06032026 - q17

 #1

21.34

The "small circle" you see above the letter Fa (ف) or, more accurately, above the silent Ya (ي) or Alif that often follows it in specific scripts, is a grammatical and orthographic marker called the Sifr al-Mustadeer (Circular Zero).

In Uthmani script (the standard script for most printed Qur'ans), this circle indicates that the letter it sits above is written but not pronounced.

When you see this small circle over a vowel (Alif, Waw, or Ya), it means that the letter serves as a placeholder in the spelling but should be skipped entirely when reading.

In the word أَفَإِن (Afa'in), there is an extra letter (usually an Alif or a Ya depending on the specific printing) between the Fa and the Hamza. The circle tells you to jump straight from the sound of the Fa to the Hamza.

Why include the letter at all?

The Qur'an preserves the Uthmani Orthography, which is the specific way the companions of the Prophet written the text. Even if a letter isn't pronounced in modern Arabic phonetics, the spelling is kept exactly as it was originally recorded out of reverence for the original manuscript.

When the Qur'an was first compiled into a standardized written format (the Uthmani script), Arabic spelling wasn't as standardized as it is today.

In some words, an extra Alif or Ya was added by the original scribes to:

Distinguish words : Sometimes an extra letter was added to make sure one word wasn't confused with another similar-looking word before vowel marks (dots and dashes) were invented.

Show Etymology : Sometimes the extra letter pointed to how the word was originally formed, even if that letter had become silent in the spoken dialect of the time.

The "Divine Preservation" Factor : This is the most important reason for why it stays there today. Muslims believe the Qur'an should be preserved exactly as it was written during the time of the third Caliph, Uthman.

No Edits allowed : Even if modern Arabic spelling rules say "we don't need that letter anymore," scholars refuse to change the spelling of the Qur'an.

The Compromise : To help readers who might be confused by an "extra" letter, they added the Small Circle as a guide. It says: "Keep the spelling exactly as the companions wrote it, but don't make the sound."

In the specific case of 21:34, the word is a combination of three parts:

 * A (أ) - "So..." (Question/Connection)

 * Fa (فَ) - "then..."

 * In (إِنْ) - "if..."

In some early scripts, an Alif was inserted after the Fa simply as a stylistic marker or to separate the particles clearly.

Since the Prophet (PBUH) did not pronounce a long vowel there when reciting it to his companions, we follow his oral tradition (the sound) over the visual script (the letter).

Who inserted the Alif?

The short answer: The Scribes.

The Prophet Muhammad (PBUH) was Ummi (unlettered), meaning he did not read or write. He would receive the revelation and dictate it to a group of "Scribes of Revelation" (Kuttab al-Wahy).

The Prophet provided the exact pronunciation. He never pronounced a long "aa" sound in Afa'in. The scribes wrote it down using the Arabic script of the 7th century. At that time, Arabic writing was in its infancy. It didn't have dots (to distinguish between 'b' and 't') or vowel marks. Scribes often used an Alif as a "seat" for the Hamza or as a way to separate small particles (like Fa and In) so they wouldn't get "lost" in the handwriting.

In ancient Arabic orthography, the Hamza (the glottal stop sound) didn't have its own consistent shape. It usually needed a "chair" or "seat" to sit on.

In that word, the Hamza has a Kasrah (the "ee" sound underneath it). In Arabic grammar rules (Tajweed and Imla), a Hamza with a Kasrah almost always prefers to sit on a Ya shape. Because this "Ya" is just a seat and not a real letter, we don't put dots on it. That's why it looks like a "Ba" without a dot. That "Ba-like" shape (a tooth or a small hook) is called a Nabrah (نبرة) or a Ya-seat. Even though it looks like a Ba or a Ya, it has no dots, and its only job is to serve as a "chair" for the Hamza to sit on.

This is where it gets interesting in Surah Al-Anbiya. Depending on which "Mushaf" (edition) you are holding, the word might look slightly different:

You see the Fa, then a Silent Alif (with the small circle), and then the Hamza sitting on that "Ba-like" hook. The Alif was the "original" seat used by the first scribes. But as grammar rules developed, later scholars added the hook (Nabrah) because that's where a Hamza should sit when it has a Kasrah. You ended up with two "seats" for one letter. The old Alif (now silent with a circle) and the new hook (where the Hamza actually sits).

