~CHANDNI~
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inshallah i will post after serch otny der vyah read karro
In the name of Allah, The Compassionate, The Merciful
THE AIM OF LIFE
1. Say: "My Prayers and my devotions, my life and my death, are all for Allah. Lord of the Creation. He has no partner. Thus I m commanded, being first of the Muslims."
Sura:6, Ayat 162-163
2. Allah created the Heavens and earth with (the aim of manifesting) the tryth and to reward each soul according to its deeds. And they shall not be wronged.
Sura:45, Ayat;22
3. I only created mankind and jinn that they might worship Me.
Sura :51, Ayat 56
4. Blessed be He Whose Hands is all the sovereignty: He has power over all things.
He has created life and death that He might put you to the test and find out which of you acquitted himself best. He is the Mighty, the Forgiving One.
~CHANDNI~
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the name of Allah, The Compassionate, The Merciful
THE REALITY OF THE WORLD IN THE LIGHT OF QURAN
1. There are some who say: "Lord, give us good in this world." These shall have no share in the Hereafter. But there are others who say "Lord, give us wht is good both in this world and in the next and keep us away from the fire of Hell. These shall have a share of what they have earned. Swift is the reckoning of Allah."Sura:2, Ayat: 200-202
2.Men are tempted by the lure of women and offspring of hoarded treasures of gold and silver, of splendid horses, cattles, and plantations. These are the comforts of this life, but far better is the return to Allah.
3.Say: 'Shall I tell of better things than these, with which the righteous shall be rewarded by their Lord? There shall be gardens watered by running streams, where they shall dwell forever: wives freed from impurity, and grace from Allah.' Allah is watching over his servants.Sura:3, Ayat: 14-153. Every soul shall taste death. You shall receive your rewards on the Day of Resurrection. Whoever is spared Hell and is admitted to Paradise shall surely gain (his end) : for the life of this world is nothing but a fleeting vanity.Sura: 3, Ayat:1854.
4.Do not be decieved by the activities of the unbelievers in this land. Their prosperity is brief. Hell shall be their home, a dismal resting place.Sura:3, Ayat:196-197
5. The life of this world is but a sport and a pastime. Surely better is the life to come for those who are righteous. Will you not understand?Sura:6, Ayat:326. The people of Fire will cry out to the people of Paradise: "Give us some water, or some of that which Allah has given you." But the blesses shall reply: "Allah has forbidden both to the unbelievers, who made their religion a pastime and an idle sport, and who were beguiled by their earthly life."
6.On this day We will forget them as they forgot the meeting of the day: for they denied Our revelations.Sura:7, Ayat: 50-51
7. We have made that which is on earth an ornament for it, so that We may test them as to which of them do best.Sura:18, Ayat:78. Do not strain your eyes towards the worldy benefits we have bestowed on some of the, for with these We seek only to try them. Your Lord's provision is better and more lasting.Sura:20, Ayat 131
9. Men fear yuor Lord, and fear the day when no parent shall avail his child nor any child his parent. Allah's promise is surely true. Let the life of this world not decieve you, nor let the Dissembler trick you concerning Allah.Sura:31, Ayat:33
10. Satan is your enemy: therefore treat him as an enemy. He tempts his followers so that they may become the people of Fire.Sura:35, Ayat:6
11. The life of this world is a sport and a pastime. If you belive in Him and guard yourself against evil. He will reward you and will not ask for all your wealth.Sura:47, Ayat:37
12. Believers, let not your riches nor your children beguile you of Allah's remembrance. Those that do this shall have much to lose.Sura:63, Ayat:9
13. Blessed be He Whose Hands is all the sovereignty: He has power over all things.
He has created life and death that He might put you to the test and find out which of you acquitted himself best. He is the Mighty, the Forgiving One.Sura:67, Ayat:1-2
14.Yet you (men) love this fleeting life and are heedless to the life to come.Sura:75, Ayat 20-2115.
