Tafseer Notes

30 Days of Good Deeds Jar for Ramadan:

These are 30 day good deeds to be printed, cut and put in a Jar. Each day take one out and do it at the best of your ability. It gives your day a sense of purpose and makes your Ramadan exciting!

Bake and give food to a neighbor

Donate money to a charity of your choice

Help your parents with some extra house work or chores

Teach something beneficial to a younger sibling or younger family friend

Recite, or listen to, an extra page of Quran

Donate food

Choose some of your old toys or clothes that are in good condition, and give in Charity

Make sure to smile at everyone today! (Smiling is sadaqa)

Make a card or note to tell someone you love and appreciate them

Pick up rubbish from the street/Masjid and put it into the bin

Look out for someone lonely at Masjid, and talk and make dawah to them

Make dua specially for someone

Go a day without complaining

Memorize a new Surah

Recycle/Reuse something

Read to a younger sibling or friend

Extra tasbeeh: Say alhamdulillah 100 times,

Extra tasbeeh: Say subhanallah 100 times, and reflect on the wonderful things in the world

Visit somebody in hospital

Call grandparents for a chat

Sponsor an orphan

Help parents with laundry

Lend books to a friend

Give a gift to someone

Compliment and make someone smile today!

Treat an animal with extra kindness

Make an effort to learn something new today

Learn and explain to each other/non muslim about why we fast during Ramadan

Memorize new dua/Surah/Ayah for Salah

Share what you love!

For PDF version with pictures click this link:

http://intheplayroom.co.uk/wp-content/uploads/2015/06/30daysramadangooddeeds.pdf

Ramadan coloring Printables for Kids (3-5 years):

You can find the free pages on this website:

https://gildeddunya.com/2016/05/21/ramadan-colouring-pages-for-little-muslims/

Duas to memorize during Ramadan:

بسم الله الرحمن الرحيم

Verse 9:

يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.

يخادعون Yukhaadi’oona:

(خ ـ د ـ ع)From  خديعة Khadee’ah: Which means ‘deception’, ‘to cheat’. A person conceals the reality, other people think he knows, but he doesn’t really know. They deceive Allah and those who believe.

Question: How can they deceive Allah while Allah knows what is inside their hearts?

It is because when they pretend Islam, they seek refuge in the ruling of Allah which prevents killing of the apparent Muslims and prevents taking his wealth.

They do it by saying we believe but they do not believe. So, they plan to deceive Allah and those who believe, but in reality, they deceive themselves. They conceal disbelief inside their hearts and they perceive it not that their deception is upon themselves.

يشعرون  Yash’uroon:

(ش ـ ع ـ ر) Sheen, ain, ra. شعور  Shu’oor means ‘to realize’, ‘to understand’, ‘to perceive’, ‘to get it’. It’s a higher level of knowledge.

شَعْر Sha’r:  means hair which are fine and thin. So shu’or  شعور  is knowing the fine reality of something. Term shu’oor شعور:  العلم الدقيقة والخفيفة it is a hidden and fine knowledge. When Prophet (pbuh) was in Makkah; there were only two groups: believers and disbelievers. Because being a believer was not easy in Makkah. Which is why whoever became a believer, he would believe with a strong faith. But after Prophet migrated to Madinah, the battle of Badr was fought, and Muslims returned victorious. Muslims were gaining strength and fame which is why many people were embracing Islam. And some people just accepted Islam to gain worldly benefits and to be acceptable within the society. Hypocrites are deceitful, unreliable and untrustworthy. Lying is a characteristic of a disbeliever meanwhile a Muslim is truthful, honest and sincere. The example of hypocrites is like a person who digs a hole for others to deceive them and falls in it himself. This is because hypocrites  are unable to perceive obvious matters due to their inability to accept or speak truth. And thus make a fool of themselves.

Benefits of this verse:

1. THE PLOTTING OF THE HYPOCRITES: Makr ul Munaafiqeen مكرُ المنافقين. They are the people of plotting and deception. Allah says in Quran:

“They are the enemies; so beware of them. The curse of Allah be on them! How deluded they are (from the truth)!” (al-Munafiqun: 4)

2. TAKING CAUTION FROM THE HYPOCRITES: Because if someone tells you that such and such is deceptive, you beware and take care.

Q. How do we know that so and so is a hypocrite so that we take care and beware and be cautions of him?

A. We protect ourselves by knowing about his ways and his actions whether they are in agreement or in contradiction. And if a person tries to flatter us by saying he loves Allah, and when he is away from us, we will know that he is against us.

3. The bad plotting encompasses only him who makes the plot.

المكرُ السَّيِّءُ لا يحيقُ الّا بِأهله: They think they are successful in their plots, however, in reality their plots are turning against them. Their deception does not harm Allah nor the believers in anything. 4. The evil work may blind one from inside and outside. And the perception is taken away. Allah has sealed their sights and their شعور.

Q. Why do they lie?

A. Because in their hearts is a disease, a sickness.

Verse 10:

فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.

مرض Maradh:

(م ـ ر ـ ض) Meem, ra, daad. It is any kind of imbalance in the body which ends up as a disease. Any illness is an imbalance. مرض is of 2 types: 1. Physical: For example fever. 2. Spiritual/intangible.

Diseases of the hearts:

 شبهات  Shubohaat/doubts: Doubts hinder the fulfillment of Allah’s commands.

 شهوات  Shahawaat: Desires.

Hypocrites have a disease of doubt and desires. They doubt in Islam, and in all-encompassing knowledge of Allah. If a person has conviction in the knowledge of Allah, he will not do anything that includes lying and deception. For example, if a person says I have prayed and they have not prayed, the reason behind lying is laziness and other desires.

زادَ Zaada:

(ز ـ ي ـ د) Zaa-yaa-daal. زياده means ‘to increase’,’ to augment’, ‘to grow’. Allah causes this disease of doubt and desire to grow and He has increased their disease until it led to the death of their hearts and its inability to perceive its death. This clause indicates continuity and holding of the disease which won’t leave their hearts. And which controls the heart. It is a little disease, but influences them until they reach the stage of hypocrisy. And that is why Allah says that He has increased their disease.

Q. Why does Allah make their disease grow?

قلوبهم تدير الكفر Because they intend disbelief, and this intent is a disease which led them into strengthening of the disease because the intent which is in the heart reflects the state of hearts either correct or corrupt. So, if the heart intends good, it is the indication of its correctness, and if it intends evil then it is an indication of its sickness.

If a person has a disease, he should try to cure it. But hypocrites are inclined towards disbelief which is why they doubt, cheat, lie and pretend. Allah facilitates a person what he is inclined towards. If a person has the desire to grow, to improve, Allah will give him a chance. Furthermore, it is a natural consequence, if a disease is not treated, it grows.

عذاب اليم Azaaabun aleem:

It is an extremely painful, intense, great, plenty, and abundant torment. And it is painful due to its strength and consistency. One strong strike is painful. But when it is increased and consecutive, it is aleem. Hypocrites are in the lowest rank of the fire, what they will experience is the physical and psychological pain which is harsh and consistent. Allah says in the Quran:

“Every time they wish to emerge from it, they will be returned to it while it is said to them, "Taste the punishment of the Fire which you used to deny."(as-Sajdah: 20)

People will try to get out of the hellfire, and ask for death. But they will be scolded. Imagine if you are in extreme pain and you are scolded?

“Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them[al-Nisaa’ 4:145] 

Q. Hypocrites will be in the lowest part of the hellfire. Why?

A. This is because they lie. They say that which is not true and contradicts reality. And they lie with their tongues and their actions.

يكذبون:

(ك ـ ذ ـ ب), in this word there is Istimraar استمرار, which means they continuously lie. There are two recitations of this verse: 1. يَكذبون Yakziboon meaning lying. With respect to their saying we believe in Allah and while they do not. 2. يُكذِّبون Yukadhiboon: They belie Allah and His messenger. And both descriptions fit on the hypocrites. They are كاذِبون و المكذبون. They lie and belie. Both are applicable to them

If a person finds any disease in his heart which makes him compromise his religion. He should not let that disease stay in his heart. He should fix it right away.

Q. How can we know we are suffering from the disease of hypocrisy?

To know a disease, we need to look for symptoms: Prophet (pbuh) said regarding the characteristics of the hypocrites:

“There are four (characteristics), whoever has all of them is a complete hypocrite, and whoever has some of them has some element of hypocrisy, unless he gives it up: when he speaks, he lies; when he makes a treaty, he betrays it; when he makes a promise, he breaks it; when he quarrels, he resorts to insults.”(Narrated by Muslim, 53) 

Doubts can be cured be looking for prevention of that doubt through knowledge. And desires can be cured be preventing them by keeping oneself busy in righteous acts and by forcing oneself to obey Allah.

