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Part of a series on the
Quran
Mus'haf
Sura · Ayah
Central figures
Adam · Noah · Abraham · Joseph (son of Jacob) · Moses King David · King Solomon · Mary Jesus · Muhammad
Quran reading
Tajwid · Hizb · Tarteel · Quranic guardian Manzil · Qari' · Juz' · Rasm · Ruku' · Sujud
Translations
List of translations · English translations
History
Meccan suras · Medinan suras
Tafsir
Persons related to verses · Justice Asbab al-nuzul · Naskh · Biblical narratives Tahrif · Bakkah · Muqatta'at Esoteric interpretation
Quran and Sunnah
Literalism · Miracles · Science Female figures
Perspectives
Shia · Criticism · Desecration Surah of Wilaya and Nurayn · Tanazzulat Qisas Al-Anbiya · House of the Quran
v t e

Sura Hud (Arabic سورة هود, Sūratu Hūd, "Hud") is the 11th chapter of the Qur'an with 123 verses. It is a Makkan sura.

Contents and themes[link]

The main content of the sura is a series of stories of prophets who warned their people to follow God, the people persisting in defying God, and God punishing and killing them. The sura opens with a discussion on the nature of man and the punishment that awaits those who defy God. Ayat 25–49 tell the story of Noah and how his people did not believe his commands to follow God. The unbelievers are drowned in a flood, which includes Noah's son; Noah asks God about this act, but God rebukes Noah as being ignorant and says that Noah's son is "not a member of his family." Sura 66, At-Tahrim, elaborates on this and says that Noah's wife is an unbeliever in hell who was unfaithful to her husband.

Ayat 50–60 deal with the prophet Hud, the namesake of the Sura. He was sent to the A'ad, an Omani tribe which according to history crumbled sometime between the 3rd and 6th century AD. The A'ad do not believe Hud, and Hud and those who do believe are rescued by God, followed by God inflicting a "dreadful doom" on them so that they were "accursed in the world."^{[Quran 11:58–60 (Translated by Ahmed Ali)]}

Ayat 61–68 concern the people of Thamud and the prophet Saleh. Saleh tries to convince Thamud to repent, but once more the unbelievers ignore the prophet. Saleh offers a she-camel as an offering of peace, but says that it should be left alone. If anything befalls it, the people will be punished. The camel is hamstrung, Saleh and those who believe are rescued, and the unbelievers are smitten by a "blast from heaven."^{[Quran 11:67 (Translated by Ahmed Ali)]}

The Qu'ranic version of the Biblical story of Sodom and Gomorrah is in ayat 69–83. Abraham and Sarah are given the news of their son and grandson's forthcoming birth (Isaac and Jacob), after which they plead for mercy for Lot's people. God refuses the request, saying that the punishment cannot be averted. Lot offers his daughters to the men of Sodom, but they respond with disinterest and say "you know what we want." Sura 7:80–84 confirms the Biblical account of homosexuality as being the crime of Lot's people. Angels descend to protect Lot and his daughters, and the city is destroyed by a stone rain. Lot's wife perishes as well.

Ayat 84–95 deal with the prophet Shu'aib sent to Midian. Once more, the people ignore the prophet's warnings; this time, Shu'aib reminds the people of the fate of the people of Noah, Hud, Saleh, and Lot. It doesn't work, and the people spare Shu'aib from death by stoning only because he comes from a powerful clan. Shu'aib and those who believe are rescued by God. Afterward, the unbelievers "[were] seized by a punishment from heaven, and lay overturned in their homes in the morning as though they had not dwelt there at all."^{[Quran 11:94–95 (Translated by Ahmed Ali)]}

The remaining text of the sura discusses the general theme once more, with occasional references to Moses. The harsh punishment is explained as "We did not wrong them; they wronged themselves." Other gods are decried as false, powerless, and useless. Believers are commanded to walk the straight path and follow God, and those who disbelieve will suffer in Hell.

