en a battery and a woman?
A: A battery has a positive side
-----------------------------
40-i miss you so much
i can't leave you
i can't go anywhere without you
you are always with me
oh my shoes! i like you
-----------------------------
41-A friend saw me hungry, he gave me food
He saw me thirsty, he gave me pepsi
He saw me in dark, he gave me light
He saw me wizout problems, he gave me you..
-----------------------------
42- I am not sure what life could bring
I am not sure if dreams come true
I am not sure what love can do
but
I am very sure about one thing .............. I MISS U
-----------------------------
43-the piano say
do.................
re...............
me..........
u can forget ... do
i can forget ... re
but
u can't forget
meeeeeeeeeeeee !!!!!!!!!!!!!!
-----------------------------
44-TOZ
don't be angry
i will tell you what toz means:
t = take care of ur self
o = of course i love u
z = zero my life without u
so ... a big toz to you...
-----------------------------
45-when it rains
you don't see the sun
but it's there.
hope we can be like that
we don't see each other
but we'll always be
there for each other...
-----------------------------
46-look..
the moon looks like u !!!
see..
the stars are shining 4 u !!!
listen..
the birds are singing 4 u !!!
hear..
my heart says:
i miss u
---------------------------
47-( I MISS U )
more than my eyes could ever see..
more than my hand could ever touch ..
and more than my lips could ever say
( I MISS U )
-----------------------------
48-when aboy says
( I LOVE U )
this mean :
L = lesa badre 3ala elgwaz..
O = oh / i have no money
v = villa ! no way
e = enty 3abita to believe me !!!!!!!
-----------------------------
49-brain to think of you.
heart to trust in you.
eyes to look at you.
hands to touch you.
mouse to say i miss you.
and
foot to kick you if u don't miss me.
-----------------------------
50-if i had one single wish i'd to be ur tears to be born in ur eyes,live on your cheeks
and
die on your lips.but if u were my tears i'd never cry coz i fear of losing you.
-----------------------------
51-when u fell lonly ur life empty! the world is so dark no one beside u! i will be under ur window on white horse
-----------------------------
40-i miss you so much
i can't leave you
i can't go anywhere without you
you are always with me
oh my shoes! i like you
-----------------------------
41-A friend saw me hungry, he gave me food
He saw me thirsty, he gave me pepsi
He saw me in dark, he gave me light
He saw me wizout problems, he gave me you..
-----------------------------
42- I am not sure what life could bring
I am not sure if dreams come true
I am not sure what love can do
but
I am very sure about one thing .............. I MISS U
-----------------------------
43-the piano say
do.................
re...............
me..........
u can forget ... do
i can forget ... re
but
u can't forget
meeeeeeeeeeeee !!!!!!!!!!!!!!
-----------------------------
44-TOZ
don't be angry
i will tell you what toz means:
t = take care of ur self
o = of course i love u
z = zero my life without u
so ... a big toz to you...
-----------------------------
45-when it rains
you don't see the sun
but it's there.
hope we can be like that
we don't see each other
but we'll always be
there for each other...
-----------------------------
46-look..
the moon looks like u !!!
see..
the stars are shining 4 u !!!
listen..
the birds are singing 4 u !!!
hear..
my heart says:
i miss u
---------------------------
47-( I MISS U )
more than my eyes could ever see..
more than my hand could ever touch ..
and more than my lips could ever say
( I MISS U )
-----------------------------
48-when aboy says
( I LOVE U )
this mean :
L = lesa badre 3ala elgwaz..
O = oh / i have no money
v = villa ! no way
e = enty 3abita to believe me !!!!!!!
-----------------------------
49-brain to think of you.
heart to trust in you.
eyes to look at you.
hands to touch you.
mouse to say i miss you.
and
foot to kick you if u don't miss me.
-----------------------------
50-if i had one single wish i'd to be ur tears to be born in ur eyes,live on your cheeks
and
die on your lips.but if u were my tears i'd never cry coz i fear of losing you.
-----------------------------
51-when u fell lonly ur life empty! the world is so dark no one beside u! i will be under ur window on white horse
The Surah taken its name from the word at-tariq in its first verse.
Period of Revelation
The style of its subject matter resembles that of the earliest Surahs revealed at Makkah, but this surah was sent down at a stage when the disbelievers of Makkah were employing all sorts of devices and plans to defeat and frustrate the message of the Qur'an and Muhammad (upon whom be Allah's peace and blessings).
Theme and Subject Matter
It discuses two themes: first that man has to appear before God after death; second, that the Qur'an is a decisive Word which no plan or device of the disbelievers can defeat or frustrate.
