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Then We brought forth for you therewith gardens of date-palms and grapes, wherein is much fruit for you, and whereof you eat. And green crops fields etc. And We have made therein gardens of date-palms and grapes, and We have caused springs of water to gush forth therein. And tall date-palms , with ranged clusters.

Therein are fruits, date-palms producing sheathed fruit-stalks enclosing dates. In them both will be fruits, and date-palms and pomegranates. The flesh of dates contains 0. The fatty acids occur in both flesh and seed as a range of saturated and unsaturated acids, the seeds containing 14 types of fatty acids, but only eight of these fatty acids occur in very low concentration in the flesh. Unsaturated fatty acids include palmitoleic, oleic, linoleic and linolenic acids. The oleic acid content of the seeds varies from There are at least 15 minerals in dates.

The percentage of each mineral in dried dates varies from 0. In many varieties, potassium can be found at a concentration as high as 0.


Other minerals and salts that are found in various proportions include boron, calcium, cobalt, copper, fluorine, iron, magnesium, manganese, potassium, phosphorous, sodium and zinc. The protein in dates contains 23 types of amino acids, some of which are not present in the most popular fruits such as oranges, apples, and bananas.

Dates contain at least six vitamins including a small amount of vitamin C, and vitamins B 1 thiamine, B 2 riboflavin, nicotinic acid niacin and vitamin A. The dietary fiber of 14 varieties of dates has been shown to be as high as 6. The world production of dates has increased 2.

The total world export of dates increased by 1. The Mecca pilgrimage and some of the rituals connected with it v. True faith [8] The evidence of the existence of an almighty Creator, and man's ultimate responsibility before Him [8] The unity of all religious communities, broken by man's egotism, greed and striving after power v.

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The purpose of every divine revelation is to provide a stable criterion of true and false [8] The humanness of every apostle sent by God to man v. Man's weakness, which causes him to reject God's message, and worship power and wealth, etc. The legend of King Solomon and the Queen of Sheba [8]. Middle Mecca phase - AD. Except from Medina and 85 from Juhfa at the time of the Hijra.

Human aspects of the life of Moses [8]. The story of Luqman , a legendary sage, counselling his son v. God's creation [11] God's revelation and man's acceptance or denial [11] The Day of Judgement [11]. The War of the Confederates 5 A. The insignificance of the knowledge accessible to man v. God's power to create and resurrect [8] God's revelation of His will through His prophets [8].

Ya Sin [notes 2]. Man's moral responsibility, resurrection and God's judgment.

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Resurrection and the certainty that all human beings will have to answer before God. Divine guidance and its rejection by those who are lost in fast pride.

Dates mentioned in Quran and its astonishing health benefits

The evidence of the existence and oneness of God in all manifestations of nature. Man's false pride, worship of false values wealth, power etc. Man's acceptance or rejection of divine revelation. Ha Meem 'Ain Seen Coff. Ha Meem Ain Seen Coff.

God is undefinable and unfathomable. To equal anyone or anything with God is spiritually destructive and logically unacceptable. Through revelation worldly pride is eventually brought to naught.

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The humility with which all human beings will face their final judgment on resurrection. Fighting qital in God's cause. The Treaty of Hudaybiyyah 6 A. Social ethics [8] Reverence to Muhammad and the righteous leaders after him. Everything will pass away, except the face of God. Divorce [8] Faith and denial [8] Hypocrisy [8] The attitude believers should have toward non-believers. A call to unity between professed belief and actual behaviour. Obligatory congregational prayer on Friday. Divorce waiting period, remarriage. Why do you Forbid? Certain aspects of Muhammad's personal and family life.

Man's inability to understand the mysteries of the universe, and his dependence on guidance through divine revelation. The unwillingness to believe, caused by the restlessness inherent in human nature. In fact, very few chapters contain clear references to events which took place in Muhammad's life. Tripartite chapters open with a short warning, followed by one or more narratives about unbelievers, and finally address contemporaries of Muhammad and invite them to Islam.

On the other hand, Madinan verses are longer and have a distinct style of rhyming and concern to provide legislation and guidance for the Muslim community. He saw a progressive change in Muhammad's mission from a man who preached monotheism into an independent leader of a paramount religion. Bell argued that passages which mentioned Islam and Muslim or implied that Muhammad's followers were a distinct community were revealed later.

He classified the Quran into three main periods: Underlying Bell's method for dating revelations is the assumption that the normal unit of revelation is the short passage and the passages have been extensively edited and rearranged. Mehdi Bazargan divided the Quran into independent passages preserving some chapters intact as single blocks while dividing others into two or more blocks.

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He then rearranged these blocks approximately in order of increasing average verse length. This order he proposes is the chronological order. Bazargan assumed that verse length tended to increase over time and he used this assumption to rearrange the passages. Neal Robinson, a scholar of Islamic studies, is of the opinion that there is no evidence that the style of Quran has changed in a consistent way and therefore style may not always be a reliable indicator of when and where a chapter was revealed.

According to Robinson, the problem of the chronology of authorship is still far from solved. The verses and chapters when revealed to Muhammad in the Quran did not come with a title attached to them. Muhammad, as we find in some reports in hadith , used to refer to shorter chapters not by name, rather by their first verse. 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.

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 Quranic chapters. Most chapter names are found in hadith. Some were named according to their central theme, such as Al-Fatiha The Opening and Yusuf Joseph , and some were named for the first word at the beginning of the chapter, such as Qaf , Ya-Sin , and ar-Rahman. Most chapter names are still used to this day. Several are known by multiple names: The idea of textual relation between the verses of a chapter has been discussed under various titles such as " nazm " and " munasabah " in literature of the Islamic sphere and 'Coherence', 'text relations', 'intertextuality', and 'unity' in English literature.

There are two points of view regarding coherence of the verses of the Quran. In the first viewpoint each chapter of the Quran has a central theme and its verses are related. The second viewpoint considers some chapters of the Quran as collections of passages which are not thematically related. Chapters deal with various subjects, for instance chapter 99, which comprises only eight verses, is devoted exclusively to eschatology and chapter 12 narrates a story, while other chapters, in the same breath, speak of theological, historical, and ethico-legal matters.

Chapters are known to consist of passages, not only verses. The borders between passages are arbitrary but are possible to determine.

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For example, chapter 54 [15] may be divided into six passages: The study of text relations in the Quran dates back to a relatively early stage in the history of Quranic studies. The earliest Quranic interpreter known to have paid attention to this aspect of the Quran is Fakhruddin al-Razi d. Fakhr Razi believed that text relation is a meaning that links verses together or mentally associates them like cause-effect or reason-consequence. He linked verse 1 of a chapter to verse 2, verse 2 to verse 3 and so on, and rejected traditionist interpretations if they contradicted interrelations between verses.

Zarkashi aimed at showing how important understanding the inter-verse relations is to understanding the Quran, however, he did not attempt to deal with one complete chapter to show its relations. Contemporary scholars have studied the idea of coherence in the Quran more vigorously and are of widely divergent opinions.