Surah Yaseen is the heart of the Quran. The Surah Yaseen (Ya-Sin, Yasin) takes its name from the two letters of the alphabet with which it begins.  

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About Receiter (Mishary Rashid Alafasy)

Mishary bin Rashid Alafasy is a world famous Qari, imam, preacher, and Nasheed artist.

BENEFITS OF SURAH YASEEN (Surah Yasin) [1-3]

Prophet Muhammad (ﷺ‎ PBUH) said in one of His hadiths in the following way:

“Surely everything has a heart, and the heart of the Quran is Yaseen. I would love that it be in the heart of every person of my people.” (Tafsir-al- Sabuni Vol.2)

About the benefits of the forgiveness of Surah Yasin, our very dear prophet Muhammad (ﷺ‎ PBUH) said: “Whoever recited Surah Yaseen during the night seeking the approval of Allah ﷻ, Allah ﷻ would forgive him.” Ibn Hibban, Darimi 3283 / A, Abu Yala, Tabarani, and Mardawaih.

One of Surah Yaseen Benefits is what Our prophet Muhammad (ﷺ‎  PBUH) declares another incredible advantage of reciting Surah Yaseen: “Whoever recites Yaseen once, Allah ﷻ will record the reward of reciting the Quran ten times.” (Tirmidhi 2812/A)

This hadith requires no clarification because it is explicitly stated that reciting Surah Yaseen is equivalent to reciting the Holy Quran ten times. This gives all the more reasons for a believer to memorize Surah Yasin so that it can be consulted several times a day for great rewards, the value of which is beyond human comprehension

Prophet Muhammad (ﷺ‎ PBUH) said in one of His hadiths: “Recite Yaseen on those who are dying.” (Sunan Abi Dawud)

It is evident from this hadeeth that Surah Yasin is recommended to be recited near the dying person. A man who leaves this world needs spiritual help and comfort to move to the next world with ease, so around this time, if the Heart of the Qur’an is recited, he helps the diminished soul and brings peace and comfort to the process unsustainable.

Reciting The Yaseen helps you every day to solve the problems of this worldly life and facilitates testing of life or life partner. The recitation invokes the blessing of Allah SWT on the reciter. This Surah is also known to abolish many fears of the heart.

Reported by Ata bin Abi Riibaah, whom the prophet Muhammad (ﷺ‎ PBUH) said; “He who lights Surah Yaseen at the beginning of the day, all his needs for that day”.

If you need the full support of Allah ﷻ, try to make it a habit to recite Surah Yaseen to Fajr. How easily you have gone through all the obstacles and problems that have come to you that day. In addition, Allah ﷻ SWT will suffice and meet all your needs.

Physical Benefits of Surah Yaseen:

• Cure for illnesses (InshAllah)
• Increase in breast milk (InshAllah)

Spiritual Benefits (Thawab):

• Equivalent to 10 complete Qur’ans

Other Benefits:

• Forgiveness for one on deathbed – angels accompany janaza and easy sakarat
• Fulfillment of hajat (InshAllah)
• Safety from squeezing of grave (InshAllah)

SCIENTIFIC MIRACLE OF SURAH YASEEN [4]

Quran Says Everything In The Universe Is In Motion & Has Orbits

In past scientists believed that the Earth stood still in the center of the universe and Sun, stars and everything else revolved around it. Then Copernicus told the Heliocentric Theory which says that the Sun is motionless at the center of the solar system with the planets revolving around it. Then we came to know that planets not only revolve around the Sun but also rotate around their own axis. Now we know that our Earth rotates around its axis at 1600km/hr, which causes day and night on Earth. Then it revolves around the Sun at 107,000km/hr which is responsible for our 12 months year and different seasons on Earth. The Sun is also not stationary but is in motion with a speed of 800,000 km/hr in the direction of the bright star Vega in the constellation of Lyra along with all the solar system including planet earth and our moon. It takes our Sun approximately 225 million years to make the trip around our Galaxy. This is sometimes called the galactic year. Since the Sun formed, about 20 Galactic years have passed; we have been around the Galaxy 20 times. The Sun also rotates around its own axis with a speed of 7000 km/hr and takes 24 days to complete this rotation. This knowledge is very recent, and only 100 years back scientists believed that the Earth revolved around a stationary sun.

Quran Miracle As It Mentioned The Orbital Movement

But Quran almost around 1400 years ago told us that the Sun is also not stationary and also tells about the movement of planets, Earth and all celestial bodies in space and also around their own axis.

وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ

And it is He who created the night and the day and the Sun and the moon; all in an orbit are swimming. Surah Anbiya 21:33

لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ

It is not allowable for the Sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming. Surah Yaseen 36:40

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۗ أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ

He hath created the heavens and the Earth with truth. He maketh night to succeed day, and He maketh day to succeed night, and He constraineth the Sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver? Surah Zumar 39:5

Solar System Obits
The Arabic words used in these verses are فَلَكٍ and يَسْبَحُونَ which means the “Sky / Orbits” and “Swim without sinking” respectively. The Arabic word يَسْبَحُونَ derived from the root word س ب ح and its detailed meaning is given below. It has in it the meaning of motion not only related to swimming in orbits but also contains the meanings of motion within itself i.e rotation around the axis.

REFERENCES

1) http://www.quranreading.com/blog/rewards-and-benefits-of-recitingmemorizing-surah-yaseen/
2) https://thequrancourses.com/our-blog/ surah-yaseen-benefits/
3) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
4) https://www.thelastdialogue.org/article/quran-on-celestial-orbits/

English Translation of Surah Yaseen

The translations of Surah Yaseen are as follows;

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English Transliteration of Surah Yaseen