First of all, the stars of the heavens have been cited as an evidence that there is nothing in the universe which may continue to exist and survive without guardian over it. Then man has been asked to consider his own self as to how he has been brought into existence from a mere sperm drop and shaped into a living human being. Then it has been said that the God, Who has so brought him into existence, has certainly the power to create him once again, and this resurrection will be for the purpose to subject to scrutiny all the secrets of man which remained hidden in the world. At that time, man will neither be able to escape the consequences of his deeds by his own power, nor will anyone else come to his rescue.
In conclusion, it has been pointed out that just as the falling of rain from the sky and the sprouting of plants and crops from the earth is no child's play but a serious task, so also the truths expressed in the Qur'an are no jest but a firm and unchangeable reality. The disbelievers are involved in the misunderstanding that their plans and devices will defeat the invitation of the Qur'an, but they do not know that Allah too is devising a plan which will bring to naught all their scheming and planning. Than in one sentence the discourse has been summed up, with a word of consolation to the Holy Prophet (upon whom be peace) and a tacit warning to the disbelievers, saying: "Have patience for a while: let the disbelievers do their worst. Before long they will themselves realize whether they have been able to defeat the Qur'an by their scheming or the Qur'an has dominated them in the very place where they are exerting their utmost to defeat it."
The subject matter shows that this too is one of the earliest Surahs to be revealed, and the words: "We shall enable you to recite, then you shall never forget" of verse 6 also indicate that it was sent down in the period when the Holy Messenger (upon whom he Allah's peace) was not yet fully accustomed to receive Revelation and at the time Revelation came down he feared lest he should forget its words. If this verse is read along with verse 114 of Surah Ta Ha and verses 16-19 of Al-Qiyamah and the three verses are also considered with regard to their styles and contexts, the sequence of events seems to be that first in this Surah the Holy Prophet (upon whom be peace) was reassured to the effect: "Do not at all worry: We shall enable you to recite this Word, then you shall not forget it." Then after a lapse of time, on another occasion, when the Surah Al-Qiyamah was being revealed, the Holy Prophet involuntarily began to rehearse the words of the Revelation. Thereupon it was said: "O Prophet do not move your tongue to remember this Revelation hastily. It is for Us to have it remembered and read. Therefore when We are reciting it, listen to its recital carefully. Again, it is for Us to explain its meaning."Last of all, on the occasion of the revelation of Surah Ta Ha, the Holy Prophet on account of human weakness, again became afraid lest his memory should fail to preserve some portion of the 113 verses which were continuously revealed at that time, and therefore, he began to memorize them. Thereupon, it was said: "And see that you do not hasten to recite the Quran before its revelation is completed to you."After this, it never so happened that he felt any such danger, for apart form these three places, there is no other place in the Quran where there might be a reference to this matter.
Theme and Subject Matter
This short surah contains three themes: Tauhid, instructions to the Holy Prophet (upon whom be peace) and the Hereafter.
In the first verse, the doctrine of Tauhid has been compressed into a single sentence, saying that Allah's name should be glorified and exalted, i. e. He should not be remembered by any name which mighty reflect a deficiency, fault, weakness, or an aspect of likeness, with created beings, for the root of all false creeds in the world are wrong concepts about Allah, which assumed the form of an erroneous name for His glorious and exalted Being. Therefore, for the correction of the creed, the primary thing is that Allah Almighty should be remembered only by the beautiful names which suit and befit Him.
In the next three verses, it has been said: "Your Lord, glorification of Whose name is being enjoined, is He Who created everything in the Universe, proportioned it, set it a destiny, taught it to perform the function for which it is created, and you witness this manifestation of His power day and night that He creates vegetation on the earth as well as reduces it to mere rubbish. No other being has the power to bring about spring nor the power to prevent autumn."
Then, in the following two verses, the Holy Prophet (upon whom be peace) his been consoled, as if to say: "Do not worry as to how you will remember word for word the Qur'an that is being revealed to you. It is for Us to preserve it in your memory, and its preservation is not in any way the result of any excellence in you but the result of Our bounty and favor, otherwise if We so will, We can cause you to forget it."
Then, the Holy Prophet (upon whom be peace) has been told: "You have not been made responsible to bring everyone on to the right path; your only duty is to convey the truth, and the simplest way of conveying the truth is that admonition be given to him who is inclined to listen to the admonition and accept it, and the one who is not inclined to it, should not be pursued. The one who fears the evil consequences of deviation and falsehood, will listen to the truth and accept it, and the wretched one who avoids listening to and accepting it, will himself see his evil end."'
