āyat al-kursī or "Throne Verse", as well as the closing two verses which outline the six articles of belief before forming a prayer for forgiveness, divine mercy, and help against the enemies of faith.[2]



Sura Al-Fatiha (Arabic: سورة الفاتحة‎, Sūratu al-Fātihah, "The Opener") is the first chapter of the Muslim holy book, the Qur'an. Its seven verses are a prayer for God's guidance, and stress His lordship and mercy. This chapter has an essential role in daily prayers; Muslims recite the Surah Al-Fatiha at least thirty-two times a day, at the start of each unit of prayer.


Muslims believe that the Qur'an is a revelation from Allah (Arabic for God). Translations into other languages are considered to be merely superficial "interpretations" of the meanings and not authentic versions of the Qur'an.

The Arabic text with transliteration and translation in English is as follows: [Qur'an 1:1].

1:1 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم

Bismillāhi r-raḥmāni r-raḥīm
Beginning is with Allah's Personal Name Ar'Reh'maan Who is The Fountain of Infinite Mercy.

[Personal names are never translated in any language of the world[citation needed]- Proper names must be transcribed in the alphabet of other languages in the manner that a non native produces the same-as near sound as is in the original language]

Important to note and remember: Allah's Personal Name Ar'Reh'maan/الرَّحْمـَنِ is unique; exclusive; unprecedented [19:65]; this has no parallel, no dual, no plural, no feminine equivalent. Personal Names, unlike attributive/adjectival names/descriptions, never have duality and plurality and neither with personal names is done "feminization" or "masculinization"[citation needed]].

The Grand Qur'aan is that Book which concatenates facts in perfect sequence and chronological order. Its first word is a prepositional phrase بِسمِ "Beginning is with the code/name". This is the First scientific/physical fact of the physical worlds. The creation and for the created ones, the initiation of the process of learning/knowledge is but the "code/name". Nothing can be saved in human memory, as also that of computer, unless the code/name is known or is assigned to a thing/phenomenon.

اِسْمُ introduces, for the created ones, the concept-field, what is called Epistemology-Knowledge-in Arabic عِلْمٌ. Grand Qur'aan will keep unfolding the information about "Knowledge", in sequence and in such simple and plain manner that even without much of fatigue, which is experienced when we read about it starting with the Sophist, Gorgias, Protogoras and onwards, we will keep journeying smoothly and straight, step by step, knowing about it. Next time this word اِسْمُ relates it with imparting the Knowledge:

وَعَلَّمَ ءَادَمَ ٱلأَسْمَآءَ كُلَّهَا

And He taught Adam the particular/peculiar names of things, all of them. [Refer 2:31]

And with it additional information will be communicated to us by linking it with new words/concepts/data and eventually we will be told through our Guide Lord Muhammad Sal'lallaa'hoalaih'wa'salam the ultimate stage and the purpose of pursuit of knowledge:

قُلْ إِنَّمَآ أَعِظُكُمْ بِوَاحِدَةٍ أَن تَقُومُواْ لِلَّهِ مَثْنَىٰ وَفُرَادَىٰ ثُمَّ تَتَفَكَّرُواْ

You, the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] tell them, "I only advise you people with one advice, that you people stand/find time for Allah [Absolute Truth and Fact] in twos and individually, thereafter reflect objectively keeping aside passions/emotions/prejudices/caprices/whims/conjectural myths to know the purpose of creation of things". [Refer 34:46]

Related with the beginning of physical world, the first trait of Ar'Reh'maan,introduced isالرَّحِيـمِ. Why?

كَتَبَ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ

"He of His own will prescribed/made The Mercy obligatory upon His Self". [Refer 6:12]

كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ

"Your Sustainer Lord has by His own will prescribed/made The Mercy obligatory upon His Self". [Refer 6:54]

The Mercy, one will find, reflected and manifested in every trait and thing, above all one will find the Umbrella of The Mercy of Allah. And is reflective of the fact that creation is for determined purpose since creating things for playful purposes does not entail that one should prescribe for oneself to be ever merciful.