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1. Yaa-Seeen
2. Wal-Qur-aanil-Hakeem
3. Innaka laminal mursaleen
4. ‘Alaa Siraatim Mustaqeem
5. Tanzeelal ‘Azeezir Raheem
6. Litunzira qawmam maaa unzira aabaaa’uhum fahum ghaafiloon
7. Laqad haqqal qawlu ‘alaaa aksarihim fahum laa yu’minoon
8. Innaa ja’alnaa feee a’naaqihim aghlaalan fahiya ilal azqaani fahum muqmahoon
9. Wa ja’alnaa mim baini aydeehim saddanw-wa min khalfihim saddan fa aghshai naahum fahum laa yubsiroon
10. Wa sawaaa’un ‘alaihim ‘a-anzartahum am lam tunzirhum laa yu’minoon
11. Innamaa tunziru manit taba ‘az-Zikra wa khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratinw-wa ajrin kareem
12. Innaa Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shai’in ahsainaahu feee Imaamim Mubeen
13. Wadrib lahum masalan Ashaabal Qaryatih; iz jaaa’ahal mursaloon
14. Iz arsalnaaa ilaihimusnaini fakazzaboohumaa fa’azzaznaa bisaalisin faqaalooo innaaa ilaikum mursaloon
15. Qaaloo maaa antum illaa basharum mislunaa wa maaa anzalar Rahmaanu min shai’in in antum illaa takziboon
16. Qaaloo Rabbunaa ya’lamu innaaa ilaikum lamursaloon
17. Wa maa ‘alainaaa illal balaaghul mubeen
18. Qaaloo innaa tataiyarnaa bikum la’il-lam tantahoo lanar jumannakum wa la-yamassan nakum minnaa ‘azaabun aleem
19. Qaaloo taaa’irukum ma’akum; a’in zukkirtum; bal antum qawmum musrifoon
20. Wa jaaa’a min aqsal madeenati rajuluny yas’aa qaala yaa qawmit tabi’ul mursaleen
21. Ittabi’oo mal-laa yas’alukum ajranw-wa hum muhtadoon
22. Wa maa liya laaa a’budul lazee fataranee wa ilaihi turja’oon
23. ‘A-attakhizu min dooniheee aalihatan iny-yuridnir Rahmaanu bidurril-laa tughni ‘annee shafaa ‘atuhum shai ‘anw-wa laa yunqizoon
24. Inneee izal-lafee dalaa-lim-mubeen
25. Inneee aamantu bi Rabbikum fasma’oon
26. Qeelad khulil Jannnah; qaala yaa laita qawmee ya’lamoon
27. Bimaa ghafara lee Rabbee wa ja’alanee minal mukrameen (End Juz 22)
28. Wa maaa anzalnaa ‘alaa qawmihee mim ba’dihee min jundim minas-samaaa’i wa maa kunnaa munzileen
29. In kaanat illaa saihatanw waahidatan fa-izaa hum khaamidoon
30. Yaa hasratan ‘alal ‘ibaaad; maa ya’teehim mir Rasoolin illaa kaanoo bihee yastahzi ‘oon
31. Alam yaraw kam ahlak naa qablahum minal qurooni annahum ilaihim laa yarji’oon
32. Wa in kullul lammaa jamee’ul-ladainaa muhdaroon
33. Wa Aayatul lahumul ardul maitatu ahyainaahaa wa akhrajnaa minhaa habban faminhu ya’kuloon
34. Wa ja’alnaa feehaa jannaatim min nakheelinw wa a’naabinw wa fajjarnaa feeha minal ‘uyoon
35. Li ya’kuloo min samarihee wa maa ‘amilat-hu aideehim; afalaa yashkuroon
36. Subhaanal lazee khalaqal azwaaja kullahaa mimmaa tumbitul ardu wa min anfusihim wa mimmaa laa ya’lamoon
37. Wa Aayatul lahumul lailu naslakhu minhun nahaara fa-izaa hum muzlimoon
38. Wash-shamsu tajree limustaqarril lahaa; zaalika taqdeerul ‘Azeezil Aleem
39. Walqamara qaddarnaahu manaazila hattaa ‘aada kal’ur joonil qadeem
40. Lash shamsu yambaghee lahaaa an tudrikal qamara walal lailu saabiqun nahaar; wa kullun fee falaki yasbahoon
41. Wa Aayatul lahum annaa hamalnaa zurriyatahum fil fulkil mashhoon
42. Wa khalaqnaa lahum mim-mislihee maa yarkaboon
43. Wa in nashaa nughriqhum falaa sareekha lahum wa laa hum yunqazoon
44. Illaa rahmatam minnaa wa mataa’an ilaa heen
45. Wa izaa qeela lahumuttaqoo maa baina aideekum wa maa khalfakum la’allakum turhamoon
46. Wa maa ta’teehim min aayatim min Aayaati Rabbihim illaa kaanoo ‘anhaa mu’rideen
47. Wa izaa qeela lahum anfiqoo mimmaa razaqakumul laahu qaalal lazeena kafaroo lillazeena aamanooo anut’imu mal-law yashaaa’ul laahu at’amahooo in antum illaa fee dalaalim mubeen
48. Wa yaqooloona mataa haazal wa’du in kuntum saadiqeen
49. Maa yanzuroona illaa saihatanw waahidatan ta’khuzuhum wa hum yakhissimoon
50. Falaa yastatee’oona taw siyatanw-wa laaa ilaaa ahlihim yarji’oon
51. Wa nufikha fis-soori faizaa hum minal ajdaasi ilaa Rabbihim yansiloon
52. Qaaloo yaa wailanaa mam ba’asanaa mim marqadinaa; haaza maa wa’adar Rahmanu wa sadaqal mursaloon
53. In kaanat illaa saihatanw waahidatan fa-izaa hum jamee’ul ladainaa muhdaroon
54. Fal-Yawma laa tuzlamu nafsun shai’anw-wa laa tujzawna illaa maa kuntum ta’maloon
55. Inna Ashaabal jannatil Yawma fee shughulin faakihoon
56. Hum wa azwaajuhum fee zilaalin ‘alal araaa’iki muttaki’oon
57. Lahum feehaa faakiha tunw-wa lahum maa yadda’oon
58. Salaamun qawlam mir Rabbir Raheem
59. Wamtaazul Yawma ayyuhal mujrimoon
60. Alam a’had ilaikum yaa Baneee Aadama al-laa ta’budush Shaitaana innahoo lakum ‘aduwwum mubeen
61. Wa ani’budoonee; haazaa Siraatum Mustaqeem
62. Wa laqad adalla minkum jibillan kaseeraa; afalam takoonoo ta’qiloon
63. Haazihee Jahannamul latee kuntum too’adoon
64. Islawhal Yawma bimaa kuntum takfuroon
65. Al-Yawma nakhtimu ‘alaaa afwaahihim wa tukallimunaaa aideehim wa tashhadu arjuluhum bimaa kaanoo yaksiboon
66. Wa law nashaaa’u lata masna ‘alaaa aiyunihim fasta baqus-siraata fa-annaa yubsiroon
67. Wa law nashaaa’u lamasakhnaahum ‘alaa makaanatihim famas-tataa’oo mudiyyanw-wa laa yarji’oon
68. Wa man nu ‘ammirhu nunakkishu fil-khalq; afalaa ya’qiloon
69. Wa maa ‘allamnaahush shi’ra wa maa yambaghee lah; in huwa illaa zikrunw-wa Qur-aanum mubeen
70. Liyunzira man kaana haiyanw-wa yahiqqal qawlu ‘alal-kaafireen
71. Awalam yaraw annaa khalaqnaa lahum mimmaa ‘amilat aideenaaa an’aaman fahum lahaa maalikoon
72. Wa zallalnaahaa lahum faminhaa rakoobuhum wa minhaa ya’kuloon
73. Wa lahum feehaa manaa fi’u wa mashaarib; afalaa yashkuroon
74. Wattakhazoo min doonil laahi aalihatal la’allahum yunsaroon
75. Laa yastatee’oona nasrahum wa hum lahum jundum muhdaroon
76. Falaa yahzunka qawluhum; innaa na’lamu maa yusirroona wa maa yu’linoon
77. Awalam yaral insaanu annaa khalaqnaahu min nutfatin fa-izaa huwa khaseemum mubeen
78. Wa daraba lanaa maslanw-wa nasiya khalqahoo qaala mai-yuhyil’izaama wa hiya rameem
79. Qul yuh yeehal lazeee ansha ahaaa awwala marrah; wa Huwa bikulli khalqin ‘Aleem
80. Allazee ja’ala lakum minash shajaril akhdari naaran fa-izaaa antum minhu tooqidoon
81. Awa laisal lazee khalaqas samaawaati wal arda biqaadirin ‘alaaa ai-yakhluqa mislahum; balaa wa Huwal Khallaaqul ‘Aleem
82. Innamaa amruhooo izaaa araada shai’an ai-yaqoola lahoo kun fa-yakoon
83. Fa Subhaanal lazee biyadihee malakootu kulli shai-inw-wa ilaihi turja’oon
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The title of the Surah ar-Rahman, appears in verse 1, means “The Most Beneficent”. English translations of the surah’s title include “The Most Gracious”,  “The All Merciful”, “The Lord of Mercy”,“The Beneficent”, and “The Mercy-Giving”.

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BENEFITS OF SURAH AR-RAHMAN  [1-2]

Surah ar-Rahman has 78 verses and it is ‘makki’. Imam Ja’far as-Sadiq (a.s.) has said that reciting this Surah on Friday after the dawn prayers carries great reward. Surah as-Rahman removes hypocrisy from one’s heart.

On the Day of Judgement, this Surah will come in the shape of a human being who will be handsome and will have a very nice scent. Allah (S.w.T.) will then tell him to point out those people who used to recite this Surah and he will name them. Then he will be allowed to beg pardon for those whom he names and Allah (S.w.T.) will pardon them.

The Imam (a.s.) also said that if a person dies after reciting this Surah, then is considered a martyr. Writing this Surah and keeping it makes all difficulties and problems vanish and also cures eye ailments. Writing it on the walls of a house keeps away all types of household pests. If recited at night, then Allah (S.w.T.) sends an angel to guard the reciter until he wakes up and if recited in the daytime then an angel guards him until sunset.

