Jarus i hope this thread is going to be live.

Assalamu Alaikum,
We can post here daily one Qur'anic verse. Let us not discuss in this thread. If you need to discuss any verse, please do so in another thread:

"This is the Book; in it is guidance sure, without doubt, to those who fear Allah;"

2: 2

Verse 13-14 of chapter Al - Isra

13. And We have fastened every man's Ta'irah (deeds) to his neck, and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open.


14. (It will be said to him): "Read your Book. You yourself are sufficient as a reckoner against you this Day.''

2:286

Allâh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulâ (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people."

Wa'alaika Salam, Chakula

This is a good initiative; although you don't have to limit the scope of the thread in that manner. Wouldn't it be more accurate if members are allowed to ask questions? Not all question is actually welcome. Only meaningful, matured and sensible question shall be attended to. That's all.

And, one more thing: it should be a verse per day. But in contrast today, alone, you submitted two, and other fellow too, I see, has had just added one. Though that's not a mistake but. . .

May Allah, the Exalted, reward you handsomely and support you in this and other "causes".

Cheerio!

@muhsin,

Good observation, Question is allowed and also one verse is going to be posted per day.

thanks.

Suratul Fatiha, Q1- Verse1,

{ بِسمِ ٱلله الرَّحْمٰنِ الرَّحِيـمِ }
In the Name of God, the Compassionate, the Merciful:

{ ٱلْحَمْدُ للَّهِ رَبِّ ٱلْعَالَمِينَ }
Praise be to God, is a predicate of a nominal clause, the content of which is intended to extol God [by stating that]: He possesses the praise of all creatures, or that He [alone] deserves their praise. God is a proper noun for the One truly worthy of worship; Lord of all Worlds, that is, [He is] the One Who owns all of creation: humans, jinn, angels, animals and others as well, each of which may be referred to as a ‘world’; one says ‘the world of men’, or ‘world of the jinn’ etc. This plural form with the yā’ and the nūn [sc. ‘ālamīn] is used to denote, predominantly, cognizant beings (ūlū ‘ilm). The expression [‘ālamīn] relates to [the term] ‘sign’ (‘alāma), since it is an indication of the One that created it.

Suratul Fatiha, Q1- Verse2,

{ ٱلرَّحْمـٰنِ ٱلرَّحِيمِ }
The Compassionate, the Merciful: that is to say, the One who possesses ‘mercy’, which means to want what is good for those who deserve it.

Suratul Fatiha, Q1- Verse3,

{ مَـٰلِكِ يَوْمِ ٱلدِّينِ }

Master of the Day of Judgement: that is, [the day of] requite, the Day of Resurrection. The reason for the specific mention [of the Day of Judgement] is that the mastery of none shall appear on that Day except that of God, may He be exalted, as is indicated by [God’s words] ‘Whose is the Kingdom today?’ ‘God’s’ [Q. 40:16] (if one reads it mālik [as opposed to malik], then this signifies that He has possession of the entire affair on the Day of Resurrection, or else that He is ever described by this [expression], in the same way as [He is described as] ‘Forgiver of sin’ (ghāfir al-dhanb). Thus, one can validly take it as an adjective of a definite noun).

Suratul fatiha,Q1-verse4,

{ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ }

You [alone] we worship, and You [alone] we ask for help: that is to say, we reserve worship for You [alone] by way of acknowledging Your Oneness (tawhīd) and so on, and we ask for [Your] assistance in worship and in other things.

Suratul fatiha,Q1-verse5,

{ ٱهْدِنَا ٱلصِّرَاطَ ٱلْمُسْتَقِيمَ }
Guide us to the straight path: that is, ‘show us the way to it’. This is substituted by:

Suratul fatiha Q1-verse6-7,

{ صِرَاطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِم وَلاَ ٱلضَّآلِّينَ }
the path of those whom You have favoured, with guidance (from alladhīna together with its relative clause is substituted by [ghayri l-maghdūbi ‘alayhim]) not [the path] of those against whom there is wrath, namely, the Jews, and nor of those who are astray, namely, the Christians. The subtle meaning implied by this substitution is that the guided ones are neither the Jews nor the Christians. But God knows best what is right, and to Him is the Return and the [final] Resort. May God bless our lord Muhammad (s), his Family and Companions and grant them everlasting peace. Sufficient is God for us; an excellent Guardian is He. There is no power and no strength save in God, the High, the Tremendous.