15. Those who transgressed and chose this present life will find themselves in Hell.Sura:79, Ayat 37-39
16. Yet you prefer this life, although the life to come is better and more lasting.Sura:87, Ayat 16-17
~CHANDNI~
Age: 124
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quran al majeed ka 30 para..surah 96..surah alaq ki ayat 1 ta 5...ki mein ney tilavat ki hei.. allah tala quran majeed mein jo keh lareeb hei irshad farmata hei..
IQRA.. parho.. aye rasool saw.. beismirabikal lazi khalaq......appney parvardigar key nam sey jis ney har cheez ko peda kiya.khalakal insan min alak..........iesi ney insan ko jamey hoye khoon sey peda kiya ....iqra va rabikal akram.........ur parho tumhara parvardegar bara kareem hei ...........allazi alama bil kalam............jis ney kalam key zarye sey taleem di ...............allamal insan ma lam yalam.................usi ney insan ko vo bataine batayein jin ko vo kuch nahi janta tha..
shuru ki 5 ayatien.. surah alaq ki.. ham sey chupi hoye nahi .. ye vo ayatien hein jo nabi pak saw key uper sab sey pehley vahi key toor par allah ney nazil kein hein........kon nabi pak saw...... vo jo keh 1 kam 1 lakh 24 mein sey khatamur rasool hein.. vo nabi pak saw jo kehta hie keh "awal o ma khalak allah ho noori" vo jis key liey allah kehta hei keh " mera nabi kuch kehta hie nahi khud sey keh vo vahi meri taraf sey nazil hoti hei.." vo nabi pak saw keh jo noor sey bana hei.. jis ka nam muhammad saw hei...........
ham sab jantyhien keh hazrat muhammad saw ki khilkat sab sey pehley hoye.. ik noor allah ney peda kiya us vaqat dunya mien kuch na tha . siraf allah ka noor tha.. us ney ik noor ko khalq kia.. ye noor kitney hei saloun us ki ibadat karta raha.. phir allah ney farishty banaye jin banaye.. dunya ka farh bichaya..us mein tarha tarha ki nemaat appni peda kein.. neemat.. ka jabham ziker kartien hein to insani nuktaye nigah sey nemat siraf vo hein jo keh hamari chasham e tar deikhti hei par subhan allah keh us ki nemat ye zindagi hei .ye sansein hein. ye hava hei, ye phooloun ka gulistan hei. ye chehchahaty hoye paridy hein, ye suraj chand sitary hein jo keh roshani ka zarya banty hein jo bazate khud ik roshani hie.. hamarey jism ka ik ik azu nemat hei.. ur saach hie keh nemat ki ushe vaqat kader hoti hei jab vo nemat chin jati hei.. par nemat to nemat hei......nemat.. jis key liey allah surah rehman mein kehta hie keh tum appney rab ki kon kon si nematoun ko jhotlao gey...tum nematoun ko shumar bhi karo to na karsako gey.. nemat.. han ye nemat hei...keh ham ale muhammad saw ki ulad mein sey hein....
phir allah ney hazrat adam ko matti sey khalq kiya.. qisa quran ney nihayat hei tafseer sey bayan farmaya hei..keh kis tarha jibreel e amin zameen par aaye mati ko leyney key liye ur mati rooker kehti hei na ley jao.. phir mikail aaty hien israfeel aaty hien ur mati zoor zoor sey rooker kehti hei na ley jao.. par jab izrail aaty hien to vo kehty hien mein un jesa nahi .. mujh ko ye hei hukam hei keh ley jaoun.. to mein ley ker jaounga.. akhir ko vo mati ley jaty hien.. vo chikhti rehti hie.. girgarati hei .. phir allah tala.. mati mein aag pani ur aag sey us ko gundhta hei.. .. farishty kehty hein aye parvardegaar ye fitna o fisad karey ga.. allah kahta hie tum vo nahi janty jo mien janta houn.. beshak ye baat kisi sey chupi nahi keh insan hakeekatan fitna o fisad barpa karta hie.. kiyoun akhir.. farishtoun ko kesey maloom hua ye ........ to baat ye hie keh ham bhi janty hien keh aag , pani , hava ur mati sab ka anser alag hei.. sab ki sifaat alag hein.. ik dosry sey ye sab juda hien jab in ko yakja kiya jaye ga to vo sab appna appna zahir kariengey .. to kabhi pani ki tarha to kabhi mati ki tarha to kabhi aag ki tarha to kabhi hava ki tarha.. par phir bhi insan khaki banda kehlata hie akhir kiyoun..... vo is liye keh kuch bhi aag mein dalo to jal jaye.kuch bhi pani mien dalo to kharab hojaye gal jaye kuch bhi hava mein dalo to.. vo ur jaye par jo bhi mati mein dalo to vo ik key lakhon dey iesi amanat dar miiti hei ye..is liye ye matti amanat daar hei .. is liye insan khaki kehlata hei .. mati amanat dar hei iesi keh kayamat key din is hei mati sey sab dunya valey utheingey ur medane hasher mein ley jaye jayeingey.......................
