"Folder of Quranic Recitation"

AQ · September 25, 2003, 6:02am

I will try my best to put as much of Quran here as I can.

The surah can not be put in accordance to the order of THE MUSHAFF (Al Quran) as I will be putting them randomly.. But my goal is to put each and every surah here insha ALLAH..

Special Request to Mods: Please, delete all unnecessary comments from this thread:flower1: Jazak Allah

This is Surah Al - Muzzammil (73) - Recited by Qari Abdul Basit Abdul Samad

14786.Quran 73 - Al-Mozammil - Abdel Baset

Introduction to the Surah:

Name

The Surah has been so designated after the word al-muzzammil occurring in the very first verse. This is only a name and not a title of its subject matter.

Period of Revelation

The two sections of this Surah were revealed in two separate periods. The first section (vv. 1-19) is unanimously a Makki Revelation, and this is supported both by its subject matter and by the traditions of the Hadith. As for the question, in which specific period of the life at Makkah it was revealed, it is not answered by the tradition, but the internal evidence of the subject matter of this section helps to determine the period of its revelation.

First, in it the Holy Prophet (upon whom be peace) has been instructed to the effect: “Arise during the night and worship Allah so that you may develop the capability to shoulder the heavy burden of Prophethood and to discharge its responsibilities.” This shows that this Command must have been given in the earliest period of the Prophethood when training was being imparted to the Holy prophet by Allah for this office.

Secondly, a Command has been given in it that the Quran be recited in the Tahajjud Prayer for half the night, or thereabout. This Command by itself points out that by that time at least so much of the Quran had been revealed as could be recited for that long.

Thirdly, in this section the Holy Prophet (upon whom be peace) has been exhorted to have patience at the excesses being committed by his opponents, and the disbelievers of Makkah have been threatened with the torment. This shows that this section was revealed at a time when the Holy Propliet (upon whom be peace) had openly started preaching Islam and the opposition to him at Makkah had grown active and strong.

About the second section (v. 20) although many of the commentators have expressed the opinion that this too was sent down at Makkah, yet some other commentators regard it as a Madani Revelation, and this same opinion is confirmed by the subject matter of this section. For it mentions fighting in the way of Allah, and obviously, there could be no question of it at Makkah; it also contains the Command to pay the obligatory zakat, and it is fully confirmed that the zakat at a specific rate and with an exemption limit (nisab) was enjoined at Madinah.

Theme and Subject Matter

In the first seven verses the Holy Prophet (upon whom be peace) has been commanded to the effect: “Prepare yourself to shoulder the responsibilities of the great Mission that has been entrusted to you; its practical form is that you should rise during the hours of night and stand up in Prayer for half the night, or for a little more or less of it.”

In vv. 8-14, he has been exhorted to the effect: “Devote yourself exclusively to that God Who is the Owner of the whole universe, intrust all your affairs to Him with full satisfaction of the heart. Bear with patience whatever your opponents may utter against you. Do not be intimate with them. Leave their affair to God: He Himself will deal with them.”

Then, in vv. 15-19, those of the people of Makkah, who were opposing the Holy Prophet (upon whom be peace) have been warned, so as to say: “We have sent a Messenger to you just as We sent a Messenger to the Pharaoh. Just consider what fate the Pharaoh met when he did not accept the invitation of the Messenger of Allah. Supposing that you are not punished by a torment in this world, how will you save yourselves from the punishment for disbelief on the Day of Resurrection.”

This is the subject matter of the first section. The second section, according to a tradition from Hadrat Sa’id bin Jubair, was sent down ten years later, and in it the initial Command given in connection with the Tahajjud Prayer, in the beginning of the first section, was curtailed. The new Command enjoined, "Offer as much of the Tahajjud Prayer as you easily can, but what the Muslims should particularly mind and attend to is the five times obligatory Prayer a day, they should establish it regularly and punctually; they should discharge their zakat dues accurately; and they should spend their wealth with sincere intentions for the sake of Allah. In conclusion, the Muslims have been exhorted, saying: “Whatever good works you do in the world, will not go waste, but they are like the provision which a traveller sends up in advance to his permanent place of residence. Whatever good you send up from the world, you will find it with Allah, and the provision thus sent up is much better than what you will have to leave behind in the world, and with Allah you will also get a much better and richer reward than what you have actually sent up before.”