Sample verses[link]

Quran 11:1-5[link]

Arab text: بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

English, Sahih International:
"Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted. (1) [Through a messenger, saying], "Do not worship except Allah . Indeed, I am to you from Him a warner and a bringer of good tidings," (2) And [saying], "Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor. But if you turn away, then indeed, I fear for you the punishment of a great Day. (3) To Allah is your return, and He is over all things competent." (4) Unquestionably, they the disbelievers turn away their breasts to hide themselves from Him. Unquestionably, [even] when they cover themselves in their clothing, Allah knows what they conceal and what they declare. Indeed, He is Knowing of that within the breasts. (5)"

External links[link]

Quran Hud with Translation

Wikisource has original text related to this article: Qur'an - Hud

HUD may refer to:

• Head-up display, a visual display technology for airplanes, cars and others
  • HUD (video gaming), a method of visually representing information in video games
  • HUD (computing), the same method of visually representing information in computing.
• United States Department of Housing and Urban Development, a division of the U.S. federal government
• Hong Kong United Dockyard, a dockyard in Hong Kong
• Hollywood Undead, A Rapcore band from California.

Hud may refer to:

• Hud (prophet), an Islamic prophet, which is thought by some to be Eber
• Hud (sura), the eleventh sura of the Qur'an, which contains an account of the prophet Hud
• Hud (film), a 1963 film starring Paul Newman
• Hud (1986 film), a 1986 Norwegian film
• Huddersfield, a town in West Yorkshire, England

HuD may refer to:

• The HuD/ELAVL4 protein, a human gene, an RNA-binding protein

This disambiguation page lists articles associated with the same title. If an internal link led you here, you may wish to change the link to point directly to the intended article.

Al-Fatiha, first sura of the Quran to be revealed in its entirety.

Part of a series on the
Quran
Mus'haf
Sura · Ayah
Central figures
Adam · Noah · Abraham · Joseph (son of Jacob) · Moses King David · King Solomon · Mary Jesus · Muhammad
Quran reading
Tajwid · Hizb · Tarteel · Quranic guardian Manzil · Qari' · Juz' · Rasm · Ruku' · Sujud
Translations
List of translations · English translations
History
Meccan suras · Medinan suras
Tafsir
Persons related to verses · Justice Asbab al-nuzul · Naskh · Biblical narratives Tahrif · Bakkah · Muqatta'at Esoteric interpretation
Quran and Sunnah
Literalism · Miracles · Science Female figures
Perspectives
Shia · Criticism · Desecration Surah of Wilaya and Nurayn · Tanazzulat Qisas Al-Anbiya · House of the Quran
v t e

A sura (also spelled surah, surat; Arabic: سورة‎ sūrah) (pl. Arabic: سور‎ suwar) is a division of the Quran, although it can be approximately referred to as a chapter. The term chapter is sometimes avoided, as the suras are of unequal length; the shortest sura (Al-Kawthar) has only three ayat (verses) while the longest (Al-Baqara) contains 286 ayat. Of the 114 suras in the Quran, 86 are classified as Meccan while 28 are Medinan - this classification is only approximate as regards location of revelation - in fact, any sura revealed post-Hijrah is termed Medinan and any revealed before that event is termed as Meccan. The Meccan suras generally deal with faith and scenes of the Hereafter, while the Medinan suras are more concerned with organizing the social life of the (then) nascent Muslim community.

Significance[link]

According to the theory of Nazm-e-Quran promulgated by the Farahi school, each sura has a central theme (umud) around which the ayahs of the sura revolve.^[1] Notable scholars like Irfan Ahmad Khan and Mohammed al-Ghazali have also supported this view.^[2][3]

Ayat and suras are believed to be divinely determined in the text of the Quran, and hence carry special meaning. Ruku (division of sura comprising several ayat) is a later arrangement created for the ease of readability of later generations of Muslims.

