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ALL PRAISE BE to Allah, Lord of all the worlds, | All praise is to Allah, the Lord Of The Creation. | Praise belongs to God, the Lord of all Being, | All praise is due to God alone, the Sustainer of all the worlds, | All praise unto Allah, the Lord of all the worlds. | All the praises and thanks be to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists). | Praise be to God, Lord of the Worlds. | Praise be to Allah, the Lord of the entire universe. | Al-Hamd be to Allah, the Lord of all that exists. | Praise be to Allah, Lord of the Worlds, | All praise belongs to Allah, Lord of all the worlds, | Praise be to Allah, Lord of the Worlds, | [All] praise is [due] to Allah, Lord of the worlds - | All praise belongs to God, Lord of the Universe, | All praise is due to Allah, the Lord of the Worlds. | Al<u>h</U>amdu lill<u>a</U>hi rabbi alAA<u>a</U>lameen<b>a</b> | All praise is due to God, the Lord of the Universe; | Praise be to Allah, the Cherisher and Sustainer of the worlds; | 1 | 1 | ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ | All praise belongs to Allah with regards to His essence, attributes and actions, because He is the Creator of everything. Everything belongs to Him and He is the disposer of their affairs; blessing individuals specifically and humans in general. | All praise belongs to Allah with regards to His essence, attributes and actions, because He is the Creator of everything. Everything belongs to Him and He is the disposer of their affairs; blessing individuals specifically and humans in general. | <p>This Surah comprises seven verses. Of these, the first three are in praise of Allah, while the last three contain a request or a prayer on the part of man, which Allah himself has, in His infinite mercy, taught him. The verse in between the two sets has both the features -- there is an aspect of praise, and another of prayer.<br/>The Sahih of Muslim reports from the blessed Companion Abu Hurayrah a hadith (Tradition) of the Holy Prophet (peace be upon him): "Allah has said, 'The salah (i.e., the Surah al-Fatihah) is equally divided between Me and My servant. And My servant shall be given what he prays for." The Holy Prophet (peace be upon him) continued: "When the servant says:<br/>اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَ<br/>Praise belongs to Allah, the Lord of all the worlds,<br/>Allah says: "My servant has paid his homage to Me." When he says:<br/>الرَّحْمٰنِ الرَّحِيْمِ<br/>The All-Merciful, the Very-Merciful<br/>Allah says: "My servant has praised Me." When the servant says:<br/>مٰلِكِ يَوْمِ الدِّيْنِ<br/>The Master of the Day of Judgment<br/>Allah says, "My servant has proclaimed my greatness." When the servant says:<br/>اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُ<br/>You alone we worship, and to You alone we pray for help<br/>Allah says, "This verse is common to Me and My servant. He shall be given what he has prayed for." When the servant says:<br/>اِھْدِنَا الصِّرَاطَ الْمُسْتَـقِيْمَ<br/>Guide us in the straight path<br/>Allah says: "All this is there for My servant.-He shall be given what he prays for." (mazhari)<br/>The Surah begins with the words Al-hamdulillah, signifying that all praise essentially belongs to Allah. Whosoever praises anything anywhere in the world is ultimately praising Allah. The sensible world contains millions of things which compel man's attention and admiration for their beauty and usefulness, but if one tries to look behind the veil of appearances, one would find in each and every thing the manifestation of the same creative power. Admiring anything that exists in the created world is no more than showing one's admiration for a work of art or craft, which in fact is a praise of the artist or the craftsman. This small statement of the Holy Quran opens a new perspective for man lost in the labyrinth of multiplicity, and shows him how the many are knit together in the same unity, and how all praise in reality belongs to One whose power is absolute, and that it is only in our ignorance or indifference that we regard this praise to be due to anyone else.<br/>If there is only one Being in the whole universe who inherently deserves all praise, it necessarily follows from it that this Being alone should be Worthy of adoration and worship. Thus we can see that although the phrase, Al-hamdulillah, has been used to signify praise, yet, by implication, it cuts the very root of polytheism or the worship of created beings, and at the same time brings out in a self-evident manner the first and the basic principle of the Islamic creed -- Oneness of God.<br/>The next phrase to follow in the Surah speaks of an attribute of Allah -- Lord of the Worlds. Lexically, the word, Rabb signifies 'one who nurtures'. And 'nurture' implies developing a thing by gradual stages in a manner which is conducive to its own good till it attains perfection. The word, Rabb is exclusive to the sacred Being of Allah, and cannot be employed in the case of any created being without adding some qualification, for a created being is itself in need of 'nurture', and cannot nurture anyone else.<br/>Al-'alamin is the plural of 'alam (world, universe, kingdom). "The worlds" include all possible forms of -- existence: the sky, the earth, the sun, the moon, stars, wind and rain, the angels, the jinns, animals, plants, minerals, and, of course, men. So, 'the Lord of all 'the worlds" means that Allah alone gives nurture to all the forms of existents that are to be found in this universe, or in the millions of universes that may lie beyond our own universe in the outer space. Imam Razi, the great commentator of the Holy Quran, says that the existence of an indefinite space beyond our universe can be proved on the basis of rational argument, and it is also certain that Allah is All-Powerful, so it should not be at all difficult for Him to have created millions of other universes in this endless space. It has been reported from the Companion Abu Said al-Khudri (may Allah be pleased with him), that there are forty thousand worlds; our world, stretching from the East to the West, is only one of them, there being many more besides it. According to the well-known commentator Muqatil, the number of worlds is eighty thousand. (see Qurtubi)<br/>As for the objection that no man or animal can live in the outer space owing to the lack of the kind of air which should be compatible with the physical make-up of man, Imam Razi replies that the inhabitants of the worlds in the outer space need not necessarily have the same physical make-up as that of the inhabitants of our world which should make existence in space impossible for them, and suggests that their organic composition and the requirements for its nourishment and sustenance might just be totally different.<br/>Imam Razi postulated these possibilities some eight hundred years ago without the help of the modern facilities for observation and exploration, yet the speculations of the scientists in the age of space travel endorse his view.<br/>Seen in the light of this short phrase, 'Lord of the worlds', the universe reveals itself to be an incredibly complex, yet perfectly integrated order. From the heavens to the earth, from the planets and the stars to the particles of dust, everything is bound in a chain of being, and is performing the function assigned to it by Divine Wisdom. Man cannot obtain a little morsel of food unless a thousand forces of the sky and the earth work together to produce it. The universal order is there for man to contemplate, and to realize that, if Allah has put millions of His creatures in the service of man, man in his turn cannot be worthless or purposeless or meaningless. The Holy Quran is indeed very explicit and very insistent in reminding us that the universe is not absurd:<br/>“We have not created in vain the heavens and the earth and what lies between them. That is the fancy of the disbelievers. But woe to the disbelievers in the fire of Hell.” (38:27)<br/>If the universe is not in vain or absurd, man too, whose purposes the universe has been made to serve, cannot be purposeless and meaningless. The Holy Quran defines the Divine purpose in creating man and the goal of his existence in these words.<br/>“I have not created the jinn and mankind except to worship Me.” (51:56)<br/>It may be said that the phrase 'the Lord of all the worlds' is in a way the proof of the claim made in the earlier phrase اَلْحَمْدُ لِلّٰهِ : (all praise belongs to Allah). When Allah alone is the ultimate cause for the nurture of the whole universe, He alone can, in reality, be worthy of praise. Thus, the first verse of the Surah, as we said before, combines in itself the praise of Allah and a subtle indication of the first and basic principle of the Islamic creed -- the oneness of God.</p> | This Surah comprises seven verses. Of these, the first three are in praise of Allah, while the last three contain a request or a prayer on the part of man, which Allah himself has, in His infinite mercy, taught him. The verse in between the two sets has both the features -- there is an aspect of praise, and another of prayer.The Sahih of Muslim reports from the blessed Companion Abu Hurayrah a hadith (Tradition) of the Holy Prophet (peace be upon him): "Allah has said, 'The salah (i.e., the Surah al-Fatihah) is equally divided between Me and My servant. And My servant shall be given what he prays for." The Holy Prophet (peace be upon him) continued: "When the servant says:اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَPraise belongs to Allah, the Lord of all the worlds,Allah says: "My servant has paid his homage to Me." When he says:الرَّحْمٰنِ الرَّحِيْمِThe All-Merciful, the Very-MercifulAllah says: "My servant has praised Me." When the servant says:مٰلِكِ يَوْمِ الدِّيْنِThe Master of the Day of JudgmentAllah says, "My servant has proclaimed my greatness." When the servant says:اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُYou alone we worship, and to You alone we pray for helpAllah says, "This verse is common to Me and My servant. He shall be given what he has prayed for." When the servant says:اِھْدِنَا الصِّرَاطَ الْمُسْتَـقِيْمَGuide us in the straight pathAllah says: "All this is there for My servant.-He shall be given what he prays for." (mazhari)The Surah begins with the words Al-hamdulillah, signifying that all praise essentially belongs to Allah. Whosoever praises anything anywhere in the world is ultimately praising Allah. The sensible world contains millions of things which compel man's attention and admiration for their beauty and usefulness, but if one tries to look behind the veil of appearances, one would find in each and every thing the manifestation of the same creative power. Admiring anything that exists in the created world is no more than showing one's admiration for a work of art or craft, which in fact is a praise of the artist or the craftsman. This small statement of the Holy Quran opens a new perspective for man lost in the labyrinth of multiplicity, and shows him how the many are knit together in the same unity, and how all praise in reality belongs to One whose power is absolute, and that it is only in our ignorance or indifference that we regard this praise to be due to anyone else.If there is only one Being in the whole universe who inherently deserves all praise, it necessarily follows from it that this Being alone should be Worthy of adoration and worship. Thus we can see that although the phrase, Al-hamdulillah, has been used to signify praise, yet, by implication, it cuts the very root of polytheism or the worship of created beings, and at the same time brings out in a self-evident manner the first and the basic principle of the Islamic creed -- Oneness of God.The next phrase to follow in the Surah speaks of an attribute of Allah -- Lord of the Worlds. Lexically, the word, Rabb signifies 'one who nurtures'. And 'nurture' implies developing a thing by gradual stages in a manner which is conducive to its own good till it attains perfection. The word, Rabb is exclusive to the sacred Being of Allah, and cannot be employed in the case of any created being without adding some qualification, for a created being is itself in need of 'nurture', and cannot nurture anyone else.Al-'alamin is the plural of 'alam (world, universe, kingdom). "The worlds" include all possible forms of -- existence: the sky, the earth, the sun, the moon, stars, wind and rain, the angels, the jinns, animals, plants, minerals, and, of course, men. So, 'the Lord of all 'the worlds" means that Allah alone gives nurture to all the forms of existents that are to be found in this universe, or in the millions of universes that may lie beyond our own universe in the outer space. Imam Razi, the great commentator of the Holy Quran, says that the existence of an indefinite space beyond our universe can be proved on the basis of rational argument, and it is also certain that Allah is All-Powerful, so it should not be at all difficult for Him to have created millions of other universes in this endless space. It has been reported from the Companion Abu Said al-Khudri (may Allah be pleased with him), that there are forty thousand worlds; our world, stretching from the East to the West, is only one of them, there being many more besides it. According to the well-known commentator Muqatil, the number of worlds is eighty thousand. (see Qurtubi)As for the objection that no man or animal can live in the outer space owing to the lack of the kind of air which should be compatible with the physical make-up of man, Imam Razi replies that the inhabitants of the worlds in the outer space need not necessarily have the same physical make-up as that of the inhabitants of our world which should make existence in space impossible for them, and suggests that their organic composition and the requirements for its nourishment and sustenance might just be totally different.Imam Razi postulated these possibilities some eight hundred years ago without the help of the modern facilities for observation and exploration, yet the speculations of the scientists in the age of space travel endorse his view.Seen in the light of this short phrase, 'Lord of the worlds', the universe reveals itself to be an incredibly complex, yet perfectly integrated order. From the heavens to the earth, from the planets and the stars to the particles of dust, everything is bound in a chain of being, and is performing the function assigned to it by Divine Wisdom. Man cannot obtain a little morsel of food unless a thousand forces of the sky and the earth work together to produce it. The universal order is there for man to contemplate, and to realize that, if Allah has put millions of His creatures in the service of man, man in his turn cannot be worthless or purposeless or meaningless. The Holy Quran is indeed very explicit and very insistent in reminding us that the universe is not absurd:“We have not created in vain the heavens and the earth and what lies between them. That is the fancy of the disbelievers. But woe to the disbelievers in the fire of Hell.” (38:27)If the universe is not in vain or absurd, man too, whose purposes the universe has been made to serve, cannot be purposeless and meaningless. The Holy Quran defines the Divine purpose in creating man and the goal of his existence in these words.