Prophet (pbuh) was asked,

”Can a believer be a coward? He said, “Yes, he can be coward. Then it was asked whether a believer could be a miser? He replied, “Yes, he can be a miser”, it was then asked whether a believer could be a liar? He replied, “No, a believer cannot be a liar.” (Imam Malik, Mishkaat)

Lying leads to hellfire, we should leave lying if we want to be saved form the hellfire. A person may lie out of shame or fear and may get rid of the situations then, but later he will be caught. Prophet (pbuh) said,

“Falsehood leads to Al-Fajur(i.e. wickedness, evil-doing), and Al-Fajur(wickedness) leads to the (Hell) fire, and a man may keep on telling lies till he is written before Allah, a liar.”

There are two types of hypocrisy:

Hypocrisy in Aqeedah (hiding kufr inside and showing Iman)

Hypocrisy in Amal/action. (he believes in the heart and resembles a munafiq in actions).

Note: Punishments are a result of a person’s own sins and Allah is not unjust.

Points of Benefits from this Ayah:

1. According to the two recitations: Hypocrites are qualified with these two bad attributes. They are liars (in their statements) and they belie (Allah and his messenger). 2. If a person does not have inclination towards the truth and his heart is sick with the disease of desire and lust, then he may be punished by the increased sickness of the heart. فزادهم الله مرضا. . These people are of two types: Those who know, and those who are confused regarding the truth. Allah seals their hearts and does not guide them. Allah says in the Quran:

“Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way.” [al-Nisa: 1137]

بسم الله الرحمن الرحيم

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers.

This verse and a few verses following it talk about the third group of people which is الضالين (in Surah Fatiha). These are the Hypocrites. They are lost, astray and not rightly guided.

مِن Min:

Means: ‘Some of’ or ‘like them’, ‘among’.

الناس Al-Naas:

It is from the root (ء ـ ن ـ س). Hamza-noon-seen. (أُنْس /uns). أُنْس means ‘to be social’, ‘to develop love, friendship’. Human beings by nature develop social relations with one another.

يقول Yaqoolu:

(ق ـ وـ ل)  Qaaf-wow-laam. قَول Qawl is a statement/word.

اليوم الآخر:

Last day is called Day of Judgment because after that there is no day, its eternity. When these people say they are believers, they are saying it only form their tongues. There is a contradiction within their words and their heart. They are pretending, and do not mean what they say.

Q. Why do they have not believed while they claim they do?

A. In order to get worldly benefits.

Allah does not describe them as believers or disbelievers. Rather their position is confused which ultimately is leading them to disaster:

مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا

“Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray - never will you find for him a way.” [al-Nisa: 143]

قُلْ إِن تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ۗ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Say, "Whether you conceal what is in your breasts or reveal it, Allah knows it. And He knows that which is in the heavens and that which is on the earth. And Allah is over all things competent.

Points of benefits from this verse: (1)

The eloquency of the Quran is shown in the beginning of the Quran: Specially in this classification. Because Allah began this chapter with pure believers, then pure Kafirs then hypocrites. The classification and division is a style which increases man’s knowledge and understanding.

The utterance of the tongue is no avail to man when not followed by actions.

The hypocrites are not believers even though they say that they are believers. However, are they considered Muslims? Now, if what is meant here is the apparent submission to Allah, then they are Muslims, and if what is meant here is the submission of the heart and the body, then they are not Muslims.

Faith in the heart and on the tongue must be in agreement. Meaning faith cannot be on the tongue alone, it must settle in the heart and must be uttered on the tongue. And it is manifested on the limbs.

In surah al-Fatiha there were 3 categories of people.  Surah Baqarah also discusses 3 categories of people:

 First kind of people in al-Fatiha are those who are blessed with guidance, in surah al-Baqarah first group is Muttaqeen.

In al-Fatiha there were those who have knowledge but do not believe, and do not accept and face a severe consequence. In surah baqarah 2nd group is of Kuffar.

The third group in al-Baqarah is of the Munafiqeen (Hypocrites).

*[1st group is discussed in the previous lesson]

كفروا Kafaroo:

Second group:  ‘Those who disbelieved’ ك ـ ف ـ ر (Kaaf faa raa). كُفْر Kufr is from the same root which means ‘disbelief’. The ‘wow’ and ‘alif’ at the end indicates plural which means ‘they’. Linguistic Meaning: كَفَرَ kafara means ‘to cover’ or ‘to hide something’. كافر Kaafir is used (in Arabic) for ‘the one who hides’ or ‘covers something’. Kaafir is used for: - Farmer: because he hides the seed under the soil. - Night: it hides everything Conventionally: Kufr= To Hide: A kaafir hides the innate nature (fitrah) that Allah has instilled in every human being i.e. to believe in one God and worship Him alone.  فطرةَ اللَّهِ الَّتي فطرَ النَّاسَ علَيها “[Adhere to] the fitrah of Allah upon which He has created [all] people”. (al-Rum:30) Important Point: Kafir is not a swear word. It is not our right to label anybody as a Kafir. It is just a term that is used to describe someone’s reality/ behavior. [Read more about Takfir and Khawarij http://www.spubs.com/sps/downloads/pdf/MSC060006.pdf] Kufr= Ungratefulness: Kufr is also used for ungratefulness. A Kafir hides the favor/kindness that is shown to him. If you pay gratitude for the kindness shown to you, you make that kindness known to others. They disbelieved in Allah, His Prophets, Quran etc. and they denied that which must be believed in. Therefore, denying all that which Allah has made mandatory on us to believe in is Kufr.

سَوآءٌ Sawaa’un:

(س ـ وـ ي) (seen, wow, ya):   Sawaa’ is ‘that which is equal from both sides’. سواء+ على: When something does not make a difference, doing, applying, using it or not doing, applying or using it is the same. Allah informs Prophet Muhammad (PBUH) with regards to the Kuffar: You are warning them or you are not warning them is the same. It’s not going to benefit them or change them.

همزة إستفهام 'أ'  Hamza istifhaam:

It means interrogation/question. It’s a word on its own.

أنذرتهم + تنذرهم:

Both are from the root (ن ـ ذ ـ ر) (noon zaal raa). أنذَر (warn) تَـ (you) هُمْ (them). Inzaar إنْذار  means ‘warning’. What kind of a warning is inzaar?

It is to inform clearly and completely, to make known about something that is dangerous or harmful.

While the person is informing, he is also instilling an element of fear.

It is to warn with the mention of the consequences of not listening to the warning.

To warn in a gentle way. Out of well-wishing, because you care for them. Out of sincerity and compassion. All messengers were called Nazeer نذير (The Warner).

It is to warn in advance.

E.g. a child is drinking a bottle of cleaner. You wouldn’t  just tell him not to drink it, you would stop him with care and expressions on your face. Prophet (pbuh) knew that no messenger is coming after him therefore he wanted to bring everyone to Islam, and his state is mentioned in the Quran: Allah says in the Quran to the Prophet (pbuh):

“Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.” [al-Kahf:6]

In the verse the Prophet pbuh is being informed that:

No matter what you do to them they will not believe,

You cannot guide every one:

“Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.” [al-Qasas: 56]

- Prophet Muhammad (pbuh) is given reassurance that it is not his fault that they are not accepting the message. Why will they not accept the message?  Because Allah has set a seal upon their hearts which is why they would not believe.

خَتَمَ Khatama:

خَتَمَ Khatam means ‘to put a seal on something’ or ’ to close something’. Just like if a person locks/closes something, nothing can go in, and nothing can to come out. Khatam is always put at the end. For example  خاتم النبيين Khaatam un Nabiyyeen. No prophet is going to come after Prophet Muhammad.

قلب  Qalb:

(ق ـ ل ـ ب) (Qaaf Laam Baa): Itis used to denote perception, understanding, reasoning, comprehension, reflection. Qalb literally means to turn about: It does not stay the same. Our heart’s feeling, mood keeps changing, keeps turning. ختم على القلب  Sealing of hearts is the inability to absorb, to accept, to understand, to reflect on the words of Allah. As a result, faith is not going to enter in their hearts.

سَمْعْ Sam’:

Means:

The faculty of hearing, the ability to hear.

The ear.

Sealing of their ear doesn’t mean their ability to hear sounds was taken away, but it means their inability to accept the words of Allah. They won’t listen or take benefit from it anymore.

Upon their eyes is a veil:

ابصارهم Absaarihim:

Singular: بصر which means:

Sight, vision, faculty of seeing, sight.

Eyes.

غشاوة Ghishawah:

(غ ـ ش ـ ي) (Ghain, Sheen, Yaa):  Yaa is one of the حروف عِلَّة (Huruf Illah) letters. غاشية Ghashiyah means ‘to cover something’. It is a veil through which a little can still be seen. It is a bit transparent. Covering of eyes: It is their inability to see the truth. Even they can see the miracles but they cannot benefit from it. They saw the Prophet (pbuh), met him, knew him, but they did not believe in him. And for them is the great punishment. They continue to disbelieve until they die.

عذاب Azaab:

(ع ـ ذ ـ ب) (Ain Zaal Baa): It means ‘torture that inflicts pain and suffering in a person’. عَذْب Azb is ‘to be unable to eat or sleep because of extreme thirst’. It is ‘a physical and mental pain and agony’. Azb also means that which is sweet. Therefore Azaab is:

To remove the sweetness, pleasure, enjoyment of something.

