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Surah Yasin meaning of Quranic words by relying on classical Arabic dic- tionaries and Arabic Quran as the Quran, the translations are simply interpre-. DOWNLOAD ANDROID APP - kaz-news.info?id=com kaz-news.info&feature=search_result. Here you find the translation in English and Urdu with Arabic of Ayat of Surah Ya- Sin.
Topics Surah Yaseen - 13 page quran. Collection opensource. Language Indonesian. I would love that it be in the heart of every person of my people'[Bazzar]. It has been reported by Aisha radiAllahu anha that the Prophet SalAllahu alayhi wasalam said that there is a surah in the Qur'an that intercedes for itsreciter and forgive its listener.
Quran surah Yaseen (36)
It is Surah Yasin. It is called 'Mu'amma' in the Torah. It was enquired, what is Mu'amma? The Prophet SalAllahu alayhi wasalam said, 'it embraces the person with the goodness of this world and removes the dismay of the Hereafter'[Hashiya of Tafsir Jalalalayn , pg ].
No one reads it intending thereby Allah and the Next Abode except that Allah forgives them. Recite it for your deceasedones. Imam Ghazali explained that this is because soundness of faith rests on acknowledging Resurrection and Judgment, and Surat Ya Sin details this in the most emphatic of ways. Surah Bani-Israil, Ayat This is another notion of ignorance in which the disbelievers of Makkah were involved. In it are also involved the so-called rationalists of today and in it have been involved the deniers of revelation and Prophethood of every age since the earliest times.
These people have held the view that Allah does not send down any revelation at all for the guidance of man. He is only concerned with the affairs of the heavens: He has left the affairs and problems of man to be resoled by man himself.
That is, our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly, And if you do not accept it, we shall not be seized in consequence of your disbelief, You will yourselves be answerable for your crimes.
What they meant was: You are an evil omen for us. Our gods have become angry with us on account of what you have been saying against them. Now whatever calamity is befalling us is only because of you. Precisely the same thing used to be said by the disbelievers and the hypocrites of Arabia concerning the Prophet peace be upon him : If they suffer a loss, they say: this is because of you.
Surah An-Nisa, Ayat That is why at several places in the Quran these people have been told that in the ancient times people also used to say such things of ignorance in regard to their Prophets. The people of Thamud said to their Prophet: We regard you and your companions as a sign of bad omen. Surah An-Namal, Ayat And the same was the attitude of the people of Pharaoh: Whenever a good time came, they would say: This is but our due, and when there was a hard time, they would ascribe their calamities to Moses peace be upon him and his companions.
Surah Al-Aaraf, Ayat That is, no one is an evil omen for another. If a person sees an evil, it is because of his own self; and if he sees a good, it is also because of his own self. We have fastened the augury of every man to his own neck.
That is, you in fact want to avoid the good and you like the deviation instead of the guidance. Therefore, instead of determining the truth and falsehood by means of an argument, you are making these false pretenses on account of your superstitious whims. That servant of God, in this one sentence, put together all the arguments required for determining the genuineness of Prophethood.
The genuineness of a Prophet can be determined by two things. First, his word and deed; second, his being selfless. What the person meant to say was this: First, whatever these people are saying is perfectly reasonable, and their own character also is pure; second, no one can prove that they are calling the people to this faith on account of a selfish motive.
Therefore, there is no reason why they should not be listened to. By citing this reasoning of the person the Quran set a criterion before the people of how to judge and determine the genuineness of the Prophethood of a Prophet, as if to say: The word and deed of the Prophet Muhammad peace be upon him bear full evidence that he is on the right path.
Then, no one can point out any selfish motive or interest behind his struggle of preaching his message.
Therefore, there is no reason why a sensible person should reject what he presents. This sentence has two parts.
List of translations of the Quran
The first part is a masterpiece of reasoning, the second of the wisdom of preaching. In the first part he says: To worship the Creator is the demand of both reason and nature; it would be highly unreasonable that one should worship those who have not created him and should deny to be the servant of Him Who has created him. In the second part he warns his people to the effect: All of you ultimately have to die and return to that God adoption of Whose service you object to.
Therefore, you should consider for yourselves as to what goodness you could expect by turning away from Him.
That is, they are neither such favorites of God that even if I commit grave crimes, He will forgive me on their recommendation, nor are they so powerful that they should be able to rescue me if God may please to punish me. If I make them my gods in spite of knowing all this. This sentence again contains a subtle point of the wisdom of preaching. Saying this the man made the people realize: The Lord in Whom I have believed is not merely my Lord but your Lord, too.
