SURAH OF QUAN “AL HAJ” AYAH NO 56 to
الْمُلْكُ يَوْمَئِذٍ لِلَّهِ يَحْكُمُ بَيْنَهُمْ فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ (الحج: 56).
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُوْلَئِكَ لَهُمْ عَذَابٌ مُهِينٌ (الحج: 57).
وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا أَوْ مَاتُوا لَيَرْزُقَنَّهُمْ اللَّهُ رِزْقًا حَسَنًا وَإِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ (الحج: 58).
لَيُدْخِلَنَّهُمْ مُدْخَلاً يَرْضَوْنَهُ وَإِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ (الحج: 59).
ذَلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ (الحج: 60).
ذَلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَأَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (الحج: 61).
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ (الحج: 62).
أَلَمْ تَرَى أَنَّ اللَّهَ أَنزَلَ مِنْ السَّمَاءِ مَاءً فَتُصْبِحُ الأَرْضُ مُخْضَرَّةً إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ (الحج: 63).
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَإِنَّ اللَّهَ لَهُوَ الْغَنِيُّ الْحَمِيدُ (الحج: 64).
أَلَمْ تَرَى أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي الأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الأَرْضِ إِلاَّ بِإِذْنِهِ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ (الحج: 65).
وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ الإِنسَانَ لَكَفُورٌ (الحج: 66).
لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ فَلاَ يُنَازِعُنَّكَ فِي الأَمْرِ وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُسْتَقِيمٍ (الحج: 67).
وَإِنْ جَادَلُوكَ فَقُلْ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ (الحج: 68).
اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ (الحج: 69).
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالأَرْضِ إِنَّ ذَلِكَ فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ (الحج: 70).
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَا لَيْسَ لَهُمْ بِهِ عِلْمٌ وَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ (الحج: 71).
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنْكَرَ يَكَادُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ آيَاتِنَا قُلْ أَفَأُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكُمْ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُوا وَبِئْسَ الْمَصِيرُ (الحج: 72).
يَاأَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا وَلَوْ اجْتَمَعُوا لَهُ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لاَ يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ (الحج: 73).
مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ (الحج: 74).
اللَّهُ يَصْطَفِي مِنْ الْمَلاَئِكَةِ رُسُلاً وَمِنْ النَّاسِ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (الحج: 75).
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَإِلَى اللَّهِ تُرْجَعُ الأُمُورُ (الحج: 76).
يَاأَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ (الحج: 77).
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمْ الْمُسْلِمينَ مِنْ قَبْلُ وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلاَةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاَكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ (الحج: 78).
SURAH OF QUAN “AL HAJ” AYAH NO 56 to
(22:56) On that Day all sovereignty shall be Allah’s and He will judge among them. Then those who believed and acted righteously shall be in Gardens of Bliss
(22:57) A humiliating chastisement awaits those who disbelieved and denied Our Signs
(22:58) As for those who migrated in the way of Allah, whereafter they were slain, or died, Allah will certainly grant them a goodly provision. Indeed, Allah is the Best of all those who provide
(22:59) He will surely admit them to a resort that will please them. Most certainly Allah is All-Knowing, Most Forbearing.103
103 As Allah is All-Knowing, He knows well those who left their homes for His sake and what reward they deserve. He is Clement, and forgives minor errors and weaknesses of the people; therefore these things will not hinder Him from rewarding the believers for their services and sacrifices.
(22:59) He will surely admit them to a resort that will please them. Most certainly Allah is All-Knowing, Most Forbearing.103
103. As Allah is All-Knowing, He knows well those who left their homes for His sake and what reward they deserve. He is Clement and forgives minor errors and weaknesses of the people; therefore these things will not hinder Him from rewarding the believers for their
services and sacrifices.
(22:60) That indeed is so, as for him who retaliates in proportion to the excess committed against him, and is thereafter again subjected to transgression, Allah will surely aid him.1 Verily Allah is All-Pardoning, All-Forgiving.104
104. The preceding verses referred to those persecuted people who could not retaliate and here the reference is to those victims of persecution who could fight back.
From this verse, Imam Shafai has concluded that retaliation will be affected the way life was taken in the original act. If a person is killed by immersion in water, the killer also should be put to death by immersion in water; or if a person is burnt to death, the killer also
will be burnt to death. The Hanafites dispute this. According to them, retaliation against a murderer will be incurred in one and the same established way no matter how life was taken by the culprit in the original act.
