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french-maestro12 · 2 years

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Voyage en Égypte tout inclus

L’Égypte est l’un des plus importants et beaux pays dans le secteur touristique. Chaque touriste doit visiter ce pays pour profiter de ses destinations touristiques , y compris les pyramides de Gizeh , le musée égyptien, le musée national de la civilisation égyptienne et les temples pharaoniques trouvés à la ville de Louxor et Assouan. N’oubliez pas que vous allez à la “ perle de la méditerranée��, où vous profiterez des plages de la mer Méditerranée , de la bibliothèque d’Alexandrie , de la citadelle de Qaitbay ,du palais d’El-Montazh. Nous mettrons donc en évidence les plus beaux et importants lieux touristiques trouvés en Égypte.

1)Le musée égyptien

Si vous avez envie de regarder les reliques pharaoniques de l’Égypte, voici le musée égyptien , qui comprend quelque 150 mille artefacts qui présentent la vie des familles royales et des dieux pharaoniques anciens, ainsi que des artefacts reflétant les civilisations grecques et romaines divisées en différentes salles sur deux étages.

2)La citadelle de Saladin

Faites un merveilleux tour au caire et ne manquez pas la visite de citadelle de Saladin, construite pendant les croisades de 1183 AD. Cette citadelle est située au sommet d’une haute montagne (Mont Mukattam).Elle a sa propre situation qui offre aux touristes une vue magnifique sur diverses parties du Caire.

3)Faire du tourisme religieux au Caire

La capitale de l’Égypte est un mélange de la civilisation copte et islamique . votre visite au Caire comprend la visite du Musée copte , de l’église suspendue , des mosquées célèbres comme la mosquée Al Hussein, la mosquée Muhammad Ali, la mosquée du sultan Hassan et Ibn Toulon et le complexe religieux.

4)La Bibliothèque d’Alexandrie

Bien sûr, vous ne manquez pas de visiter BA, ce grand édifice ovale entouré d’un grand mur de granit. De l’intérieur, elle est divisée en sections de lecture avec des milliers de livres rares dans divers domaines de la science. En plus de six salles d’exposition d’art, une bibliothèque de voix aveugle et un centre de conférence, vous n’oublierez pas qu’il y a une bibliothèque pour enfants et adolescents.

5)La citadelle de Qaitbay à Alexandrie

Cette citadelle surplombant le port oriental d’Alexandrie. Elle a une vue incroyable sur la mer où vous pouvez profiter d’une vue panoramique sur la mer et la région, En plus de visiter le Musée maritime, qui est abondant avec des centaines d’espèces marines et passe en revue l’histoire des guerres qui ont traversé la ville.

6)Le musée national

Il est situé près du cœur de la ville et passe en revue son histoire dans les salles dont les dessins architecturaux dérivent de l’esprit de l’époque , qui comprennet ses reliques intemporelles.

7)Les plages

Vous pouvez également profiter d’une promenade le long de la corniche d’Alexandrie de Montazh à Ras Al Tin Ouest, visiter les ports.

8) Naama Bay à Sharm El-Sheikh

C’est l’une des stations touristiques les plus populaires dans cette ville entre es touristes arabes et étrangers. Cette baie a une longue passerelle surplombant la mer Rouge avec des boutiques et des restaurants qui répondent à tous les gouts. Cette passerelle vous propose des excursions de Safari en quad et à moto.

9) La réserve naturelle de Napq

La réserve est située près de montagne de Sainte Catherine entre Dahab et Sharm el-Sheikh et a de nombreux animaux tels que les cerfs, les oiseaux, la punition, les aigles, les orangs-outans et les poissons rares. La réserve de napq comprend de nombreux types de plantes, dont les plus célèbres sont les mangroves, qui vivent dans l’eau salée ou saline.

10) Sahl Hasheesh

Cette ville est l’une des meilleures zones touristiques en hiver et est situé à 25 km de Hurghada sur la mer Rouge. C’est une destination idéale pour des vacances en famille et jeunes , en particulier la lune de miel. Sahl Hashish comprends beaucoup d’attractions touristiques. Par ailleurs , cette destination se caractérise par des sites de plongée ,de parcours de golf , des centres sportifs. En ce qui concerne d’hébergement à Sahl Hasheesh, vous pouvez passer vos vacances à Palm Beach Piazza et Oberoi sahl hasheesh.

