Quran Home School Blog

Islamic or Muslim Educational Organization/ Schools In Sweden

Al-Azhar AB

Elementary school in Stockholm, Sweden
Kirunagatan 22-28, 162 68 Vällingby, Sweden.

 

Cordoba International School

Preparatory school in Stockholm, Sweden
Kottbygatan 7, 164 75 Kista, Sweden.

 

Stiftelsen Islamiska skolan

Religious school in Stockholm, Sweden
Fagerstagatan 11, 163 53 Spånga, Sweden.

 

Ibn rushd studieförbund

The organization gives courses in Dawah. Together with Muslim Youth of Sweden, Ibn Rushd organizes the annual event Muslimska Familjedagarna.

 

Al-Salamskolan

Al-Salamskolan is a charter school in Örebro. Beyond the national curriculum, the pupils learn about Islam and Arabic.

 

Shab-e-Miraj (Isra Night) or Lailat al Miraj

Shab-e-Miraj or Isra Night observed in the Holy Month of Rajab by Muslims all over the world. Every year on the night of 26th of Rajab according to the Islamic calendar, Muslims observe Shab-e-Miraj (Isra Night) in which the Holy Prophet Muhammad (PBUH) went on a special journey to meet the Creator of this Universe Allah Almighty, crossing seven skies on the heavenly animal named ‘Al-Buraq.’ The Isra Night is also mentioned in Holy Quran in these words: “Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” (Quran, 17:1) 

 

Mi’raj (Ascension) and Isra’ (Night Journey). According to most traditions – and especially the authentic ones – this event took place one year before Hijrah. Detailed reports about it are found in the works of Hadith and Sirah and have been narrated from as many as twenty-five Companions. The most exhaustive reports are those from Anas ibn Malik, Malik ibn Sa’sa’ah, Abu Dharr al-Ghifari and Abu Hurayrah. Some other details have been narrated by ‘Umar, ‘Ali, ‘Abd Allah ibn Mas’ud, ‘Abd Allah ibn Abbas, Abu Sa’id al-Khudri, Hudhayfah ibn al-Yaman, and ‘A’ishah among other Companions of the Prophet .

The Quran here only mentions that the Prophet  was taken from the Ka’bah to the mosque in Jerusalem, and specifies that the purpose of the journey was such that God might “show him some of His signs”. Beyond this, The Quran does not concern itself with any detail. However, according to Hadith reports, Gabriel took the Prophet  at night from the Ka’bah to the mosque in Jerusalem on a buraq.* On reaching Jerusalem the Prophet  along with other Prophets offered Prayers.(Al-Nasa’i, SunanK. al-Salah, ‘Bab Fard al-Salah wa Dhikr Ikhtilaf al-Naqilin…’ -Ed.)Gabriel then took him to the heavens and the Prophet  met several great Prophets in different heavenly spheres. (See al-Nasa’i, Sunan, K. al-Salah, ‘Bab Fard al-Salah’ - Ed.) Finally, he reached the highest point in the heavens and was graced with an experience of the Divine Presence. On that occasion the Prophet received a number of directives including that Prayers were obligatory five times a day. (Al-Bukhari, K. Manaqib al -Ansar, ‘Bab al-Mi’raj ; K. al-Tawhid, ‘Bab Kallama Musa Taklima‘ – Ed.) Thereafter, the Prophet  returned from the heavens to Jerusalem, and from there to the Holy Mosque in Makka. Numerous reports on the subject reveal that the Prophet  was also enabled on this occasion to observe Heaven and Hell. (Al-Bukhari, K. al_Salah, ‘Bab Kayfa Furidat al-Salah fi al-Isra‘ and Ibn Hisham, Sirah, vol. I, p. 404 – Ed.)

It may be recalled that according to authentic reports when the Prophet narrated the incidents of this extraordinary journey the following day to the people in Makka, the unbelievers found the whole narration utterly amusing. (Muslim, K, al-Iman, ‘Bab Dhikr al-Masih ibn Maryam’ - Ed.) In fact, even the faith of some Muslims was shaken because of the highly extraordinary nature of the account.(See Ibn Hisham, Sirah , vol. I, p.398 and al-Qurtubi, comments on verse 1 of the surah - Ed.)

The details of the event provided by the Hadith supplement the Quranic account. There is no reason, however, to reject all this supplementary information on the grounds that it is opposed to the Quran. Nevertheless, if someone is not quite convinced and hence does not accept some of the details concerning the Ascension mentioned in the Hadith as true, he should not be considered an unbeliever. On the contrary, if someone were to clearly deny any part of the account categorically mentioned in the Quran, he would be deemed to have gone beyond the fold of Islam.

What was the nature of this journey? Did it take place when the Prophet  was asleep or when he was awake? Did he actually undertake a journey in the physical sense or did he have a spiritual vision while remaining in his own place? These questions, in our view, have been resolved by the text of the Quran itself. The opening statement: “Holy is He Who carried His servant by night from the Holy Mosque to the farther Mosque… ” (verse 1) itself indicates that it was an extraordinary event which took place by dint of the infinite power of God. For quite obviously, to be able to perceive the kind of things mentioned in connection with the event, either in a dream or by means of intuition, is not so wondrous that it should be prefaced by the statement : “Holy is He Who carried His servant by night…” ; a statement which amounts to proclaiming that God was free from every imperfection and flaw. Such a statement would make absolutely no sense if the purpose of it was merely to affirm that God had the power to enable man to have either visions in the course of a dream, or to receive information intuitively. In our view, the words of the experience or a dream vision, was an actual journey, and the observation in question was a visual observation. All was contingent upon God’s will that truths be revealed to the Prophet  in this fashion.

SURAT YA-SIN or YASEEN

SURAT YA-SIN (HOLY QURAN, CHAPTER 36)   سورة يس

بِسمِ اللهِ الرَّحمنِ الرَّحيمِ

English Translation (Yusufali)

Transliteration

 Arabic Text

036.001 Ya Sin.

Yā -Sīn

يَا-سِين

036.002 By the Qur’an, full of Wisdom,-

Wa Al-Qur’āni Al-Ĥakīmi

وَالْقُرْآنِ الْحَكِيمِ

036.003 Thou art indeed one of the messengers,

‘Innaka Lamina Al-Mursalīna

إِنَّكَ لَمِنَ الْمُرْسَلِينَ

036.004 On a Straight Way.

`Alá Şirāţin Mustaqīmin

عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ

036.005 It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful.

Tanzīla Al-`Azīzi Ar-Raĥīmi

تَنزِيلَ الْعَزِيزِ الرَّحِيمِ

036.006 In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of God).

Litundhira Qawmāan Mā ‘Undhira ‘Ābā’uuhum Fahum Ghāfilūna

لِتُنذِرَ قَوْماً مَا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ

036.007 The Word is proved true against the greater part of them: for they do not believe.

Laqad Ĥaqqa Al-Qawlu `Alá ‘Aktharihim Fahum Lā Yu’uminūna

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لاَ يُؤْمِنُونَ

036.008 We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see).

‘Innā Ja`alnā Fī ‘A`nāqihim ‘Aghlālāan Fahiya ‘Ilá Al-’Adhqāni Fahum Muqmaĥūna

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلاَلاً فَهِيَ إِلَىٰالأَذْقَانِ فَهُمْ مُقْمَحُونَ

036.009 And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see.

Wa Ja`alnā Min Bayni ‘Aydīhim Saddāan Wa Min Khalfihim Saddāan Fa’aghshaynāhum Fahum Lā Yubşirūna

وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدّاً وَمِنْ خَلْفِهِمْ سَدّاً فَأَغْشَيْنَاهُمْ فَهُمْ لاَ يُبْصِرُونَ

036.010 The same is it to them whether thou admonish them or thou do not admonish them: they will not believe.

Wa Sawā’un `Alayhim ‘A’andhartahum ‘Am Lam Tundhirhum Lā Yu’uminūna

وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

036.011 Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous.

‘Innamā Tundhiru Mani Attaba`a Adh-Dhikra Wa Khashiya Ar-Raĥmana Bil-Ghaybi Fabashshirhu Bimaghfiratin Wa ‘Ajrin Karīmin

إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذّ ِكْرَ وَخَشِيَ الرَّحْمَنَ بِالْغَيْبِ فَبَشّـِرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

036.012 Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).

‘Innā Naĥnu Nuĥyi Al-Mawtá Wa Naktubu Mā Qaddamū Wa ‘Āthārahum Wa Kulla Shay’in ‘Ĥşaynāhu Fī ‘Imāmin Mubīnin

إِنَّا نَحْنُ نُحْيِ الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُواوَآثَارَهُمْ وَكُلَّ شَيْءٍ أحْصَيْنَاهُ فِي إِمَامٍمُبِينٍ

036.013 Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came apostles to it.

Wa Ađrib Lahum Mathalāan ‘Aşĥāba Al-Qaryati ‘Idh Jā’ahā Al-Mursalūna

وَاضْرِبْ لَهُمْ مَثَلاً أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ

036.014 When We (first) sent to them two apostles, they rejected them: But We strengthened them with a third: they said, “Truly, we have been sent on a mission to you.”

‘Idh ’Arsalnā ‘Ilayhimu Athnayni Fakadhdhabūhumā Fa`azzaznā Bithālithin Faqālū ‘Innā ‘Ilaykum Mursalūna

إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَابِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ

036.015 The (people) said: “Ye are only men like ourselves; and (God) Most Gracious sends no sort of revelation: ye do nothing but lie.”

Qālū Mā ‘Antum ‘Illā Basharun Mithlunā Wa Mā ‘Anzala Ar-Raĥmānu Min Shay’in ‘In ‘Antum ‘Illā Takdhibūna

قَالُوا مَا أَنْتُمْ إِلاَّ بَشَرٌ مِثْلُنَا وَمَا أَنزَلَالرَّحْمَنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلاَّ تَكْذِبُونَ

036.016 They said: “Our Lord doth know that we have been sent on a mission to you:

Qālū Rabbunā Ya`lamu ‘Innā ‘Ilaykum Lamursalūna

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ

036.017 “And our duty is only to proclaim the clear Message.”

Wa Mā `Alaynā ‘Illā Al-Balāghu Al-Mubīnu

وَمَا عَلَيْنَا إِلاَّ الْبَلاَغُ الْمُبِينُ

036.018 The (people) said: “for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us.”

Qālū ‘Innā Taţayyarnā Bikum La’in Lam Tantahū Lanarjumannakum Wa Layamassannakum Minnā `Adhābun ‘Alīmun

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ لَئِنْ لَمْ تَنتَهُوالَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ

036.019 They said: “Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!”

Qālū Ţā’irukum Ma`akum ‘A’in Dhukkirtum Bal ‘Antum Qawmun Musrifūna

قَالُوا طَائِرُكُمْ مَعَكُمْ أَئِنْ ذُكّـِرْتُمْ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ

036.020 Then there came running, from the farthest part of the City, a man, saying, “O my people! Obey the apostles:

Wa Jā’a Min ‘Aqşá Al-Madīnati Rajulun Yas`á Qāla Yā Qawmi Attabi`ū Al-Mursalīna

وَجَاءَ مِنْ أَقْصَىٰ الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَاقَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

036.021 “Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.

Attabi`ū Man Lā Yas’alukum ‘Ajrāan Wa Hum Muhtadūna

اتَّبِعُوا مَنْ لاَ يَسْأَلُكُمْ أَجْراً وَهُمْ مُهْتَدُونَ

036.022 “It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back.

Wa Mā Liya Lā ‘A`budu Al-Ladhī Faţaranī Wa ‘Ilayhi Turja`ūna

وَمَا لِيَ لاَ أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ

036.023 “Shall I take (other) gods besides Him? If (God) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me.

‘A’attakhidhu Min Dūnihi ‘Ālihatan ‘In Yuridni Ar-Raĥmānu Biđurrin Lā Tughni `Annī Shafā`atuhum Shay’āan Wa Lā Yunqidhūni

أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَنُبِضُرّ ٍ لاَ تُغْنِ عَنّـِي شَفَاعَتُهُمْ شَيْئاً وَلاَ يُنقِذُونِ

036.024 “I would indeed, if I were to do so, be in manifest Error.

‘Innī ‘Idhāan Lafī Đalālin Mubīnin

إِنّـِي إِذاً لَفِي ضَلاَلٍ مُبِينٍ

036.025 “For me, I have faith in the Lord of you (all): listen, then, to me!”

‘Innī ‘Āmantu Birabbikum Fāsma`ūni

إِنّـِي آمَنْتُ بِرَبّـِكُمْ فَاسْمَعُونِ

036.026 It was said: “Enter thou the Garden.” He said: “Ah me! Would that my People knew (what I know)!-

Qīla Adkhuli Al-Jannata Qāla Yā Layta Qawmī Ya`lamūna

قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَالَيْتَ قَوْمِي يَعْلَمُونَ

036.027 “For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!”