Reciting suras[link]

Prayer[link]

Suras are recited during salah while in the position of Qiyam (standing upright). Sura Al-Fatiha is recited in every unit of prayer followed by another sura (or part of it). In an obligatory salah, after two units, only sura Al-Fatiha is recited.

Benefits of reciting suras[link]

Islamic tradition holds that there are some suras, or parts thereof, that have certain benefits when recited. For example, reciting sura Al-Fatiha is said^{[by whom?]} to be a cure for illness.

List of suras in the Quran[link]

Suras in the Quran are not arranged in the chronological order of revelation. Amin Ahsan Islahi says that the order of revelation has no significance for the present times, and the present arrangement is divinely ordained.^[4] Regarding the names of various suras, it is widely believed that this naming scheme is meant for the purpose of identifying different suras.

Names of suras in the Quran[link]

The verses and suras when revelead to Muhammad in the Quran did not come with a label attached to them. Muhammad, as we find in many hadith, used to refer to shorter suras not by name, rather by their first verse. For example: Abu Hurairah quoted Muhammad as saying, "Al-Hamdu Lillahi Rabb il-`Aalameen is the Mother of the Qur'an, the Mother of the Book, and the seven repeated Ayat of the Glorious Qur'an." (Tirmidhi). We also find hadith in which Muhammad used to refer to them by their name. For example, 'Abdullah bin Buraydah narrated from his father, "I was sitting with the Prophet and I heard him say, 'Learn Surat ul-Baqarah, because in learning it there is blessing, in ignoring it there is sorrow, and the sorceresses cannot memorize it."' (Ahmad ibn Hanbal)

Arab tradition, similar to other tribal cultures of that time, was to name things according to their unique characteristics. They used this same method to name suras. Most sura names are found in hadith. Some suras were named according to their central theme, such as Al-Fatiha (The Opener) and Yusuf (Joseph), and some were named for the first word at the beginning of the sura, such as Qaf, Ya Sin, and ar-Rahman. Some suras were also named according to a unique story or topic within the sura, such as al-Baqara (The Cow), An-Nur (The Light), while other suras were named according to a unique word used in them, such as Az-Zukhruf (The Ornaments of Gold), Al-Hadid (The Iron), and Al-Ma'un (The Small Kindness).

Most names of the suras are still used to this day. Several are known by multiple names: sura Al-Masadd (The Palm Fibre) is also known as al-Lahab (The Flame). Sura Fussilat (Explained in Detail) is also known as Ha-Meem Sajda ("...it is a surah that begins with Ha Mim and in which a verse requiring the performance of sajdah (prostration) has occurred.")^[5]

Mathematical structure of suras based on the number 19[link]

This section relies largely or entirely upon a single source. Please help improve this article by introducing citations to additional sources. Discussion about the problems with the sole source used may be found on the talk page. (February 2012)

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (February 2012)

The Miracle of 19 researched by Rashad Khalifa is a claim that the Quran is characterized by a unique phenomenon wherein the suras are mathematically structured based on the number 19. His work was initially accepted and endorsed by mainstream Muslims but was rejected later^[6]. Here are a few of the facts highlighted by Dr Khalifa:

1. The Quran consists of 114 suras, which is 19 × 6^[7][8]
2. The famous first revelation (96:1-5) consists of 19 words.^[9]
3. This 19-worded first revelation consists of 76 letters, i.e. 19 x 4.^[10]
4. Sura 96, first in the chronological sequence, consists of 19 verses.^[11]
5. Sura 96 consists of 304 Arabic letters, and 304 equals 19 x 16.^[12]
6. The last revelation (Sura 110) consists of 19 words.^[13]
7. The first verse of the last revelation (110:1) consists of 19 letters.^[14]

See Also[link]

• List of suras in the Quran

References[link]

External links[link]