The discourse has been summed up, saying: "Success is only for those who adopt purity of belief, morals and deed, and remember the name of their Lord and perform the Prayer. But, on the contrary, the people are wholly lost in seeking the ease, benefits and pleasures of the world, whereas they should actually endeavor for their well being in the Hereafter, for the world is transitory and the Hereafter everlasting and the blessings of the Hereafter are far better than the blessings of the world. This truth has not been expressed only in the Qur'an but in the books of the Prophets Abraham and Moses too, it had been brought to the notice of man
This Surah discusses the conflict between the Holy Prophet and the chiefs of Makkah, which was rampant at the time of its Revelation and answers those objections and doubts which were being put forward concerning his Prophethood and the Doctrines of Tauhid and the Hereafter. The chiefs of Makkah have also been rebuked for their machinations against the Holy Prophet and warned of the evil consequences of their wicked activities. They have been admonished to give up their indifference and heedlessness that they were showing about the Message. At the end of the Surah, they have been told that the person whom they considered to be a "distress and affliction" had in reality come to them as a blessing.n vv. 1-47, the following themes have been discussed in particular :
The objection of the disbelievers that a human being could not be a Messenger and therefore they could not accept Muhammad (peace be upon him) as a Prophet, has been refuted.
They have been taken to task for raising multifarious and contradictory objections against the Holy Prophet and the Qur'an.
Their wrong conception of life has been proved to be false because it was responsible for their indifferent and heedless attitude towards the Message of the Holy Prophet. They believed that life was merely a sport and pastime and had no purpose behind or before it and there was no accountability or reward or punishment.
The main cause of the conflict between the disbelievers and the Holy Prophet was their insistence on the doctrine of shirk and antagonism to the Doctrine of Tauhid. So the doctrine of skirk has been refuted and the Doctrine ofTauhid reinforced by weighty and impressive though brief arguments.
Arguments and admonitions have been used to remove another misunderstanding of theirs. They presumed that Muhammad (peace be upon him) was a false prophet and his warnings of a scourge from God were empty threats, just because no scourge was visiting them in spite of their persistent rejection of the Prophet.
In vv. 48-91, instances have been cited from the important events of the life stories of the Prophets to show that all the Prophets, who were sent by God, were human beings and had all the characteristics of a man except those which were exclusive to Prophethood. They had no share in Godhead and they had to implore Allah to fulfill each and every necessity of theirs.
Along with these two other things have also been mentioned:
All the Prophets had to pass through distress and affliction; their opponents did their worst to thwart their mission, but in spite of it they came out successful by the extraordinary succour from Allah.
All the Prophets had one and the same "way of life', the same as was being presented by Muhammad (Allah's peace be upon him), and that was the only Right Way of Life and all other ways invented and introduced by mischievous people were utterly wrong.
In vv. 92-106, it has been declared that only those who follow the Right Way, will come out successful in the final judgment of God and those who discard it shall meet with the worst consequences.
In vv. 107-112, the people have been told that it is a great favour of Allah that He has sent His Messenger to inform them beforehand of this Reality and that those, who consider his coming to be an affliction instead of a blessing, are foolish people.
This Surah begins with the enunciation of the object of the Revelation of the Qur'an to this effect:"O Muhammad, this Quran has not been sent down to you to put you unnecessarily to some great affliction. It does not demand from you to perform the impossible task of imbuing the hearts of the obdurate disbelievers with Faith. It is merely an admonition meant to guide on to the Right Path those who fear God and want to save themselves from His punishment. This Quran is the Word of the Master of the earth and the heavens and God-head belongs to Him alone:These two facts are eternal whether one believes them or not."
After this introduction, the Surah abruptly moves on to relate the story of Prophet Moses without any apparent relevancy and without even hinting at its applicability to the events of the period. However, if we read between the lines, we realize that the discourse is addressed very relevantly to the people of Makkah. But before we explain the hidden meaning of the discourse, we must keep in view the fact that the Arabs in general acknowledged Moses as a Prophet of God. This was so because they had "been influenced by the large number of the Jews around them and by" the neighboring Christian kingdoms. Now let us state those things which are hidden between the lines of the story:
Allah does not appoint a Prophet by the beat of drums or My celebrating the occasion in a regular and formal ceremony, as if to say, "We are appointing such and such a person as Our Prophet from today." On the contrary, He bestows Prophethood in a confidential manner just as He did in the case of Prophet Moses. Therefore you should not consider it strange if Hadrat Muhammad has been appointed as a Prophet all of a sudden and without any public proclamation.