Bimā Ghafara Lī Rabbī Wa Ja`alanī Mina Al-Mukramīna

بِمَا غَفَرَ لِي رَبّـِي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ

036.028 And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.

Wa Mā ‘Anzalnā `Alá Qawmihi MinBa`dihi Min Jundin Mina As-Samā’i Wa Mā Kunnā Munzilīna

وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُندٍ مِنَالسَّمَاءِ وَمَا كُنَّا مُنزِلِينَ

036.029 It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent.

‘In Kānat ‘Illā Şayĥatan Wāĥidatan Fa’idhā Hum Khāmidūna

إِنْ كَانَتْ إِلاَّ صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ

036.030 Ah! Alas for (My) Servants! There comes not an apostle to them but they mock him!

Yā Ĥasratan `Alá Al-`Ibādi Mā Ya’tīhim Min Rasūlin ‘Illā Kānū Bihi Yastahzi’ūn

يَاحَسْرَةً عَلَىٰ الْعِبَادِ مَا يَأْتِيهِمْ مِنْ رَسُولٍإِلاَّ كَانُوا بِهِ يَسْتَهْزِئُون

036.031 See they not how many generations before them we destroyed? Not to them will they return:

‘Alam Yaraw Kam ‘Ahlaknā Qablahum Mina Al-Qurūni ‘Annahum ‘Ilayhim Lā Yarji`ūna

أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ أَنَّهُمْإِلَيْهِمْ لاَ يَرْجِعُونَ

036.032 But each one of them all – will be brought before Us (for judgment).

Wa ‘In Kullun Lammā Jamī`un Ladaynā Muĥđarūna

وَإِنْ كُلٌّ لَمَّا جَمِيعٌ لَدَيْنَا مُحْضَرُونَ

036.033 A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat.

Wa ‘Āyatun Lahumu Al-’Arđu Al-Maytatu ‘Aĥyaynāhā Wa ‘Akhrajnā Minhā Ĥabbāan Faminhu Ya’kulūna

وَآيَةٌ لَهُمُ الأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ

036.034 And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein:

Wa Ja`alnā Fīhā Jannātin Min Nakhīlin Wa ‘A`nābin Wa Fajjarnā Fīhā Mina Al-`Uyūni

وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍوَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ

036.035 That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks?

Liya’kulū Min Thamarihi Wa Mā `Amilat/hu ‘Aydīhim ‘Afalā Yashkurūna

لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلاَ يَشْكُرُونَ

036.036 Glory to God, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge.

Subĥāna Al-Ladhī Khalaqa Al-’Azwāja Kullahā Mimmā Tunbitu Al-’Arđu Wa Min ‘Anfusihim Wa Mimmā Lā Ya`lamūna

سُبْحَانَ الَّذِي خَلَقَ الأَزْوَاجَ كُلَّهَا مِمَّا تُنْبِتُالأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لاَ يَعْلَمُونَ

036.037 And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness;

Wa ‘Āyatun Lahumu Al-Laylu Naslakhu Minhu An-Nahāra Fa’idhā Hum Mužlimūna

وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ

036.038 And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.

Wa Ash-Shamsu Tajrī Limustaqarrin Lahā Dhālika Taqdīru Al-`Azīzi Al-`Alīmi

وَالشَّمْسُ تَجْرِي لِمُسْتَقَرّ ٍلَهَا ذٰلِكَ تَقْدِيرُالْعَزِيزِ الْعَلِيمِ

036.039 And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk.

Wa Al-Qamara Qaddarnāhu Manāzila Ĥattá `Āda Kāl`urjūni Al-Qadīmi

وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِالْقَدِيمِ

036.040 It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).

Lā Ash-Shamsu Yanbaghī Lahā ‘An Tudrika Al-Qamara Wa Lā Al-Laylu Sābiqu An-Nahāri Wa Kullun Fī Falakin Yasbaĥūna

لاَ الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلاَاللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ

036.041 And a Sign for them is that We bore their race (through the Flood) in the loaded Ark;

Wa ‘Āyatun Lahum ‘Annā Ĥamalnā Dhurrīyatahum Fī Al-Fulki Al-Mashĥūni

وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرّ ِيَّتَهُمْ فِي الْفُلْكِالْمَشْحُونِ

036.042 And We have created for them similar (vessels) on which they ride.

Wa Khalaqnā Lahum Min Mithlihi Mā Yarkabūna

وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ

036.043 If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered,

Wa ‘In Nasha’ Nughriqhum Falā Şarīkha Lahum Wa Lā Hum Yunqadhūna

وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلاَ صَرِيخَ لَهُمْ وَلاَ هُمْ يُنقَذُونَ

036.044 Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time.

‘Illā Raĥmatan Minnā Wa Matā`āan ‘Ilá Ĥīnin

إِلاَّ رَحْمَةً مِنَّا وَمَتَاعاً إِلَىٰ حِينٍ

036.045 When they are told, “Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy,” (they turn back).

Wa ‘Idhā Qīla Lahumu Attaqū Mā Bayna ‘Aydīkum Wa Mā Khalfakum La`allakum Turĥamūna

وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ

036.046 Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom.

Wa Mā Ta’tīhim Min ‘Āyatin Min ‘Āyāti Rabbihim ‘Illā Kānū `Anhā Mu`riđīna

وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبّـِهِمْ إِلاَّ كَانُوا عَنْهَا مُعْرِضِينَ

036.047 And when they are told, “Spend ye of (the bounties) with which God has provided you,” the Unbelievers say to those who believe: “Shall we then feed those whom, if God had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error.”

Wa ‘Idhā Qīla Lahum ‘Anfiqū Mimmā Razaqakumu Allāhu Qāla Al-Ladhīna Kafarū Lilladhīna ‘Āmanū ‘Anuţ`imu Man Law Yashā’u Allāhu ‘Aţ`amahu ‘In ‘Antum ‘Illā Fī Đalālin Mubīnin

وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَالَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَنْ لَوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنْتُمْ إِلاَّ فِي ضَلاَلٍمُبِينٍ

036.048 Further, they say, “When will this promise (come to pass), if what ye say is true?”

Wa Yaqūlūna Matá Hādhā Al-Wa`du ‘In Kuntum Şādiqīna

وَيَقُولُونَ مَتَىٰ هٰذَا الْوَعْدُ إِنْ كُنتُمْ صَادِقِينَ

036.049 They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves!

Mā Yanžurūna ‘Illā Şayĥatan Wāĥidatan Ta’khudhuhum Wa Hum Yakhişşimūna

مَا يَنظُرُونَ إِلاَّ صَيْحَةً وَاحِدَة تَأْخُذُهُمْ وَهُمْ يَخِصّـِمُونَ

036.050 No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people!

Falā Yastaţī`ūna Tawşiyatan Wa Lā ‘Ilá ‘Ahlihim Yarji`ūna

فَلاَ يَسْتَطِيعُونَ تَوْصِيَةً وَلاَ إِلَىٰ أَهْلِهِمْيَرْجِعُونَ

036.051 The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord!

Wa Nufikha Fī Aş-Şūri Fa’idhā Hum Mina Al-’Ajdāthi ‘Ilá Rabbihim Yansilūna

وَنُفِخَ فِي الصُّورِ فَإِذَا هُمْ مِنَ الأَجْدَاثِ إِلَىٰ رَبّـِهِمْ يَنسِلُونَ

036.052 They will say: “Ah! Woe unto us! Who hath raised us up from our beds of repose?”… (A voice will say:) “This is what (God) Most Gracious had promised. And true was the word of the apostles!”

Qālū Yā Waylanā Man Ba`athanā Min Marqadinā Hādhā Mā Wa`ada Ar-Raĥmānu Wa Şadaqa Al-Mursalūna

قَالُوا يَاوَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا هٰذَا مَاوَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ

036.053 It will be no more than a single Blast, when lo! they will all be brought up before Us!

‘In Kānat ‘Illā Şayĥatan Wāĥidatan Fa’idhā Hum Jamī`un Ladaynā Muĥđarūna

إِنْ كَانَتْ إِلاَّ صَيْحَةًوَاحِدَةً فَإِذَا هُمْ جَمِيعٌلَدَيْنَا مُحْضَرُونَ

036.054 Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds.

Fālyawma Lā Tužlamu Nafsun Shay’āan Wa Lā Tujzawna ‘Illā Mā Kuntum Ta`malūna

فَالْيَوْمَ لاَ تُظْلَمُ نَفْسٌ شَيْئاً وَلاَ تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ

036.055 Verily the Companions of the Garden shall that Day have joy in all that they do;

‘Inna ‘Aşĥāba Al-Jannati Al-Yawma Fī Shughulin Fākihūna

إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ

036.056 They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity);

Hum Wa ‘Azwājuhum Fī Žilālin `Alá Al-’Arā’iki Muttaki’ūna

هُمْ وَأَزْوَاجُهُمْ فِي ظِلاَلٍ عَلَىٰ الأَرَائِكِ مُتَّكِئُونَ

036.057 (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for;

Lahum Fīhā Fākihatun Wa Lahum Mā Yadda`ūna

لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُمْ مَا يَدَّعُونَ

036.058 “Peace!” – a word (of salutation) from a Lord Most Merciful!

Salāmun Qawlāan Min Rabbin Raĥīmin

سَلاَمٌ قَوْلاً مِنْ رَبّ ٍ رَحِيمٍ

036.059 “And O ye in sin! Get ye apart this Day!

Wa Amtāzū Al-Yawma ‘Ayyuhā Al-Mujrimūna

وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ

036.060 “Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?-

‘Alam ‘A`had ‘Ilaykum Yā Banī ‘Ādama ‘An Lā Ta`budū Ash-Shayţāna ‘Innahu Lakum `Adūwun Mubīnun

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَابَنِي آدَمَ أَنْ لاَ تَعْبُدُواالشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ

036.061 “And that ye should worship Me, (for that) this was the Straight Way?

Wa ‘Ani A`budūnī Hādhā Şirāţun Mustaqīmun

وَأَنِ اعْبُدُونِي هٰذَا صِرَاطٌ مُسْتَقِيمٌ

036.062 “But he did lead astray a great multitude of you. Did ye not, then, understand?

Wa Laqad ‘Ađalla Minkum Jibillāan Kathīrāan ‘Afalam Takūnū Ta`qilūna

وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلّاً كَثِيراً أَفَلَمْ تَكُونُواتَعْقِلُونَ

036.063 “This is the Hell of which ye were (repeatedly) warned!

Hadhihi Jahannamu Allatī Kuntum Tū`adūna

هٰذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ

036.064 “Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth).”

Aşlawhā Al-Yawma Bimā Kuntum Takfurūna

اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ

036.065 That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did.

Al-Yawma Nakhtimu `Alá ‘Afwāhihim Wa Tukallimunā ‘Aydīhim Wa Tash/hadu ‘Arjuluhum Bimā Kānū Yaksibūna

الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلّـِمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ

036.066 If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen?

Wa Law Nashā’u Laţamasnā `Alá ‘A`yunihim Fāstabaqū Aş-Şirāţa Fa’anná Yubşirūna

وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُواالصّـِرَاطَ فَأَنَّىٰ يُبْصِرُونَ

036.067 And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error).

Wa Law Nashā’u Lamasakhnāhum `Alá Makānatihim Famā Astaţā`ū Muđīyāan Wa Lā Yarji`ūna

وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَااسْتَطَاعُوا مُضِيّاً وَلاَ يَرْجِعُونَ

036.068 If We grant long life to any, We cause him to be reversed in nature: Will they not then understand?

Wa Man Nu`ammirhu Nunakkis/hu Fī Al-Khalqi ‘Afalā Ya`qilūna

وَمَنْ نُعَمّـِرْهُ نُنَكّـِسْهُ فِي الْخَلْقِ أَفَلاَ يَعْقِلُونَ

036.069 We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur’an making things clear:

Wa Mā `Allamnāhu Ash-Shi`ra Wa Mā Yanbaghī Lahu ‘In Huwa ‘Illā Dhikrun Wa Qur’ānun Mubīnun

وَمَا عَلَّمْنَاهُ الشّـِعْرَ وَمَا يَنْبَغِي لَهُ~ إِنْ هُوَ إِلاَّ ذِكْرٌ وَقُرْآنٌ مُبِينٌ

036.070 That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth).

Liyundhira Man Kāna Ĥayyāan Wa Yaĥiqqa Al-Qawlu `Alá Al-Kāfirīna

لِيُنْذِرَ مَنْ كَانَ حَيّاً وَيَحِقَّ الْقَوْلُ عَلَىٰالْكَافِرِينَ

036.071 See they not that it is We Who have created for them – among the things which Our hands have fashioned – cattle, which are under their dominion?-

‘Awalam Yaraw ‘Annā Khalaqnā Lahum Mimmā `Amilat ‘Aydīnā ‘An`āmāan Fahum Lahā Mālikūna

أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَاأَنْعَاماً فَهُمْ لَهَا مَالِكُونَ

036.072 And that We have subjected them to their (use)? of them some do carry them and some they eat:

Wa Dhallalnāhā Lahum Faminhā Rakūbuhum Wa Minhā Ya’kulūna

وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ

036.073 And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful?

Wa Lahum Fīhā Manāfi`u Wa Mashāribu ‘Afalā Yashkurūna

وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ أَفَلاَ يَشْكُرُونَ

036.074 Yet they take (for worship) gods other than God, (hoping) that they might be helped!

Wa Attakhadhū Min Dūni Allāhi ‘Ālihatan La`allahum Yunşarūna

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنصَرُونَ

036.075 They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned).

Lā Yastaţī`ūna Naşrahum Wa Hum Lahum Jundun Muĥđarūna

لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌمُحْضَرُونَ

036.076 Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose.