A torture that puts an end to happiness completely.

Imprisonment and confinement.

عظيم Azeem:

It means ‘enormous ‘or ‘tremendous’. Its opposite is: حقير Haqeer (small, of little value) كبير Kabeer is big, Its opposite is صغير sagheer (small). Azeem is used for that which is big, great, strong, severe and intense. The word عَظْمْ Azm is used for big bone which is big in size and strong and tough, hard to break.

عذاب عظيم Azaabun azeem:

It is a great, enormous, intense and everlasting punishment. Nothing is more severe than the azaab that Allah has prepared.

It is narrated by Abu Hurairah that some companions were sitting with the Messenger of Allah (pbuh) and they heard the sound of something falling. The Prophet (pbuh) said, "Do you know what that was?"

We said, "Allah and His Messenger know best".

He said, "That was a stone that was thrown into Hell seventy years ago and it was falling through Hell until now". [Muslim]

Why has Allah set a seal upon their hearts? - When something is not used it becomes useless. E.g. a muscle not used becomes useless and hard to use. They did not use their heart, hearing etc., that is why their abilities did not benefit them. It’s a difficult aayah to understand if we read it shallow, if we do not try to understand it, we can fall into lots of mistakes. (A Question may arise while reading this verse). If this is referring to all disbelievers then there is no point of giving Da’wah to them since they will never believe? This verse is talking about a particular brand of disbelievers. Nobody can give better Da’wah than a messenger. And the Prophet (pbuh) gave them Da’wah for an entire decade, which made them more and more adamant in Kufr. And they became no longer interested in this message. Therefore, Allah put a seal upon their hearts. Doubt affects the heart, guidance(hudaa), Taqwaa, Imaan, kufr, everything we are talking about so far is about the heart. In Surah Jaathiyah a very similar aayah comes:

‘Who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment’. [al-Jaathiyah:8]

Al-Baqarah: The name is derived from the story of a cow mentioned in verses 67-73.

Total number of verses: 286

Category: Revealed in Madinah

Virtues of Surah al-Baqarah:

The Prophet pbuh said: ‘… and I was given these last Ayaat from Suratul Baqarah from a treasure underneath the Throne, no prophet was given them before me.” [1]

The Prophet pbuh said:

“The Qur’aan and its people, those who used to act upon it in the life of this world will come forth on the Day of Resurrection. At the head would be Suratul Baqarah and Aal ‘Imraan, they would come like two shades, and two black clouds [to shade those who acted upon them], and two groups of birds in rows. They would argue on behalf of those who acted upon them.” [2]

Abu Huraira said: the Messenger of Allah pbuh said:

“Do not turn your homes into graves, Indeed the Shaytaan flees from a house that Suratul Baqarah is read in.” [3]

  Alif laam meem الم:

These letters are known as Huroof Muqatta’aat حروف مقطعات (disjointed letters). These are read and pronounced separately. In total they are 14 letters mentioned at the beginning of 29 Surah of Quran. With regards to their meaning the scholars have differed. Some of the opinions are as follows:

These letters have some meaning but we don’t have an evidence to support that. It is incorrect to speculate or guess, we believe them as a part of the Quran, and reading these letters have a reward.

They are just letters of Arabic alphabet and do not have a meaning, we do not translate them.

They do not have a meaning but they have a purpose i.e. to draw the attention of the listener.

to display the miraculous nature of the Quran that it cannot be challenged. And mostly such huroof are followed by a verse that exalts the status of the Quran. Arabs are reminded that this Quran is composed of the letters they use in their daily speech but yet, they cannot bring anything like the Quran.

‘As for the broken letters at the beginning of the surahs, I remain silent  on dealing with their meanings [in the absence of any shariah meaning] whilst being certain that Allah has not revealed them in vain, rather there is a wisdom (in their revelation) that we do not know.’[4]

Further, if we find an authentic narration leading to the Prophet that explains these letters, we will embrace the Prophet's statement. Otherwise, we will stop where we were made to stop and will proclaim, ‘We believe in it; all of it (clear and unclear verses) is from our Lord’[5].

It is better to refrain from making any judgment on this matter. Allah knows best.[6]

Zaalika ذلك:

Ism Ishara اسم اشاره (a noun used to point to something). Zaalika is pointing to something that is far (ism ishara Ba’eed اسم اشاره بعيد.

‘The words of Quran were recited to the people, it was not given to the Prophet pbuh in a written book form, the book is with Allah in Loh al Mahfooz لوح المحفوظ, it is far away and elevated and  has a high standard’.[7] Also, the person who carries, learns, applies this book is also exalted.

Al-Kitaabu الكتاب:

Katb: (kaaf,taa, baa ك.ت.ب) means to gather together, to collect (scattered information is gathered in a book).

Rayb ريب:

(ra ya ba ر.ي.ب): doubt. Shak شك also means doubt. Rayb is a kind of doubt that creates unrest in a person, a state of being unsure, unsatisfied.

دعْ ما يريبك الى ما لا يريبك.

‘Leave that which puts you to doubt for that which does not make you doubtful.’

No doubt in the Quran:

-          In the fact that this book is sent by Allah,

-          In the fact that Quran constitutes the correct guidance for human beings.

-          In the fact that there is nothing incorrect in it, everything in the Quran is a fact.

Hudan lil muttaqeen هدًى للمتقين :

Huda: hidayah هداية :  Meanings of Huda:

-          to show the way, to make a person walk on the way and take him to the destination  (i.e. approval of Allah).

-          Huda also means to explain the truth, give direction and lead to it.[8]

-          Huda here means the faith that resides in the heart[9]

-          Light

Types of hidayah that are gained from Quran:

-          Hidayah Irshaad(ilmee),

-           Hidaaya tawfeeq(amalee).

Hidayah ilmee is only for the people of taaqwa. Allah says:

‘And We send down of the Qur'an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimin (wrongdoers) in nothing but loss)’. (al-Isra:82).

Taqwa تقوى :

(Wow qaaf yaa و.ق.ي )wow is hurof illah. Wiqaayah وقاية means:

-          To take protection,

-          To take a shield from a harmful thing i.e.from the punishment, anger disapproval of Allah. How? By doing what He has commanded and abstaining from what He has forbidden.[10]

The root meaning of Taqwa is to avoid what one dislikes.

It was reported that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy said, "Have you ever walked on a path that has thorns on it'' `Umar said, "Yes.'' Ubayy said, "What did you do then'' He said, "I rolled up my sleeves and struggled.'' Ubayy said, "That is Taqwa.'' [11]

The Messenger of Allah said:

‘The servant will not acquire the status of the Muttaqin until he abandons what is harmless out of fear of falling into that which is harmful.’[12]

Taqwa is an attempt to take precaution. Muttaqeen are afraid to fall into sin and proceed carefully.

Yo’minoona يومنون :

(hamza meem noon ء.م.ن ):

 Imaan ايمان  is: Linguistically, in the absolute sense, Iman merely means trust, faith, belief. To accept, affirm something. Also includes following three things:

-          To acknowledge the truthfulness of something through toungue,

-           accept something through the heart,

-          To prove the statement to be true through actions.

Ghayb غيب :

(ghain yaa ba غ.ي.ب ). The unseen, that is hidden. Ghaa’ib غائب (the one who is absent). Gheebah غيبة (backbiting) has the same root.

Technically: غيب is all that is beyond and hidden from the human sight and senses.

It refers to all those things we are supposed to believe in them without seeing them.

-          Allah

-          Judgment

-          Hell, paradise,

-          Jinn, angels, previous prophets and books, wahee (ibn abbas) decree, etc.

We are required to believe in them otherwise our Iman is incomplete. Why are we required to believe in them, because once we believe in such things, we will believe in all that Allah tells us further.[13]

Amr bin Marrah said the companions of the prophet said to him, that; You are so lucky/congratulations! You fought the battles with the Prophet pbuh and you sat with him, so he replied: the prophet, whoever would see him would know he is a messenger, but what amazes me even more is a nation who would find a book in a written form and they will believe in it but they did not see him (the prophet pbuh). And then he recited the ayah those who believe in the unseen.[14]

Yuqeemona يقيمون :

(Qaaf wow meem ق.و.م ).To stand. Qiyaam قيام : when you stand in prayer and recite the quran. Iqaamah اقامة : to make something stand straight, upright, to establish something properly and correctly. Iqaamat-al-sooq اقامة السوق ; when the market place is fully established. Establishing means its firm, doesn’t break. [15]

Salah صلاة :

Literally means dua, prayer, supplication.

In sharee’ah it refers to the specific words and actions performed in a particular way.

Al-Salah has following meanings:

-          when a horse lifts up its tail and then bending it again and again

-          is derived from : صلّيتَ العود: you made the wood soft by rubbing it again and again.(humility in the salah).

Ism Jins اسم جنس  : the generic word. It is not limited to singular it may include plural, masculine, feminine. E.g walad can include boy, girl, one or more kids.

