ولقد كتبنا في الزبور من بعد الذكر ان الارض يرثها عبادي الصالحون

وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ

شاهدت حلقة من برنامج وبالقرآن اهتديت
وشرح فيها رجل أسلم قصة صغيرة أنه بعد إسلامه شعر بضغوطات الحياة
وهاجمته الشكوك والشهوات
وفكر أن يتوقف بعض الشيء عن الإسلام

ثم قال فقرأت هذه الآية فثبتتني على الإسلام وزادت يقيني أن القرآن الحق لأنها فعلاً موجودة بالزبور حتى الآن

العهد القديم
سفر المزامير
المزمور السابع والثلاثون

27حِدْ عَنِ الشَّرِّ وَافْعَلِ الْخَيْرَ، وَاسْكُنْ إِلَى الأَبَدِ.

 28لأَنَّ الرَّبَّ يُحِبُّ الْحَقَّ، وَلاَ يَتَخَلَّى عَنْ أَتْقِيَائِهِ. إِلَى الأَبَدِ يُحْفَظُونَ. أَمَّا نَسْلُ الأَشْرَارِ فَيَنْقَطِعُ.

 29الصِّدِّيقُونَ يَرِثُونَ الأَرْضَ وَيَسْكُنُونَهَا إِلَى الأَبَدِ

30فَمُ الصِّدِّيقِ يَلْهَجُ بِالْحِكْمَةِ، وَلِسَانُهُ يَنْطِقُ بِالْحَقِّ

وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّٰلِحُونَ

منيب's Reflection on Surah Al-Anbiyaa:105

The seventeenth juz of the Qur’an contains two surahs in their entirety, Surah al-Anbiyaʾ, and Surah al-Hajj. The focus of this juz is on the third and fourth pillars of faith; the messengers and their messages. Surah al-Anbiyaʾ focuses on the messengers, their stories, and struggles. Surah al-Hajj focuses on the message of the prophets: a message of monotheism, worship, and righteous conduct. The Hajj is focused on as  a symbol of all three; Hajj is the ultimate act of worship based on pure monotheism that builds in us the best of character.

Surah al-Anbiyaʾ gives us a snapshot of the lives of sixteen prophets and a glimpse of how each of their stories ended. Every prophet is briefly mentioned except Ibrahim AS who is a primary focus of both of these surahs. The pagans of Makkah considered themselves 
followers of Ibrahim AS so a lot of early Makkan revelation focused on reminding them of the true message of Ibrahim AS, which was exactly the same as the message of Prophet Muhammad صلى الله عليه وسلم 

Both surahs begin with strong warnings about the end of times. These passages serve as firm reminders to embrace the message quickly before The Hour occurs. Mankind does not have the luxury of time to wait and make excuses for rejecting the truth.

Mankind’s reckoning has drawn near, but they turn away heedlessly. No fresh reminder comes to them from their Lord, but they listen to it playfully. Their hearts distracted, the wrongdoers confer secretly, Is this anything but a mortal like you? Will you take to sorcery, with open eyes?

O people be conscious of your Lord. The quaking of the Hour is a tremendous thing. On the Day when you will see it: every nursing mother will discard her infant, and every pregnant woman will abort her load, and you will see the people drunk, even though they are not drunk—but the punishment of God is severe.

A core theme of Surah al-Anbiyaʾ is that Prophet Muhammad صلى الله عليه وسلم was not the first prophet, and the claims made against him were not made for the first time. Every excuse made by the Quraysh is tackled and they are reminded that every messenger before him was also a human just like them. It is not the way of Allah to send angels as messengers. Allah reminds them further that the message of Muhammad صلى الله عليه وسلم is consistent with the message of those who came before him. The surah leaves no excuse for disbelieving in the truth.

The core focus of this surah is the prophets of the past and their similarities to the Prophet  Muhammad صلى الله عليه وسلم in message and challenges. We learn about the struggles of Lut, Nuḥ, Musa,  Dawud, Ayyub, and Yunus AS, along with many others. In all these stories, the end is the same, victory was given to the prophet and those who followed him. This surah was revealed as both a warning to the Quraysh and a source of hope and optimism for the Prophet صلى الله عليه وسلم and his followers.