Falā Yaĥzunka Qawluhum ‘Innā Na`lamu Mā Yusirrūna Wa Mā Yu`linūna

فَلاَ يَحْزُنْكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

036.077 Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary!

‘Awalam Yara Al-’Insānu ‘Annā Khalaqnāhu Min Nuţfatin Fa’idhā Huwa Khaşīmun Mubīnun

أَوَلَمْ يَرَ الإِنسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَاهُوَ خَصِيمٌ مُبِينٌ

036.078 And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, “Who can give life to (dry) bones and decomposed ones (at that)?”

Wa Đaraba Lanā Mathalāan Wa Nasiya Khalqahu Qāla Man Yuĥyī Al-`Ižāma Wa Hiya Ramīmun

وَضَرَبَ لَنَا مَثَلاً وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

036.079 Say, “He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!-

Qul Yuĥyīhā Al-Ladhī ‘Ansha’ahā ‘Awwala Marratin Wa Huwa Bikulli Khalqin `Alīmun

قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلّ ِ خَلْقٍ عَلِيمٌ

036.080 “The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)!

Al-Ladhī Ja`ala Lakum Mina Ash-Shajari Al-’Akhđari Nārāan Fa’idhā ‘Antum Minhu Tūqidūna

الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الأَخْضَرِ نَاراًفَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ

036.081 “Is not He Who created the heavens and the earth able to create the like thereof?” – Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!

‘Awalaysa Al-Ladhī Khalaqa As-Samāwāti Wa Al-’Arđa Biqādirin `Alá ‘An Yakhluqa Mithlahum Balá Wa Huwa Al-Khallāqu Al-`Alīmu

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ بَلَىٰ وَهُوَالْخَلاَّقُ الْعَلِيمُ

036.082 Verily, when He intends a thing, His Command is, “be”, and it is!

‘Innamā ‘Amruhu ‘Idhā ‘Arāda Shay’āan ‘An Yaqūla Lahu Kun Fayakūnu

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئاً أَنْ يَقُولَ لَه ُُ كُنْ فَيَكُونُ

036.083 So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back.

Fasubĥāna Al-Ladhī Biyadihi Malakūtu Kulli Shay’in Wa ‘Ilayhi Turja`ūna

فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلّ ِ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ

Hijri Calendar or Islamic Calendar or Muslim Calendar

The Islamic calendar is based on the year prophet Muhammad (PBUH) and his fellow Muslims (known as Sahabah, the Companions) emigrated to Madinah in the year 622 C.E. (Christian Era). The emigration took place after thirteen years of persecutions by the disbelievers of Makkah. By the command of God, the Prophet left the city with his companion Abu Bakr Siddique (R.A.) and escaped a death threat by the disbelievers. The event marks the beginning of a second phase of the Islamic movement. It is the phase when Madinah became the center of an Islamic state.

    The Islamic calendar is lunar. Each month must begin with the evening when the new moon is sightable by the unaided naked eye. Muslims are obligated to sight the crescent in every country. Different countries may begin the year at different days based on their own sightings. The calendar is called Hijri calendar. The Arabic word Hijrah means emigration.

The Islamic calendar contains 12 months that are based on the motion of the moon, and because 12 lunar months is 12 x 29.53=354.36 days, the Islamic calendar is consistently shorter (11 Days) than a solar year, and therefore it shifts with respect to the Gregorian calendar.

The Islamic calendar is the official calendar in countries around the Gulf, especially Saudi Arabia. But other Muslim countries use the Gregorian calendar for civil purposes and turn to the Islamic calendar for religious purposes.

The Names of the months in the Islamic or Hijri Calendar:

  1. Muharram
  2. Safar
  3. Rabiul-Awwal
  4. Rabi-uthani
  5. Jumadi-ul-Awwal
  6. Jumadi-uthani
  7. Rajab
  8. Sha’ban
  9. Ramadan
  10. Shawwal
  11. Dhil-Q’ada
  12. Dhil-Hijja

99 NAMES OF PROPHET MUHAMMAD (Pbuh)

THE LIST OF 99 NAMES OF MUHAMMAD (Pbuh)

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Arabic

Transliteration

Translation

1
عادل
Aadil
The Justice
2
عالم
Aalim
The Scholar
3
عبدالله
Abdullah
Slave of Allah
4
ابوالقاسم
Abu al Qaasim
The father of Qasim.
5
ابو الطاھر
Abu at Tahir
The father of Tahir.
6
ابوالطیب
Abu at Tayyib
The father of Tayyib.
7
ابو ابراھیم
Abu Ibrahim
The father of Ibrahim.
8
عفو
Afoow
Forgiver.
9
احید
Aheed
He who takes to one side.
10
احمد
Ahmad
Much praised
11
اجیر
Ajeer
He who is rewarded.
12
علم الایمان
Alam ul Eeman
The banner of faith.
13
علم الیقین
Alam ul Yaqeen
The banner of belief.
14
علم الھدیٰ
Alamul Hudaa
Banner of guidance.
15
علیم
Aleem
The Knowledgeable
16
امین
Ameen
The Honest One
17
النجم الثاقب
An Najm-us-Saqib
Shining star.
18
عاقب
Aqib
The Latest
19
عربی
Arabi
The Arabi
20
اول
Awwal
The First
21
عین الغر
Ayn ul Ghurr
The chief of the chosen one.
22
عین النعیم
Ayn un Naeem
The spring of blessing.
23
عزیز
Aziz
The Honoured One
24
بالغ
Baaligh
He who attains the elevated station.
25
بار
Bar
Pious
26
بشیر
Basheer
The Messenger of Good News
27
بیان
Bayan
Obvious words
28
برھان
Burhan
The Evidence
29
بشریٰ
Bushraa
Giver of good tidings.
30
داع
Daa
The Invitor
31
دلیل الخیرات
Daleel ul Khyayraat
To guide to virtue.
32
فاتح
Faateh
The Victor
33
فاضل
Faazil
Virtuous.
34
فصیح اللسان
Faseehul Lisaan
The eloquent of speech.
35
فتاح
Fatah
The Successor, The Opener
36
غنی
Ghani
The Rich
37
غریب
Gharib
The Poor
38
غوث
Ghaus
Succour, listener to complaints.
39
غیث
Ghays
Shower of mercy.
40
غیاث
Ghiyaas
Full of succour.
41
ھاد
Haad
The Leader
42
حبیب الله
Habeebullah
Beloved of Allah.
43
حبیب
Habieb
The Beloved
44
حفی
Hafeey
Very merciful.
45
حافظ
Hafiz
The Guardian
46
حکیم
Hakeem
The Wise
47
حامد
Hamid
The Praiser
48
حمید
Hamied
The Thankful
49
حق
Haq
The True, The Truth
50
حریص علیکم
Harees-un-Alaikum
The Covetous for the Believers
51
ھاشم
Hashim
The Destroyer, The Crusher of Evil
52
حاشر
Hashir
The Awakener, The Gatherer
53
ھاشمے
Hashmi
The Hashmi
54
ھدیه الله
Hidayatullah
Gift of Allah.
55
حجازی
Hijazi
The Hijazi
56
حزب الله
Hizbullah
Army of Allah.
57
ھدی
Hudaa
Guide.
58
حجه
Hujjat
The Right Argument
59
اکلیل
Ikleel
Chief (of Prophets)
60
امام
Imam
The Guide
61
امام المتقین
Imamul Muttaqeen
Leader of the pious.
62
عزالعرب
Izzul Arab
The honour of Arabs.
63
جامع
Jaami
Perfect.
64
جبار
Jabbar
Dominant.
65
جواد
Jawwad
The Generous
66
کاف
Kaaf
Sufficient, enough.
67
کامل
Kaamil
Perfect.
68
کاشف الکرب
Kaashiful Kurab
He who solves difficulties.
69
کفیل
Kafeel
Surety.
70
کلیم الله
Kaleemullah
Who converses with Allah.
71
کریم
Kareem
The Noble
72
خلیل الرحمٰن
Khaleel ur Rahman
The freind of Compassionate.
73
خلیل
Khalil
The True Friend
74
خاتم الانبیآء
Khatamul anbiya
Seal of the Prophets.
75
خاتم الرسل
Khatamur Rusul
Seal of Messengers.
76
خطیب الامم
Khateebul Umam
Sermoniser for the people.
77
خطیب
Khatieb
The Sermoniser
78
خاتم
Khatim
The Finalizer
79
ماح
Maah
The obliterator of Infidelity
80
مدنی
Madani
The Resident of Madina
81
مدعو
Madoow
Who is called.
82
مھد
Mahd
The Guided One
83
مھدی
Mahdee
Who is guided.
84
مھدی
Mahdiy
He Who is Well Guided
85
محمود
Mahmood
The Commendable
86
مکین
Makeen
Who is given Rank
87
مکین
Makeen
Who is given rank.
88
مخصوص بالعز
Makhsoos bil Izz
Chosen to be honoured.
89
مخصوص بالمجد
Makhsoos bil Majd
Chosen to be on the right path.
90
مخصوص بالشرف
Makhsoos bil Sharaf
Picked up as a noble.
91
معلوم
Maloom
Known.
92
مامون
Mamoon
Secure.
93
منصور
Mansoor
Who is helped
94
معراج
Maraj
The Place of Ascent, The Above
95
مشھود
Mashhood
He who is witnessed.
96
مشکور
Mashkoor
The Thankful
97
متین
Mateen
The Strong
98
موصول
Mawsool
Having link with Allah.
99
مفتاح
Miftaah
Key to the secrets.

99 Names of Allah or ASMÂ ALLÂH UL HUSNÂ

Allah! there is no god but He! To Him belong the Most Beautiful Names. (Qur’an 20:8)

Prophet Muhammad (peace be upon him) said:
‘To God belongs 99 names, 100 minus 1, anyone who memorizes them will enter Paradise; He (God) is odd (odd number, he is the Only One), and He loves odd numbers (such as 99)’

99 names of Allah list with meanings in English and Arabic.

# Names  Transliteration   Meaning     Explanation
1

الرَّحْمَنُ

Ar-Rahman The Beneficent He who wills goodness and mercy for all His creatures
2

الرَّحِيمُ

Ar-Raheem The Merciful He who acts with extreme kindness
3

الْمَلِكُ

Al-Malik The Eternal Lord The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection
4

الْقُدُّوسُ

Al-Quddus The Most Sacred The One who is pure from any imperfection and clear from children and adversaries
5

السَّلاَمُ

As-Salam The Embodiment of Peace The One who is free from every imperfection.
6

الْمُؤْمِنُ

Al-Mu’min The Infuser of Faith The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him
7

الْمُهَيْمِنُ

Al-Muhaymin The Preserver of Safety The One who witnesses the saying and deeds of His creatures
8

الْعَزِيزُ

Al-Aziz The Mighty One The Strong, The Defeater who is not defeated
9

الْجَبَّارُ

Al-Jabbar The Omnipotent One The One that nothing happens in His Dominion except that which He willed
10

الْمُتَكَبِّرُ

Al-Mutakabbir The Dominant One The One who is clear from the attributes of the creatures and from resembling them.
11

الْخَالِقُ

Al-Khaaliq The Creator The One who brings everything from non-existence to existence
12

الْبَارِئُ

Al-Baari The Evolver The Maker, The Creator who has the Power to turn the entities.
13

الْمُصَوِّرُ

Al-Musawwir The Flawless Shaper The One who forms His creatures in different pictures.
14

الْغَفَّارُ

Al-Ghaffaar The Great Forgiver The Forgiver, The One who forgives the sins of His slaves time and time again.
15

الْقَهَّارُ

Al-Qahhaar The All-Prevailing One The Dominant, The One who has the perfect Power and is not unable over anything.
16

الْوَهَّابُ

Al-Wahhab The Supreme Bestower The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram.
17

الرَّزَّاقُ

Ar-Razzaq The Total Provider The Sustainer, The Provider.
18

الْفَتَّاحُ

Al-Fattah The Supreme Solver The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldly and religious matters.
19

اَلْعَلِيْمُ

Al-Alim The All-Knowing One The Knowledgeable; The One nothing is absent from His knowledge
20

الْقَابِضُ

Al-Qaabid The Restricting One The Constrictor, The Withholder, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
21

الْبَاسِطُ

Al-Baasit The Extender The Englarger, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
22

الْخَافِضُ

Al-Khaafid The Reducer The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
23

الرَّافِعُ

Ar-Rafi The Elevating One The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
24

الْمُعِزُّ

Al-Mu’izz The Honourer-Bestower He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
25

المُذِلُّ

Al-Muzil The Abaser The Dishonourer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
26

السَّمِيعُ

As-Sami’ The All-Hearer The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
27

الْبَصِيرُ

Al-Baseer The All-Seeing The All-Noticing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.
28