Salah is ism jins which includes all prayers.

Establishing prayer means:

-          to pray regularly, consistently

-          to pray in the prescribed manner i.e. cleanliness, khushuu, wudoo etc. congregation(for men)

-          On the prescribed times. (kitaban mawqoota).

If a person has a problem establishing the prayer he cannot acquire taqwa offered through the Quran.

Min+ma ممّا :

Min من has several meanings, in this context two are relevant:

-          Min: bayaan بيان : explanatory, that which we have provided they spend all that is required at that particular time e.g. Abu Bakar at an occasion brought everything he had.

-          Min of tab’eedh تبعيض  which means some of , part of. Some of which that they are given, they spent it. E.g zakah, sadaqah.

Razaqnaa رزقناهمـ :

(Raa-zaa-qaaf ر.ز.ق ) Rizq: provision. Rizq is every beneficial thing. Which includes everything that is a source of physical or spiritual sustenance, tangible (food, money, etc.) or intangible (time, ability, knowledge, relationships, etc). Understand that whatever you spend, first it’s given to us by Allah, which you are giving back for your own good.[16]

Yunfiqoon ينفقون :

(noon-faa-qaaf ن.ف.ق ) Infaaq انفاق means to spend.

Literally means  اخراج (to go away). نفقت الدآبّة means: when the animal dies. When something is exhausted and used up. Nafaqa also means to make a hole and has two ends. This verse includes following ways of spending:

-          Mandatory alms: Zakah.

-          Voluntary alms: Charity.

-          Mandatory expenditures: When a person is required/obliged to spend his wealth (to spend on wife, parents, children etc.).

They use their abilities to benefit people with the knowledge which Allah has given them.  

Yu’minoona يؤمنون :

And those who believe in that (the Quran) which was revealed to you (Prophet Muhammad). There was other knowledge given to the prophet which we are supposed to believe in i.e.:

-          Ahadith Qudsi

-          Prophet pbuh’ s Sunnah

One of the scholars Dr. Murtaza Malick was in debate with the Qaadiyaanis and said: I do not even have to go through the whole Quran to refute your belief, We’ll look at Surah Baqarah and find how Allah defends the faith’. They said:  How are you going to find it? There is no mention of Khaatim an Nabiyyeen or ending of Prophethood.

He then read the Aayah:

‘And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you’.

And said: ‘There is no mention of what is coming after the Prophet pbuh (as you claim), end of story!’[17]

What was revealed before the Prophet Muhammad pbuh?

-          Injeel (Bible)

-          Zuboor (Psalms)

-          Tawrah (the Pentateuch, Tanakh, Masoretic Text, Miqra or the Old Testament)

-          Other scriptures etc.

The essence of all previous books is in the Quran. The previous books are not applied today. We acknowledge that they added shirk and Kufr in their books, but we still have a regard for the original revelation. Regardless of how they treat Muslims and the Quran.

‘And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination’[18].

Aakhirah آخرة :

And upon the aakhira they believe.

Akhar آخر  means that which comes at the end. It is the opposite of dunya. A life which will begin after the life on earth. A person’s aakhirah begins when he/she dies.

Yuqinoon يوقنون :

Yaqeen يقين  is such faith which is completely free of doubt.

And especially in the afterlife they are thoroughly convinced. Yaqeen is a belief so solid that you have seen it. That kind of conviction should be there while missing salah, seeing, hearing what is haram. Iman is mentioned for ghayib but yaqeen is especially mentioned for aakhirah.[19]

Olaaika اولئك :

Those is the plural form of zaalika(that).

Why is those used instead of these? To highlight the high status of the muttaqeen.

هم is repeated for 2 reasons;

-          To emphasize the fact that it is only such people, none other than them are successful.

-          To highlight their elevated status.

Muflihoon مفلحون :

Singular= Muflih. (Faa laam haa ف.ل.ح ).

Falaah فلاح  means farmer, success. It has the following meanings:

-          Splitting, cutting, breaking something. ان الحديدَ بالحديدِ يُفلَحُ. Iron is cleft with iron.

-          Success.

-           بقاء to last, to remain, to endure.

-          The tie of harvest after a year of stress and labor.

فلّاح : a farmer. He splits the earth, sows the seeds, takes care of crop, attains success and only then he is able to survive until the next year. He has to be there every single day without a day off.

It’s a success a person attains after putting a lot of hard work. A person has to be consistent, conscious and alert.

Allah says:

‘So he who is drawn away from the Fire and admitted to Paradise has attained [his desire].’[20]

Ibn abi ishaaq said;

‘Those who attain what they seek, and they are saved from the evil from which they flee’.

  Checklist:

-          Make a checklist of these things make sure you do all these things.

-          Memorize word to word translation.

[1] [Collected by Muslim, Ahmad and an Nasaa-ee, declared authentic by al Albaanee: Saheeh al Jaam’ as Sagheer #4223]          Source: [http://theauthenticbase.wordpress.com/2010/03/23/virtues-of-chapters-in-the-quraan-%E2%80%93-surat-al-baqarah-by-shaykh-al-albaani/]

[2] [Collected by al Imaam Muslim, Ahmad and at Tirmidhee]

[3] Sahih Muslim,

[4] Tafsir Sadi

[5] al-Imran:7

[6] Ibn Kathir [http://www.qtafsir.com/index.php?option=com_content&task=view&id=457]

[7] Nauman Ali Khan, Audio Tafseer [http://podcast.bayyinah.com/category/002-surah-al-baqarah/page/17/]

[8] Ibn Kathir [http://www.qtafsir.com/index.php?option=com_content&task=view&id=452]

[9] Ibid

[10] Taimiyyah Zubair, Taleemal Quran English [http://www.farhathashmi.com/english-tafsir/?goiml-id=345]

[11] Ibn Kathir [http://www.qtafsir.com/index.php?option=com_content&task=view&id=451]

[12] At-Tirmidhi then said "Hasan Gharib”. [http://www.qtafsir.com/index.php?option=com_content&task=view&id=453]

[13] Taimiyyah Zubair, Taleemul Quran English [http://www.farhathashmi.com/english-tafsir/?goiml-id=345]

[14] Reference not found

[15] Nauman Ali Khan, Audio Tafseer [http://podcast.bayyinah.com/category/002-surah-al-baqarah/page/17/]

[16] Nauman Ali Khan, Audio Tafseer [http://podcast.bayyinah.com/category/002-surah-al-baqarah/page/17/]

[17] Nauman Ali khan, Audio Tafseer [http://podcast.bayyinah.com/category/002-surah-al-baqarah/page/17/]

[18] Al-Imran:186

[19] Nauman Ali Khan, Audio Tafseer [http://podcast.bayyinah.com/category/002-surah-al-baqarah/page/17/]

Word Analysis: [1]

What is word analysis:

Word analysis includes: Word to word meaning and the word is explained and analyzed in 3 ways;

Linguistic analysis: The origin (root) and the kind of the word is explained.

Grammatical form of word is explained, either it is a noun, verb etc.

Contextually: what does the word refer to? What is the context?

Why all this detail?

‘[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded’. (Saad:29)

For example, If you recite a verse and you do not know what it means you cannot reflect upon it Analyzing and understanding is a part of reflection. Analysis is important in order to extract lessons from a verse that we can implement in our lives.

To enable you to understand the Quran directly from the Arabic text because the meaning and style that is conveyed in Arabic cannot be understood in its translations. Also, the translation is not the word of Allah, the Arabic text of the Quran is the word of Allah. Different Prophets were given different miracles, but Prophet Muhammad pbuh was given the Quran as a miracle.

To be able to learn some Arabic and differentiate between wrong and correct meaning of the Quranic text, as there are various misinterpretations of Quran that can misguide us.

To be able to convey the message of the Quran to others with confidence.

To be able to increase khusho’ in Salah.

‘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.’ [1]

Brief introduction:

Israa means ‘to travel at night’. Al-Israa means ‘the special night journey the Prophet pbuh took’.

Miraaj means ‘to rise up’ or ‘the mechanism/instrument used to ascend’. Al Miraaj means ‘the actual ascension of the Prophet pbuh’.

It happened around a year before the Hijra. Allah refers to the incident of Al-Isra’ wal Miraaj in Surah Najam and Surah al-Isra’. [2]

Aqeedah lessons from Isra’ and Mi’raaj:

1: Allah is above all creation:

This event proves that Allah is above His creation and not within His creation. The Prophet pbuh went to the skies and spoke to Allah on the 7th heaven and prayers were enjoined upon him.

‘Then I was taken up until I reached a level where I could hear the sound of the pens.’[3]

2: Allah cannot be seen in this life:

This incident was a gift to the Prophet pbuh, and he was given the greatest honor of speaking to Allah, but he wasn’t able to see Allah. Therefore, those who claim (like Sufis and Christians) that they have seen Allah in a dream etc. are lying and claiming to be higher in status than Prophet Muhammad pbuh and thus are being misguided by Shaytaan. The Prophet pbuh when he was asked about whether he saw Allah or not, he said:

“There was only light, how could I see Him?” [4]

3: Allah has the power to do all things:

Allah showed the world of the unseen to the Prophet pbuh. Something beyond the capability of mankind and jinn even if they gather up all their force to go beyond the first heaven, they wouldn’t be able to do so if Allah doesn’t wish.