Towards the beginning of Surah al-Ḥajj is a beautiful verse that summarizes our lives on earth. It is worth taking time to reflect on this verse and its implications for how we live our lives.

O people! If you are in doubt about the Resurrection—We created you from dust,  then from a small drop, then from a clinging clot, then from a lump of flesh, partly developed and partly undeveloped. In order to clarify things for you. And We settle in the wombs whatever We will for a designated term, and then We bring you out as infants until you reach your full strength. And some of you will pass away,  and some of you will be returned to the vilest age, so that he may not know, after having known. And you see the earth still; but when We send down water on it, it vibrates, and swells, and grows all kinds of lovely pairs.

Surah al-Anbiyaʾ reflects on the creation of the heavens and earth, while this surah calls on us to reflect on our own existence. Between the two, we are given a lot to reflect on,  all of which should lead to the same conclusion; we must devote our lives to serving our  Creator.

There are different opinions on whether Surah al-Ḥajj is Makkan or Madinan. The strongest opinion seems to be that it is a mixture of Makkan and Madinan verses. The surah was most likely revealed around the time of the Ḥijrah with part of it revealed before and part of it after. This explains why it is difficult to categorize. The second half of the surah focuses on the test of life, an important reminder for the migrants who had just left Makkah in exile.

The story of Prophet Ibrahim AS is once again a central focus of this surah. The story of how he built the Kaʿbah and called people for Hajj is mentioned as a sign of hope. Prophet Ibrahim AS did not see the multitudes arriving for Hajj during his lifetime. Today, millions of people respond each year to his call. This was a powerful and hopeful reminder to the Prophet صلى الله عليه وسلم that he too would one day be successful and return to Makkah.

<a href='https://youtu.be/CNSstfPbc4o' target='_blank'>https://youtu.be/CNSstfPbc4o</a> 

#Quran30for30

Omar Suleiman's Reflection on Surah Al-Hajj

In part of his Sahih collection, al-Bukhari included the following narration:

[ حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، قَالَ سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ، سَمِعْتُ ابْنَ مَسْعُودٍ، يَقُولُ فِي بَنِي إِسْرَائِيلَ وَالْكَهْفِ وَمَرْيَمَ وَطَهَ وَالأَنْبِيَاءِ إِنَّهُنَّ مِنَ الْعِتَاقِ الأُوَلِ وَهُنَّ مِنْ تِلاَدِي.]

... Ibn Mas'ood said about surah Banu Israa'eel, al-Kahf, Maryam, Taha, and al-Anbiya', "They are some of my first earnings and they are my old treasures."

[al-Bukhari #4994]

Commenting on a similar report of this hadith in his famous explanation of Sahih al-Bukhari, al-haafidh ibn Hajr wrote:

[ومراد ابن مسعود أنهن من أول ما تعلم من القرآن ، وأن لهن فضلا لما فيهن من القصص وأخبار الأنبياء والأمم]

What ibn Mas'ood meant is that they were some of the first parts of the Qur'an that he learned and that they had some special virtue because of the stories and information about the previous prophets and nations that they contain.

[Fath al-Bari 8/240]

Tulayhah Tafsir Translations's Reflection on Surah Al-Israa

Surat al-`Anbiya | divine origins

“But they say, ‘[This Qur`ānic revelation is but] a mixture of false dreams; rather, he has invented it; rather, he is a poet.’”

Before my students drafted their first fictional narratives, I let them in on a literary secret: “Ninety-nine percent of what you first write will end up in the wastebasket,” I said. “The true writer revisits and revises constantly.” And so they scuttled to the paper tray to grab what will soon be home to their second, third, fourth story drafts. Heavily-marked pages, blunted pencil tips, and eraser shavings during writing workshops remind me that nothing we whip out from our minds weld into perfection upon first attempt. Ideas crystallize slowly; inchoate thoughts are built and chiseled in the same way that the caterpillar emerges from its chrysalis days later as a butterfly. It doesn’t happen overnight. Often, the easy lyricism we enjoy from Fitzgerald and Woolf come with painstaking revision, and time—lots and lots of it.