11) Marsa Alam

La ville de Marsa Alam se trouve sur la côte ouest de la mer Rouge au sud-est de l’Égypte. Cette ville se carcactérise par le tourisme balnéaire, où elle comprend de merveilleuses plages. Si vous voulez faire de la plongée , elle est l’un des meilleurs endroits pour pratiquer la plongée. C’est donc une destination idéale pour les amateurs de plongée. Dès votre arrivée à Marsa Alam , vous trouverez beaucoup de lieux touristiques à visiter comme la réserve de Wadi El-gemal, la réserve de samadi “la maison des dauphins” , la plage d’Abu Dabab , le Village de Bernice , le port Ghalib , la mausolée d’Abu al-Hassan al-Shazly et etc. Pour les voyageurs qui cherchent de passer de belles vacances , ils obtiendront la paix, la tranquillité et la plongée pendant le tour de Marsa Alam.

E-mail:- [email protected] Mobile:-+201001422529 Site: www.egyptonlinetours.com

#egypte #assouan #louxor #caire #alexandrie #nil #croisières sur nil #hurghada #gouna

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dailytafsirofquran · 4 years

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TEFSIR ibn KATHIR: Surah Fath Ayah 27-28

In the Name of Allah, the Most Gracious, the Most Merciful

27. Indeed Allah shall fulfill the true vision which He showed to His Messenger in very truth.

Certainly, you shall enter Al-Masjid Al-Haram, if Allah wills, secure, (some) having your heads shaved, and (some) having your hair cut short, having no fear.

He knew what you knew not, and He granted besides that a near victory.

28. He it is Who has sent His Messenger with guidance and the religion of truth, that He may make it superior to all religions.

And All-Sufficient is Allah as a Witness.

Allah has indeed fulfilled the True Vision which He showed to His Prophet

In a dream, the Messenger of Allah saw himself entering Makkah and performing Tawaf around the House. He told his Companions about this dream when he was still in Al-Madinah. When they went to Makkah in the year of Al-Hudaybiyyah, none of them doubted that the Prophet's vision would come true that year. When the treaty of peace was conducted and they had to return to Al-Madinah that year, being allowed to return to Makkah the next year, some of the Companions disliked what happened. Umar bin Al-Khattab asked about this, saying, "Haven't you told us that we will go to the House and perform Tawaf around it?'' The Prophet said,

Yes. Have I told you that you will go to it this year?

Umar said, "No.''

The Prophet said,

Then you will go to it and perform Tawaf around it. Umar received the same answer from Abu Bakr As- Siddiq, letter for letter. This is why Allah the Exalted and Most honored said,

Indeed Allah shall fulfill the true vision which He showed to His Messenger in very truth. Certainly, you shall enter Al-Masjid Al-Haram, if Allah wills, (and He willed that this matter shall certainly occur), secure, )means, `upon your entering),' (some) having your heads shaved, and (some) having your hair cut short,

i.e. and some of them indeed had their head hair shaved, while some of them had their head hair shortened.

The Two Sahihs recorded that the Messenger of Allah said,

O Allah! Be merciful to those who have their head shaved.

The people said, "O Allah's Messenger! And (invoke Allah for) those who get their hair cut short.''

He said,

O Allah! Be merciful to those who have their head shaved.

The people said, "O Allah's Messenger! And those who get their hair cut short.''

The Prophet said,

O Allah! Be merciful to those who have their head shaved.

The people said, "O Allah's Messenger! And those who get their hair cut short.''

The Prophet said (the third or the fourth time), And to those who get their hair cut short.

Allah said, having no fear, indicating that they will be safe and will have no fear when they enter Makkah. This occurred in the Umrah performed the following year, on the seventh year of Hijrah during the month of Dhul-Qa`dah.

