₦airaland Forum

ok

My Name is Abdulrazaq Oyebanji Hamzat, i am willing to join the organization and i am very interested in joining the Commitee of Governance and corruption.

what are the commitees that are available?

i am interested to be part of this great organization.


i will be back to make my contribution.

WOW, i acnt beleive we all need change.

This is what i have been thinking about for many months now and finaly @poster make the best move by raising this topic.

well, We need plan, Direction, knowledge and devortion.

About the issue of tribalism, yes, we all really no that is a major problem, but when we talk about Nigeria, i think that superceed any tribe, and secondly we have to be God fearing. why should we be concern about the tribe, when all we need is change? Just as i came up with a copple of facts that says.

Even if a slave came up from an unknown village of Nigeria and we realise he has the quality to be the leader of any group or organization, we should not esitate to use him as the leader and We must support him.and for as long he remain the leader,we must support him willingly or unwillingly, weather we are getting what we want or not.

And if we discover lack of competency in him, we can raise the topic with clear evidence and we all can debate and get to a conclusion.

I am really interested in Becoming part of this.

But note, i thin what we need is not a political party, but firstly, Youth Orientation organization. secondly Youth Forum for change.

These two organization will be really go along way for now.

The youth Orientation Organization, will be focused on orientating the general public, the need for youths to raise up and be part of the government. being part of the government is not directly holding a political position, but to orientate the youth against being used for political violence.

And the Youth Forum for Change will be focused on Finding details about those proposed candidate for all the political post, weather they are capable or not, and if we discover some of them are not capable, we will all fight against it and give out genuine reasons.

Finally from running these kind of organizations, we will gain much knowledge and how we can create a political party and getting the right people.

cheers

But nothi u fit do i go talk.

My guy, as i reach enugu nw, inside one village lyk that.

Na him one guy just show from america. The guy has been in usa for the past 7 years. He came back with the intention of getting married to there village girl and then take her back to america where they can both settle down.

So as this guy show now, him dey they village for about 2 weeks. One day him just see one girl pass for there house carrying water on her head. although the guy wanted to talk to her, but he remembered tht u dont have permission to talk to a girl most especially when u want ask her out unless u seek for permission from the parents.

so, the guy have to call some of the elders in there house to arraneg a meeting with the parents of this girl.

The day of the meeting.

One elder from the guy house stand up and say.

WE really appreciate u welcoming us to ur house, just has u hv already known me, This is my brother Chukwuemeka and this is his wife chinaza.
and in my right hand here is chukwudi My cousin who has been living in maerica for the past 7 years. the parent of the girl say uhh uhn

My  cousin came all the way from america down to the village to get married and take his wife along with him to the united state. uhh uhh

and finally, he saw one ripe mango in ur back yard, he really want to plug this mango and take it to the united state and that is why we are here.

he want to seek ur permission to talk to ur dauther about it.

The father of the girl want to talk and the man said wait,


we did not come empty handed to seek for this permission, we have some gift item out side and we will want u to see it.

the man said ok and they all talk out side.

when they get outside, there is a traller of yam, 5 basket of colanut, 10 caton of shinap

the man said than you very much, and once again, u re highly welcome to my house.

From what i have seen, i have given u the permission to talk to my dauther and very soon, u will come back to take her.

The guy approched the girl and they both discussed and the girl told the guy, she will be thinking abt it.

after one week, the man ask his dauther, so when is chukwudi told u his coming back arraneg the wedding day, the girl said, wedding day? i have not told him that i will marry him yet, when we talked, i told him to give me some time to think about it.

the father said think about it, well weather u think or not, i have decided to give u to chukwudi and when he take u to america, u will continue the rest thinking in his house weather to stay or find another man over there.

But nothi u fit do i go talk.

My guy, as i reach enugu nw, inside one village lyk that.

Na him one guy just show from america. The guy has been in usa for the past 7 years. He came back with the intention of getting married to there village girl and then take her back to america where they can both settle down.

So as this guy show now, him dey they village for about 2 weeks. One day him just see one girl pass for there house carrying water on her head. although the guy wanted to talk to her, but he remembered tht u dont have permission to talk to a girl most especially when u want ask her out unless u seek for permission from the parents.

so, the guy have to call some of the elders in there house to arraneg a meeting with the parents of this girl.

The day of the meeting.

One elder from the guy house stand up and say.

WE really appreciate u welcoming us to ur house, just has u hv already known me, This is my brother Chukwuemeka and this is his wife chinaza.
and in my right hand here is chukwudi My cousin who has been living in maerica for the past 7 years. the parent of the girl say uhh uhn

My cousin came all the way from america down to the village to get married and take his wife along with him to the united state. uhh uhh

and finally, he saw one ripe mango in ur back yard, he really want to plug this mango and take it to the united state and that is why we are here.

he want to seek ur permission to talk to ur dauther about it.

The father of the girl want to talk and the man said wait,


we did not come empty handed to seek for this permission, we have some gift item out side and we will want u to see it.

the man said ok and they all talk out side.

when they get outside, there is a traller of yam, 5 basket of colanut, 10 caton of shinap

the man said than you very much, and once again, u re highly welcome to my house.

From what i have seen, i have given u the permission to talk to my dauther and very soon, u will come back to take her.

The guy approched the girl and they both discussed and the girl told the guy, she will be thinking abt it.

after one week, the man ask his dauther, so when is chukwudi told u his coming back arraneg the wedding day, the girl said, wedding day? i have not told him that i will marry him yet, when we talked, i told him to give me some time to think about it.

the father said think about it, well weather u think or not, i have decided to give u to chukwudi and when he take u to america, u will continue the rest thinking in his house weather to stay or find another man over there.

my guy, y u come dey vex because i won talk about enugu. u ahs ooooooooooooo

well even if person enter weel baro go enugu, watin concern u? abi na ur money him use? or him don come beg u for transport b4?

u re welcome

am back

at all

Assalam

Imam Ja’fer As-Sadiq (A.S.) has said:
“The testimony of (åÉé}¼»A úÜêA äÉ}»êA òà) Lailaha illaha Meaning there is No God Except Allah is the price of Janna”

sorry for the delay, my system got a little prob.

Imam Ali (A.S.) has said: Whenever an ‘abd’ of Allah says åÉé}¼»A úÜêA äÉ}»êA òà Lailaha illalah Meaning There is no God except Allah (, it
ascends piercing every ceiling, erasing his/her sins as it passes by them
till it reaches it’s equivalent in good deeds.”

na wa u na oo, because of this little gist una don dey accuse each other, okay very soon i will tell u guys what happened in igbo land enugu.

lol

lol

Please, the kitchen cabinet u needed, is it in the picture displayed? if yes please kindly identified it.

but if not do u have the picture of the design u need?

plz, this information is kindly needed

there is a song by saheed osupa title Respect and Reliable.

i am sure that is what u need.

search for the lyrics on google and also u can get the song itself.

or go to www.dudradio.com and u can see list of yoruba musics from the likes of saheed osupa, wasiu ayinde and pasuma wonder,

listen to them then u can choose wich to use.

cheers

the thread is not meant for auguement but knowledge.

please no arguement. and if anyone says anything just ignor it.

Thanks

this is a really i nice idea.

but please note,


u have to make sure the place of ibadah u are about to visit or that u are already visiting are not practising what is refer to as Bidha.

because Allah warn us about it and the prophet (S.A.W) also did.

The prophet said.

Kullu bidhat Dallal, wa kullu dallal fil nar.

meaning

All bidha is destruction and all destructing end in Hell.

masallam

A housa man visited a yoruba prostitute in kano state for sex, upon reaching, he asked the woman, how much do u charge and she replied 500naira. The housa man said okay no problem, he gave her the money.

the woman was lying on the waiting for the man, but to her greatest suprise when ths housa man pulled out his d**ck, he brought out a rub from his pocket and begin to rub is private and after then she claimb the bed with her. When he inserted his private in o her something, this yoruba woman shouted

yeee Mo ku oo

and the housa man replied Ku ma na dari biyar wasa kudi na (500 na small money?)

Ameen

Wa iyaka. ( and u too)

Tafseer Ayatul Kursiy

Rasool Allah peace be upon him said, "Whoever recites Aayatul Kursi after every Fard (Fard Salat). Only death is keeping him/her from entering Jannah. (As soon as he/she dies, will enter Jannah)
(Nisa'i, Ibne Habban, Ibnelsani A'n Abi Amatah Albahili Radiallah Anhu)

It's in another Hadis that Reciting Ayatul Kursi after one Fard (Fard Salat) will stay in Allah's protection until the next Salat.
(Tibrani Fil Kabeer, A'n Alhasan Bin Ali Radiallah Anhu)

Imam Bihaqi States that the one who recites Ayatul Kursi before falling asleep, Allah Tala gives protection to his/her home and his/her Family.
(Marqat Sharah Mishkaat, Mulla Ali Qaderi, vol. 2 pp. 583)

It's in another Hadis Jinns and Shaitans do not come close to the house in which Ayatul Kursi is recited. (Tirmizi Altargheeb Wal Tarheeb Lilmanzari vol.2 pp.631)

Hadrat A'isha Radiallah Anha states that a person arrived in the court of Nabi kareem Sallal Laaho Alaihi Wasallam and complained that there is no Barkat (Blessings) in anything in his home. Rasool Allah peace be upon him said, "You do not recite Ayatul Kursi, whichever Food and Curry you will recite Ayatul Kursi on, Allah Tala will give Blessings on that Food and Curry. (Tafseer Dar Manshoor vol. 1 pp. 323

link of ayatul kursiy saves a girl, http://www.turntoislam.com/forum/showthread.php?t=46914

ayatul Kursi saves Girl from Attack

brothers and sisters, this story that i'm about to post is not a story that i witness it's an article that i read from a newspaper wich i found very intresting so i thought i should share with u guys

Ayatul kursi saves gril from attack

it was reported in a local paper in rochdale (a town, northeast of manchester), of a young woman who was raped in a small dark alley (a narrow pasage between buildings) one evening.On a separate evening around the same time, a young Muslim gril was walking home from colege. Aware that it was getting dark fast, she wanted to get home as soon as possible, so her mother would not be worring about her being outside alone at night.

The young Muslim gril faced a dilemma. To take the short-cut down the same alleyway to avoid getting home after dark, or to take the longer route and have her mother worring sick about her daughters safety. Conscious of the time, she takes the alleyway. While the gril is walking she sees a rather sinister and dark figure of a man walking towards her from the other end. As her pace quickens, she begins to read Ayat-ul-kursi for her safety. The man, he makes eye contact but carries on walking. When the young Muslim gril reaches home she tells her family about this sinister looking man, they advise her to contact the police, after having read the newspaper article some time before.When she contacts the police they ask her to give a physical description of the man, It matches the description the rape victim had given.

Some days leter the young Muslim gril receives a phone call from the police, asking her if she would come down to the police station to identify the man in a line up. Both the rape victim and the muslim gril pick out the same man.The police are confused; they ask the rapist why he attacked one gril and not the other. In reference to the muslim gril, he replies "why would i attack her? when she was walking with two huge men on either side of her?" Alhamdulillahi Rabbil Aalameen.


FIVE IMPORTANT QUALITIES OF AYAT-UL-QURSIY

NUMBER ONE :
RECITE AAYATUL QURSI AT THE TIME OF LEAVING
HOUSE BECAUSE 70000 ANGELS PROTECT PERSON FROM
LEFT, RIGHT, FRONT AND BACK AND IF A PERSON
DIES BEFORE RETURNING HE WILL GET 70 MARTYRS
REWARD.

NUMBER TWO :
RECITE AAYATUL QURSI 40 TIMES EVERY DAY AT
THE TIME OF SUNSET, PERSON WILL GET REWARD OF
40 HAJJ.

NUMBER THREE :
RECITE AAYATUL QURSI EVERY NIGHT AT BED, THIS
CREATES ONE ANGEL WHO WILL GUARD THE PERSON
TILL MORNING.

NUMBER FOUR :
RECITE AAYATULQURSI EVERY TIME AFTER DOING
ABLUTION (WUZU) THIS WILL RAISE PERSON 40 TIMES
IN RANK FROM EACH WORD.

NUMBER FIVE :
RECITE AAYATUL QURSI EVERY TIME AFTER RETURNING
HOME BECAUSE IT KEEPS AWAY POVERTY.