“I have not created the jinn and mankind except to worship Me.” (51:56)It may be said that the phrase 'the Lord of all the worlds' is in a way the proof of the claim made in the earlier phrase اَلْحَمْدُ لِلّٰهِ : (all praise belongs to Allah). When Allah alone is the ultimate cause for the nurture of the whole universe, He alone can, in reality, be worthy of praise. Thus, the first verse of the Surah, as we said before, combines in itself the praise of Allah and a subtle indication of the first and basic principle of the Islamic creed -- the oneness of God. | <h2 class="title">The Meaning of Al-Hamd</h2><p>Abu Ja`far bin Jarir said, "The meaning of </p><div class="text_uthmani arabic">الْحَمْدُ للَّهِ</div><p>(Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah's innumerable favors and bounties, that only He knows the amount of. Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end." </p><p>Further, Ibn Jarir commented on the Ayah, </p><div class="text_uthmani arabic">الْحَمْدُ للَّهِ</div><p>(Al-Hamdu Lillah), that it means, "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.' It was said that the statement, </p><div class="text_uthmani arabic">الْحَمْدُ للَّهِ</div><p>(All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, `All thanks are due to Allah,' he will be thanking Him for His favors and bounties." </p><h2 class="title">The Difference between Praise and Thanks</h2><p>Hamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics. </p><h2 class="title">The Statements of the Salaf about Al-Hamd</h2><p>Hafs mentioned that `Umar said to `Ali, "We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah" `Ali said, "A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated." Also, Ibn `Abbas said, "Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me." Ibn Abi Hatim recorded this Hadith. </p><h2 class="title">The Virtues of Al-Hamd</h2><p>Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said, "I said, `O Messenger of Allah! Should I recite to you words of praise for My Lord, the Exalted, that I have collected' He said, </p><div class="text_uthmani arabic">«أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ»</div><p>(Verily, your Lord likes Al-Hamd.)" </p><p>An-Nasa'i also recorded this Hadith. Furthermore, Abu `Isa At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«أَفْضَلُ الذِّكْرِ لَا إِلهَ إِلَّا اللهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُدِلله»</div><p>(The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.) </p><p>At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«مَا أَنْعَمَ اللهُ عَلَى عَبْدٍنِعْمَةً فَقَالَ: الْحَمْدُ للهِ، إِلَّا كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ»</div><p>(No servant is blessed by Allah and says,`Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired.) Further, in his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«إِنَّ عَبْدًا مِنْ عِبَادِ اللهِ قَالَ:يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا: يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللهُ، وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ إِنَّهُ قَالَ: لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَقَالَ اللهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي، حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا.»</div><p>(A servant of Allah once said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' The two angels were confused as to how to write these words. They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.' Allah said while having more knowledge in what His servant has said, 'What did My servant say' They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it.) </p><h2 class="title">Al before Hamd encompasses all Types of Thanks and Appreciation for Allah</h2><p>The letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted. A Hadith stated, </p><div class="text_uthmani arabic">«اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، وَلَكَ الْمُلْكُ كُلُّهُ، وَبِيَدِكَ الْخَيْرُ كُلُّهُ، وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ»</div><p>(O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You.) </p><h2 class="title">The Meaning of Ar-Rabb, the Lord</h2><p>Ar-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allah. When it is alone, the word Rabb is used only for Allah. As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object. Further, it was reported that Ar-Rabb is Allah's Greatest Name. </p><h2 class="title">The Meaning of Al-`Alamin</h2><p>Al-`Alamin is plural for `Alam, which encompasses everything in existence except Allah. The word `Alam is itself a plural word, having no singular form. The `Alamin are different creations that exist in the heavens and the earth, on land and at sea. Every generation of creation is called an `Alam. Al-Farra` and Abu `Ubayd said, "`Alam includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals." Also, Zayd bin Aslam and Abu Muhaysin said, `Alam includes all that Allah has created with a soul." Further, Qatadah said about, </p><div class="text_uthmani arabic">رَبِّ الْعَـلَمِينَ</div><p>(The Lord of the `Alamin), "Every type of creation is an `Alam." Az-Zajjaj also said, "Alam encompasses everything that Allah created, in this life and in the Hereafter." Al-Qurtubi commented, "This is the correct meaning, that the `Alam encompasses everything that Allah created in both worlds. Similarly, Allah said, </p><div class="text_uthmani arabic">قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَـلَمِينَ - قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ مُّوقِنِينَ </div><p>(Fir`awn (Pharaoh) said: "And what is the Lord of the `Alamin" Musa (Moses) said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty") (26:23-24). </p><h2 class="title">Why is the Creation called `Alam</h2><p>`Alam is derived from `Alamah, that is because it is a sign testifying to the existence of its Creator and to His Oneness." </p> | The Meaning of Al-HamdAbu Ja`far bin Jarir said, "The meaning of الْحَمْدُ للَّهِ(Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah's innumerable favors and bounties, that only He knows the amount of. Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end." Further, Ibn Jarir commented on the Ayah, الْحَمْدُ للَّهِ(Al-Hamdu Lillah), that it means, "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.' It was said that the statement, الْحَمْدُ للَّهِ(All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, `All thanks are due to Allah,' he will be thanking Him for His favors and bounties." The Difference between Praise and ThanksHamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics. The Statements of the Salaf about Al-HamdHafs mentioned that `Umar said to `Ali, "We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah" `Ali said, "A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated." Also, Ibn `Abbas said, "Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me." Ibn Abi Hatim recorded this Hadith. The Virtues of Al-HamdImam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said, "I said, `O Messenger of Allah! Should I recite to you words of praise for My Lord, the Exalted, that I have collected' He said, «أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ»(Verily, your Lord likes Al-Hamd.)" An-Nasa'i also recorded this Hadith. Furthermore, Abu `Isa At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah said that the Messenger of Allah said, «أَفْضَلُ الذِّكْرِ لَا إِلهَ إِلَّا اللهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُدِلله»(The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.) At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah said, «مَا أَنْعَمَ اللهُ عَلَى عَبْدٍنِعْمَةً فَقَالَ: الْحَمْدُ للهِ، إِلَّا كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ»(No servant is blessed by Allah and says,`Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired.) Further, in his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of Allah said, «إِنَّ عَبْدًا مِنْ عِبَادِ اللهِ قَالَ:يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا: يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللهُ، وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ إِنَّهُ قَالَ: لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَقَالَ اللهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي، حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا.»(A servant of Allah once said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' The two angels were confused as to how to write these words. They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.' Allah said while having more knowledge in what His servant has said, 'What did My servant say' They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it.) Al before Hamd encompasses all Types of Thanks and Appreciation for AllahThe letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted. A Hadith stated, «اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، وَلَكَ الْمُلْكُ كُلُّهُ، وَبِيَدِكَ الْخَيْرُ كُلُّهُ، وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ»(O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You.) The Meaning of Ar-Rabb, the LordAr-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allah. When it is alone, the word Rabb is used only for Allah. As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object. Further, it was reported that Ar-Rabb is Allah's Greatest Name. The Meaning of Al-`AlaminAl-`Alamin is plural for `Alam, which encompasses everything in existence except Allah. The word `Alam is itself a plural word, having no singular form. The `Alamin are different creations that exist in the heavens and the earth, on land and at sea. Every generation of creation is called an `Alam. Al-Farra` and Abu `Ubayd said, "`Alam includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals." Also, Zayd bin Aslam and Abu Muhaysin said, `Alam includes all that Allah has created with a soul." Further, Qatadah said about, رَبِّ الْعَـلَمِينَ(The Lord of the `Alamin), "Every type of creation is an `Alam." Az-Zajjaj also said, "Alam encompasses everything that Allah created, in this life and in the Hereafter." Al-Qurtubi commented, "This is the correct meaning, that the `Alam encompasses everything that Allah created in both worlds. Similarly, Allah said, قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَـلَمِينَ - قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ مُّوقِنِينَ (Fir`awn (Pharaoh) said: "And what is the Lord of the `Alamin" Musa (Moses) said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty") (26:23-24). Why is the Creation called `Alam`Alam is derived from `Alamah, that is because it is a sign testifying to the existence of its Creator and to His Oneness." |
Most beneficent, ever-merciful, | The Most Gracious, the Most Merciful | the All-merciful, the All-compassionate, | The Most Gracious, the Dispenser of Grace, | The Compassionate, the Merciful. | The Most Beneficent, the Most Merciful. | The Most Gracious, the Most Merciful. | The Merciful, the Compassionate | Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful). | The Beneficent, the Merciful. | the All-beneficent, the All-merciful, | the Merciful, the Most Merciful, | The Entirely Merciful, the Especially Merciful, | the Beneficent, the Merciful | The Beneficent, the Merciful. | A<b>l</B>rra<u>h</U>m<u>a</U>ni a<b>l</B>rra<u>h</U>eem<b>i</b> | the Beneficent, the Merciful; | Most Gracious, Most Merciful; | 2 | 1 | ٱلرَّحْمَٰنِ ٱلرَّحِيمِ | Two names of Allah, Ar-Raḥmān and Ar-Raḥīm, derived from the word raḥmah, or mercy: indicating His mercy for creation, with the believers being the greatest recipients of it. | Two names of Allah, Ar-Raḥmān and Ar-Raḥīm, derived from the word raḥmah, or mercy: indicating His mercy for creation, with the believers being the greatest recipients of it. | <p>The second verse speaks of the Divine quality of mercy, employing two adjectives Rahman and Rahim of which are hyperbolic terms in Arabic, and respectively connote the superabundance and perfection of Divine mercy. The reference to this particular attribute in this situation is perhaps intended to be a reminder of the fact that it is not through any external compulsion or inner need or any kind of necessity whatsoever that Allah has assumed the responsibility of nurturing the whole of His creation, but in response to the demand of His own quality of mercy. If this whole universe did not exist, He would suffer no loss; if it does exist, it is no burden to Him.</p> | The second verse speaks of the Divine quality of mercy, employing two adjectives Rahman and Rahim of which are hyperbolic terms in Arabic, and respectively connote the superabundance and perfection of Divine mercy. The reference to this particular attribute in this situation is perhaps intended to be a reminder of the fact that it is not through any external compulsion or inner need or any kind of necessity whatsoever that Allah has assumed the responsibility of nurturing the whole of His creation, but in response to the demand of His own quality of mercy. If this whole universe did not exist, He would suffer no loss; if it does exist, it is no burden to Him. | <p> Allah said next, </p><div class="text_uthmani arabic">الرَّحْمَـنِ الرَّحِيمِ </div><p>(Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)) We explained these Names in the Basmalah. Al-Qurtubi said, "Allah has described Himself by `Ar-Rahman, Ar-Rahim' after saying `the Lord of the Alamin', so His statement here includes a warning, and then an encouragement. Similarly, Allah said, </p><div class="text_uthmani arabic">نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ </div><p>(Declare (O Muhammad ) unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) (15:49-50) Allah said, </p><div class="text_uthmani arabic">إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ</div><p>(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) (6:165) </p><p>Hence, Rabb contains a warning while Ar-Rahman Ar-Rahim encourages. Further, Muslim recorded in his Sahih that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ فِي جَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ مِنْ رَحْمَتِهِ أَحَدٌ»</div><p>(If the believer knew what punishment Allah has, none would have hope in acquiring His Paradise, and if the disbeliever knew what mercy Allah has, none will lose hope of earning His earning.) </p> | Allah said next, الرَّحْمَـنِ الرَّحِيمِ (Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)) We explained these Names in the Basmalah. Al-Qurtubi said, "Allah has described Himself by `Ar-Rahman, Ar-Rahim' after saying `the Lord of the Alamin', so His statement here includes a warning, and then an encouragement. Similarly, Allah said, نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ (Declare (O Muhammad ) unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) (15:49-50) Allah said, إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) (6:165) Hence, Rabb contains a warning while Ar-Rahman Ar-Rahim encourages. Further, Muslim recorded in his Sahih that the Messenger of Allah said, «لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ فِي جَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ مِنْ رَحْمَتِهِ أَحَدٌ»(If the believer knew what punishment Allah has, none would have hope in acquiring His Paradise, and if the disbeliever knew what mercy Allah has, none will lose hope of earning His earning.) |