When the Messenger left from Al-Hudaybiyyah, during the month of Dhul-Qa`dah (the sixth year of Hijrah), he went back to Al-Madinah. He remained in Al-Madinah during the months of Dhul-Hijjah and Al-Muharram. In Safar, he marched forth to Khyber, and Allah opened that city for him, partly by force and partly by its people surrendering to him. Khyber was a wealthy province that had abundant date trees and vegetation. The Prophet hired the (defeated) Jews of Khyber to attend to a part of its green fields and divided the province among those who attended Al-Hudaybiyyah with him. No one else except those Companions took part in attacking Khyber, except Jafar bin Abi Talib, who came back with his companions from Ethiopia. Abu Musa Al-Ash`ari and his people also attended that battle. None of them were absent except Abu Dujanah Simak bin Kharashah, according to Ibn Zayd. This fact is well recorded in (the Books of) history. The Prophet then returned to Al-Madinah. When the month of Dhul-Qa`dah came, the seventh year of Hijrah, the Prophet went to Makkah for Umrah accompanied by those who were with him at al-Hudaybiyyah. He resumed Ihram from Dhul-Hulayfah and took the sacrificial animals with him. It was said that the sacrificial animals were sixty. The Prophet and his Companions started reciting the Talbiyah aloud. When they came close to Marr Az- Zahran, he sent Muhammad bin Maslamah before him with the horses and weapons. When the idolators saw this advance regiment, they were overwhelmed with fear. They thought that the Messenger of Allah would attack them and that he had betrayed the treaty that he conducted with them, which stipulated cessation of hostilities for ten years. The idolators went quickly to Makkah to inform its people. When the Prophet made camp in the area of Marr Az-Zahran, where he was close enough to see the idols that were erected all around the Haram, he sent the weaponry, arrows, arrow cases and spears, to the valley of Ya`jaj. He next went on his way towards Makkah with the swords resting in their sheaths, just as he agreed to in the peace treaty. While the Prophet was still on the way to Makkah, the Quraysh sent Mikraz bin Hafs who said, "O Muhammad! We never knew you to be one who betrays his promises.''

The Prophet said, Why do you say that?

Mikraz said, "You are headed towards us with the weaponry, the arrows and the spears.''

The Prophet said, I did not do that, I sent all that to the valley of Ya`jaj. Mikraz said, "This is the way we knew you to be, trustworthy and keeping to your promises.''

The leaders of the disbelievers left Makkah so that they would not have to look at the Messenger of Allah and his Companions, out of rage and anger. As for the rest of the people of Makkah, men, women and children, they sat on the pathways and house roofs watching the Messenger of Allah and his Companions.

The Messenger entered Makkah with his Companions while reciting the Talbiyah. The Prophet sent the sacrificial animals to Dhu Tuwa while riding his camel, Al-Qaswa', the same camel he was riding on the day of Hudaybiyyah. Abdullah bin Rawahah, from Al-Ansar, was holding the bridle of the Prophet's camel and

repeating this poem, "In the Name of He, other than Whose religion there is no true religion, In the Name of He, Whom Muhammad is His Messenger, O children of the disbelievers, stay out of his way, For today, we shall impose on you the fulfillment of its interpretation, Just as we fought with you to accept its revelation, Severe fighting that removes the heads from where they rest, And overwhelms the companion from attending to his companion, Ar-Rahman has sent down in His revelation, In pages that are being recited before His Messenger, That the best death is that which occurs in His cause, So, O Lord, I believe in its statements.''

This story is collected from various narrations. Imam Ahmad recorded that Abdullah bin Abbas said,

"When Allah's Messenger and his Companions came to Makkah, the fever of Yathrib (Al-Madinah) had weakened and bothered them. The idolators circulated the news that a group of people were coming to them and that they had been weakened and bothered by the fever of Yathrib (Al-Madinah). The idolators sat in the area close to Al-Hijr. Allah conveyed to His Prophet what the idolators said, so he ordered his Companions to do Ramal in the first three rounds, so that the idolaters witness their strength.

The Companions did Ramal the first three rounds. He also ordered them to walk normally between the two corners, for from there the idolators would not be able to see them.

The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them. The idolators commented, `Are these the people whom you claimed were weakened by the fever? They are stronger than so-and-so!'''

The Two Sahihs also recorded this Hadith.

In another narration, "Allah's Messenger and his Companions came (to Makkah) on the morning of the fourth day of Dhul-Qa`dah. The idolators circulated the news that a group of people was coming to them, who had been weakened by the fever of Yathrib (Al- Madinah). So, the Prophet ordered his Companions to do Ramal in the first three rounds of Tawaf. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them.''

Al-Bukhari recorded that Ibn Abbas said, "In the year when the Prophet came as stipulated by the peace treaty, he said, `Perform Ramal.' So that the idolators may witness their strength. At that time, the idolators were watching from the area of Qu`ayqi`an.''

Ibn Abbas said, "Allah's Messenger performed Tawaf of the Ka`bah and the Sa`y at As-Safa and Al-Marwah to show his strength to the idolators.''