105. This verse (60) may imply two things:
(1) Allah forgives that killing is done in self-defense, though the killing of people is not a good thing in itself. (2) As Allah, Whose slaves the believers are, is Forgiving and Forbearing, they should also forgive and forbear as much as possible. Though they have the right of retaliation, they should not resort to carnage and massacre.
(22:61) So shall it be106 because it is Allah Who causes the night 107 to emerge out of the day and causes the day! to emerge out of the night and Allah is All-Hearing, All-Seeing 108
106. “That is” (as stated in the preceding paragraph) because Allah is the Ruler of the universe and has the power to give punishments and rewards to those who deserve them.
107. The fact that “Allah causes……… night” is proof that He is the Master, Sovereign, and Ruler of the universe. But the deeper meaning of the verse is that Allah, Who is able to bring forth the light of the day out of the darkness of the night has the power to bring out the
light of the truth out of the darkness of disbelief and ignorance, and the light of justice out of the darkness of tyranny.
108. He hears everything and sees everything and is not unaware of anything.
(22:62) So shall it be because Allah, He is the Truth, and all whom they invoke instead of Him are false.12 Allah is Most High, All-Great.
109. As Allah is in fact the Sovereign of the universe, His worshipers will surely attain true success and the worshipers of false gods will meet with utter failure.
(22:63) Do you not see that Allah sends down water from the sky whereby the earth turns green? Verily Allah is Subtle, All-Aware.
110. This verse has a deeper meaning also, though apparently it merely declares that Allah alone has the power to send down rain which makes the land green. The deeper meaning is that the rainfall of the blessed revelation will, in the near future, turn the barren land of Arabia into a garden of knowledge, and morality and bring forth a high and righteous civilization.
111. Latif implies that Allah fulfills His designs in such fine ways that it is difficult to understand them till they become real and apparent.
As He is fully aware of everything, He knows how to conduct the affairs of His Kingdom.
(22:64) To Him belongs all that is in the heavens and all that is in the earth. Surely Allah – He alone is Self- Sufficient, Praiseworthy. “112
112. He alone is All-Sufficient and is not in need of anyone in any way. He is AIll- praiseworthy because all praise belongs to Him alone whether anyone praises Him or not.
(22:65) Have you not seen how Allah has subjected to you all that is in the earth and the vessels that sail in the sea by His command, 113 and it is He Who holds back the sky that it may not fall on earth except by His leave? Surely Allah is Most Gentle, Ever Compassionate to people.
113. Here “the heaven” implies the whole of the universe above and below the earth where
everything is held in its own place and sphere.
(22:66) And it is He Who has endowed you with life and it is He who causes you to die, and it is He Who will then resurrect you. Man is indeed extremely prone to denying the Truth.14
114. That is, though man sees every reality presented by the Prophets, he denies it.
(22:67) For every people115 We have prescribed a way of worship116 which they follow. So, (O Muhammad), let them not dispute with you concerning this,117 and call them to Your Lord. You are certainly on the Straight Way.118
115. That is the community of every Prophet.
116. Here the Arabic word mansak has been used in its most comprehensive sense which also includes sacrifice (verse 34). It means service, worship, in short, the entire way of life. The same theme has been expressed in (Surah Al-Maidah, Ayat 48): We prescribed a law
and a way of life for each of you.
117. That is, now you have brought a way of life just as the former Prophets brought ways of life for their people. Therefore the people have no right to dispute with you concerning the law you have brought.
118. This confirms the explanation given in(_E.N. 117) above.
(22:68) And if they dispute with you, say: “Allah knows well what you do.
(22:69) Allah will judge among you on the Day of Resurrection concerning matters about which you disagreed.”
(22:70) Are you not aware that Allah knows all that is in heaven and earth? Surely it is all preserved in a Book. Indeed that is easy with Allah.119
119. In order to understand the significance of this paragraph, we should keep in view (verse 55- 57) with which this is connected.
(22:71) Instead of Allah they worship those concerning whom He has revealed no sanction and concerning whom they have no true knowledge.120 None shall be able to help such evil-doers.121
120. That is, neither there is any mention of their deities in any revealed Book nor do they have any other source of knowledge about them nor any authority to worship them.
Therefore, it is sheer ignorance that they have associated their self-invented deities with Allah and worshiped them, make vows and offer sacrifices to them and supplicate them for their needs, etc.
121. This is to warn the foolish people that they are absolutely wrong in expecting that their deities would help them in this world and in the Hereafter because they have no power to help them. Thus, they will find no helper, for Allah alone could help them and they have already displeased Him by their rebellious behavior.