Translation Follows:

O thou wrapped up in thy raiment!
Keep vigil the night long, save a little -
A half thereof, or abate a little thereof
Or add (a little) thereto - and chant the Qur’an in measure,
For we shall charge thee with a word of weight.
Lo! the vigil of the night is (a time) when impression is more keen and speech more certain.
Lo! thou hast by day a chain of business.
So remember the name of thy Lord and devote thyself with a complete devotion -
Lord of the East and the West; there is no God save Him; so choose thou Him alone for thy defender -
And bear with patience what they utter, and part from them with a fair leave-taking.
Leave Me to deal with the deniers, lords of ease and comfort (in this life); and do thou respite them awhile.
Lo! with Us are heavy fetters and a raging fire,
And food which choketh (the partaker), and a painful doom
On the day when the earth and the hills rock, and the hills become a heap of running sand.
Lo! We have sent unto you a messenger as witness against you, even as We sent unto Pharaoh a messenger.
But Pharaoh rebelled against the messenger, whereupon We seized him with no gentle grip.
Then how, if ye disbelieve, will ye protect yourselves upon the day which will turn children grey,
The very heaven being then rent asunder. His promise is to be fulfilled.
Lo! This is a Reminder. Let him who will, then, choose a way unto his Lord.
Lo! thy Lord knoweth how thou keepest vigil sometimes nearly two-thirds of the night, or (sometimes) half or a third thereof, as do a party of those with thee. Allah measureth the night and the day. He knoweth that ye count it not, and turneth unto you in mercy. Recite, then, of the Qur’an that which is easy for you. He knoweth that there are sick folk among you, while others travel in the land in search of Allah’s bounty, and others (still) are fighting for the cause of Allah. So recite of it that which is easy (for you), and establish worship and pay the poor-due, and (so) lend unto Allah a goodly loan. Whatsoever good ye send before you for your souls, ye will find it with Allah, better and greater in the recompense. And seek forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

Lamhay · September 25, 2003, 6:12am

Subhan allah AQ doing a gr8 job ! Allah May bless u ameen !

AQ · September 26, 2003, 4:30am

Surah Al - Zilzaalah (99) - Recited by Qari Abdul Basit Abdul Samad

14786.Al Zalzalah99

Introduction to the Surah:

Name

It is derived from the word zilzal in the first verse.

Period of Revelation

Whether or not it was revealed, at Makkah or Madianah, is disputed. Ibn Masud, Ata, Jabir, and Mjahid say that it is a Makki Surah and a statement of Ibn Abbas also supports this view. On the contrary, Qatadah and Muqatil say that it is Madini and another statement of Ibn Abbas also has been cited in support of this view. That it is a Madani Surah is reasoned from a tradition from Hadrat Abu Said Khudri, which Ibn Abi Hatim has related from him. He says: "When the verse Fa-man ya mal mithqala dharratin khairan yarah, wa man ya mal mithqala dharratin sharran yarah, was revealed, I said: “O Messenger of Allah, shall I really see my deeds? The Holy Messenger replied in the affirmative. I submitted: And every major sin? He replied yes. I said: And the minor sins too? He replied yes. Thereupon I exclaimed that I would then be ruined. The Holy Prophet said: Rejoice, O Abu Sa’id, for each good act will be equal to ten good acts like it.” The basis of the argument for this Surah’s being Madani is that Hadrat Abu Sa’ld Khudri was an inhabitant of Madinah and reached maturity after the Battle of Uhud. Therefore, if this Surah was revealed in his presence, as is apparent from his statement, it must be a Madani Surah. However, the practice that the Companions and their immediate successors followed in respect of the occasion of the revelation of the verses and Surahs, has already been explained in the Introduction to Surah Ad-Dahr above. Therefore, a Companion’s saying that a verse was sent down on this or that particular occasion is no proof that it was sent down on that very occasion. It may well be that after coming of age when Hadrat Aba Sa’id heard this Surah for the first time from the Holy Prophet, terrified by its last portion he might have asked the Holy Prophet the questions which we have cited above, and he might have narrated the incident saying that when this verse was revealed he put this and this question to the Holy Prophet. In the absence of this tradition every reader who reads the Quran with understandings will feel that it is a Makki Surah. More than that: from its theme and style he would feel that it must have been sent down in the earliest stage at Makkah when the fundamental principles and beliefs of Islam were being presented before the people in a concise but highly effective way.