الْحَكَمُ

Al-Hakam The Impartial Judge The Judge, He is the Ruler and His judgment is His Word.
29

الْعَدْلُ

Al-Adl The Embodiment of Justice The Just, The One who is entitled to do what He does.
30

اللَّطِيفُ

Al-Lateef The Knower of Subtleties The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them.
31

الْخَبِيرُ

Al-Khabeer The All-Aware One The One who knows the truth of things.
32

الْحَلِيمُ

Al-Haleem The Clement One The Forebearing, The One who delays the punishment for those who deserve it and then He might forgive them.
33

الْعَظِيمُ

Al-Azeem The Magnificent One The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement, and Purity from all imperfection.
34

الْغَفُورُ

Al-Ghafoor The Great Forgiver The All-Forgiving, The Forgiving, The One who forgives a lot.
35

الشَّكُورُ

Ash-Shakoor The Acknowledging One The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.
36

الْعَلِيُّ

Al-Aliyy The Sublime One The Most High, The One who is clear from the attributes of the creatures.
37

الْكَبِيرُ

Al-Kabeer The Great One The Most Great, The Great, The One who is greater than everything in status.
38

الْحَفِيظُ

Al-Hafiz The Guarding One The Preserver, The Protector, The One who protects whatever and whoever He willed to protect.
39

المُقيِت

Al-Muqeet The Sustaining One The Maintainer, The Guardian, The Feeder, The One who has the Power.
40

الْحسِيبُ

Al-Haseeb The Reckoning One The Reckoner, The One who gives the satisfaction.
41

الْجَلِيلُ

Al-Jaleel The Majestic One The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.
42

الْكَرِيمُ

Al-Kareem The Bountiful One The Generous One, The Gracious, The One who is attributed with greatness of Power and Glory of status.
43

الرَّقِيبُ

Ar-Raqeeb The Watchful One The Watcher, The One that nothing is absent from Him. Hence it’s meaning is related to the attribute of Knowledge.
44

الْمُجِيبُ

Al-Mujeeb The Responding One The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
45

الْوَاسِعُ

Al-Waasi’ The All-Pervading One The Vast, The All-Embracing, The Knowledgeable.
46

الْحَكِيمُ

Al-Hakeem The Wise One The Wise, The Judge of Judges, The One who is correct in His doings.
47

الْوَدُودُ

Al-Wadud The Loving One The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them
48

الْمَجِيدُ

Al-Majeed The Glorious One The Most Glorious One, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
49

الْبَاعِثُ

Al-Ba’ith The Infuser of New Life The Resurrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.
50

الشَّهِيدُ

Ash-Shaheed The All Observing Witness The Witness, The One who nothing is absent from Him.
51

الْحَقُّ

Al-Haqq The Embodiment of Truth The Truth, The True, The One who truly exists.
52

الْوَكِيلُ

Al-Wakeel The Universal Trustee The Trustee, The One who gives the satisfaction and is relied upon.
53

الْقَوِيُّ

Al-Qawwiyy The Strong One The Most Strong, The Strong, The One with the complete Power
54

الْمَتِينُ

Al-Mateen The Firm One The One with extreme Power which is un-interrupted and He does not get tired.
55

الْوَلِيُّ

Al-Waliyy The Protecting Associate The Protecting Friend, The Supporter.
56

الْحَمِيدُ

Al-Hameed The Sole-Laudable One The Praiseworthy, The praised One who deserves to be praised.
57

الْمُحْصِي

Al-Muhsee The All-Enumerating One The Counter, The Reckoner, The One who the count of things are known to him.
58

الْمُبْدِئُ

Al-Mubdi The Originator The One who started the human being. That is, He created him.
59

الْمُعِيدُ

Al-Mueed The Restorer The Reproducer, The One who brings back the creatures after death
60

الْمُحْيِي

Al-Muhyi The Maintainer of life The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
61

اَلْمُمِيتُ

Al-Mumeet The Inflictor of Death The Creator of Death, The Destroyer, The One who renders the living dead.
62

الْحَيُّ

Al-Hayy The Eternally Living One The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.
63

الْقَيُّومُ

Al-Qayyoom The Self-Subsisting One The One who remains and does not end.
64

الْوَاجِدُ

Al-Waajid The Pointing One The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.
65

الْمَاجِدُ

Al-Maajid The All-Noble One The Glorious, He who is Most Glorious.
66

الْواحِدُ

Al-Waahid The Only One The Unique, The One, The One without a partner
67

اَلاَحَدُ

Al-Ahad The Sole One The One
68

الصَّمَدُ

As-Samad The Supreme Provider The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.
69

الْقَادِرُ

Al-Qaadir The Omnipotent One The Able, The Capable, The One attributed with Power.
70

الْمُقْتَدِرُ

Al-Muqtadir The All Authoritative One The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.
71

الْمُقَدِّمُ

Al-Muqaddim The Expediting One The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
72

الْمُؤَخِّرُ

Al-Mu’akhkhir The Procrastinator The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
73

الأوَّلُ

Al-Awwal The Very First The First, The One whose Existence is without a beginning.
74

الآخِرُ

Al-Akhir The Infinite Last One The Last, The One whose Existence is without an end.
75

الظَّاهِرُ

Az-Zaahir The Perceptible The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
76

الْبَاطِنُ

Al-Baatin The Imperceptible The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
77

الْوَالِي

Al-Waali The Holder of Supreme Authority The Governor, The One who owns things and manages them.
78

الْمُتَعَالِي

Al-Muta’ali The Extremely Exalted One The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.
79

الْبَرُّ

Al-Barr The Fountain-Head of Truth The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.
80

التَّوَابُ

At-Tawwaab The Ever-Acceptor of Repentance The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
81

الْمُنْتَقِمُ

Al-Muntaqim The Retaliator The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.
82

العَفُوُّ

Al-Afuww The Supreme Pardoner The Forgiver, The One with wide forgiveness.
83

الرَّؤُوفُ

Ar-Ra’oof The Benign One The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.
84

مَالِكُ الْمُلْكِ

Maalik-ul-Mulk The Eternal Possessor of Sovereignty The One who controls the Dominion and gives dominion to whoever He willed.
85

ذُوالْجَلاَلِ وَالإكْرَامِ

Zul-Jalaali-wal-Ikram The Possessor of Majesty and Honour The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied.
86

الْمُقْسِطُ

Al-Muqsit The Just One The Equitable, The One who is Just in His judgment.
87

الْجَامِعُ

Al-Jaami’ The Assembler of Scattered Creations The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
88

الْغَنِيُّ

Al-Ghaniyy The Self-Sufficient One The One who does not need the creation.
89

الْمُغْنِي

Al-Mughni The Bestower of Sufficiency The Enricher, The One who satisfies the necessities of the creatures.
90

اَلْمَانِعُ

Al-Maani’ The Preventer The Withholder.
91

الضَّارَّ

Ad-Daarr The Distressor The One who makes harm reach to whoever He willed and benefit to whoever He willed.
92

النَّافِعُ

An-Naafi’ The Bestower of Benefits The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
93

النُّورُ

An-Noor The Prime Light The Light, The One who guides.
94

الْهَادِي

Al-Haadi The Provider of Guidance The Guide, The One whom with His Guidance His believers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.
95

الْبَدِيعُ

Al-Badi’ The Unique One The Incomparable, The One who created the creation and formed it without any preceding example.
96

اَلْبَاقِي

Al-Baaqi The Ever Surviving One The Everlasting, The One that the state of non-existence is impossible for Him.
97

الْوَارِثُ

Al-Waaris The Eternal Inheritor The Heir, The One whose Existence remains.
98

الرَّشِيدُ

Ar-Rasheed The Guide to Path of Rectitude The Guide to the Right Path, The One who guides.
99

الصَّبُورُ

As-Saboor The Extensively Enduring One The Patient, The One who does not quickly punish the sinners.

 

READING THE HOLY QUR’AN – MANNERS

MANNERS WHEN READING THE QUR’AN

MANNERS OF THE HEART

A. UNDERSTANDING OF THE ORIGIN OF THE WORDS

This is an indication to the greatness of the words being read, and the bounty of Allah; Glorified is He, to His creation when He addressed His creation with these words.

B. PUTTING INTO THE HEART THE UNDERSTANDING THAT THESE ARE NOT THE WORDS OF MAN.

Through this the reader should think about the characteristics of Allah the Exalted.

C. PRESENCE OF THE HEART WHILE READING.

Through this the reader should throw away other thoughts while reading the Qur’an.

D. PONDERING THE MEANING.

There is less reward in reciting the Qur’an without understanding the meaning. The Qur’an was revealed for guidance and this can be achieved through recitation accompanied with pondering.

E. UNDERSTANDING THE MEANING.

This means interacting and reacting to every verse according to what is proper for it.

F. INDIVIDUALIZATION

This means that the reader feels that every message in the Qur’an is meant especially for him personally.

EXTERNAL MANNERS FOR READING THE QUR’AN

Purity of body and clothes and place.
Using sawak.
Facing the Qiblah.
Seeking refuge from rejected Satan and reading the basmalah.
Not reading when yawning.
Avoiding cutting off reading to talk with people.
Stopping at a verse of warning and seeking protection with Allah, and stopping at a verse of mercy and asking The Merciful for His Bounty.
Humbleness and crying when reading.
Imam An-Nawwawi may Allah be Merciful to him said: Crying when reading the Qur’an is a characteristic of those who know Allah (know Him through His names and Characteristics) and the feelings of the righteous.

What is Tajweed and How to Learn Tajweed?

HOW TO LEARN TAJWEED?

Tajweed and its application can only be learned with a qualified teacher.The rules themselves can be studied independently, but their correct application can only be done by listening to, reciting to, and being corrected by, a qualified teacher of the Qur’an.

DO ALL ARABS KNOW HOW TO RECITE THE QUR’AN WITH PROPER TAJWEED?

Unfortunately many do not know proper tajweed.  In the days of the Prophet, peace and blessing upon him, there was no need for the study of tajweed because they talked with what is now known as tajweed; in other words, it was natural for them.  Now, over 14 centuries later, colloquial Arabic has changed radically from the classical Arabic with which the Qur’an was revealed, and Arabs have to study tajweed, just in the same way that non-Arabs do.

I WANT TO LEARN TO RECITE THE QUR’AN WITH PROPER TAJWEED, BUT DON’T KNOW WHERE TO START.

The first step is finding a qualified Qur’an teacher who will listen to you and point out your mistakes, and help you practice fixing them.  You will need to learn the Arabic letters and vowels too.

WHAT IF THERE AREN’T ANY QUALIFIED TEACHERS WHERE I LIVE?

Then your task is going to be a little harder, but certainly not impossible.  You need to work with tapes of good reciters, for example, Sheikh Abdullah Basfar, or Sheikh Mohammed Hosary.  There are sets available on the Internet and in Islamic stores that are called “mu’alm”.  In these sets, the reciter reads a phrase, and then there is a blank space on the tape, allowing the student to repeat what the reciter has just read.

You will need to work on the pronunciation of letters by getting a description of the articulation points and practice placing your tongue, lips, or finding the place in your throat where the letter is articulated from, and compare it to the letter when recited by the Sheikh.

PRINCIPLES OF TAJWEED

One who wishes to learn a science needs to know its principles so that he will gain insight into the sought science.  There are several principles in the science of tajweed that should be understood:

1. ITS DEFINITION

By linguistic definition: Betterment

Applied definition: Articulating every letter from its articulation point and giving the letter its rights and dues of characteristics. Rights of the letters are its required characteristics that never leave it.  The dues of the letters are its presented characteristics that are present in it some of the time, and not present at other times.  i.e. the medd, idgham

2. ITS FORMATION

The words of the Glorious Qur’an and some said Honorable Hadiths also.

3. ITS FRUITS

It is preserving the tongue from mistakes in pronunciation of the Glorious Qur’an during reading.

4. ITS PRECEDENCE

It is one of the most honored of sciences and one of the best of them due to its relation to Allah’s words.

5. ITS PLACE WITHIN THE SCIENCES

It is one of the Islamic Law sciences that are related to the Glorious Qur’an.

6. ITS FOUNDER

The rule setter from the practical point of view is the Messenger of Allah(pbuh) because the Qur’an was revealed to him from Allah, the most High, with tajweed, and he, was instructed on it from the Trustworthy, Jibreel, peace be upon him, and taught it to his companions, who then taught it to their followers and so on until it came to us by these chains.  The rule setters from the scientific point of view are the scholars of Qur’anic sciences, such as Abu ‘Ubaid Al-Qasim bin Sallaam.

7. ITS PRECEPT

Knowledge of tajweed is fardh kifayaah, meaning some of the Muslim community must know it, and its application is fardh ‘ain, required by all Muslims (men and women) who have the complete Qur’an or part of it memorized, even if only one surah.

8.  REASONS FOR ITS RULES

Guarding the Glorious Qur’an and preserving it from distortion.  The Arabs mixed with non-Arabs after the spread of Islam, and the Muslims feared that the Arab tongue would become corrupted with this intermixing.  It then became mandatory for rules to be put down that would preserve the recitation of the Qur’an from mistakes, and guarantee the reader of the Qur’an integrity of pronunciation.