Al-Bukhari recorded that Abdullah bin Umar said, "Allah's Messenger set out for Umrah, but the Quraysh idolators prevented him from reaching the Ka`bah. So, he slaughtered his sacrifice, got his head shaved at Al-Hudaybiyyah, agreed to a formal pact with them that he would perform Umrah the following year, would not carry weapons against them, except swords and would not stay in Makkah, except for the period they allowed.

The Prophet performed the Umrah in the following year and entered Makkah according to the treaty. And when he stayed for three days, the idolators ordered him to depart, and he departed.''

Allah's statement, He knew what you knew not, and He granted besides that a near victory.

means, Allah the Exalted and Most Honored knew the benefit and goodness of turning you away from Makkah and preventing you from entering it in the year of Al-Hudaybiyyah, He knew that which you had no knowledge of, (and He granted besides that) `before entering Makkah as you were promised in the vision that the Prophet saw, He granted a close victory, i.e. the treaty of peace that you conducted between you and your idolator enemies.'

The Good News that Muslims will conquer the Known World, and ultimately the Entire World

Allah the Exalted and Most Honored said, while delivering the glad tidings to the believers that the Messenger will triumph over his enemies and the rest of the people of the earth, He it is Who has sent His Messenger with guidance and the religion of truth, with beneficial knowledge and righteous good deeds.

Indeed, the Islamic Shari`ah has two factors, knowledge and deeds. The true religious knowledge is by definition true, and the accepted Islamic acts are by definition accepted. Therefore, the news and creed that this religion conveys are true and its commandments are just, that He may make it superior to all religions.

i.e. all the religions of the people of the earth, Arabs and non-Arabs alike, whether having certain ideologies or being atheists or idolators.

And All-Sufficient is Allah as a Witness.

that Muhammad is His Messenger and that He will grant him victory. Allah the Exalted and Most Honored has the best knowledge.

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islamkingdomsblog · 5 years

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¿Qué hay después de la muerte?

El tema:

Aclarar los acontecimientos que sucederán después de la muerte, incluyendo los del Día del Juicio – Invitar a la realización de obras de bien y a evitar los pecados – Motivar a la gente para que se arrepientan sinceramente de todo lo que hayan cometido de mal lo más pronto posible, antes de que sea demasiado tarde.

Mucha gente piensa que una vez que alguien se muere y es enterrado, todo termina, que su vida ha acabado y que después de la muerte ya no hay nada más. Esta forma de pensar es errónea, porque el ser humano, luego de que su vida en esta tierra termina, inicia otra en el más allá, permanece en un estado llamado Barsaj (estado intermedio entre esta vida y la otra, en el que la recompensa o el castigo por lo que se hizo inicia), luego resucita para empezar la otra vida (en el Paraíso o el Infierno).

Lo que ocurre con la persona luego de la muerte, no es algo de lo que podamos ser testigos, a esto no pueden responder los científicos, porque incluso en las personas vivas, el alma no puede ser objeto de observación empírica, esto está más allá de nuestras posibilidades. Entonces es cuando debemos recordar los conceptos de la vida después de la muerte, la resurrección y el día del juicio, así como tener presentes la existencia de Un Creador Omnipotente, sus ángeles, su predestinación, siendo todo esto parte de la fe en lo invisible. La única manera por la cual el hombre puede tener algún conocimiento de estos asuntos, es mediante la revelación divina. Para hablar de la muerte y de lo que pasará luego de ella debemos basarnos única y exclusivamente en las enseñanzas y textos del Corán y la Sunnah del Profeta Muhammad, sal-lal-lahu ‘alaihi wa sal-lam, pues no es un asunto que pueda ser deducido por medio de la razón y la lógica humanas, así que veamos qué encontramos en estas dos fuentes de nuestra fe: Anas Ibn Malik relató que el Profeta de Al-lah, la paz y las bendiciones de Al-lah sean con él, dijo: “Cuando el siervo es puesto en su tumba y sus compañeros se retiran mientras él aún escucha sus pasos, llegan dos ángeles, lo sientan y le dicen: ‘¿Qué decías de este hombre (Muhammad)?’ El dirá: ‘Doy testimonio de que es siervo y Mensajero de Al-lah’. Se le dirá: ‘Mira tu lugar en el Fuego; Al-lah te dará a cambio un lugar en el Paraíso’”. El Profeta añadió: “Y los verá a ambos. En cambio, el incrédulo o el hipócrita responderá a la misma pregunta: ‘No sé, solía decir lo que decía la gente’. Se le dirá: ‘¿No conocías ni seguiste la guía del Corán?’ Luego se le golpeará con un martillo de metal entre los oídos y el gritará con un alarido que lo escuchará todo lo que esté cerca, excepto los humanos y los genios”. [Bujari y Muslim]