King of the Day of Judgement. | Owner of the Day of Recompense | the Master of the Day of Doom. | Lord of the Day of Judgment! | Sovereign of the Day of Requital. | The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) | Master of the Day of Judgment. | The Master of the Day of Recompense. | The Owner of the Day of Recompense. | Master of the Day of Judgment, | Master of the Day of Retribution. | Owner of the Day of Recompense. | Sovereign of the Day of Recompense. | and Master of the Day of Judgment | Master of the Day of Judgment. | M<u>a</U>liki yawmi a<b>l</B>ddeen<b>i</b> | Lord of the Day of Judgement. | Master of the Day of Judgment. | 3 | 1 | مَٰلِكِ يَوْمِ ٱلدِّينِ | He is the Master of the day of Judgement, the day in which we will be brought back to life and repaid for what we have done, all of His creation will be held accountable for their actions and recompensed for them. On that day God will ask “To whom belongs the Kingdom today?” [Sūrah Ghafir: 16] No one, no matter how high his status, will answer, and then God will reply Himself, “to God, the One, the Overcomer” [Sūrah Ghafir: 16] | He is the Master of the day of Judgement, the day in which we will be brought back to life and repaid for what we have done, all of His creation will be held accountable for their actions and recompensed for them. On that day God will ask “To whom belongs the Kingdom today?” [Sūrah Ghafir: 16] No one, no matter how high his status, will answer, and then God will reply Himself, “to God, the One, the Overcomer” [Sūrah Ghafir: 16] | <p>The third verse pays homage to Allah as 'the Master of the Day of Judgment or Requital'. The word Malik has been derived from the root, 'milk' (ملک) which signifies possessing a thing in such a manner that one has the right and power to dispose of it as one likes (See Qamus). The word Din signifies 'Requital'. So, the phrase 'Master of the Day of Requital' implies total mastery on the Day of Requital. But there is no mention of the thing or things to which this mastery or possession would apply. According to the commentary, 'al-Kashshaf, the phrase makes a general reference to cover everything. That is to say, on the Day of Requital the mastery over everything that exists will belong to Allah alone.<br/>The Day of Requital is real and rational:<br/>Before we proceed, let us consider two important questions: Firstly, what is this Day of Requital? Secondly, Allah being the Master, of everything even today as much as on the Day of Requital, why does this verse specifically mentions the Day of Requital? The Day of Requital or the Day of Judgment is the Day appointed by Allah to recompense good or evil deeds. The world is only the fieid of action, the place where one is required to perform one's duty, and not the place for receiving one's reward. The mere fact that man happens to be healthy and wealthy or powerful does not necessarily argue that he has won the pleasure and favour of Allah. Similarly, the mere fact that a man happens to be ill or poor or weak or miserable does not by itself indicates that he is the object of Allah's wrath. Even in the case of worldly life, would it not be a platitude to remark that a man sweating in a factory or an office does not consider it a misfortune? In fact, try to deprive him of this opportunity to sweat, and you would have earned his deepest displeasure; for beyond all this toil he can glimpse the reward he is going to get after thirty days in the shape of his wages.<br/>It proceeds from this principle that the greatest sufferings in this world are the lot of the Prophets (علیھم السلام) and, after them, of the men of Allah, and yet we see them quite content and even happy. In short, physical well-being or worldly glory or luxury is no sure indication of one's virtue and truthfulness, nor is sorrow and suffering that of one's misdeeds and falsity. It may, however, happen that a man receives some punishment or reward for his deeds in this world. This never is the full recompense, but only a faint model which has been manifested to serve as an intimation or warning. The Holy Quran has spoken very clearly on this point:<br/>“And We shall surely let them taste a nearer punishment (in this world) before the greater punishment (in the other world), so that they may return (to the right path).” (32:21)<br/>“Such is the punishment; and the punishment of the other world is certainly greater, only if they knew.” (68 : 33)<br/>The sufferings of this world, as even its joys, are sometimes a trial, and sometimes a punishment, but never a full recompense, for the world is itself transitory. What really counts is the joy or suffering that will endure for ever, and which one will come to know in the other world beyond this world. Given the fact that good or evil deeds are not fully recompensed in this world, and the rational and just principle that good and evil not being equal in value, every deed should be rewarded or punished according to its nature, it readily follows that beyond this world there should be another world where every deed, big or small, good or evil, is to be judged, and then justly rewarded or punished. This the Holy Qur'an calls Al-Akhirah: (The world-to-come), or Al-Qiyamah: (Doomsday or the Day of Judgment), or Yawm al-din, (Day of Requital). The whole idea has been explained by the Holy Qur'an itself:<br/>“The blind are not equal with the seeing, nor the wrong-doers with those who believe and do good deeds. Yet you seldom reflect. The hour of retribution is sure to come, no doubt about it, yet most people do not believe.” (40 : 58-59)<br/>Who is the Master?<br/>Now, we come to the second question. It should be obvious, on a little reflection, to everyone that the real master of every particle of dust in the universe can only be He who has created and nurtured it, Whose mastery over everything is complete, having neither a beginning nor an end, covering the living and the dead, the apparent and the hidden, the seen and the unseen. On the contrary, the mastery of man is delimited by a beginning and an end; it has a 'before' when it did not exist, and an 'after' when it will exist no more. Man's mastery and control extends to the living, not to the dead, to the seen, not to the unseen, to the external aspect of things, not to the internal. All this would show to those who can see that the real Master of the whole universe, not only on the Day of Requital but even in this world, is no other than Allah. Then why should this verse specify the Day of Requital?<br/>The verses of the Surah al-Mumin/Ghafir (Chapter 40) serve as a commentary on the phrase under discussion, and provide a clear account of the Day of Requital. The real and complete mastery over everything, no doubt, belongs to Allah alone even in this world. Yet Allah Himself, in His beneficence and wisdom, has granted a kind of imperfect, temporary and apparent mastery to man as well; and the Shariah, in laying down laws for worldly affairs, has given due consideration to man's limited right to ownership. But today, in possessing lands or money or power, which has been given to him by way of trial, man has always been prone to get drunk with pride and vanity. The phrase 'Master of the Day of Judgment' is a warning to man reeling in his forgetfulness and self-conceit, and an intimation that all his possessions, all his relationships with things and men are only short-lived, and that there shall come a Day when masters will no more be masters and slaves no more slaves, when no one will own anything even in appearance, and the ownership and mastery, apparent as well as real, of the whole universe will be seen to belong to none but Allah, the Exalted. The Holy Quran says:<br/>“The day they will present themselves (before Allah), and nothing of theirs will remain hidden from Allah (even apparently). 'Whose is the kingdom today?' Of Allah alone, the One, the Mighty. Today everyone will be recompensed for what he has done. Today no one will be wronged. Allah's reckoning is surely swift.” (40:17)</p> | The third verse pays homage to Allah as 'the Master of the Day of Judgment or Requital'. The word Malik has been derived from the root, 'milk' (ملک) which signifies possessing a thing in such a manner that one has the right and power to dispose of it as one likes (See Qamus). The word Din signifies 'Requital'. So, the phrase 'Master of the Day of Requital' implies total mastery on the Day of Requital. But there is no mention of the thing or things to which this mastery or possession would apply. According to the commentary, 'al-Kashshaf, the phrase makes a general reference to cover everything. That is to say, on the Day of Requital the mastery over everything that exists will belong to Allah alone.The Day of Requital is real and rational:Before we proceed, let us consider two important questions: Firstly, what is this Day of Requital? Secondly, Allah being the Master, of everything even today as much as on the Day of Requital, why does this verse specifically mentions the Day of Requital? The Day of Requital or the Day of Judgment is the Day appointed by Allah to recompense good or evil deeds. The world is only the fieid of action, the place where one is required to perform one's duty, and not the place for receiving one's reward. The mere fact that man happens to be healthy and wealthy or powerful does not necessarily argue that he has won the pleasure and favour of Allah. Similarly, the mere fact that a man happens to be ill or poor or weak or miserable does not by itself indicates that he is the object of Allah's wrath. Even in the case of worldly life, would it not be a platitude to remark that a man sweating in a factory or an office does not consider it a misfortune? In fact, try to deprive him of this opportunity to sweat, and you would have earned his deepest displeasure; for beyond all this toil he can glimpse the reward he is going to get after thirty days in the shape of his wages.It proceeds from this principle that the greatest sufferings in this world are the lot of the Prophets (علیھم السلام) and, after them, of the men of Allah, and yet we see them quite content and even happy. In short, physical well-being or worldly glory or luxury is no sure indication of one's virtue and truthfulness, nor is sorrow and suffering that of one's misdeeds and falsity. It may, however, happen that a man receives some punishment or reward for his deeds in this world. This never is the full recompense, but only a faint model which has been manifested to serve as an intimation or warning. The Holy Quran has spoken very clearly on this point:“And We shall surely let them taste a nearer punishment (in this world) before the greater punishment (in the other world), so that they may return (to the right path).” (32:21)“Such is the punishment; and the punishment of the other world is certainly greater, only if they knew.” (68 : 33)The sufferings of this world, as even its joys, are sometimes a trial, and sometimes a punishment, but never a full recompense, for the world is itself transitory. What really counts is the joy or suffering that will endure for ever, and which one will come to know in the other world beyond this world. Given the fact that good or evil deeds are not fully recompensed in this world, and the rational and just principle that good and evil not being equal in value, every deed should be rewarded or punished according to its nature, it readily follows that beyond this world there should be another world where every deed, big or small, good or evil, is to be judged, and then justly rewarded or punished. This the Holy Qur'an calls Al-Akhirah: (The world-to-come), or Al-Qiyamah: (Doomsday or the Day of Judgment), or Yawm al-din, (Day of Requital). The whole idea has been explained by the Holy Qur'an itself:“The blind are not equal with the seeing, nor the wrong-doers with those who believe and do good deeds. Yet you seldom reflect. The hour of retribution is sure to come, no doubt about it, yet most people do not believe.” (40 : 58-59)Who is the Master?Now, we come to the second question. It should be obvious, on a little reflection, to everyone that the real master of every particle of dust in the universe can only be He who has created and nurtured it, Whose mastery over everything is complete, having neither a beginning nor an end, covering the living and the dead, the apparent and the hidden, the seen and the unseen. On the contrary, the mastery of man is delimited by a beginning and an end; it has a 'before' when it did not exist, and an 'after' when it will exist no more. Man's mastery and control extends to the living, not to the dead, to the seen, not to the unseen, to the external aspect of things, not to the internal. All this would show to those who can see that the real Master of the whole universe, not only on the Day of Requital but even in this world, is no other than Allah. Then why should this verse specify the Day of Requital?The verses of the Surah al-Mumin/Ghafir (Chapter 40) serve as a commentary on the phrase under discussion, and provide a clear account of the Day of Requital. The real and complete mastery over everything, no doubt, belongs to Allah alone even in this world. Yet Allah Himself, in His beneficence and wisdom, has granted a kind of imperfect, temporary and apparent mastery to man as well; and the Shariah, in laying down laws for worldly affairs, has given due consideration to man's limited right to ownership. But today, in possessing lands or money or power, which has been given to him by way of trial, man has always been prone to get drunk with pride and vanity. The phrase 'Master of the Day of Judgment' is a warning to man reeling in his forgetfulness and self-conceit, and an intimation that all his possessions, all his relationships with things and men are only short-lived, and that there shall come a Day when masters will no more be masters and slaves no more slaves, when no one will own anything even in appearance, and the ownership and mastery, apparent as well as real, of the whole universe will be seen to belong to none but Allah, the Exalted. The Holy Quran says:“The day they will present themselves (before Allah), and nothing of theirs will remain hidden from Allah (even apparently). 'Whose is the kingdom today?' Of Allah alone, the One, the Mighty. Today everyone will be recompensed for what he has done. Today no one will be wronged. Allah's reckoning is surely swift.” (40:17) | <h2 class="title">Indicating Sovereignty on the Day of Judgment</h2><p>Allah mentioned His sovereignty of the Day of Resurrection, but this does not negate His sovereignty over all other things. For Allah mentioned that He is the Lord of existence, including this earthly life and the Hereafter. Allah only mentioned the Day of Recompense here because on that Day, no one except Him will be able to claim ownership of anything whatsoever. On that Day, no one will be allowed to speak without His permission. Similarly, Allah said, </p><div class="text_uthmani arabic">يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً </div><p>(The Day that Ar-Ruh (Jibril (Gabriel) or another angel) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right.) (78:38), </p><div class="text_uthmani arabic">وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ فَلاَ تَسْمَعُ إِلاَّ هَمْساً</div><p>(And all voices will be humbled for the Most Gracious (Allah), and nothing shall you hear but the low voice of their footsteps.)