• Detailed list of verses in each Rukus
• Read all Surah line by line in both in Arabic and English
• List of all Suras of the Qur'an
• Quran Sura Statistics A comprehensive study of frequency of letters and words of the entire Qur'an and its Suras by Intellaren Articles.
• Qur'ān Verses in Chronological Order
• The Meaning of the Quran Abul Ala Maududi's introductions to Quran chapters (a small concise of the 6 volumes The Meaning of the Qur'an at Compendium of Muslim Text, University of Southern California).]
• The Quran School
• The Noble Quran Translation (all Suras)

Resources[link]

• Gardner, Martin (1980), Mathematical Games, Scientific American, September 1980, pp16–20.
• Akher Sa'a magazine, Egypt, January 24, 1973.
• Akher Sa'a magazine, Egypt, November 28, 1973.
• Akher Sa'a magazine, Egypt, December 31, 1975.
• Y.Y. Haddad and J.I. Smith, Mission to America; Five Islamic Sectarian Communities in North America, University Press of Florida, 1993. ISBN 0-8130-1216-3.

Maher Al-Mueaqly (Arabic: ماهر المعيقلي) (born in 1967) is the imam of the Grand mosque in the Islamic holy city of Mecca, Saudi Arabia. His full name is Sheikh Maher Bin Hamad Al-Mueaqly. Sheikh Maher's mom and dad moved to Madinah of Nabi (SAW) and he was born there as well. He memorized the whole quran in Madinah and he was taught in the class of many scholars who are respected worldwide in Madinah.

He began his Sheikh career in the North of The Kingdom Of Saudia. He was taught extensively in mathematics until he began teaching it as well. At this point he stopped preaching and started working as a math teacher. He went back to Makkah to become a scholar and taught in the school of balaat. In Makkah he became a renowned speaker and began preaching once again. After becoming loved by the people he was chosen to become an advisor to Prince Abdul-Majid in Makkah. The sheikh is married and has four children: two boys and two girls. He began to teach Quran in Makkah before he began teaching at King Abdullah Saood University. He was promised before ramadan that he would lead taraweeh prayers in Madinah for the year 1426 and 1427, so he did. After that he was moved to Makkah and began to lead taraweeh from the first day of 1428 Ramadan in Masjid Al- Haram with Sheikh Abdul Rahman As-Sudais.

He has also led prayers in grand mosque in Madinah known as Masjid an-Nabawi. He has led taraweeh prayers in the yrs h1428 (2007), h1429 (2008) and h1430 (2009). He regularly leads Fajr and Maghrib prayers in Masjid Al-Haram.

There is a TV satellite station with his name featuring his recital

External links[link]

• Recitation of complete Quran by Mueaqly

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Israr Ahmed (Urdu: اسرار احمد; April 26, 1932 – April 14, 2010) was a Pakistani Islamic theologian^[1] followed particularly in South Asia and also among the South Asian diaspora in the Middle East, Western Europe, and North America.^[2] Born in Hissar, (today's Haryana) in India, the second son of a government servant, he is the founder of the Tanzeem-e-islami, an off-shoot of the Jamaat-e-Islami.He has spent more than 50 years preaching Quraan.He hosted a daily show on Peace TV, a 24 hours Islamic channel broadcast internationally, and until recently^[when?] on ARY Qtv.

Early life and education[link]

Ahmad was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India, the second son of a government servant. He graduated from King Edward Medical College (Lahore) in 1954 and later received his Master's degree in Islamic Studies from the University of Karachi in 1965. He came under the influence of 'Abul Ala Maududi' as a young student, worked briefly for Muslim Student's Federation in the Independence Movement and, following the creation of Pakistan in 1947, for the Islami Jamiat-e-Talaba and then for the Jamaat-e-Islami. Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama'at in the pre-1947 period.^[2]

Religious work[link]

While still a student and an activist of the Islami Jami`yat-e-Talaba, Ahmad became a Mudarris (or teacher) of the Qur'an. Even after resigning from Jama`at, he continued to give Quranic lectures in different cities of Pakistan, and especially after 1965 spent a great deal of time studying the Quran.He also worked with the tablighi jamaat but then left the organization due to some methodological differences.