Physical Benefits of Surah ar-Rahman:

• Cures eye problems (InshAllah)

Spiritual Benefits (Thawab):

• Removal of hypocrisy from the heart
• May ask forgiveness for whoever one wants Safety angel
  appointed

Other Benefits:

• If written on wall, keeps away household pests (InshAllah)

SCIENTIFIC MIRACLE OF SURAH AR-RAHMAN [3]

Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity, and density (Davis, Principles of Oceanography, pp. 92-93.) For example, Mediterranean sea water is warm, saline, and less dense, compared to Atlantic ocean water. When Mediterranean sea water enters the Atlantic over the Gibraltar sill, it moves several hundred kilometres into the Atlantic at a depth of about 1000 meters with its own
warm, saline, and less dense characteristics. The Mediterranean water stabilises at this deptht [see the following figure].

The Mediterranean sea water as it enters the Atlantic over the Gibraltar sill with its own warm, saline, and less dense characteristics, because of the barrier that distinguishes between them. Temperatures are in degrees Celsius (C°). (Marine Geology, Kuenen, p. 43, with a slight enhancement.)

Although there are large waves, strong currents and tides in these seas, they do not mix or transgress this barrier.
The Qur’ān mentioned that there is a barrier between two seas that meet and that they do not transgress. God has said:
مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ
بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ
“He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses.” Qur’ān 55:19-20
But when the Qur’ān speaks about the divider between fresh and salt water, it mentions the existence of “a forbidding partition” with the barrier. God has said in the Qur’ān:
وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَذَا عَذْبٌ فُرَاتٌ وَهَذَا مِلْحٌ أُجَاجٌ
وَجَعَلَ بَيْنَهُمَا بَ رزَخًا وَحِجْرًا مَّحْجُورًا

“And it is He who has released [simultaneously] the two seas, one fresh and sweet
and one salty and bitter, and He placed between them a barrier and prohibiting
partition.” (Qur’ān 25:53)
One may ask, why did the Qur’ān mention the partition when speaking about the divider between
fresh and salt water, but did not mention it when speaking about the divider between the two
seas?
Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a “pycnocline zone with a marked density discontinuity separating the two layers.”(Gross, Oceanography, p. 242.) This partition (zone of separation)
has a different salinity from the fresh water and from the salt water [see the following figure].

This information has been discovered only recently, using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc. The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea. Likewise, the human eye cannot see the division of water in estuaries into the three kinds: fresh water,
salt water and the partition (zone of separation).

MIRACLE OF SURAH AR-RAHMAN [4-5]

Since man and jinn are capable of infinite evil and exertion, they are infinitely obdurate and rebellious. It is because of this that the Holy Qur’an restrains them from rebellion and insubordination with an eloquence so miraculous, styles so elevated and clear, comparisons and stories so exalted and evident that they cause the universe to tremble. For example,

observe carefully the awesome warning, fearsome threat, and severe restraining in the verses:

O you assembly of jinn and men! If you can pass beyond the regions of the heavens and the earth, pass beyond them! [But] you cannot pass beyond them, save by [God’s] authority. * Then which of the favours of your Sustainer will you deny? * On you will be sent a flame of fire, and smoke; no succour will you have,(Qur’an, 55:33-5)

which has the meaning of “O man and jinn! If you are not going to obey my commands, come on, pass beyond the bounds of My realms if you are able!” With miraculous eloquence, it smashes the excessively conceited obstinacy of man and jinn. It proclaims their impotence, and shows just how powerless and wretched they are in relation to the immense grandeur of the sovereignty of dominicality. It is as though it says with that verse,

the Qur’an of Miraculous Exposition shows that the most important thing the Most Merciful Creator wants from His servants is thanks. The Qur’an, the All-Wise Distinguisher between Truth and Falsehood, calls men to offer thanks, giving it the greatest importance. It shows ingratitude to be a denial of bounties, and in Sura al-Rahman, utters a severe and fearsome threat thirty-three times with the decree,

So which of the favours of your Sustainer do you deny?(Qur’an, 55:13, etc. )

It shows that ingratitude is denial and negation.
Indeed, both the All-Wise Qur’an shows thanks to be the result of creation, and the mighty Qur’an of the universe shows that the most important result of the creation of the world is thanks. For if the universe is observed carefully, it is apparent that all things result in thanks in the way each is arranged within it; to a degree each looks to thanks and is turned towards it. It is as if the most important fruit of the tree of creation is thanks, and the most elevated product of the factory of the universe is thanks. The reason for this is as follows:

We see in the creation of the world that its beings are arranged as though in a circle with life as its central point. All beings look to life, and serve life, and produce the necessities of life. That is to say, the One Who created the universe chose life from it.

REFERENCES

1) https://www.al-islam.org/fawaid-e-quran-sayyid-mustafa-musawi/benefits-recitation-chapters-holy-quran
2) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
3) Scientific Truths in the Qur’ān, Edited by A.B. al-Mehri, The Qur’an Project Distribution Centre
4) Risale Nur, Sozler, The Fifteenth Word
5) The Letters, 28th Letter.

Quran (Arabic) and English Translation of Surah Ar-Rahman

The translations of Surah Ar-Rahman are as follows;

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Translations of Surah Ar-Rahman in Other Languages

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English Transliteration of Surah Ar-Rahman

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Bismillaahir Rahmaanir Raheem

1. Ar Rahmaan
2. ‘Allamal Quran
3. Khalaqal insaan
4. ‘Allamahul bayaan
5. Ashshamsu walqamaru bihusbaan
6. Wannajmu washshajaru yasjudan
7. Wassamaaa’a rafa’ahaa wa wada’al Meezan
8. Allaa tatghaw fil meezaan
9. Wa aqeemul wazna bilqisti wa laa tukhsirul meezaan
10. Wal arda wada’ahaa lilanaam
11. Feehaa faakihatunw wan nakhlu zaatul akmaam
12. Walhabbu zul ‘asfi war Raihaan
13. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
14. Khalaqal insaana min salsaalin kalfakhkhaar
15. Wa khalaqal jaaan mim maarijim min naar
16. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
17. Rabbul mashriqayni wa Rabbul maghribayn
18. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
19. Marajal bahrayni yalta qiyaan
20. Bainahumaa barzakhul laa yabghiyaan
21. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
22. Yakhruju minhumal lu ‘lu u wal marjaan
23. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
24. Wa lahul jawaaril mun sha’aatu fil bahri kal a’laam
25. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
26. Kullu man ‘alaihaa faan
27. Wa yabqaa wajhu rabbika zul jalaali wal ikraam
28. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
29. Yas’aluhoo man fissamaawaati walard; kulla yawmin huwa fee shaan
30. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
31. Sanafrughu lakum ayyuhas saqalaan
32. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
33. Yaa ma’sharal jinni wal insi inis tata’tum an tanfuzoo min aqtaaris samaawaati wal ardi fanfuzoo; laa tanfuzoona illaa bisultaan
34. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
35. Yursalu ‘alaikumaa shuwaazum min naarinw-wa nuhaasun falaa tantasiraan
36. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
37. Fa-izan shaqqatis samaaa’u fakaanat wardatan kaddihaan
38. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
39. Fa-yawma’izil laa yus’alu ‘an zambiheee insunw wa laa jaann
40. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
41. Yu’raful mujrimoona biseemaahum fa’yu’khazu binna waasi wal aqdaam
42. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
43. Haazihee jahannamul latee yukazzibu bihal mujrimoon
44. Yatoofoona bainahaa wa baina hameemim aan
45. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
46. Wa liman khaafa maqaama rabbihee jannataan
47. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
48. Zawaataaa afnaan
49. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
50. Feehimaa ‘aynaani tajriyaan
51. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
52. Feehimaa min kulli faakihatin zawjaan
53. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
54. Muttaki’eena ‘alaa furushim bataaa’inuhaa min istabraq; wajanal jannataini daan
55. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
56. Feehinna qaasiratut tarfi lam yatmishunna insun qablahum wa laa jaaann
57. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
58. Ka annahunnal yaaqootu wal marjaan
59. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
60. Hal jazaaa’ul ihsaani illal ihsaan
61. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
62. Wa min doonihimaa jannataan
63. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
64. Mudhaaammataan
65. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
66. Feehimaa ‘aynaani nad daakhataan
67. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
68. Feehimaa faakihatunw wa nakhlunw wa rummaan
69. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
70. Feehinna khairaatun hisaan
71. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
72. Hoorum maqsooraatun fil khiyaam
73. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
74. Lam yatmis hunna insun qablahum wa laa jaaann
75. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
76. Muttaki’eena ‘alaa rafrafin khudrinw wa ‘abqariyyin hisaan
77. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
78. Tabaarakasmu Rabbika Zil-Jalaali wal-Ikraam[/su_expand]