(20:108), and, </p><div class="text_uthmani arabic">يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ </div><p>(On the Day when it comes, no person shall speak except by His (Allah's) leave. Some among them will be wretched and (others) blessed) (11:105). </p><p>Ad-Dahhak said that Ibn `Abbas commented, "Allah says, `On that Day, no one owns anything that they used to own in the world."' </p><h2 class="title">The Meaning of Yawm Ad-Din</h2><p>Ibn `Abbas said, "Yawm Ad-Din is the Day of Recompense for the creatures, meaning the Day of Judgment. On that Day, Allah will reckon the creation for their deeds, evil for evil, good for good, except for those whom He pardons." In addition, several other Companions, Tabi`in and scholars of the Salaf, said similarly, for this meaning is apparent and clear from the Ayah. </p><h2 class="title">Allah is Al-Malik (King or Owner)</h2><p>Allah is the True Owner (Malik) (of everything and everyone). Allah said, </p><div class="text_uthmani arabic">هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَـمُ</div><p>(He is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One free from all defects) (59:23). </p><p>Also, the Two Sahihs recorded Abu Hurayrah saying that the Prophet said, </p><div class="text_uthmani arabic">«أَخْنَعُ اسْمٍ عِنْدَ اللهِ رَجُلٌ تَسَمَّى بِمَلِكِ الْأَمْلَاكِ وَلَا مَالِكَ إِلَّا اللهُ»</div><p>(The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah.) </p><p>Also the Two Sahihs recorded that the Messenger of Allah said, </p><div class="text_uthmani arabic">«يَقْبِضُ اللهُ الْأَرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ؟ أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ؟»</div><p>((On the Day of Judgement) Allah will grasp the earth and fold up the heavens with His Right Hand and proclaim, 'I Am the King! Where are the kings of the earth Where are the tyrants Where are the arrogant') </p><p>Also, in the the Glorious Qur'an; </p><div class="text_uthmani arabic">لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَحِدِ الْقَهَّارِ</div><p>(Whose is the kingdom this Day Allah's, the One, the Irresistible.)(40:16). </p><p>As for calling someone other than Allah a king in this life, then it is done as a figure of speech. For instance, Allah said, </p><div class="text_uthmani arabic">إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا</div><p>(Indeed Allah appointed Talut (Saul) as a king over you.) (2:247), </p><div class="text_uthmani arabic">وَكَانَ وَرَآءَهُم مَّلِكٌ</div><p>(As there was a king behind them)(18:79), and, </p><div class="text_uthmani arabic">إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاً</div><p>When He made Prophets among you, and made you kings )5:20(. </p><p>Also, the Two Sahihs recorded, </p><div class="text_uthmani arabic">«مِثْلُ الْمُلُوكِ عَلَى الْأَسِرَّةِ»</div><p>(Just like kings reclining on their thrones) </p><h2 class="title">The Meaning of Ad-Din</h2><p>Ad-Din means the reckoning, the reward or punishment. Similarly, Allah said, </p><div class="text_uthmani arabic">يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ</div><p>(On that Day Allah will pay them the (Dinahum) recompense (of their deeds) in full) (24:25), and, </p><div class="text_uthmani arabic">أَءِنَّا لَمَدِينُونَ</div><p>(Shall we indeed (be raised up) to receive reward or punishment (according to our deeds)) (37:53). A Hadith stated, </p><div class="text_uthmani arabic">«الْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوتِ»</div><p>(The wise person is he who reckons himself and works for (his life) after death.) meaning, he holds himself accountable. Also, `Umar said, "Hold yourself accountable before you are held accountable, weigh yourselves before you are weighed, and be prepared for the biggest gathering before He Whose knowledge encompasses your deeds, </p><div class="text_uthmani arabic">يَوْمَئِذٍ تُعْرَضُونَ لاَ تَخْفَى مِنكُمْ خَافِيَةٌ </div><p>(That Day shall you be brought to Judgement, not a secret of yours will be hidden) (69:18)." </p> | Indicating Sovereignty on the Day of JudgmentAllah mentioned His sovereignty of the Day of Resurrection, but this does not negate His sovereignty over all other things. For Allah mentioned that He is the Lord of existence, including this earthly life and the Hereafter. Allah only mentioned the Day of Recompense here because on that Day, no one except Him will be able to claim ownership of anything whatsoever. On that Day, no one will be allowed to speak without His permission. Similarly, Allah said, يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً (The Day that Ar-Ruh (Jibril (Gabriel) or another angel) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right.) (78:38), وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ فَلاَ تَسْمَعُ إِلاَّ هَمْساً(And all voices will be humbled for the Most Gracious (Allah), and nothing shall you hear but the low voice of their footsteps.)(20:108), and, يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (On the Day when it comes, no person shall speak except by His (Allah's) leave. Some among them will be wretched and (others) blessed) (11:105). Ad-Dahhak said that Ibn `Abbas commented, "Allah says, `On that Day, no one owns anything that they used to own in the world."' The Meaning of Yawm Ad-DinIbn `Abbas said, "Yawm Ad-Din is the Day of Recompense for the creatures, meaning the Day of Judgment. On that Day, Allah will reckon the creation for their deeds, evil for evil, good for good, except for those whom He pardons." In addition, several other Companions, Tabi`in and scholars of the Salaf, said similarly, for this meaning is apparent and clear from the Ayah. Allah is Al-Malik (King or Owner)Allah is the True Owner (Malik) (of everything and everyone). Allah said, هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَـمُ(He is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One free from all defects) (59:23). Also, the Two Sahihs recorded Abu Hurayrah saying that the Prophet said, «أَخْنَعُ اسْمٍ عِنْدَ اللهِ رَجُلٌ تَسَمَّى بِمَلِكِ الْأَمْلَاكِ وَلَا مَالِكَ إِلَّا اللهُ»(The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah.) Also the Two Sahihs recorded that the Messenger of Allah said, «يَقْبِضُ اللهُ الْأَرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ؟ أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ؟»((On the Day of Judgement) Allah will grasp the earth and fold up the heavens with His Right Hand and proclaim, 'I Am the King! Where are the kings of the earth Where are the tyrants Where are the arrogant') Also, in the the Glorious Qur'an; لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَحِدِ الْقَهَّارِ(Whose is the kingdom this Day Allah's, the One, the Irresistible.)(40:16). As for calling someone other than Allah a king in this life, then it is done as a figure of speech. For instance, Allah said, إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا(Indeed Allah appointed Talut (Saul) as a king over you.) (2:247), وَكَانَ وَرَآءَهُم مَّلِكٌ(As there was a king behind them)(18:79), and, إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاًWhen He made Prophets among you, and made you kings )5:20(. Also, the Two Sahihs recorded, «مِثْلُ الْمُلُوكِ عَلَى الْأَسِرَّةِ»(Just like kings reclining on their thrones) The Meaning of Ad-DinAd-Din means the reckoning, the reward or punishment. Similarly, Allah said, يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ(On that Day Allah will pay them the (Dinahum) recompense (of their deeds) in full) (24:25), and, أَءِنَّا لَمَدِينُونَ(Shall we indeed (be raised up) to receive reward or punishment (according to our deeds)) (37:53). A Hadith stated, «الْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوتِ»(The wise person is he who reckons himself and works for (his life) after death.) meaning, he holds himself accountable. Also, `Umar said, "Hold yourself accountable before you are held accountable, weigh yourselves before you are weighed, and be prepared for the biggest gathering before He Whose knowledge encompasses your deeds, يَوْمَئِذٍ تُعْرَضُونَ لاَ تَخْفَى مِنكُمْ خَافِيَةٌ (That Day shall you be brought to Judgement, not a secret of yours will be hidden) (69:18)." |
You alone we worship, and to You alone turn for help. | You alone we worship and from You alone we seek help (and may we always). | Thee only we serve; to Thee alone we pray for succour. | Thee alone do we worship; and unto Thee alone do we turn for aid. | Thee alone do we worship and of Thee alone do we seek help, | You (Alone) we worship, and you (Alone) we ask for help (for each and everything). | It is You we worship, and upon You we call for help. | You alone do we worship, and You alone do we turn for help | You we worship, and You we ask for help. | Thee (alone) we worship; Thee (alone) we ask for help. | You [alone] do we worship, and to You [alone] do we turn for help. | You (alone) we worship; and You (alone) we rely for help. | It is You we worship and You we ask for help. | (Lord), You alone We do worship and from You alone we do seek assistance | Thee do we serve and Thee do we beseech for help. | Iyy<u>a</U>ka naAAbudu waiyy<u>a</U>ka nastaAAeen<b>u</b> | You alone we worship, and to You alone we turn for help. | Thee do we worship, and Thine aid we seek. | 4 | 1 | إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ | We worship and obey none except You; we associate no one with You, and from You alone do we ask for help in all our affairs. All goodness is in Your hand, and there is no helper except You. | We worship and obey none except You; we associate no one with You, and from You alone do we ask for help in all our affairs. All goodness is in Your hand, and there is no helper except You. | <p>The fourth verse اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُ : “You alone we worship, and from You alone we seek help” has a double aspect, one of praise and another of prayer. A man's life is subject to three states of time -- past, present and future.<br/>The first two verses of the Surah, اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَ (All Praise belongs to Allah) and الرَّحْمٰنِ الرَّحِيْمِ, (the All-Merciful, the Very-Merciful), remind man that, as far as his past and present are concerned, he owes everything to Allah alone, for it is Allah who created him out of nothing, endowed him with the best form in the universe, and with reason and intuition, and continues to sustain and nurture him in the present. The third verse: مٰلِكِ يَوْمِ الدِّيْنِ (Master of the Day of Judgment) tells him that in the future too he will have to depend on Allah alone, for on the Day of Requital one cannot possibly have a helper other than Allah. The three verses having made it clear that man is totally and absolutely dependent on Allah in all the three states of his life, it logically and naturally leads to the conclusion that Allah alone is worthy of being worshipped, for in Arabic the word ibadah (worship) connotes showing the utmost humility and submissiveness out of an intense respect and love for someone, and such an attitude of willing self-abasement cannot justly be adopted towards anyone except Allah. So, the phrase: اِيَّاكَ نَعْبُدُ (You alone we worship) expresses this very natural and logical conclusion. And once it has been understood that there is only one Being who can satisfy all our needs, it is equally natural and logical to turn for help in everything to Him alone. Hence the phrase اِيَّاكَ نَسْتَعِيْنُ (to You alone we pray for help). Beside these two aspects, the fourth verse has another dimension as well. It teaches man not to worship anyone except Allah, not to consider anyone else as being really capable of satisfying his needs, and not to beg anyone else to satisfy these needs. It does not, however, go against this principle if, in praying to Allah, one mentions the name of a prophet or a man of Allah by way of a medium (wasilah) for drawing the mercy of Allah upon oneself.<br/>It may also be noticed that the phrase: اِيَّاكَ نَسْتَعِيْنُ (to You alone we pray for help) does not mention the purpose for which help is being sought. According to most of the commentators, it generalizes the idea of the request to cover everything from acts of worship to all possible worldly or other-worldly concerns.<br/>Then, acts of worship (Ibadah) are not limited merely to prescribed prayers or fasting. Imam al-Ghazzali in his book Arba'in has enumerated ten forms which worship can take:-<br/>1. Prayers. <br/>2. Prescribed Alms-giving.<br/>3. Fasting.<br/>4. Hajj or pilgrimage to Makkah.<br/>5. Reciting the Holy Qur'an.<br/>6. Remembrance of Allah in all possible situations.<br/>7. Earning one's livelihood in accordance with the regulations of the Shariah.<br/>8. Fulfilling one's obligations towards one's companions and neighbors.<br/>9. Persuading people to act righteously and dissuading them from what is reprehensible and forbidden.<br/>10. To follow the Sunnah, or the practice of the Holy Prophet (peace be upon him)<br/>Therefore, not associating anyone with Allah in worship means that one should not love or fear or depend on anyone else as one loves , or fears or depends on Allah, nor should one repose one's hope in anyone else, nor should one consider obedience or submission or service to another as obligatory as the worship of Allah, nor make a votive offering or consecrate or dedicate anything to anyone or take a vow in the name of anyone similar to the way one does these things in the case of Allah, nor should one show complete self-abasement and total humility before anyone as one is required to do before Allah, nor should one engage in the particular God-oriented acts of worship for anyone other than Allah, acts which symbolize the farthest limits of self-abasement, such as, ruku and sajdah (the bowing and prostrating in salah).</p> | The fourth verse اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُ : “You alone we worship, and from You alone we seek help” has a double aspect, one of praise and another of prayer. A man's life is subject to three states of time -- past, present and future.The first two verses of the Surah, اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَ (All Praise belongs to Allah) and الرَّحْمٰنِ الرَّحِيْمِ, (the All-Merciful, the Very-Merciful), remind man that, as far as his past and present are concerned, he owes everything to Allah alone, for it is Allah who created him out of nothing, endowed him with the best form in the universe, and with reason and intuition, and continues to sustain and nurture him in the present. The third verse: مٰلِكِ يَوْمِ الدِّيْنِ (Master of the Day of Judgment) tells him that in the future too he will have to depend on Allah alone, for on the Day of Requital one cannot possibly have a helper other than Allah. The three verses having made it clear that man is totally and absolutely dependent on Allah in all the three states of his life, it logically and naturally leads to the conclusion that Allah alone is worthy of being worshipped, for in Arabic the word ibadah (worship) connotes showing the utmost humility and submissiveness out of an intense respect and love for someone, and such an attitude of willing self-abasement cannot justly be adopted towards anyone except Allah. So, the phrase: اِيَّاكَ نَعْبُدُ (You alone we worship) expresses this very natural and logical conclusion. And once it has been understood that there is only one Being who can satisfy all our needs, it is equally natural and logical to turn for help in everything to Him alone. Hence the phrase اِيَّاكَ نَسْتَعِيْنُ (to You alone we pray for help). Beside these two aspects, the fourth verse has another dimension as well. It teaches man not to worship anyone except Allah, not to consider anyone else as being really capable of satisfying his needs, and not to beg anyone else to satisfy these needs. It does not, however, go against this principle if, in praying to Allah, one mentions the name of a prophet or a man of Allah by way of a medium (wasilah) for drawing the mercy of Allah upon oneself.It may also be noticed that the phrase: اِيَّاكَ نَسْتَعِيْنُ (to You alone we pray for help) does not mention the purpose for which help is being sought. According to most of the commentators, it generalizes the idea of the request to cover everything from acts of worship to all possible worldly or other-worldly concerns.Then, acts of worship (Ibadah) are not limited merely to prescribed prayers or fasting. Imam al-Ghazzali in his book Arba'in has enumerated ten forms which worship can take:-1. Prayers. 