Podcasts about as saaffat

Jaber Abdul Hameed – 037 As-Saaffat

Ismail Londt – 037 As-Saaffat

Nūḥ[1] ( نوح, “Noah”) is the seventy-first chapter (surah) of the Quran with 28 verses (ayat). It is about the Islamic prophet Nūḥ and his complaint about his people rejecting all warnings Allah gave them through Nuh. Nūḥ's themes include belief in Allah, signs of Allah (the Earth, Sun, Moon), and punishment for denying Allah's message Summary In Nuh, the seventy-first surah, the Quran refers to Nuh's prophethood in snippets. Nuh is a messenger of God. When Nuh realizes the messages are not accepted by the community, he supplicated to God, who planned to flood the community of Nuh at a specified time. God commanded Nuh to warn the people Exegesis 1-4 Noah receives message from God Verses 1–4 discuss the message Nuh received from God (Allah) to share with his community, to serve God. 5-20 the Earth, the sun, the moon are signs of God's existence In Verses 5–20, Nuh informs Allah that his people are not accepting his message. Nuh tries to make clear to the people that all of the Earth, the Sun, the Moon are signs of God's existence. 21-25 rid the world of the evildoers In Verses 21–24, Nuh asks Allah to rid the world of the evildoers because they refused to abandon their idols and encourage others to do the same 26-28 disbelievers all drowned In Verses 26–28, the disbelievers were all drowned and sent to hell (as a result of the flood). Nuh asks Allah to forgive the believers and to destroy the disbelievers because their faith will lead many astray.[3] While studying this Surah one should keep in view the details of the Prophet Noah's story which have been given in the Qur'an above. For this see Al-Araf: 59-64, Yunus: 71-73, Hud: 25-49, Al-Mu'minun: 23-31, Ash- Shua'ra: 105-122, Al-Ankabut: 14-15, As-Saaffat: 75-82, Al-Qamar: 9-16.

Maher Al Mueaqly – 037 As-Saaffat

Maher Al Mueaqly – 037 As-Saaffat

Urdu Translation – Sudais and Shuraym – 037 As-Saaffat

Muhammad Siddiq al-Minshawi – 037 As-Saaffat

Sudais and Shuraym – English Translation – [Pickthall] – Aslam Athar – 037 As-Saaffat

Muhammad Ayyub – English Translation – Muhsin Khan – Mikaal Waters – 037 As-Saaffat

Mishary Rashid Alafasy – English Translation – [Muhsin Khan] – Saabir – 037 As-Saaffat

Sudais and Shuraym – Urdu Translation – 037 As-Saaffat

Abdur Rasheed Sufi – [ad-Doori an Abi Amr] – 037 As-Saaffat

Muhammad Siddiq al-Minshawi – Mujawwad – 037 As-Saaffat

Muhammad Zarami – 037 As-Saaffat

Sudais and Shuraym with Naeem Sultan – 037 As-Saaffat

Name "Nuh" is the name of this Surah as well as the title of its subject matter, for in it, from beginning to the end, the story of the Prophet Noah has been related. Period of Revelation This also is one of the earliest Surahs to be revealed at Makkah, but the internal evidence of its subject matter shows that it was sent down in the period when opposition to the Holy Prophet's message of Islam by the disbelievers of Makkah had grown very strong and active. Theme and Subject In this surah the story of the Prophet Noah has not been related only for the sake of story telling, but its object is to warn the disbelievers of Makkah, so as to say:"You, O people of Makkah, are adopting towards Muhammad (upon whom be Allah's peace and blessings) the same attitude as the people of the Prophet Noah had adopted towards him; if you do not change this attitude, you too would meet with the same end." This had not been said in so many words anywhere in the Surah, but in the background of the conditions under which this story was narrated to the people of Makkah, this subject itself became obvious. Vv. 2-4 briefly explain how he began his mission and what he preached. Then after suffering hardships and troubles in the way of preaching his mission for ages the report that he made to his Lord has been given in vv. 5-20. In it he states how he had been trying to bring his people to the right path and how his people had stubbornly opposed him. After this, the Prophet Noah's final submission has been recorded in vv. 21-24, in which he prays to his Lord, saying: "These people have rejected my invitation: they are blindly following their chiefs, who have devised a tremendous plot of deceit and cunning. Time now has come when these people should be deprived of every grace to accept guidance." This was not an expression of impatience by the Prophet Noah, but when after having preached his message under extremely trying circumstances for centuries be became utterly disappointed with his people, he formed the opinion that no chance whatever was left of their coming to the right path. His this opinion fully conformed to Allah's own decision. Thus, in the next verse (25), it has been said: "The torment of Allah descended on those people because of their misdeeds." In the concluding verse, the Prophet Noah's supplication that he made to his Lord, right at the time the torment descended, has been recorded. In it he prays for his own and for all the believers' forgiveness, and makes a submission to Allah to the effect: "Do not leave any of the disbelievers alive on the earth, for they have become utterly devoid of every good: they will not beget any but disbelieving and wicked descendants." While studying this Surah one should keep in view the details of the Prophet Noah's story which have been given in the Qur'an above. For this see Al-Araf: 59-64 Yunus: 71,73, Hud: 25-49, Al-Mu'minun: 23-31, Ash- Shua'ra: 105-122, Al-Ankabut: 14,15, As-Saaffat: 75-82, Al-Qamar: 9-16.