4: No one shares the authority of Allah (Qutub [5], Abrar [6], Ali, Prophet Esa etc.):

The incident of al-Isra’ wa Miraaj was from His house to Masjid al-Haraam, Bait-al-Maqdas, 1st, 2nd, 3rd, 4rth, 5th, 6th, 7th heaven, his meeting with the Prophets, his meeting with Allah, his visit to heaven and hell and back to Makkah.

The Prophet never mentioned any other people present in the presence of Allah or in the heavens or in the noblest of lands, sharing in Allah’s control over the affairs of the world.

  5: Prophet pbuh  was taken up with body and soul like Esa (a.s):

The Prophet pbuh went to Miraaj with body and soul, and when he narrated the journey to the Quraish, they disbelieved and Abu Bakr believed and thus was called Al-Siddiq.

Also, it enables us to relate to the situation in which Prophet Esa was taken up to the heaven with body and soul.

‘[Mention] when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve’… [7]

6: Prophet pbuh was a human being and a slave of Allah:

He was flesh and blood like other human beings:

‘He took out my heart and brought a golden vessel filled with faith and wisdom. He washed my heart then filled it up and put it back…’[8]

‘Exalted is He who took His Servant by night…’[9]

 Prophet Muhammad is Allah's servant (abdihi) the one who perfected in the worship of Allah. A human being and an example to be followed. We must not make him equal to Allah in status.

7: Allah’s speech was heard by the Prophet pbuh:

The speech of Allah was heard by the Prophet pbuh just the way it was heard by Musa. It affirms that Allah’s speech is not another creation of Allah (as the Ash’arites claim) but rather it is an attribute of action which is related to his will. He speaks to whoever, whenever He wishes.

8: Belief in the unseen (angels, previous prophets, heaven, hell, 7 skies):

The Prophet pbuh saw the unseen world with his own eyes and narrated to us, we must believe in it just the way it was told by the Prophet pbuh.

9: All prophets brought same religion, same message:

All the messengers and prophets were sent to mankind to bring the same message.

We make no distinction between any of them, and we are Muslims [submitting] to Him."[10]

10: Previous prophets  knew and told their nations about Prophet Muhammad pbuh:

As the Prophet pbuh met all the prophets and they followed him in prayer n masjid Al-Aqsa. They greeted him with titles:

 ‘Welcome to the righteous brother and righteous Prophet.' [11]

11: Prophet Muhammad is the final Messenger of Allah:

Prophet Muhammad pbuh lead all the prophets in salah in Al-Aqsa mosque symbolizing the completion of the message of Allah to mankind and being the seal of Prophethood.

12: No specific acts of worship in remembrance of this event:

The month of the night journey is unknown, the prophet and his companions never ascribed special acts of worship for this night.

Conclusion:

The incident of al-Israa and al-Miraaj was a miraculous journey which was meant for the Prophet pbuh. The believers are supposed to believe in whatever the Prophet pbuh saw and narrated. And throughout the journey, belief in the oneness and supremacy of Allah is strengthened; belief in the unseen is reinforced and that the only purpose of man’s creation is to worship Allah alone.

__________________________________________________________________________

[1]  Al-Isra 17:1

[2]  Yasir Qadhi, Seerah Lecture Isra wa Miraaj: [http://www.youtube.com/watch?v=v0kNlh0N9bE]

[3] Bukhari

[4] Sahih Muslim, vol. 1, p. 113, no. 341

[5] Al-Ghawth, Qutub- (The Pole ) or Help or the Cardinal Pole of noble Saints.The one(1) person who forms the focus of Allah Ta’Ala supervision of the world in every age. [http://somalisufisam.wordpress.com/page/2/]

[6] Abrar-The senior Saints who are always in Divine Presence of the Almighty Allah. [http://somalisufisam.wordpress.com/page/2/]

[7]  Al-Imran 3:55

[8]  Recorded by Imam Ahmad

[9]  Al-sra’;17: 1

[10] Al-Imran 3:84

Q: Who is Allah? Who are you?

A: Allah is my creator and I am His slave. I should worship Him alone.

Q: Where is Allah?

A: Allah is above the seven heavens on His throne. Not on the earth.

[Tip: [For babies who are learning to speak, teach them with gestures]

Q: Who is the last messenger of Allah? A: Prophet Muhammad.

Q: What did he do for us? A: He reminded us to worship Allah only, no body else. He wanted us to go to Jannah not Hell.

Q: What is Jannah and Hell? A: Jannah is a beautiful place and hell is a fire and it will burn those who don’t listen to Allah and His Messenger.

Q: Who is loved most by Allah? Black or white? Rich or poor? Young or old? Saudi or american? A: Allah loves those who love Allah the most and fear Him the most and love the Prophet muhammad the most.

  Q: Who is our worst enemy? A: Shaitaan and his followers.

Top ten things you miss every day when you don’t understand the Qur’an!

There are two main things you have to do. The first is to move your heart from dwelling on the things of this world and move it to dwell on the Hereafter, then focus all your heart on the Qur’an and ponder its meanings and why it was revealed. Try to understand something from every ayah and apply it to the disease of your heart. These ayaat were revealed (to treat) the disease of the heart, so you will be healed, by the permission of Allah.

—Ibn al-Qayyim [d. 751H/1350CE] on curing one’s heart

  Will you become a better person?

Today we are going to focus on how the Qur’an can make you a better person and how to bring the ayaat (verses) of the Qur’an back to YOUR life. They key is: understanding!

The importance of knowledge is one of the main messages of the Qur’an. The word ‘ilm (knowledge) is mentioned more than 700 times in 87 different forms.

In this piece you will find ten things you miss out on when you don’t understand the Qur’an. And yes, that also means you will gain ten beautiful gifts if you do understand the Qur’an!

We all know why the Qur’an is sent down to us, right? To ponder and to take lessons from it.

Pondering means to stop and think over or reflect upon something. But for many of us the Qur’an is the only book we do not actively THINK about. Do we think how every ayah can CHANGE us as a person? How every ayah can teach us a daily life lesson? Not really. Occasionally we come across ayat which shake us and move

us to action, but it never seems to last for long. We come closer and move away from the Qur’an all the time.

  Here are ten things you miss out on when you don’t understand the Book of Allah ‘azza wajal:

1. The Purpose of Revelation

If you don’t understand the Qur’an and keep on reading it, the very purpose of revelation is lost. Allah subhanahu wa ta’alaa says in surah Saad [38:29] :

“A Book (the Qur’ân) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember .” Note: Receiving admonition means to take lessons!

How can you extract lessons from a book you do not understand? You can’t always carry a translation, especially while listening to the Qur’an in salah, the most meaningful moments of your day. A world will open up for you if you know what you recite, subhanAllah!

2. The Garden of the Mind

The mind is like a garden. If you don’t sow flowers, weeds will grow and even if you do sow flowers, weeds will still grow. You will need to remove these weeds continuously.

Flowers are the Guidance and the weeds are satanic thoughts. Allah subhanahu wa ta’alaa sows flower seeds into our brain every time we listen to Qur’an, especially in our prayer. If we don’t water them (ponder), they will be wasted and weeds may grow.

3. The Objectives of Recitation

There are 5 objectives of reading the Qur’an:

to receive rewards from Allah ‘azza wajal;

to gain knowledge;

to take action based on what Allah ‘azza wajal is asking us to do;

to cure our heart and mind; and

to talk to Allah subhanahu wa ta’alaa!

How can you achieve all of these, especially the last four, if you don’t understand the Qur’an?

4. The Cleaning of the Heart

People know that Fajr is compulsory but very few come to the Masjid. Why? Not because they don’t know, but because their hearts are rusted. We have a major misconception that the Qur’an is a book of commandments only. The ayaat that deal with commandments constitute less than 10% of the total ayaat.The rest, 90% , is for the heart and mind. The heart keeps rusting and deviating because of sins. We need de-rusting and re-alignment.

  Adam ‘alayhi sallam was asked not to go near the tree. Allah ‘azza wajal says :

“but he forgot; and We did not find in him any determination.” We humans have these weaknesses. We have several fitaan (trials) surrounding us. We need continuous reminders and warnings which come to us only through daily recitation and listening to the Qur’an. Allah ‘azza wajal says about the Qur’an: “a healing for

the (diseases) in your hearts” [10:57]. Can there be a better cure than what Allah subhanahu wa ta’alaa has prescribed for you?

5. The Strengthening of the Heart

The Qur’an was revealed to the Prophet salallaahu ‘alayhi wa sallam in pieces. “And those who disbelieve say: Why has not the Qur’an been revealed to him all at once? Thus, that We may strengthen your heart by it and We have arranged it well in arranging. [25:32]. The heart should be firm in belief to His promises and warnings. Continuous pondering of the Qur’an everyday during and after salah helps you strengthen your heart.