9.  ITS PRINCIPLES

The knowledge of tajweed is contingent on four matters:

  1. Knowledge of the articulation points of the letters
  2. Knowledge of the characteristics of the letters
  3. Knowledge of what rules change in the letters due to the order of letters
  4. Exercising the tongue and a lot of repetition.

COMMON TAJWEED ERRORS

The two most common tajweed mistakes made by non-Arabs are the timings of the vowels, and medd letters, and in the articulation points of the letters.  The first type of mistake has been addressed in the first of what will be, insha’ Allah many tidbits; please see the tidbit lesson link.  The second type of mistake, that in the letters themselves, is a major problem that needs to be addressed by all non-Arabs, whether they are Westerners, Europeans, Africans, from the Indo Pakistani subcontinent, or from Eastern Asia.  At the outset, the letters that occur in Arabic that are not common in other languages would be what one would imagine to be a problem, but in fact, there are letters in Arabic that are similar to other languages, but do not share the same articulation points with their counterparts.

The letters that occur in Arabic, that are not common in other languages are:

ض  ص  غ  ع  خ  ح  ط  ظ

The articulation points of all the Arabic letters will be described later, insha’Allah in a future tidbit lesson.

Letters that have similar sounds in other languages, but in fact have different articulation points are:

د  ت  ف  ك  ر  ل

The first two  (starting from the right), use the tip of the tongue from the top side and what lies opposite from the tip of the tongue from the gum line of the two top front incisors.  Many different languages have similar letters, as in English there is “d” and “t”, but they articulate these letters at a posterior position in the mouth from what the Arabs use as an articulation point.  The result is an incorrect pronunciation of these letters when reading Qur’an.

The ra’ and lam are two letters that non-Arabs have some difficulty in pronouncing correctly.  The ra’ uses the tip of the tongue and the top of the tip and the gums of the two top incisors, but the trick to the ra’ is actually hitting the gum.  Many Muslims try to pronounce the ra’ without touching the tongue to the gum.  Some mistakenly use the throat, like the French do in the French “r”.  The Arabic lam has the widest use of the tongue of any other letters, but uses only the end of the sides of the tongue until it ends at the tip, which then hits the gums of the front upper eight teeth.

The above are just brief summaries of the letters, and as stated before, insha’ Allah soon a tidbit lesson will be posted with all the articulation points discussed in detail.

A third mistake incurred by Arabs and non-Arabs alike is in making proper stops and starts.  There is more than one aspect to this mistake.  The first aspect is that the proper way to stop on a word is by putting a sukoon, or absence of a vowel on the last letter of the word.  It is not allowed to stop using the harakah, or vowel on the last letter of the word.  The second aspect of stopping is that of stopping at a place that doesn’t contradict the meaning intended by Allah, the Exalted.  The same mistake can occur when starting up after stopping and taking a breath.  One cannot just start on the next word arbitrarily, instead the meaning needs to be considered, and the start should be on a word that portrays the correct and complete meaning, even if the reciter needs to go back two or three words.  The stop and start will be explained in detail, insha’ Allah in future tidbit lessons.

One note that is of utmost importance.  It is vital that the Muslim learn the Arabic letters and vowels and recite the Qur’an using them, NOT a transliteration.  Transliterations do not take into account the various letters that sound similar to the untrained ear, but are very different in pronunciation.  The Qur’an is the word of Allah, revealed to man as a guidance, and we have to be extremely careful to read it, as best we can, with proper pronunciation.  Reading a transliteration can lead to changing the meaning of the Arabic Qur’an by mispronouncing letters.

SURAH AL-KAUTHAR – SURAH AL-KAUSER – SURAH AL-KAUSAR English, Arabic and Tafseer

Bismillaahir Rahmaanir Raheem

  1. Innaa a’taina kal kauthar
  2. Fa salli li rabbika wanhar
  3. Inna shani-aka huwal abtar

 

ENGLISH

Abdullah Yusuf Ali Translation
  1. To thee have We granted the Fount (of Abundance).
  2. Therefore to thy Lord turn in Prayer and Sacrifice.
  3. For he who hateth thee, he will be cut off (from Future Hope).

ARABIC

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

1.  إِنَّآ أَعْطَيْنَٰكَ ٱلْكَوْثَرَ
2. فَصَلِّ لِرَبِّكَ وَٱنْحَرْ
3. إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ

 

TAFSEER

By Abul A’la Maududi

The full meaning of the word kauthar, as used here, cannot perhaps be expressed in one word in any language of the world. This is an intensive form of the noun kathrat which literally means abundance, but the context in which it has been used does not give the meaning of mere abundance but abundance of good, of spiritual benefits and blessings, and of such abundance which is unbounded and limitless, and it does not imply any one good or benefit or blessing but abundance of countless benefits and blessings.

Have a look again at the background of this Surah given in the Introduction. The enemies thought that Muhammad (peace be upon him) had been completely ruined: he was cut off from the community and had become utterly helpless and powerless; his trade was ruined; his male children who could perpetuate his name were dead; the message that he presented was such that except for a handful of the people no one in entire Arabia, not to speak of Makkah, was prepared to listen to it. Therefore, failure and disappointment would be his lot as long as he lived and there would be no one in posterity to remember him when he died. Under such conditions when Allah said: We have granted you the Kauthar, this by itself gave the meaning: Your foolish opponents think that you are ruined and deprived of the good things that you enjoyed before Prophethood, but the fact is that We have favored you with unbounded good and countless blessings. This included the matchless moral qualities which the Prophet (peace be upon him) was blessed with; this included the great blessings of Prophethood and the Quran, the knowledge and wisdom that were granted to him; this included the blessing of Tauhid and also of such a system of life whose simple and intelligible, rational and natural, and comprehensive principles had the potential to spread throughout the world and of continuing to spread for ever afterwards. This also included the blessing of the exaltation of renown because of which the Prophet’s (peace be upon him) blessed name continues to be exalted throughout the world since 1400 years and will continue to be so exalted till Resurrection.

This also included the blessing that by his preaching eventually such a world-wide community came into being, which became the standard-bearer of truth in the world forever, which can claim to have produced the greatest number of the pious, virtuous and noble character people in any one nation, and which even when corrupted and deprived has the highest good in it as against every other nation of the world. This also included the blessing that the Prophet (peace be upon him) during his very lifetime witnessed his invitation and message attaining to the highest success and the preparation of a community which had the power to dominate the world. This also included the blessing that although on his being deprived of the male offspring the enemies thought he would be lost to posterity, yet Allah not only blessed him with the spiritual offspring in the form of Muslims, who will continue to exalt his name in the world till Resurrection but also granted him from his one daughter, Fatimah, the natural progeny, who have spread throughout world and whose only mark of distinction and pride is that they trace their descent from him.

These are the blessings which the people have seen and witnessed as to how abundantly Allah has blessed His Prophet (peace be upon him) within the world. In addition, Kauthar also implies two other great blessings which Allah will bestow on him in the Hereafter. We had no means of knowing these; therefore the Prophet (peace be upon him) himself gave us news of them, and told us that Kauthar also implied them. First, the Fountain of Kauthar, which he will be granted on the Resurrection Day in the Plain of Assembly; second, the River Kauthar, which he will be granted in Paradise. About both such a large number of the Ahadith have been reported from him through such a large number of the reporters that there remains no doubt about their authenticity.

What the Prophet (peace be upon him) said about the Fountain of Kauthar is as follows:

This Fountain will be granted to him on the Resurrection Day when there will be the cry of al-atash, alatash (thirst, thirst!) on every side. The Prophet’s (peace be upon him) community will gather together before him at it and will be watered thereby. He himself will be the first to arrive at it and will be occupying the central position.

He has said: This is a Fountain at which my Ummah will assemble on the Resurrection Day. (Muslim: Kitab as-Salat Abu Daud: Kitab as-Sunnah). I shall have arrived at the Fountain before you. (Bukhari: Kitab ar-Riqaq and Kitab al- Fitan; Muslim: Kitab al-Fidail and Kitab at-Taharah; lbn Majah: Kitab al Manasik and Kitab az-Zuhd. Musnad Ahmad: Marwiyyat Abdullah bin Masud, Abdullah bin Abbas, Abu Hurairah).

I shall be there before you and shall bear witness on you, and by God, I am seeing my Fountain even at this time. (Bukhari: Kitab al-jana-iz Kitab al- Maghazi, Kitab ar-Riqaq).

Addressing an assembly of the Ansar, the Prophet (peace be upon him) once said: After me you will meet with selfishness and nepotism, endure it patiently until you meet me at the Fountain. (Bukhari: Kitab Manaqib al-Ansar and Kitab al-Maghazi; Muslim: Kitab al-Iman; Tirmidhi: Kitab al-Fitan).

I shall be near the middle of the Fountain on the Resurrection Day. (Muslim: Kitab al-Fadail).

Abu Barzah Aslami was asked: Have you heard something about the Fountain from the Prophet (peace be upon him). He replied: Not once, or twice, or thrice, or four or five times, but over and over again. May Allah deprive of its water the one who belies it. (Abu Daud: Kitab as-Sunnah).

Ubaidullah bin Ziyad thought that the traditions about the Fountain were false; so much so that he belied all the traditions reported by Abu Barzah Aslami, Bara bin Aazib and Aaidh bin Amr. At last, Abu Sabrah brought out a writing which he had written down after hearing it from Abdullah bin Amr bin alAas, and it contained this saying of the Prophet (peace be upon him): Beware! Your place of meeting me will be my Fountain. (Musnad Ahmad: Marwiyyat Abdullah bin Amr bin alAas).

Different dimensions of the Fountain have been given in different traditions, but according to a large number of the traditions it will extend from Aylah (the present Israeli seaport of Ilat) to Sana’a of Yaman, or from Aylah to Adan, or from Amman to Adan in length, and from Aylah to Juhfah (a place between Jeddah and Rabigh) in breadth. (Bukhari: Kitab ar-Riqaq; Abu Daud at Tayalisi: Hadith No. 995; Musnad Ahmad: Marwiyyat Abu Bakr Siddiq and Abdullah bin Umar; Muslim: Kitab at-Taharah and Kitab al-Fadail; Tirmidhi Abwab Sifat al-Qiyamah; Ibn Majah: Kitab az-Zuhd). From this it appears that on the Resurrection Day the present Red Sea itself will be turned into the Fountain of Kauthar. And the correct knowledge is only with Allah.

About this Fountain the Prophet (peace be upon him) has told us that water will be supplied to it from the River Kauthar of Paradise (which is being mentioned below). Two channels from Paradise will flow into it and supply water to it. (Muslim: Kitab al-Fadail). According to another tradition: A canal from the River Kauthar of Paradise will be opened towards this Fountain. (Musnad Ahmad; Marwiyyat Abdullah bin Masud).

According to the description of it given by the Prophet (peace be upon him) its water will be whiter than milk (according to other traditions whiter than silver, and according to still others, whiter than snow), cooler than snow, sweeter than honey; the earth of its bed will be more fragrant than musk; the water jugs set at it will be as numerous as the stars in the sky; the one who drinks from it would never thirst; and the one who is deprived of it will never have his thirst satisfied. These things with a little variation in wording have been reported in numerous Ahadith (Bukhari: Kitab ar-Riqaq; Muslim: Kitab at- Taharah and Kitab al-Fadail; Musnad Ahmad: Marwiyyat Ibn Masud, Ibn Umar, Abdullah bin Amr bin alAas; Tirmidhi: Abwab Sifat al-Qiyanmah: Ibn Majah: Kitab az- Zuhd; Abu Daud: Tayalisi, Ahadith No. 995, 2135).

Concerning it the Prophet (peace be upon him) warned the people of his time again and again, saying: After me those from among you who would effect changes in my way, will be removed from the Fountain and will be disallowed to approach it. I shall say: they are my companions, but it will be said: Don’t you know what they did after you? Then I too shall discard them and tell them to keep away. This subject has been expressed in many traditions. (Bukhari: Kitab ar-Rigaq, Kitab al-Fitan; Muslim: Kitab at-Tahara and Kitab al-Fadail Musnad Ahmad: Marwiyyat Ibn Masud, Abu Hurairah; Ibn Majah: Kitab al-Manasik. The Hadith which Ibn Majah has related in this connection contains very pathetic words. The Prophet (peace be upon him) said: Beware! I shall have arrived at the Fountain before you and shall pride myself by your means upon the greater numbers of my Ummah as against other ummahas. Do not at that time cause my face to be blackened. Beware! I shall have some people released, and some people shall be separated from me. I shall say: O my Lord, they are my companions. He will reply: Don’t you know what innovations they introduced after you? According to Ibn Majah, these words were said by the Prophet (peace be upon him) in his Sermon at Arafat.

Likewise, the Prophet (peace be upon him) has also warned the Muslims coming after him till Resurrection, saying: Whoever from among you will swerve from my way and effect changes in it, will be removed from the Fountain. I shall say: O Lord, they belong to me, they are the people of my Ummah. In response it will be said: Don’t you know what changes they effected after you and then turned back on their heels? Then I shall also turn them away and shall not allow them to approach the Fountain. Many traditions on this subject are found in the Hadith. (Bukhari: Kitab al- Musaqat, Kitab ar-Riqaq, Kitab al-Fitan; Muslim: Kitab at- Taharah. Katab as-Salat, Kitab al-Fadail; Ibn Majah: Kitab az-Zuhd; Musnad Ahmad: Marwiyyat Ibn Abbas).