May Allah Almighty rewarded you.

Ameen.

Al-kahf, The CAVE.

Chapter18- verse1,

Bismillahir Rahmanir Rahim'

{ ٱلْحَمْدُ لِلَّهِ ٱلَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجَا }

Praise — which is the attribution [to a person] of that which is beautiful — is established [as something that], belongs to God [alone], exalted be He. Now, is the intention here to point this out for the purpose of believing in it, or to praise [God] thereby, or both? All are possibilities, the most profitable of which is [to understand] the third [as being the intention behind this statement]; Who has revealed to His servant, Muhammad (s), the Book, the Qur’ān, and has not allowed for it, that is, [He has not allowed that there be] in it, any crookedness, [any] variance or contradiction (the [last] sentence [wa-lam yaj‘al lahu ‘iwajan] is a circumstantial qualifier referring to al-kitāb, ‘the Book’);

[size=16pt]Why is this thread not alive[/size]

Al-kahf, The CAVE.

Chapter18- verse2,

{ قَيِّماً لِّيُنْذِرَ بَأْساً شَدِيداً مِّن لَّدُنْهُ وَيُبَشِّرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّالِحَاتِ أَنَّ لَهُمْ أَجْراً حَسَناً }


[a Book] upright, (qayyiman is a second circumstantial qualifier for [added] emphasis) to warn of, to make, by this Book, the disbelievers fear, severe chastisement from Him, from God, and to bring to the believers who perform righteous deeds the good tidings that theirs will be a fair reward,

i am eagerly expecting verses that commands us to kill infidels (christains, jews, pagans, atheists & other religious groups) because that the summary of islam

PurestBoy:

[size=16pt]Why is this thread not alive[/size]

Please get yourself out from replying to this thread because it's not designed for Squabble.

nadiamalik:

i am eagerly expecting verses that commands us to kill infidels (christains, jews, pagans, atheists & other religious groups) because that the summary of islam

You are sorry guy because is better for you to present your mockery somewhere else, but not in this thread,surely i devoutness your life.

where is the the best forum for me (ex-muslim) to present my mockery if not at your doorstep. i wonder why you have not committed suicide and be fucking 72 virgins in paradise by now just like mohammed

Chapter18- verse3,

{ مَّاكِثِينَ فِيهِ أَبَداً }

wherein they will abide forever, and this [reward] is Paradise;

Al-kahf, The CAVE.

Chapter18- verse4,

{ وَيُنْذِرَ ٱلَّذِينَ قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَداً }

and to warn those, from among the disbelievers, who say, ‘God has taken a son’.

Al-kahf, The CAVE.

Chapter18- verse5,

{ مَّا لَهُمْ بِهِ مِنْ عِلْمٍ وَلاَ لآبَائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِن يَقُولُونَ إِلاَّ كَذِباً }

They do not have, in this, in this saying, any knowledge, nor did their fathers, before them, who [also] used to say this. Dreadful, grave, is the word that comes out of their mouths (kalimatan, ‘word’, is for specification and it explains the unidentified [feminine] person [of the verb, kaburat, ‘dreadful’]; and that which is the object of censure has been omitted, and that is their above-mentioned saying [that God has taken a son]). They speak nothing, thereby, but, an utterance of, lies.

Al-kahf, The CAVE.

Chapter18- verse6,

{ فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـٰذَا ٱلْحَدِيثِ أَسَفاً }

Yet it may be that you will consume, destroy, yourself in their wake — following [your being with] them, that is, after they have left you — if they should not believe in this discourse, [in this] Qur’ān, out of grief, out of rage and anguish on your part, because of your eagerness that they believe (asafan, ‘out of grief’, is in the accusative because it functions as an object denoting reason).

[*4.100] , whoever flies in Allah's way [forsakes his home to fight in Jihad], he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Apostle, and then death overtakes him [in Jihad], his reward is indeed with Allah,

[4.101] Rodwell: And when ye go forth to war in the land, it shall be no crime in you to cut short your prayers, if ye fear lest the infidels come upon you; Verily, the infidels are your undoubted enemies!