Theme end Subject Matter

Its theme is the second life after death and presentation in it before man of the full record of the deeds done by him in the world. In the first three sentences it has been told briefly how the second life after death will take place and how confounding it will be for man. In the next two sentences it has been said that this very earth on which man has lived and performed all kinds of deeds thoughtlessly, and about which he never could fancy that this lifeless thing would at some time in the future bear witness to his deeds, will speak out on that Day by Allah’s command and will state in respect of each individual person what act he had committed at a particular time and place. Then, it has been said that men on that Day, rising from their graves, will come out in their varied groups from all corners of the earth, to be shown their deeds and works, and their presentation of the deeds will be so complete and detailed that not an atom’s weight of any good or evil act will be left unnoticed or hidden from his eyes.

Translation Follows:

When Earth is shaken with her (final) earthquake
And Earth yieldeth up her burdens,
And man saith: What aileth her ?
That day she will relate her chronicles,
Because thy Lord inspireth her.
That day mankind will issue forth in scattered groups to be shown their deeds.
And whoso doeth good an atom’s weight will see it then,
And whoso doeth ill an atom’s weight will see it then.

AQ · September 26, 2003, 5:46am

Surah Al -Kahf (18) - Recited by Imam-e-Ka'aba Abdur Rahman Al Sodais
14786.Quran - 018 - Al-Kahf - Sudais[it's not complete: i will put a complete version as soon as I manage one :-)]

Introduction to Surah:

Name

This Surah takes its name from v. 9 in which the word (al-kahf) occurs.

Period of Revelation

This is the first of those Surahs which were sent down in the third stage of Prophethood at Makkah. We have already divided the life of the Holy Prophet at Makkah into four stages in the Introduction to Chapter 6. According to that division the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishes this stage from the second and the fourth stages is this. During the second stage the Quraish mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections and making false propaganda against the Holy Prophet and his followers in order to suppress the Islamic Movement. But during the third stage they employed the weapons of persecution, manhandling and economic pressure for the same purpose. So much so that a large number of the Muslims had to emigrate from Arabia to Habash, and those who remained behind were besieged in Shi'ib Abi Talib along with the Holy Prophet and his family. To add to their misery, a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib and Hadrat Khadijah, whose personal influence had been conducive to the support of two great families of the Quraish. However, when in the tenth year of Prophethood these two persons died, the fourth stage began with such revere persecutions as forced the Holy Prophet and all his Companions to emigrate from Makkah.

It appears from the theme of the Surah that it was revealed at the beginning of the third stage when in spite of persecutions and opposition, migration to Habash had not yet taken place. That is why the story of "Ashab-i-Kahf" (the Sleepers of the Cave) has been related to comfort and encourage the persecuted Muslims and to show them how the righteous people have been saving their Faith in the past.

Subject and Topics

This Surah was sent down in answer to the three questions which the mushriks of Makkah, in consultation with the people of the Book, had put to the Holy Prophet in order to test him. These were:
1. Who were "the Sleepers of the Cave"?

What is the real story of Khidr?
What do you know about Zul- Qarnain?
As these three questions and the stories involved concerned the history of the Christians and the Jews, and were unknown in Hijaz, a choice of these was made to test whether the Holy Prophet possessed any source of the knowledge of the hidden and unseen things. Allah, however, not only gave a complete answer to their questions but also employed the three stories to the disadvantage of the opponents of Islam in the conflict that was going on at that time at Makkah between Islam and unbelief.

The questioners were told that "the Sleepers of the Cave" believed in the same doctrine of Tauhid which was being put forward in the Quran and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand, the persecutors of the Sleepers of the Cave had behaved in the same way towards them as the disbelievers of the Quraish were behaving towards the Muslims. Besides this, the Muslims have been taught that even if a Believer is persecuted by a cruel society, he should not bow down before falsehood but emigrate from the place all alone, if need be, with trust in God. Incidentally the disbelievers of Makkah were told that the story of the Sleepers of the Cave was a clear proof of the creed of the Hereafter, for this showed that Allah has the power to resurrect anyone He wills even after a long sleep of death as He did in case of the Sleepers of the Cave.

The story of the Sleepers of the Cave has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time, the Holy Prophet has been instructed that he should in no case make a compromise with their persecutors nor should he consider them to be more important than his poor followers. On the other hand, those chiefs have been admonished that they should not be puffed up with the transitory life of pleasure they were then enjoying but should seek after those excellences which are permanent and eternal.

