اردو ترجمہ و تفسير (الواقعة) ٥٦ سورۃ القرآن [PDF] . Quran Surah ﴾الناس﴿ An- Nas (अल-नास) Hindi Translation (हिंदी अनुवाद) | Wo. Page 1. Page 2. Page 3. Page 4. Page 5. Page 6. Surah Waqiah Urdu is a Smartphone Islamic Application, which is developed with the intentions to assist the Muslims towards better learning of.
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Surah Waqiah is the 56th surah (chapter) of the Quran. It was revealed in Mecca ( see Meccan surah). The total number of verses in this surah are It mainly. Mar 31, Heart touching Surah Al Waqiah with Urdu Translation. Download Surah Waqiah (سورة الواقعة) with Urdu Translation apk for Android. ''Surah Waqiah (سورة الواقعة) with Urdu Translation'' (Delux.
The capability in every seed that from it should sprout up the tree of the same species of whose seed it is, has not been created by you.
Surah Waqiah (سورة الواقعة) with Urdu Translation
The process for changing this cultivation into blooming crops that is working under the soil and of arranging the required kind of weather and air and water above it does not owe anything in any way to your planning and skill.
All this is the manifestation of Allah's power and providence. Then, when you have come into being only by His act of creation and are being sustained by His provision, how can you then have the right to pose yourself as independent of Him, or save another than Him as your deity?
Although apparently this verse reasons out Tauhid, yet if one considers its theme a little more deeply, one finds in it the argument for the Hereafter, too. The seed that is sown in the soil is by itself dead, but when the farmer buries it under the soil, Allah infuses it with plant life, which puts out sprouts and blooms into spring. Thus, these countless bodies are rising from the dead in front of our eyes daily. Is this miracle in any way loss wonderful so that a person may regard the other wonderful miracle of the life hereafter, which is being foretold by the Qur'an, as impossible?
It is the heat of Our sun that causes their water to evaporate, and it is Our winds that cause the vapors to rise. Then it is by Our power and wisdom that the vapors collect and form into clouds. Then, by Our command the clouds divide in a particular proportion and spread over different regions of the earth so that the share of the water appointed for a particular region, should reach it.
And in the upper atmosphere also We bring about the cool that causes the vapors to change back into water We have not only brought you into being but are also busy making all these arrangements for your sustenance without which you could not survive at all.
Then, when the fact is that you have come into being by Our act of creation, arc eating Our provisions and drinking Our water, where from have you got the right that you should pose to be independent of Us and serve another beside Us? Among the wonderful properties that Allah has created in water one property also is that no matter what different substances are dissolved in water, when it changes into vapor under the effect of heat, it leaves behind all adulterations and evaporates only with its original and actual component elements.
Had it not possessed this property the dissolved substances also would have evaporated along with the water vapors. In this case the vapors that arise from the oceans would have contained the sea salt, which would have made the soil saline and uncultivable wherever it rained.
Then, neither could man have survived by drinking that water, nor could it help grow any vegetation. Now, can a man possessed of any common sense claim that this wise property in water has come about by itself under some blind and deaf law of nature? This characteristic by virtue of which sweet, pure water is distilled from saltish seas and falls as rain, and then serves as a source of water-supply and irrigation in the form of rivers, canals, springs and wells, provides a clear proof of the fact that the Providence has endowed water with this property thoughtfully and deliberately for the purpose that it may become a means of sustenance for His creatures.
The creatures that could be sustained by salt water were created by Him in the sea and there they flourish and multiply. But the creatures that He created on the land and in the air, stood in need of sweet water for their sustenance and before making arrangement of the rainfall for its supply He created this property in water that at evaporation it should rise clear and free of everything dissolved in it. How is it that while you derive so much benefit from this great blessing of Allah, in return you commit sins of disbelief and polytheism and disobedience of Him?
Because of the fire only did man learn to cook food for eating instead of eating it raw like the animals, and then new and ever new avenues to industry and invention went on opening up before him.
Obviously, if God had not created the means of kindling the fire and the substances that could be sited, man's inventive potentialities would have remained dormant. But the man has forgotten that his Creator is a wise Sustainer, Who created him with human capabilities on the one hand, and on the other, created such materials on the earth by which his these capabilities could become active and operative.
If he is not lost in Heedlessness, the fire alone is enough to remind him of the favors and bounties of his Creator, which he is so freely enjoying in the world. Some have taken it in the meaning of the travelers who have halted in the desert, some in the meaning of a hungry man, and some take it in the meaning of all those who derive benefit from the fire, whether it is the benefit of cooking food or of light or of heat.
The oath implies that just as the system of the celestial bodies is firm and stable, so also is this Divine Word firm and stable. The same God Who has coated that system has also sent down this Word. Just as there exists perfect. Then, just as the system of the heavens set and planned by God is stable and unalterable, and does not ever admit of the slightest variation, so also are the truths and instructions given , in this Book stable and unalterable: no part of these can be changed or displaced in any way.