ab hazrat adam ko bana ker allah kehta hie keh aye farishtoun sajda karo is ko....... tamam farishty karty hien par iblees nahi karta......... jis ko randaye dargah kardiya jata hei..ur mohlat di jati hie.. jo keh qayamat key din khatam hojaye gi...........ur iblees key nakhe kadam par chalney valey vasil e jahanum houngey..
allah tala phir us noor ko adam ko deikhata hie.. vo saval poochty hien keh ye kon hien.. allah hazrat adam ko un key nam yaad karvata hei ur ye hei vo nam hien keh jin ki vajha sey hazrat adam ko.. maghfirat mili.. vo noor hazrat adam ki peshani mien sadiyoun tak chalta raha.. ur hazaroun sal baad peshaniye muhammad meiin chamka us vaqat jab un key dada abdul mutalib un ko tijarat key leiy saath ley ker gaye thy ur ik rahib ney deikha keh ik shakhs hei jis key uper aber saya karta hei ur us key chehrey mein noor hei noor hie.. ye sab nishaniyan us ki kitab mein mojod thein us ney abu talib ko hoshiyar kiya keh is bachy ki hifazat karna loog is ko ieza diengey..
rasool e pak saw ki zindagi bachpan sey hei tamam tar sifate ahsana sey muzayan thi .. keh appney to kiya gheer bhi tareef karty thy.. ameen mashoor thy.. sadiq mashoor thy.. hazrat khatija un ki pehli zoja thein jo keh itni ameer thien keh har jagha un ka charcha tha par jab vo hazoor saw ki zojiyat mien aayien to appna mal o asbab sba kuch islam ko dey diya jis ko allah ney appney kalam mein mahfooz kardiya..ur is baat ki tareef bhi ki hie.. jis ki vajha sey hazoor saw ki 9 beviooun mein sey siraf hazrat khatija ko vo mukam hasil hie keh jo kisi ur ko nahi..........40 sal ki uper ko pohanch ker app par pehli vahi nazil hoye ghare hira mien..... jo keh sarnamaye kalam hei..
hazoor saw ibadat key liey ghare hira jaya karty thy.. ik dafa.. vo ibadat mein mashool thy keh ik farishta aaya.. us ney kaha iqra...... aarey.. jibraeel.. is ko to kuch nahi aata ye parha likha nahi..................... to kesey parhy.......................................parhney ko to us ko hei kahiengey na jis ko kuch aata ho verna to ham ye hei kahiengey keh suno..ur phir parho......... jab tak insan suney ga nahi ur samjhy ga nahi to kesey parhy ga.. par yahan hukam hei keh parho............... aye rasool parho..... appney rab key nam sey jis sey zahir hei keh ye rasool saw jahil nahiiiiii.. ye rasool ilme laduni ka malik hie.. ye ilm allah sey ley ker aaya hei.. is ko jahil na kehna........is ko to vo sab aata hei jo keh ham kia tum bhi nahi janty...................akhir jibrail ney kaha..... parho..appney rab key nam sey.............. jis ney har cheez peda ki jis ney insan ko jamey hoye khoon sey peda kiya ur parho tumhara parvardegar nihayat kareem hei us ney insan ko kalam key zarye taleem di..ur us ko vo kuch bataya jo vo nahi janta tha..........