(22:72) When Our Signs are plainly recited to them, you will perceive utter repugnance on their faces and it all but seems as if they will soon pounce upon those who recite Our Signs to them. Say: “Shall I tell you what is worse than that?122 The Fire with which Allah has threatened those who disbelieve. That is truly an evil end.
122. That is, you will meet with a far worse state of anguish than that which you display against those who recite divine revelations to you.
(22:73) O people, a parable is set forth: pay heed to it. Those who call upon aught other than Allah shall never be able to create even a fly, even if all of them were to come together to do that. And if the fly were to snatch away anything from them, they would not be able to recover that from it. Powerless is the supplicant; and powerless is he to whom he supplicates.123
123. This parable has been cited to impress upon the idol worshipers that their deities are absolutely powerless, for even if they all collaborated to create an insignificant thing like a fly, they could not; nay, even if a fly snatched away anything from them they could not
prevent it. This shows how weak they themselves are and how powerless the idols they supplicate.
(22:74) They have not formed a true estimate of Allah. Indeed, Allah is All-Powerful, All-Mighty.
(22:75) Allah chooses Messengers from among angels and from among human beings (to convey His command). Allah is All-Hearing, All-Seeing.
124. In continuation of the refutation of shirk, Allah has taken two kinds of the most revered of deities to show their real status, as if to say: The angels and the Prophets whom you have set up as deities are mere Messengers of Allah. Allah has chosen them to convey His
messages to human beings and this does not make them God or partners in His Godhead.
(22:76) He knows all that is before them and that which is hidden from them.125 And it is to Allah that all affairs are returned.126
125. The Quran employs this sentence to refute the creed of the mushriks in regard to intercession as if to say: You imagine that angels, prophets, saints, and the like can intercede with Allah on your behalf and therefore you worship them. You are absolutely wrong. For
none of your deities knows what is good for you and what is not. Allah alone hears everything, sees everything, and knows everything. Therefore He has not given the right of intercession and recommendation to anyone except when He Himself is pleased to give
126. This is to impress upon them that every affair and every matter, big or small, is presented before Allah for a decision. Therefore you should not invoke anyone else other than Allah, for all others are utterly helpless and powerless and cannot even fulfill their own
desires and needs.
(22:77) Believers, bow down and prostrate yourselves before Your Lord and serve Your Lord and do good that you may prosper.127
127. This is the right way of attaining success, but even after adopting these ways of worship and performing good deeds one should not rest content or be proud that he would surely attain success because he is worshiping Allah and is doing good deeds. He should only expect that Allah will by His grace accept his services and bless him with the success.
Imam Shafai, Ahmad bin Hanbal, Abdullah bin Mubarak, and Ishaq bin Rahawayah hold the view that this verse of Surah Al-Hajj requires prostration. But Imam Abu Hanifah, Imam Malik, Hasan Basri, Said bin al-Musayyab, Said bin Jubair, Ibrahim Nakhai and Sufyan Thauri disputes this. The arguments of the two sides are briefly as follows:
The former group of commentators bases their opinion on the following:
(1) The verb in the verse is in the imperative mood.
(2) The tradition of Uqbah bin Amir which has been reported by Imam Ahmad, Abu Dawud, Tirmizi, Ibn Marduyah, and Baihaqi, says: I asked, O Messenger of Allah! Does the merit of Surah Al-Hajj consists in the fact that it contains two verses requiring prostration? He replied:
Yes, the one who does not prostrate on these two verses, should not recite them.
(3) The tradition of Abu Dawud and Ibn Majah in which Amr bin Aas says that he was told by the Prophet (peace be upon him) that there were two verses requiring prostration in Surah Al-Hajj.
(4) Sayings of Umar, Ali, Uthman, Ibn Umar, Ibn Abbas, Abul Darda, Abu Musa Ashari, and Ammar bin Yasir to the effect that Surah AlHajj contains two prostrations.
The latter group of commentators argues as follows;
(1) The verse contains a command both for Sajdah (prostration) and for Ruku (bowing in prayer), which implies the whole Islamic Prayer according to the Quranic usage, and not prostration alone.
(2) The tradition reported by Uqbah bin Amir is unauthentic as it has weak links.
(3) The tradition of Amr bin Aas is also unreliable because its reporters are not well known.
(4) As for the sayings of the companions, Ibn Abbas has clearly explained that prostration in respect of the first verse (in Surah Al-Hajj) is obligatory, whereas in regard to the second, it is only suggestive.