This is the tafseer in details. it will be in the tafseer section too

MUST HEAR FOR ALL:

Tafseer of Ayatul Kursi.



Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursee extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. (This Verse 2:255 is called Ayat-ul-Kursee.)

Masha’allah, we all must of heard of Ayatul Kursi! Subhaan’Allah, but how many of us know the benefits of this 1 Ayaat (Verse)? The meaning of it? How many of us actually know it off by heart and recite it in our daily life?

Visit: Mount Hira Blog to help you learn this beautiful Ayaat, line by line.

Introduction

Ayatul Kursi is verse 255 of the second Surah (Chapter) of the Noble Qur’aan - Surah Al Baqarah (The Chapter of the Cow).

Imaam Ibn Katheer (may Allaah have mercy on him) said in his Tafseer of Aayat al-Kursiy from Soorat al-Baqarah:

This is Aayat al-Kursiy, which has a high status. It was reported in a saheeh hadeeth from the Messenger (peace and blessings of Allaah be upon him) that it is the greatest aayah in the Book of Allaah… It was narrated from Ubayy, i.e., Ubayy ibn Ka’b that the Prophet (peace and blessings of Allaah be upon him) asked him which aayah in the Book of Allaah was the greatest. He said, “Allaah and His Messenger know best.” He repeated it several times, then he said, “Aayat al-Kursiy.” The Prophet (peace and blessings of Allaah be upon him) said, “Congratulations upon your knowledge O Abu’l-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allaah) at the foot of the Throne.” This was also narrated by Muslim, without the phrase “By the One in Whose hand is my soul…”.

Virtues

Concerning the virtue of reciting this aayah after the prescribed prayers, it was narrated that Abu Umaamah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever recites Aayat al-Kursiy immediately after each prescribed prayer, there will be nothing standing between him and his entering Paradise except death.”

This is how it was narrated by al-Nasaa’i in al-Yawm wa’l-Laylah, from al-Hasan ibn Bishr. It was also narrated by Ibn Hibbaan in his Saheeh from Muhammad ibn Humayr, who is al-Homsi, and is also one of the men of al-Bukhaari. The isnaad meets the conditions of al-Bukhaari.

The following hadith by Al-Bukhaari explains how reciting Ayatul Kursi can protect you from Shaytaan (The Devil) and this was said by Shaytaan himself! Read to learn how this came about…. Narrated that Abu Hurayrah, who said:

“The Messenger of Allaah (sa) appointed me to guard the Ramadaan zakaah. Someone came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (sa)!’ He said, ‘Let me be, for I am in need and I have children and am in great need.’ So I let him go.

The following morning, the Prophet (sa) said, ‘O Abu Hurayrah, what did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he complained of being in great need and having children to look after, so I took pity on him and let him go.’ He said, ‘But he was lying, and he will be back.’

So I knew that he would come back, because of what the Messenger of Allaah (sa) had said. I lay in wait for him, and he came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (sa)!’ He said, ‘Let me be, for I am in need and I have children. I will not come back again.’ So I took pity on him and let him go.

The following morning, the Prophet (sa) asked again, ‘O Abu Hurayrah, what did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he complained of being in great need and having children to look after, so I took pity on him and let him go.’ He said, ‘But he was lying, and he will be back.’

So I lay in wait for him on the third night, and he came and started taking some of the food. I grabbed hold of him again and said, ‘I am going to take you to the Messenger of Allaah (sa)! This is the third and last time. You said that you would not come back, then you did come back.’ He said, ‘Let me go, and I will teach you some words by which Allaah will benefit you.’ I said, ‘What are they?” He said, ‘When you lie down in your bed, recite Aayat al-Kursiy, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning] until the end of the aayah, then you will have a protector from Allaah and no shaytaan (devil) will come near you until morning comes.’ Then I let him go.

The following morning, the Prophet (sa) said, ‘What did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he claimed that he would teach me some words by which he said Allaah would benefit me, then I let him go.’ He asked, ‘What are they?’ I said, ‘He told me, when you lie down in your bed, recite Aayat al-Kursiy, from the beginning to the end of the aayah, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning]. And he told me, you will have a protector from Allaah and no shaytaan (devil) will come near you until morning comes.’ And they [the Sahaabah] were always keen to do good.’

The Prophet (sa) said: ‘He indeed told you the truth, although he is a liar. Do you know who you have been speaking with for the past three nights, O Abu Hurayrah?’ I said, ‘No.’ He said, ‘That was a shaytaan (a devil)!!’”

So let’s get busy learning this beautiful Ayaat, implement it in your life - read it after every obligatory salaah, before going to sleep, etc.



further tafseer from another uztaz


Aayat al-Kursiy
what is the significance of surah II and ayat 255? is there any proof of the greatness of this surah?


Praise be to Allaah.

Imaam Ibn Katheer (may Allaah have mercy on him) said in his Tafseer of Aayat al-Kursiy from Soorat al-Baqarah:

This is Aayat al-Kursiy, which has a high status. It was reported in a saheeh hadeeth from the Messenger (peace and blessings of Allaah be upon him) that it is the greatest aayah in the Book of Allaah… It was narrated from Ubayy, i.e., Ubayy ibn Ka’b that the Prophet (peace and blessings of Allaah be upon him) asked him which aayah in the Book of Allaah was the greatest. He said, “Allaah and His Messenger know best.” He repeated it several times, then he said, “Aayat al-Kursiy.” The Prophet (peace and blessings of Allaah be upon him) said, “Congratulations upon your knowledge O Abu’l-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allaah) at the foot of the Throne.” This was also narrated by Muslim, without the phrase “By the One in Whose hand is my soul…”.

It was narrated from ‘Abd-Allaah ibn Ubayy ibn Ka’b that his father told him that he had a vessel in which he kept dates. He used to check on it and found that the number was decreasing. So he kept guard on it one night and saw a beast that looked like an adolescent boy. He said: “I greeted him with salaams and he returned my greeting, then I asked him, ‘What are you, a jinn or a human?’ He said, ‘A jinn.’ I said to him, ‘Show me your hand.’ So he showed me his hand, and it looked like a dog’s paw with dog’s fur. I said, ‘Do all the jinn look like this?’ He said, ‘I know no one among the jinn who is stronger than I.’ I said, ‘What made you do what you did [i.e., taking the dates]?’ He said, ‘We heard that you are a man who loves charity, and we wanted to have some of your food.’” Ubayy asked him, “What will protect us from you?” He said, “This aayah, Aayat al-Kursiy.” Then the next day he [Ubayy] went to the Prophet (peace and blessings of Allaah be upon him) and told him (about what had happened) and he said, “The evil one spoke the truth.”…

Imaam Ahmad narrated: Muhammad ibn Ja’far told us, ‘Uthmaan ibn ‘Itaab told us, he said: I heard Abu’l-Sulayl saying: a man from among the companions of the Prophet (peace and blessings of Allaah be upon him) addressed the people until a large number had gathered around him, then he climbed onto the roof of a house and addressed the people, saying: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Which aayah of the Qur’aan is the greatest?’ A man said, ‘ “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baqarah 2:255 – Aayat al-Kursi – interpretation of the meaning].’ He said: he put his hand between my shoulders and I felt coolness in the centre of my chest, or he put his hand on the centre of my chest and I felt coolness between my shoulders, and he said, ‘Congratulations on your knowledge, O Abu’l-Mundhir.”

It was narrated that Abu Dharr (may Allaah be pleased with him) said: “I came to the Prophet (peace and blessings of Allaah be upon him) whilst he was in the mosque and sat down. He said, ‘O Abu Dharr, did you pray?’ I said, ‘No.’ He said, ‘ Get up and pray.’ So I got up and prayed, then I came and sat down. He said, ‘O Abu Dharr, seek refuge with Allaah from the devils of men and jinn.’ I said, ‘O Messenger of Allaah, are there devils among men?’ He said, ‘Yes.’ I said, ‘O Messenger of Allaah, what about salaah?’ He said, ‘It is the best, so let whoever wants to, do a little of it and let whoever wants to, do more of it.’ I said, ‘O Messenger of Allaah, what about fasting?’ He said, ‘It is obligatory and it is good, and the reward with Allaah is greater.’ I said, ‘O Messenger of Allaah, what about sadaqah (charity)?’ He said, ‘Allaah multiplies it many times over.’ I said, ‘O Messenger of Allaah, what (charity) is best?’ He said, ‘What a person gives at times of hardship, or what he gives in secret to a poor person.’ I said, ‘O Messenger of Allaah, which of the Prophets was first?’ He said, ‘Adam.’ I said, ‘O Messenger of Allaah, was he a Prophet?’ He said, ‘Yes, a Prophet to whom Allaah spoke.’ I said, ‘O Messenger of Allaah, how many Messengers are there?’ He said. ‘Three hundred and umpteen, a great crowd.’ And once he said, ‘(Three hundred and) fifteen.’ I said, ‘O Messenger of Allaah, what is the greatest thing that has been revealed to you?’ He said, ‘Aayat al-Kursiy, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning].’” (Narrated by al-Nasaa’i).

Al-Bukhaari narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) appointed me to guard the Ramadaan zakaah. Someone came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (peace and blessings of Allaah be upon him)!’ He said, ‘Let me be, for I am in need and I have children and am in great need.’ So I let him go. The following morning, the Prophet (peace and blessings of Allaah be upon him) said, ‘O Abu Hurayrah, what did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he complained of being in great need and having children to look after, so I took pity on him and let him go.’ He said, ‘But he was lying, and he will be back.’ So I knew that he would come back, because of what the Messenger of Allaah (peace and blessings of Allaah be upon him) had said. I lay in wait for him, and he came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (peace and blessings of Allaah be upon him)!’ He said, ‘Let me be, for I am in need and I have children. I will not come back again.’ So I took pity on him and let him go. The following morning, the Prophet (peace and blessings of Allaah be upon him) said, ‘O Abu Hurayrah, what did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he complained of being in great need and having children to look after, so I took pity on him and let him go.’ He said, ‘But he was lying, and he will be back.’ So I lay in wait for him on the third night, and he came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (peace and blessings of Allaah be upon him)! This is the third and last time. You said that you would not come back, then you did come back.’ He said, ‘Let me go, and I will teach you some words by which Allaah will benefit you.’ I said, ‘What are they?” He said, ‘When you lie down in your bed, recite Aayat al-Kursiy, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning] until the end of the aayah, then you will have a protector from Allaah and no shaytaan (devil) will come near you until morning comes.’ Then I let him go. The following morning, the Prophet (peace and blessings of Allaah be upon him) said, ‘What did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he claimed that he would teach me some words by which he said Allaah would benefit me, then I let him go.’ He asked, ‘What are they?’ I said, ‘He told me, when you lie down in your bed, recite Aayat al-Kursiy, from the beginning to the end of the aayah, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning]. And he told me, you will have a protector from Allaah and no shaytaan (devil) will come near you until morning comes.’ And they [the Sahaabah] were always keen to do good.’ The Prophet (peace and blessings of Allaah be upon him) said: ‘He indeed told you the truth, although he is a liar. Do you know who you have been speaking with for the past three nights, O Abu Hurayrah?’ I said, ‘No.’ He said, ‘That was a shaytaan (a devil).’”