For it the word Kitab maknun has been used, which means a writing kept hidden, i. The Qur'an's having been inscribed in this well guarded Book means that before its being sent down to the Holy Prophet upon whom be Allah's peace it lay inscribed in the Divine Writ of Destiny in which three is no possibility of any alteration or corruption taking place, for it is inaccessible to every kind of creation.
The Meaning of the Qur'an. They regarded the Holy Prophet as a sorcerer and asserted that he was being inspired with the Word by the jinn and satans. An answer to it has been given at several places in the Qur'an, e. They have indeed been kept out of its hearing.
The same theme has been expressed here, Saying: 'None but the purified can touch it. For the context itself shows that after refuting the false concepts of the Makkan disbelievers about Tauhid and the Hereafter, now their false accusations against the Qur'an are being answered, and by swearing an oath by the positions of the stars, it is being stated that the Qur'an is an exalted Book, which is inscribed in the well-guarded Divine Writ, in which there is no possibility of any interference by any creation, and it is revealed to the Prophet in such a safe way that none but the pure angels can touch it.
Some commentators have taken la in this verse in the sense of prohibition, and have interpreted the verse to mean: "None who is unclean should touch it. Likewise, although in this verse it has been state that none but the clean and pure angels touch this Book, yet it enjoins that unless a person is purified, he should not touch it. The fact, however, is that this commentary does not conform to the context of the verse.
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Independent of the context, one may take this meaning from its words, but if considered in the context in which the verse occurs, one does not sec any ground for saying that "None is to touch this Book except the clean and purified people. Therefore, your suspicion that the satans inspire the Prophet with it, is wrong. The most that one could say in this regard is that although this verse has not been sent down to enjoin this command, yet the context points out that just as only the purified mutahharin can touch this Book in the presence of Allah, so in the world also the people who at least believe in its being Divine Word should avoid touching it in the impure and unclean state.
The following are the traditions that bear upon this subject: 1 Imam Malik has related in Mu' atta this tradition on the authority of 'Abdullah bin Abi Bakr Muhammad bin 'Amr bin Hazm: "The written instructions that the Holy Prophet upon whom be peace had sent to the Yarnanite chiefs by the hand of 'Amr bin Hazm contained this instruction also: La yamass-ul Qur an a illa tahir-un. No one should touch the Qur'an except the pure one.
The views that have been related from the Holy Prophet's Companions and their immediate followers are as follows: Salman, the Persian, saw no harm in reading the Qur'an without the ablutions, but even according to him touching the Qur'an with the hand in this state was not permissible. Ibn Qudamah, Al-Mughni. However, according to all of them, reading the Qur'an without touching it with the hand, or reciting it from memory, was permissible even without the ablutions.
Hadrat Ibrahim Nakha'i and Imam Zuhri regarded reading the Qur'an in the state of uncleanness due to sexual intercourse and menstruation and bleeding after childbirth as disapproved. But Ibn 'Abbas held the view, and the same also was his practice, that one could recite from memory the portion of the Qur'an that one usually recited as one's daily practice.
What then is the harm in reciting it? Likewise, the books of the commentary also should not be touched without the ablutions, nor anything else in which a Qur'anic verse may have been written. However, the books of Fiqh Islamic Jurisprudence may be touched although preferably they too may not be touched without the ablutions, for they also contain Qur'anic verses as part of argument and reasoning.
Some Hanafi jurists hold the opinion that only that part of the Qur'an where the Text may have been written should not be touched without the ablutions. As for the margins there is no harm in touching it, whether they are blank or contain notes on the Text. As for reading the Qur'an, it is permissible without the ablutions.
The Qur'an can be given in the children's hand for teaching purposes whether they are in the state of ablutions or not.. The Shafi'i viewpoint has been stated by Imam Nawawi in Al-Minhaj, thus, "As it is for the Prayer and the circumambulation of the Ka'bah, it is also forbidden to handle the Qur'an or to touch a leaf of it without the ablutions.
Likewise, it is also forbidden w touch the binding of the Qur'an, and also a bag, or a bow containing the Qur'an, or a tablet on which a part of the Qur'an may have been written for instructional purposes.
However, it is lawful to touch the baggage of a person containing the Qur'anic inscription. A child may touch the Qur'an without the ablutions, and a person without ablutions may turn over a leaf with a piece of wood, or something else, if he wants to read the Qur'an. The Maliki position as stated in Al-Fiqh 'alal-Madhahib al- Arbah is: They concur with the other jurists in this that the state of ablutions is a prerequisite for touching the Qur'an, but in the matter of imparting instruction in the Qur'an they make both the teacher and the taught an exception from the rule, and allow even a menstruating woman to touch the Qur'an if she is engaged in learning or teaching it.
Ibn Qadamah has cited in Al-Mughni this saying of Imam Malik: Although reading the Qur'an in the state of uncleanness due to sexual intercourse is forbidden, the woman who is discharging the menses is permitted to read it, for she would forget her recitations if prohibited from reading the Qur'an for along time.
The Hanbali viewpoint as stated by Ibn Qadamah is as follows: In the state of uncleanness due to sexual intercourse and menstruation and bleeding after childbirth it is not permissible to read the Qur'an or any complete verse of it.
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