Without that Alif, the letters فإن (Fa-In) could potentially be misread as قين or other combinations depending on the ink and handwriting style. The extra Alif served as a visual separator. It acted like a "spacer" to ensure the eye recognized that the Fa was a separate particle from the In.

In the early days of the Arabic script, the Hamzah (ء) wasn't actually considered a full letter of the alphabet like Ba or Kaf. 

In the time of the Prophet, the Hamzah was just a sharp "catch" in the throat (a glottal stop). When the first scribes (the companions) wrote the Qur'an, they didn't have a specific symbol for that sound yet.

To represent it, they used the closest sounding long vowel as a placeholder. If the sound was an "Aa," they wrote an Alif. If the sound was an "Oo," they wrote a Waw. If the sound was an "Ee," they wrote a Ya.

The actual symbol we use today (ء) wasn't invented until about 150 years after the first Qur'an manuscripts were written. A famous grammarian named Al-Khalil ibn Ahmad al-Farahidi noticed that the Hamzah sound was missing a visual identity. He took the "head" of the letter 'Ain (ع)—because the sound of 'Ain is made in the same part of the throat—and shrank it down to create the Hamzah symbol.

By the time the Hamzah symbol (ء) was invented, the original Uthmanic manuscripts (the "chairs") were already famous and protected. The scholars faced a dilemma: They wanted to add the new, clear ء symbol so people wouldn't make mistakes. But they could not delete the Alif, Waw, or Ya that the companions had originally written.

The Solution: They simply "sat" the new Hamzah symbol on top of the old letters. The old letter became the "Chair" (to preserve history). The new symbol became the "Driver" (to tell you how to pronounce it).

The First "Vowels" (Abul Aswad’s Dots)

Who: Abu al-Aswad al-Du’ali.

When: Slightly earlier, around 670 CE.

People were making grammatical mistakes in the endings of words (e.g., saying "Allah" with an "a" instead of an "u"), which could change the meaning entirely.

He used colored dots (usually red):

   * A dot above the letter = Fatha (a)

   * A dot below the letter = Kasrah (i)

   * A dot in front of the letter = Dammah (u)

The Dots (I’jam)

Who: Nasr ibn Asim and Yahya ibn Ya’mur.

When: Around 680–700 CE (during the Umayyad Caliphate).

As Islam spread to non-Arabs (Persians, Romans, etc.), people started mixing up letters that looked identical. For example, ب (b), ت (t), and ث (th) all looked exactly the same: ٮ. The Governor of Iraq, Al-Hajjaj ibn Yusuf, grew worried about mispronunciations of the Qur'an. He ordered these two scholars to add dots to distinguish the "sisters" (letters with the same body).

The Modern Marks (The Harakah we use now)

Who: Al-Khalil ibn Ahmad al-Farahidi.

When: Around 786 CE (The Abbasid era).

Having two sets of dots (black dots for letters and red dots for vowels) became very confusing and messy. Al-Khalil invented the system we see in your Qur’an today:

 * Fatha ( َ ): He took a tiny Alif and slanted it.

 * Kasrah ( ِ ): He put that tiny Alif underneath.

 * Dammah ( ُ ): He took a tiny Waw.

 * Sukun ( ْ ): He took the head of the letter Khaf (for Khafif, meaning "light").

 * Shaddah ( ّ ): He took the head of the letter Sheen (for Shadeed, meaning "strong").

 * Hamzah (ء): As mentioned before, he used the head of the letter 'Ain.)

21.30

Dan apakah orang-orang kafir tidak mengetahui bahwa langit dan bumi keduanya dahulunya menyatu, kemudian Kami pisahkan antara keduanya; dan Kami jadikan segala sesuatu yang hidup berasal dari air; maka mengapa mereka tidak beriman?

21.32

Dan Kami menjadikan langit sebagai atap yang terpelihara,

#2

21.56

(the word is وَأَنَا۠ (wa ana - "and I"). You'll notice that the Alif at the end has that tall, thin oval on top of it.

Unlike the round circle (which means "never pronounce this"), the oval is a "conditional" marker. It acts like a toggle switch depending on whether you keep reading or take a breath.

Continue Reading -> The Alif is dropped. It sounds like a short "a" (ana).