(22:78) Strive in the cause of Allah in a manner worthy of that striving.128 He has chosen you129 (for His task), and He has not laid upon you any hardship in religion.130 Keep to the faith of your father Abraham.131 Allah named you Muslims earlier and even in this132 (Book), that the Messenger may be a witness over you, and that you may be witnesses over all mankind.133 So establish Prayer, and pay Zakah, and hold fast to Allah.134 He is your Protector. What an excellent Protector; what an excellent Helper!
128. The Arabic word jihad is very comprehensive. It includes every kind of effort, exertion, conflict, and war. Jihad for the cause of Allah means that it should be performed for His service and for His approval against those who prevent others from following His Way. The performance of jihad also requires that one should first of all fight against his own self in order to subdue it. For there can be no true jihad unless one fights against his evil self and subdues his desires and lusts to the obedience of Allah. The Prophet (peace be upon him)
himself has emphasized the need for this jihad. Once when the warriors for the cause of Allah returned from jihad, he said: You have returned from the lesser jihad to the greater jihad. They asked: What is that greater Jihad. The Prophet (peace be upon him) replied: It is
the jihad against his own desires and lusts.
Moreover, the battlefield for jihad is, in fact, the whole world, and Islam demands that one should exert his utmost against all the rebels of Allah and the wicked powers with all of his heart and mind and body and wealth.
129. The direct addressees of this were the companions of the Prophet (peace be upon him), for they were the first who had the honor to be chosen for this service; others have been addressed only indirectly being their followers. This thing has been mentioned in the Quran
in other ways as well. For reference, see (Surah Al-Bagarah, Ayat 143) and (Surah Aal-Imran. Ayat 110).
130. “(Allah) has not placed upon you in religion any hardship”. That is, the creed you have been given is very simple and straightforward and the laws and regulations you have to obey are practicable. You are free within its bounds to make as much progress as you can.
This was to impress that the lives of the Muslims were free from all those useless and unnatural restrictions which had been imposed upon the former communities by their priests and lawgivers. The negative aspect of the same thing has been mentioned in (Surah Al-Aaraf, Ayat 157): He enjoins them to follow virtue and forbids them from evil: He makes pure things lawful for them and impure things unlawful. He relieves them of their burdens and frees them from the shackles that bound them.
131. Though Islam may be called the religion of Prophets Noah, Moses, Jesus, etc. yet the Quran emphasizes over and over again that it is the religion of Prophet Abraham (peace be upon them all). Therefore, you should follow it. This is for three reasons.
(1) The first addressees of the Quran were the Arabs who were more familiar with Prophet Abraham (peace be upon him) than with any other Prophet and acknowledged him to be a holy personage and their leader.
(2) Prophet Abraham (peace be upon him) alone was the person whom the Jews, the Christians, the Muslims, and the mushriks of Arabia and of the adjoining countries unanimously acknowledged as a great Prophet.
(3) When the Quran invites all these communities to follow the way of Abraham, it, in fact, admonishes them that all their religions had been invented long after Prophet Abraham and, therefore, was not trustworthy because they contradicted many things taught by him. As
for the mushriks of Arabia, they also acknowledged that idol worship among them had been started by Amr bin Luhayy, who was a leader of Bani Khuzaah and had brought an idol, called Hubal, from Moab in about 600 B.C. So the religion to which Prophet Muhammad (peace be upon him) invited them was the same pure, un-adulterated religion which was taught by Prophet Abraham (peace be upon him).
For further details, see (E.Ns 134, 135 of Surah Al-Bagarah )and (E.Ns 58, 79 of Surah Aal- Imran), and (E.Ns 119, 120 of Surah An-Nahal).
132. Here the word “you” has not been addressed exclusively to those believers who lived at the time of the revelation of this verse, or those who believed after its revelation. It includes all those human beings, who, from the beginning of human history, believed in Tauhid, the
Hereafter, Prophethood and the divine Books. They were not Jews, Christians, etc. but Muslims in the sense that they had surrendered themselves to Allah. Likewise, the followers of the Prophet Muhammad (peace be upon him) are not Muhammadans but Muslims.
133. For an explanation see(_E. N. 144 of Surah Al-Baqarah).
134. “Hold fast to Allah”: Follow exclusively the guidance and the law of Allah: obey Him alone: fear Him and have all your hopes and expectations in Him: invoke Him alone for help: trust in Him and pray to Him for all your needs.
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