Ibrahim [1] (Arabic: إبراهيم, Ibrāhīm; Arabic synonym of "Abraham") is the 14th chapter (surah) of the Qur'an with 52 verses (āyāt).

The surah emphasizes that only God knows what goes on inside a man's heart, implying we must accept each other's words in good faith (14:38).[2]

Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is a "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina. It was revealed around 2-3 years before Hijrah, in a later stage of Muhammad preaching in Mecca when persecution of him and fellow Muslims had become severe.

Ar-Ra'd, (Arabic: الرعد ar-raʻd), or the Thunder,[1] is the 13th chapter (sūrah) of the Qur'an, composed of 43 verses (āyāt). It has Muqattat (Quranic initials) المر (Alif. Lam. Mim. Ra or ALMR).

The goal of the Sura is the power of truth and the weakness of falsehood. Verse 15 contains a prostration symbol ۩:[2]

۝[3] Whatsoever is in heaven and on earth worshippeth GOD, voluntarily or of force; and their shadows also, morning and evening. ۩ [1]

This Sura is concerned with the oneness of God, the message, the judgment day and the penalty. The Sura revolves around an important axis that what is truth is clear through power and stability. And what is falsehood is clear through its weakness. No matter how it is dressed up and no matter how it pretends to be the truth. The verses call upon people to not be deceived by the glitter of falsehood because it is inevitably fleeting, while the truth shines throughout the entire universe.

Yusuf (Arabic: يوسف, Yūsuf; Arabic synonym of "Joseph") is the 12th chapter (Surah) of the Quran and has 111 Ayahs (verses).[1] It is preceded by sūrah Hud and followed by Ar-Ra’d (The thunder).

Regarding the timing and contextual background of the believed revelation (asbāb al-nuzūl), it was revealed toward the end of the Makkan period,[2] which means it is believed to have been revealed in Mecca, instead of later in Medina. It is said to have been revealed in a single sitting and is unique in this respect.[3][unreliable source?] The text narrates the story of Yusuf (Joseph), son of Jacob, who is a prophet in Islam, and recounts his life and mission.

Unlike the accounts of other Islamic prophets,[4] different elements and aspects of which are related in different surahs, the life-history of Yusuf, is narrated in this surah only, in full and in chronological order.[2][5] This surah, which also tells of the truth, according to Muslims, contained in dreams, presents many principles of how to serve Islam by relating the life-history of a prophet, who became the most renowned and respected figure in the country to which he had been sold as a slave.

Hud (Arabic: هود, Hūd),[1] is the 11th chapter (Surah)[2] of the Quran and has 123 verses (ayat). It relates in part to the prophet Hud. Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.

Summary of this Surah

Yunus (Arabic: يونس, Yūnus; Arabic synonym of "Jonas" or "Jonah"),[1] is the 10th chapter (surah) of the Quran with 109 verses (ayat). Yunus is named after the prophet Yunus (Jonah). According to tafsir chronology (asbāb al-nuzūl), it is believed to have been revealed before the migration of the Islamic prophet Muhammed and his followers from Mecca to Medina (Hijra), as such, it is known as a Meccan surah.

At-Tawbah (Arabic: ٱلتوبة, at-Tawbah; meaning: The Repentance),[1] also known as Bara'ah (Arabic: براءة, Barāʾah; meaning: Repudiation),[2][3] is the ninth chapter (sūrah) of the Quran. It contains 129 verses (āyāt) and is one of the last Medinan surahs.

This Surah is reported to have been revealed at the time of the Battle of Tabuk in Madinah in the 9th year of the Hijrah. The Sanaa manuscript preserves some verses, on parchment radiocarbon dated to between 578/44bh and 669/49ah.[4][5]

It is the only Surah of the Quran that does not begin with Bismillah, the usual opening formula, In the name of Allah, the All-Merciful, the All-Compassionate. It deals with almost the same topics as those dealt with in Surat al-Anfal. In contrast to all other surahs, Muhammad did not order that this formula should be put at the beginning of this surah.