Stop at the word -> The Alif is pronounced. It becomes a long vowel (2 counts). 

In the Arabic language, the word for "I" is written with an Alif at the end (أنا), but in almost all circumstances in the Qur'an, that Alif is shortened when speaking fluently.

The scribes kept the Alif because that is how the word is spelled, but the scholars of Tajweed (the science of recitation) added the Oval to warn the reader: "Don't stretch this 'a' into a long 'aa' unless you are stopping your breath right here."

It goes back to the dialect of the Quraysh (the Prophet's tribe). In their natural speech, they shortened the "I" (Ana) to keep the sentence moving quickly, but if they ended a sentence on it, they would lean into the long vowel to make the ending sound complete.)

#3

21.71

Dan Kami selamatkan dia  dan Lut ke sebuah negeri yang telah Kami berkahi untuk seluruh alam.

(After he walked out of the fire unharmed, the idol-worshippers of Babylon (modern-day Iraq) were stunned but still refused to believe. Ibrahim realized his mission in that specific land was complete. Lut was Ibrahim’s nephew. He was the first person to believe in Ibrahim's message in Babylon. Together, they left their homeland to preserve their faith.

What is "The Blessed Land"?

Almost all scholars of Tafsir agree that this refers to Ash-Sham (Greater Syria), specifically Palestine and Jerusalem.

Why is it called "Blessed"?

 * Fertility: It was a land of flowing springs, lush trees, and agriculture.

 * Spirituality: It became the "Home of the Prophets." Most of the prophets that came after Ibrahim—such as Ishaq, Ya’qub, Musa, Dawud, Sulayman, and 'Isa (AS)—lived and preached in this region.

 * The Center: It is described as being blessed "for the worlds" (lil-'alameen) because the messages that came out of this land reached every corner of the globe.

Ibrahim (AS) didn't just move for better weather; this was the first Hijrah (migration for the sake of Allah) in Islamic history.)

#4

21.88

(the word is written with one large Nun (ن), but there is a tiny "floating" Nun (ن) written just above it or slightly tucked into the first letter.

The first Nun is for "We" (the subject). The second Nun is part of the root word Naja (to save). However, in the original Uthmani Script (the skeleton of the text written by the companions), this specific word was written with only one Nun: نجي.

There are two main reasons scholars give for this ancient spelling:

Visual Shorthand: In early Arabic calligraphy, when two identical letters appeared next to each other, scribes sometimes omitted one to save space or for stylistic reasons, trusting the reader's knowledge of the language.

The "Hidden" Recitation: Some of the famous "Qira'at" (styles of recitation) actually read this word differently. For example, the reciter Asim (whose version most of the world reads today) recites it as Nunji (We save). But other reciters, like Ibn Amir, read it as Nujji (He was saved), which only requires one Nun.

Because most of us follow the recitation of Asim, we need to pronounce two Nuns.

To keep the Uthmani Script 100% authentic, scholars cannot just add a big Nun into the word—that would be changing the original manuscript.They placed a small, tiny Nun above the line. This tells the reader: "The original manuscript only has one letter here, but when you recite it, you must pronounce two."

In 'Asim's Recitation (Active): Nunji. "We save the believers."

In Ibn 'Amir's Recitation (Passive): Nujji. "The believers are saved."

Scholars say this is a miracle of the Uthmanic Script. It was designed to be a "skeleton" that could hold multiple "souls" (recitations) at once, all of which were heard from the Prophet (PBUH).

Prophet Muhammad (PBUH) did not just teach one way to pronounce every word. Instead, he was taught the Qur'an by the Angel Jibril (Gabriel) in Seven "Ahruf" (Styles/Modes).

When the Qur'an was revealed, the Arab tribes had different dialects. Some tribes found it very difficult to pronounce certain words or grammatical structures.

The Prophet (PBUH) asked Allah to make the recitation easy for his nation. Allah granted this by allowing the Qur'an to be recited in different ways—all of which were directly revealed by Allah.

Sahih al-Bukhari 4991

Narrated `Abdullah bin `Abbas:

Allah's Messenger (ﷺ) said, "Gabriel recited the Qur'an to me in one way. Then I requested him (to read it in another way), and continued asking him to recite it in other ways, and he recited it in several ways till he ultimately recited it in seven different ways."

