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ألله أكبر كبيرة والحمدلله كثيرة ولاإله إلا الله وحده لا شريك له له الملك وله الحمد يحيي ويميت وهو على كل شيء قدير ولاحول ولاقوة الا بالله العلي العظيم عدد ماذكره الذاكرون وغفل عن ذكره الغافلون ولاحول ولاقوة الا بالله العلي العظيم عدد خلقه ورضا نفسه وزنة عرشه ومداد كلماته ولاحول ولاقوة الا بالله العلي العظيم واتوب اليه راجعون واللهم تبت قلوبنا على قرآن كريم وصلاة وزكات وصوم رمضان كريم وحج بيت الله الله الله إستطاع إليه سبيلا واللهم أنصر إخواننا في فلسطين ودمر أعداء الدين واللهم صلي وسلم على سيدنا وحبيبنا ونبينا محمد وعلى آل سيدنا محمد كما صليت على إبراهيم وعلى آل إبراهيم وبارك على سيدنا محمد وعلى آل سيدنا محمد كما باركت على إبراهيم وعلى آل إبراهيم والحمدلله ربي العالمين واستغفر الله العظيم من كل ذنب عظيم وصدق الله العظيم
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ Bismillah hir rahman nir raheem ~In the name of Allah, the Entirely Merciful, the Especially Merciful. -------------------------------------------------- (Al-Baqarah 2:1) الٓمٓ Alif-Laaam-Meeem ~Alif, Lam, Meem. -------------------------------------------------- (Al-Baqarah 2:2) ذَٰلِكَ ٱلۡكِتَٰبُ لَا رَيۡبَۛ فِيهِۛ هُدٗى لِّلۡمُتَّقِينَ Zaalikal Kitaabu laa raiba feeh; hudal lilmuttaqeen ~This is the Book about which there is no doubt, a guidance for those conscious of Allah -------------------------------------------------- (Al-Baqarah 2:3) ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ Allazeena yu’minoona bilghaibi wa yuqeemoonas salaata wa mimmaa razaqnaahum yunfiqoon. ~Who believe in the unseen, establish prayer, and spend out of what We have provided for them, -------------------------------------------------- (Al-Baqarah 2:4) وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ Wallazeena yu’minoona bimaa unzila ilaika wa maaa unzila min qablika wa bil Aakhirati hum yooqinoon ~And who believe in what has been revealed to you, [O Muḥammad], and what was revealed before you, and of the Hereafter they are certain [in faith]. -------------------------------------------------- (Al-Baqarah 2:5) أُو۟لَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ Ulaaa’ika ‘alaa hudam mir rabbihim wa ulaaa’ika humul muflihoon ~Those are upon [right] guidance from their Lord, and it is those who are the successful.
There are almost 7 divisions in the entire Qur'an according to Themes.The final of these 7 sections starts from surah Al-Mulk [surah number 67] to surah Al-Nas [surah number 114]. This final part [last 7th of the Quran] focuses on; sources of Reflection, People, their final scenes they will face on Judgment Day and Hellfire and Paradise in general and Admonition to the Quraysh about their fate in the Herein and the Hereafter if they deny Muhammad, specifically. In this Surah, God's punishment which was inflicted on the people of the elephant is referred to and described very briefly because it was an event of recent occurrence, and everyone in Makkah and Arabia was fully aware of it. That is why the Arabs believed that the Ka'bah was protected in this invasion, not by any god or goddess, but by God Almighty Himself. Then God alone was invoked by the Quraysh chiefs for help, and for quite a few years the people of Quraysh, having been impressed by this event, had worshiped none but God.
There are several different opinions as the timing and contextual background of its supposed revelation (asbāb al-nuzūl). According to Ibn Ishaq, it is an earlier Meccan surah, which is believed to have been revealed in Mecca, sometime before the Isra and Mi'raj. The word Kawthar is derived from the triliteral root ك - ث - ر (k - th - r), which has meanings of "to increase in number, to outnumber, to happen frequently; to show pride in wealth and/or children; to be rich, plentiful, abundance." The form Kawthar itself is an intensive deverbal noun, meaning "abundance, multitude". It appears in the Qur'an solely in this sūrah.
This sura teaches that all human beings are in loss, except those who have iman (faith in Islam), do righteous deeds and remind others of the Haqq (truth, rights, reality) and remind others of Sabr (patience).
There are several different opinions as the timing and contextual background of its supposed revelation (asbāb al-nuzūl). According to Ibn Ishaq, it is an earlier Meccan surah, which is believed to have been revealed in Mecca, sometime before the Isra and Mi'raj. The word Kawthar is derived from the triliteral root ك - ث - ر (k - th - r), which has meanings of "to increase in number, to outnumber, to happen frequently; to show pride in wealth and/or children; to be rich, plentiful, abundance." The form Kawthar itself is an intensive deverbal noun, meaning "abundance, multitude". It appears in the Qur'an solely in this sūrah.
In the early years of Islam, some surahs of the Quran came to be known by several different names, sometimes varying by region. This surah was among those to receive many different titles. It is a short declaration of tawhid, God's absolute oneness, consisting of four ayat. Al-Ikhlas means "the purity" or "the refining". It is disputed whether this is a Meccan or Medinan surah. The former seems more probable, particularly since it seems to have been alluded to by Bilal ibn al-Harith, who, when he was being tortured by his cruel master, is said to have repeated "Ahad, Ahad!" (unique, referring as here to God). It is reported from Ubayy ibn Ka'b that it was revealed after the polytheists asked "O Muhammad! Tell us the lineage of your Lord."
Surah Humazah tells how bad mankind can get into loss, and this is why some scholars state that there is no severer description given of hell in the Quran than the description given in this surah. Many severe and harsh descriptions of hell are mentioned throughout the Quran, however this Surah is especially unique, as Allah says about hell what He has not said in other Surahs: “Naarullah” ((the) Fire (of) Allah!). In other surahs, Allah says “Naaru Jahannam” (Fire of Hell) etc. But when the fire is attributed to God, it's more than that, it's a fire lit by Allah Himself for those who opposed Him. This is the last surah in the Quran which discusses the Akhirah (after life), and the surahs after this do not discuss the Akhirah afterlife again.
The surah of the unbelievers takes the form of an invocation, telling the reader something they must ask for or say aloud. Here, the passage declares the separation between belief and unbelief both in the past and the present, ending with a firm rejection of the disbelief in Allah and Muhammad, "to you your religion, and to me mine". It was revealed in Mecca. This surah was revealed when some chieftains of Makkah Mukarma, including Waleed bin Mughirah As bin Wail, etc., proposed peace to Muhammad, peace be upon him, that one year you worship our gods, and the next year we worship the will your god..
The surah praises Allah for leading numerous people to Islam. This surah is also known as "The Victory" as in the victory of Islam as it refers to the conquest of Mecca where Muslims beat the enemies of Islam. This surah talks about the very same battle. It is said that after this battle people realized the Muslims never lost because Allah was on their side and then many people joined Islam. According to Tafsir ibn Kathir, this surah is equal to 1/4 of the Quran. This was the last surah to be revealed, only a few months before Muhammad's death. The first ayah means that with God's help, the Muslims prevailed. The second ayah means that after the battle crowds of people came to accept Islam. The third ayah means that God allowed people to join Islam and gave them a second chance no matter how harsh their crimes are, because God is the all-forgiving to humankind.
This surah and the 114th (and last) surah in the Qur'an, an-Nās, are collectively referred to as al-Mu'awwidhatayn, "the Refuges", as both begin with "I seek refuge"; an-Nās tells to seek God for refuge from the evil from within, while al-Falaq tells to seek God for refuge from the evil from outside, so reading both of them would protect a person from his own mischief and the mischief of others. Regarding the timing and contextual background of the believed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which indicates a revelation in Mecca rather than in Medina. Early Muslims were persecuted in Mecca where Muhammed was not a leader, and not persecuted in Medina, where he was a protected leader. The word "al-Falaq" in the first verse, a generic term referring to the process of 'splitting', has been restricted in most translations to one particular type of splitting, namely 'daybreak' or 'dawn'. Verse 4 refers to one of the soothsayer's techniques: partially tieing a knot, uttering a curse, spitting into the knot and pulling it tight. In the pre-Islamic period, soothsayers claimed the power to cause various illnesses. According to soothsayers the knot had to be found and untied before the curse could be lifted. This practice is condemned in verse 4.