According to another report, “… ‘I was taking food to a very poor family among the jinn.’ So he let him go, and he came back on the second night and then the third night. I said, ‘Did you not promise me that you would not come back? I will not leave you today until I bring you to the Prophet (peace and blessings of Allaah be upon him).’ He said, ‘Do not do that. If you let me go, I will teach you some words which, if you say them, no one among the jinn, great or small, male or female, will come near you.’ He said, ‘Will you do that?’ He said, ‘Yes.’ He said, ‘What are they?’ He said, ‘“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning], and recited Aayat al-Kursiy until the end. So he let him go and he went away and did not come back. Abu Hurayrah told the Prophet (peace and blessings of Allaah be upon him) about that, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Did you not know that before?” This was narrated by al-Nasaa’i from Ahmad ibn Muhammad ibn ‘Ubayd-Allaah from Shu’ayb ibn Harb from Ismaa’eel ibn Muslim from Abu’l-Mutawakkil from Abu Hurayrah. We have noted above that something similar happened to Ubayy ibn Ka’b, so these are three separate incidents. Abu ‘Ubayd said in Kitaab al-Ghareeb: Abu Mu’aawiyah told us, from Abu ‘Aasim al-Qaffi, from al-Shu’bi from ‘Abd-Allaah ibn Mas’ood, who said: “A man from among the humans went out and was met by a man from among the jinn, who said, ‘Will you wrestle with me? If you throw me to the ground I will teach you an aayah which, if you recite it when you enter your house, no shaytaan will enter.’ So he wrestled with him and threw him to the ground. He said, ‘I see that you are very small and your forearms are like the front paws of a dog. Are all the jinn like this, or only you?’ He said, ‘I am strong among them. Let us wrestle again.’ So they wrestled again and the human threw him to the ground. So he (the jinn) said, ‘Recite Aayat al-Kursiy, for no one recites it when he enters his house, but the Shaytaan leaves, farting like a donkey.’” It was said to Ibn Mas’ood, “Was that man ‘Umar?” He said, “Who else could it have been, other than ‘Umar?” …

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “In Soorat al-Baqaraah there is an aayah which is the best of all the aayahs of the Qur’aan. It is never recited in a house but the Shaytaan leaves: Aayat al-Kursiy.” This was also narrated via another isnaad, from Zaa’idah from Hakeem ibn Jubayr. Then he said, its isnaad is saheeh although they [al-Bukhaari and Muslim] did not narrate it. It was also narrated by al-Tirmidhi from the hadeeth of Zaa’idah, with the wording, “Everything has its pinnacle and the pinnacle of the Qur’aan is Soorat al-Baqarah. In it there is an aayah which is the greatest in the Qur’aan: Aayat al-Kursiy.” Then he said: (it is) ghareeb, we do not know it except from the hadeeth of Hakeem ibn Jubayr. Shu’bah discussed it and classed it as da’eef (weak). It was also classed as da’eef by Ahmad, Yahyaa ibn Mu’een and other imaams. Ibn Mahdi classed it is matrook and al-Sa’di classed it as false.

It was narrated from Ibn ‘Umar that ‘Umar ibn al-Khattaab went out one day to some people who had prepared a meal. He said, “Who among you can tell me which is the greatest aayah in the Qur’aan?” Ibn Mas’ood said, “You are asking one who knows. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘The greatest aayah in the Qur’aan is ‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…’ [al-Baraqah 2:255 – interpretation of the meaning].”

Concerning the fact that it includes the greatest name of Allaah, Imaam Ahmad said: “It was narrated that Asmaa’ bint Yazeed ibn al-Sakan said: ‘I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say about these two aayahs (interpretation of the meanings) -- “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255] and “Alif-Laam-Meem. [These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.] Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)” [Aal ‘Imraan 3:1-2] – that they contain the greatest name of Allaah.’” This was also narrated by Abu Dawood from Musaddid and by al-Tirmidhi from ‘Ali ibn Khashram, and by Ibn Maajah from Abu Bakr ibn Abi Shaybah, all three of them narrating from ‘Eesa ibn Yoonus from ‘Ubayd-Allaah ibn Abi Ziyaad . Al-Tirmidhi said: it is saheeh hasan.

It was narrated in a marfoo’ report that Abu Umaamah said: “The greatest name of Allaah, which if He is called by it, He responds, is in three (soorahs): Soorat al-Baqarah, Aal ‘Imraan and Ta-Ha.” Hishaam, i.e., Ibn ‘Ammaar, the khateeb of Damascus, said: “In al-Baqarah, it is ‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exist’ [al-Baraqah 2:255 – interpretation of the meaning]. In Aal ‘Imraan it is ‘Alif-Laam-Meem. [These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.] Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)’ [Aal ‘Imraan3:1-2 – interpretation of the meaning]. And in Ta-Ha it is ‘And (all) faces shall be humbled before (Allaah), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)’ [Ta-Ha 20:111].”

Concerning the virtue of reciting this aayah after the prescribed prayers, it was narrated that Abu Umaamah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites Aayat al-Kursiy immediately after each prescribed prayer, there will be nothing standing between him and his entering Paradise except death.” This is how it was narrated by al-Nasaa’i in al-Yawm wa’l-Laylah, from al-Hasan ibn Bishr. It was also narrated by Ibn Hibbaan in his Saheeh from Muhammad ibn Humayr, who is al-Homsi, and is also one of the men of al-Bukhaari. The isnaad meets the conditions of al-Bukhaari.

And Allaah knows best.

I decided to bring the tafseer of ayatul Qursiy out saperately because of the importance to our day to day activities.

we really need to use it everyday, and here are the importance.

Rasool Allah peace be upon him said, "Whoever recites Aayatul Kursi after every Fard (Fard Salat). Only death is keeping him/her from entering Jannah. (As soon as he/she dies, will enter Jannah)
(Nisa'i, Ibne Habban, Ibnelsani A'n Abi Amatah Albahili Radiallah Anhu)

It's in another Hadis that Reciting Ayatul Kursi after one Fard (Fard Salat) will stay in Allah's protection until the next Salat.
(Tibrani Fil Kabeer, A'n Alhasan Bin Ali Radiallah Anhu)

Imam Bihaqi States that the one who recites Ayatul Kursi before falling asleep, Allah Tala gives protection to his/her home and his/her Family.
(Marqat Sharah Mishkaat, Mulla Ali Qaderi, vol. 2 pp. 583)

It's in another Hadis Jinns and Shaitans do not come close to the house in which Ayatul Kursi is recited. (Tirmizi Altargheeb Wal Tarheeb Lilmanzari vol.2 pp.631)

Hadrat A'isha Radiallah Anha states that a person arrived in the court of Nabi kareem Sallal Laaho Alaihi Wasallam and complained that there is no Barkat (Blessings) in anything in his home. Rasool Allah peace be upon him said, "You do not recite Ayatul Kursi, whichever Food and Curry you will recite Ayatul Kursi on, Allah Tala will give Blessings on that Food and Curry. (Tafseer Dar Manshoor vol. 1 pp. 323

link of ayatul kursiy saves a girl, http://www.turntoislam.com/forum/showthread.php?t=46914

ayatul Kursi saves Girl from Attack

brothers and sisters, this story that i'm about to post is not a story that i witness it's an article that i read from a newspaper wich i found very intresting so i thought i should share with u guys

Ayatul kursi saves gril from attack

it was reported in a local paper in rochdale (a town, northeast of manchester), of a young woman who was raped in a small dark alley (a narrow pasage between buildings) one evening.On a separate evening around the same time, a young Muslim gril was walking home from colege. Aware that it was getting dark fast, she wanted to get home as soon as possible, so her mother would not be worring about her being outside alone at night.

The young Muslim gril faced a dilemma. To take the short-cut down the same alleyway to avoid getting home after dark, or to take the longer route and have her mother worring sick about her daughters safety. Conscious of the time, she takes the alleyway. While the gril is walking she sees a rather sinister and dark figure of a man walking towards her from the other end. As her pace quickens, she begins to read Ayat-ul-kursi for her safety. The man, he makes eye contact but carries on walking. When the young Muslim gril reaches home she tells her family about this sinister looking man, they advise her to contact the police, after having read the newspaper article some time before.When she contacts the police they ask her to give a physical description of the man, It matches the description the rape victim had given.

Some days leter the young Muslim gril receives a phone call from the police, asking her if she would come down to the police station to identify the man in a line up. Both the rape victim and the muslim gril pick out the same man.The police are confused; they ask the rapist why he attacked one gril and not the other. In reference to the muslim gril, he replies "why would i attack her? when she was walking with two huge men on either side of her?" Alhamdulillahi Rabbil Aalameen.


FIVE IMPORTANT QUALITIES OF AYAT-UL-QURSIY

NUMBER ONE :
RECITE AAYATUL QURSI AT THE TIME OF LEAVING
HOUSE BECAUSE 70000 ANGELS PROTECT PERSON FROM
LEFT, RIGHT, FRONT AND BACK AND IF A PERSON
DIES BEFORE RETURNING HE WILL GET 70 MARTYRS
REWARD.

NUMBER TWO :
RECITE AAYATUL QURSI 40 TIMES EVERY DAY AT
THE TIME OF SUNSET, PERSON WILL GET REWARD OF
40 HAJJ.

NUMBER THREE :
RECITE AAYATUL QURSI EVERY NIGHT AT BED, THIS
CREATES ONE ANGEL WHO WILL GUARD THE PERSON
TILL MORNING.

NUMBER FOUR :
RECITE AAYATULQURSI EVERY TIME AFTER DOING
ABLUTION (WUZU) THIS WILL RAISE PERSON 40 TIMES
IN RANK FROM EACH WORD.

NUMBER FIVE :
RECITE AAYATUL QURSI EVERY TIME AFTER RETURNING
HOME BECAUSE IT KEEPS AWAY POVERTY.

This is the tafseer in details. it will be in the tafseer section too

MUST HEAR FOR ALL:

Tafseer of Ayatul Kursi.



Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursee extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. (This Verse 2:255 is called Ayat-ul-Kursee.)

Masha’allah, we all must of heard of Ayatul Kursi! Subhaan’Allah, but how many of us know the benefits of this 1 Ayaat (Verse)? The meaning of it? How many of us actually know it off by heart and recite it in our daily life?

Visit: Mount Hira Blog to help you learn this beautiful Ayaat, line by line.

Introduction

Ayatul Kursi is verse 255 of the second Surah (Chapter) of the Noble Qur’aan - Surah Al Baqarah (The Chapter of the Cow).

Imaam Ibn Katheer (may Allaah have mercy on him) said in his Tafseer of Aayat al-Kursiy from Soorat al-Baqarah:

This is Aayat al-Kursiy, which has a high status. It was reported in a saheeh hadeeth from the Messenger (peace and blessings of Allaah be upon him) that it is the greatest aayah in the Book of Allaah… It was narrated from Ubayy, i.e., Ubayy ibn Ka’b that the Prophet (peace and blessings of Allaah be upon him) asked him which aayah in the Book of Allaah was the greatest. He said, “Allaah and His Messenger know best.” He repeated it several times, then he said, “Aayat al-Kursiy.” The Prophet (peace and blessings of Allaah be upon him) said, “Congratulations upon your knowledge O Abu’l-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allaah) at the foot of the Throne.” This was also narrated by Muslim, without the phrase “By the One in Whose hand is my soul…”.

Virtues

Concerning the virtue of reciting this aayah after the prescribed prayers, it was narrated that Abu Umaamah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever recites Aayat al-Kursiy immediately after each prescribed prayer, there will be nothing standing between him and his entering Paradise except death.”

This is how it was narrated by al-Nasaa’i in al-Yawm wa’l-Laylah, from al-Hasan ibn Bishr. It was also narrated by Ibn Hibbaan in his Saheeh from Muhammad ibn Humayr, who is al-Homsi, and is also one of the men of al-Bukhaari. The isnaad meets the conditions of al-Bukhaari.

The following hadith by Al-Bukhaari explains how reciting Ayatul Kursi can protect you from Shaytaan (The Devil) and this was said by Shaytaan himself! Read to learn how this came about…. Narrated that Abu Hurayrah, who said:

“The Messenger of Allaah (sa) appointed me to guard the Ramadaan zakaah. Someone came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (sa)!’ He said, ‘Let me be, for I am in need and I have children and am in great need.’ So I let him go.

The following morning, the Prophet (sa) said, ‘O Abu Hurayrah, what did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he complained of being in great need and having children to look after, so I took pity on him and let him go.’ He said, ‘But he was lying, and he will be back.’

So I knew that he would come back, because of what the Messenger of Allaah (sa) had said. I lay in wait for him, and he came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (sa)!’ He said, ‘Let me be, for I am in need and I have children. I will not come back again.’ So I took pity on him and let him go.

The following morning, the Prophet (sa) asked again, ‘O Abu Hurayrah, what did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he complained of being in great need and having children to look after, so I took pity on him and let him go.’ He said, ‘But he was lying, and he will be back.’