6. Daily ‘Talk’ (Munajaat) with Allah ‘azza wajal

The Prophet salallaahu ‘alayhi wa sallam used to interact with the recitation. “And when he recited the Verses which referred to the Glory of Allah, he glorified Him, the Great, and when he recited the Verses that mention supplication, he supplicated, and when he recited the Verses that mention seeking Refuge of the Rabb, he sought (His) Refuge.” .

  Can you live without talking at least five minutes every day to your near and dear ones? Allah subhanahu wa ta’alaa is most beloved to us. He, subhanahu wa ta’alaa, loves us more than seventy times than our mothers.Still we live without bothering as to what Allah ‘azza wajal said to us today during salah!

7. Live Guidance

Whatever you read or listen to the Qur’an, remember that it is a live guidance from Allah subhanahu wa ta’alaa to each individual when he or she listens to Qur’an. Not appreciating the value of live guidance from Allah, our own Creator, is a HUGE loss. If you are wise you can never neglect this.

8. Relationship with Allah ‘azza wajal

There are different dimensions to the relationship with Allah subhanahu wa ta’alaa – His Love, Sincerity, Trust in Him, Remembering Him directly and whenever we see His signs in creation, Pondering His creation and in His names, not complaining of Qadaa’, etc. This relationship is strengthened over time. It requires slow and steady cooking with regular heat coming from the Qur’an.

9. Qu’ranic Character

According to Aisha radiyallaahu ‘anhaa: “His (the Prophet, salallaahu ‘alayhi wa sallam) morals were the Qur’an”. The Qur’an is theory and the Prophet’s life was a practical demonstration of that theory (the Qur’an). We need to study the Seerah of the Prophet salallaahu ‘alayhi wa sallam and keep relating the ayaat of the Qur’an that we study to his life. This is a project in itself and requires one to ponder the verses every day along with the Seerah of the Prophet, salallaahu ‘alayhi wa sallam.

10. Qur’anic Vision

As a patient starts describing his problems, the doctor’s mind starts working on diagnosis and comes up with the relevant medicines. Similarly, we come across many situations and dilemmas in our life. We should be able to see solutions in the Qur’an corresponding to these situations. Only through continuous pondering and relating it to your daily life, you can attain this vision.

  Bonus: HOW do you ponder?

  So, we know we should ponder upon its ayat. But do you know how to actually do that? HOW do you ponder?

Here are five tips for maximizing your benefits from every ayah:

  Firstly; when you read an ayah say to yourself ‘this is Allah ‘azza wajal’, don’t say you hear an

imam reciting, these are Allah’s words, direct from Him. Then… think these words are directly addressing YOU. At the moment you read an ayah Allah subhanahu wa ta’alaa is watching you and how you REACT to His words! So… form a direct relationship between you and the ayaat.

  Secondly; whatever you read or hear, take the advice as that advice is for ME. Don’t take the ayaat as, these are for hypocrites, disbelievers, idolaters etc. So..you should look what is in there for YOU.

  Thirdly; everything is part of al-Qadr, even the exact amount of oxygen we breathe every second of the day. So, every ayah you read is part of your destiny. So ask yourself ‘ Why is Allah subhanahu wa ta’alaa making ME read THIS today?’

  Fourthly; while reading an ayah, focus your eyes, ears, your brain and your heart, don’t think of anything else. Use your imagination; visualize!

  And finally fifthly; thank Allah subhanahu wa ta’alaa sincerely.. by ACTION.

To conclude, each ayah of the Qur’an demands something from us. To fulfil it, start with dua’!

  Solution

  You can achieve all this with a structured planning and interactive course of UnderstandQuran.com, inshaAllah. Below you can sign

up for it:

Verse 5:ايّاک نعبد

This part is a declaration of innocence from shirk(polytheism). And is addressed to Allah directly (in direct speech).

 Ø   (Worship) عبادہ :

 کمال الحب و کمال الذّلّ

‘Ultimate love and ultimate humility.’

Ø  عبد: slave/owned. Whose job description is: ‘Do whatever the master says (easy or hard)’.

·           It’s possible for a slave to run away from a human master, but it’s impossible to run away from Allah.

عبادۃ : Linguistically, `Ibadah means subdued. For instance, a road is described as Mu`abbadah, meaning, `paved'. In religious terminology, `Ibadah implies the utmost love, humility and fear.[Ibn-Kathir]

Ibadah includes not just rituals, but also any good act which is:

o   done with the intention to please Allah,

o   is according to the Sunnah of the Prophet‍‍ (صلی اللہ عليہ وسلم)   .

·         عبادۃ  has two things in it:

o   Doing whatever Allah has commanded

o   Staying away from whatever Allah has forbidden.

Ø   اياک نستعين

This part negates having any power or strength, displaying the recognition that all affairs are controlled by Allah alone.

“So take Him alone as Wakil (Disposer of your affairs)),” (73:9),

·         We obey Him in all affairs, and we seek His aid in all affairs.

·         When we find anything difficult )in matters of duniya/deen), we ask Allah for help. If Allah’s help was not there, nothing would have been possible for us.

·         We should turn to Allah in every situation.

·         Allah also recommended that His Prophet resort to acts of worship during times when he felt distressed. ‘And worship your Lord until there comes unto you the certainty (i.e. death)[15:97-99]

Ø نستعين

   (ع-و-ن)=help. Iste’aanah  استعانۃ =to seek help.  It is of two types:

o   توفيق: To hand your affairs/problems over to someone entirely. Relying totally on someone. It is only permissible for Allah۔

o   مشارکۃ: Co-operation. Accomplish something together. We can do this with people.

·         It is permissible to ask human beings in the time of need who have:

o   The ability to help,

o   They are present,

o   And alive.

·         A person, who is able to worship Allah, has Allah’s Tawfeeq (help) behind it.

  Verse 6: اھدنا:  (guidance). ھدايہ

·         Word Hidayah includes:

o   To show the way, to help a person walk on the way

o   To make sure that he is on the right destination’.

·         Guidance is of two types:

o   (ھدايۃ ارشاد) Guidance gained/given through knowledge ( علم). To point out what to do. E.g. Prophets and scholars guide people by giving them beneficial knowledge.

o   (ھدايۃ توفيق):  Ability to do صالح عمل. Having the ability to do good. This ability is given to a person from Allah. E.g. Allah(سبحانہ وتعالی) tells Prophet (صلی اللہ عليہ وسلم)  : ‘Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.’ [al-Qasas:56]

If someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance''

The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance.The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it.

‘Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.’ [3:8].

 [Ibn-Kathir]

  We ask Allah for beneficial knowledge and the ability to do good every day (after Fajar prayer):

اللھم اني اسئلک علما نافعا و عملا متقبّلا و رزقا طيّبا ۔

Ø مستقيم:

 (ق-و-م) Means straight, upright, takes straight to the destination’. Destination is Allah’s pleasure.

·         Straight way is:

o   The way Allah has taught/revealed to the Prophet (صلی اللہ عليہ وسلم); ‘ And [moreover], this is My path, which is straight, so follow it; and do not follow [other]ways, for you will be separated from His way. This has He instructed you that you may become righteous.’ [al-An’am:153]

o   The way the Prophet (صلی اللہ عليہ وسلم) lived on, and taught.

This aayah means ‘Make us firm on the path of guidance and do not allow us to deviate from it.'

  Verse 7: The path of those whom Allah blessed.

Ø  نعمۃ: Blessing. Anything that makes the condition of a person better/improves it.

o   According to Allah نعمۃ is Islam: ‘This day I have perfected for you your religion and completed my favor (نعمۃ) upon you and have approved for you Islam as Religion.’ [al-Ma’idah:3]

o   Allah’s pleasure.

-          ‘And whosoever obeys Allah and the Messenger (صلی اللہ عليہ وسلم) – those will be with the ones upon whom Allah has bestowed favor of the prophets)  (النّبيّين, the steadfast affirmers of truth ( الصّدّيقين) , the martyrs( الشّھداء)  and the righteous( الصّالحين) . And excellent are those as companions.’[an-Nisa:69]

Ø  مغضوب عليھم Who earned Allah’s punishment.غضب is such anger which is on a person who was warned not to do a certain act, but he does it, upon a disobedient slave. It refers to all those people who rejected the Prophets and the guidance when it was once clear to them.

Reflect: Do I prefer my desires on Allah’s command, am I doing something that I know I shouldn’t.

Ø  الضالّين: Those who are ignorant, and choose to remain ignorant throughout their lives.