PUEDES LEER MÁS AQUÍ :

http://www.global-minbar.com/es/%C3%81rea-de-la-fe-Qu%C3%A9-hay-despu%C3%A9s-de-la-muerte

#Qué_hay_después_de_la_muerte

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joyfulfartwombat · 6 years

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http://www.recitequran.com/fr/tafsir/en.ibn-kathir/54:1

Asteroid before the impact in water

LIRE

Tafsir

Al-Qamar

La lune

Ibn Kathir – Anglais

Chapitre

Verset

Page 528

Which was revealed in Makkah

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa`ah (Al-Qamar, chapter 54), during (the `Id Prayers of) Al-Adha and Al-Fitr. The Prophet used to recite these two Surahs during major gatherings and occasions because they contain Allah’s promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives.

﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾

In the Name of Allah, the Most Gracious, the Most Merciful.

﴿ ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ • وَإِن يَرَوۡاْ ءَايَةً۬ يُعۡرِضُواْ وَيَقُولُواْ سِحۡرٌ۬ مُّسۡتَمِرٌّ۬ • وَڪَذَّبُواْ وَٱتَّبَعُوٓاْ أَهۡوَآءَهُمۡ‌ۚ وَڪُلُّ أَمۡرٍ۬ مُّسۡتَقِرٌّ۬ • وَلَقَدۡ جَآءَهُم مِّنَ ٱلۡأَنۢبَآءِ مَا فِيهِ مُزۡدَجَرٌ • حِڪۡمَةُۢ بَـٰلِغَةٌ۬‌ۖ فَمَا تُغۡنِ ٱلنُّذُرُ ﴾

(1. The Hour has drawn near, and the moon has been cleft asunder.) (2. And if they see an Ayah, they turn away and say: “This is magic, Mustamir.”) (3. They denied and followed their own lusts. And every matter will be settled.) (4. And indeed there has come to them news wherein there is Muzdajar.) (5. Perfect wisdom, but warners benefit them not.)

The Hour draws near; the cleaving of the Moon

Allah informs about the approach of the Last Hour and the imminent end and demise of the world,

﴿ أَتَىٰٓ أَمۡرُ ٱللَّهِ فَلَا تَسۡتَعۡجِلُوهُ‌ۚ ﴾

(The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1),

﴿ ٱقۡتَرَبَ لِلنَّاسِ حِسَابُهُمۡ وَهُمۡ فِى غَفۡلَةٍ۬ مُّعۡرِضُونَ ﴾

(Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1)

Hadiths about the Last Hour

There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah gave a speech to his Companions, saying,

« وَالَّذِي نَفْسِي بِيَدِهِ مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَى مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هذَا فِيمَا مَضَى مِنْه »

(By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, “We could only see a small part of the setting sun at the time.” Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that `Abdullah bin `Umar said, “We were sitting with the Prophet while the sun was rising above Qu`ayqa`an, after `Asr. He said,

« مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَى إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَى »

(What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)” Imam Ahmad recorded that Sahl bin Sa`d said that he heard the Messenger of Allah say,

« بُعِثْتُ أَنَا وَالسَّاعَةُ هكَذَا »

(I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa’i said that the Messenger of Allah said,

« بُعِثْتُ أَنَا وَالسَّاعَةُ كَهذِهِ مِنْ هذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي »

(I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A`mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza`i said that Isma`il bin `Ubaydullah said, “Anas bin Malik went to Al-Walid bin `Abdul-Malik who asked him about what he heard from the Messenger of Allah about the Last Hour. Anas said, `I heard the Messenger of Allah say,

« أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْن »

(You and the Last Hour are as close as these two (fingers).)”’ Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgment). Allah’s statement,

﴿ وَٱنشَقَّ ٱلۡقَمَرُ ﴾

(and the moon has been cleft asunder.) It occurred during the time of Allah’s Messenger, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split

The Narration of Anas bin Malik

Imam Ahmad recorded that Anas bin Malik said, “The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah. Allah said,

﴿ ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ ﴾

(The Hour has drawn near, and the moon has been cleft asunder.)” Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, “The people of Makkah asked the Messenger of Allah to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira’ between them.” This Hadith is recorded in the Two Sahihs with various chains of narration.