When Uthman (RA) made the official copies, he chose a specific "skeleton" of letters (the Rasm) that could accommodate as many of those seven revealed modes as possible.

When we have two authentic recitations for one word, they never contradict each other. Instead, they expand the meaning:

 * Version A (Nunji): Tells us that Allah is the Power who actively rescues.

 * Version B (Nujji): Tells us that Salvation is a Fact that is guaranteed for the believers.

By having both versions, we get a 360-degree view of the truth. If we only had one, we would lose a layer of the message.

Sahih al-Bukhari 4992

Narrated `Umar bin Al-Khattab:

I heard Hisham bin Hakim reciting Surat Al-Furqan during the lifetime of Allah's Messenger (ﷺ) and I listened to his recitation and noticed that he recited in several different ways which Allah's Messenger (ﷺ) had not taught me. 

I was about to jump over him during his prayer, but I controlled my temper, and when he had completed his prayer, I put his upper garment around his neck and seized him by it and said, "Who taught you this Sura which I heard you reciting?" He replied, "Allah's Messenger (ﷺ) taught it to me." 

I said, "You have told a lie, for Allah's Messenger (ﷺ) has taught it to me in a different way from yours." 

So I dragged him to Allah's Messenger (ﷺ) and said (to Allah's Messenger (ﷺ)), "I heard this person reciting Surat Al-Furqan in a way which you haven't taught me!" 

On that Allah's Apostle said, "Release him, (O `Umar!) Recite, O Hisham!" Then he recited in the same way as I heard him reciting. Then Allah's Messenger (ﷺ) said, "It was revealed in this way," and added, "Recite, O `Umar!" I recited it as he had taught me. 

Allah's Messenger (ﷺ) then said, "It was revealed in this way. This Qur'an has been revealed to be recited in seven different ways, so recite of it whichever (way) is easier for you (or read as much of it as may be easy for you).

***

The Arab tribes (like the Quraysh, Hudhayl, Tamim, and Hawazin) had different ways of speaking. Some used different words for the same thing (like "come here" vs. "approach"). Some changed the order of words. Some had different accents (like "Imala," where an 'a' sounds more like an 'e'). If Allah had forced a man from a distant tribe to speak exactly like a man from Mecca, it would have been a massive burden. So, Jibril (AS) brought the verses down in these seven variations.

Scholars analyzed the variations and found they usually fall into 7 categories of differences:

 * Nouns: Differences in being singular, dual, or plural (e.g., his trust vs. their trusts).

 * Verbs: Differences in tense (Past vs. Present) or voice (Active vs. Passive).

 * Grammar Case: Differences in the ending vowels (I'rab).

 * Omission or Addition: A word might be present in one Harf but not another (though this was mostly standardized during Uthman's time).

 * Word Order: Switching the position of two words in a sentence.

 * Substitution: Replacing a word with a synonym.

 * Dialect/Accents: Pronunciation styles like Idgham (merging letters) or Hamz (pronouncing the glottal stop).

What happened to the 7 Ahruf when Uthman (RA) compiled the Mushaf?

When Uthman created the standard copy, he used a script that was: Written in the Qurayshi Dialect. Stripped of dots and vowels. This allowed the "skeleton" of the text to support multiple Ahruf at once. However, any Harf that was just a "synonym" or a "dialect change" that couldn't fit into that specific spelling was slowly phased out to ensure the Ummah didn't split apart.)

21.82

Dan segolongan setan-setan yang menyelam untuknya dan mereka mengerjakan pekerjaan selain itu; dan Kami yang memelihara mereka itu.

(the Quran describes one of the most unique miracles given to Prophet Sulayman (Solomon): his total authority over the world of the Jinn.

In this context, Shayatin refers to a rebellious or powerful class of Jinn. While they were naturally inclined toward mischief, Allah "subjugated" them (placed them under Sulayman’s command) as a special gift.

Dived for him : This is a fascinating detail. Scholars of Tafsir explain that these Jinn would dive into the depths of the oceans to retrieve pearls, corals, and precious gems that humans could not reach at that time.

"Other work" : This refers to massive construction projects. Other verses (like 34:13) explain they built for him palaces, statues, large basins like reservoirs, and anchored cooking pots so heavy that only supernatural strength could move them.