I have committed no error by believing in Him, but you, in fact, are certainly committing an error by not believing in Him. That is, immediately following his martyrdom, the man was given the good news of Paradise. As soon as he entered the next world through the gate of death, there were the angels to receive him, and they gave him the good news that Paradise was awaiting him. The commentators have disputed the meaning of this sentence.
Qatadah says: Allah admitted him into Paradise straight away and he is living in it and receiving his sustenance. And Mujahid says: This was told him by the angels as a good news; he will enter Paradise on the day of Resurrection along with the other believers. This is a specimen of the high morality of the believer, He had no ill will or feeling of vengeance in his heart against the people who had just killed him so that he should invoke Allah against them. Instead, he was still wishing them well.
After death the only wish that he cherished was: Would that my people could know the good end that I have met, and could learn a lesson from my death, if not from my life, and adopt the righteous way.
The noble person did not wish Hell for his murderers but wished that they should believe and become worthy of Paradise. The same thing has been commended in the Hadith: He wished his people well when living as well as when dead. Allah has narrated this event in order to warn the disbelievers of Makkah to the effect: Muhammad peace be upon him and his believing companions are also your wellwishers just as the believer was of his people. They do not cherish any ill-will or feeling of vengeance against you in spite of your persecutions of them.
They are not your enemies but enemies of your deviation and error. The only object of their struggle against you is that you should adopt the right way. This verse also is one of those verses which clearly prove the existence of barzakh.
This shows that the period of time between death and Resurrection is not a period of nonexistence altogether, as some ignorant people think. But in this period the spirit lives without the body, speaks and hears speech, has feelings and desires, feels happy and unhappy, and also continues to be concerned about the people of the world. Had it not been so, the believer would not have been given the good news of Paradise after death, and he could not have wished that his people became aware of his good end.
These words contain a subtle satire. In their arrogance and pride of power and their strong antagonism towards the true faith, they thought they would annihilate the three Prophets and their followers, but, contrary to their plot, they were themselves annihilated by only one stroke of the divine punishment. That is, they were annihilated so completely that not a trace of them was left behind them. No one in the world even remembers them today. Their civilization as well as their race has become extinct.
Until now the disbelieves of Makkah were being warned and reproved for their denial of the truth and their attitude of antagonism which they had adopted towards the Prophet peace be upon him. Now the discourse turns to the basic thing which was the actual cause of the conflict between them and the Prophet peace be upon him , i.
In this connection, some arguments have been given, one after the other, to make the people ponder over the realities, as if to say: Observe these phenomena of the universe, which are ever present before you. Do they not point to the same reality, which this Prophet is presenting before you?
Another translation of this sentence can be: So that they may eat fruits thereof and what their own hands make. That is, the artificial kinds of food, which the people prepare from the natural products, e. In these brief sentences the vegetable and plant life of the earth has been presented as an argument. Man is eating the products of the earth day and night and regards this as very ordinary. But if he considers it seriously, he will see that the growth of rich crops and lush green gardens from the dry earth and the flow of the springs and rivers is not a simple thing, which might be happening of itself, but there is a great wisdom and power and providence which is working behind it.
Consider the reality of the earth. The substances of which it is composed do not possess any power of their own for growth. All these substances individually as well as after every sort of combination, remain inorganic, and thus do not possess any sign of life. The question is: How did it become possible for plant life to emerge from the lifeless earth?
If one looks into it, one will see that there are some important factors without whose provision beforehand life here could not have come into existence.
First, in particular regions of the earth, on its outer surface, a layer was arranged of many such substances, which could serve as food for vegetation. This layer was kept soft so that the roots of the vegetation could spread in it and suck food. Secondly, a system of irrigation was arranged on the earth in different ways so that the food elements could get dissolved in water and absorbed by the roots.
Thirdly, the atmosphere was arranged around the earth which protects it against the calamities of the sky, becomes a means of the rainfall, and possesses gases which are necessary for the life and growth of the vegetation. Fourthly, a relationship was established between the sun and the earth so as to provide proper temperature and suitable seasons for the vegetation. With the provision of these main factors which in themselves are combinations of countless other factors , the coming to life of the vegetation becomes possible.