In 1967 Ahmad wrote “Islamic Renaissance: The Real Task Ahead”, a tract explaining his basic belief. This was that a rebirth of Islam would be possible only by revitalizing iman (faith) among the Muslims – particularly educated Muslims – and the propagation of the Qur'anic teachings in contemporary idiom and at the highest level of scholarship is necessary to revitalize iman. This undertaking would remove the existing dichotomy between modern physical and social sciences on the one hand, and Islamic revealed knowledge on the other.

In 1971 Ahmad gave up his medical practice to devote himself full time to the Islamic revival. In 1972 he established or helped establish the Markazi Anjuman Khuddam-ul-Qur'an Lahore, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991.

Ahmad first appeared on Pakistan Television in 1978 in a program called Al-Kitab; this was followed by other programs, known as Alif Lam Meem, Rasool-e-Kamil, Umm-ul-Kitab and the most popular of all religious programs in the history of Pakistan Television, the Al-Huda, which made him a household name throughout the country.^{[citation needed]} His television lectures generally focused on the revitalization of the Islamic faith through studies of the Quran. Ahmad also criticized modern democracy and the electoral system and argued that the head of an Islamic state can reject the majority decisions of an elected assembly.^[3] Although he did not like to receive it personally, Ahmad was awarded Sitara-i-Imtiaz in 1981. He has to his credit over 60 Urdu books on topics related to Islam and Pakistan, 9 of which have been translated into English and other languages. in 21st century Ahmad came on peace TV and taught Islam to people so they could understand Islam.

Health[link]

Ahmed relinquished the leadership of Tanzeem-e-Islami in October 2002 on grounds of bad health and Hafiz Aakif Saeed is the present Ameer of the Tanzeem to whom all rufaqaa of Tanzeem renewed their pledge of Baiyah.

Influences[link]

Supporters describe his vision of Islam as having been synthesized from the diverse sources. He has also acknowledged the "deep influence" of Shah Waliullah Dehlavi, the 18th century Indian Islamic leader, anti-colonial activist, jurist, and scholar.^[4] Ahmed followed the thinking of Maulana Hamiduddin Farahi and Maulana Amin Ahsan Islahi, concerning what his followers believe is the "internal coherence of and the principles of deep reflection in the Qur'an". Furthermore, Ahmed followed Maulana Abul Kalam Azad and Maulana Sayyid Abul Ala Maududi in regards to what he believes is the "dynamic and revolutionary conception of Islam."

"In the context of Qur'anic exegesis and understanding, Ahmed was a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabbir Ahmad Usmani; yet he presented Qur'anic teachings in a scientific and enlightened way ..."^[2] Ahmed believed in what he called “Islamic revolutionary thought,” which consists of the idea that Islam – the teachings of the Qur'an and the Sunnah – must be implemented in the social, cultural, juristic, political, and economic spheres of life. In this he is said to follow Mohammad Rafiuddin and Muhammad Iqbal. The first attempt towards the actualization of this concept was reportedly made by Maulana Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by Maulana Sayyid Abul Ala Maududi through his Jamaat-e-Islami party. Although the Jamaat-e-Islami has reached some influence, Ahmed resigned from the party in 1956 when it entered the electoral process and believed that such an involvement led to "degeneration from a pure Islamic revolutionary party to a mere political one".

Tanzeem-e-Islami[link]

Originally a member of Jamaat-e-Islami, Ahmed became disappointed with its electoral activity, "significant policy matters", and what he saw as the "lack of effort to create an Islamic renaissance through the revolutionary process." He and some other individuals resigned from JI and in 1956 founded the nucleus of Tanzeem-e-Islami, an attempt to create a "disciplined organization." "A resolution was passed which subsequently became the Mission Statement of Tanzeem-e-Islami."^[2]

Along with his work to revive "the Qur'an-centered Islamic perennial philosophy and world-view" Ahmed aimed with his party to "reform the society in a practical way with the ultimate objective of establishing a true Islamic State, or the System of Khilafah".