"And We were over them watchers"

This is a key part of the verse. It implies that the Jinn did not serve Sulayman out of their own goodness; they were rebellious by nature. Allah protected Sulayman from their harm and forced them to remain obedient.

This verse follows the mention of Sulayman's judgment and the wind being made subservient to him. It builds a picture of a Prophet who had control over:

 * Nature (The Wind)

 * Animals (Birds/Ants)

 * Unseen Beings (Jinn/Shayatin))

21.104

pada hari langit Kami gulung seperti menggulung lembaran-lembaran kertas. Sebagaimana Kami telah memulai penciptaan pertama, begitulah Kami akan mengulanginya lagi. janji yang pasti Kami tepati; sungguh, Kami akan melaksanakannya.

21.105

Dan sungguh, telah Kami tulis di dalam Zabur setelah di dalam Az-Zikr, bahwa bumi ini akan diwarisi oleh hamba-hamba-Ku yang saleh.

Al hajj. No 22

#1

22.2

(In English, we usually make a word plural by adding an "-s" or "-es" (e.g., Book becomes Books). Arabic also has a "sound plural" like this, where you just add a suffix to the end of the word. However, the fu‘ālā (فُعَالَى) pattern is a Broken Plural.

Think of it like the English word "Man" becoming "Men," or "Mouse" becoming "Mice." You "break" the internal structure of the singular word to create the plural. In Arabic, this is the most common way to make plurals. You take the three-letter root and "pour" it into a completely different pattern.

When you use the fu‘ālā mold, you are taking a singular state and turning it into a collective description of a group.

Sakrān (سَكْرَان) = One intoxicated man.

The pattern here is fa‘lān, which often describes a temporary, intense feeling (like being hungry, thirsty, or angry).

Sukārā (سُكَارَى) = Many intoxicated people.

By "breaking" the word into the fu‘ālā pattern, you aren't just saying there is more than one person; you are describing the entire crowd's condition.

In this specific plural mold, the final Alif is part of the pattern itself.

 * The first letter gets a Damma (u).

 * The second letter gets a Fatha (a).

 * An Alif (ā) is inserted after the second letter.

 * The third letter gets a Fatha (a) followed by the Alif Maqsurah.

In Surah Al-Hajj (22:2), using the broken plural Sukārā makes the "drunkenness" sound like a heavy, all-encompassing state of the crowd. It groups people by their "type" or "affliction." When you hear a word ending in that long ā (Alif Maqsurah), your brain immediately recognizes: "Ah, this is a group of people sharing a specific intense state or suffering.")

22.11

(In Surah Al-Hajj (22:11), you will often see a tiny letter Nun with a kasra vowel (نِ) floating between the words Khayrun (خَيْرٌ) and Itma'anna (اطْمَأَنَّ). it is a phonetic bridge called Nun al-Wiqayah (the Nun of Protection) or simply a connecting Nun.

It exists to solve a "traffic jam" between two specific Arabic grammar rules.

The word Khayrun ends in a double-damma. This sound is actually a hidden "N" sound (khayru-n).

The next word, Itma'anna, starts with a Hamzat al-Wasl. This is a "connector Alif" that is silent when you are reading continuously. The first actual sound of the second word is a silent letter (the silent T in it-ma'anna).

In Arabic, you cannot have two silent letters (Sukun) meet each other (n + t). It’s physically difficult to pronounce "Khayrun-tma'anna" without a vowel in between.

To "protect" the flow of the recitation, The hidden "N" sound from the Tanween is pulled out and given a small vowel (the i sound). This creates a bridge: Khayru-ni-tma'anna.

The kasra (i) is the lightest vowel in Arabic for breaking up two silent letters. It allows the tongue to transition from the end of one word to the start of the next without stopping the breath.

How to read it

 * If you stop after the first word: You say "Khayr." (The "ni" disappears).

 * If you read through (the most common way): You say "Khayruni-tma'anna.")

22.8-9

Dan di antara manusia ada yang berbantahan tentang Allah tanpa ilmu, tanpa petunjuk dan tanpa kitab yang memberi penerangan. Sambil memalingkan lambungnya untuk menyesatkan manusia dari jalan Allah.