Traditions about this Fountain have been related by more than 50 companions, and the earlier scholars generally have taken it to mean the Fountain of Kauthar. Imam Bukhari has named the last chapter of his Kitab ar-Riqaq as Babun fil hawd wa qual-Allahu inna a tainak al-Kauthar, and in a tradition from Anas there is the explanation that the Prophet (peace be upon him) said about Kauthar: It is a Fountain at which my Ummah shall alight.

The River Kauthar which the Prophet (peace be upon him) shall be granted in Paradise, also has been mentioned in a large number of the traditions of Hadith. Many traditions have been related on the authority of Anas in which he says, and in some he explains that he is reporting the exact words of the Prophet (peace be upon him) himself, that on the occasion of miraj; the Prophet (peace be upon him) was taken round Paradise and shown a river on the banks of which there were vaults of pearls or precious stones carved from within; the earth of its bed was of the strong-scented musk. He asked Gabriel, or the angel who took him round, what it was? He replied that it was the River Kauthar, which Allah had granted him. (Musnad Ahmad, Bukhari, Muslim, Abu Daud, Tirmidhi, Abu Daud Tayalisi, Ibn Jarir) Again, according to Anas, the Prophet (peace be upon him) was asked (or a person asked him): What is the Kauthar? He replied; It is a River which Allah has granted me in Paradise. Its earth is musk: its water is whiter than milk and sweeter than honey. (Musnad Ahmad, Tirmidhi, lbn Jarir; according to another tradition of Musnad Ahmad, describing the merits of the River Kauthar the Prophet said that at its bottom there are pearls instead of pebbles. Ibn Umar says that the Prophet (peace be upon him) said: The Kauthar is a river in Paradise the banks of which are golden; it flows on pearls and diamonds (i.e. its bed has diamonds instead of pebbles); its earth smells sweeter than musk; its water is whiter than milk (or snow), cooler than snow and sweeter than honey.” (Musnad Ahmad, Tirmidhi, Ibn Majah, Ibn Abi Hatim, Darimi, Abu Daud Tayalisi, Ibn al-Mundhir, Ibn Marduyah, Ibn Abi Shaibah). Usamah bin Zaid says that the Prophet (peace be upon him) once went to visit Usamah; he was not at home; his wife entertained him and during the conversation said My husband has told me that you have been granted a river in Paradise, which is called the Kauthar. The Prophet (peace be upon him) replied: Yes, and its bed is of rubies and corals and emeralds and pearls. (Ibn Jarir, Ibn Marduyah. Though the sanad of this tradition is weak, the presence of a large number of traditions dealing with this subject strengthens it). Besides these marfu traditions, a great many sayings of the companions and their successors have been related in the Hadith to the effect that the Kauthar implies a river in Paradise. These traditions describe its qualities as have been mentioned above. For instance, the sayings of Abdullah bin Umar, Abdullah bin Abbas, Anas bin Malik, Aishah, Mujahid and Abul Aliyah are found in Musnad Ahmad, Bukhari, Tirmidhi, Nasai; and the books of Ibn Marduyah, Ibn Jarir, Ibn Abi Shaibah and other traditionists.

Different commentaries of it have been reported from different scholars. Some of them take the Prayer to mean the five times obligatory Prayer (salat); some take it to imply the Prayer of Id al-Adha, and some say that it implies the Prayer itself. Likewise, the meaning of wanhar and sacrifice according to some illustrious scholars, is to place the right hand over the left hand and to fold them on the chest in the Prayer; some say that it implies raising both hands with Allahu Akbar at the commencement of the Prayer; some say that it implies raising both hands at the commencement of the Prayer, at bowing for Ruku and after rising from Ruku; and some say that it means performing the Id al-Adha Prayer and then offering the animal sacrifice. But if the context in which this command has been enjoined, is considered, its meaning clearly seems to be: O Prophet, when your Lord has granted you so many and so splendid blessings, then you should perform the Prayer only for His sake and offer sacrifice only for His sake. This command was given in the environment when not only the pagans of Quraish but the pagans of entire Arabia and the world worshipped their self-made gods and offered sacrifices at their shrines. Therefore, the intention of the command is: Contrary to the polytheistic practice, you should remain steadfast to your creed: your Prayer is only for Allah and your sacrifice is also for Him alone, as it has been said at another place: Declare, O Prophet, my salat and my sacrifice and my life and my death are all for Allah, Lord of the universe, Who has no partner with Him. This is what I have been enjoined, and I am the first to surrender to Him. (Surah Al-Anaam, Ayats 162-163). This same meaning has been explained of it by Ibn Abbas. Ata, Mujahid, Ikrimah, Hasan Basri, Qatadah, Muhammad bin Kaab al-Qurzi, Dahhak, Rabi bin Anas, Ata al-Khurasani and many other major commentators. (Ibn Jarir). However, this by itself is correct that when the Prophet (peace be upon him) enforced by Allah’s command the practice of the Id al-Adha Prayer and the offering of animal sacrifice at Al-Madinah, he himself gave the first place to the Prayer (salat and the second to the sacrifice, as commanded in the verses: Inna salati wa nusuki and fa-salli li-Rabbika wanhar, and also enjoined on the Muslims to do the same, i.e. they should first perform the Prayer and then offer the sacrifice. This is neither the explanation of this verse nor the occasion of its revelation but a deduction made by the Prophet (peace be upon him) from these verses and his deduction of injunctions is also a kind of divine inspiration.

The word shani as used, in the original is derived from shaan, which means the hatred and spite because of which a person may start ill-treating another. At another place in the Quran it has been said: (And O Muslims,) the enmity of any people should not so provoke you as to turn you away from justice. (Surah Al-Maidah, Ayat 8). Thus, shani aka implies every such person who blinded by his enmity of the Prophet (peace be upon him) should bring false accusations against him, slander and defame him and vent his personal spite against him by taunting and scoffing at him in every possible way.

Huwal abtar: He himself is abtar, i.e. though he calls you abtar, he in fact himself is abtar. Some explanations of abtar have already been given in the Introduction to the Surah. It is derived from batar which means to cut off, but idiomatically it is used in a comprehensive meaning. In the Hadith, the rakah of the Prayer which is not coupled with another rakah is called butaira, i.e. the lonely rakah. According to another Hadith, every piece of work, which is in any way important, is abtar if it is started without the glorification and praise of Allah implying that it is cut off from the root; it has no stability; and it is doomed to failure. A man who fails to achieve his object is abtar as also the one who is deprived of all means and resources. A person who is left with no hope of any good and success in life is also abtar. A person who has been cut off from his family, brotherhood, associates and helpers is also abtar. The word abtar is also used for the man who has no male child, or whose male child or children have died, for after him there remains no one to remember him and he is lost to posterity after death. In almost all these meanings the disbelieving Quraish called the Prophet (peace be upon him) abtar. At this, Allah said: O Prophet, not you but your enemies are abtar. This was not merely a reprisal, but a prophecy out of the most important prophecies of the Quran, which literally proved true. When it was made, the people regarded the Prophet (peace be upon him) as abtar, and no one could imagine how the big chiefs of the Quraish would become abtar, who were famous not only in Makkah but throughout Arabia, who were successful in life, rich in worldly wealth and children, who had their associates and helpers everywhere in the country, who enjoyed intimate relations with all the Arabian tribes, being monopolists in trade and managers of Hajj. But not long afterwards the conditions altogether changed. There was a time when on the occasion of the Battle of the Trench (A.H. 5) the Quraish had invaded Al-Madinah with the help of many Arabian and Jewish tribes, and the Prophet (peace be upon him) being besieged had to resist the enemy by digging a trench around the city. After only three years, in A.H. 8, when he attacked Makkah, the Quraish had no helper and they had to surrender helplessly. After this within a year or so the whole Arabia came under his control, deputations of tribes from all over the country began to visit him to take the oaths of allegiance and his enemies were left utterly helpless and resource-less. Then they were so lost to posterity that even if their children survived, none of them today knows that he is a descendent of Abu Jahl, Abu Lahab, Aas bin Wail, or Uqbah bin Abi Muait, the enemies of Islam, and even if he knows it, he is not prepared to claim that his ancestors were those people. On the contrary, blessings are being invoked on the children of the Prophet (peace be upon him) throughout the world; millions and millions of Muslims take pride in bearing relationship to him; hundreds of thousands of people regard it as a mark of honor and prestige to have descended not only from him but from his family and even the families of his companions. Thus, some one is a Sayyid, another an Alavi, and Abbasi, a Hashmi, a Siddiqi, a Faruqi, an Uthmani, a Zubairi, or an Ansari, but no one is an Abu Jahli or Abu Lahabi. History has proved that not the Prophet Muhammad (peace be upon him) but his enemies were, and are, abtar.

AYATUL KURSI – Transliteration in Roman Script with English and Arabic

Bismillaahir Rahmaanir RaheemAllahu laaa ilaaha illaa huwal haiyul qai-yoom; laa taakhuzuhoo sinatunw wa laa nawm; lahoo maa fissamaawaati wa maa fil ard; man zallazee yashfa’u indahooo illaa be iznih; ya’lamu maa baina aideehim wa maa khalfahum; wa laa yuheetoona beshai ‘immin ‘ilmihee illa be maa shaaaa; wasi’a kursiyyuhus samaa waati wal arda wa la ya’ooduho hifzuhumaa; wa huwal aliyyul ‘azeem

اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاو ;َاتِ وَالأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

“Allah! There is no god but He – the Living, The Self-subsisting, Eternal. No slumber can seize Him Nor Sleep. His are all things In the heavens and on earth. Who is there can intercede In His presence except As he permitteth? He knoweth What (appeareth to His creatures As) Before or After or Behind them. Nor shall they compass Aught of his knowledge Except as He willeth. His throne doth extend Over the heavens And on earth, and He feeleth No fatigue in guarding And preserving them, For He is the Most High. The Supreme (in glory).”

Benfits of Ayatul Kursi

1).Hadhrat Ali bin Kaab (Radiahallahu Anhu) remarks that Nabi (Sallallahu alayhi wasallam) asked him,” Which is the most high ranking Aayat in the Qur’aan Kareem?” He said, ” Allaah and His Rasul know best”. Rasulallah repeated this statement very often. Hadhrat Ali (Radiahallahu Anhu) stated, “Ayatul Kursi”. Nabi (Sallallahu alayhi wasallam) said:”Oh Abul Munzar (family name of Abi bin Kaab). May you be blessed by this knowledge. I swear by that Being in whose Hands and Control is my life, that this Ayat has one tongue and two lips. It is by the threshold of Allaah’s Arsh, Mentioning His purity”.

2) Hadhrat Ali (Radiahallahu Anhu) states that there was a room of dates, which he used to guard. He suspected that some dates were going missing. Thus one night he stood vigil and saw an animal like a young person. Hadhrat Ali (Radiahallahu Anhu) said: “I greeted and received a reply”. I asked,” Who are you? Man or Jinn?” It said, “Jinn. I said, Give me your hand”. He outstretched his hand. I noticed that the hand was like that of a dog. Its hair like the hair of the dog. I asked, “Are Jinns created like this?” It said, ” the Jinns know there are amongst them more stronger ones”. I enquired,” Why did you steal?”. He replied,” I have come to know that you love to give charity so I decided to take a part also.” Hadhrat Ali (Radiahallahu Anhu) said: ” Who will save us from your evil? It said, Aayatul Kursi which is in Surah Baqarah. He who reads it at night will be saved from our evil till the morning and he who reads it in the morning will be saved from our evil till the night.”

In the morning Hadhrat Ali (Radiahallahu Anhu) came to Nabi (Sallallahu alayhi wasallam) and narrated the entire event to him. Nabi (Sallallahu alayhi wasallam) said,”That rascal has stated the truth although he is a great liar.”

3) It is reported from Hadhrat Askee Baqri that Nabi (Sallallahu alayhi wasallam) came to the abode of the Muhajreen when one person asked, “In the Qur’aan Kareem which is the most lofty Ayat?” Nabi (Sallallahu alayhi wasallam) repeated “Ayatul Kursi”.

4) Hadhrat Hassan reports “Marfoonaan”,” I have been given Ayatul Kursi. Nabi (Sallallahu alayhi wasallam) said,” Surah Fateha, Ayatul Kursi and the two Ayats of Al-Imraan (Shaheedal Allaah – 18th Ayat), and “Qul Allaahumma Malekal mulk til Bi Ghairi Hisaab (Ayat 26/7) are attached to the Arsh and say, “Oh our Rabb, You are sending us onto earth to disobedient ones!!! Allaah says ,” I have given you such status, whosoever from amongst my servants recites you after every Salaat, his resting place will be Jannat. And I will make his abode in Jannatul Quddoos and fulfill 70 needs of his daily needs, the least of which is forgiving him and saving him from all enemies of evils.