“True writing is rewriting.”

This realization alone dispels all suspicion of the Qur`ān’s forgery. There were no drafts; there were no edits or retractions. For twenty-three years, verses of poetic power poured forth with an effortless perfection no writer or orator can replicate. We see the Tolstoys of our time mulling over multiple manuscripts-—academics consigning their papers to many peer-reviews, each round shaving off one layer of human error. Because “true writing is rewriting,” they say. Yet the one who spread these verses from heaven’s tablets to our world was an unlettered shepherd from an Arabian desert. He ﷺ couldn’t pen his own name; he knew nothing of assonance and alliteration and was untrained in the rules formed by the best rhetoricians. “I am not learned,” he ﷺ choked when commanded to read. And again, “I am not learned, I am not learned.”

And yet, what he uttered of divine speech shook the elites into submission. It pulsed through hearts and flowed from tongues, inspiring inner revolutions of the noblest kind, all the while bouncing in a mellifluous cadence. Arabic words that echoed over Ethiopian soil; beneath Spanish skies; in Persian homes; it coils in our teardrops today just as it did fourteen hundred years ago, reminding us of what our souls knew but minds forgot.

That is Qur`ān.

So tell: how can they say that it was a man who forged it?

Yet they say, “This ˹Quran˺ is a set of confused dreams! No, he has fabricated it! No, he must be a poet! So let him bring us a ˹tangible˺ sign like those ˹prophets˺ sent before.”

Rania Abuisnaineh's Reflection on Surah Al-Anbiyaa:5

Rerouting Toward Simplicity

ʿĀʾisha said: “Verily, we, the family of Muḥammad, would go an entire month without lighting a fire. It was only dates and water.”
⠀⠀⠀ ⠀
When their eyes settled on him, they saw a humble man, meager in his meals, modest in his dress-—a harsh contrast to the kings reigning neighboring nations. They enjoyed their silks and servants and grand palaces, while there he was, Muḥammad ﷺ, reclined on scattered nut fibers that scraped his skin, leaving prints of poverty. ʿUmar ibn Khaṭṭāb entered upon him one day and his eyes welled with tears. “What brings you to cry, Ibn Khaṭṭāb?”
⠀⠀⠀ ⠀
“O Rasulullāh, why shouldn’t I cry? The fibers of your cot have left marks on your body. This is a small room carrying all your furniture-—I can see what there is. The Byzantine and Persian emperors enjoy luxurious living while you, the Messenger of Allah, the chosen one above His creation, live like this?” Our Prophet leaned forward and replied, “Ibn al-Khaṭṭāb, don’t you like that they chose this world and we have chosen the eternal `ākhirah?”
⠀⠀⠀ ⠀
That’s the beauty of his stories: they travel with you wherever you go. Like little smiley-faces tucked in your pocket, they give you solace at any moment. So take this story with you. You’ll need it one day. Because there are people we meet whose mere presence convinces us that “we have it less,” that the quality of our lives are “lacking” because they own a bigger home, a more prestigious degree, a more romantic spouse, fancy knick-knacks and finer clothing that fling them into the upper rungs of privilege. Our eyes cling onto glimpses of their blessings and our hearts pulse with envy. “They have it all,” we tell ourselves. “That could have been me.” Perhaps, like Ibn Khaṭṭāb, we forget for a moment that material bliss flares and dies in time; that its glitters dim during next year’s new trend and new vacation hot spot; that this material bliss draws in only materially-driven eyes; and that the hearts of Allah’s beloved believers flock first toward the pure-hearted, even if his food is dates and his back is laced with fiber scars. But there is a little Qarūn in each of us. When spiritually unmoored and an emptiness grows inside us, this Qarūn draws our eyes to the next big thing. We are left wanting.

So in that moment of forgetfulness, pull out his ﷺ stories, and remember your higher calling: our Islam is not a shopping list for the good life; we were not put on this earth to merely consume. And remember, too, that ”when Allah loves a servant, He shelters him from worldliness.”

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