SURAH IKHLAS PDF

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This is a „Meccan‟ sūrah. The surah whose six elements of belief constitute pure sincerity of faith or Monotheism, wherein a believer affirms God‟s divinity. Al-Ikhlas is not merely the name of this Surah but also the title of its contents, for it deals exclusively with Tauhid. The other Surahs of the Quran generally have. Surah Al-Ikhlas. Although we have a firm belief that our Lord is one and only Allah only He has the right to be worshipped yet we do not always follow His.


Surah Ikhlas Pdf

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Quran with Tajwid Surah ﴾القرآن سورۃ الإخلاص﴿ Al-Ikhlas PDF LIST OF SURAHS ▻ smigabovgrisus.ga+CallertoislamTk-site/posts/. An Explanation of Surah Al-Ikhlas. Description: To understand the meaning and importance of the th surah of the Quran and know that it is. smigabovgrisus.ga Uploaded by Download as PDF or read online from Scribd .. Uploaded by. Joseph Attawauwi. smigabovgrisus.ga Uploaded by. Joseph Attawauwi. apa.

Hasan Basri and Qatadah: He who is ever-living and immortal. Similar views have been related from Mujahid, Mamar and Murrat alHamadani also. Ibrahim Nakhai: He to whom the people turn for fulfillment of their desires.

Surah rahman 11 times for 11 days

Abu Bakr al-Anbari: There is no difference of opinion among the lexicographers that samad is the chief who has no superior and to whom the people turn for fulfillment of their desires and needs and in connection with other affairs. Similar to this is the view of Az-Zajjaj, who says Samad is he in whom leadership has been perfected, and to whom one turns for fulfillment of his needs and desires.

Now, let us consider why Allahu-Ahad has been said in the first sentence and why Allah-us-Samad in this sentence. About the word ahad we have explained above that it is exclusively used for Allah, and for none else. That is why it has been used as ahad, in the indefinite sense. But since the word samad is used for creatures also, Allall-us-Samad has been said instead of Allah Samad, which signifies that real and true Samad is Allah alone. Therefore, He is not only Samad but As-Samad, i.

Then, since He is As-Samad, it is necessary that He should be Unique, One and Only, for such a being can only be One, which is not dependent upon anyone and upon whom everyone else may be dependent; two or more beings cannot be self-sufficient and fulfillers of the needs of all.

Furthermore, His being As-samad also requires that He alone should be the Deity, none else, for no sensible person would worship and serve the one who had no power and authority to fulfill the needs of others. The polytheists in every age have adopted the concept that like men, gods also belong to a species, which has many members and they also get married, beget and are begotten.

They did not even regard Allah, Lord of the universe, as supreme and above this concept of ignorance, and even proposed children for Him. Thus, the Arabian belief as stated in the Quran was that they regarded the angels as daughters of Allah. The Prophetic communities too could not remain immune from this creed of paganism.

They too adopted the creed of holding one saintly person or another as son of God.

Two kinds of concepts have always been mixed up in these debasing superstitions. Although they could not dare call anyone as, God forbid, father of God, obviously human mind cannot remain immune against such a concept that God too should be regarded as a son of somebody when it is conceived that He is not free from sex and procreation and that He too, like man, is the kind of being which begets children and needs to adopt a son in case it is childless, That is why one of the questions asked of the Prophet peace be upon him was: What is the ancestry of Allah, and another was: From whom has He inherited the world and who will inherit it after Him.

If these assumptions of ignorance are analyzed, it becomes obvious that they logically necessitate the assumption of some other things as well. First, that God should not be One, but there should be a species of Gods, and its members should be associates in the attributes, acts and powers of Divinity.

This not only follows from assuming God begetting children but also from assuming that He has adopted someone as a son, for the adopted son of somebody can inevitably be of his own kind. And when, God forbid, he is of the same kind as God, it cannot be denied that he too possesses attributes of Godhead. Second, that the children cannot be conceived unless the male and the female combine and some substance from the father and the mother unites to take the shape of child.

Therefore, the assumption that God begets children necessitates that He should, God forbid, be a material and physical entity, should have a wife of His own species, and some substance also should issue from His body. Third, that wherever there is sex and procreation, it is there because individuals are mortal and for the survival of their species it is inevitable that they should beget children to perpetuate the race.

Thus, the assumption that God begets children also necessitates that He should, God forbid, Himself be mortal, and immortality should belong to the species of Gods, not to God Himself.

Furthermore, it also necessitates that like all mortal individuals, God also, God forbid, should have a beginning and an end.

For the individuals of the species whose survival depends upon sex and procreation neither exist since eternity nor will exist till eternity. Fourth, that the object of adopting some one as a son is that a childless person needs a helper in his lifetime and an heir after his death.

Therefore, the supposition that Allah has adopted a son inevitably amounts to ascribing all those weaknesses to His sublime Being which characterize mortal man.

Although all these assumptions are destroyed as soon as Allah is called and described as Ahad and As-Samad, yet when it is said: Neither has He an offspring nor is He the offspring of another, there remains no room for any ambiguity in this regard.

Then, since these concepts are the most potent factors of polytheism with regard to Divine Being, Allah has refuted them clearly and absolutely not only in Surah Al-Ikhlas but has also reiterated this theme at different places in different ways so that the people may understand the truth fully.

For example let us consider the following verses: Allah is only One Deity: He is far too exalted that He should have a son: whatever is in the heavens and whatever is in the earth belongs to Him. Surah An-Nisa, Ayat Note it well: they, in fact, invent a falsehood when they say, Allah has children. They are utter liars. Surah As-Saaffat, Ayats They have invented a blood-relationship between Allah and the angels, whereas the angels know well that these people will be brought up as culprits.

Surah As-Saaffat, Ayat These people have made some of His servants to be part of Him. The fact is that man is manifestly ungrateful. Surah Az-Zukhruf, Ayat l5. Yet the people have set up the Jinn as partners with Allah, whereas He is their Creator; they have also invented for Him sons and daughters without having any knowledge, whereas He is absolutely free from and exalted far above the things they say.

He is the Originator of the heavens and the earth: how should He have a son, when He has no consort? He has created each and every thing.

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Helena Lehman. Surah Ikhlas mentions two names of Allah which together indicate all the Attributes of perfection. They are not mentioned in any other verse: alAhad and Al-samad. These two names indicate the oneness of the Sacred Being who possesses all the attributes of perfection. Virtue Prophet P. Surah Al-Asaas foundation ; this is because the fortress of faith and deeds stands high on the foundations of taw heed.

112 Surah Al-Ikhlas.pdf - Quranurdu.com

Without this foundation even the greatest of actions are rendered invaluable. Contd Surah Al-Aman; this is because the believer of this Surah is protected from the anger and wrath of Allah Surah Al-Noor this is because the rays of light emitted from it enlighten both worlds of the believer.

Both his heart and mind become clear.It will entitle you to the reward of the charity of a Qintar. Hasan Basri and Qatadah: He who is ever-living and immortal. Both his heart and mind become clear. This title, however, deeply relates to the subject matter of the Surah too, for in it, from the beginning to the end, the manifestations and fruits of Allah's attribute of mercy and grace have been mentioned. Third Millennium Ministries. Recite 11 times in the graveyard to gift the buried ones.

Read this purposely for marriage.

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