So I lay in wait for him on the third night, and he came and started taking some of the food. I grabbed hold of him again and said, ‘I am going to take you to the Messenger of Allaah (sa)! This is the third and last time. You said that you would not come back, then you did come back.’ He said, ‘Let me go, and I will teach you some words by which Allaah will benefit you.’ I said, ‘What are they?” He said, ‘When you lie down in your bed, recite Aayat al-Kursiy, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning] until the end of the aayah, then you will have a protector from Allaah and no shaytaan (devil) will come near you until morning comes.’ Then I let him go.

The following morning, the Prophet (sa) said, ‘What did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he claimed that he would teach me some words by which he said Allaah would benefit me, then I let him go.’ He asked, ‘What are they?’ I said, ‘He told me, when you lie down in your bed, recite Aayat al-Kursiy, from the beginning to the end of the aayah, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning]. And he told me, you will have a protector from Allaah and no shaytaan (devil) will come near you until morning comes.’ And they [the Sahaabah] were always keen to do good.’

The Prophet (sa) said: ‘He indeed told you the truth, although he is a liar. Do you know who you have been speaking with for the past three nights, O Abu Hurayrah?’ I said, ‘No.’ He said, ‘That was a shaytaan (a devil)!!’”

So let’s get busy learning this beautiful Ayaat, implement it in your life - read it after every obligatory salaah, before going to sleep, etc.



further tafseer from another uztaz


Aayat al-Kursiy
what is the significance of surah II and ayat 255? is there any proof of the greatness of this surah?


Praise be to Allaah.

Imaam Ibn Katheer (may Allaah have mercy on him) said in his Tafseer of Aayat al-Kursiy from Soorat al-Baqarah:

This is Aayat al-Kursiy, which has a high status. It was reported in a saheeh hadeeth from the Messenger (peace and blessings of Allaah be upon him) that it is the greatest aayah in the Book of Allaah… It was narrated from Ubayy, i.e., Ubayy ibn Ka’b that the Prophet (peace and blessings of Allaah be upon him) asked him which aayah in the Book of Allaah was the greatest. He said, “Allaah and His Messenger know best.” He repeated it several times, then he said, “Aayat al-Kursiy.” The Prophet (peace and blessings of Allaah be upon him) said, “Congratulations upon your knowledge O Abu’l-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allaah) at the foot of the Throne.” This was also narrated by Muslim, without the phrase “By the One in Whose hand is my soul…”.

It was narrated from ‘Abd-Allaah ibn Ubayy ibn Ka’b that his father told him that he had a vessel in which he kept dates. He used to check on it and found that the number was decreasing. So he kept guard on it one night and saw a beast that looked like an adolescent boy. He said: “I greeted him with salaams and he returned my greeting, then I asked him, ‘What are you, a jinn or a human?’ He said, ‘A jinn.’ I said to him, ‘Show me your hand.’ So he showed me his hand, and it looked like a dog’s paw with dog’s fur. I said, ‘Do all the jinn look like this?’ He said, ‘I know no one among the jinn who is stronger than I.’ I said, ‘What made you do what you did [i.e., taking the dates]?’ He said, ‘We heard that you are a man who loves charity, and we wanted to have some of your food.’” Ubayy asked him, “What will protect us from you?” He said, “This aayah, Aayat al-Kursiy.” Then the next day he [Ubayy] went to the Prophet (peace and blessings of Allaah be upon him) and told him (about what had happened) and he said, “The evil one spoke the truth.”…

Imaam Ahmad narrated: Muhammad ibn Ja’far told us, ‘Uthmaan ibn ‘Itaab told us, he said: I heard Abu’l-Sulayl saying: a man from among the companions of the Prophet (peace and blessings of Allaah be upon him) addressed the people until a large number had gathered around him, then he climbed onto the roof of a house and addressed the people, saying: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Which aayah of the Qur’aan is the greatest?’ A man said, ‘ “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baqarah 2:255 – Aayat al-Kursi – interpretation of the meaning].’ He said: he put his hand between my shoulders and I felt coolness in the centre of my chest, or he put his hand on the centre of my chest and I felt coolness between my shoulders, and he said, ‘Congratulations on your knowledge, O Abu’l-Mundhir.”

It was narrated that Abu Dharr (may Allaah be pleased with him) said: “I came to the Prophet (peace and blessings of Allaah be upon him) whilst he was in the mosque and sat down. He said, ‘O Abu Dharr, did you pray?’ I said, ‘No.’ He said, ‘ Get up and pray.’ So I got up and prayed, then I came and sat down. He said, ‘O Abu Dharr, seek refuge with Allaah from the devils of men and jinn.’ I said, ‘O Messenger of Allaah, are there devils among men?’ He said, ‘Yes.’ I said, ‘O Messenger of Allaah, what about salaah?’ He said, ‘It is the best, so let whoever wants to, do a little of it and let whoever wants to, do more of it.’ I said, ‘O Messenger of Allaah, what about fasting?’ He said, ‘It is obligatory and it is good, and the reward with Allaah is greater.’ I said, ‘O Messenger of Allaah, what about sadaqah (charity)?’ He said, ‘Allaah multiplies it many times over.’ I said, ‘O Messenger of Allaah, what (charity) is best?’ He said, ‘What a person gives at times of hardship, or what he gives in secret to a poor person.’ I said, ‘O Messenger of Allaah, which of the Prophets was first?’ He said, ‘Adam.’ I said, ‘O Messenger of Allaah, was he a Prophet?’ He said, ‘Yes, a Prophet to whom Allaah spoke.’ I said, ‘O Messenger of Allaah, how many Messengers are there?’ He said. ‘Three hundred and umpteen, a great crowd.’ And once he said, ‘(Three hundred and) fifteen.’ I said, ‘O Messenger of Allaah, what is the greatest thing that has been revealed to you?’ He said, ‘Aayat al-Kursiy, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning].’” (Narrated by al-Nasaa’i).

Al-Bukhaari narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) appointed me to guard the Ramadaan zakaah. Someone came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (peace and blessings of Allaah be upon him)!’ He said, ‘Let me be, for I am in need and I have children and am in great need.’ So I let him go. The following morning, the Prophet (peace and blessings of Allaah be upon him) said, ‘O Abu Hurayrah, what did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he complained of being in great need and having children to look after, so I took pity on him and let him go.’ He said, ‘But he was lying, and he will be back.’ So I knew that he would come back, because of what the Messenger of Allaah (peace and blessings of Allaah be upon him) had said. I lay in wait for him, and he came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (peace and blessings of Allaah be upon him)!’ He said, ‘Let me be, for I am in need and I have children. I will not come back again.’ So I took pity on him and let him go. The following morning, the Prophet (peace and blessings of Allaah be upon him) said, ‘O Abu Hurayrah, what did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he complained of being in great need and having children to look after, so I took pity on him and let him go.’ He said, ‘But he was lying, and he will be back.’ So I lay in wait for him on the third night, and he came and started taking some of the food. I grabbed hold of him and said, ‘I am going to take you to the Messenger of Allaah (peace and blessings of Allaah be upon him)! This is the third and last time. You said that you would not come back, then you did come back.’ He said, ‘Let me go, and I will teach you some words by which Allaah will benefit you.’ I said, ‘What are they?” He said, ‘When you lie down in your bed, recite Aayat al-Kursiy, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning] until the end of the aayah, then you will have a protector from Allaah and no shaytaan (devil) will come near you until morning comes.’ Then I let him go. The following morning, the Prophet (peace and blessings of Allaah be upon him) said, ‘What did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he claimed that he would teach me some words by which he said Allaah would benefit me, then I let him go.’ He asked, ‘What are they?’ I said, ‘He told me, when you lie down in your bed, recite Aayat al-Kursiy, from the beginning to the end of the aayah, “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning]. And he told me, you will have a protector from Allaah and no shaytaan (devil) will come near you until morning comes.’ And they [the Sahaabah] were always keen to do good.’ The Prophet (peace and blessings of Allaah be upon him) said: ‘He indeed told you the truth, although he is a liar. Do you know who you have been speaking with for the past three nights, O Abu Hurayrah?’ I said, ‘No.’ He said, ‘That was a shaytaan (a devil).’”

According to another report, “… ‘I was taking food to a very poor family among the jinn.’ So he let him go, and he came back on the second night and then the third night. I said, ‘Did you not promise me that you would not come back? I will not leave you today until I bring you to the Prophet (peace and blessings of Allaah be upon him).’ He said, ‘Do not do that. If you let me go, I will teach you some words which, if you say them, no one among the jinn, great or small, male or female, will come near you.’ He said, ‘Will you do that?’ He said, ‘Yes.’ He said, ‘What are they?’ He said, ‘“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255 – interpretation of the meaning], and recited Aayat al-Kursiy until the end. So he let him go and he went away and did not come back. Abu Hurayrah told the Prophet (peace and blessings of Allaah be upon him) about that, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Did you not know that before?” This was narrated by al-Nasaa’i from Ahmad ibn Muhammad ibn ‘Ubayd-Allaah from Shu’ayb ibn Harb from Ismaa’eel ibn Muslim from Abu’l-Mutawakkil from Abu Hurayrah. We have noted above that something similar happened to Ubayy ibn Ka’b, so these are three separate incidents. Abu ‘Ubayd said in Kitaab al-Ghareeb: Abu Mu’aawiyah told us, from Abu ‘Aasim al-Qaffi, from al-Shu’bi from ‘Abd-Allaah ibn Mas’ood, who said: “A man from among the humans went out and was met by a man from among the jinn, who said, ‘Will you wrestle with me? If you throw me to the ground I will teach you an aayah which, if you recite it when you enter your house, no shaytaan will enter.’ So he wrestled with him and threw him to the ground. He said, ‘I see that you are very small and your forearms are like the front paws of a dog. Are all the jinn like this, or only you?’ He said, ‘I am strong among them. Let us wrestle again.’ So they wrestled again and the human threw him to the ground. So he (the jinn) said, ‘Recite Aayat al-Kursiy, for no one recites it when he enters his house, but the Shaytaan leaves, farting like a donkey.’” It was said to Ibn Mas’ood, “Was that man ‘Umar?” He said, “Who else could it have been, other than ‘Umar?” …

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “In Soorat al-Baqaraah there is an aayah which is the best of all the aayahs of the Qur’aan. It is never recited in a house but the Shaytaan leaves: Aayat al-Kursiy.” This was also narrated via another isnaad, from Zaa’idah from Hakeem ibn Jubayr. Then he said, its isnaad is saheeh although they [al-Bukhaari and Muslim] did not narrate it. It was also narrated by al-Tirmidhi from the hadeeth of Zaa’idah, with the wording, “Everything has its pinnacle and the pinnacle of the Qur’aan is Soorat al-Baqarah. In it there is an aayah which is the greatest in the Qur’aan: Aayat al-Kursiy.” Then he said: (it is) ghareeb, we do not know it except from the hadeeth of Hakeem ibn Jubayr. Shu’bah discussed it and classed it as da’eef (weak). It was also classed as da’eef by Ahmad, Yahyaa ibn Mu’een and other imaams. Ibn Mahdi classed it is matrook and al-Sa’di classed it as false.

It was narrated from Ibn ‘Umar that ‘Umar ibn al-Khattaab went out one day to some people who had prepared a meal. He said, “Who among you can tell me which is the greatest aayah in the Qur’aan?” Ibn Mas’ood said, “You are asking one who knows. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘The greatest aayah in the Qur’aan is ‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…’ [al-Baraqah 2:255 – interpretation of the meaning].”

Concerning the fact that it includes the greatest name of Allaah, Imaam Ahmad said: “It was narrated that Asmaa’ bint Yazeed ibn al-Sakan said: ‘I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say about these two aayahs (interpretation of the meanings) -- “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists…” [al-Baraqah 2:255] and “Alif-Laam-Meem. [These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.] Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)” [Aal ‘Imraan 3:1-2] – that they contain the greatest name of Allaah.’” This was also narrated by Abu Dawood from Musaddid and by al-Tirmidhi from ‘Ali ibn Khashram, and by Ibn Maajah from Abu Bakr ibn Abi Shaybah, all three of them narrating from ‘Eesa ibn Yoonus from ‘Ubayd-Allaah ibn Abi Ziyaad . Al-Tirmidhi said: it is saheeh hasan.