The fundamental principles presented by Prophet Muhammad -- Tauhid and the Hereafter -- are just the same as were taught to Prophet Moses at the time of his appointment.
Prophet Muhammad has been made the standard bearer of the Message of the Truth among the people of the Quraish all by himself without material provisions, just as Prophet Moses was entrusted with the Mission to go to a tyrant king like Pharaoh and ask him to give up his attitude of rebellion. These are the mysterious ways of Allah. He catches hold of a way farer of Midian on his way to Egypt and says, "Go and fight with the greatest tyrant of the time." He did not provide him with armies and provisions for this Mission. The only thing He did was to appoint his brother as his assistant at his request.
You, O People of Makkah, should note it well that Pharaoh employed the same devices against Prophet Moses as you are employing against Prophet Muhammad -- frivolous objections, accusations, and cruel persecutions. You should know that Allah's Prophet came out victorious over Pharaoh, who possessed large armies and war equipments. Incidentally, the Muslims have been consoled and comforted, though not in so many words, that they should not be afraid of fighting with the Quraish against fearful odds, for the mission which is supported by Allah comes out victorious in the end. At the same time, the Muslims have been exhorted to follow the excellent example of the magicians of Egypt, who remained steadfast in their Faith, though Pharaoh threatened them with horrible vengeance.
An incident from the story of the Israelites has been cited to show in what ridiculous manner the idolization of false gods and goddesses starts and that the Prophets of God do not tolerate even the slightest tinge of this preposterous practice. Likewise, Prophet Muhammad is following the former Prophets in opposing shirk and idol worship today.
Thus, the story of Moses has been used to throw light on all those matters which were connected with the conflict between the Holy Prophet and the Quraish. Then at the end of the story, the. Quraish have been briefly admonished, as if to say, "The Quran has been sent down in your tongue for your own good. If you listen to it and follow its admonition, you will be doing so for your own good but if you reject it, you will yourselves meet with an evil end."
After this the story of Prophet Adam has been related, as if to tell the Quraish, "The way you are following is the way of Satan, whereas the right way for a man is to follow his father Adam. He was beguiled by Satan, but when he realized his error, he plainly confessed it and repented and again turned back to the service of Allah and won His favour. On the other hand, if a person follows Satan and sticks to his error obdurately in spite of admonition, he does harm to himself alone like Satan."
In the end, the Holy Prophet and the Muslims have been advised not to be impatient in regard to the punishment to the disbelievers, as if to say, "Allah has His Own scheme concerning them. He does not seize them at once but gives them sufficient respite. Therefore you should not grow impatient but bear the persecutions with fortitude and go on conveying the Message."
In this connection, great emphasis has been laid on Salat so that it may create in the believers the virtues of patience, forbearance, contentment, resignation to the will of God and self analysis for these are greatly needed in the service of the Message of the Truth. matrix300@about.com
The period of its revelation is the same as of Surah Maryam. It is just possible that it was sent down during the Migration to Habash or just after it. Anyhow, it is certain that this Surah was revealed before Hadrat Umar embraced Islam.
According to a well known and authentic tradition when Hadrat Umar set out to kill the Holy Prophet, he met a certain person, who said, "Before you do anything else, you should know that your own sister and brother-in-law have embraced Islam" Hearing this, he directly went to the house of his sister. There he found his sister, Fatimah, and his brother-in-law, Said bin Zaid, learning the contents of a scroll from Khabbab bin Art. When Fatimah saw him coming she hid the scroll at once, but Hadrat Umar had heard the recital, so he began to interrogate them about it. Then he began to thrash his brother-in-law, and wounded his sister, who tried to protect him. At last both of them confessed, "We have become Muslims; you may do whatever you like." As Hadrat Umar was moved to see blood running down from her head, he said, "Show me the thing you were reading." The sister asked him to promise on oath that he would not tear it, and added, "You cannot touch it unless you have a bath." Accordingly, Hadrat Umar took his bath and when he began to read the scroll, which contained this Surah, he spontaneously spoke out, "What an excellent thing!" At this Hadrat Khabbab, who had hidden himself at the sound of his footsteps, came out of his hiding and said, "By God, I have high expectations that Allah will get great service from you to propagate the Message of His Prophet, for just yesterday I heard the Holy Prophet praying to Allah, 'My Lord, make Abul Hakam bin Hisham (Abu Jahl) or Umar bin Khattab a supporter of Islam. So O Umar, turn to Allah, turn to Allah." These words proved to be so persuasive that he at once accompanied Hadrat Khabbab and went to the Holy Prophet to embrace Islam. This happened a short time after the Migration to Habash. matrix300@about.com