2. Prescribed Alms-giving.3. Fasting.4. Hajj or pilgrimage to Makkah.5. Reciting the Holy Qur'an.6. Remembrance of Allah in all possible situations.7. Earning one's livelihood in accordance with the regulations of the Shariah.8. Fulfilling one's obligations towards one's companions and neighbors.9. Persuading people to act righteously and dissuading them from what is reprehensible and forbidden.10. To follow the Sunnah, or the practice of the Holy Prophet (peace be upon him)Therefore, not associating anyone with Allah in worship means that one should not love or fear or depend on anyone else as one loves , or fears or depends on Allah, nor should one repose one's hope in anyone else, nor should one consider obedience or submission or service to another as obligatory as the worship of Allah, nor make a votive offering or consecrate or dedicate anything to anyone or take a vow in the name of anyone similar to the way one does these things in the case of Allah, nor should one show complete self-abasement and total humility before anyone as one is required to do before Allah, nor should one engage in the particular God-oriented acts of worship for anyone other than Allah, acts which symbolize the farthest limits of self-abasement, such as, ruku and sajdah (the bowing and prostrating in salah). | <h2 class="title">The Linguistic and Religious Meaning of `Ibadah</h2><p>Linguistically, `Ibadah means subdued. For instance, a road is described as Mu`abbadah, meaning, `paved'. In religious terminology, `Ibadah implies the utmost love, humility and fear. </p><h2 class="title">The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations</h2><p>"You...", means, we worship You alone and none else, and rely on You alone and none else. This is the perfect form of obedience and the entire religion is implied by these two ideas. Some of the Salaf said, Al-Fatihah is the secret of the Qur'an, while these words are the secret of Al-Fatihah, </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(5 You we worship, and You we ask for help from.) </p><p>The first part is a declaration of innocence from Shirk (polytheism), while the second negates having any power or strength, displaying the recognition that all affairs are controlled by Allah alone. This meaning is reiterated in various instances in the Qur'an. For instance, Allah said, </p><div class="text_uthmani arabic">فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا تَعْمَلُونَ</div><p>(So worship Him (O Muhammad ) and put your trust in Him. And your Lord is not unaware of what you (people) do.) (11:123), </p><div class="text_uthmani arabic">قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا</div><p>(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust.") (67:29), </p><div class="text_uthmani arabic">رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً </div><p>((He alone is) the Lord of the east and the west; La ilaha illa Huwa (none has the right to be worshipped but He). </p><p>So take Him alone as Wakil (Disposer of your affairs)), (73:9), and, </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You we worship, and You we ask for help from). </p><p>We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly; </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You we worship, and You we ask for help from). </p><p>So take Him alone as Wakil (Disposer of your affairs)), (73:9), and, </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You we worship, and You we ask for help from). </p><p>We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly; </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You we worship, and You we ask for help from). </p><h2 class="title">Al-Fatihah indicates the Necessity of praising Allah. It is required in every Prayer.</h2><p>The beginning of Surat Al-Fatihah contains Allah's praise for Himself by His most beautiful Attributes and indicates to His servants that, they too, should praise Him in the same manner. Hence, the prayer is not valid unless one recites Al-Fatihah, if he is able. The Two Sahihs recorded that `Ubadah bin As-Samit said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ»</div><p>(There is no valid prayer for whoever does not recite Al-Fatihah of the Book.) </p><p>Also, it is recorded in Sahih Muslim that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«يَقُولُ اللَّهُ تَعَالَى : قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ، إِذَا قَالَ الْعَبْدُ:</div><div class="text_uthmani arabic">«الْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ يَوْمِ إِنَّ اللَّهُ يُؤْمِنُونَ كَفَرُواْ اللَّهُ يُؤْمِنُونَ غِشَـوَةٌ عَلَى الْمَغْضُوبِ يُنفِقُونَ اللَّهُ سَوَآء قُلُوبِهِمْ يُؤْمِنُونَ اللَّهُ عَلَيْهِمْ قُلُوبِهِمْ تُنذِرْهُمْ يُوقِنُونَ اللَّهُ بِالْغَيْبِ سَمْعِهِمْ يُؤْمِنُونَ قُلُوبِهِمْ تُنذِرْهُمْ يَوْمِ أَمْ اللَّهُ لّلْمُتَّقِينَ قُلُوبِهِمْ بِمَآ اللَّهُ يُؤْمِنُونَ إِنَّ اللَّهُ يُؤْمِنُونَ كَفَرُواْ اللَّهُ الْمَغْضُوبِ الرَّحْمَـنِ الرَّحِيمِ»</div><div class="text_uthmani arabic">، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي فَإذَا قَالَ:</div><div class="text_uthmani arabic">مَـلِكِ يَوْمِ الدِّينِ ، قَالَ اللهُ: مَجَّدَنِي عَبْدِي، وَإِذَا قَالَ:</div><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي، وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:</div><div class="text_uthmani arabic">اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ </div><div class="text_uthmani arabic">صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ، قَالَ: هذَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ»</div><p>(Allah said, `I divided the prayer into two halves between Myself and My servant, one half is for Me and one half for My servant. My servant shall have what he asks for.' When the servant says, </p><div class="text_uthmani arabic">الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ </div><p>(All praise and thanks be to Allah, the Lord of all that exists.), Allah says, `My servant has praised Me.' When the servant says, </p><div class="text_uthmani arabic">الرَّحْمَـنِ الرَّحِيمِ </div><p>(The Most Gracious, the Most Merciful), Allah says, `My servant has praised Me.' When the servant says, </p><div class="text_uthmani arabic">مَـلِكِ يَوْمِ الدِّينِ </div><p>(The Owner of the Day of Recompense), Allah says, `My servant has glorified Me.' If the servant says, </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You we worship, and You we ask for help), Allah says, `This is between Me and My servant, and My servant shall have what he asked.' If the servant says, </p><div class="text_uthmani arabic">اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ </div><p>(Guide us to the straight path. The path of those on whom You have bestowed Your grace, not (that) of those who have earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall have what he asked.') </p><h2 class="title">Tawhid Al-Uluhiyyah</h2><p>Ad-Dahhak narrated that Ibn `Abbas said, </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ</div><p>(You we worship) means, "It is You whom we single out, Whom we fear and Whom we hope in, You alone, our Lord, and none else. </p><h2 class="title">Tawhid Ar-Rububiyyah</h2><div class="text_uthmani arabic">وَإِيَّاكَ نَسْتَعِينُ</div><p>(And You we ask for help from), to obey you and in all of our affairs." Further, Qatadah said that the Ayah, </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You we worship, and You we ask for help from) "Contains Allah's command to us to perform sincere worship for Him and to seek His aid concerning all of our affairs." Allah mentioned, </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ</div><p>(You we worship) before, </p><div class="text_uthmani arabic">وَإِيَّاكَ نَسْتَعِينُ</div><p>(And You we ask for help from), because the objective here is the worship, while Allah's help is the tool to implement this objective. Certainly, one first takes care of the most important aspects and then what is less important, and Allah knows best. </p><h2 class="title">Allah called His Prophet an `Abd</h2><p>Allah called His Messenger an `Abd (servant) when He mentioned sending down His Book, the Prophet's involvement in inviting to Him, and when mentioning the Isra' (overnight journey from Makkah to Jerusalem and then to heaven), and these are the Prophet's most honorable missions. Allah said, </p><div class="text_uthmani arabic">الْحَمْدُ لِلَّهِ الَّذِى أَنْزَلَ عَلَى عَبْدِهِ الْكِتَـبَ</div><p>(All praise and thanks be to Allah, Who has sent down to His servant (Muhammad ) the Book (the Qur'an)) (18:1), </p><div class="text_uthmani arabic">وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ</div><p>(And when the servant of Allah (Muhammad ) stood up invoking Him (his Lord ـ Allah in prayer)), (72:19) and, </p><div class="text_uthmani arabic">سُبْحَانَ الَّذِى أَسْرَى بِعَبْدِهِ لَيْلاً</div><p>(Glorified (and Exalted) be He (Allah) (above all that they associate with Him) Who took His servant (Muhammad ) for a journey by night) (17:1). </p><h2 class="title">Encouraging the Performance of the Acts of Worship during Times of Distress</h2><p>Allah also recommended that His Prophet resort to acts of worship during times when he felt distressed because of the disbelievers who defied and denied him. Allah said, </p><div class="text_uthmani arabic">وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ - وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ </div><p>(Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e. death)) (15:97-99). </p><h2 class="title">Why Praise was mentioned First</h2><p>Since the praise of Allah, Who is being sought for help, was mentioned, it was appropriate that one follows the praise by asking for his need. We stated that Allah said, </p><div class="text_uthmani arabic">«فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ»</div><p>(One half for Myself and one half for My servant, and My servant shall have what he asked.) </p><p>This is the best method for seeking help, by first praising the one whom help is sought from and then asking for His aid, and help for one's self, and for his Muslim brethren by saying. </p><div class="text_uthmani arabic">اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ </div><p>(Guide us to the straight path.) </p><p>This method is more appropriate and efficient in bringing about a positive answer to the pleas, and this is why Allah recommended this better method. </p><p>Asking for help may take the form of conveying the condition of the person who is seeking help. For instance, the Prophet Moses said, </p><div class="text_uthmani arabic">رَبِّ إِنِّى لِمَآ أَنزَلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيرٌ</div><p>(My Lord! Truly, I am in need of whatever good that You bestow on me!) (28:24). </p><p>Also, one may first mention the attributes of whoever is being asked, such as what Dhun-Nun said, </p><div class="text_uthmani arabic">لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ</div><p>(La ilaha illa Anta (none has the right to be worshipped but You (O Allah)), Glorified (and Exalted) be You (above all that they associate with You)! Truly, I have been of the wrongdoers) (21:87). </p><p>Further, one may praise Him without mentioning what he needs.</p> | The Linguistic and Religious Meaning of `IbadahLinguistically, `Ibadah means subdued. For instance, a road is described as Mu`abbadah, meaning, `paved'. In religious terminology, `Ibadah implies the utmost love, humility and fear. The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations"You...", means, we worship You alone and none else, and rely on You alone and none else. This is the perfect form of obedience and the entire religion is implied by these two ideas. Some of the Salaf said, Al-Fatihah is the secret of the Qur'an, while these words are the secret of Al-Fatihah, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (5 You we worship, and You we ask for help from.) The first part is a declaration of innocence from Shirk (polytheism), while the second negates having any power or strength, displaying the recognition that all affairs are controlled by Allah alone. This meaning is reiterated in various instances in the Qur'an. For instance, Allah said, فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا تَعْمَلُونَ(So worship Him (O Muhammad ) and put your trust in Him. And your Lord is not unaware of what you (people) do.) (11:123), قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust.") (67:29), رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً ((He alone is) the Lord of the east and the west; La ilaha illa Huwa (none has the right to be worshipped but He). So take Him alone as Wakil (Disposer of your affairs)), (73:9), and, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You we worship, and You we ask for help from). We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly; إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You we worship, and You we ask for help from). So take Him alone as Wakil (Disposer of your affairs)), (73:9), and, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You we worship, and You we ask for help from). We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly; إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You we worship, and You we ask for help from). Al-Fatihah indicates the Necessity of praising Allah. It is required in every Prayer.The beginning of Surat Al-Fatihah contains Allah's praise for Himself by His most beautiful Attributes and indicates to His servants that, they too, should praise Him in the same manner. Hence, the prayer is not valid unless one recites Al-Fatihah, if he is able. The Two Sahihs recorded that `Ubadah bin As-Samit said that the Messenger of Allah said, «لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ»(There is no valid prayer for whoever does not recite Al-Fatihah of the Book.) Also, it is recorded in Sahih Muslim that Abu Hurayrah said that the Messenger of Allah said, «يَقُولُ اللَّهُ تَعَالَى : قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ، إِذَا قَالَ الْعَبْدُ:«الْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ يَوْمِ إِنَّ اللَّهُ يُؤْمِنُونَ كَفَرُواْ اللَّهُ يُؤْمِنُونَ غِشَـوَةٌ عَلَى الْمَغْضُوبِ يُنفِقُونَ اللَّهُ سَوَآء قُلُوبِهِمْ يُؤْمِنُونَ اللَّهُ عَلَيْهِمْ قُلُوبِهِمْ تُنذِرْهُمْ يُوقِنُونَ اللَّهُ بِالْغَيْبِ سَمْعِهِمْ يُؤْمِنُونَ قُلُوبِهِمْ تُنذِرْهُمْ يَوْمِ أَمْ اللَّهُ لّلْمُتَّقِينَ قُلُوبِهِمْ بِمَآ اللَّهُ يُؤْمِنُونَ إِنَّ اللَّهُ يُؤْمِنُونَ كَفَرُواْ اللَّهُ الْمَغْضُوبِ الرَّحْمَـنِ الرَّحِيمِ»، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي فَإذَا قَالَ:مَـلِكِ يَوْمِ الدِّينِ ، قَالَ اللهُ: مَجَّدَنِي عَبْدِي، وَإِذَا قَالَ:إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي، وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ، قَالَ: هذَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ»(Allah said, `I divided the prayer into two halves between Myself and My servant, one half is for Me and one half for My servant. My servant shall have what he asks for.' When the servant says, الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ (All praise and thanks be to Allah, the Lord of all that exists.), Allah says, `My servant has praised Me.' When the servant says, الرَّحْمَـنِ الرَّحِيمِ (The Most Gracious, the Most Merciful), Allah says, `My servant has praised Me.' When the servant says, مَـلِكِ يَوْمِ الدِّينِ (The Owner of the Day of Recompense), Allah says, `My servant has glorified Me.' If the servant says, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You we worship, and You we ask for help), Allah says, `This is between Me and My servant, and My servant shall have what he asked.' If the servant says, اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ (Guide us to the straight path. The path of those on whom You have bestowed Your grace, not (that) of those who have earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall have what he asked.') Tawhid Al-UluhiyyahAd-Dahhak narrated that Ibn `Abbas said, إِيَّاكَ نَعْبُدُ(You we worship) means, "It is You whom we single out, Whom we fear and Whom we hope in, You alone, our Lord, and none else. Tawhid Ar-Rububiyyahوَإِيَّاكَ نَسْتَعِينُ(And You we ask for help from), to obey you and in all of our affairs." Further, Qatadah said that the Ayah, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You we worship, and You we ask for help from) "Contains Allah's command to us to perform sincere worship for Him and to seek His aid concerning all of our affairs." Allah mentioned, إِيَّاكَ نَعْبُدُ(You we worship) before, وَإِيَّاكَ نَسْتَعِينُ(And You we ask for help from), because the objective here is the worship, while Allah's help is the tool to implement this objective. Certainly, one first takes care of the most important aspects and then what is less important, and Allah knows best. Allah called His Prophet an `AbdAllah called His Messenger an `Abd (servant) when He mentioned sending down His Book, the Prophet's involvement in inviting to Him, and when mentioning the Isra' (overnight journey from Makkah to Jerusalem and then to heaven), and these are the Prophet's most honorable missions. Allah said, الْحَمْدُ لِلَّهِ الَّذِى أَنْزَلَ عَلَى عَبْدِهِ الْكِتَـبَ(All praise and thanks be to Allah, Who has sent down to His servant (Muhammad ) the Book (the Qur'an)) (18:1), وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ(And when the servant of Allah (Muhammad ) stood up invoking Him (his Lord ـ Allah in prayer)), (72:19) and, سُبْحَانَ الَّذِى أَسْرَى بِعَبْدِهِ لَيْلاً(Glorified (and Exalted) be He (Allah) (above all that they associate with Him) Who took His servant (Muhammad ) for a journey by night) (17:1). Encouraging the Performance of the Acts of Worship during Times of DistressAllah also recommended that His Prophet resort to acts of worship during times when he felt distressed because of the disbelievers who defied and denied him. Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ - وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e. death)) (15:97-99). Why Praise was mentioned FirstSince the praise of Allah, Who is being sought for help, was mentioned, it was appropriate that one follows the praise by asking for his need. We stated that Allah said, «فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ»(One half for Myself and one half for My servant, and My servant shall have what he asked.) This is the best method for seeking help, by first praising the one whom help is sought from and then asking for His aid, and help for one's self, and for his Muslim brethren by saying. اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (Guide us to the straight path.) This method is more appropriate and efficient in bringing about a positive answer to the pleas, and this is why Allah recommended this better method. Asking for help may take the form of conveying the condition of the person who is seeking help. For instance, the Prophet Moses said, رَبِّ إِنِّى لِمَآ أَنزَلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيرٌ(My Lord! Truly, I am in need of whatever good that You bestow on me!) (28:24). Also, one may first mention the attributes of whoever is being asked, such as what Dhun-Nun said, لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ(La ilaha illa Anta (none has the right to be worshipped but You (O Allah)), Glorified (and Exalted) be You (above all that they associate with You)! Truly, I have been of the wrongdoers) (21:87). Further, one may praise Him without mentioning what he needs. |
Guide us (O Lord) to the path that is straight, | Guide us on the Straight Path. | Guide us in the straight path, | Guide us the straight way. | Guide us Thou unto the path straight | Guide us to the Straight Way | Guide us to the straight path. | Direct us on to the Straight Way, | Guide us to the straight path. | Show us the straight path, | Guide us on the straight path, | Guide us to the Straight Path, | Guide us to the straight path - | (Lord), guide us to the right path, | Keep us on the right path. | Ihdin<u>a</U> a<b>l</B><u>ss</U>ir<u>at</U>a almustaqeem<b>a</b> | Guide us to the straight path: | Show us the straight way, | 5 | 1 | ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ | Show and facilitate for us the right way, the path of submission to You which has no crookedness, and make us firm upon it – | Show and facilitate for us the right way, the path of submission to You which has no crookedness, and make us firm upon it – | <p>The Prayer for Guidance<br/>The last three verses of the Surah consist of a prayer on the part of man. In other words, Allah Himself, in His great mercy, has taught man what to pray for:<br/>“Guide us in the straight path, the path of those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who have gone astray.”<br/>The Implications of Guidance<br/>A problem of highest significance arises here. The teaching with regard to the prayer for being guided in the straight path is addressed equally to all men or all Muslims and to saints and prophets who have already received guidance and are even a source of guidance for other men. Why should these repeatedly pray for something they already possess? The answer to this question depends on knowing all that is implied by guidance. The answer would, at the same time, remove all difficulties and confusions which arise in the minds of those who, not being familiar with the true signification of guidance, begin to suspect that certain verses of the Holy Qur'an were contradicting certain others.<br/>The Meaning of Hidayah or Guidance<br/>The best explanation of the word, Hidayah (guidance) has been offered by Imam Raghib al-Isfahani in his Mufradat al-Quran, which can be summed up thus: Hidayah signifies leading someone towards his destination, gently and kindly; while guidance, in the real sense, issues forth from Allah alone, and it has several degrees.<br/>The First Degree of Guidance<br/>The first degree of guidance is general, and covers everything that exists in the universe -- minerals, plants, animals etc. It would surprise many to hear of guidance in relation to minerals. But the Holy Qur'an makes it quite clear that all forms of existents in the universe, and every particle of dust possesses life, sensitivity, and even consciousness and understanding in its own degree and according to its own sphere of existence. Some of these existents possess more of this essence than others, and some less. Hence, those who have very little of it are considered to be inanimate and devoid of consciousness. The Shariah too has recognized this difference, and such creatures have not been made to bear the obligation of observing the injunctions of Allah. The creatures which show obvious signs of life but not those of consciousness and reason are considered to be living, but not rational; whereas, creatures showing the signs of consciousness and reason, along with those of life, are called rational beings. Because of these differences in the degrees of consciousness, men and jinn alone, of all the existents in the universe, have been made subservient to the injunctions of the Shariah and accountable for their actions, for they alone have the necessary consciousness and understanding. But, it does not mean that other creatures or existents are totally devoid of life or sensitivity, or of consciousness and understanding. The Holy Quran is very explicit on this point:<br/>“Nothing exists that does not celebrate His praise, but you do not understand their (mode of) praising.” (17:44)<br/>“Have you not seen that everything in the heavens and the earth proclaims Allah's purity, and the birds too that spread their wings? Each of them knows its prayer and its (mode of) praising. And Allah is aware of what they do.” (24:41)<br/>Evidently, one cannot extol and praise Allah without knowing Allah. It is equally evident that knowing Allah is the highest form of knowledge possible, and such knowledge cannot be gained unless one possesses consciousness and understanding. These verses, therefore, show that everything that exists in the universe possesses life, sensitivity, understanding and consciousness, though it may not always be apparent to the ordinary observer -- a truth which has been endorsed by all the great religions, by certain ancient philosophers, and lately even by experimental science.<br/>This, then, is the first degree of guidance which is common to minerals, plants, animals, men, jinns and all the forms of creation. The Holy Qur'an speaks of this primary and general guidance in these words:<br/>“He gave to everything its distinctive form, and then guided it.” (20:50)<br/>Or, as we find in another Surah:<br/>“Celebrate the name of your Lord, the Most High, Who has created all things, well proportioned them, and Who has determined and guided them.” (87:1-2)<br/>That is to say, Allah has given every creature a particular nature and function, and guided it in a way which should correspond to its station in the scheme of things. Thanks to this general guidance, everything in the universe is performing its allotted function with such marvelous efficiency. For example, it is the ears that hear a sound and not the eyes or the nose. Similarly, the nose smells but cannot see; the eyes see but cannot smell. In short:<br/>“There is nothing in the heavens and the earth but comes to the All-Merciful as a servant.” (19:93)<br/>The Second Degree of Guidance<br/>Unlike the first, the second degree of guidance is not general but particular. It is limited to those creatures which are considered to be rational, that is, men and jinns. This kind of guidance comes to every man through prophets and revealed books. Some accept this guidance, and become believers (Muslims): some reject it and become disbelievers (Kafirs).<br/>The Third Degree of guidance<br/>The third degree of guidance is still more particular, being special to true believers (Muminin) and the God-fearing (Muttaqin). Like the first degree, the third kind of guidance too descends directly to the individual from Allah, and it is called, Tawfiq That is to say, Allah's grace provides a man with internal and external means and circumstances which should make it easy, and even pleasant for him to accept and act upon the guidance of the Holy Quran, and difficult to ignore or oppose it. The scope of the third degree of guidance is limitless, and its levels indefinite.5 Here is the sphere in which man, not only can, but is required to make a progress in the veritable sense of the term. The agency of this progress is the performance of virtuous deeds. All increase in virtuous deeds brings with it an increase in divine guidance. The Holy Qur'an itself gives us the promise of such increase:<br/>“As for those who follow the straight path, Allah will increase their guidance.” (47:17)<br/>“And whoever believes in Allah, He guides his heart.” (64:11)<br/>“Those who strive for (literally, 'in') Us, We will surely guide them in Our paths.” (29:69)<br/>It is in this field of progress that we see even the greatest prophets and men of Allah striving, and it is an increase in divine guidance and help that they keep seeking to their last breath.<br/>A Cumulative view of guidance<br/>Keeping in mind the three distinct degrees of guidance, one can easily see that guidance is a thing which everyone does possess in some way, and yet no one, not even the greatest, can do without wishing to attain more of its advanced and higher stages. Hence, of all the prayers man can address to Allah, the most important is the prayer for guidance, which has been taught to us in the very first Surah of the Holy Qur'an; and this prayer is as necessary for the greatest of prophets and men of Allah as for an ordinary Muslim. That is why the Surah Al-Fath (Victory), in enumerating the material and spiritual benefits of the conquest of Makkah in the last days of the Holy Prophet (peace be upon him) also says: (and to guide you on the straight path) (48:20). When these verses were revealed, the Holy Prophet (peace be upon him) had already received guidance and was a source of guidance for others. The good tidings of receiving guidance can, in this situation, have only one meaning that he attained some very high station of guidance at the time. <br/>Guidance: Some notes of caution<br/>In concluding this discussion about the different implications of 'guidance' (Hidayah), we repeat points that would help the reader of the Holy Qur'an avoid certain confusions and errors:<br/>1. The Holy Quran sometimes speaks of divine guidance as being general and common to believers and non-believers, in fact to all creatures, and sometimes makes it out to be particular and special to the God-fearing. So, the unwary may be led to sense a contradiction here. But once it is understood that one degree of guidance is common to all, whereas another degree is limited to particular cases, the doubt and confusion readily resolves itself.<br/>2. On the one hand, the Holy Quran reminds us again and again that Allah does not grant guidance to the unjust and the unrighteous; on the other hand, it repeatedly declares that Allah guides all. The misunderstanding which may arise here is also dispelled by knowledge of the degrees of guidance. Now we can easily see that the general guidance is given to all without any distinction, but the third and very special degree of guidance is not granted to the unjust and the unrighteous.<br/>3. The first and the third degrees of guidance pertain to a direct act of divine grace, and no prophet can have anything to do with it, for the function of the prophets is related only to the second degree.<br/>Whenever the Holy Qur'an speaks of Prophets (peace be upon them) as guides, it is always referring to this second degree, and to it alone. On the other hand when Holy Qur'an, addressing the noble Prophet (peace be upon him), says: (You cannot guide whom you please) (28:56), it is the third degree of guidance which is intended, that is to say, it is neither the function of a prophet nor is it in his power to provide tawfiq to anyone, in other words, to make it easy for anyone to accept guidance.