After arranging the suitable conditions the seed of each species of the vegetation was so constituted that as soon as it received favorable soil, water, air and season, vegetable life should begin stirring within it. Besides, inside the same seed a system was so arranged that from the seed of every species a plant precisely of the same species should grow with all the characteristics of its own species and heredity. Then, in addition to this, another wonderful thing was done.
Vegetation was not created in twenty, or fifty, or a hundred kinds but in countless species, and they were so made that they should fulfill the requirements of food, medicine and clothing and innumerable other needs of the countless kinds of animals and man, who were to be brought into being after the vegetation on the earth. Anyone who ponders over this wonderful arrangement, if he is not stubborn and prejudiced, will himself testify that all this could not have come about by itself.
There is certainly a wise plan underlying it, according to which harmonies and relationships of the soil, water, air and season with respect to the vegetation, and harmonics and relationships of the vegetation with respect to the needs and requirements of animals and human beings have been determined, keeping in view the finest detail. No sensible person can imagine that these universal, all-embracing relationships could be a mere accident. This same subtle arrangement points to the fact that this cannot be the work of many gods.
This is, and can only be the work of One God, Who is the Creator and Lord of the earth, water, air, sun, vegetation, animals and mankind.
If each of these had a separate god, it cannot be imagined that such a comprehensive and universal plan with such deep and wise relationship and harmony could be produced, and should have continued to work with such regularity for millions upon millions of years.
After giving these arguments for Tauhid, Allah says: Do they not then give thanks? That is: Are these people so thankless and ungrateful that they do not render thanks to that God Who has provided all this for their survival, but thank others for the blessings and favors done by Him?
Are they so wretched that instead of bowing before Him they bow before the false gods, who have not created even a blade of grass for them? Glory be to Him: He is free from every defect and fault, from every error and weakness, and that another one should be His associate and partner in His work.
The Quran has generally used these words when refuting polytheistic beliefs, because every belief of shirk is, in fact, an imputation of some defect, some weakness and some fault to Allah. When a person says that Allah has an associate, he in fact, thinks that either Allah is incapable of running and ruling His Kingdom alone, or He is under compulsion to make another His associate in His work.
Or, God forbid, Allah has the weaknesses of the worldly kings, due to which He is surrounded by an army of ministers, courtiers, flatterers and beloved princes or princesses, and thus many powers of Godhead have become divided among them. Had there been no such notions of ignorance about Allah in the minds, there could be no question of any idea of shirk in the world. That is why it has been stated again and again in the Quran That Allah is free from and exalted far above those defects and faults and weaknesses which the mushriks ascribe to Him.
This is still another argument for Tauhid. Here again certain realities of daily experience have been mentioned and it is suggested that man observes these day and night but does not ponder over them seriously, whereas they contain signs and pointers to the reality. Procreation among the animals also is due to the combination between the male and the female. Also about vegetation, man knows that the law of sex is working in it. Even among the lifeless substances when different things combine with one another, a variety of compounds come into existence.
The basic composition of matter itself has become possible due to the close affinity between the positive and the negative electric charges. This law of the pairs which is the basis of the existence of the entire universe, contains in itself such complexities and finenesses of wisdom and workmanship, and there exist such harmonies and mutual relationships between the members of each pair that an objective observer can neither regard it as the result of an accident, nor can he believe that many different gods might have created these countless pairs and matched their members, one with the other, with such great wisdom.
The alternation of the night and day also is one of those realities which man does not regard as worthy of much attention only because it is a phenomenon of daily occurrence and experience; whereas if he considers how the day passes and how the night falls, and what is the wisdom in the passing of the day and in the falling of the night, he will himself realize that this is an obvious sign of the existence of an All-Powerful and All-Wise Allah and of His being One and only One.
The day cannot pass and the night cannot fall until the sun hides from the earth. The great regularity which is found in the alternation of the day and night was not possible unless the sun and the earth were bound in one and the same relentless system.
Then the deep relationship which exists between the alternation of the day and night and the other creations on the earth clearly points to the fact that this system has been established deliberately by a Being with perfect wisdom. The existence on the earth, of the men and animals and vegetation, and even of water and air and different minerals, is in fact, the result of placing the earth at a particular distance from the sun, with the arrangement that the different parts of the earth should go on successively coming before the sun and hiding from it at definite intervals.