It is a quarter of the Qur’aan Kareem.
5) Hadhrat Anas (Radiahallahu Anhu)narrates that Rasulallaah (Sallallahu alayhi wasallam) asked one of his companions: ” Oh, so and so are you married?” He replied: “No, I do not have enough wealth that I may marry.”, Nabi (Sallallahu alayhi wasallam) said: “Do you know Surah Qul Huwallaahu Ahad?” The Sahaba replied: “I know”. Nabi (Sallallahu alayhi wasallam) said: “It is equal to a quarter of the Qur’aan. Nabi (Sallallahu alayhi wasallam) asked: “Do you not know Qul Yaa Ayyuhal Kaafiroon?” The Sababi replied “I know”. Nabi (Sallallahu alayhi wasallam) said ” “It is equal to a quarter of the Qur’aan.” Nabi (Sallallahu alayhi wasallam) asked, “Do you not know Surah “Iza Zul Zilzilaat ” ?” The Sahaabi replied, “I Know”. Nabi (Sallallahu alayhi wasallam) said: “It is a quarter of the Qur’aan”. Nabi (Sallallahu alayhi wasallam) asked: “Do you not know Surah Iza Jaa a Nasrullaahi Wal Fath” The Sahabi replied “I Know” Nabi (Sallallahu alayhi wasallam) said, it is a quarter of the Qur’aan. Nabi (Sallallahu alayhi wasallam) asked: “Do you know the Ayatul Kursi?” The Sahabi replied “I know”. Nabi (Sallallahu alayhi wasallam) said, “It is equal to a quarter of the Qur’aan. Marry, Marry, Marry.”

Consistency and Ayatul Kursi
6) Hadhrat Anas (Radiahallahu Anhu) said that Nabi (Sallallahu alayhi wasallam) said, “The one who recites Ayatul Kursi after every fard Salaat will be protected until the next Salaat and this is constantly done by a Nabi or a Siddiq or a martyr.

7) Hadhrat Hassan bin Ali (Radiahallahu Anhu) says, “A person once asked: “Oh Rasulallaah (Sallallahu alayhi wasallam) what does that person receive who recites Ayatul Kursi after every Fard Salaat ? Nabi (Sallallahu alayhi wasallam) said: ” That person remains under the protection of Allaah until the next Salaat.”
8) Hadhrat Anas (Radiahallahu Anhu) says: Rasulallaah (Sallallahu alayhi wasallam) asked; “Do you know which Ayat in the Qur’aan is most lofty? ” I said, Allaah and his Rasul know more.” Nabi (Sallallahu alayhi wasallam) read Ayatul Kursi

9) Hadhrat Efai bin Abdullah Kallee said that one person asked.”Oh Rasulallaah (Sallallahu alayhi wasallam), which Ayat in the Qur’aan is the most lofty one?” Nabi (Sallallahu alayhi wasallam) said: ” Ayatul Kursi”. The person asked,”Which Ayat has those benefits which you desire for your Ummah, in the Qur’aan?” Nabi (Sallallahu alayhi wasallam) said: “The last Ayat of Surah Baqarah, for it is from the treasures of Allaah from underneath the threshold of the Arsh. It encompasses all the good of this world and the Aakhiraat”.

10) Hadhrat Muhammad bin al Saumi bin Al Salsal bin Damasc narrates from his father, who in turn, narrates from his father that Rasulallaah (Sallallahu alayhi wasallam) said: ” Whoever recites Ayatul Kursi after every fard Salaat, there is only death between him and Jannat”, he will enter into Jannat immediately when he dies.

11) Hadhrat Ibne Anas (Radiahallahu Anhu) says that Rasulallaah (Sallallahu alayhi wasallam) said: “The one who recites Ayatul Kursi after every Fard Salaat, Allaah Ta’aala will grant him a gratifying heart, actions of the truthful and reward like the Ambiyaa .Special mercies will descend upon him, and death is the only barrier from his entrance into Jannat. On dying he will enter Janaat”.

Blessing in the food
12) Hadhrat Ayesha (R.A.) narrates that one person came to Nabi (Sallallahu alayhi wasallam) and said that there was absolutely no “Barakat” (blessings) in the things at home. Nabi (Sallallahu alayhi wasallam) replied, “Why are you neglectful of Ayatul Kursi.”
Whenever Aayatul Kursi is recited upon food, Allaah Ta’aala will increase the Barakat in that food or curry.
13) Hadhrat Ibn Masood (Radiahallahu Anhu) says that Allaah the Lofty did not create any thing in the skies or on earth, in Jannat or Jahannam, loftier than Ayatul Kursi.

14) Hadhrat Ibn Masood (Radiahallahu Anhu) says that no space in the sky, or on the earth is loftier than Ayatul Kursi.

To make Satan flee for protection of wealth, property and home
15) Hadhrat Masood (R.A.) states that a person left his home and met a Jinn on the way. The jinn asked him, “Can you drop me down?, If you do so then I will teach you such an Ayat that if you recite it upon entering your home, Satan will not enter.” They wrestled and the person dropped the Jinn down. The jinn said:”Read Ayatul Kursi, because that person who recites it upon entering the home, Shaitaan flees like a donkey making a sound from its posterior runs away.

A person mentioned to Hadhrat Ibn Masood that the person (who dropped the Jinn) could only be Hadhrat Umar (Radiahallahu Anhu).

Hadhrat Abu Hurairah (Radiahallahu Anhu) narrates this (above) Hadith from Rasulallaah (Sallallahu alayhi wasallam), with the addition that there is an Ayat in Surah Baqara, which is the chief ayat of the Qur’aan. Whosoever recites it in a house wherein Shaitaan is, he (Shaitaan) will leave.

16) Hadhrat Ibne Masood (Radiahallahu Anhu) says that a person requested Rasulallaah (Sallallahu alayhi wasallam) to teach him something that will benefit him. “Nabi (Sallallahu alayhi wasallam) said,”Read Ayatul Kursi, it will protect you, your children, home and even those houses surrounding your house.”

17) Hadhrat Ibn Umar (Radiahallahu Anhu) narrates that once Hadhrat Umar (Radiahallahu Anhu) came to the people and said, “Who amongst you can tell me which is the most lofty Ayat in the Qur’aan, which Ayat directs one most towards justice and fairness, which Ayat creates the most fear and which Ayat creates hope for mercy?” All remained silent. “Hadhrat Ibn Masood (Radiahallahu Anhu) said,”I heard Rasulallaah (Sallallahu alayhi wasallam) say from the Mimbar (pulpit) that Aayatul Kursi is the Loftiest in the Qur’aan, and the Ayat which encourages justice and fairness is ( Arabic P12) and the Ayat that creates the most fear is ( Arabic P12) of the Ayat that creates the most hope of mercy is ( Arabic P12).

18) Hadhrat Ibn Abbas (Radiahallahu Anhu) said that when Rasulallaah (Sallallahu alayhi wasallam) recited the last Ayat of Surah Baqarah and Ayatul Kursi then he laughed and said,” These have come from the treasures of Allaah.” and when he read (May Ya’mal Soo), then he said (Inna li llaah…) and chose humility and meekness.

19) It is reported that when ever Hadhrat Abdur Rahman Bin Auf (R.A.) entered his home, he used to recite Ayatul Kursi in its corners.

20) Hadhrat Hassan (Radiahallahu Anhu) narrates from Rasulallaah (Sallallahu alayhi wasallam) who said , ” Jibraeel came to me and informed me that a rebellious Jinn is plotting against you, so when you retire to your bed, then recite Ayatul Kursi. ”

21) Hadhrat Ali (Radiahallahu Anhu) says that the chief of the Ayats of the Qur’aan Kareem is Ayatul Kursi.

22) Hadhrat Ali (Radiahallahu Anhu) says “I have heard Rasulallaah (Sallallahu alayhi wasallam) say that person who recites Ayatul Kursi after every Salaat, only death prevents him from Jannat and who recites it whilst retiring to his sleeping place, Allaah will protect his house, his neighbours and even his surroundings.

23) Hadhrat Ali (Radiahallahu Anhu) says that I cannot comprehend that a person who is a born Muslim, or intelligent or one who accepted Islaam in a rational (Arabic) state spending the night without reciting Ayatul Kursi. If you know how lofty this is (you will never discard it), it has been given to your Nabi (Sallallahu alayhi wasallam) from under the treasures of the arsh. It has not been given to any Nabi (Sallallahu alayhi wasallam) before your Nabi (Sallallahu alayhi wasallam) and I have never spent a night without reciting this Ayat thrice. I recite it in the last 2 Rakaats of Witr after Esha and also when I retire to my sleeping place

24) Hadhrat Auf bin Maalik (Radiahallahu Anhu) says that Hadhrat Abu Zar (Radiahallahu Anhu) who was sitting near Rasulallaah (Sallallahu alayhi wasallam) asked: “Oh Rasulallaah (Sallallahu alayhi wasallam) which is the most lofty Ayat Allaah revealed to you?” Allaah’s Rasul recited Ayatul Kursi.

Hadhrat Ma’aaz bin Jabal (Radiahallahu Anhu) says that he stored the dates for charity of Nabi (Sallallahu alayhi wasallam) in a room for safe keeping. I sensed that there was a shortage daily therein. I complained to Rasulallaah (Sallallahu alayhi wasallam) about this. He said that this was the work of Satan and I must stay alert for him. Thus I sat in the barn that night. When some part of the night passed, Shaitaan came in the shape of an elephant. When he came near the door, he changed his shape and entered through one of the holes of the door, moved towards the dates and began eating. I dragged my cloth near him and said: “I testify that there is no one worthy of worship but Allaah and that Muhammad is his Servant and Rasul. Oh Allaah’s enemy you are usurping the dates of charity whereas the poor are more deserving of this than you. I will definitely apprehend you and take you to Rasulallaah (Sallallahu alayhi wasallam) who will humiliate you.” At this Shaitaan pledged that he will not do this act again.

In the morning I came to Rasulallaah (Sallallahu alayhi wasallam) who asked me about my prisoner. I stated that he had vowed not to steal again. Nabi (Sallallahu alayhi wasallam) said that he (Satan) will come again so be alert. The next night also I sat alert. The same thing occurred and once again he (Satan) pledged not to steal. I left him. In the morning, I narrated the whole event to Nabi (Sallallahu alayhi wasallam) who said that he (Satan) will come again. On the third night the same thing happened once again. I apprehended him and this time I said,”Oh Allaah’s enemy, you have pledged twice and this is the third time (now I will not leave you). He (Satan) said,” I have children and have come from Nasabeen ( a place between Masool and Syria). If I receive anything less in status than this (dates), then I would not have come here. We left this city of yours when your Nabi (Sallallahu alayhi wasallam) was sent together with two Ayats which removed us from here to Nasabeen. Shaitaan does not enter any home when these two Ayats have been recited in it”. He said this thrice. “If you leave me, I will show you these two Ayats”. I agreed. He said,” Ayatul Kursi and the last Ayat of Surah Baqarah (Amanas Rasul….).”Thus I let him go. In the morning I came to Rasulallaah (Sallallahu alayhi wasallam) and told him what had transpired. Nabi (Sallallahu alayhi wasallam) said, “That rascal has spoken the truth even though he is a liar.”

Hadhrat Ma’aaz (Radiahallahu Anhu) says after that he used to recite this and blow on the dates and there were no shortages in the room.

26) Hadhrat Abu Asaad Saeedee (Radiahallahu Anhu) narrates that he plucked the fruits from his orchard and kept them in a room. Jinnaat used used to come to this room and steal the fruit. This put them in difficulty and they complained to Nabi (Sallallahu alayhi wasallam) about it. He said,”This is (the work of) a Jinn. Oh Abu Asaad, listen attentively, when he (the Jinn) has entered, then say. “I take the name of Allaah” and say “accept Rasulallaah (Sallallahu alayhi wasallam) sayings”. The Jinn said, “Oh Abu Asaad, do not take me to Rasulallaah (Sallallahu alayhi wasallam). I vow by Allaah that I will not set foot in your home, nor steal your fruit. Also I will show you such an Ayat that if you recite it on your house then you will think I have died. If you read it on your utensils then no one will be able open its lid.” I promised to leave him. He became happy and said. ” The Ayat, is Ayatul Kursi. This Sahabi came to Nabi (Sallallahu alayhi wasallam) and related the entire event to him, upon which Nabi (Sallallahu alayhi wasallam) said: ” He (Jinn) spoke the truth although he is (normally)a liar.”

27) Hadhrat Abu Amama Sadi bin Ijlaan (Radiahallahu Anhu) says that Nabi (Sallallahu alayhi wasallam) said,” Whosoever recites Ayatul Kursi after every fard Salaat, the only thing preventing his entry into Janaat is death.

Ism Azam is in Ayatul Kursi
28) Hadhrat Abu Amama (Radiahallahu Anhu) says that Rasulallaah (Sallallahu alayhi wasallam) stated, that the Isme Azam (blessed Name of Allaah Jalle Jalaalahu) , through which the invoker’s desire is definitely fulfilled appears in 3 Surahs of the Qur’aan. Surah Baqarah, Al-Imraan and Ta Haa. Hadhrat Abu Amama (Radiahallahu Anhu) says that he searched for it and found it in Ayatul Kursi of Surah Baqarah, and “La illaha illah Huwal haya …..” in Al-Imraan and “Wa Anatil wujuhu…..” in Surah Ta Haa.