The Spoils[1] (Arabic: ٱلأنفال, al-ʾanfāl; aka Spoils of War,[2] Earnings, Savings, Profits)[3] is the eighth chapter (sūrah) of the Quran, with 75 verses (āyāt). Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is a "Medinan surah", completed after the Battle of Badr. It forms a pair with the next surah, At-Tawba.[4]

According to the eminent Muslim philosopher Abul A'la Maududi, the chapter was probably revealed in 2 A. H. after the Battle of Badr, the first defensive clash between Meccans and Muslim people of Medina after they fled from persecution in Mecca . As it contains an extensive point-by-point survey of the Battle, it gives the idea that most presumably it was uncovered at very much the same time. Yet, it is additionally conceivable that a portion of the verse concerning the issues emerging because of this Battle may have been uncovered later and joined at the best possible spots to make it a consistent entirety.

Al-Araf [1][2] (Arabic: ٱلأعراف, al-ʾAʿrāf; meaning: The Heights) is the 7th chapter (sūrah) of the Qur'an, with 206 verses (āyāt). Regarding the timing and contextual background of the revelation (Asbāb al-nuzūl), it is a "Meccan surah", which means it is believed to have been revealed in Mecca.

This chapter takes its name from verses 46–47,[3] in which the word A'araf[4] appears.

According to Abul A'la Maududi, the time of its disclosure is about the same as that of Al-An'am, i. e., the last year of the Islamic prophet Muhammad's residence at Makkah: the manner of its admonition clearly indicates that it belongs to the same period and both have the same historical background; however, it cannot be declared with assurance which of these two was uncovered before the other. The audience should keep in mind the introduction to Al-An'am.

Al-An'am[1] (Arabic: ٱلأنعام, al-ʾanʿām; meaning: The Cattle)[2] is the sixth chapter (sūrah) of the Quran, with 165 verses (āyāt). Coming in order in the Quran after al-Baqarah, Al 'Imran, an-Nisa', and al-Ma'idah, this surah dwells on such themes as the clear signs of Allah's Dominion and Power, rejecting polytheism and unbelief, the establishment of Tawhid (pure monotheism), the Revelation, Messengership, and Resurrection. It is a "Meccan surah", and it is believed to have been revealed in its entirety during the final year of the Meccan period of Islam.[3] This explains the timing and contextual background of the believed revelation (Asbāb al-nuzūl). The surah also reports the story of the Prophet Ibrahim,[4] who calls others to stop worshiping celestial bodies and turn towards Allah.

Groups of modern Islamic scholars from Imam Mohammad Ibn Saud Islamic University in Yemen and Mauritania has issued fatwa that taken the interpretation from Ibn Kathir regarding Quran 61th verse of Al-An'am Quran 13:13 (Translated by Shakir) and a Hadith transmitted by Abu Hurairah and Ibn Abbas, that the Angel of death has assistants among angels who helped him in taking souls.

Al-Ma'idah (Arabic: ٱلمائدة, Al-Māʾidah; meaning: "The Table" or "The Table Spread with Food") is the fifth chapter (sūrah) of the Quran, with 120 verses (āyāt). Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is a "Medinan surah", which means it is believed to have been revealed in Medina, instead of Mecca.

The chapter's topics include animals which are forbidden, and Jesus' and Moses' missions. Verse 90 prohibits "The intoxicant" (alcohol). Verse 8 Contains the passage: "Do not let the hatred of a people lead you to injustice".[1] Al-Tabligh Verse 67 is relevant to the Farewell Pilgrimage and Ghadir Khumm.[Quran 5:67]

Verses (Q5:32-33) have been quoted to denounce killing, by using an abbreviated form such as, "If anyone kills a person, it would be as if he killed the whole people: and if anyone saved a life, it would be as if he saved the life of the whole people". This verse is similar to that of one from the Talmud.