akhri ye vahi nazil hoye rasool saw aaye.. khatija key pas un ko bataya..unhoun ney app ki himat bandhaye ur is tarha islam ki tahreek chali hei keh phir islam phelta raha .. panapta raha......par ander hei ander sazishein.. jin key diloun mein fatoor tha.. vo rasool saw ki zindagi mein hei.. appni aawazein uthaney lagey......ur dil mein ur hei kadoorat barti rahi jab har fatha ka sehra us key sir janey laga keh jis key liye fatha bani thi .. jis ko khuda ney sanad di thi keh "la fata ila ali la seef ila zulfikar." nahi hei keoi fateh ali key siva nahi hei koei talvar zulfikar key siva...................... har jang jiti gaye ali key hathoun.. ur loogun key dil mein faroor barta raha.. nafratien bartien gayein........kisi na kisi baat sey rasool saw ko ranj pohanchaya gaya jis ka natija ye hua keh rasool saw bemar party gaye......... ager ham appni zindagi par nazer dorayein. to malom ho keh rooz rooz ki jhak jhal sey to tension hojati hei jo keh phir anjam ham khud bhi janty hien to vo to phir rasool saw key saath to patanahi kitni nafratoun ka bojh tha.. jo ander hei ander un ko khaye ja raha tha..ur jab vo bister par thy bemari key to phri kirtas ka masla khara kardiya.. jis sey rasool saw ur hei bemar hogaye ur akhir.. is jahan sey kooch kar gaye.. fatima as key liey ye gham behad bara tha.. un key baba ka saya uth gaya.. iesa saya keh jis key baad un ko kehna para "subat alie al masaib ..............." mujh par parney valey masaib ager din par party to vo raat mein badal jaty.............. fatima as par ba az rasool darvaza giraya gaya......jis sye mohsin as shaheed hogaye.. ali as key galey mein rasi dal ker darbar mein ley jaya gaya...............itna ahle beith ko tang kiya gaya keh rasool saw ki vafat key 60 din baad hei fatima as is jahan sey chali gayien.. haye fatima as.. ki shahadat key bad...ali as ney ab zainub . hussain ur hassan ko sambhala.. , un ko itna piyar karty thy , ali .............. kon ali...as................damade rasool ....... chacha zad bhai............zamaney ney itni nafrat ki us hei ali sey jo keh kaba ka guher tha.. ye ali sey dushmani hei to thi keh zamaney ney ali key khandan par zulm o sitam key pahar toor diye............ ali ko masjis mein zarbat lagaye jis sey vo shaheed hoye....... un key lal hassan ko zaher diya gaya.... jis sey un key jigar key 72 tukrey hogaye.. ur un key bety hussain......................... hussainnn ur zainub......................... karbala ko amar kar gaye........... hussain ka lasha begor o kafan karbal ki tapti reet par 3 din tak para raha.. koei dafnaney vala nahi........ale muhammad 3 din tak bhoki peiyasi shaheed hogaye.......... dil key tukrey karbal ki zameen par to kahien rahe kofa o sham mein ja baja bikhrey nazer aaye.......... kahien hassan key phool ki patiyan hein to kahien akber sa javan beta .. hussain utha rahy hien to kahien.. nanhey ali asghar ki kaber ume rubab sey chup ker bana rahy hien.. kahien abbas jesey 32 sala bhai key bazu jhuki kamer sey utha rahy hein to kahien zuljanah par savar larty nazer aaty hien keh aawaz aati hei hussain....bas kar. "ya autahil naf al mutmaina arjaye iela rabik.." aye nafse mutmaina loot aaa apney parvardegar ki taraf aye hussain bas kar dey .. us hei ali ki beti.. be maknao chader karbala sey sham.............. talak nangey sir gaye............. sajad khoon roota raha.......... ansu bahata raha.. ur tareekh rakam hoti rahi.. par hussain zinda rehgaya.. zainub zinda rehgaye........ ali key lal tuj par salam...... ali ki aal tuj par salam........ aye zainub........ tuj par salam..
ala lanatullah hei ala qom azalimin.. ......sa yalamul lazina zalamu iyeamin kalubu................