If the distance of the earth from the sun had been a little longer, or a little shorter, or there had been a perpetual night on one side of it and a perpetual day on the other, or the alternation of the day and night had been much faster or much slower, or sometimes the day had appeared suddenly and sometimes the night without any system, no life could be possible on this planet, and even the form and appearance of the inorganic substances would have been much different from what it is now.
If the hearts are not blinded, one can clearly perceive in this system the working of a God, Who willed to bring into being this particular kind of creation on the earth and then established relevance, harmonies and relationships between the earth and the sun precisely in accordance with its needs and requirements.
If a person regards the concept of the existence of God and His Unity as far removed from reason, he should think for himself and see how much farther removed should it be from reason to ascribe this wonderful creation to many gods, or to think that all this has happened automatically under some deaf and blind law of nature.
When a person who can accept without question these latter unreasonable explanations, only on the basis of conjecture and speculation, says that the existence of a system and wisdom and purpose is not a sufficient proof of the existence of God, it becomes difficult for us to believe whether such a person really feels the need and necessity of a rational proof, sufficient or insufficient in any degree whatever, for accepting any concept of creed in the world.
The true meaning of this verse can be determined only when man has attained the full and exact knowledge of the realities of the universe.
The people of the ancient times on the basis of their observations of the sun believed that it was moving round the earth. Then after further research and observation the view became that the sun was stationary and all the planets of the solar system were revolving round it. But this theory also did not last long. The later observations revealed that not only the sun but all the stars are also moving in a particular direction, at speeds of 10 to miles per second.
About the sun the modern astronomers hold the view that it is moving at a speed of 20 kilometers about 12 miles per second along with its whole family of the planets. See Star and Sun in Encyclopedia Britannica. That is, the phases of the moon go on changing throughout the month. It begins as a crescent, then goes on waxing every day till it becomes the full moon on the 14th of the month. Then it starts waning every day till at last it returns to its original shape of the crescent.
The same has been happening for millions of years with perfect regularity, and no change has ever occurred in the phases of the moon. That is why one can always calculate and find out exactly in what phase the moon will be on a particular day. If the movement of the moon had not been bound in a system, estimation of its phases would not have been possible.
This sentence can have two meanings and both are correct. It is not possible that the sun should suddenly appear on the horizon when the moon is shining at night. Nor does this happen either that the night should approach before the appointed period of the day comes to an end, and should start spreading its darkness suddenly during the time when the day is meant to spread its light.
The word falak in Arabic is used for the orbit of the planets, and it gives a different meaning from the word sama sky.
These verses are not intended to describe the realities of astronomy, but are meant to make man understand that if he looks around himself, with open eyes, and uses his common sense, he will find countless and limitless proofs of the existence of God and His Unity, and he will not come across a single proof of atheism and shirk.
The vastness of the solar system in which our earth is included is such that its parent body, the sun, is , times bigger than the earth, and its farthest planet Neptune is at least 2, million miles distant from the sun.
However, if Pluto is taken as the farthest planet, it revolves 4, million miles away round it. Notwithstanding this vastness, the solar system occupies a very insignificant part of a huge galaxy. The galaxy which includes our solar system has about 3, million suns in it, and its nearest sun is so distant from our earth that its light takes about four years to reach us.
Then this galaxy also is not the whole universe.
According to the investigations made so far, it has been estimated that it is one of about 2,, spiral nebulae, and the nearest nebula is about a million light years away from the earth. As for the farthest celestial bodies which are visible through the modern instruments, their light reaches the earth in about million years. Even now it cannot be claimed that man has seen the whole universe. It is a small part of the Kingdom of God which man has yet been able to observe.
It cannot be predicted how far and deep man will yet be able to see with greater and more efficient means of observation at his disposal. All the information that has been gathered so far about the universe proves that this whole world is made up of the same substance of which our tiny earthly world is made, and the same law is working in the universe which is working in the world of our earth; otherwise it was not at all possible, that man should have made observations of the very distant worlds from the earth, measured their distances and estimated their movements.
Is it not a clear proof of the fact that this whole universe is the creation of One God and the Kingdom of One Ruler? Then from the order and the wisdom and the excellence of workmanship and the deep relationships which are found in the hundreds of thousands of the galaxies and in the millions and billions of the stars and planets revolving in them no sensible person can imagine that all this has come about automatically. Is it possible that there should be no administrator behind this order and system, no sage behind this wisdom, no designer behind this design and work of art, and no planner behind this planning?