(In Arabic, Qalqalah literally means "vibration" or "shaking." It matters because, without it, certain letters would physically "disappear" or become muffled when you stop on them, potentially changing the meaning or ruining the phonetic beauty of the language. It ensures that the "finality" of a letter is heard clearly by the listener.

There are five letters in Arabic known as the Qalqalah letters : 

Qaf (ق), Ta (ط), Ba (ب), Jeem (ج), Dal (د)

If you don't use Qalqalah, one letter might sound like another, or the end of the word might simply vanish.

If you stop on the word Falaq (Daybreak) without the bounce on the Qaf, it might sound like a soft "k" or just a sudden breath stop.)

(The main reason Ikhfa exists is for speech economy.

If you were to pronounce a clear "N" (where the tongue touches the roof of the mouth) and then immediately jump to a letter like Kaf (where the back of the tongue touches the throat), the jump is clumsy.

Ikhfa highlights the Ghunnah, which is the musical vibration in the nasal cavity. Scholars say the Ghunnah is the "soul" of the Arabic language. By "hiding" the N-sound, you allow this vibration to linger for two counts, which adds a haunting, beautiful resonance to the recitation that a "hard N" would interrupt.

Ikhfa matters because it removes the "clunky" hard N sound and replaces it with a sophisticated, nasal transition that prepares the mouth for the next letter. It is the difference between a "mechanical" reading and a "melodic" recitation.)

(If Ikhfa is a "hidden bridge," then Idgham is a "total merger." The word Idgham (إدغام) literally means "to insert" or "to incorporate."

Linguistically, Idgham exists for fluidity. In Arabic, certain letters have "articulation points" that are very close to the letter Nun. Trying to pronounce a clear "N" before these letters feels like a "hiccup" in your speech.

By merging them, the language becomes aerodynamic. It allows the reciter to maintain a consistent speed without the "staccato" interruption of the Nun.

Idgham turns a series of individual words into a single wave of sound. In the Quran, this is often used to emphasize the "oneness" of a concept or the inevitability of an action. It pulls the listener into the rhythm of the recitation so they focus on the meaning rather than the mechanics of the letters.)

22.25

(In Surah Al-Hajj (22:25), the phrase سَوَاءً الْعَاكِفُ (sawā’an al-‘ākifu) contains a classic "traffic jam".

If you CONTINUE reading (Wasl)

This is where the "Hidden Bridge" appears. Even though the word looks like it ends in a simple "an," you have to handle the meeting of two silent letters

Sawā’ani-l-‘ākifu

Most Mushafs will help you by placing a tiny Nun (نِ) below or next to the Hamza to remind you to say "ni.")

22.26

(Reading a letter with a Shaddah is like hitting a "speed bump." It doubles the letter, requiring you to pause momentarily on it before releasing the sound.

A Shaddah effectively splits the letter into two:

The first Ha is silent (Sukun): You "trap" the breath.

 

The second Ha has the vowel (Kasra): You "release" the breath with the "i" sound.

Instead of a smooth "tahir," you say "tah-hir.")

22.28

(the word is written as yadhkurū (with a long "ū" sound). However, the next word, Isma (اسْمَ), starts with a Hamzat al-Wasl (a connecting Alif) that is silent, followed by a Seen (سْ) that is also silent. In Arabic, you cannot have a long vowel (which is technically a silent letter) followed by another silent letter.

To solve this, the long Waw (و) is dropped in pronunciation (but kept in writing).

"Wa-yadhkurus-ma"

The Waw is kept in the script for meaning, not for sound.

It tells your eyes: "This is a plural group of people.")

(The Deep Ha: Hā’ (هـ)

This is the "soft" or "breathy" Ha. It is exactly like the English "h" in the words "Hello" or "House."

The Middle Ha: Ḥā’ (ح)

This is the "sharp" or "friction" Ha. There is no equivalent for this in English. It is a dry, whistling sound.

Location: The middle of the throat

Imagine you are trying to fog up a pair of glasses or a mirror to clean them. You have to slightly "squeeze" the muscles in the middle of your throat.

It is a "hissing" or "whispering" sound. It should be very clean and dry, with no voice or growl (like the 'Kh').)

22.30

jauhilah perkataan dusta.

22.35

(The reason the first Alif has no harakat (vowel mark) is that it is a Hamzat al-Wasl (a connecting Hamza).