~CHANDNI~
Age: 124
7879 days old here
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The Message of the Quran
Muhammad Asad
AL-ALAQ (THE GERM-CELL)
THE NINETY-SIXTH SURAH Total Verses: 19 MECCA PERIOD
Introduction
THERE IS no doubt that the first five verses of this surah represent the very beginning of the revelation of the Qur'an. Although the exact date cannot be established with certainty, all authorities agree in that these five verses were revealed in the last third of the month of Ramadan, thirteen years before the hijrah (corresponding to July or August, 610, of the Christian era). Muhammad was then forty years old. At that period of his life "solitude became dear unto him, and he used to withdraw into seclusion in a cave of Mount Hira [near Mecca] and there apply himself to ardent devotions" consisting of long vigils and prayers (Bukhari). One night, the Angel of Revelation suddenly appeared to him and said, "Read!" Muhammad at first thought that he was expected to read actual script, which, being unlettered, he was unable to do; and so he answered, "I cannot read" - whereupon, in his own words, the angel "seized me and pressed me to himself until all strength went out of me; then he released me and said, 'Read!' I answered, 'I cannot read. . . . ' Then he seized me again and pressed me to himself until all strength went out of me; then he released me and said, 'Read!' - to which I [again] answered, 'I cannot read. . . .' Then he seized me and pressed me to himself a third time; then he released me and said, 'Read in the name of thy Sustainer, who has created - created man out of a germ-cell! Read - for thy Sustainer is the Most Bountiful One…'”: and so Muhammad understood, in sudden illumination, that he was called upon to "read", that is, to receive and understand, God's message to man. The above excerpts are quoted from the third Tradition of the section Bad' al- Wahy, which forms the introductory chapter of Bukhari's Sahih; almost identical versions of this Tradition are found in two other places in Bukhari as well as in Muslim, Nasa'i and Tirmidhi. Verses 6-19 of this surah are of somewhat later date.
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:
1) READ 1 in the name of thy Sustainer, who has created –
(2) created man out of a germ-cell! 2
(3) Read - for thy Sustainer is the Most Bountiful One
(4) who has taught [man] the use of the pen –
(5) taught man what he did not know! 3
(6) Nay, verily, man becomes grossly overweening
(7) whenever he believes himself to be self-sufficient:
(8) for, behold, unto thy Sustainer all must return. 4
(9) HAST THOU ever considered him who tries to prevent
(10) a servant [of God] from praying? 5
(11) Hast thou considered whether he is on the right way,
(12) or is concerned with God-consciousness? 6
(13) Hast thou considered whether he may [not] be giving the lie to the truth and turning his back [upon it]? 7
(14) Does he, then, not know that God sees [all]?
(15) Nay, if he desist not, We shall most surely drag him down upon his forehead 8 –
(16) the lying, rebellious forehead! –
(17) and then let him summon [to his aid] the counsels of his own [spurious] wisdom, 9
(18) [the while] We shall summon the forces of heavenly chastisement!
(19) Nay, pay thou no heed to him, but prostrate thyself [before God] and draw close [unto Him]!
1 Sc., "this divine writ". The imperative iqra' may be rendered as "read" or "recite". The former rendering is, to my mind, by far the preferable in this context inasmuch as the concept of "reciting" implies no more than the oral delivery - with or without understanding - of something already laid down in writing or committed to memory, whereas "reading" primarily signifies a conscious taking-in, with or without an audible utterance but with a view to understanding them, of words and ideas received from an outside source: in this case, the message of the Qur'an.
2 The past tense in which the verb khalaqa appears in these two verses is meant to indicate that the act of divine creation (khalq) has been and is being continuously repeated. It is also noteworthy that this very first Qur'anic revelation alludes to man's embryonic evolution out of a "germ-cell.' - i.e., out of a fertilized female ovum - thus contrasting the primitiveness and simplicity of his biological origins with his intellectual and spiritual potential: a contrast which clearly points to the existence of a conscious design and a purpose underlying the creation of life.