It was narrated in a marfoo’ report that Abu Umaamah said: “The greatest name of Allaah, which if He is called by it, He responds, is in three (soorahs): Soorat al-Baqarah, Aal ‘Imraan and Ta-Ha.” Hishaam, i.e., Ibn ‘Ammaar, the khateeb of Damascus, said: “In al-Baqarah, it is ‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exist’ [al-Baraqah 2:255 – interpretation of the meaning]. In Aal ‘Imraan it is ‘Alif-Laam-Meem. [These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.] Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)’ [Aal ‘Imraan3:1-2 – interpretation of the meaning]. And in Ta-Ha it is ‘And (all) faces shall be humbled before (Allaah), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)’ [Ta-Ha 20:111].”

Concerning the virtue of reciting this aayah after the prescribed prayers, it was narrated that Abu Umaamah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites Aayat al-Kursiy immediately after each prescribed prayer, there will be nothing standing between him and his entering Paradise except death.” This is how it was narrated by al-Nasaa’i in al-Yawm wa’l-Laylah, from al-Hasan ibn Bishr. It was also narrated by Ibn Hibbaan in his Saheeh from Muhammad ibn Humayr, who is al-Homsi, and is also one of the men of al-Bukhaari. The isnaad meets the conditions of al-Bukhaari.

And Allaah knows best.

Assalamualikum

I have been expecting someone who is more knowlegeable than me to start this topic, but no one did and i have decided to start it now.

I wish to take our attention away from just concentrating on arguements and trying to educate other religion, i think it is high time we start to educate the already existing muslims. because i realise that many of the muslim brothers and sister dont no how to recite the Holy Quran and also how to use it to get what they want.

It will be a very Big task teaching how to read the Quran online, but we can communicate the meaning of the quran to them not just by direct translation, but with details about each verses of the holy quran, how it was revealed,why and the usefulness.

I have decided to start with suratul fatia and i want other knpwlegeable people on this forum to support in raising this topic.

there will be  new tafsir every week.

SURATUL FATIHA (01)
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ
1.(I begin) in the name of Allah, the Kind, the Merciful.

الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ
2.All praise be to Allah, Lord of the worlds.
All basis of Tawheed is in this aya and all other ayaat of Tawheed are an
explanation of this aya.

الرَّحْمنِ الرَّحِيمِ
3. The Beneficient; The Merciful.

مَالِكِ يَوْمِ الدِّينِ
4. Master of the day of judgement.
All ayaat regarding 'Jaza' (reward); 'Saza' (Punishment); Hell Heaven
etc,  are explanations of this aya.

إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ

5. You alone do we worship and You alone do we ask for help.
All ayaat about Ibada, it's niyya, how to pray ,  etc. are elaborations of
this aya

اهدِنَا الصِّرَاطَ المُستَقِيمَ
6. Guide us on the straight path.
The ayaat explaining the right path, the laws of that way of life, including
morals & etiquettes are elaborations of this aya.
.
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ
7. The path of those whom You have favoured; not those who earn
Your anger nor of those who have gome astray.
The ayaat of the Qur'an describing stories of people who followed
guidance; and of the people who did'nt follow and the resulting
punishment ,  are elaborations of this aya.
This is why the sura is known as 'Ummul Kitab - The Mother of the Book '
just as a seed is known as a 'The Mother of a tree'.


THE OPENING
وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ
And certainly We have given you seven of the oft-repeated
(verses) and the grand Quran.
Suratul Hijr 15:87


Suratul Fatiha consists of 7 ayaat.
It was revealed in Makka.
It has about 15 names some of which are :
Ummul Kitab - Mother of the book;
Ash-Shifaa - The Healer;
As-Sab'a Mathani -The seven verses (repeated-revealed twice);
Al-Hamd - Sura of Praise;
Al-Fatiha - The Opening;
As-Salaa Sura of salaa……

Surat al Fatiha is the most important Sura in the Qur`an. If it is
completely absorbed, and if every word comes from a pure heart, you will
cease to talk about opening and you will recognize that the vastness of
Allah's mercy is never-ending, so you can only strive to increase, for after
the constriction of ignorance, there can only come the expansion of
knowledge.

Benefits
The Prophet (S.A.W.) has said :
"To recite Suratul Fatiha is like reciting the whole Qur'an "
In some ahadith we find that the thawab is equivalent to recite 2/3 of
the Qur’an.
"O Jabir ! This Sura is a healer of all diseases with the exception of
death "
He also said: "There can be no prayer which does not have Suratul Fatiha
as it's basis"
The thawab of reciting is the equivalent of giving a gift to every believing
person.
If written with saffron, washed with rain water and drunk it provides
healing for broken hearts.
Tafseer (exegesis), means explaining the meanings of the Qur'anic aya,
clarifying its and finding out its significance.
Ta'wil (interpretation) is that reality to which an aya refers; it is not a
sort of a meaning of the word; it is a real fact that is too sublime for
words; Allah has dressed them with words so as to bring them a bit
nearer to our minds; in this respect they are like proverbs that are used
to create a picture in the mind and thus help the hearer to clearly grasp
the intended idea.
"And verily, the exterior of the Qur'an is elegant and its meaning is deep.
Its wonders cannot be enumerated, and its marvels will not cease; and the
darkness cannot be removed except by itself." (Imam 'Ali A.S.)
Some Mufassireen have said that this Sura is the first to be revealed. It
is this which was revealed on the night of Qadr. It is composed of the all
the principals of the Qur'an in brief i.e.
i) Tawheed
ii) Promise of thawaab to those who obey Allah & warning to those who
disobey.
iii) Ibadah of Allah which ctrengthens the character.
iv) Explanation of the true path and how to obtain the blessings of Allah
here and in the hereafter.
v) Stories of the people of the past who have obeyed Allah and of those
who have disobeyed and those who went astray so as to gain lessons from
them.

Thus it can be said that the 'whole' Qur'an was revealed on 'Laylatul
Qadr' as the rest of the Qur'an is an elaboration of the five principals
summarised in Suratul Hamd.

BENEFITS OF RECITATION AND MEMORISATION
Rasulullah (S.A.W.) said: “ For everything there is an adornment and a
decoration. The adornment of the Quran is a beautiful voice and tone.”
It was asked from the Rasulullah (S.A.W.) that which of the peoples
voice in the recitation of the Quran is better. He said; “The voice of that
person is better who while reciting the Holy Quran and his recitation
reaches you, you feel that he is fearful of Allah.”
Rasulullah (S.A) said: “ The most honorable and noble from amongst my
Umma are the memorisers of the Quran and those who (stay) awake ( for
worshipping).”
Imam Sadiq (A.S) said: “ Recite the Quran and memorise it. Allah will not
punish the heart in which the Quran has been placed.( in it).”
And from amongst the Duas of Imam Sadiq (A.S): “ O Allah, select and
approve for us two works : to recite the Quran in a good manner and to
memorize their Ayaat.


ELABORATE EXPLANATION ON EACH AYA FROM SURATUL FATIA

AYA 1
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ
In the name of Allah, the Beneficient, the Merciful
In all written copies of the Qur’an, fron the very commencement of it’s
been textually recorded, each sura with the exception of Suratu Tawba
(Bara’aa) opens with the words بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ
The aya is repeated 114x in the Qur’an. It is the part of every sura
except Suratut Tawba which is considered to be an ultimatum to the
Makkans who despite having had the presence of Rasulullah (S.A.W.)
amongst did not accept the Rahma of guidance. In Suratun Nahl the aya
appears at thebeginning and when Allah mentions the letter the Prophet
Sulayman wrote to Bilquis starting it with بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ
(16:30)
In naming things, the reasons may differ; people often take the name of
one of their great and powerful personalities at the time of doing or
beginning a work. By this association, it is believed, the work would
achieve success, greatness and blessings; or that it would be a memorial
to keep the named one's memory alive for ever. This is also observed in
naming a child, a project, a house or an association - they give it the name
of a deeply loved or highly respected person, so that his name would
continue in this form; for example, a man names his son after his father,
in order to perpetuate the father's memory.
This aya runs on the same line. Allah began His speech with His Own name
- Great is His name - so that the ideas taught in this chapter be stamped
by, and associated with it. Also, it teaches a lesson to humankind, showing
them the perfect manner of starting all their talks and actions; it guides
them to put the stamp of the divine name on all their activities; doing
every work for the sake of Allah, associating it with His good names and
attributes. In this way that action would neither be rendered null and
void, nor remain incomplete; it has been started in the name of Allah, and
negation and annihilation cannot reach that sacred name. Whatever is
done for the sake of Allah and performed in His name, shall continue and
will not perish. Everything, every work and every affair shall have its
share of eternity - as much as it is related to Allah.
The Prophet(S.A.W.) has said: "Every important affair, not begun with
the name of Allah, shall remain incomplete…." The word al-abtar
(translated here as "incomplete'’) means a thing whose end is cut off, an
animal whose tail is severed.
ISM (Name)………
So what is in a name? A name is a mark or a sign which serves as a symbol
for the recognition of a person or a thing. We recognise something or
someone by their name. A name evokes a wide possible range of opinions
and emotions. The more knowledge you have of a thing or a person, the
stronger the emotion when the name is called out. For instance, the
words, ma, mum, mother, mummy, evoke love and affection whilst the
word ghost evokes fear, mystery…,
The power of a recognisable name is becoming increasingly valued and
valuable. Consider the sponsorship at sporting events and the
advertisements you see everywhere. In this case the name calls to mind
goods of particular quality from a particular source.
When you remember someone’s or something’s name, you are paying it
them a subtle compliment. You are saying to it them that they have made
an impression on you and it gives them a sense of importance. Similarly
when you do not recall someone’s name it indicates their lack of
impression on you.
The word ‘name’ is therefore synonymous with the word ‘reputation’ or
‘character’ when it comes to human beings.
The acquiring of knowledge about the attributes of Allah is closely
related to our knowledge of recognition of Allah.
Just as we identify a writer from his/her style of writing and by
particular words and phrases which are peculiar to him/her; in the same
way every creation of Allah performs the following two main functions of
identifying it's Creator and projecting the attributes of it's Creator and
recognising the purpose of it's creation.
The actual attributes of Allah are three; Hayy (Ever living), 'Ãlim (All
Knowledgeable) and Qadir (Power over everything) All the other
attributes are branches of these three.
The attributes of Allah cannot be separated from Him. e.g. 'Ãlim - The
one who is knowledgeable. Whilst a human being acquires knowledge and is
still a human being even without knowledge, Allah is knowledge itself. We
try to understand Him through His Names but He is far superior to the
names.
Whatever one thinks of Allah, He is not that. We must therefore think of
Allah in terms of His attributes.
The word Allah in the Qur’an is the name of an essence of His 99
beautiful names and qualities like Merciful, Kind, Knowing…,
Whatever little information the human being can get about Allah can only
be acquired through His names. Otherwise, we have no access.
Our whole word in essence is a name of Allah because nothing which
exists can come into existence automatically.
These qualities and Names are therefore an infra-structure for human
akhlaq because in Islam, the human being is the representative of Allah.
The Prophet (S.A.W.) has said:
Éé}¼»A ø¶òÝæaòBøI AæÌå´û¼äbäM
“Adopt the akhlaq of Allah”
In the same way, in order to arrive at the ideal society of the Qur’an, we
must build our society with the Divine Qualities.
The human being in social life needs peace in his life and As-Salaam –
Peace is one of the Names of Allah. A person also needs kindness and
forgiveness for well being in individual life as well as in society and Ar-
Rahmaan and Ar-Raheem are two of His names.
Society likewise in order to attain solidarity, power and confidence needs
eiman –faith. Al-Mu’min –The believer is one of the Qualities of Allah.
In order to attain control over our affairs and independence we must
develop strength within ourselves. Al-Qawiyyu -The Powerful and Al-
Ganiyyu –The Independent (rich) are two more of His Qualities.
The human being and human society is distinguished by having creative
ability, and inventiveness. Al-Khaliqu –The Creator, Al-Baariu –The
Originator, Al-Musawwiru –The Fashioner are among Allah’s other Names
and Qualities.
If you were to play tennis, you would not go onto the court with bedroom
slippers. Similarly, we have to learn and apply the right name and thus the
right akhlaq in the appropriate situation.
All the Asmaaul Husna - qualities can be reflected in our souls individually
and our society be filled with peace, purity, kindness, faith, confidence,
honesty, trust, knowledge, awareness, dignity and might.
Each name of Allah is a Dua in itself . When reciting any one of His
beautiful Names, ponder over them and try to apply them to your life,
It is the application of these names that give us personalities that
energise us spirituallyIn the religious terminology of the world, we fond
that every human being in his/her own way and dialect, has given some
beautiful name for the Rabb of the heavens and the earth.
ALLAH
The English and other allied European languages call their Rabb of the
heavens and the earth. The word God comes from the Germanic word
Gott meaning the supreme or ultimate reality, the being perfect in power,
wisdom, and goodness who is creator and ruler of the universe. (Extract
from Merriam Webstr Collegiate Dictionary) In the Latin dominated
languages of Western Europe, the term used for God is Deus (Dieu in
French, Dios in Spanish, Dio in Italian…). In all these Deus means
heaven.The Hindu word for the Almighty God is ‘Pramatma’. In Sanskrit
(ancient Indian language) ‘Atma’ means soul and ‘Pram-atma’ means the
great and holy soul or the holy spirit. Despite the fact that Hindus
believe that God is everything and everything is God, the classical name
for this Supreme God is ‘Om’ which means Guardian or Protector. In
Jewish scriptures He is known as Yhwh/Elohim translated in English as
the Lord God. Yhwh , Yehova, Yahuwa all mean the same thing. ‘Ya’ both in
Hebrew and Arabic means Oh! ‘Huwa’ or ‘Hu’ means He in Hebrew and
Arabic. So Yehowa means ‘Oh HE!Now let’s look at the word Elohim which
is made up of Eloh + Im. In Hebrew, the suffix ‘Im’ is a plural of respect.
Eloh or Elah or Ilah means God.
The name ‘Allah’ solely belongs to the One and Only God. It combines all
His names – attributes and needs no introduction from others, whilst the
other names are recognised when added to the name Allah. ‘Allah’ is not
given to anyone other Him, nor should it be ever used for anyone besides
Him. It means ‘One Who deserves to be loved’ and ‘into whom everyone
seeks refuge’. Unlike the word God which can be made into Gods and
Goddess, there is no feminine of the word Allah and neither is there a
plural. Suratul Ikhlas sums up the concept of Allah in a nutshell.