As to boarding of the progeny of man in it, it means that although apparently a few companions of the Prophet Noah peace be upon him had boarded it, in reality all human beings who are to be born till Resurrection were boarding it; all the rest of mankind had been drowned in the flood, all later human beings are the children of those who were rescued in the Ark. This indicates that the first vessel ever to be made in the world was the one made by the Prophet Noah peace be upon him. Before that time man did not know any method of crossing the rivers and the seas.
This method was first of all taught by Allah to the Prophet Noah peace be upon him , and when some servants, of Allah were rescued in it from the flood, their future generations started making boats and ships for their sea journeys. The signs until now were mentioned as arguments for Tauhid. This sign has been mentioned to make man realize that whatever powers he has been given over the forces of nature, have been given him by Allah and are not of his own acquirement.
And whatever methods he has discovered of exploiting these forces; have been discovered also through the guidance of Allah and not solely by himself. Man did not have the power and strength to have subdued these great forces by his own power, nor the capability to have discovered the secrets of nature himself and known the methods of taking service from them.
Then he can use and employ the forces over which he has been given control by Allah only till the time that Allah wills them to remain subdued to him. For when Allah wills otherwise the same forces which were serving man turn against him suddenly and he finds himself utterly helpless before them.
The whole human race would have perished in the flood had Allah not taught the method of making the vessel to the Prophet Noah peace be upon him and had his followers not boarded it. Then the scattering of the human race over the whole earth became possible only because the people learned the principles of building vessels from Allah and became able to cross the rivers and oceans. But from that humble beginning till today in spite of making great strides in the art of building huge ships and attaining every possible perfection in the science of navigation, man cannot claim that he has brought the rivers and the oceans fully under his control and power.
This means to show that disbelief has not only blinded their intellect but has destroyed their moral sense, too. They neither have the right thought about Allah nor do they adopt the right attitude towards the people. They react adversely to every admonition, follow a perverse philosophy in respite of every deviation and immorality and have a ready-made pretense for escape from every good.
After Tauhid the other question about which a dispute was raging between the Prophet peace be upon him and the disbelievers was the question of the Hereafter. Rational arguments about this have been given in the end of the discourse. Here, before giving the arguments, the Hereafter has been depicted with all its horrors so that the people should know that what they are refusing to believe in cannot be averted by their denial, but they have to meet and experience it one day inevitably.
The question did not mean that they wanted to know the exact date of the coming of the Hereafter, and if, for instance, they were told that it would take place on such and such a date in such and such a month and year, their doubts would have been removed and they would have believed in it.
Such questions, in fact, were put as a challenge only for the sake of argument. What they meant to say was that there would be no Resurrection whatever, as if to say: You are threatening us with Resurrection without rhyme or reason. That is why in reply it has not been said that Resurrection will take place on such and such a day, but that it shall come and shall be accompanied by such and such horrors.
That is, the Resurrection will not take place piecemeal so that the people may leisurely watch its coming, but it will come all of a sudden when the people will be engaged in their daily business and they will have no idea whatever that the end of the world had approached.
There will be a terrible blast and everyone will fall dead at the spot. Abdullah bin Amr and Abu Hurairah have related a Hadith from the Prophet peace be upon him saying: The people will be walking on the roads as usual, will be downloading and selling in the markets, will be disputing matters in their assemblies, when suddenly the Trumpet shall be sounded.
Thereupon the one who was downloading cloth would collapse and he would not have the time to put down the cloth from his hand; the one who was filling a cistern to water his animals would not have the time to water; and the one who was going to eat, would not have the time to lift the morsel to his mouth and Resurrection will take place. For the explanation of the blowing of the Trumpet, see E. As for the length of the interval between the first blowing of the Trumpet and its second blowing, we have no information.What the person meant to say was this: First, whatever these people are saying is perfectly reasonable, and their own character also is pure; second, no one can prove that they are calling the people to this faith on account of a selfish motive.
Al-Ahqaf Al-Waqi'a The real object of your preaching, therefore, should be to search out and collect this second kind of the people.
Quran surah Yaseen (36)
This shows that the period of time between death and Resurrection is not a period of nonexistence altogether, as some ignorant people think. The true meaning of this verse can be determined only when man has attained the full and exact knowledge of the realities of the universe.
In ancient times the Bedouins used this method of kindling the fire and might even be using the same today. Al-Muzzammil The whole human race would have perished in the flood had Allah not taught the method of making the vessel to the Prophet Noah peace be upon him and had his followers not boarded it.
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