Read Surah Ar-Rahman in Arabic

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Amana Rasul is is one of the greatest pray of Holy Quran. It is 285 and 286th verses of Surah Baqarah. Prophet Muhammad (SAV) said: “Indeed Allah (C.C.) wrote in a book two thousand years before He created the heavens and the earth, and He sent down two Ayahs (verses) from it to end Surah al Baqarah with. If they are recited for three nights in a home, no Shaitan (devil) shall come near it.” (Tirmidhi)

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BENEFITS OF AMANA RASUL

In a hadith narrated by Abu Mas’ud, the Prophet (ﷺ) said, “If somebody recited the last two Verses of Surat Al-Baqara at night, that will be sufficient for him.” (Bukhari)

In the hadith of Ibn Mas’ud which says: “While the Messenger of Allah was with Jibril, he heard a noise from above. Jibril lifted his sight to the sky and said, ‘This is a door that was opened just now in heaven, and it was never opened before.’ An angel came down through the door to the Prophet and said, `Receive the good news of two lights that you have been given and which no Prophet before you was given: the Opener of the Book (Al-Fatihah) and the last Ayat in Surat Al-Baqarah. You will not read a letter of them, but you will be granted its benefit.’” (Muslim)

Holy Prophet Muhammad (sallallahu alayhi wasallam) said: “Indeed Allah wrote in a book two thousand years before He created the heavens and the earth, and He sent down two Ayahs (verses) from it to end Surah al Baqarah with. If they are recited for three nights in a home, no Shaitan (devil) shall come near it.” (Tirmidhi)

The Prophet Mohammed (SallAllahu alayhi wasalam) was asked, ‘Which part of the Qur’an is the best?’. He replied, ‘The Surat in which the cow is mentioned’. He was then asked ‘Which part of that Surah?’. He replied, ‘The verse of the Throne and the last part of Surah al Baqarah came down from under the Throne’ [Darimi 3248]

English Translation of Amana Rasul

English Translation (Sahih International) of the Amana Rasul is as follows;

In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).

285: The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.” And they say, “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.”

286: Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. “Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.”

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English Transliteration of Amana Rasul

Bismillaahir Rahmaanir Raheem ﷽

1. Aamanar-Rasoolu bimaaa unzila ilaihi mir-Rabbihee walmu’minoon; kullun aamana billaahi wa Malaaa’ikathihee wa Kutubhihee wa Rusulihee laa nufarriqu baina ahadim-mir-Rusulih wa qaaloo sami’naa wa ata’naa ghufraanaka Rabbanaa wa ilaikal-maseer
2. Laa yukalliful-laahu nafsan illaa wus’ahaa; lahaa maa kasabat wa ‘alaihaa maktasabat; Rabbanaa laa tu’aakhiznaaa in naseenaaa aw akhtaanaa; Rabbanaa wa laa tahmil-‘alainaaa isran kamaa hamaltahoo ‘alal-lazeena min qablinaa; Rabbanaa wa laa tuhammilnaa maa laa taaqata lanaa bih; wa’fu ‘annaa waghfir lanaa warhamnaa; Anta mawlaanaa fansurnaa ‘alal qawmil kaafireen

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Read Amana Rasul in Arabic

اٰمَنَ الرَّسُولُ بِمَا اُنْزِلَ اِلَيْهِ مِنْ رَبِّهٖ وَالْمُؤْمِنُونَ كُلٌّ اٰمَنَ بِاللّٰهِ وَمَلٰئِكَتِهٖ وَكُتُبِهٖ وَرُسُلِهٖ لَا نُفَرِّقُ بَيْنَ اَحَدٍ مِنْ رُسُلِهٖ وَقَالُوا سَمِعْنَا وَاَطَعْنَا غُفْرَانَكَ رَبَّنَا وَاِلَيْكَ الْمَصٖيرُ
لَا يُكَلِّفُ اللّٰهُ نَفْسًا اِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا اِنْ نَسٖينَا اَوْ اَخْطَاْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا اِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذٖينَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهٖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا اَنْتَ مَوْلٰینَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرٖينَ

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Tafseer of Amana Rasul

The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said,

(Whoever recites the last two Ayat in Surat Al-Baqarah at night, they will suffice for him.)

The rest of the six also recorded similar wording for this Hadith. The Two Sahihs recorded this Hadith using various chains of narration, and Imam Ahmad also recorded it.

Muslim recorded that `Abdullah said, “When the Messenger of Allah went on the Isra journey, he ascended to the Sidrat Al-Muntaha in the sixth heaven, where whatever ascends from the earth ends at, and whatever descends from above it ends at.

(When that covered the lote tree which did cover it!) ﴿53:16﴾ meaning, a mat made of gold.

The Messenger of Allah was then given three things: the five prayers, the last Ayat in Surat Al-Baqarah and forgiveness for whoever did not associate anything or anyone with Allah from his Ummah.”

Earlier we mentioned the Hadith regarding the virtues of Surat Al-Fatihah from Ibn `Abbas which stated, “While the Messenger of Allah was with Jibil, he heard a noise from above. Jibil lifted his sight to the sky and said, `This is a door that was opened just now in heaven, and it was never opened before.’ An angel came down through the door to the Prophet and said, `Receive the good news of two lights that you have been given and which no Prophet before you was given: the Opener of the Book (Al-Fatihah) and the last Ayat in Surat Al-Baqarah. You will not read a letter of them, but you will be granted its benefit.”’ This Hadith was collected by Muslim and An-Nasa’i, and this is the wording collected by An-Nasa’i.

Allah said,

(Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) “We make no distinction between one another of His Messengers.”)

Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him. The believers also believe in all Allah’s Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah. Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others. Rather, all of Allah’s Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah’s leave. Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him. So the Last Hour will commence while Muhammad’s Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant. Allah’s statement,

(And they say, “We hear, and we obey”) means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications.

((We seek) Your forgiveness, our Lord) contains a plea and supplication for Allah’s forgiveness, mercy and kindness.

Allah’s statement,

(Allah burdens not a person beyond his scope) means, Allah does not ask a soul what is beyond its ability. This only demonstrates Allah’s kindness, compassion and generosity towards His creation. This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah’s statement,

(And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.)

This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from. As for what one cannot protect himself from, such as what one says to himself – or passing thoughts – they will not be punished for that. We should state here that to dislike the evil thoughts that cross one’s mind is a part of faith. Allah said next,

(He gets reward for that which he has earned) of good,

(And he is punished for that which he has earned) of evil, that is, concerning the acts that one is responsible for.

Allah then said, ﴿mentioning what the believers said﴾ while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication:

(“Our Lord! Push us not if we forget or fall into error,”) meaning, “If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling.” We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, “I shall (accept your supplication).” There is also the Hadith by Ibn `Abbas that Allah said, “I did (accept your supplication).”

(Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians),) means, “Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them. You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi (Islamic Monotheism), easy religion.” Muslim recorded that Abu Hurayrah said that the Messenger of Allah said that Allah said, “I shall (accept your supplication).” Ibn `Abbas narrated that the Messenger of Allah said that Allah said, “I did (accept your supplication).” There is the Hadith recorded through various chains of narration that the Messenger of Allah said,

(I was sent with the easy Hanifiyyah way.)

(Our Lord! Put not on us a burden greater than we have strength to bear) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this.

(Our Lord! Put not on us a burden greater than we have strength to bear.)

We mentioned that Allah said, “I shall (accept your supplication)” in one narration, and, “I did (accept your supplication),” in another narration.

(Pardon us) meaning, between us and You regarding what You know of our shortcomings and errors.

(And grant us forgiveness) concerning what is between us and Your servants. So do not expose our errors and evil deeds to them.

(Have mercy on us) in what will come thereafter. Therefore, do not allow us to fall into another error. They say that those who commit error need three things: Allah’s forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error.” We mentioned before that Allah answered these pleas, “I shall,” in one narration and, “I did,” in another narration.

(You are our Mawla) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You. There is no power or strength except from You.

(And give us victory over the disbelieving people) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship. Give us victory and make us prevail above them in this and the Hereafter. Allah said, “I shall,” in one narration, and, “I did,” in the Hadith that Muslim collected from Ibn `Abbas.

Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah,

(And give us victory over the disbelieving people), he would say “Amin.”

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The last verses (285 and 286th verses) of Surah Baqarah is Amana Rasul (greatest pray).

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Surah Fath (“Victory, Triumph”) is the 48th chapter of the Qur’an with 29 ayats.  It is derived from the words Inna fatah-na laka fat-han mubina of the very first verse.

The Surah talks about the moral and physical victory of Islam over the forces of unbelief.

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Mishary bin Rashid Alafasy is a world famous Qari, imam, preacher, and Nasheed artist.

BENEFITS OF SURAH FATH (Surah Victory) [1-2]

There are 29 verses in this Surah and it was revealed in Madinah. It is narrated that the Holy Prophet (S) said, ‘Whoever recites this Surah (al-Fath), it will be as if he was with me when Makkah was conquered and he has pledged allegiance to me.

Umar (R.A.) narrated that the Prophet (S.A.V.) said, ‘A Surah of the Qur’an was revealed to me tonight, indeed it is the dearest Surah to my heart, than anything under the sun’. Then the Prophet recited Surah al Fath verses 1-5. [Sahih al-Bukhari 6:61 #532]

Imam Ja’far as-Sadiq (a.s.) said that those who recite this Surah will be counted from among the sincere and true servants of Allah (S.w.T.) and will gain a honourable status in Jannah. In times of war or unrest, keeping this Surah in one’s possession is a means of protection and safety. Drinking water in which this Surah has been dissolved cures any heart problems and protects those who are travelling.

Physical Benefits of Surah Fath:

• Cure for heart problems

Other Benefits:

•  “Protection in times of war & during travel”

MIRACLE OF SURAH FATH [3]

“[This is about the seven sorts of predictions concerning the Unseen at the end of Sura al-Fath.]

In the Name of God, the Merciful, the Compassionate.

Truly did God fulfil the vision for His Prophet: You shall enter the Sacred Mosque, if God wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what you knew not, and He granted besides this, a victory soon to come. * It is He Who sent His Prophet with guidance and the Religion of Truth, to proclaim it over all religion, and enough is God for a Witness. * Muhammad is the Prophet of God; and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves [in prayer], seeking grace from God and [His] good pleasure. On their faces are their marks, [being] the traces of their prostration. This is their similitude in the Torah; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, [filling] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them. God has promised those among them who believe and do righteous deeds forgiveness, and a great reward.(Qur’an, 48:27-9.)

These three verses from Sura al-Fath contain many aspects of miraculousness. Of the ten universal aspects of the Qur’an of Miraculous Exposition’s miraculousness, the aspect of its giving news of the Unseen may be seen in seven or eight ways in these three verses.

THE FIRST

Truly did God fulfil the vision for His Prophet, to the end of the verse, gave certain news of the conquest of Mecca before it happened. It occurred two years later just as predicted.

THE SECOND

And He granted besides this, a victory soon to come, states the following: for sure the Peace of Hudaybiya was apparently opposed to the interests of Islam and the Quraish were victorious to an extent, but it is giving news that in reality it would be a great victory and the key to further conquests. For although with the Peace of Hudaybiya the physical sword was temporarily hung up, the flashing diamond sword of the Qur’an was unsheathed, and it conquered minds and hearts. Through the truce, the two sides mixed with one another. The virtues of Islam and lights of the Qur’an rent the veils of obduracy and tribalism, and enacted their decrees. For example, people like Khalid b. Walid, a brilliant warrior, and Amr b. al-As, a brilliant politician, who could not accept defeat, were defeated by the Qur’anic sword manifested through the Truce of Hudaybiya. After submitting in perfect obedience to Islam in Medina, Khalid became a “Sword of Allah”; a sword in the conquests of Islam.

A n I m p o r t a n t Q u e s t i o n : What was the wisdom in the defeats of the Companions of the Noble Prophet (Upon whom be blessings and peace), the Glory of the World and Beloved of the Sustainer of All the Worlds, against the idolators at the end of Uhud and beginning of Hunayn?

T h e A n s w e r : Among the idolators were many persons like Khalid who in the future would be equal to the leading Companions of that time. Therefore, so as not to degrade them entirely in the view of the future, which for them would be glorious and honourable, Divine wisdom gave them in the past immediate recompense for their future good works and did not completely destroy their pride. That is to say, the Companions of the past were defeated by the Companions of the future, so that the future Companions would enter Islam, not through fear of the flashing sword, but through zeal for the flash of truth, and so that they and their natural valour should not be brought low.

THE THIRD

The words, and without fear tell this: “You shall circumambulate the Ka’ba in complete safety.” However at that time the majority of the nomadic peoples of the Arabian Peninsula were hostile, and most of the environs of Mecca and the tribe of Quraish, enemies. Through predicting

that “Soon you shall circumambulate the Ka’ba without fear,” it was indicating and foretelling that the Arabian Peninsula would submit and all the Quraish enter Islam and total security be established. And it all occurred exactly as predicted.

THE FOURTH

He it is Who sent His Prophet with guidance and the Religion of Truth, to proclaim it over all religion predicts with complete certainty that “the religion which the Noble Prophet (Upon whom be blessings and peace) brought would triumph over all religions.” However at that time Christianity, Judaism, and Zoroastrianism had hundreds of millions of adherents and were the official religions of world-dominant states like Rome, China, and Persia, which had hundreds of millions of subjects, and Muhammad the Arabian was unable to subdue his own small tribe even. And yet it is foretelling that the religion he brought would triumph over all religions and be victorious over all states. And it does this in most clear and definite manner. The future confirmed this prediction, with the sword of Islam extending from the Pacific Ocean in the East to the Atlantic Ocean in the West.

THE FIFTH

Muhammad is the Prophet of God, and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves…. Through telling of the elevated qualities and characteristics which were the reason for the Companions being the most elevated of human kind after the prophets, the start of this verse describes through its explicit meaning the excellent qualities which would mark the class of the Companions. And through its implied meaning, the verse alludes to the Rightly-Guided Caliphs, who would succeed to the office of the Prophet (PBUH) after his death through the institution of the Caliphate, and gives news of the fine attributes which were what most distinguished each of them and marked them out. It is as follows:

And those who are with him alludes to Abu Bakr al-Siddiq, who was distinguished and famous for being among the Prophet’s special followers and party to his conversation, and again for entering among his special followers by being the first to die. While are strong against the unbelievers points to Umar, who in the future would cause the countries of the globe to tremble at his conquests, and with his justice would descend on tyrants like a thunderbolt. And compassionate among each other gives news of Uthman, who, in the future when the most serious dissension was being fomented, would sacrifice his own life and spirit out of perfect kindness and compassion so that the blood of Muslims should not be spilt, preferring to be martyred wrongfully while reading the Qur’an. And so too, You will see them bow and prostrate themselves [in prayer], seeking grace from God and [His] good pleasure tells that with his complete worthiness to undertake the Caliphate and government, and his heroism, and his choosing perfect asceticism, worship, poverty, and frugality, and whose bowing and prostrating in prayer was corroborated by everyone, Ali (May God be pleased with him) was not responsible for his position in the future and the wars and strife in which he was involved, and that his intention and wish was for Divine favour.