1:2 الْحَمْدُ للّهِ رَبِّ الْعَالَمِين

Al ḥamdu lillāhi rabbi l-'ālamīn
The Infinite Glory and Praise stands specified eternally, entirely and exclusively for Allah, the Sustainer Lord of the Known/Existing Worlds-All that exists.

1:3 الرَّحمـنِ الرَّحِيم

Ar raḥmāni r-raḥīm
The Sustainer Lord of the Worlds is Ar'Reh'maan Who is The Fountain of Infinite Mercy.

1:4 مَـالِكِ يَوْمِ الدِّين

Māliki yawmi d-dīn
Ar'Reh'maan is the Master/the Sovereign/the Authority/Holder of "The Day of Resurrection/Judgment and Requital".

1:5 إِيَّاك نَعْبُدُ وإِيَّاكَ نَسْتَعِين

Iyyāka na'budu wa iyyāka nasta'īn
[Our Sustainer Lord Ar'Reh'maan] You are the Only Whom we solely and exclusively owe and demonstrate allegiance and servitude and You are exclusively the One we look for help to elevate ourselves.

1:6 اهدِنَــــا الصِّرَاطَ المُستَقِيمَ

Ihdinā ṣ-ṣirāṭ al-mustaqīm
Our Sustainer Lord Ar'Reh'maan! You guide us upon the Path that keeps heading safely and straight to the destination of peace and tranquility;

1:7 صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّين

Ṣirāṭ al-laḏīna an'amta 'alayhim ġayril maġḍūbi 'alayhim walāḍ ḍāllīn
the Path journeyed by those upon whom You showered blessings, this Path/Course is other than of those who made themselves liable to criminal cognizance/arrest, and nor is of those ones who are the neglectful wanderers.


The first verse, transliterated as "bismillāhir rahmānir rahīm", may be familiar to non-Arabic speakers and non-Muslims because of its ubiquity in Arabic and Muslim societies. This verse appears at the start of every chapter in the Qur'an with the exception of the ninth chapter. The verse is normally said before reciting a chapter or part of a chapter during daily prayer, and also before public proclamations and indeed before many personal and everyday activities in many Arabic and Muslim societies as a way to invoke God's blessing and proclaim one's motives before an undertaking.

The two words "ar rahmān" and "ar rahīm" are often translated in English as "the beneficent" and "the merciful" or "the generous." They are often also translated as superlatives, for example, "the most generous" and "the most merciful". Grammatically the two words "rahmaan" and "raheem" are different linguistic forms of the triconsonantal root R-H-M, connoting "mercy". (For more information, see the section on root forms in Semitic languages). The form "rahmaan" denotes degree or extent, i.e., "most merciful," while "raheem" denotes time permanence, i.e., "ever merciful".

The second verse's "الحمد الله" ranks as one of the most popular phrases in all of Arabic, being used to express one's well-being, general happiness, or even consolation in a disaster (see Alhamdulillah). The verse is also significant in that it includes a relationship between the two most common names for God in Arabic "الله" and "رب". The first word is a ubiquitous name for God, and the second roughly translates to "Lord." It shares the same root with the Hebrew "rabbi". In some printings of the Qur'an, both words appear in red everywhere in the Qur'an.

The reading of the first word of the fourth verse, translated as "master/king" above, has been the subject of debate. The two main recitations, of the Qur'an, Warsh and Hafs, differ on whether it should be "maliki" with a short "a," which means "king" (Warsh, from Nafi'; Ibn Kathir; Ibn Amir; Abu 'Amr; Hamza), or "māliki" with a long "a," which means "master" or "owner" (Hafs, from Asim, and al-Kisa'i). Both "maliki" and "māliki" derive from the same triconsonantal root in Arabic, M-L-K. Both readings are considered valid by many practitioners, since both can be seen as describing God.

In the seventh verse, hadith inform us that "ġayril maġḍūbi 'alayhim" (those who earned your anger) refers to the Jews, who, according to Allah, abandoned practicing his religion; "walāḍ ḍāllīn" (those who went astray) refers to the Christians, who lost the knowledge and thus deserve less anger.[1][2][3]

In some Muslim societies, Al-Fatiha is traditionally read together by a couple to seal their engagement, however this act is not recorded in the sunnah and is seen by many to be an innovation.

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