<br/>To sum up, the Qur'anic prayer (guide us in the straight path) is most comprehensive, and certainly, one of the most important prayers taught to man. No member of the human family can claim not to need it. No success, no prosperity in this or in the other world can really come without being on the straight path. Particularly so, for man lost in the anxieties of mortal life, the prayer for the straight path is an elixir, though people do not realize it.</p> | The Prayer for GuidanceThe last three verses of the Surah consist of a prayer on the part of man. In other words, Allah Himself, in His great mercy, has taught man what to pray for:“Guide us in the straight path, the path of those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who have gone astray.”The Implications of GuidanceA problem of highest significance arises here. The teaching with regard to the prayer for being guided in the straight path is addressed equally to all men or all Muslims and to saints and prophets who have already received guidance and are even a source of guidance for other men. Why should these repeatedly pray for something they already possess? The answer to this question depends on knowing all that is implied by guidance. The answer would, at the same time, remove all difficulties and confusions which arise in the minds of those who, not being familiar with the true signification of guidance, begin to suspect that certain verses of the Holy Qur'an were contradicting certain others.The Meaning of Hidayah or GuidanceThe best explanation of the word, Hidayah (guidance) has been offered by Imam Raghib al-Isfahani in his Mufradat al-Quran, which can be summed up thus: Hidayah signifies leading someone towards his destination, gently and kindly; while guidance, in the real sense, issues forth from Allah alone, and it has several degrees.The First Degree of GuidanceThe first degree of guidance is general, and covers everything that exists in the universe -- minerals, plants, animals etc. It would surprise many to hear of guidance in relation to minerals. But the Holy Qur'an makes it quite clear that all forms of existents in the universe, and every particle of dust possesses life, sensitivity, and even consciousness and understanding in its own degree and according to its own sphere of existence. Some of these existents possess more of this essence than others, and some less. Hence, those who have very little of it are considered to be inanimate and devoid of consciousness. The Shariah too has recognized this difference, and such creatures have not been made to bear the obligation of observing the injunctions of Allah. The creatures which show obvious signs of life but not those of consciousness and reason are considered to be living, but not rational; whereas, creatures showing the signs of consciousness and reason, along with those of life, are called rational beings. Because of these differences in the degrees of consciousness, men and jinn alone, of all the existents in the universe, have been made subservient to the injunctions of the Shariah and accountable for their actions, for they alone have the necessary consciousness and understanding. But, it does not mean that other creatures or existents are totally devoid of life or sensitivity, or of consciousness and understanding. The Holy Quran is very explicit on this point:“Nothing exists that does not celebrate His praise, but you do not understand their (mode of) praising.” (17:44)“Have you not seen that everything in the heavens and the earth proclaims Allah's purity, and the birds too that spread their wings? Each of them knows its prayer and its (mode of) praising. And Allah is aware of what they do.” (24:41)Evidently, one cannot extol and praise Allah without knowing Allah. It is equally evident that knowing Allah is the highest form of knowledge possible, and such knowledge cannot be gained unless one possesses consciousness and understanding. These verses, therefore, show that everything that exists in the universe possesses life, sensitivity, understanding and consciousness, though it may not always be apparent to the ordinary observer -- a truth which has been endorsed by all the great religions, by certain ancient philosophers, and lately even by experimental science.This, then, is the first degree of guidance which is common to minerals, plants, animals, men, jinns and all the forms of creation. The Holy Qur'an speaks of this primary and general guidance in these words:“He gave to everything its distinctive form, and then guided it.” (20:50)Or, as we find in another Surah:“Celebrate the name of your Lord, the Most High, Who has created all things, well proportioned them, and Who has determined and guided them.” (87:1-2)That is to say, Allah has given every creature a particular nature and function, and guided it in a way which should correspond to its station in the scheme of things. Thanks to this general guidance, everything in the universe is performing its allotted function with such marvelous efficiency. For example, it is the ears that hear a sound and not the eyes or the nose. Similarly, the nose smells but cannot see; the eyes see but cannot smell. In short:“There is nothing in the heavens and the earth but comes to the All-Merciful as a servant.” (19:93)The Second Degree of GuidanceUnlike the first, the second degree of guidance is not general but particular. It is limited to those creatures which are considered to be rational, that is, men and jinns. This kind of guidance comes to every man through prophets and revealed books. Some accept this guidance, and become believers (Muslims): some reject it and become disbelievers (Kafirs).The Third Degree of guidanceThe third degree of guidance is still more particular, being special to true believers (Muminin) and the God-fearing (Muttaqin). Like the first degree, the third kind of guidance too descends directly to the individual from Allah, and it is called, Tawfiq That is to say, Allah's grace provides a man with internal and external means and circumstances which should make it easy, and even pleasant for him to accept and act upon the guidance of the Holy Quran, and difficult to ignore or oppose it. The scope of the third degree of guidance is limitless, and its levels indefinite.5 Here is the sphere in which man, not only can, but is required to make a progress in the veritable sense of the term. The agency of this progress is the performance of virtuous deeds. All increase in virtuous deeds brings with it an increase in divine guidance. The Holy Qur'an itself gives us the promise of such increase:“As for those who follow the straight path, Allah will increase their guidance.” (47:17)“And whoever believes in Allah, He guides his heart.” (64:11)“Those who strive for (literally, 'in') Us, We will surely guide them in Our paths.” (29:69)It is in this field of progress that we see even the greatest prophets and men of Allah striving, and it is an increase in divine guidance and help that they keep seeking to their last breath.A Cumulative view of guidanceKeeping in mind the three distinct degrees of guidance, one can easily see that guidance is a thing which everyone does possess in some way, and yet no one, not even the greatest, can do without wishing to attain more of its advanced and higher stages. Hence, of all the prayers man can address to Allah, the most important is the prayer for guidance, which has been taught to us in the very first Surah of the Holy Qur'an; and this prayer is as necessary for the greatest of prophets and men of Allah as for an ordinary Muslim. That is why the Surah Al-Fath (Victory), in enumerating the material and spiritual benefits of the conquest of Makkah in the last days of the Holy Prophet (peace be upon him) also says: (and to guide you on the straight path) (48:20). When these verses were revealed, the Holy Prophet (peace be upon him) had already received guidance and was a source of guidance for others. The good tidings of receiving guidance can, in this situation, have only one meaning that he attained some very high station of guidance at the time. Guidance: Some notes of cautionIn concluding this discussion about the different implications of 'guidance' (Hidayah), we repeat points that would help the reader of the Holy Qur'an avoid certain confusions and errors:1. The Holy Quran sometimes speaks of divine guidance as being general and common to believers and non-believers, in fact to all creatures, and sometimes makes it out to be particular and special to the God-fearing. So, the unwary may be led to sense a contradiction here. But once it is understood that one degree of guidance is common to all, whereas another degree is limited to particular cases, the doubt and confusion readily resolves itself.2. On the one hand, the Holy Quran reminds us again and again that Allah does not grant guidance to the unjust and the unrighteous; on the other hand, it repeatedly declares that Allah guides all. The misunderstanding which may arise here is also dispelled by knowledge of the degrees of guidance. Now we can easily see that the general guidance is given to all without any distinction, but the third and very special degree of guidance is not granted to the unjust and the unrighteous.3. The first and the third degrees of guidance pertain to a direct act of divine grace, and no prophet can have anything to do with it, for the function of the prophets is related only to the second degree.Whenever the Holy Qur'an speaks of Prophets (peace be upon them) as guides, it is always referring to this second degree, and to it alone. On the other hand when Holy Qur'an, addressing the noble Prophet (peace be upon him), says: (You cannot guide whom you please) (28:56), it is the third degree of guidance which is intended, that is to say, it is neither the function of a prophet nor is it in his power to provide tawfiq to anyone, in other words, to make it easy for anyone to accept guidance.To sum up, the Qur'anic prayer (guide us in the straight path) is most comprehensive, and certainly, one of the most important prayers taught to man. No member of the human family can claim not to need it. No success, no prosperity in this or in the other world can really come without being on the straight path. Particularly so, for man lost in the anxieties of mortal life, the prayer for the straight path is an elixir, though people do not realize it. | <p>The Meaning of Guidance mentioned in the Surah </p><p>The guidance mentioned in the Surah implies being directed and guided to success. Allah said, </p><div class="text_uthmani arabic">اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ </div><p>(Guide us to the straight path) meaning guide, direct, lead and grant us the correct guidance. Also, </p><div class="text_uthmani arabic">وَهَدَيْنَـهُ النَّجْدَينِ </div><p>(And shown him the two ways (good and evil)) (90:10), means, `We explained to him the paths of good and evil.' Also, Allah said, </p><div class="text_uthmani arabic">اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ</div><p>(He (Allah) chose him (as an intimate friend) and guided him to a straight path) (16:121), and, </p><div class="text_uthmani arabic">فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ</div><p>(And lead them on to the way of flaming Fire (Hell)) (37:23). Similarly, Allah said, </p><div class="text_uthmani arabic">وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ</div><p>(And verily, you (O Muhammad ) are indeed guiding (mankind) to the straight path) (42:52), and, </p><div class="text_uthmani arabic">الْحَمْدُ لِلَّهِ الَّذِى هَدَانَا لِهَـذَا</div><p>(All praise and thanks be to Allah, Who has guided us to this) (7:43), meaning, guided us and directed us and qualified us for this end - Paradise. </p><h2 class="title">The Meaning of As-Sirat Al-Mustaqim, the Straight Path.</h2><p>As for the meaning of As-Sirat Al-Mustaqim, Imam Abu Ja`far At-Tabari said, "The Ummah agreed that Sirat Al-Mustaqim, is the clear path without branches, according to the language of the Arabs. For instance, Jarir bin `Atiyah Al-Khatafi said in a poem, `The Leader of the faithful is on a path that will remain straight even though the other paths are crooked." At-Tabari also stated that, "There are many evidences to this fact." At-Tabari then proceeded, "The Arabs use the term, Sirat in reference to every deed and statement whether righteous or wicked. Hence the Arabs would describe the honest person as being straight and the wicked person as being crooked. The straight path mentioned in the Qur'an refers to Islam. </p><p>Imam Ahmad recorded in his Musnad that An-Nawwas bin Sam`an said that the Prophet said, </p><div class="text_uthmani arabic">«ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَلَى جَنْبَتَيِ الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ، وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَقُولُ: يَاأَيُّهَا النَّاسُ ادْخُلُوا الصِّرَاطَ جَمِيعًا وَلَا تَعْوَجُّوا، وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ، فَإِذَا أَرَادَ الْإِنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ:وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ: الْإِسْلَامُ وَالسُّورَانِ: حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِمٍ»</div><p>(Allah has set an example: a Sirat (straight path) that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the Sirat who heralds, 'O people! Stay on the path and do not deviate from it.' Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors, 'Woe unto you! Do not open it, for if you open it you will pass through.' The straight path is Islam, the two walls are Allah's set limits, while the doors resemble what Allah has prohibited. The caller on the gate of the Sirat is the Book of Allah, while the caller above the Sirat is Allah's admonishment in the heart of every Muslim.) </p><h2 class="title">The Faithful ask for and abide by Guidance</h2><p>If someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance" </p><p>The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allah's permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success. Indeed, the happy person is he whom Allah guides to ask of Him. This is especially the case if a person urgently needs Allah's help day or night. Allah said, </p><div class="text_uthmani arabic">يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَـبِ الَّذِى أَنَزلَ مِن قَبْلُ</div><p>(O you who believe! Believe in Allah, and His Messenger (Muhammad ), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)) (4:16). </p><p>Therefore, in this Ayah Allah commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith. Also, Allah commanded His believing servants to proclaim, </p><div class="text_uthmani arabic">رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ </div><p>(Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.) (3:8). Hence, </p><div class="text_uthmani arabic">اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ </div><p>(Guide us to the straight way) means, "Make us firm on the path of guidance and do not allow us to deviate from it." </p> | The Meaning of Guidance mentioned in the Surah The guidance mentioned in the Surah implies being directed and guided to success. Allah said, اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (Guide us to the straight path) meaning guide, direct, lead and grant us the correct guidance. Also, وَهَدَيْنَـهُ النَّجْدَينِ (And shown him the two ways (good and evil)) (90:10), means, `We explained to him the paths of good and evil.' Also, Allah said, اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ(He (Allah) chose him (as an intimate friend) and guided him to a straight path) (16:121), and, فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ(And lead them on to the way of flaming Fire (Hell)) (37:23). Similarly, Allah said, وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ(And verily, you (O Muhammad ) are indeed guiding (mankind) to the straight path) (42:52), and, الْحَمْدُ لِلَّهِ الَّذِى هَدَانَا لِهَـذَا(All praise and thanks be to Allah, Who has guided us to this) (7:43), meaning, guided us and directed us and qualified us for this end - Paradise. The Meaning of As-Sirat Al-Mustaqim, the Straight Path.As for the meaning of As-Sirat Al-Mustaqim, Imam Abu Ja`far At-Tabari said, "The Ummah agreed that Sirat Al-Mustaqim, is the clear path without branches, according to the language of the Arabs. For instance, Jarir bin `Atiyah Al-Khatafi said in a poem, `The Leader of the faithful is on a path that will remain straight even though the other paths are crooked." At-Tabari also stated that, "There are many evidences to this fact." At-Tabari then proceeded, "The Arabs use the term, Sirat in reference to every deed and statement whether righteous or wicked. Hence the Arabs would describe the honest person as being straight and the wicked person as being crooked. The straight path mentioned in the Qur'an refers to Islam. Imam Ahmad recorded in his Musnad that An-Nawwas bin Sam`an said that the Prophet said, «ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَلَى جَنْبَتَيِ الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ، وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَقُولُ: يَاأَيُّهَا النَّاسُ ادْخُلُوا الصِّرَاطَ جَمِيعًا وَلَا تَعْوَجُّوا، وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ، فَإِذَا أَرَادَ الْإِنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ:وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ: الْإِسْلَامُ وَالسُّورَانِ: حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِمٍ»(Allah has set an example: a Sirat (straight path) that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the Sirat who heralds, 'O people! Stay on the path and do not deviate from it.' Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors, 'Woe unto you! Do not open it, for if you open it you will pass through.' The straight path is Islam, the two walls are Allah's set limits, while the doors resemble what Allah has prohibited. The caller on the gate of the Sirat is the Book of Allah, while the caller above the Sirat is Allah's admonishment in the heart of every Muslim.) The Faithful ask for and abide by GuidanceIf someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance" The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allah's permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success. Indeed, the happy person is he whom Allah guides to ask of Him. This is especially the case if a person urgently needs Allah's help day or night. Allah said, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَـبِ الَّذِى أَنَزلَ مِن قَبْلُ(O you who believe! Believe in Allah, and His Messenger (Muhammad ), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)) (4:16). Therefore, in this Ayah Allah commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith. Also, Allah commanded His believing servants to proclaim, رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ (Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.) (3:8). Hence, اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (Guide us to the straight way) means, "Make us firm on the path of guidance and do not allow us to deviate from it." |
"The path of those You have blessed, Not of those who have earned Your anger, nor those who have gon(...TRUNCATED) | "The path of those whom You have favoured – Not the path of those who earned Your anger – nor of(...TRUNCATED) | "the path of those whom Thou hast blessed, not of those against whom Thou art wrathful, nor of those(...TRUNCATED) | "The way of those upon whom Thou hast bestowed Thy blessings, not of those who have been condemned [(...TRUNCATED) | "The path of those whom Thou hast favoured. Not of those on whom is indignation brought down, nor of(...TRUNCATED) | "The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger(...TRUNCATED) | "The path of those You have blessed, not of those against whom there is anger, nor of those who are (...TRUNCATED) | The way of those whom You have favoured, who did not incur Your wrath, who are not astray. | "The way of those upon whom You have bestowed Your grace, not (that) of those who earned Your anger,(...TRUNCATED) | "The path of those whom Thou hast favoured; Not the (path) of those who earn Thine anger nor of thos(...TRUNCATED) | the path of those whom You have blessed — such as have not incurred Your wrath, nor are astray. | "the Path of those upon whom You have favored, not those upon whom is the anger, nor the astray. (Am(...TRUNCATED) | "The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or o(...TRUNCATED) | "the path of those to whom You have granted blessings, those who are neither subject to Your anger n(...TRUNCATED) | "The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath (...TRUNCATED) | "<u>S</U>ir<u>at</U>a alla<u>th</U>eena anAAamta AAalayhim ghayri almagh<u>d</U>oobi AAalayhim wal<u(...TRUNCATED) | "the path of those You have blessed; not of those who have incurred Your wrath, nor of those who hav(...TRUNCATED) | "The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who (...TRUNCATED) | 6 | 1 | "صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَ(...TRUNCATED) | "The same path as those of Your creation whom You have blessed with guidance, such as the prophets, (...TRUNCATED) | "The same path as those of Your creation whom You have blessed with guidance, such as the prophets, (...TRUNCATED) | "<p>Which 'path' is 'straight'?<br/>Now, to come to the meaning of the 'straight path', it is the pa(...TRUNCATED) | "Which 'path' is 'straight'?Now, to come to the meaning of the 'straight path', it is the path which(...TRUNCATED) | "<p>We mentioned the Hadith in which the servant proclaims, </p><div class=\"text_uthmani arabic\">(...TRUNCATED) | "We mentioned the Hadith in which the servant proclaims, اهْدِنَا الصِّرَاطَ ال(...TRUNCATED) |
ALIF LAM MIM. | "Alif-Laam-Meem. (Alphabets of the Arabic language; Allah and to whomever He reveals, know their pre(...TRUNCATED) | Alif Lam Mim | Alif. Lam. Mim. | Alif. Lam Mim | "Alif-Lam-Mim. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows (...TRUNCATED) | Alif, Lam, Meem. | Alif. Lam. Mim. | Alif Lam Mim. | Alif. Lam. Mim. | Alif, Lam, Mim. | AlifLaamMeem. | Alif, Lam, Meem. | Alif. Lam. Mim. | Alif Lam Mim. | Alifl<u>a</u>mmeem | Alif Lam Mim. | A. L. M. | 0 | 2 | بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ الٓمٓ | "Alif Lām Mīm – letters like these begin certain sūrahs of the Qur’ān. Although they have no(...TRUNCATED) | "Alif Lām Mīm – letters like these begin certain sūrahs of the Qur’ān. Although they have no(...TRUNCATED) | "<p>The Surah begins with the Arabic letters Alif, Lam and Mim (equivalents of A, L and M). Several (...TRUNCATED) | "The Surah begins with the Arabic letters Alif, Lam and Mim (equivalents of A, L and M). Several Sur(...TRUNCATED) | "<h2 class=\"title\">Which was revealed in Al-Madina</h2><h2 class=\"title\">Virtues of Surat Al-Baq(...TRUNCATED) | "Which was revealed in Al-MadinaVirtues of Surat Al-BaqarahThe Virtues of Surat Al-Baqarah In Musnad(...TRUNCATED) |
"This is The Book free of doubt and involution, a guidance for those who preserve themselves from ev(...TRUNCATED) | "This is the exalted Book (the Qur’an), in which there is no place for doubt; a guidance for the p(...TRUNCATED) | That is the Book, wherein is no doubt, a guidance to the godfearing | "THIS DIVINE WRIT - let there be no doubt about it is [meant to be] a guidance for all the God-consc(...TRUNCATED) | This Book whereof there is no doubt, is a guidance unto the God-fearing. | "This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun [t(...TRUNCATED) | This is the Book in which there is no doubt, a guide for the righteous. | This is the Book of Allah: there is no doubt about it. It is guidance to Godfearing people, | That is Book in which there is no Rayb, guidance for the Muttaqin. | This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil). | This is the Book, there is no doubt in it, a guidance to the Godwary, | "That is the (Holy) Book, where there is no doubt. It is a guidance for the cautious (of evil and He(...TRUNCATED) | This is the Book about which there is no doubt, a guidance for those conscious of Allah - | There is no doubt that this book is a guide for the pious; | This Book, there is no doubt in it, is a guide to those who guard (against evil). | <u>Tha</u>lika alkit<u>a</u>bu l<u>a</u> rayba feehi hudan lilmuttaqeen<b>a</b> | This is the Book; there is no doubt in it. It is a guide for those who are mindful of God, | This is the Book; in it is guidance sure, without doubt, to those who fear Allah; | 1 | 2 | "ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّ(...TRUNCATED) | "This is the Qur’ān, in which there is nothing of any doubt, neither in terms of its origin, nor (...TRUNCATED) | "This is the Qur’ān, in which there is nothing of any doubt, neither in terms of its origin, nor (...TRUNCATED) | "<p>The sentence \"That Book has no doubt in it\" raises a grammatical and exegetical problem, for t(...TRUNCATED) | "The sentence \"That Book has no doubt in it\" raises a grammatical and exegetical problem, for the (...TRUNCATED) | "<h2 class=\"title\">There is no Doubt in the Qur'an</h2><p>The Book, is the Qur'an, and Rayb means (...TRUNCATED) | "There is no Doubt in the Qur'anThe Book, is the Qur'an, and Rayb means doubt. As-Suddi said that Ab(...TRUNCATED) |
"Who believe in the Unknown and fulfil their devotional obligations, and spend in charity of what We(...TRUNCATED) | "Those who believe without seeing (the hidden), and keep the (obligatory) prayer established, and sp(...TRUNCATED) | who believe in the Unseen, and perform the prayer, and expend of that We have provided them; | "Who believe in [the existence of] that which is beyond the reach of human perception, and are const(...TRUNCATED) | "Who believe in the Unseen, and establish prayer, and out of that wherewith We have provided them ex(...TRUNCATED) | "Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have prov(...TRUNCATED) | "Those who believe in the unseen, and perform the prayers, and give from what We have provided for t(...TRUNCATED) | "who believe in the unseen, establish the Salats and expend (in Our way) out of what We have bestowe(...TRUNCATED) | "Those Who have faith in the Ghayb and perform Salah, and spend out of what we have provided for the(...TRUNCATED) | Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them; | who believe in the Unseen, maintain the prayer, and spend out of what We have provided for them; | "Who believe in the unseen and establish the (daily) prayer; who spend out of what We have provided (...TRUNCATED) | Who believe in the unseen, establish prayer, and spend out of what We have provided for them, | "the pious who believe in the unseen, attend to prayer, give in charity part of what We have granted(...TRUNCATED) | Those who believe in the unseen and keep up prayer and spend out of what We have given them. | "Alla<u>th</u>eena yuminoona bi<b>a</b>lghaybi wayuqeemoona a<b>l</b><u>ss</u>al<u>a</u>ta wamimm<u>(...TRUNCATED) | "who believe in the unseen, and are steadfast in prayer, and spend out of what We have provided them(...TRUNCATED) | "Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them(...TRUNCATED) | 2 | 2 | "ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصّ(...TRUNCATED) | "They believe in the revelation that Allah sent down to you, O Prophet, and in that which He reveale(...TRUNCATED) | "They believe in the revelation that Allah sent down to you, O Prophet, and in that which He reveale(...TRUNCATED) | "<p>The next two verses delineate the characteristic qualities of the God-fearing, suggesting that t(...TRUNCATED) | "The next two verses delineate the characteristic qualities of the God-fearing, suggesting that thes(...TRUNCATED) | "<h2 class=\"title\">The Meaning of Iman</h2><p>Abu Ja`far Ar-Razi said that Al-`Ala' bin Al-Musayyi(...TRUNCATED) | "The Meaning of ImanAbu Ja`far Ar-Razi said that Al-`Ala' bin Al-Musayyib bin Rafi` narrated from Ab(...TRUNCATED) |
"Who believe in what has been revealed to you and what was revealed to those before you, and are cer(...TRUNCATED) | "And who believe in this (Qur’an) which has been sent down upon you, O beloved Prophet, (Mohammed (...TRUNCATED) | "who believe in what has been sent down to thee and what has been sent down before thee, and have fa(...TRUNCATED) | "And who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in (...TRUNCATED) | "And who believe in that which hath been sent down unto thee and that which hath been sent down befo(...TRUNCATED) | "And who believe in (the Quran and the Sunnah) which has been sent down (revealed) to you (Muhammad (...TRUNCATED) | "And those who believe in what was revealed to you, and in what was revealed before you, and are cer(...TRUNCATED) | "who believe in the Book We have sent down to you (i.e. the Qur'an) and in the Books sent down befor(...TRUNCATED) | "And who have faith in what is revealed to you and in what was revealed before you, and in the Herea(...TRUNCATED) | "And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before t(...TRUNCATED) | "and who believe in what has been sent down to you and what was sent down before you, and are certai(...TRUNCATED) | "Who believe in that which has been sent down to you (Prophet Muhammad) and what has been sent down (...TRUNCATED) | "And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, a(...TRUNCATED) | "who have faith in what has been revealed to you and others before you and have strong faith in the (...TRUNCATED) | "And who believe in that which has been revealed to you and that which was revealed before you and t(...TRUNCATED) | "Wa<b>a</b>lla<u>th</u>eena yuminoona bim<u>a</u> onzila ilayka wam<u>a</u> onzila min qablika wabi<(...TRUNCATED) | "those who believe in the revelation sent down to you and in what was sent before you, and firmly be(...TRUNCATED) | "And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) hav(...TRUNCATED) | 3 | 2 | "وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَ(...TRUNCATED) | "They believe in the revelation that Allah sent down to you, O Prophet, and in that which He reveale(...TRUNCATED) | "They believe in the revelation that Allah sent down to you, O Prophet, and in that which He reveale(...TRUNCATED) | "<p>This verse speaks of some other attributes of the God-fearing, giving certain details about fait(...TRUNCATED) | "This verse speaks of some other attributes of the God-fearing, giving certain details about faith i(...TRUNCATED) | "<p>Ibn `Abbas said that, </p><div class=\"text_uthmani arabic\">وَالَّذِينَ يُؤْمِ(...TRUNCATED) | "Ibn `Abbas said that, وَالَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِ(...TRUNCATED) |
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