THE SIXTH

The phrase, This is their similitude in the Torah makes predictions concerning the Unseen in two respects:

T h e F i r s t : It gives news of the qualities of the Companions mentioned in the Torah, which was as though the Unseen for an unlettered person like the Prophet (Upon whom be blessings and peace). Yes, as described in the Nineteenth Letter, in the Torah are the following lines about the Companions of the Prophet who was to come at the end of time: “The standards of the holy ones are together with them.” That is, his Companions would be pious worshippers, righteous, and saints, so that they were described with the term “the holy ones,” that is, “sacred.” Although the Torah has been corrupted through being translated into numerous languages, it corroborates with many of its verses the statement of Sura al-Fath, This is their similitude in the Torah.

T h e S e c o n d aspect of it giving news of the Unseen is this: with the phrase This is their similitude in the Torah, it is predicting that “The Companions and the generation that followed them would achieve such a degree of worship that the luminosity of their spirits would shine in their faces, and that marks would be apparent on their foreheads, like a sort of stamp of sainthood, caused by their repeated prostrations.” And indeed the future proved this brilliantly, with complete clarity and certainty. Numerous important persons within that strange dissension and political upheaval demonstrated the mystery of This is their similitude in the Torah, who day and night performed prayers of a thousand rakats like Zaynu’l-Abidin, and performed the morning prayer with the ablutions of the prayers of the previous evening, like Tavus al-Yamani.

THE SEVENTH

The sentence, and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, [filling] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them, gives news of the Unseen in two respects:

T h e F i r s t is the prediction concerning the Companions in the Gospel, which was like the Unseen for the unlettered Prophet (PBUH).

Yes, in the Gospels are verses like, With him is a staff of iron, and his community is like him describing the Prophet who was to come at the end of time (Nabhani, Hujjatu’llahi ala’l-Alamin 99, 114.). That is, a Prophet would come who would not be unarmed like Jesus (UWP), but would bear a sword, and be charged with waging jihad, and his Companions too would carry swords and be charged with jihad. The one bearing the “staff of iron” would be the Ruler of the World. For in one place in the Gospels it says: “I am going so the Ruler of the World may come.” That is to say, the Ruler of the World is coming. It is thus understood from these two verses of the Gospels that at the start the Companions would appear to be few and weak, nevertheless they would burgeon like seeds, grow, thicken, and find strength. When they were about to be overwhelmed and smothered by the rage that this would cause the unbelievers, they would subjugate mankind with their swords and prove that the Prophet (PBUH), their leader, was the Ruler of the World. The verses express exactly the meaning of the above verses of Sura al-Fath.

S e c o n d A s p e c t : These sentences predict the following: the Companions certainly accepted the Pact of Hudaybiya out of their weakness and small number, but within a short time they so grew and acquired such strength and loftiness that, planted by the Hand of Power in the field of the face of the earth, they multiplied in most elevated, powerful, fruitful, and plentiful fashion. Especially in relation to the shoots of mankind at that time, which were short, weak, defective, and scant due to neglect and heedlessness. They would grow strong and cause glorious states to rage at them in envy, jealousy, and anger. Yes, the future verified this prediction in most brilliant fashion.

There is in this prediction the further following slight hint: it indicates through the word forgiveness that, although while praising the Companions’ excellent qualities they should have been promised the greatest rewards, in the future serious faults would arise among the Companions due to strife. For forgiveness indicates the existence of faults. And at that time the thing most demanded by the Companions, the greatest bounty, would be forgiveness. The greatest reward would be absence of punishment, due to forgiveness. Just as the word forgiveness makes this subtle allusion, so too it is connected with the verse at the beginning of the Sura, That God may forgive you your faults of the past and those to follow (Qur’an, 48:2)
). Through giving the good news of forgiveness at the start of the Sura for not true sins, because the Prophet is exempt from sin and does not commit them, but forgiveness for a meaning in keeping with the rank of prophethood, and giving the good news of forgiveness for the Companions at the end of the Sura, it adds a further subtlety to the allusion.

Of the ten aspects of miraculousness contained in the above-mentioned three verses at the end of Sura al-Fath, we have discussed here only the aspect of predictions concerning the Unseen, and of the numerous aspects of that aspect, only seven aspects. At the end of the Twenty-Sixth Word, which is about Divine Determining and man’s faculty of will, a significant flash of miraculousness is pointed out in the position of the letters of the last verse. Like this last verse looks to the Companions with its sentences, so does it look to their situations with its phrases. And like it describes their attributes with its words, so too with its letters, and with the repetition of the number of letters, does it allude to classes of famous Companions like the Companions of Badr, of Uhud, of Hunayn, of the Bench, and of Ridwan. And so does it also express many further mysteries through ‘coincidences’ (tawafuqat) and abjad reckoning, which are branches of the science of jafr, and keys to it.”

REFERENCES

1) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
2) https://www.al-islam.org/fawaid-e-quran-sayyid-mustafa-musawi/benefits-recitation-chapters-holy-quran
3) The Flashes, The Seventh Flash, Risale-i Nur

English Translation of Surah Fath (Victory)

English Translation (Sahih International) of the Surah Fath is as follows;

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In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).

1: Indeed, We have given you, [O Muhammad], a clear conquest
2: That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path
3: And [that] Allah may aid you with a mighty victory.
4: It is He who sent down tranquillity into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.
5: [And] that He may admit the believing men and the believing women to gardens beneath which rivers flow to abide therein eternally and remove from them their misdeeds – and ever is that, in the sight of Allah, a great attainment –
6: And [that] He may punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women – those who assume about Allah an assumption of evil nature. Upon them is a misfortune of evil nature; and Allah has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination.
7: And to Allah belong the soldiers of the heavens and the earth. And ever is Allah Exalted in Might and Wise.
8: Indeed, We have sent you as a witness and a bringer of good tidings and a warner
9: That you [people] may believe in Allah and His Messenger and honor him and respect the Prophet and exalt Allah morning and afternoon.
10: Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah – He will give him a great reward.
11: Those who remained behind of the bedouins will say to you, “Our properties and our families occupied us, so ask forgiveness for us.” They say with their tongues what is not within their hearts. Say, “Then who could prevent Allah at all if He intended for you harm or intended for you benefit? Rather, ever is Allah, with what you do, Acquainted.
12: But you thought that the Messenger and the believers would never return to their families, ever, and that was made pleasing in your hearts. And you assumed an assumption of evil and became a people ruined.”
13: And whoever has not believed in Allah and His Messenger – then indeed, We have prepared for the disbelievers a Blaze.
14: And to Allah belongs the dominion of the heavens and the earth. He forgives whom He wills and punishes whom He wills. And ever is Allah Forgiving and Merciful.
15: Those who remained behind will say when you set out toward the war booty to take it, “Let us follow you.” They wish to change the words of Allah. Say, “Never will you follow us. Thus did Allah say before.” So they will say, “Rather, you envy us.” But [in fact] they were not understanding except a little.
16: Say to those who remained behind of the bedouins, “You will be called to [face] a people of great military might; you may fight them, or they will submit. So if you obey, Allah will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment.”
17: There is not upon the blind any guilt or upon the lame any guilt or upon the ill any guilt [for remaining behind]. And whoever obeys Allah and His Messenger – He will admit him to gardens beneath which rivers flow; but whoever turns away – He will punish him with a painful punishment.
18: Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest
19: And much war booty which they will take. And ever is Allah Exalted in Might and Wise.
20: Allah has promised you much booty that you will take [in the future] and has hastened for you this [victory] and withheld the hands of people from you – that it may be a sign for the believers and [that] He may guide you to a straight path.
21: And [He promises] other [victories] that you were [so far] unable to [realize] which Allah has already encompassed. And ever is Allah, over all things, competent.
22: And if those [Makkans] who disbelieve had fought you, they would have turned their backs [in flight]. Then they would not find a protector or a helper.
23: [This is] the established way of Allah which has occurred before. And never will you find in the way of Allah any change.
24: And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing.
25: They are the ones who disbelieved and obstructed you from al-Masjid al-Haram while the offering was prevented from reaching its place of sacrifice. And if not for believing men and believing women whom you did not know – that you might trample them and there would befall you because of them dishonor without [your] knowledge – [you would have been permitted to enter Makkah]. [This was so] that Allah might admit to His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment
26: When those who disbelieved had put into their hearts chauvinism – the chauvinism of the time of ignorance. But Allah sent down His tranquillity upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And ever is Allah, of all things, Knowing.
27: Certainly has Allah showed to His Messenger the vision in truth. You will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and [hair] shortened, not fearing [anyone]. He knew what you did not know and has arranged before that a conquest near [at hand].
28: It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allah as Witness.
29: Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.