If you are starting your recitation from this word (which is common at the beginning of a verse or after a stop), you always read it as: "Alladhī..." Even though the Fatha (a) isn't written there, the rule for the "Alif-Lam" (ال) definition prefix is that it always takes a Fatha when you start with it.

The scribes leave the Alif empty to tell you: "This vowel is temporary."

If you connect from the previous word : You skip the Alif entirely. You jump from the 'na' of Mukhbitīna straight to the 'L' of Ladhīna.

"...Al-mukhbitīna-lladhīna...")

22.35

orang-orang yang apabila disebut nama Allah hati mereka bergetar, orang yang sabar atas apa yang menimpa mereka, dan orang yang melaksanakan salat dan orang yang menginfakkan sebagian rezeki yang Kami karuniakan kepada mereka.

22.36

berilah makanlah orang yang merasa cukup dengan apa yang ada padanya dan orang yang meminta

22.39-41

Diizinkan  kepada orang-orang yang diperangi, karena sesungguhnya mereka dizalimi. Dan sungguh, Allah Mahakuasa menolong mereka itu. orang-orang yang diusir dari kampung halamannya tanpa alasan yang benar, hanya karena mereka berkata, “Tuhan kami ialah Allah.”

Seandainya Allah tidak menolak sebagian manusia dengan sebagian yang lain, tentu telah dirobohkan biara-biara Nasrani, gereja-gereja, rumah-rumah ibadah orang Yahudi dan masjid-masjid, yang di dalamnya banyak disebut nama Allah. Allah pasti akan menolong orang yang menolong Nya. Sungguh, Allah Mahakuat, Mahaperkasa.

orang-orang yang jika Kami beri kedudukan di bumi, mereka melaksanakan salat, menunaikan zakat, dan menyuruh berbuat yang makruf dan mencegah dari yang mungkar; dan kepada Allah-lah kembali segala urusan.

(the object of the permission is not explicitly stated. The text literally says “permission has been granted to those who are being fought,” without directly repeating the verb “to fight.”)

22.60

Demikianlah, dan barangsiapa membalas seimbang dengan penganiayaan yang pernah dia derita kemudian dia dizalimi, pasti Allah akan menolongnya. Sungguh, Allah Maha Pemaaf, Maha Pengampun.

22.67

Bagi setiap umat telah Kami tetapkan syariat tertentu yang mereka amalkan, maka tidak sepantasnya mereka berbantahan dengan engkau dalam urusan ini dan serulah  kepada Tuhanmu. Sungguh, engkau  berada di jalan yang lurus.

(Many tafsir works also note that the verse subtly teaches a broader theological principle: while the core faith in God is constant, specific ritual laws may differ between communities and prophetic eras. In a broader sense it can mean a prescribed religious practice or system of devotion.)

22.69

Allah akan mengadili di antara kamu pada hari Kiamat tentang apa yang dahulu kamu memperselisihkannya.

22.77

Wahai orang-orang yang beriman! Rukuklah, sujudlah, dan sembahlah Tuhanmu; dan berbuatlah kebaikan, agar kamu beruntung. Dan berjihadlah kamu di jalan Allah dengan jihad yang sebenar-benarnya.

Dia telah memilih kamu, dan Dia tidak menjadikan kesukaran untukmu dalam agama. agama nenek moyangmu Ibrahim.

Dia telah menamakan kamu orang-orang muslim sejak dahulu, dan dalam ini, agar Rasul itu menjadi saksi atas dirimu dan agar kamu semua menjadi saksi atas segenap manusia.

Maka laksanakanlah salat; tunaikanlah zakat, dan berpegangteguhlah kepada Allah. Dialah Pelindungmu; Dia sebaik-baik pelindung dan sebaik-baik penolong.

(“He has not placed upon you in the religion any hardship.” Commentators explain that Islamic law aims to be practicable and balanced, not oppressive or excessively burdensome. Many legal principles in Islamic jurisprudence are derived from this idea of removing hardship.

many commentators interpret it in the context of the Day of Judgment. The Prophet is described as a witness over his community because he delivered the message to them. The believers, in turn, become witnesses over other people because they preserve and transmit the revelation that came through the Prophet. In this sense, the community testifies that God’s guidance reached humanity. )