[*4.102] , let them take their arms, let them take their precautions and their arms, there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms,

[4.103] Khalifa: Once you complete your Contact Prayer (Salat), you shall remember GOD while standing, sitting, or lying down. Once the war is over, you shall observe the Contact Prayers (Salat); the Contact Prayers (Salat) are decreed for the believers at specific times.

[*4.104] , be not weak hearted in pursuit of the enemy,

Al-kahf, The CAVE.

Chapter18- verse7,

{ إِنَّا جَعَلْنَا مَا عَلَى ٱلأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُم أَحْسَنُ عَمَلاً }

Truly We have made all that is on the earth, in the way of animals, plants, trees, rivers and so on, as an adornment for it, that We may try them, that We may test mankind observing thereby, which of them is best in conduct, therein, that is, [to see which of them] is the most abstemious of it.

Al-kahf, The CAVE.

Chapter18- verse8,

{ وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيداً جُرُزاً }

And indeed We shall turn all that is therein into barren shreds, that produce no plants.

Al-kahf, The CAVE.

Chapter18- verse9,

{ أَمْ حَسِبْتَ أَنَّ أَصْحَابَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُواْ مِنْ آيَاتِنَا عَجَباً }

Or did you think, did you suppose, that the Companions of the Cave, the cavern in the mountain, and the Inscription, the tablet wherein their names and lineages had been inscribed — the Prophet (s) had been asked about their tale — were, with regard to their tale, a [unique] marvel from among, the entirety [of], Our signs? (‘ajaban, ‘a marvel’ is the predicate of [the defective verb] kāna [sc. kānū], the preceding [min āyātinā, ‘from among Our signs’] being a circumstantial qualifier). In other words, [did you suppose] that they were a marvel exclusively from among all [Our] other signs, or that they were the most marvellous among them? Not so.

Al-kahf, The CAVE.

Chapter18- verse10,

{ إِذْ أَوَى ٱلْفِتْيَةُ إِلَى ٱلْكَهْفِ فَقَالُواْ رَبَّنَآ آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّىءْ لَنَا مِنْ أَمْرِنَا رَشَداً }

Mention, when the youths took refuge in the Cave (fitya, ‘youths’, is the plural of fatā, and denotes a mature young man) fearing for their faith from their disbelieving people, they said, ‘Our Lord! Give us mercy from Yourself and remedy for us our affair through rectitude’, [through Your] guidance.

Al-kahf, The CAVE.

Chapter18- verse11,

{ فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي ٱلْكَهْفِ سِنِينَ عَدَداً }

So We smote their ears, that is, We made them sleep, in the Cave for several years, for a [fixed] number of years.

Al-kahf, The CAVE.

Chapter18- verse12,


{ ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُواْ أَمَداً }

Then We aroused them, We awakened them, that We might know, a knowledge of direct vision, which of the two parties, the two groups in disagreement over the length of their stay [in the cave], was better in calculating (ahsā is [of the pattern] of af‘al, meaning ‘more precise’]) what they had tarried (li-mā labithū is semantically connected to the following) in [terms of the] length of time (amadan, [in the accusative] denotes purpose).

Al-kahf, The CAVE.

Chapter18- verse13,

{ نَحْنُ نَقُصُّ عَلَيْكَ نبَأَهُم بِٱلْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُواْ بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى }

We relate, recite, to you their story with truth, that is, truthfully. They were indeed youths who believed in their Lord, and We increased them in guidance.

Al-kahf,   The CAVE.

Chapter18- verse14,

{ وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ لَن نَّدْعُوَاْ مِن دُونِهِ إِلـٰهاً لَّقَدْ قُلْنَا إِذاً شَطَطاً }

And We strengthened their hearts, to [enable them to] speak the truth, when they stood up, before their king, who had commanded them to prostrate to idols, and said, ‘Our Lord is the Lord of the heavens and the earth. We will not call on any god besides Him, that is, other than Him, for then we shall certainly have uttered an outrage, in other words, [we shall have spoken] a statement that contains shatat, meaning one of extreme disbelief, were we, hypothetically, to call on any god other than God.