'These two paths مغضوب عليھم، الضالّين  are the paths of the Christians and Jews, a fact that the believer should beware of so that he avoids them. The path of the believers is knowledge of the truth and abiding by it. In comparison, the Jews abandoned practicing the religion, while the Christians lost the true knowledge. This is why `anger' غضب descended upon the Jews, while being described as `led astray' الضآلّين  is more appropriate of the Christians. Those who know, but avoid implementing the truth, deserve the anger, unlike those who are ignorant. The Christians want to seek the true knowledge, but are unable to find it because they did not seek it from its proper resources. This is why they were led astray. We should also mention that both the Christians and the Jews have earned the anger and are led astray, but the anger is one of the attributes more particular of the Jews.'[Ibn-Kathir]

* Asking ھدايۃ  is the first dua’a Allah has taught mankind to do.

* Aameen آمين = O’Allah accept.

* This surah is a dua’a because:

-          Begins with praise of Allah

-          It reminds us of our end

-          Purpose of our lives

-          Has a dua’a in the end ‘Make us live on the way that You (O’Allah) like’.

*Listen to the recitation:

‘Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind].’ [Qaf:37]

Read summary of Al-Fatihah:

Tafsir Ibn Kathir - Quran Tafsir - The Summary of Al-Fatihah

*In Arabic language, from these root letters comes a main word known as Masdar مصدر, from which you can get many other words. E.g take the word Rabb رب :

-          Root letters (ر-ب-ب).

-            مصدر= ربّ،يربّ

Explanation of verses  الفاتحہ:

Hadith-e-Qudsi: "A half of it (Surah Fatihah) is for Me and a half for My servant, and My servant shall acquire what he asked for.'' [Muslim & An-Nisai]

Tafseer means: Explanation, interpretation, exegesis, commentary of the Quran.

Read More: http://www.call-to-monotheism.com/tafsir_of_the_qur_an__by_shaykh_ab__amm_r_yasir_al_qadh_

Verse 1: بسم‍  اللہ الرّحمن الرّحيم‍    See word explanation.

There is no disagreement over the view that Al-Fatihah contains seven Ayat.

'The scholars agree that Bismillah is a part of an Ayah in Surat An-Naml (chapter 27). They disagree over whether it is a separate Ayah before every Surah, or if it is an Ayah, or a part of an Ayah, included in every Surah where the Bismillah appears in its beginning.

The opinion that Bismillah is an Ayah of every Surah, except Al-Bara'ah (al-Tawbah) (chapter 9), was attributed to (the Companions) Ibn `Abbas, Ibn `Umar, Ibn Az-Zubayr, Abu Hurayrah and `Ali.

On the other hand, Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah. Dawud said that it is a separate Ayah in the beginning of every Surah, not part of the Surah itself, and this opinion was also attributed to Ahmad bin Hanbal.'

Read more Tafseer Ibn Kathir: [http://www.qtafsir.com/index.php?option=com_content&task=view&id=89&Itemid=35]

Imam Ahmad recorded in his Musnad, that a person who was riding behind the Prophet said, "The Prophet's animal tripped, so I said, `Cursed Shaytan.' The Prophet said, “(Do not say, 'Cursed Shaytan,' for if you say these words, Satan becomes arrogant and says, 'With my strength I made him fall.' When you say, 'Bismillah,' Satan will become as small as a fly.)”

*  This is the blessing of reciting Bismillah.

It also means: I begin with every Name belonging to Allah, Most High. This is because the word Name (Ism)  is singular and in the genitive form; therefore it subsumes all of Allah’s Beautiful and Perfect Names.(Sa’di)

He (Allah) is the God who is worshipped: the one deserving worship to the exclusion of everything else because of His qualities of divinity, attributes, all of which are perfect.(Sa’di)

Verse 2: العالمين includes everything, including me and you.

·         Allah deserves praise in every situation (good/bad).

·         The Prophet ‎(صلی اللہ عليہ وسلم) used to say in good situations: 

الحمد للّہ الذي بنعمتہ تتمّ الصّالحات                                       .

·         In bad situations: الحمد للّہ علی کلّ حال ۔. Because Allah does everything for a reason, there is wisdom behind it, whether we know it or not.

Verse 3: Read word explanation الرّحمن،الرّحيم . http://tafseernotes.tumblr.com/post/27908687825/lesson1

Verse 4: Allah is merciful, but along with that He is the Malikمالک:

The Owner (Maalik): Regarding the word Maalik, there are two different ways of reciting it according to the seven permissible ways of recitation. The second way of reciting it is: ´Malik' which means “the king”. The word “King” is more specific than “Owner.”

There’s an amazing point here to be taken from both of these two different recitations. His kingdom and ownership are true and perfect. And even some of the creation that may be a “king” yet not a true “owner.” Such a person is merely referred to as a king, yet has no real ownership or control over anything. And similarly, there are many people who are owners (of something) yet not kings, like most of the people. But our Lord is the true and complete Owner and King.

“Master of the Day of Judgement,” a master is a person who has the quality of ownership, from the consequences of which is the ability to command and prohibit, reward and punish, and to dispose of his subjects and possessions in any way he wishes.

 Allah says: ‘O mankind, what has deceived you concerning your Lord, the Generous, Who created you, proportioned you, and balanced you?’ [al-Infitar:6-7]

نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ

‘Declare (O Muhammad ) unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.’ (15:49-50)

The Messenger of Allah said, “If the believer knew what punishment Allah has, none would have hope in acquiring His Paradise, and if the disbeliever knew what mercy Allah has, none will lose hope of earning His earning” [Musim].

     ‘The Day they come forth nothing concerning them will be concealed from Allah. To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing.’ [Ghafir 15-17]

Ibn `Abbas commented, "Allah says, `On that Day, no one owns anything that they used to own in the world.'''

 يوم الدين: The Day of Reckoning, i.e., Reward or Punishment. ‘Does man think that he will be left neglected?’(i-e to no end, without responsibility, or without being returned to the Creator for Judgment)[al-Qiyamah:36].

This verse is another description of Allaah and Yawmid-Deen is the Day of Resurrection.

Here the word Ad-Deen means recompense, meaning that Allaah is the only owner of that day on which the creations will be rewarded or recompensed (for whatever they earned of good or evil). On that day, there will be no other owner or decision-maker. Sometimes the word Ad-Deen is used to refer to recompense as in this verse, and other times it refers to actions (or religion) as in the verse:

“To you is your action (or religion) and to me is my action (or religion).”

[Soorah Al-Kaafiroon, 109:6] [Sh. Uthaiymeen Tafseer)

It may be asked,

“But isn’t He the Owner of this life as well as the Day of recompense?”

The answer is without a doubt, “Yes,” but His complete ownership, kingship, and absolute authority will be totally apparent and realized by everyone on that day. He will ask:

To whom belongs all kingship today?

[Soorah Ghaafir, 40:16]

No one would dare answer, so He Himself replies:

To Allaah, the One, the Prevailing.

[Soorah Ghaafir, 40:16] (Sh.Uthaimeen Tafseer)

'Moreover, man will realize that any mastery of created beings has ended, so much so that kings, ministers, slaves and the free-born will all be the same: all of them yielding to His greatness, rendered in complete submission before His magnificence, expectant of His recompense, hoping for His reward and fearing His punishment'.

The point of mentioning His mastery in this context is to emphasize it, otherwise He is Master of the Day of Judgement and all other days.[Sh. Sa’di]

`Umar said, "Hold yourself accountable before you are held accountable, weigh yourselves (your deeds) before you are weighed (on Judgment Day), and be prepared for the biggest gathering before He Whose knowledge encompasses your deeds,

‘That Day shall you be brought to Judgement, not a secret of yours will be hidden’. [69:18].''

Other names of Judgment Day: القارعۃ، يوم القيامۃ، يوم الحساب، يوم الحسرۃ، الطّامّۃ الکبری، يوم الاخرۃ

Points of Benefit of Al-Faatihah, Verse 3:

1.       From the benefits of this verse is the confirmation of a true and perfect ownership to Allaah and complete authority on the Day of Recompense because on that day, all ownership, decision-making, and kingship of anyone else will vanish.

2.       Another point of benefit from this verse is the proof of resurrection after death and that everyone will be recompensed according to what they earned of good or evil. This is based on the statement, “The Owner of the Day of Recompense.”

3.       This verse also encourages mankind to act and prepare for that day on which they will be repaid according to what they’ve done.

Word Explanation الفاتحہ:

Note: Surah titles are not an integral part of the Quran. A distinguishing word defining its subject matter often became a common means of identification among the Prophet’s companions and later scholars. Although some names, such as al-Fatihah were used by the Prophetصلی اللہ عليہ وسلم in reference to a particular surah, they were not specifically designated by him as titles. [Reference: Saheeh International]

 اعوذ باللہ من الشّيطان الرّجيم 

'So when you want to recite the Qur'an, seek refuge with Allah from shaitan (Satan), the outcast (the cursed one).’ (An-Nahl: 98)

اعوذ : I seek refuge. اء =I, عوذ =refuge. )ع-و-ذ)(aa’za, ya’uuzu(عاذ-يعوذ)to seek the protection of someone against a danger.

شيطان : (ش-ط-ن) Shatan =شطنto be far, to oppose the truth. Shaytan is far away from the mercy of Allah and the truth.

الرجيم : The accursed. ر-ج- م–Rajam-رجم means to throw stones at someone in order to expel him.