Name "Nuh" is the name of this Surah as well as the title of its subject matter, for in it, from beginning to the end, the story of the Prophet Noah has been related. Period of Revelation This also is one of the earliest Surahs to be revealed at Makkah, but the internal evidence of its subject matter shows that it was sent down in the period when opposition to the Holy Prophet's message of Islam by the disbelievers of Makkah had grown very strong and active. Theme and Subject In this surah the story of the Prophet Noah has not been related only for the sake of story telling, but its object is to warn the disbelievers of Makkah, so as to say:"You, O people of Makkah, are adopting towards Muhammad (upon whom be Allah's peace and blessings) the same attitude as the people of the Prophet Noah had adopted towards him; if you do not change this attitude, you too would meet with the same end." This had not been said in so many words anywhere in the Surah, but in the background of the conditions under which this story was narrated to the people of Makkah, this subject itself became obvious. Vv. 2-4 briefly explain how he began his mission and what he preached. Then after suffering hardships and troubles in the way of preaching his mission for ages the report that he made to his Lord has been given in vv. 5-20. In it he states how he had been trying to bring his people to the right path and how his people had stubbornly opposed him. After this, the Prophet Noah's final submission has been recorded in vv. 21-24, in which he prays to his Lord, saying: "These people have rejected my invitation: they are blindly following their chiefs, who have devised a tremendous plot of deceit and cunning. Time now has come when these people should be deprived of every grace to accept guidance." This was not an expression of impatience by the Prophet Noah, but when after having preached his message under extremely trying circumstances for centuries be became utterly disappointed with his people, he formed the opinion that no chance whatever was left of their coming to the right path. His this opinion fully conformed to Allah's own decision. Thus, in the next verse (25), it has been said: "The torment of Allah descended on those people because of their misdeeds." In the concluding verse, the Prophet Noah's supplication that he made to his Lord, right at the time the torment descended, has been recorded. In it he prays for his own and for all the believers' forgiveness, and makes a submission to Allah to the effect: "Do not leave any of the disbelievers alive on the earth, for they have become utterly devoid of every good: they will not beget any but disbelieving and wicked descendants." While studying this Surah one should keep in view the details of the Prophet Noah's story which have been given in the Qur'an above. For this see Al-Araf: 59-64 Yunus: 71,73, Hud: 25-49, Al-Mu'minun: 23-31, Ash- Shua'ra: 105-122, Al-Ankabut: 14,15, As-Saaffat: 75-82, Al-Qamar: 9-16. Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name "Al-Jinn " is the name of this Surah as well as the title of its subject matter, for in it the event of the Jinn's hearing the Qur'an and returning to their people to preach Islam to them, has been related in detail. Period of Revelation According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abdullah bin Abbas, once the Holy Prophet (upon whom be peace) was going to Visit the Fair of Ukaz with some of his Companions, On the way be led the Fajr Prayer at Nakhlah. At that time a company of the jinn happened to pass that way. When they heard the Quran being recited, they tarried and listened to it attentively. This very event has been described in this Surah. Most of the commentators, on the basis of this tradition, believe that this relates to the Holy Prophet's well known journey to Taif, which had taken place three years before the Hijrah in the 10th year of the Prophethood. But this is not correct for several reasons. The jinn's hearing the Qur'an during the journey to Taif has been related in Al-Ahqaf 29-32. A cursory reading of those verses shows that the jinn who had believed after hearing the Qur'an on that occasion were already believers in the Prophet Moses and the previous scriptures. On the contrary, vv. 2- 7 of this surah clearly show that the jinn who heard the Qur'an on this occasion were polytheists and deniers of the Hereafter and Prophethood. Then, it is confirmed historically that in his journey to Taif none accompanied the Holy Prophet except Hadrat Zaid bin Harithah. On the contrary, concerning this journey Ibn Abbas says that the Holy Prophet (upon whom be peace) was accompanied by some of his Companions. Furthermore, the traditions also agree that in that journey the jinn heard the Qur'an when the Holy Prophet had stopped at Nakhlah on his return journey from Taif to Makkah, and in this journey, according to the traditions of Ibn Abbas, the event of the jinn's hearing the Qur'an occurred when the Holy Prophet was going to Ukaz from