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English Transliteration of Surah Fath

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Bismillaahir Rahmaanir Raheem

1. Innaa fatahnaa laka Fatham Mubeenaa
2. Liyaghfira lakal laahu maa taqaddama min zanbika wa maa ta akhkhara wa yutimma ni’matahoo ‘alaika wa yahdiyaka siraatan mustaqeema
3. Wa yansurakal laahu nasran ‘azeezaa
4. Huwal lazeee anzalas sakeenata fee quloobil mu’mineena liyazdaadooo eemaanamma’a eemaanihim; wa lillaahi junoodus samawaati wal ard; wa kaanal laahu ‘Aleeman Hakeemaa
5. Liyudkhilal mu’mineena walmu’minaati jannaatin tajree min tahtihal anhaaru khaalideena feehaa wa yukaffira ‘anhum saiyi aatihim; wa kaana zaalika ‘indal laahi fawzan ‘azeemaa
6. Wa yu’azzibal munaafiqeena walmunaafiqaati wal mushrikeena walmushrikaatiz zaaanneena billaahi zannas saw’; ‘alaihim daaa’iratus saw’i wa ghadibal laahu ‘alaihim wa la’anahum wa a’adda lahum jahannama wa saaa’ at maseeraa
7. Wa lillaahi junoodus samaawaati wal ard; wa kaanal laahu ‘azeezan hakeema
8. Innaaa arsalnaaka shaahi danw wa mubashshiranw wa nazeera
9. Litu minoo billaahi wa Rasoolihee wa tu’azziroohu watuwaqqiroohu watusabbi hoohu bukratanw wa aseelaa
10. Innal lazeena yubaayi’oonaka innamaa yubaayi’oonal laaha yadul laahi fawqa aydeehim; faman nakasa fainnamaa yankusu ‘alaa nafsihee wa man awfaa bimaa ‘aahada ‘alaihullaaha fasa yu’teehi ajran ‘azeemaa (section 1)
11. Sa yaqoolu lakal mukhal lafoona minal-A’raabi shaighalatnaaa amwaalunaa wa ahloonaa fastaghfir lanaa; yaqooloona bi alsinatihim maa laisa fee quloobihim; qul famany yamliku lakum minal laahi shai’an in araada bikum darran aw araada bikum naf’aa; bal kaanal laahu bimaa ta’maloona Khabeeraa
12. Bal zanantum al lany yanqalibar Rasoolu walmu’minoona ilaaa ahleehim abadanw wa zuyyina zaalika fee quloobikum wa zanantum zannnas saw’i wa kuntum qawmam booraa
13. Wa mal lam yu’mim billaahi wa Rasoolihee fainnaaa a’tadnaa lilkaafireena sa’eeraa
14. Wa lillaahii mulkus samaawaati wal ard; yaghfiru limany yashaaa’u wa yu’azzibu many yashaaa’; wa kaanal laahu Ghafoorar Raheemaa
15. Sa yaqoolul mukhalla foona izan talaqtum ilaa maghaanima litaakhuzoohaa zaroonaa nattabi’kum yureedoona any yubaddiloo Kalaamallaah; qul lan tattabi’oonaa kazaalikum qaalal laahu min qablu fasa yaqooloona bal tahsudoonanna; bal kaanoo laa yafqahoona illaa qaleela
16. Qul lilmukhallafeena minal A’raabi satud’awna ilaa qawmin ulee baasin shadeedin tuqaati loonahum aw yuslimoona fa in tutee’oo yu’tikumul laahu ajran hasananw wa in tatawallaw kamaa tawallaitum min qablu yu’azzibkum ‘azaaban aleemaa
17. Laisa ‘alal a’maa harajunw wa laa ‘alal a’raji harajunw wa laa ‘alal mareedi haraj’ wa many yutil’il laaha wa Rasoolahoo yudkhilhu jannaatin tajree min tahtihal anhaaru wa many yatawalla yu’azzibhu ‘azaaban aleemaa (section 2)
18. Laqad radiyal laahu ‘anil mu’mineena iz yubaayi ‘oonaka tahtash shajarati fa’alima maa fee quloobihim fa anzalas sakeenata ‘alaihim wa asaa bahum fat han qareebaa
19. Wa maghaanima kaseera tany yaakhuzoonahaa; wa kaanal laahu ‘Azeezan Hakeemaa
20. Wa’adakumul laahu ma ghaanima kaseeratan taakhuzoo nahaa fa’ajjala lakum haazihee wa kaffa aydiyan naasi ‘ankum wa litakoona aayatal lilmu’mineena wa yahdiyakum siraatam mustaqeema
21. Wa ukhraa lam taqdiroo ‘alaihaa qad ahaatal laahu bihaa; wa kaanal laahu ‘alaa kulli shai’in qadeera
22. Wa law qaatalakumul lazeena kafaroo la wallawul adbaara summa laa yajidoona waliyanw-wa laa naseeraa
23. Sunnatal laahil latee qad khalat min qablu wa lan tajida lisunnatil laahi tabdeelaa
24. Wa Huwal lazee kaffa aydiyahum ‘ankum wa aydiyakum ‘anhum bibatni Makkata mim ba’di an azfarakum ‘alaihim; wa kaanal laahu bimaa ta’maloona Baseera
25. Humul lazeena kafaroo wa saddookum ‘anil-Masjidil-Haraami walhadya ma’koofan any yablugha mahillah; wa law laa rijaalum mu’minoona wa nisaaa’um mu’minaatul lam ta’lamoohum an tata’oohum fatuseebakum minhum ma’arratum bighairi ‘ilmin liyud khilal laahu fee rahmatihee many yashaaa’; law tazayyaloo la’azzabnal lazeena kafaroo minhum ‘azaaban aleema
26. Iz ja’alal lazeena kafaroo fee quloobihimul hamiyyata hamiyyatal jaahiliyyati fa anzalal laahu sakeenatahoo ‘alaa Rasoolihee wa ‘alal mu mineena wa alzamahum kalimatat taqwaa wa kaanooo ahaqqa bihaa wa ahlahaa; wa kaanal laahu bikulli shai’in Aleema (section 3)
27. Laqad sadaqal laahu Rasoolahur ru’yaa bilhaqq, latadkhulunnal Masjidal-Haraama in shaaa’al laahu aamineena muhalliqeena ru’oosakum wa muqassireena laa takhaafoona fa’alima maa lam ta’lamoo faja’ala min dooni zaalika fathan qareebaa
28. Huwal lazeee arsala Rasoolahoo bilhudaa wa deenil haqqi liyuzhirahoo ‘alad deeni kullih; wa kafaa billaahi Shaheeda
29. Muhammadur Rasoolul laah; wallazeena ma’ahooo ashiddaaa’u ‘alal kuffaaari ruhamaaa’u bainahum taraahum rukka’an sujjadany yabtaghoona fadlam minal laahi wa ridwaanan seemaahum fee wujoohihim min asaris sujood; zaalika masaluhum fit tawraah; wa masaluhum fil Injeeli kazar’in akhraja shat ‘ahoo fa ‘aazarahoo fastaghlaza fastawaa ‘alaa sooqihee yu’jibuz zurraa’a liyagheeza bihimul kuffaar; wa’adal laahul lazeena aamanoo wa ‘amilus saalihaati minhum maghfiratanw wa ajran ‘azeemaa [/su_expand]

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An-Naas means “Mankind” and surah an-Naas consists of 6 verses. Surah Naas is of one of the most powerful protection pray. It is the 114th surah of the Qur’an (last surah and chapter of Holy Qur’an). 