(Ibegin) in the name of Allah, the Kind, the Merciful.
1. Say ! He Allah is One.
2. Allah is He on Whom all depend.
3. He does not give birth and neither was He given birth to.
4. And none is like Him.
This sura was revealed to the Holy Prophet (S.A.W.) in Makka when the
Jews were continuously asking him to describe the identity of Allah . As
an answer to their queries this sura was revealed. It is said that one third
of the Qur’an is an explanation of this very principle. Perhaps that is why
the Prophet (S.A.W.) has said that the recitation of this sura once
carries the thawaab of reciting one third of the Qur’an.
In this sura Allah uses the word ahad as opposed to wahid to depict his
oneness. Wahid is the numerical digit ‘one’ in Arabic which is divisible and
can also be preceded and followed by other numbers. Ahad depicts one in
the sense of the absolute one which can neither be divided, multiplied,
preceded or followed.
In the beginning of the sura Allah denies the view of the mushrikeen who
believe in more than one God or associate partners to God. He then denies
the views of the Kuffar who view that God is in need. Finally the view of
the Christians and the Jews is denied in their thinking that God has a son
or progeny.
The first sentence of the Kalima (Shahada) is the basis of the life of a
Muslim. “There is no God, ” depicts that nothing in the Universe is
superior to Allah and thus nothing in the world is to be worshipped,
however powerful they may seem to be. It is only when one rejects
(negates) every idea of nature worship, idol worship and human worship,
that one is able to believe in the positive truth of tawheed.
The sentence has both a negative and positive aspect. Both aspects are
instrumental in creating the belief that all human beings are equal. When
nobody is superior, no one is inferior. The superiority lies only with Allah
and the aim of life to get close to Him being accessible to one and all.
Imam Ali (A.S.) has said: Whenever an ‘abd’ of Allah says åÉé}¼»A úÜêA äÉ}»êA òà , it
ascends piercing every ceiling, erasing his/her sins as it passes by them
till it reaches it’s equivalent in good deeds.”
Imam Ja’fer As-Sadiq (A.S.) has said:
“The testimony of åÉé}¼»A úÜêA äÉ}»êA òà is the price of Janna”
He also said: “If one says åÉé}¼»A úÜêA äÉ}»êA òà a hundred times before going to bed,
Allah builds him/her a mansion in Janna, and whoever seeks Allah’s
forgiveness a hundred times before going to bed, his/her sins will fall
down as leaves fall down from the trees.”
In Suratush Shu’ara, Ayaat 78 to 82, Prophet Ibraheem (A.S.) introduces
Allah as:
øÅæÍêfæÈäÍ äÌåÈò¯ æÓêÄä´ò¼äa æÔêhú»òA
øÅæÎê´ænäÍ äË æÓêÄåÀê¨ôñåÍ äÌÇ æÔêhú»A äË
øÅæÎê°æräÍ äÌåÈò¯ åOæyøjä¿ AägêA äË
øÅæÎøÎæZåÍ ìÁåQ æÓêÄåNæÎêÀåÍ æÔêhú»A äË
øÅæÍðf»A äÂæÌäÍ æÓêNä×æÎêñäa æÓê»äjê°æ¬ìÍ æÆòA å©äÀôòA æÔêhú»A äË
“, Who created me, and it is He who guides me,
And Who feeds me and provides me with drink,
And when I am ill, He heals me,
And Who causes me to die and then gives me life (Again),
And Who, I hope, will forgive me my faults on the day of judgement.”
AR-RAHMAAN & AR-RAHEEM
Ar-
Rahmaan
He wills mercy
(Rahma) for all His
creation. “, My Mercy
encompasses
everything…” 7:156
Recite 100x after every wajib salaa to
cure forgetfulness, increase awareness,
lighten a heavy heart and instil rahma in
a hard heart.
Ar-Raheem
This denotes
exclusive mercy to
those who voluntarily
believe in Him…“He is
kind & merciful to the
mu’mineen” 33:43

Recite 100x after Salatul Fajr to
receive compassion from all creatures.

When you see someone suffering from a deficiency which he cannot
remove. by himself, the reaction which you experience and which tells you
to provide him with what he needs in order to make up his deficiency, is
called mercy. Ultimately, mercy means giving and bestowing to fulfill
other's need. It is this latter meaning in which this attribute is used for
Allah.

The two attributes have two concepts –
i) Ar-Rahman relates to that all-encompassing mercy that is
bestowed upon all creation. Ar-Rahmaan denotes abundance.
Ar-Rahim is more appropriate for that mercy which shall remain for ever,
the perpetual inexhaustible mercy that shall be bestowed on those who
believe in Him. Ar-Rahim denotes the quality of firmness and
constancyWhen you see someone suffering from a deficiency which he
cannot remove. by himself, the reaction which you experience and which
tells you to provide him with what he needs in order to make up his
deficiency, is called mercy. Ultimately, mercy means giving and bestowing
to fulfill other's need. It is this latter meaning in which this attribute is
used for Allah.

The two attributes have two concepts –
ii) Ar-Rahman relates to that all-encompassing mercy that is
bestowed upon all creation. Ar-Rahmaan denotes abundance.
Ar-Rahim is more appropriate for that mercy which shall remain for ever,
the perpetual inexhaustible mercy that shall be bestowed on those who
believe in Him. Ar-Rahim denotes the quality of firmness and constancy.