Makkah. Therefore, in view of these reasons what seems to be correct is that in Surah Al-Ahqaf and Surah Al Jinn, one and the same event has not been narrated, but these were two separate events, which took place during two separate journeys. As far as Surah Al-Ahqaf is concerned, it is agreed that the event mentioned in it occurred on the return journey from Taif in the 10th year of Prophethood. As for the question, when this second event took place, its answer is not given by the tradition of Ibn Abbas, nor any other historical tradition shows as to when the Holy Prophet had gone to the Fair of Ukaz along with some of his Companions. However, a little consideration of vv 8-10 of this surah shows that this could only be an event of the earliest stage of Prophethood. In these verses it has been stated that before the appointment of the Holy Prophet (upon whom be peace) to Divine Mission the jinn used to have one or another opportunity to eavesdrop in the heavens in order to hear news of the unseen, but after it they suddenly found that angels had been set as guards and meteorites were being shot on every side so that they could find no place of safety from where they could hear the secret news. Thereupon they had set about searching for the unusual thing that had occurred on the earth, or was going to occur, because of which the security measures had been tightened up. Probably since then many companies of the jinn must have been moving about in search of the unusual occurrence and one of them after having heard the Qur'an from the Holy Prophet (upon whom be peace) must have formed the opinion that that was the very thing for the sake of which all the gates of the heavens had been shut against the jinn. Reality of Jinn Before one starts the study of this Surah one must clearly know what is the reality of the jinn so as to avoid any possible mental confusion. Many people of the modern times are involved in the misunderstanding that the jinn are not real, but only a figment of the ancient superstition and myths. They have not formed this opinion on the basis that they have known all the realities and truths about the universe and have thus discovered that the jinn do not exist. They cannot claim to possess any such knowledge either. But they have assumed without reason and proof that nothing exists in the universe except what they can see, whereas the sphere of human perceptions as against the vastness of this great universe is not even comparable to a drop of water as against the ocean. Here, the person who thinks that what he does not perceive, does not exist, and what exists must necessarily be perceived, in fact, provides a proof of the narrowness of his own mind. With this mode of thought, not to speak of the jinn, man cannot even accept and acknowledge any reality, which he cannot directly experience and observe, and he cannot even admit the existence of God, to say nothing of admitting any other unseen reality. Those of the Muslims who have been influenced by modernism, but cannot deny the Qur'an either, have given strange interpretations of the clear statements of the Qur'an about the jinn, Iblis and Satan. They say that this does not refer to any hidden creation, which may have its own independent existence, but it sometimes implies man's own animal forces, which have been called Satan, and sometimes it implies savage and wild mountain tribes, and sometimes the people who used to listen to the Qur'an secretly. But the statements of the Qur'an in this regard are so clear and explicit that these interpretations bear no relevance to them whatever. The Qur'an frequently mentions the jinn and the men in a manner as to indicate that they are two separate creations. For this, see Al Araf: 38, Hind : 119, Ha Mim As-Sajdah: 25,29, Ahqaf: 18, Adh Dhariyat: 56, and the entire surah Ar-Rahman, which bears such clear evidence as to leave no room to regard the jinn as a human species. In Surah Al-Araf: 12, Al Hijr : 26-27 and Ar-Rahman : 14-19, it has been expressly stated that man was created out of clay and jinn out of fire. In Surah Al Hijr: 27, it has been said that the jinn had been created before man. The same thing is testified by the story of Adam and Iblis, which has been told at seven different places in the Qur'an, and at every place it confirms that Iblis was already there at the creation of man. Moreover, in surah Al-Kahf: 50, it has been stated that Iblis belonged to the jinn. In surah Al-Araf: 27, it has been stated in clear words that the jinn see the human beings but the human beings do not see them. In surah Al-Hijr: 16-l8, surah As- Saaffat: 6-10 and surah Al-Mulk: 5, it has been said that although the jinn can ascend to the heavens, they cannot exceed a certain limit; if they try to ascend beyond that limit and try to hear what goes on in the heavens, they are not allowed to do so, and if they try to eavesdrop they are driven away by meteorites. By this the belief of the polytheistic Arabs that the jinn possess the knowledge of the unseen, or have access