Caliphate[link]

According to the Tanzeem-e-Islami website Ahmed and the party believe "the spiritual and intellectual center of the Muslim world has shifted from the Arab world to the Indo-Pakistan subcontinent" and "conditions are much more congenial for the establishment of Khilafah in Pakistan" than in other Muslim countries.^[5]

Hizb ut-Tahrir[link]

According to Tanzeem-e-Islami's FAQ, while both Hizb ut-Tahrir and Tanzeem-e-Islami share belief in reviving the Caliphate as a means of implementing Islam in all spheres of life, Tanzeem-e-Islami does not believe in involvement in electoral politics, armed struggle, coup d'état to establish a caliphate, and has no set plan of detailed workings for the future Caliphate. Tanzeem-e-Islami emphasizes that iman (faith) among Muslims must be revived in "a significant portion of the Muslim society" before there can be an Islamic revival.^[5]

Abul Ala Maududi[link]

While Ahmed "considers himself a product" of the teachings of "comprehensive and holistic concept of the Islamic obligations" of Abul Ala Maududi, he opposes Jamaat-e-Islami's "plunge" into "the arena of power politics," which he considered to have been "disastrous."^[5]

Danger of foreign powers[link]

Nov 19, 2007 Ahmed warned that "the NATO forces are waiting on the western front to move into Pakistan and may deprive the country of its nuclear assets while on the eastern border India is ready to stage an action replay of 1971 events and has alerted its armed forces to intervene in to check threats to peace in the region".^{[citation needed]}

Criticism and controversy[link]

Canada's National Post newspaper reported in 2006 that, according to Ahmad:

"Islam's renaissance will begin in Pakistan... because the Arab world is living under subjugation. Only the Pakistan region has the potential for standing up against the nefarious designs of the global power-brokers and to resist the rising tides of the Jewish/Zionist hegemony.^[6]

Asia Times reports that in September 1995 Ahmed told the annual convention of the Islamic Society of North America that:

The process of the revival of Islam in different parts of the world is real. A final showdown between the Muslim world and the non-Muslim world, which has been captured by the Jews, would soon take place. The Gulf War was just a rehearsal for the coming conflict.

He appealed to the Muslims of the world, including those in the US, to prepare themselves for the coming conflict."^[7]

On July 27, 2007, VisionTV, a Canadian multi-faith religious television channel, aired an apology for broadcasting lectures by Mr. Ahmed. The channel had taken Ahmed off the air earlier that week for his derogatory comments about Jews. In reply, Ahmed "strongly refuted the impression that he hated the Jews or he held anti-Semitic views," according to the National Post, but a "written statement, issued by his personal secretary in Lahore, went on to explain Mr. Ahmad's belief that the Holocaust was `Divine punishment` and that Jews would one day be `exterminated.`"^[8]

The Post gave several quotes about Jews by Ahmed including

"It is apparent to any careful observer that the Jews have continued to suffer the floggings of Divine punishment in the present century – the Holocaust during the Second World War being a case in point.

[T]he conflict between the Jews and Muslims is going to result, ultimately, in the total extermination of the former, according to the Divine law of 'annihilation of the worse.'"^[8]

Death and funeral[link]

Ahmed died^[9] of a cardiac arrest at his home in Lahore on the morning of 14 April 2010 between 3:00 and 3:30 a.m. According to his son, his health deteriorated at around 1:30 a.m. with pain in the back, he was a long time heart patient.^[10]

His funeral (Namaz-e-Janazah) was held after the Asr (afternoon) prayers at Central Model-town Park (near Barkat Market) in the city of Lahore. It is reported that around twenty thousand people attended his funeral.^{[citation needed]}

See also[link]

• Contemporary Islamic philosophy
• Islamism

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Israr Ahmed

• Official website
• Official website of Quran Academy