3 "The pen" is used here as a symbol for the art of writing or, more specifically, for all knowledge recorded by means of writing: and this explains the symbolic summons "Read!" at the beginning of verses 1 and 3. Man's unique ability to transmit, by means of written records, his thoughts, experiences and insights from individual to individual, from generation to generation, and from one cultural environment to another endows all human knowledge with a cumulative character; and since, thanks to this God-given ability, every human being partakes, in one way or another, in mankind's continuous accumulation of knowledge, man is spoken of as being "taught by God" things which the single individual does not - and, indeed, cannot - know by himself. (This double stress on man's utter dependence on God, who creates him as a biological entity and implants in him the will and the ability to acquire knowledge, receives its final accent, as it were, in the next three verses.) Furthermore, God's "teaching" man signifies also the act of His revealing, through the prophets, spiritual truths and moral standards which cannot be unequivocally established through human experience and reasoning alone: and, thus, it circumscribes the phenomenon of divine revelation as such.
4 Lit., "is the return (ar-ruj‘a)". This noun has here a twofold implication: "everyone will inescapably be brought before God for judgment", as well as "everything that exists goes back to God as its source". In ultimate analysis, the statement expressed in verses 6-8 rejects as absurd the arrogant idea that man could ever be self-sufficient and, hence, "master of his own fate"; furthermore, it implies that all moral concepts - that is, all discrimination between good and evil, or right and wrong - are indissolubly linked with the concept of man's responsibility to a Supreme Power: in other words, without such a feeling of responsibility - whether conscious or subconscious - the concept of "morality" as such loses all its meaning.
5 Lit., "who forbids a servant [of God] when he prays", implying an attempt at preventing. Since this seems to refer to praying in public, most of the classical commentators see in this passage (which was revealed at least a year later than the first five verses) an allusion to Abu Jahl, the Prophet's bitterest opponent in Mecca, who persistently tried to prevent Muhammad and his followers from praying before the Kabah. However, there is no doubt that the purport of the above passage goes far beyond any historical incident or situation inasmuch as it applies to all attempts, at all times, to deny to religion (symbolized in the term "praying") its legitimate function in the shaping of social life - attempts made either in the conviction that religion is every individual's "private affair" and, therefore, must not be allowed to "intrude" into the realm of social considerations, or, alternatively, in the pursuit of the illusion that man is above any need of metaphysical guidance.
6 Lit., "or enjoins God-consciousness (taqwa)" - i.e., whether his aim is to deepen his fellow-men's God-consciousness by insisting that religion is a purely personal matter: the obvious implication being that this is not his aim, and that he is not on the right way in thinking and acting as he does. - Throughout this work, the term taqwa - of which the present is the earliest instance in the chronology of Qur'anic revelation - has been rendered as "God-consciousness", with the same meaning attaching to the verbal forms from which this noun is derived. (See also surah 2, note 2.)
7 Sc., "because in his arrogance he cannot face it".
8 Or: "by his forelock" - an ancient Arabian expression denoting aa person's utter subjection and humiliation (see 11:56 and the corresponding note 80). However, as Razi points out, the term "forelock" (nasiyah) is here used metonymically for the place on which the forelock grows, i.e., the forehead (cf. also Taj al-Arus).
9 Lit., "'his council". According to the commentators who tend to interpret verses such as this in purely historical terms, this may be a reference to the traditional council of elders (dar an- nadwah) in pagan Mecca; but more probably, I think, it is an allusion to the arrogance which so often deludes man into regarding himself as "self-sufficient" (verses 6-7 above).