The Narration of Jubayr bin Mut`im

Imam Ahmad recorded that Jubayr bin Mut`im said, “The moon was split into two pieces during the time of Allah’s Prophet; a part of the moon was over one mountain and another part over another mountain. So they said, `Muhammad has taken us by his magic.’ They then said, `If he was able to take us by magic, he will not be able to do so with all people.”’ Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala’il.

The Narration of `Abdullah bin `Abbas

Al-Bukhari recorded that Ibn `Abbas said, “The moon was split during the time of the Prophet .” Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn `Abbas commented on Allah’s saying:

﴿ ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ • وَإِن يَرَوۡاْ ءَايَةً۬ يُعۡرِضُواْ وَيَقُولُواْ سِحۡرٌ۬ مُّسۡتَمِرٌّ۬ ﴾

(The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: “This is magic, Mustamir.”) “This occurred before the Hijrah; the moon was split and they saw it in two parts.”

The Narration of `Abdullah bin `Umar Al-Hafiz Abu Bakr

Al-Bayhaqi recorded that `Abdullah bin `Umar commented on Allah’s statement:

﴿ ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ ﴾

(The Hour has drawn near, and the moon has been cleft asunder.) “This occurred during the time of Allah’s Messenger; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet said,

« اللْهُمَّ اشْهَد »

(O Allah! Be witness.)” This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, “Hasan Sahih.”

The Narration of `Abdullah bin Mas`ud

Imam Ahmad recorded that Ibn Mas`ud said, “The moon was split in two parts during the time of Allah’s Messenger, and they saw its two parts. Allah’s Messenger said,

« اشْهَدُوا »

(Be witnesses.)” Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that `Abdullah (Ibn Mas`ud) said, “I saw the mountain between the two parts of the moon when it was split.” Imam Ahmad recorded that `Abdullah said, “The moon was split during the time of Allah’s Messenger and I saw the mount between its two parts.

The Stubbornness of the idolators

Allah said,

﴿ وَإِن يَرَوۡاْ ءَايَةً۬ ﴾

(And if they see an Ayah), if they see proof, evidence and a sign,

﴿ يُعۡرِضُواْ ﴾

(they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs,

﴿ وَيَقُولُواْ سِحۡرٌ۬ مُّسۡتَمِرٌّ۬ ﴾

(and say: “This is magic, Mustamir.”) They say, `the sign that we saw was magic, which was cast on us.’ Mustamir, means, `will soon go away’, according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away,

﴿ وَڪَذَّبُواْ وَٱتَّبَعُوٓاْ أَهۡوَآءَهُمۡ‌ۚ ﴾

(They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah’s statement,

﴿ وَڪُلُّ أَمۡرٍ۬ مُّسۡتَقِرٌّ۬ ﴾

(And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, “will settle according to its people.” Mujahid commented on the meaning of,

﴿ وَڪُلُّ أَمۡرٍ۬ مُّسۡتَقِرٌّ۬ ﴾

(And every matter will be settled.) by saying, “On the Day of Resurrection.” Allah’s statement,

﴿ وَلَقَدۡ جَآءَهُم مِّنَ ٱلۡأَنۢبَآءِ ﴾

(And indeed there has come to them news); in this Qur’an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them,

﴿ مَا فِيهِ مُزۡدَجَرٌ ﴾

(wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial,

﴿ حِڪۡمَةُۢ بَـٰلِغَةٌ۬‌ۖ ﴾

(Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills,

﴿ فَمَا تُغۡنِ ٱلنُّذُرُ ﴾

(but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah This Ayah is similar to Allah’s statements,

﴿ قُلۡ فَلِلَّهِ ٱلۡحُجَّةُ ٱلۡبَـٰلِغَةُ‌ۖ فَلَوۡ شَآءَ لَهَدَٮٰكُمۡ أَجۡمَعِينَ ﴾

(Say: “With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.”)(6:149) and,

﴿ وَمَا تُغۡنِى ٱلۡأَيَـٰتُ وَٱلنُّذُرُ عَن قَوۡمٍ۬ لَّا يُؤۡمِنُونَ ﴾

(But neither Ayat nor warners benefit those who believe not.)(10:101)