AYA 2
الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ
All praise be to Allah, Lord of the worlds.
All basis of Tawheed is in this aya and all other ayaat of Tawheed are an
explanation of this aya.
الْحَمْد للّهِ
Al-Hamd means praise. It has been said that ‘Hamd’ is to praise someone
for a good acquired by his own intention. ‘Madh’ (also translated as praise)
is more general - it is used to praise even that good which someone is
given without his will and power. If you praise someone for his
benevolence, you may use either word - Hamd or Madh but if you want to
praise a pearl for its luster, you may use the verb Madh, but not Hamd
because the pearl has not acquired that luster by its own will and power.
Praise is an emotional condition particular to human beings. Real praise is
nothing to do with greed or desire. It is instinctive that when a person
comes across a work of beauty or splendour he/she automatically begins
to praise it as a natural expression of awe and humility This is the
meaning of praise in the aspect of madh.
Another instinctive pure emotion is that of gratitude. This manifests
itself in a human being whenever goodness comes to him/her from
another and it is an acknowledgement of the favour. Allah says in 55:60
هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ
Is the reward of goodness anything but goodness?
To paraphrase it – “Is the reward for working beauty other than the
working of beauty?
HAMD is neither simply praise nor gratitude.
It is a combination of praise and thanks and since Hamd is only for Allah;
it incorporates a third concept of worship. Therefore the word ‘HAMD’
means worshipful anf thankful praise.
It is a pure internal emotion within the human being whose source lies in
the depths of the nafs.
رَبِّ الْعَالَمِينَ
The root word for ‘Rabb’ comes from ‘rababa’ which may translate the
word Rabb as cultivator, refiner, teacher; If it is derived from ‘rabaya’
then it may give the meaning of owner, However, these two concepts do
not give the meaning fo Rabb in its’ totality. Rabb is not only the one who
is the owner of the whole of existence but also delivers perfection to all
creation. For the human being the Rabb is the Nourisher, Cherisher, and
Sustainer who leads to perfection step by step if he/she will choose that
path.
Rububiyya
Allah’s Rububiyya emanates from His love.
Allah was and there was no creation. He wanted to be known, out of love,
and therefore He created. The highest creature in His creation is the
human being, both in its form and in its spirit. We are, therefore, in
evolutionary terms, at the pinnacle of His visible creation. We are also at
the zenith in Allah’s unseen realms. The prophets and the messengers who
were sent as ideals of their respective times are in advance of us in this
respect. We know historical or biographical information about only a few
of the thousands that have been sent by Allah to various people at
different times as exemplars. Every age, every people had its messenger.
What completes the long line of prophethood, spanning the centuries
since the world was created, is the advent of Rasulullah (S.A.W.) some
fourteen centuries ago. It was during his time - that tarbiya, education in
the outer courtesies of living in society, combined with the enhancement
of the inner being, was perfected. Tarbiya derives from the Rabb and His
rububiyyya.
There are hundreds of ayat in the Qur`an that describe the different
aspects of the Rabb. These descriptions generally fall into four distinct
categories.
i) One set of ayaat describes those who are guided, consequently
giving us a ready made prescription for how to conduct
ourselves. One aya, for example, states: ‘Say that all your
worship, all your adoration, indeed your life and your death are
for the Rabb’ (Qur’an 6:162). This is the voice of those who are
guided. They are tuned to the higher principle, knowing that
even noble aspirations can only happen if they are part of the
decree, if all the elements are right. The final words of the
rightly-guided ones, the Qur`an says, can only be ‘Praise belongs
to the Rabb al-‘alamin, the Lord of the universe,’ (Qur`an 10:10)
because there is nothing else to say. They have complete faith
in what Allah has sent to them from His unlimited sources of
knowledge, both of the seen and the unseen worlds, and commit
themselves to following the example of the prophets and
messengers. People who are guided ask Allah to overlook their
mistakes. They know that the lower nafs will inevitably lead
them astray. Indeed, Allah says in the Qur’an that if He were to
hold everyone accountable for the mistakes they have made,
there would be nobody left on the face of the earth. In other
aayat, Allah refers to ‘those who are established in selfknowledge’.
Here the reference is to those who are always
vigilant and prepared for their inner light to guide them. As a
result of this commitment and discipline, they are honored by
Allah to witness the truth.
ii) The next group of references to do with rububiyya in the
Qur’an are concerned with those who deny. Allah advises us to
call people to the right way, by Allah’s permission, without force
or threats. If those who are being called to submit reject what
is said to them, we are not responsible for their situation. Some
of those who deny are only seeking dunya - the power, success,
and wealth of this world. Allah says that they will attain some of
their desires with no share in the akhira, the next world.
iii) The third category of verses relates to calling on the Rabb.
We call upon Allah, the Essence, but most often we need to call
upon our Rabb, because we need His Rububiyya to help us with
our existential needs. We need to ask for patience, ask our
Rabb to let our agitated heart be empty. We need to ask our
Rabb not to make us victims of those who are unjust, and to
remove afflictions from us.
iv) The last and predominating category of ayat is where the Rabb
instructs us towards the right course of action. It is the
Rabb, our Guide and Source in even the most mundane situations
in our lives, who gives us direction. If we obey His instructions
and give Him due respect, the Rabb will grant us ‘two gardens’ -
Qur’an 55:46; one garden, or state, will be experienced in this
world, and the other after we leave this zone of time and space.
The Rabb tells us to remember our pre-existential original fitra by means
of which we will come to know our Rabb. We are instructed, first of all,
to follow the rules laid out for us in this human zone that we inhabit. The
Qur’an counsels us to follow the Rabb’s guidance. We are also told to
apply the right courtesy in our approach to the Lord of the Universe
a) Calling upon Him with humility, as the Rabb ‘does not accept the
call of those who are arrogant’ (Qur’an 7:55).
b) One of the points of entry to the door that leads us to Allah is
gratitude. Allah says: ‘If you do not thank creation, you cannot
thank Me.’
c) We are to worship Him alone and abide by His natural laws created
for our benefit, witnessing His mercy and Rububiyya over all
creation.
d) True submission to the Rabb may be achieved consciously with birr.
Allah tells us that He has already shown Himself to us ‘within
ourselves’. Those who are birr are described in the Qur`an as
‘those who reconfirm their origin’. We begin by being faithful to
our biological, parental, communal and national origins to some
extent, since to deny them is useless. If, for instance, we deny our
parents, we deny our biological origin. Even if one’s parents were
the worst people, we need to forgive them and move on. We must
kindle our sense of acceptance and faithfulness in this world so
that we rekindle our total loyalty to the Creator of all worlds.
Allah defines birr in the Qur`an as: ‘Birr does not simply mean
that you face east or west or do your salât in a certain way. Birr
applies to he who has trust in, and knowledge of, Allah, His Day of
Resurrection, the angelic forces, the books of reckoning and
decree, all the prophets, and he who performs right actions’
(Qur`an 2 :177).
If we sincerely follow these guidelines, our fitra will spontaneously show
us what is wrong and right, as we are essentially of a righteous nature.
A great description of the Rabb and birr comes to us in a quotation from
the Prophet Ibrahim in the Qur’an. When asked ‘Who is your Lord?’ he
replies:
الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ
وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ
وَالَّذِي أَطْمَعُ أَن يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ
‘It is He who created me and it is He who will guide me. When I am
hungry, He will give me provisions of food and drink. When I am out of
balance or sick, He will heal me. It is He who will give me the experience
of death and will also resurrect me. He is the One from whom I have the
expectation (undeserved) that He will forgive me on the Day of
Reckoning. I know that He is all-Forgiving’ (Qur’an 26:78-82). It is
knowledge of one’s Rabb and loyalty towards Him such as this that leads
to the evolvement of the fitra in man.
الرَّحْمنِ الرَّحِيمِ
3. The Beneficient; The Merciful.
Of these two attributes; one is related to the order of existence, the
other to the particular world of human beings.
Recognising Allah as Ar-Rahman is to recognise the world as totally the
expression of the divine wisdom. When we praise Alah with this attribute,
one must have the vision of the world as being one of goodness, mercy,
light for evil, calamities and darkness are all relative with no objective
existence. The Qur’an directs us to praise Allah by these attributes so
that we see the world in a positive way. These attributes are an implicit
invitation to reflect the issues of divinity, leading to the confirmation of
the possibility of such realisations.
As for the attribute of Ar-Raheem, it requires us to understand our
position and location amongst all that exists in creation. With the
freedom and choice he/she is granted one is able to choose one of two
paths – “Indeed We have guided Him to the path; you may be grateful or
ungrateful.” (QUr’an 76:3). One who has travelled the right path, the
more sincere his/her actions, the more he/she is embraced by this
particular mercy of Allah – that which traverses one to one’s full
potential.
The Attribute of Ar-Rahman, the Merciful, encompasses all of creation in
its mercy, while the Attribute Ar-Rahim denotes an aspect of the Rabb
that operates on personal and specific levels and relates to individuals or
situations. It also contains within itself an element of healing. When, for
example, we are ill, we call upon Ar-Rahim for relief from our sickness.
However, it is Ar-Rahman, in His infinite mercy, Who allowed us to be ill
in the first place; for our own good even though we may not grasp the full
purpose and meaning.
مَالِكِيَوْمِ الدِّينِ
4. Master of the day of judgement.
All ayaat regarding 'Jaza' (reward); 'Saza' (Punishment); Janna &
Jahannam are explanations of this aya.
This aya can be recited in salaa in two ways – Maaliki yawmid deen and
Maliki yawmid deen.
Malik in everyday language means king and is indicative of a political
relation meaning he accords to himself a role of supervision and decision
whilst malik means owner indicating an economic relationship meaning he
may profit from the benefit of that thing. However, neither of these has
an objective existence for both are simply arrangements and can lose
effect whenever defining conditions are changed. At this level both
words have entirely separate meanings.
In the case of Allah, the Creator of all existence and one in power over
this existence the unity of ownership and sovereignty is very clear for
the relation between possessor and possessed is real and objective.
To define Maalik we may say that it is one who is free by virtue of His
own merits and characteristics, from depending on anything in existence;
whilst everything is existence depends on Him.
Allah is the owner and sovereign both in the world and in the hereafter.
If we unveiled the blinkers from our hearts before they are unveiled for
us we would see that real ownership and sovereignty of everything in
existence is and always has been Allah.
لَقَدْ آُنتَ فِي غَفْلَةٍ مِّنْ هَذَا فَكَشَفْنَا عَنكَ غِطَاءكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ
Certainly you were heedless of it, but now We have removed from you
your veil, so your sight today is sharp. (Qur’an 50:22)
Yawmud Deen refers to the day of accountability – Here are some
glimpses from the Qur’an of Yawmud Deen.
يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ
Man shall say on that day: Where shall I fly to?
آَلَّا لَا وَزَرَ
By no means! there shall be no place of refuge!
إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ
With your Lord alone shall on that day be the place of rest.
(Qur’an 75:10-12)
On that day each individual will be confronted with the truth of what he
had thought to be his own separate existence. He had thought that there
existed a me and a you, a him and Allah. But now, on this day, everything is
in togetherness; separation no longer exists. The bewilderment is so
engulfing that every self will only be concerned with its own reality.
The final resting place is with the Rabb, Who has brought this creation to
its fullness and now to its greater fullness in another guise. Mustaqarr,
resting place, is derived from qarra, to settle, and also, to decide, to
make a statement. There is no longer the possibility of confused
questioning as to "why?" or about the apparent duality of this existence.
يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ
The human being shall on that day be informed of what he sent before
and (what he) put off. (Qur’an 75:13)
To inform, naba'a, is the job of the nabiyy, the one who gives the news,
the Prophet. It is he who tells us now of what is going to happen when
each of us will know what he has put into his life and what he has
postponed, when he will truly come to know himself. That is why we say he
who knows himself now knows his Rabb. We are informed that the way
towards knowledge of the self is through recognition of the lower self.
That recognition itself will adjust one's turning more towards the higher
self, and one will then begin to experience higher consciousness. One will
have a clearer understanding of events that occur outside of oneself and
of happenings that occur inside of one, as well as the relationship
between the two. The human being will be closer to the knowledge of
tawhîd.
بَلِ الْإِنسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ
وَلَوْ أَلْقَى مَعَاذِيرَهُ
Nay! Man is evidence against himself, though he puts forth his excuses.
(Qur’an 75:14-15)
At all times man is a witness of himself. He has the capacity to witness
because he has within him the light of consciousness, even though he may
constantly give excuses. If he could see why he tries to justify his
choices and actions, that perception would actually sharpen the light of
his consciousness. If he could only admit that he is avoiding the truth
because of his selfish habits – if he could just say, "I have to have my
coffee, I'm used to it and I'm enslaved by the habit" – there is a chance
of him being cured. Otherwise, he will constantly defend himself and
continue with the excuses of the nafs.
فَإِذَا جَاءتِ الصَّاخَّةُ
But when the deafening cry comes, (Qur’an 80:33)
This âya describes one of the first conditions of the last day, of
reckoning. As-sâkhkhah is the final call. It is what closes off the hearing
so that nothing makes sense any more. The deafening cry heralds the end
to the systems of perception and comprehension as we understand them.
It is sound that drowns out all other sounds, like the blasts of a trumpet
blowing away the earth’s solidity.
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ
وَأُمِّهِ وَأَبِيهِ
وَصَاحِبَتِهِ وَبَنِيهِ
The day on which a man shall flee from his brother, And his mother and
his father, and his wife and his children (Qur’an 80:34-36)
When that day comes, man's condition will be one of intense
disorientation, as if he has run away from the brother he loves, who is
like him and has helped him, who has given him a reason to exist by
serving and helping.
When the physical foundation for existential stability disintegrates, all
other forces, powers and links that maintained the harmony and
equilibrium of life on earth will collapse. All relationships will disintegrate.
A brother will not recognize a brother, and every self will be centered on
itself. The urgency and disruption of that time is beyond our normal
comprehension. In circumstances when mother nature is no longer
reliable, man will also flee from his biological mother. The security of any
past established relationship is rendered meaningless in the face of mass
upheaval,
لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
Every man of them shall on that day have an affair which will occupy him.
(Qur’an 80:37)
The day of reckoning is a great shock because it is the beginning of a new
life, a new experience. All the dead will be resurrected, everything will
become clear and exposed, and all the little things that we considered
insignificant are clearly magnified and revealed to be important. The
consequences of all the things we have done in this existence, which we
thought could be forgotten about or were of no consequence, will be
exposed. We will clearly see in a subtle form all the people in this life who
reminded us of Allah and the next life but whom we dismissed. All the
accounts that we have not settled in this world, all our lack of awareness,
all our hypocrisies, all those years of only having concerned ourselves with
our material existence, all the different idols we worshipped and the
different excuses we gave – they will all instantly appear before us.
As a result of these events there will be major havoc. Everybody will be
concerned about himself. Nobody will be able to remember his offspring
or his mother, father, wife or wealth; everyone will be concerned about
his own state and situation. The end will be so sharp and decisive that
there will be no possibility of any crutches or aids – each will be on his
own.
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ
ضَاحِكَةٌ مُّسْتَبْشِرَةٌ
(Many) faces on that day shall be bright, laughing, joyous. (Qur’an 80:38-
39)
The face of the one who is in tawhîd, who has unified himself with destiny
– who has lived for Allah, and is returned to Allah – will on that day be
distinguished by its bright and unveiled light. Musfirah (shining bright)
means that their abandonment is clear on their faces. The verbal root of
musfirah means to unveil, reveal, expose, and travel. When one travels, he
is exposed and vulnerable; he reveals himself to the rest of the world.
The man of tawhîd will joyously reflect his reality.
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
تَرْهَقُهَا قَتَرَةٌ
أُوْلَئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ
And (many) faces on that day, on them shall be dust, darkness shall cover
them: These are they who deny the truth, the wicked. (Qur’an 80:40-42)
Other faces on that day will be covered with dust. They will not yet have
shaken the dust of their nafs (lower self) off their souls. They will still
be tarnished with the dust of what they have inscribed on their hearts.
On this day they will be unable to sing the song of Truth or even to
reflect it.
The purpose of this existence is for us to stop singing our own songs so
that the one and only song bubbles up through our hearts. But as we know,
we constantly play our own compositions. Those on the dark side of denial
shall be covered with dust, exhausted. This occurrence implies that the
gold within them – their reality – has not been mined. They have not seen
their true reality because they have allowed dust to settle thickly over it.
Tired with the weight of the dust, they are the unbelievers who wreaked
havoc on this earth.
THEORETICAL AND PRACTICAL TAWHEED
The principal of tawheed is Islam is of two types. Nazhari (theoretical)
and ‘amali (practical). Nazhari tawheed means to rknow that Allah is One.
‘Amali tawheed is related to the personal integrity of shaping within one’s
actions a unity and single focus – direction towards the limitless One.
In other words, theoretical tawheed is tor ecognise the oneness of Allah
whilst practical tawheed is for the human being to become a single unified
entity.
The last 4 ayaat are related to theoretical tawheed. The words and
phrases from the beginning of the sura until ‘Maliki yawmid deen’
condtitute an arrangement of topics in the knowledge of Allah. He is
Allah’, He is ‘Rahman’, He is ‘Raheem’, He is ‘Maliki yawmud deen’. He is the
only Essence worthy of Hamd.
Starting our salaa by calling Allah with these attributes is in reality a
form of displaying and reviewing our knowledge of Him, with each name or
attribute performing the role of a subject heading.
The knowledge that He is Allah, the Perfect Essence deserving of all
praise and to whom all creation is directed is to recognise and
acknowledge that there is One who is absolute perfection and all things
are from Him,, directed towards Him and headed towards Him.
Knowing that He is Rahman means realising that the whole of existence is
an expression of His mercy and that nothing comes from Him except
goodness and mercy. Anything that relates to the divine is nothing but
mercy and goodness. Evil and adversities are negative and relative within
things – not objectively a part of them.
When a human being calls on Him by the attribute Raheem , he/she is not
only aware of that all creation is a manifestation of divine mercy but also
that the order of the return of all towards Allah a a system of mercy and
kindness. And this is the meaning of Allah’s mercy preceding His anger
and punishment, for adversities and afflictions are realised as mercy…
Allah’s attribute A-Rahman signifies the coming from Him (the arriving
aspect) and on the other hand Ar-Raheem denotes the returning aspect
(the towards Him dimension).
Allah being Maaliki yawmid deen brings us a different understanding.
Here one understands that firstly that there will be a day of
accountability whose sovereign and owner is solely Allah,
These ayaat are related to the categories of knowledge. Knowledge is a
preparation for becoming. In order to become we must know and
understand.
The next aya now leads us to practical tawheed – to become a whole.
إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
5. You alone do we worship and You alone do we ask for help.
All ayaat about Ibada, it's niyya, how to pray ,  etc. are elaborations of
this aya.
إِيَّاكَ نَعْبُدُ Ibada
In ‘Arabic when something is totally submissive with no opposition or
resistance it’s condition is said to be ta’abbud (worshipful). A mu’abbad (a
worshipful person) is therefore one who is at peave and obedient wioth no
trace of resistance or rebellion. This is a condition that a person should
have only in respect to Allah. With respect to other than Allah; tawheed
means to be in a condition of rebellion nad disobedience. Thus the human
being must at all times comprise two apparent contradictory conditions –
total submission to Allah and total resitance to other than Allah – this is
the meaning of You and You alone do we worship….
‘Ubudiyya is based on the development of the rational self through outer
action. Ultimately this is the recognition that we are of no significance
unless it is because of the divine program that began before our
involvement in it. We are already slaves to this reality. The use of the
word ‘slave’ however, implies oppression and exploitation, which is not true
of the Arabic word ‘abd, from which comes ‘ubudiyya, servitude or
obedience to Allah. There is true proximity between the Rabb and the
‘abd, but never a union as such. It is like coal and fire. When coal is close
to the fire, it takes on the qualities of the fire and exhibits these to the
onlooker. It is all light and brilliance. If the coal is removed from its
proximity to the fire, it becomes just that - a lump of coal.
Real submission and faith leads to real ‘ubudiyya by grooming and proper
upbringing, tarbiya, in the real sense of education. True education means
learning a few skills to earn one’s keep, and ultimately about knowing the
purpose of our existence, and preparing for death and beyond.
The Rabb comes into existence from the One Source, the Essence, only
as an intermediate step to bring about the orchestration of existence,
paving the way for the ‘abd to be brought up to his or her full potential.
‘Ubudiyya, for its part, makes us recognize that we have within us the
original blueprint that enables us to develop into true reflectors of the
Rabb, whilst also training us to exercise our faculties and senses to gain
the greatest benefit from them.
In a single phrase إِيَّاكَ نَعْبُدُ practical tawheed is manifested in a profound
way – ibada with purity of intention. The exclusivity given by the word
‘Iyyaka’ points to the exclusiveness of Ibada to Allah and the plural
pronoun in ‘we worship’ is focused on the construction of the human being
which can only be within the realm of others – in a society.
Seeking Help إِيَّاكَ نَسْتَعِينُ
This phrase is informative of tawheed in seeking help i.e. the seeking of
help only from Him and relying only on Him.
It must be pointed out that Allah has created us as creatures in need of
each other and the recommendations in Islam continually command us to
co-operate (in Arabic the word used in aya 5:2 is ta’aawanu from the
origin of ‘awn which means ‘help’. The meaning the phrase delivers is that
the human being’s final and ultimate reliance, upon which the human heart
depends must be Allah and those from whom one seeks help in the world
are to be recognised as His means. Even the human being himself and his
own abilities are all means Allah has created and put at his disposal but
which are at all times in the hands of Allah.
(S.A.W.) in one of his campaigns was resting upon a nearby hill when an
fully armed enemy soldier came across him and called out – “Is it you
Muhammad?” Rasulullah replied in the affirmative and the man asked
“Who can now save you from my hand?” Without hesitation Rasulullah
said: “Allah!” The man tooka step backwards to deliver a blow from his
sword when he stumbled and fell. Rasulullah (S.A.W.) got up and stood
over the man with his sword asking “Who will save you from me?” The man
replied “Your nobility!” and Rasulullah (S.A.W> let him go.
The phrase is therefore a recognition by the human being that all means
of help are ultimately from Allah.
اهدِنَا الصِّرَاطَالمُستَقِيمَ
6. Guide us on the straight path.
The ayaat explaining the right path, the laws of that way of life, including
morals & etiquettes are elaborations of this aya.
Show us the direct way. A straight line is the shortest distance between
two points. A straight line is also one point traveling in only one direction.
Therefore, you ask to be shown the most direct route towards this
knowledge of acquiring our perfection (full potential). Some aspects to be
considered are:
i) The path of perfection is one to be found – not one that needs
to be invented.
ii) All beings are progressing along a creational qahri (involuntary
path) which eventually leads to Allah. “Be aware That all affairs
return to Allah” Suratul Baqara 2:211
iii) There is only one path that the human being must choose
(freedom of no choice) “O human being! Indeed you are striving
towards your Rabb, striving so that you shall meet Him.” Suratul
Inshiqaaq 84:8
iv) Siratul Mustaqeem has a defined direction from the start. It is
not a path of twists and turns which passes from one
contradiction to another.
v) The parth exists within one’s own being. Within the essence of
the human being there exists the natural instinctive predispostion
(fitri) towards perfection just as within the acorn
lies the predisposition to become anb oak tree.
vi) The straight pasth is the path of least resistance.
vii) Despite this predisposition the human being needs a guide.
The human being is faced with hundreds of roads that are placed before
him but there is only one siratul mustaqeem. This is the meaning of the
hadith where one day Rasulullah (S.A.W.) was sitting with his companions
when he took a twig and began to scratch some lines on the earth. One of
the lines was straighr whilst the others were twisted and croked. He
them pointed to the straight line and said “This is my path, all the others
are not my path.”
This is also the reason why the Qur’an mentions darknesses (zhulumat) in
the plural as opposed to light (nur) which is alwys in the singular. The
paths of going astray are many and various. The path of truth is one.
It is here that the need for a guide (Prophets) becomes clear because
without ther guidance the human being is unable to discern the straight
road which will lead to his full potential.
The Qur’an has another word for path which is sabeel which has a similar
meaning to that of siraat or road. Yet in essence they are not quite the
same as sabeel is used in the plural form as subul whereas siraat is always
used in the singular. Thus the meaning of sabeel is the tributary path
that ends at the main fundamental road which is the siraat.
We as human beings are like a caravan on the road to perfection. In
order to arrive at ultimate perfection we must travel along the main road.
Yet in coming to it each one of us has his own particular starting point,
and so approaches the path on a minor subsidiary path. E.g. we may have
varied professions – doctor, labourer, trader and so on and each
constitutes a path upon which the person approaches the main road.
viii)
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ
7. The path of those whom You have favoured; not those who earn
Your anger nor of those who have gome astray.
The ayaat of the Qur'an describing stories of people who followed
guidance; and of the people who did'nt follow and the resulting
punishment ,  are elaborations of this aya.
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ is the way of those upon whom delight has
been bestowed, not those upon whom anger burns, Na'ma is delight,
happiness. There is no anger in this life. If you do not see mercy, then you
have brought darkness upon yourself. Your ignorance is not the fault of
someone else. If you do something inane and as a consequence harm comes
to you, then Reality is angry with you, angry in the sense that you are not
in unification with it. Anger implies a high degree of discontent on the
part of one entity with another, which leads to severing of the
relationship between the two.
There is only Allah. There is only Reality. Consequently, there is no place
for superstition. It is you who decide whether Allah is angry with you.
Rahma must encompass everything. Your loss is, in fact, within that
rahma. The condition you are in is appropriate because you have brought
it about by your heart. This is cosmos, not chaos. It is total ecology. As
human beings, we are all occasionally at a loss and often unsure. It is for
this reason that we have to keep healthy and correct companionship.
Existentially, we need guidance.
To paraphrase this aya, we are saying:
O Allah! Show us the straight road, the road of the blessed and pure, who
are continually receiving Your blessings; not the road of those who are
remote from their own humanity and have earned Your anger; and not the
path of those who are confused and who at every moment appear in a
different guise attaching themselves to a dofferent group.
SUMMARY
Suratul Fatiha can be divided into three sections.
i) The first section includes the opening line up to Maliki yowm ad
Deen. It is an exposition of reality. You find yourself awakened
suddenly and you say: I am in gratitude, praise to Allah, Who
has these attributes. You are inspired after having been in
wilderness and bewilderment, so you say, Al hamdu lillahi rabb al
'alamin, out of contentment and sanity.
ii) In the next section, (from Iyyaka na'budu wa iyyaka nastain to
Ihdina as-Sirat al-Mustaqim), you are the adorer, the abd. This
now is transaction and demand. It is a request, it is action. In
this section the heart cries out.
iii) The third part is like the echo of reality in order to confirm
what you are saying and to answer your question.