The story of Khidr and Moses has been related in such a way as to supply the answer to the question of the disbelievers and to give comfort to the Believers as well. The lesson contained in this story is this: You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah. As the reality is hidden from you, you are at a loss to understand the wisdom of what is happening, and sometimes if it appears that things are going against you, you cry out, "How and why has this happened?". The fact is that if the curtain be removed from the "unseen", you would yourselves come to know that what is happening here is for the best. Even if sometimes it appears that something is going against you, you will see that in the end it also produces some good results for you.

The same is true of the story of zul-Qarnain for it also admonishes the questioners, as if to say, "O you vain chiefs of Makkah you should learn a lesson from zul-Qarnain. Though he was a great ruler, a great conqueror and the owner of great resources, yet he always surrendered to his Creator, whereas you are rebelling against Him even though you are insignificant chieftains in comparison with him. Besides this, though zul-Qarnain built one of the strongest walls for protection, yet his real trust was in Allah and not in the 'wall'. He believed that the wall could protect him against his enemies as long as it was the will of Allah and that there would be cracks and holes in it, when it would be His will; whereas you who possess only insignificant fortified abodes and dwellings in comparison with him, consider yourselves to be permanently safe and secure against all sorts of calamities."

While the Quran turned the tables on the questioners who had tried to "expose" the Holy Prophet, in the end of the Surah the same things have been reiterated that were stated at its beginning: "Tauhid and the Hereafter are absolutely true and real and for your own good you should accept these doctrines, mend your ways in accordance with them and live in this world with this conviction that you are accountable to Allah: otherwise you shall ruin your life and all your doings shall be set at naught."

Translation Follows in next post:

AQ · September 26, 2003, 5:49am

Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness,
(But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward,
Wherein they will abide for ever;
And to warn those who say: Allah hath chosen a son,
(A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie.
Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps.
Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.
And lo! We shall make all that is thereon a barren mound.
Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents ?
When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight.
Then We sealed up their hearing in the Cave for a number of years.
And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.
We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.
And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no God beside Him, for then should we utter an enormity.
These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah ?
And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.
And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.
And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.
And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried ? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.
For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.
And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.
(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.
And say not of anything: Lo! I shall do that tomorrow,
Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.
And (it is said) they tarried in their Cave three hundred years and add nine.
Say: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.
And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.
Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.
Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!
Lo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost.
As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place!
Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.
Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.
And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.
And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.
I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.
His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man ?
But He is Allah, my Lord, and I ascribe unto my Lord no partner.
If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children,
Yet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside,
Or some morning the water thereof will be lost in the earth so that thou canst not make search for it.
And his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord!
And he had no troop of men to help him as against Allah, nor could he save himself.
In this case is protection only from Allah, the True, He is Best for reward, and best for consequence.
And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things.
Wealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord’s sight for reward, and better in respect of hope.
And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.
And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.
And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one.
And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord’s command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you ? Calamitous is the exchange for evil-doers.

AQ · September 26, 2003, 5:50am

I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.
And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them.
And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence.
And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.
And naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom.
We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest.
And who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment) ? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright.
Thy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape.
And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction.
And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages.
And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.
And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.
He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.
He said: This is that which we have been seeking. So they retraced their steps again.
Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.
Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught ?
He said: Lo! thou canst not bear with me.
How canst thou bear with that whereof thou canst not compass any knowledge ?
He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.
He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.
So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof ? Thou verily hast done a dreadful thing.
He said: Did I not tell thee that thou couldst not bear with me ?
(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.
So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man ? Verily thou hast done a horrid thing.
He said: Did I not tell thee that thou couldst not bear with me ?
(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.
So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.
He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.
As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.
And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.
And we intended that their Lord should change him for them for one better in purity and nearer to mercy.
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.
They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him.
Lo! We made him strong in the land and gave him unto every thing a road.
And he followed a road
Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.
He said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment!
But as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command.
Then he followed a road
Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.
So (it was). And We knew all concerning him.
Then he followed a road
Till, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying.
They said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them ?
He said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.
Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon.
And (Gog and Magog) were not able to surmount, nor could they pierce (it).
He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.
And on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering.
On that day we shall present hell to the disbelievers, plain to view,
Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.
Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me ? Lo! We have prepared hell as a welcome for the disbelievers.
Say: Shall We inform you who will be the greatest losers by their works ?
Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work.
Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them.
That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.
Lo! those who believe and do good works, theirs are the Gardens of Paradise for welcome,
Wherein they will abide, with no desire to be removed from thence.
Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help.
Say: I am only a mortal like you. My Lord inspireth in me that your God is only One God. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.

system · September 26, 2003, 7:47am

JazakAllah brother