﴿ فَتَوَلَّ عَنۡهُمۡ‌ۘ يَوۡمَ يَدۡعُ ٱلدَّاعِ إِلَىٰ شَىۡءٍ۬ نُّڪُرٍ • خُشَّعًا أَبۡصَـٰرُهُمۡ يَخۡرُجُونَ مِنَ ٱلۡأَجۡدَاثِ كَأَنَّہُمۡ جَرَادٌ۬ مُّنتَشِرٌ۬ • مُّهۡطِعِينَ إِلَى ٱلدَّاعِ‌ۖ يَقُولُ ٱلۡكَـٰفِرُونَ هَـٰذَا يَوۡمٌ عَسِرٌ۬ ﴾

(6. So withdraw from them. The Day that the caller will call (them) to a terrible thing.) (7. They will come forth, with humbled eyes from (their) graves as if they were locusts spread abroad,) (8. Hastening towards the caller. The disbelievers will say: “This is a hard Day.”)

http://www.recitequran.com/fr/tafsir/en.ibn-kathir/54:1 LIRE Tafsir 54 Al-Qamar La lune Ibn Kathir - Anglais Chapitre SUIVEZ-NOUS Verset 1 Page 528…

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leilaji · 6 years

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Khadija de Marek Halter aux éditions @jailu_editions ! . . C’est ma deuxième lecture de l’année avec des personnages « musulmans ». Et heureusement pour moi, je ne fais qu’enchaîner les coups de cœur. . . C’est ce genre de roman qui ouvre l’esprit à ce qui est différent de soi et nous apprend à avoir moins peur de ce qu’on ne connaît pas. . . Il s’agit de l’histoire de Khadija la première femme de Mahomet. Khadija est une riche et puissante veuve qui pour conserver sa place dans la communauté des riches marchands de la Mecque va décider de se remarier. En tant que femme elle ne peut assister aux réunions où les décisions importantes se prennent. Il lui faut un mari qui saura défendre ses intérêts. Contre toute attente, alors qu elle peut s’unir à qui elle veut (après tout elle est belle et puissante), elle choisit Muhammad ibn Abdallah. Il travaille pour elle, est pauvre et illettré. mais un acte de bravoure de sa part va confirmer le choix de Khadija. Elle l’épouse. Ils vont vivre 10 ans de bonheur avant que les choses ne se corsent dans la ville de la Mecque. Les malheurs vont s’enchaîner jusqu’à ce que Muhammad découvre qui il est réellement et ce à quoi il est prédestiné. . . Ce livre ne parle pas de religion, enfin un tout petit peu quand même. Mais c’est surtout un livre qui parle d’amour et nous décrit la vie de Mohammed avant qu’il ne devienne le prophète. Il nous parle du lien fort qui l’a unit à sa femme. Comment ils se sont aimés et respectés. Et je vous assure que le récit est magnifique. On ne peut avoir que du respect pour un tel homme et cette femme qui a su voir en l’homme pauvre, un futur dirigeant. . . Je ne sais pas à quel point le récit de sa vie avant qu il ne devienne prophète est romancé par l’auteur (qui lui est juif polonais) et j’avoue que c’est ce qui m’a troublée à la fin de ma lecture. . . Je suis chrétienne et je ne sais pas si c est un manque de respect envers le prophète que de lire l’histoire d’amour qu’il aurait eu avec sa femme (même si cette histoire le présente comme un homme merveilleux). Ça m’a un peu turlupinée. Et j’espère que ce n’est pas une gaffe. . . Pour tout ceux qui veulent avoir une autre vision de l’islam

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dailytafsirofquran · 4 years

Text

TEFSIR ibn KATHIR

Surah Qamar

Revealed in Makkah

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah would recite Qaf (Surah 53) and Al-Qamar, (Surah 54), during (the `Id Prayers of) Al-Adha and Al-Fitr. The Prophet used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of Prophethood, and so forth among the great objectives.

Surah Qamar Ayah 1-6

In the Name of Allah, the Most Gracious, the Most Merciful

1 The Hour has drawn near, and the moon has been cleft asunder.

2 And if they see an Ayah, they turn away and say: "This is magic, Mustamir.''

3 They denied and followed their own lusts. And every matter will be settled.

4 And indeed there has come to them news wherein there is Muzdajar.

5 Perfect wisdom, but warners benefit them not.

The Hour draws near; the cleaving of the Moon Allah informs,

The Hour has drawn near, and the moon has been cleft asunder.

Allah informs about the approach of the Last Hour and the imminent end and demise of the world,

The Event ordained by Allah will come to pass, so seek not to hasten it. (16:1),

Draws near for mankind their reckoning, while they turn away in heedlessness. (21:1)

Hadiths about the Last Hour

There are several Hadiths with this meaning.

Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah gave a speech to his Companions, saying,

By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.