29) Hadhrat Ibn Abbas (Radiahallahu Anhu) says that Rasulallaah (Sallallahu alayhi wasallam) was staying in a room at Hadhrat Abu Ayoob (Radiahallahu Anhu). Food provisions were kept in a small basket. A cat used to enter from the air vent and take the food away. Hadhrat Abu Ayoob (Radiahallahu Anhu) complained to Nabi (Sallallahu alayhi wasallam) who said that it was a Jinn. Thus when he comes, tell him that Nabi (Sallallahu alayhi wasallam) said that he should not come back. The Jinn said, “Oh, Abu Ayoob leave me this time, by Allaah I will definitely never return. Thus Abu Ayoob left him and came to Nabi (Sallallahu alayhi wasallam) and narrated the event. This event occurred twice. On the third occasion the Jinn said, “Shall I reveal to you such words, which when recited at night will prevent Shaitaan from coming near your house that night and day and the next day. Abu Ayoob said, “Sure”. The Jinn said,”Recite Ayatul Kursi”. This Sahabi came and related this event to Nabi (Sallallahu alayhi wasallam), who said that he (the Jinn), has spoken the truth although he is (normally) a liar.

30) Hadhrat Abu Ayoob (Radiahallahu Anhu) narrates that he was in the front room of his home. Jinnaat used to take goods from there. He complained about this to Nabi (Sallallahu alayhi wasallam) who said:”When you see him then take the name of Allaah and tell him to accept the call of Rasulallaah (Sallallahu alayhi wasallam). When the Jinn came, Abu Ayoob (Radiahallahu Anhu) told him this, and the Jinn pledged not to come again. Abu Ayoob left him. Abu Ayoob came to Nabi (Sallallahu alayhi wasallam) who asked him how was his thief. Abu Ayoob replied, “I caught him but left him after he pledged that he will not return”. Nabi (Sallallahu alayhi wasallam) stated that he (the Jinn) will definitely return. Abu Ayoob apprehended the Jinn twice or thrice and each time he released him on the pledge of not returning. Abu Ayoob came to Nabi (Sallallahu alayhi wasallam) who asked him about his prisoner. Abu Ayoob replied,” I caught him but released him on the pledge that he will not return. Nabi (Sallallahu alayhi wasallam) stated that he(the Jinn) will surely return. Abu Ayoob thereafter apprehended the Jinn who said ,”If you leave me, I will show such a thing, that when read, the Shaitaan will not come near you. That is Ayatul Kursi”. Abu Ayoob narrated this entire event to Nabi (Sallallahu alayhi wasallam) who said,”The Jinn has spoken the truth although he is (normally) a great liar.

In the tradition of Tabrani it is stated “My dates were kept in a room.”. Nabi (Sallallahu alayhi wasallam) said,”Tomorrow you will find a cat therein then it will become a wolf.” At the end of the tradition it is stated, “Satan said that whenever he hears it ( Ayatul Kursi) he will runaway. Via another chain of narrations it is stated in Tabrani. “I should have difficulty in my back,” and at the end of the tradition it is recorded “no Jinn or thief will come near”.

31. Hadhrat Abu Zar (Radiahallahu Anhu) says that he asked Rasulallaah (Sallallahu alayhi wasallam) which was the most (Arabic) (lofty, respectable) Ayat revealed to you? Nabi (Sallallahu alayhi wasallam) replied, “Ayatul Kursi”.
Aid at the time difficulty and Angels Stipulated it for Protection

32) Hadhrat Abu Qatada (Radiahallahu Anhu) narrates that Nabi (Sallallahu alayhi wasallam) said.”Whoever reads Ayatul Kursi and the last Ayat of Surah Baqarah when in difficulty, then Allaah listens to that plea.”

Hadhrat Qatadah (Radiahallahu Anhu) says,”Whoever recites Ayatul Kursi on his sleeping bed, Allaah Ta’aala nominates 2 angels to protect him until morning.

A grateful heart, a remembering tongue, the reward of a martyr and the reward of a Siddique

33) Hadhrat Abu Musa Al Ashari (Radiahallahu Anhu) narrates that Nabi (Sallallahu alayhi wasallam) said that Allaah Ta’aala sent “Wahy”-(divine revelation) to Hadhrat Musa bin Imraan (Radiahallahu Anhu) to read Ayatul Kursi after every Fard Salaat and that whosoever recites Ayatul Kursi every Fard Salaat, will be granted the heart of the grateful, the tongue of those who remember, the rewards like the Ambiyaa and his actions will become like those of the Siddiques and on this practise the Nabi or Siddique is regular whose heart I have tested for Imaan and who has been chosen to be martyred in My Way.

34)Hadhrat Abu Amama (Radiahallahu Anhu) says he asked Rasulallaah (Sallallahu alayhi wasallam),”Which is the most respectable, lofty Ayat, which has descended upon you”. He said, “Ayatul Kursi”.

Easy child-birth
35) Hadhrat Fatima Zahra (Radiahallahu Anha) narrates,”When the time approached for her delivery, then Nabi (Sallallahu alayhi wasallam) ordered Hadhrat Umme Salama (Radiahallahu Anha) and Hadhrat Zainab (Radiahallahu Anha) to go to Fatima and recite Ayatul Kursi and “Inna Rabba Kumullaah” (the whole Ayat) and the last two Quls and blow on her.

Best Means of Protection
36) Hadhrat Ali (Radiahallahu Anhu) narrates,”I cannot understand how a person, who is a Muslim, and owner of reason (intellect) can spend the night without reading Ayatul Kursi. If you knew the benefits of it, then you will never discard it under any condition”. Rasulallaah (Sallallahu alayhi wasallam) stated ,”I have been given Aayatul Kursi from the treasures under the Arsh of Allaah and it was not given to anyone before me”.
Hadhrat Ali (Radiahallahu Anhu) says, “From the time I have heard this, I have never passed a night without reading it”.

37) Hadhrat Abu Huraira (Radiahallahu Anhu) says that Nabi (Sallallahu alayhi wasallam) made me the guardian of the Zakaat of Ramadaan. One thief began to steal from it. I caught him and told him that I am definitely going to take him to Rasulallaah (Sallallahu alayhi wasallam). He said,”Leave me, I am destitute and have a family”. I (Abu Huraira) left him. In the morning Rasulallaah (Sallallahu alayhi wasallam) asked , “What did your prisoner do last night.?” I (Abu Huraira) said, He spoke of his great need and family for which I felt pity on him and left him.” Nabi (Sallallahu alayhi wasallam) said,”He has spoken a lie and will definitely come again.” I (Abu harraira) understood that the (the thief) will definitely come again because Nabi (Sallallahu alayhi wasallam) said so. Thus I kept watch at that same barn. He (the thief) came and began stealing in handfuls. I caught him and threatened to take him to Rasulallaah (Sallallahu alayhi wasallam). The thief pleaded with me to leave him as he was needy and had a family and that he will not repeat this. I (Abu Huraiah) felt pity and left him. In the morning Rasulallaah (Sallallahu alayhi wasallam) asked him the same question as before and his answer was the same. When the same thing happened for the third time, Abu Hurairah said to the thief,”This is the third time. Each time you say that you will not steal again and each time you steal again.” The thief said,”Leave me, and I will teach you such words through which Allaah will benefit you.”. I (Abu Huraira) inquired about those words and the thief said,”When you go to your sleeping place, then recite Ayatul Kursi completely. Allaah will stipulate a guardian for you and Shaitaan will not come near you until the morning. I released him. In the morning Rasulallaah (Sallallahu alayhi wasallam) asked,”What did your thief do last night?” Abu Hurairah narrated what had transpired. The Sahabah were most enthusiastic to gain virtues. Nabi (Sallallahu alayhi wasallam) said,”He has spoken the truth although he is a liar. Oh Abu Huraira, do you know with whom you were talking to for the past three nights.” I said “No”. Nabi (Sallallahu alayhi wasallam) said that it was Satan.

It is mentioned in Kitaabul Dalaalil from Hadhrat Buraidah (Radiahallahu Anhu) that he had wheat (crops). He said, “I sensed that there was a shortage in it. While sitting quietly in the night I saw a female Jinn sitting on the crops . I caught hold of her and said that I will not let her go until I had taken her to Rasulallaah (Sallallahu alayhi wasallam). She said that she had a family and swore on oath that she will not do so again. I released her. I came to Rasulallaah (Sallallahu alayhi wasallam) and informed him about this. He said that she was a liar. When the same thing happened on the second night, she (the female jinn) asked me to release her. She said,”I will, in exchange teach you such a duaa that from amongst us none will ever come near your crops. When you retire to your sleeping place then read and blow Ayatul Kursi on your goods. I left her. When I informed Nabi (Sallallahu alayhi wasallam) about this he said that she had spoken the truth although she was a liar.

38) Hadhrat Abu Huraia (Radiahallahu Anhu) said that Rasulallaah (Sallallahu alayhi wasallam) stated that whosoever reads “Haa meem al Mu’minoon” upto “al maseer” and Ayatul Kursi in the morning, will be protected until the evening and whoever reads both of these in the night will be protected until the morning.

39) Hadhrat Ibne Abbass (Radiahallahu Anhu) narrated that the Bani Israeel asked Musa(A.S.), “Does your Rabb sleep?” Musa(A.S.) said, “Fear Allaah”. Allaah ordered,” Oh Musa, your nation has asked you whether your Rabb sleeps? Take two glasses in your hand and stand with it for the whole night.” Hadhrat Musa (A.S) did as he was ordered. When on third of the night passed, he fell on his knees but stood up immediately. During the latter part of the night, sleep overcame him and the glasses fell and broke. Allaah Jala Shanahu said, “Oh Musa, if I sleep then the sky will fall on the earth and destroy it just as the two glasses fell from your hands and broke. ” Then Allaah Ta’aala revealed unto Nabi (Sallallahu alayhi wasallam) Ayatul Kursi.

40) Fulfilling 70 needs and the Ayat which gives Jannat.
Hadhrat Ali (Radiahallahu Anhu) narrates that Surah Fatiha, Ayatul Kursi and two Ayats of Al Imraan (Shahidallaahu Anahu la…… Azzizul Hakeem) and (Qul Allahumma…bi Ghairi Hisaab) are linked to the arch of Allaah and between them and Allaah there are no veils. These Ayats said to Allaah “You are sending us unto earth and amongst those who become disobedient.” Allaah said,”By my Being, I say, that whoever of my servants reads you (addressing the Ayats) after every fard Salaat, I will make his resting place Jannat, irrespective of what action he may be involved in and will make him stay in “Blessed Peace” and view him with my hidden eye daily seventy times and fulfil seventy of his needs daily, amongst which the smallest is forgiveness and I will protect him from every enemy and assist him against the enemies”.

Hadhrat Abu Amama (Radiahallahu Anhu) says that there are eight bearers of the arsh, who read in a welcoming melodious voice. Four of them repeat the words:
Oh Allaah You are pure, and all praise is for You, although All Knowing, You are still affectionate and off-bearing.

And four of them read:

Oh Allaah You are Pure and all praises are for You. Although you have the Power (and Might), you do not apprehend.

Some important benefits of the respected Ayat
The respected Ayat comprises of many important benefits. Some are mentioned hereunder:

1. This is the most lofty Ayat of the Qur’aan Kareem.
2. That is the chief Ayat of the Qur’aan Kareem.
3. The reader of it is protected from the evil effects of the Jinnat from morning until evening and from evening until morning.
4. It is from the threshold of the arsh.
5. It is equal to a quarter of the Qur’aan Kareem.
6. Whoever recites it after the fard Salaat will be protected until the next Salaat and reciting it constantly was done by the Nabi, Siddique or Martyr and only death is the barrier between the reader and Jannat.
7. Blowing it upon food and drink brings blessings and abundance.
8. It is greater than the skies, earth, Jannat and Jahannam.
9. Whosoever reads it upon entering the home, Satan runs away from there.
10. The reciter, his children, home, wealth, property and the homes of his neighbours are safe.
11. Whosoever reads it together with the last Ayats of Surah Baqarah, Shaitaan does not enter his home for three days.
12. The Jinnaat cannot open any utensil upon which it is read.
13. In it is the Ism Azam.
14. The thief does not come near it’s reciter.
15. When recited with the last Ayat of Surah Baqarah then the plea of the reciter will not go unattended.
16. When reciting it whilst retiring to one’s sleeping place, one is protected until the morning. Two angels are deputed to protect him.
17. Whosoever recites it after every fard Salaat, will be rewarded with a grateful heart, a remembering tongue, the reward of being martyred in the path of Allaah, and will also be rewarded like the Siddiques.
18. Who reads it and “Inna Rabba bi kum Allaah..” and the last two Quls for a women on delivery, then the delivery becomes easy.
19. When one reads it and blows on his possessions and goods, then Shaitaan will not come near.
20. Whosoever reads Ayatul Kursi and the beginning of Surah Ghafir in the morning then he will be protected and be safe from the morning until the evening and vice versa. Subahaanallaah!