(1. Read! In the Name of your Lord Who created.) (2. He has created man from a clot.) (3. Read! And your Lord is the Most Generous.) (4. Who has taught by the pen.) (5. He has taught man that which he knew not.) The Beginning of the Prophethood of Muhammad and the First of the Qur'an revealed
Imam Ahmad recorded that `A'ishah said: The first thing that began happening with the Messenger of Allah from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!'' The Messen- ger of Allah said,
«ÝóÞõáúÊõ: ãóÇ ÃóäóÇ ÈöÞóÇÑöìÁ»
(I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: `Read!' So I replied: `I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said:
[ÇÞúÑóÃú ÈöÇÓúãö ÑóÈøößó ÇáøóÐöì ÎóáóÞó ]
(Read in the Name of your Lord who has created.) until he reached the Ayah,
[ãóÇ áóãú íóÚúáóãú]
(That which he knew not. )'' So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said,
«Òóãøöáõæäöí Òóãøöáõæäöí»
(Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said),
«ÞóÏú ÎóÔöíÊõ Úóáóì äóÝúÓöí»
(I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people.'' Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin `Abdul-`Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew.'' Waraqah asked, "O my nephew! What have you seen'' Allah's Messenger described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out.'' Allah's Messenger asked,
«Ãóæó ãõÎúÑöÌöíøó åõãú¿»
(Will they drive me out) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you.'' But Waraqah did not remain. He died and the revelation paused until Allah's Messenger became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!'' Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before.'' This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with. The Honor and Nobility of Man is in His Knowledge
These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says,
(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing.'' There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know.''
(6. Nay! Verily, man does transgress.) (7. Because he considers himself self-sufficient.) (8. Surely, unto your Lord is the return.) (9. Have you seen him who prevents) (10. A servant when he prays) (11. Have you seen if he is on the guidance) (12. Or enjoins Taqwa) (13. Have you seen if he denies and turns away) (14. Knows he not that Allah sees) (15. Nay! If he ceases not, We will scorch his forehead --) (16. A lying, sinful forehead!) (17. Then let him call upon his council.) (18. We will call out the guards of Hell!) (19. Nay! Do not obey him. Fall prostrate and draw near (to Allah)!)
The Threat against Man's Transgression for the sake of Wealth
Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying,
[Åöäøó Åöáóì ÑóÈøößó ÇáÑøõÌúÚóì ]
(Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'
Scolding of Abu Jahl and the Threat of seizing Him
(Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying,
[ÃóÑóÁóíúÊó Åöä ßóÇäó Úóáóì ÇáúåõÏóì ]
(Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or
[Ãóæú ÃóãóÑó ÈöÇáÊøóÞúæóì ]
(Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says,
[Ãóáóãú íóÚúáóã ÈöÃóäøó Çááøóåó íóÑóì ]
(Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening,
[ßóáÇøó áóÆöä áøóãú íóäÊóåö]
(Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy,
[áóäóÓúÝóÚÇð ÈöÇáäøóÇÕöíóÉö]
(We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says,
[äóÇÕöíóÉò ßóÜÐöÈóÉò ÎóÇØöÆóÉò ]
(A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.
[ÝóáúíóÏúÚõ äóÇÏöíóåõ ]
(Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them.
[ÓóäóÏúÚõ ÇáÒøóÈóÇäöíóÉó ]
(We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said,
«áóÆöäú ÝóÚóáó áóÃóÎóÐóÊúåõ ÇáúãóáóÇÆößóÉ»
(If he does, he will be seized by the angels.)'' This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed,
[ÝóáúíóÏúÚõ äóÇÏöíóåõ - ÓóäóÏúÚõ ÇáÒøóÈóÇäöíóÉó ]
(Then let him call upon his council. We will call out the guards of Hell!)'' Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant.'' At-Tirmidhi said, "Hasan Sahih.'' Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all'' They (the people) replied, "Yes.'' Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust.'' So the Messenger of Allah came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you'' He replied, "Verily, between me and him is a ditch of fire, monsters and wings.'' Then the Messenger of Allah said,
(If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not:
[ßóáÇøó Åöäøó ÇáÅöäÓóÜäó áóíóØúÛóì ]
(Nay! Verily, man does transgress.) to the end of the Surah.'' Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith.
Amusement for the Prophet
Then Allah says,
[ßóáÇøó áÇó ÊõØöÚúåõ]
(Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.'
[æóÇÓúÌõÏú æóÇÞúÊóÑöÈ]
(Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah said,
(The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)'' It has also been mentioned previously that the Messenger of Allah used to prostrate when he recited
[ÅöÐóÇ ÇáÓøóãóÂÁõ ÇäÔóÞøóÊú ]
(When the heaven is split asunder.) (84:1) and
[ÇÞúÑóÃú ÈöÇÓúãö ÑóÈøößó ÇáøóÐöì ÎóáóÞó ]
(Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.