Anas said,

"We could only see a small part of the setting sun at the time.''

Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that Abdullah bin Umar said,

"We were sitting with the Prophet while the sun was rising above Qu`ayqa`an, after `Asr. He said, What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.''

Imam Ahmad recorded that Sahl bin Sa`d said that he heard the Messenger of Allah say,

I was sent like this with the Last Hour.

and he pointed with his middle and index finger.

The Two Sahihs also recorded this Hadith.

Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah said,

I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.

Al-A`mash joined between his index and middle fingers while narrating this Hadith.

Imam Ahmad recorded that Al-Awzai said that Ismail bin Ubaydullah said,

"Anas bin Malik went to Al-Walid bin Abdul-Malik who asked him about what he heard from the Messenger of Allah about the Last Hour. Anas said, `I heard the Messenger of Allah say, You and the Last Hour are as close as these two (fingers).'''

Only Imam Ahmad collected this Hadith.

There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement).

Allah's statement, and the moon has been cleft asunder.

It occurred during the time of Allah's Messenger, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet, and it was among the clear miracles that Allah gave him.

Hadiths mentioning that the Moon was split

The Narration of Anas bin Malik

Imam Ahmad recorded that Anas bin Malik said,

"The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah.

Allah said,

The Hour has drawn near, and the moon has been cleft asunder.''

Muslim also collected this Hadith.

Al-Bukhari recorded that Anas bin Malik said,

"The people of Makkah asked the Messenger of Allah to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them.''

This Hadith is recorded in the Two Sahihs with various chains of narration.

The Narration of Jubayr bin Mut`im

Imam Ahmad recorded that Jubayr bin Mut`im said,

"The moon was split into two pieces during the time of Allah's Prophet; a part of the moon was over one mountain and another part over another mountain. So they said, `Muhammad has taken us by his magic.' They then said, `If he was able to take us by magic, he will not be able to do so with all people.'''

Only Imam Ahmad recorded this Hadith with this chain of narration.

Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il.

The Narration of `Abdullah bin `Abbas

Al-Bukhari recorded that Ibn Abbas said,

"The moon was split during the time of the Prophet.'' Al-Bukhari and Muslim collected this Hadith.

Ibn Jarir recorded that Ibn Abbas commented on Allah's saying:

The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say:

"This is magic, Mustamir.''

This occurred before the Hijrah; the moon was split and they saw it in two parts.''

The Narration of `Abdullah bin `Umar Al-Hafiz Abu Bakr

Al-Bayhaqi recorded that Abdullah bin Umar commented on Allah's statement:

The Hour has drawn near, and the moon has been cleft asunder.

"This occurred during the time of Allah's Messenger; the moon was split in two parts. A part of it was before the mount and a part on the other side.

The Prophet said, O Allah! Be witness.''

This is the narration that Muslim and At-Tirmidhi collected.

At-Tirmidhi said, "Hasan Sahih.''

The Narration of `Abdullah bin Mas`ud

Imam Ahmad recorded that Ibn Mas`ud said,

"The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger said, Be witnesses.''

Al-Bukhari and Muslim collected this Hadith.

Ibn Jarir recorded that Abdullah (Ibn Mas`ud) said,

"I saw the mountain between the two parts of the moon when it was split.''

Imam Ahmad recorded that Abdullah said,

"The moon was split during the time of Allah's Messenger and I saw the mount between its two parts."

The Stubbornness of the idolators

Allah said,

And if they see an Ayah,

if they see proof, evidence and a sign, they turn away, they do not believe in it. Rather, they turn away from it, abandoning it behind their backs, and say: "This is magic, Mustamir.''

They say, `the sign that we saw was magic, which was cast on us.'

Mustamir, means, `will soon go away', according to Mujahid, Qatadah and several others.

The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away,

They denied and followed their own lusts., they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to.

Allah's statement,

And every matter will be settled.

means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people.''

Mujahid commented on the meaning of, (And every matter will be settled). by saying,

"On the Day of Resurrection.''

Allah's statement,

And indeed there has come to them news; in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them, wherein there is Muzdajar, wherein there are warnings and lessons to stop them from idolatry and persisting in denial, Perfect wisdom, in that Allah guides whomever He wills and misguides whomever He wills, but warners benefit them not.

but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah?

This Ayah is similar to Allah's statements, Say:

"With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.'' (6:149)

and,

But neither Ayat nor warners benefit those who believe not. (10:101)

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