to Divine secrets, has been refuted. The same error has a]so been refuted in Saba: 14. Al-Baqarah: 30-34 and Al- Kahf: 50 show that Allah has entrusted man with the vicegerency of the earth and the men are superior to the jinn. Although the jinn also have been given certain extraordinary powers and abilities an example of which is found in An-Naml 39, yet the animals likewise have been given some powers greater than man, but these are no argument that the animals are superior to man. The Qur'an also explains that the jinn, like men, are a creation possessed of power and authority, and they, just like them, can choose between obedience and disobedience, faith and disbelief. This is confirmed by the story of Satan and the event of the jinn affirming the faith as found in Surahs Al-Ahqaf and Al-Jinn. At scores of places in the Qur'an, it has also been stated that Iblis at the very creation of Adam had resolved to misguide mankind, and since then the Satanic jinn have been persistently trying to mislead man, but they do not have the power to overwhelm him and make him do something forcibly. However, they inspire him with evil suggestions, beguile him and make evil seem good to him. For this, see An-Nisa 117- 120, Al-Araf: 11-17, Ibrahim: 22, Al-Hijr: 30-42, An-Nahl 98-100, Bani Israil 61-65. The Qur'an also tells us that in the pre Islamic ignorance the polytheistic Arabs regarded the jinn as associates of God, worshiped them and thought they were descended from God. For this, see A1-An'am: 100, Saba : 40-41, As Saffat: 158. From these details, it becomes abundantly clear that the jinn have their own objective existence and are a concealed creation of an entirely different species from man. Because of their mysterious qualities, ignorant people have formed exaggerated notions and concepts about them and their powers, and have even worshiped them, but the Qur'an has explained the whole truth about them, which shows what they are and what they are not. Theme and Topics In this Surah in vv. 1-15, it has been told what was the impact of the Qur'an on the company of the jinn when they heard it and what they said to their fellow jinn when they returned to them. Allah, in this connection, has not cited their whole conversation but only those particular things which were worthy of mention. That is why the style is not that of a continuous speech but sentences have been cited so as to indicate that they said this and this. If one studies these sentences spoken by the jinn carefully, one can easily understand the real object of the narration of this event of their affirming the faith and or mentioning this conversation of theirs with their people in the Qur'an. The explanations that we have given of their statements in our Notes will be of further help in understanding this object. After this, in vv 16-l8, the people have been admonished to the effect:"If you refrain from polytheism and follow the way of righteousness firmly, you will be blessed; otherwise if you turn away from the admonition sent down by Allah, you will meet with a severe punishment." Then, in vv. 19-23, the disbelievers of Makkah have been reproached, as if to say: When the Messenger of Allah calls you towards Allah, you surround and mob him from every side, whereas the only duty of the Messenger is to convey the messages of Allah. He does not claim to have any power to bring any gain or cause any harm to the people." Then, in vv. 24-25 the disbelievers have been warned to the effect: "Today you are trying to overpower and suppress the Messenger seeing that he is helpless and friendless, but a time will come when you will know who in actual fact is helpless and friendless. Whether that time is yet far off, or near at hand, the Messenger has no knowledge thereof, but it will come to pass in any case." In conclusion, the people have been told: The Knower of the unseen is Allah alone. The Messenger receives only that knowledge which Allah is pleased to give him. This knowledge pertains to matters connected with the performance of the duties of Prophethood and it is delivered to him in such security which does not admit of any external interference whatever. Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Surah 037 As-Saaffat recited by Mishary Rashid Alafasy Mishary Rashid Alafasy – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Ibrahim Al-Jibreen Ibrahim Al-Jibreen – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Yousuf Bin Noah Ahmad Yousuf Bin Noah Ahmad – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Yousuf Alshoaey Yousuf Alshoaey – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Zaki Daghistani Zaki Daghistani – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Chahboun Mohamed Chahboun – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Yasser Sarhan Eldeeb Yasser Sarhan Eldeeb – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Yasser Salama Yasser Salama – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Shahriar Parhizgar Shahriar Parhizgar – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Wassel Almethen Wassel Almethen – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Turki Al Rumaih Turki Al Rumaih – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Waleed Idrees Al-Maneese Waleed Idrees Al-Maneese – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Waleed Naehi Waleed Naehi – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Yasser Qureshi Yasser Qureshi – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Yahya Hawwa Yahya Hawwa – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Yassen Al Jazairi Yassen Al Jazairi – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Yasser Al Mazroyee Yasser Al Mazroyee – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Talaat Afifi Talaat Afifi – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Tareq Abdulgani daawob Tareq Abdulgani daawob – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Taha Mohamed Abdulrahman Al-Fahad Taha Mohamed Abdulrahman Al-Fahad – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Sayed Ramadan Sayed Ramadan – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Shirazad Taher Shirazad Taher – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Samir Belaachya Samir Belaachya – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Samih Taha Kandil Samih Taha Kandil – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Saleh Alsahood Saleh Alsahood – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Said Al-Shaalan Said Al-Shaalan – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Saber Abdul Hakam Saber Abdul Hakam – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Rachid Belalia Rachid Belalia – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Rachid Belaachya Rachid Belaachya – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Omar Al Kazabri Omar Al Kazabri – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Neamah Al-Hassan Neamah Al-Hassan – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mustapha Gharbi Mustapha Gharbi – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Musa Bilal Musa Bilal – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Muhammad Saleh Alim Shah Muhammad Saleh Alim Shah – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Muhammad Anwar Shahat Muhammad Anwar Shahat – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Rachid Ifrad Rachid Ifrad – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Abdel Hakim Saad Al Abdullah Mohamed Abdel Hakim Saad Al Abdullah – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohammad Rachad Al Shareef Mohammad Rachad Al Shareef – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Abdel Samia Raslan Mohamed Abdel Samia Raslan – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed El Kantaoui Mohamed El Kantaoui – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Muhammad Al-Aalim Al-Dokali Muhammad Al-Aalim Al-Dokali – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Muftah Alsaltany Muftah Alsaltany – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohy El-Din Al Kourdi Mohy El-Din Al Kourdi – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohammed Mustafa Al Zayat Mohammed Mustafa Al Zayat – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohammed Bin Saleh Abu Zaid Mohammed Bin Saleh Abu Zaid – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohammed Ayoub Abu Mazen Mohammed Ayoub Abu Mazen – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohammad Almonshed Mohammad Almonshed – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Shaaban Abu Qarn Mohamed Shaaban Abu Qarn – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Osman Khan Mohamed Osman Khan – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Maabad Mohamed Maabad – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Emad Abdel Fattah Mohamed Emad Abdel Fattah – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed El Barak Mohamed El Barak – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Aljabery Al Heyani Mohamed Aljabery Al Heyani – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Al-Ghurbani Mohamed Al-Ghurbani – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Al Tayeb Hamdan Mohamed Al Tayeb Hamdan – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Al Mohisni Mohamed Al Mohisni – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mohamed Abdelaziz Mohamed Abdelaziz – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mahmoud Ali Al banna Mahmoud Ali Al banna – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mahmoud El Sheimy Mahmoud El Sheimy – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mahmoud Moujahid Mahmoud Moujahid – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mahmoud Saad Darouich Mahmoud Saad Darouich – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Mahmoud Sayed Eltayeb Mahmoud Sayed Eltayeb – 037 As-Saaffat - Quran Central

Surah 037 As-Saaffat recited by Moeedh Alharthi Moeedh Alharthi – 037 As-Saaffat - Quran Central

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037 - As-Saaffat