Bismillah: بسماللہIs a combination of Bi بand Ismاسم. Bismiبسم means’ I begin with the name (of Allah)’. I begin this step with Allah’s help.

Ism اسم is‘the name’. (س-م-و- )= Sumuw سمو means height. (Ism helps recognize, identify something, someone easily)

Allah اللہ: It is a proper name belonging only to Almighty God. It is His personal name.الہ(ilaah): means God, the one who is worshiped.

Rahmah: رحمۃ:

- Al-Rahman and Al-Rahim are derived from the word Rahmah, Imam Qurtubi says: "The proof that these names are derived (from Ar-Rahmah), is what At-Tirmidhi recorded - and graded Sahih from `Abdur-Rahman bin `Awf that he heard the Messenger of Allah say, (Allah the Exalted said, 'I Am Ar-Rahman. I created the Raham (womb, i.e. family relations) and derived a name for it from My Name. Hence, whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.') He then said, "This is a text that indicates the derivation.'' He then said, "The Arabs denied the name Ar-Rahman, because of their ignorance about Allah and His attributes.'' [Ibn Kathir]

- (ر-ح-م ). Rahmahرحمۃ means ‘mercy or to want something good for someone who deserves it’. In Arabic grammar both are intensive forms of ‘merciful’. (i.e. extremely merciful).

- Rahamرحمmeans ‘the womb of the mother’. The womb protects a child from the harmful things inside a mother’s body/outside it.

Al-Rahman الرّحمن: Gives a meaning of excessiveness and vastness of the attribute of mercy. Rahman is above the human level. (i.e., intensely merciful). He is generally kind to every single creature in universe even the disbelievers.

- Justice is a part of this mercy.[al-Qurtubi]

- Allah’s name Al-Rahman is exclusively His, which no one else is allowed to use.

Al-Raheem الرّحيم‍: Continually merciful. Al-Raheem also indicates particularity/speciality. He is merciful specifically and especially to the believers.  وکان بالمؤمنين رحيما۔ (And He is ever Rahim (merciful) to the believers). Especially in the hereafter.

- Forgiveness is a part of this mercy. [See al-Qurtubi’s al Jami’u li Ahkamil Quran, pp. 103-107].

*Allah introduces Himself in the beginning of the Quran by one of His most beautiful attributes.

Al-Hamd الحمد: ‘Al ال-’means ‘the’(Converts a common noun into a proper noun). ‘Al’ also means‘all/entire’.

- Alhamdالحمد means ‘All praise, gratitude’.

- Hamdحمد means ‘to mention the most perfect attributes of someone who deserves it with respect, love and sincerity’.

- Hamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.

Ibn `Abbas said, "Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah الحمد للہ , Allah says, `My servant has praised Me.''[Ibn Abi Hatim]

يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ

`O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.'

للہ، , ل‍ (li) means ‘for’. Lillahi=for Allah.

Rabb ربّ: ر-ب-ب-. Rabba Yaribbu ربّ،يربmeans to gradually nurture something so that it reaches its stage of completion and perfection. Rabbat-ul-Bait ‘ A woman who takes care of/looks after the house’.

Rabbربّ has three qualities/gives the meanings of:

- Khaliq خالق. (the creator)

- Maalik مالک (Sovereign, Owner, Master, Conroller)

- Mudabbir مدبّر. (the one who plans all of the matters)

Rabb also includes: Ruler, Sustainer, Provider, Guardian and Caretaker. One who has the authority to lead. [Ibn-Kathir]

Al-Aa'lameen العالمين:

- Plural of Aa'lamعالم.

- Alamعلم means‘sign, flag’.

- Aa'lamعالم includes everything except Allah sw i.e. all the creations which point to the existence of their creator. He is the Rabb of entire existence.

Firaun asked Prophet Musa  عليہ السلام about رب العلمين :

‘Said Pharaoh, “And what is the Lord of the worlds?” [Moses] said, “The Lord of the heavens and the earth and that between them, if you should be convinced(with certainity).”[ash-Shu’ara]

Al-Deen الدين: (name of the day of Judgment) Daana-yadeenuدان، يدين means recompense, to pay back (reward/punishment according to the action performed).

Na’budu نعبد:

(ع-ب-د) = Slave

نعبد=ن =we, عبد

*Can you find the letters in Surah al-Fatihah? Make a list along with their meanings. ال, ل, ک, ن, و, ت.

*The letters Ya يand noonن at the end of some words (nouns) give the meaning of plural. E.g. العالمين،الضآلّين

Surah Al-Fatihah: (The Opening)

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ 

‘And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Qur'an.’[al-Hijr:87]

History:

·         It has 7 verses ,25 words and 113 letters. It is a Makki  مکّي surah (revealed before the Prophet pbuh migrated to Madinah).

·         5th surah to be revealed in chronology and 1st to be revealed in its entirety.

Al-Fatihah:

(ف-ت-ح) = فتح  to open something. Fataha فتح  means ‘to remove a block,to remove confusion from something. It is the opening because:

-          It is the openenig surah/chapter of the Quran. Fatihatul Kitab  فاتحۃ الکتاب

-           It is the opening of Salah (Prayer).

Importance:

·         It is the mother of the Quran(Umm-ul-Kitab الکتاب  ام ) and it is the seven repeated ayaat of the Quran. (Tirmidi).

o    In Arabic, the term ’Umm  امّ applies to concepts and objects which, in one form or another, bear inclusive connotation, or by virtue of which, assume the role of genitives.

o   Umm also refers to ‘the foundation/core’. It has the main themes/concepts which are mentioned in the Quran.

Other names are: Al-Salah الصلاۃ(the prayer), al-Shifa  الشفاء(the cure) al-Ruqiyyah  الرّقيۃ(the remedy), al- Hamd  الحمد(the praise), al-Asaas  الاساس(the base),Al-Kanz الکنز (the treasure), Saba' al-Masani سبع المثاني (7 oft repeated verses),

*Multiple names show the importance and greatness of this surah.

Abu Sa`id Ar-Rafi` bin Al-Mu`alla (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I teach you the greatest Surah in the Qur'an before you leave the mosque?'' Then he (PBUH), took me by the hand, and when we were about to step out, I reminded him of his promise to teach me the greatest Surah in the Qur'an. He (PBUH) said, "It is `Alhamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) which is As-Sab` Al-Mathani (i.e., the seven oft-repeated Ayat) and the Great Qur'an which is given to me.'' (Sahih Bukhari).

This Surah was a special gift given to the Prophet Pbuh.

Ibn `Abbas said, "While Jibril (Gabriel) was with the Messenger of Allah , he heard a noise from above. Jibril lifted his sight to the sky and said, `This is a door in heaven being open, and it has never been opened before now.' An angel descended from that door and came to the Prophet and said, `Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a letter of them, but will gain its benefit.''

(Sahih Muslim & Sunan Nisai)

It is recited in every raka’ah of salah(prayer).

Narrated 'Ubada bin As-Samit: Allah's Apostle said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." (Bukhari)

a mother’s body/outside it.

Did you know:

One of the principles agreed upon by the Salaf and their Imams is to have faith in Allah and His Attributes, and in the rules determining how they are to be received. So, for example, they believe that he is Rahman and Rahim, possessing the quality of mercy which is extended to its recipients. Therefore, all blessings are one of the resultant effects of this mercy. This principle holds true for all of His Names.[Sa’di)

Question: Is the Basmalah an Actual Verse of Soorah Al-Faatihah or Not?

"The scholars hold differing opinions about this issue. Some say that it’s definitely a verse from AlFaatihah and it should be recited aloud in those prayers which are recited out-loud. They believe

it’s not correct unless the Basmalah is recited since it is part of Al-Faatihah. Other scholars say that it’s not a verse of Al-Faatihah. Rather, it’s a separate verse from the book of Allaah. This latter opinion is the correct one and is proven by other texts as well as the context of the chapter itself.

As for the textual proof, Abu Hurayrah (R.A) narrated a Hadeeth that the Prophet (PBUH) said:

“Allaah says, ‘I have divided the prayer in two parts between Myself and my servant.’ When the servant recites, All praise and thanks are to Allaah, the Lord of all creations, Allaah says, ‘My servant has praised Me.’ And when he recites, The Most-Merciful, the Bestower of all mercy, Allaah says, ‘My servant has honored Me.’ When he recites, The Owner of the Day of Recompense, Allaah says, ‘My servant has glorified Me.’ When he recites, You alone we worship and You alone we seek help from, Allaah replies, ‘This is two parts between my servant and I.’ When he recites, Guide us to the straight path…(till the end of the surah) , Allaah replies, ‘This is for My servant and he will have what he asks for.’”[Muslim:395]

So, three verses are for Allaah and they are the first three. Three verses are for the servant and they are the last three. One verse is between both the servant and his Lord and it’s the fourth and middle verse.

Siraatal lazeena anamta alaihim is the 6th verse, ghairil maghdoobi alaiyhim waladdaallin is  the 7th verse.