Thanks for louging

u do not neccesarily need an Iv, what u will do is this.

Apply for a tourist visa, meaning u and ur wife is going for vacation. prove ur tourist destination by contacting an hotel over there in canada. make a hotel reservation and that has covered the iv. Then prepare ur other documents.

note u have to present all neccesary documents concerning ur status here in Nigeria. i.e ur employment status, ur properties and so on.

IF u still need further explanation, u can contact me.

discuswithmayor@yahoo.com

[quote author=amebo no.1 link=topic=225097.msg3414439#msg3414439 date=1233574898]i tot it was only xtians dat get involved in 419 deals? the thread starter bilms a.k.a expert is a 419er on dis forum,wt diff id"s,which everybody know on d travel section

so when other responsible pple wanna post talk,u deceitful bastard should keep ur mouth shut[/quote]Mr, well i dont have any thing to tell u, i just no that eversince i hv been on this forum, i mean all the section of this forum, i have always assisted people and always put them throw. i dont think if many travel agents are fake, that means all are. but if i am a 419 on the travel section( God should punish me accordingly) but if am not, ( God should give u the punishment u deserve).

still waiting to hear from u,

Thanks

Chei! Olorun oba o, see how western oyinbo culture don brainwash some of my pipu so? Are you telling me that redefining what marriage is (and should be) doesn't bother you? Come on now, you know as well as I do that same-sex marriage is not just wrong but morally wrong. . . don't drink the western kool aid abeg. Haba! baba God been create only Adam and Eve ke, no be Adam and Steve now, wetin!

I know say e no concern you whether pesin wan be "adofuro" or not but let me ask you a question, which I hope you will truthfully answer. Ok, here goes: Would you still have the same nonchalant attitude if one of your off-springs (don't know if u have any or not) came to you and said they were gay? Take a minute or so and think about that. Abeg, make una no let this yeye widely acceptable culture no make dey use our common sense again o. And by the way, before you bash me as a religious, bible-thumper, well I hate to disappoint you that I'm far from that cause that's always the first line argument folks who share your kind of ideology use to try and spin the issue. Just thought I'd let you know in case you were planning on using that line. Peace!

Dis Guy:
Dr. sikiru Ayinde Barrister and the one and only Waka Queen Salawa Abeni

praise singer has always been a part of African music

no doubt abt what u said, but the likes of saheed osupa, pasuma wonder and Wasiu ayinde took over from them.