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The last two surahs (al-Falaq and an-Naas) of Quran are for protection from various types of evils and the Satan.

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BENEFITS OF SURAH AN-NAAS

“The Messenger of Allah (PBUH) used to seek refuge with Allah from the jinn and from the evil eye until the Mu’wadaitain (Surah Falaq and Surah Naas) were revealed, and whey they were revealed He started to recite them and not anything else.” (Tirmidhi)

Hz. Abdullah bin Khabeeb (RA) who said: “We got out once on a rainy night and it was very dark and we looked for the Prophet (PBUH) to pray for us and then we found Him and He said ‘Did you pray?’ and I didn’t say anything. Then He said, ‘Say’ but I didn’t say anything. Then He said, ‘Say’ but again I didn’t say anything. Then He said, ‘Say’ So, I said, ‘What should I say?’ He said, ‘Qul Hoo wAllahu Ahad and Muwaidaitain when you enter the evening and when you wake up in the morning three times and it will protect you from everything.” (Tirmidhi)

English Translation of Surah An-Naas

Meaning of Surah an-Naas; 

1: Say, “I seek refuge in the Lord of mankind,
2: The Sovereign of mankind.
3: The God of mankind,
4: From the evil of the retreating whisperer –
5: Who whispers [evil] into the breasts of mankind –
6: From among the jinn and mankind.”

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Read Surah an-Naas in Arabic

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بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ . قُلْ أَعُوذُ بِرَبِّ النَّاسِ 1 مَلِكِ النَّاسِ 2 إِلَٰهِ النَّاسِ 3 مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ 4 الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ 5 مِنَ الْجِنَّةِ وَالنَّاسِ 6

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A Lot of benefit from Ayat Al-Kursi ….
Read or listen this 100 times daily….
protection from evil eye, shayateens and bad events, health benefits, fulfills wishes and many more….

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The Prophet Muhammad (saw) said about this verse:

Everything has its pinnacle and the pinnacle of the Quran is Surah al-Baqarah. In it there is an ayah which is the greatest in the Qur’an: Ayat al-Kursi [at-Tirmidhi]

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By this video, you can easily memorize Ayet al-Kursi. 

The Quran is a healing for all illnesses. Ayat Al-kursi, also known as the verse of the Throne (Al-Baqarah: 255) is the greatest verse (ayah) in the Qur’an. This video should be listened to as means of a roqya (treatment) by the will of Allah, the almighty, from any illness.

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BENEFITS OF AYAT AL-KURSI

“The Holy Prophet (S) has said that whoever recites the first four verses of Surah al-Baqarah, accompanied by the ‘ayat al-kursi’ together with the last three verses of this Surah – and makes a habit of reciting these verses daily – his life, property and family will be protected and no evil shall come upon them. Shaitan will not come close to him and he will not be from those who forget Allah (S.w.T.).” [1]

The Messenger of Allah (peace and blessings be upon him) said, “Whoever recites Ayat Al-Kursi immediately after each prescribed Prayer, there will be nothing standing between him and his entering Paradise except death.” [an-Nasa’i, Ibn Hibban, Darimi 3249/A]

The Messenger of Allah (peace and blessings be upon him) say about these two verses— “Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists…” [Ayetel Kursi (Al-Baqarah, 255)] and “Alif. Laam. Meem. Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists” [’Al ‘Imran, 1-2]— that they contain the greatest name of Allah. [abu Dawud, at-Tirmidhi, Tafsir of Imam Ibn Kathir]

Prophet (ﷺ) said, “By reciting it (Ayat al-Kursi), there will be a guardian appointed over you from Allah who will protect you during the night, and Satan will not be able to come near you until morning”. [Al-Bukhari]

The reality is this: for each of the All-Wise Qur’an’s letters is a merit. Each is a good deed. Out of Divine grace the merits of those letters sprout and yield sometimes ten, sometimes seventy, and sometimes seven hundred, merits, like the letters of Ayat al-Kursi.
(The Words, the 24th Word, Risale-i Nur)

Narrated Abu Huraira: Allah ‘s Apostle ordered me to guard the Zakat revenue of Ramadan. Then somebody came to me and started stealing of the foodstuff. I caught him and said, “I will take you to Allah’s Apostle!” Then Abu Huraira described the whole narration and said: That person said (to me), “Please don’t take me to Allah’s Apostle and I will tell you a few words by which Allah will benefit you. When you go to your bed, recite Ayat-al-Kursi, (2:255) for then there will be a guard from Allah who will protect you all night long, and Satan will not be able to come near you till dawn.” (When the Prophet heard the story) he said (to me), “He (who came to you at night) told you the truth although he is a liar; and it was Satan.” (Sahih Bukhari, Volume 6, Book 61, Number 530 )

Hazrat Ibne Masood (Radiahallahu Anhu) says that a person requested Prophet Muhammad (Peace Be Upon Him) to teach him something that will benefit him. “Prophet Muhammad (Peace Be Upon Him) said,”Recite Ayatul Kursi, it will protect you, your children, home and even those houses surrounding your house.”

MIRACLE OF AYAT AL-KURSI

“Thus, together with proving with ten phrases in Ayat al-Kursi ten levels of Divine unity in varying hues, with the phrase,

Who is there that can intercede in His presence except as He permits?( مَنْ ذَا الَّذٖى يَشْفَعُ عِنْدَهُ اِلَّا بِاِذْنِهٖ),

it rejects utterly and vehemently the associating of partners with God and interference of others, and casts them away. Also, since this verse manifests the Greatest Name, its meanings related to the Divine truths are at a maximum degree, so that it demonstrates the dominical acts of disposal at a maximum level. Furthermore, after mentioning the Divine regulation of all the heavens and the earth and a preservation encompassing all things at the maximum degree, a tie of unity and aspect of unity summarize the sources of those maximum manifestations with the phrase,

For He is the Most High, the Supreme (وَهُوَ الْعَلِىُّ الْعَظٖيمُ). ”
[The Words, 25th Word, Risale Nur]

The following picture shows the linguistic miracle of Ayat al-Kursi;

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English Translation of Ayat al-Kursi

English Translation (Sahih International) of the Ayat al-Kursi is as follows;
In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).
255: Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.

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English Transliteration of Ayat al-Kursi

Bismillaahir Rahmaanir Raheem (﷽)
Allahu laaa ilaaha illaa Huwal Haiyul Qaiyoom; laa taakhuzuhoo sinatunw wa laa nawm; lahoo maa fissamaawaati wa maa fil ard; man zal lazee yashfa’u indahooo illaa bi-iznih; ya’lamu maa baina aydeehim wa maa khalfahum wa laa yuheetoona bishai’im min ‘ilmihee illaa bimaa shaaa’; wasi’a Kursiyyuhus samaawaati wal arda wa laa Ya’ooduhoo hifzuhumaa; wa Huwal Aliyyul ‘Azeem

Read Ayat al-Kursi in Arabic

بسم الله الرحمن الرحيم
اَللّٰهُ لَا اِلٰهَ اِلَّا هُوَ اَلْحَیُّ الْقَيُّومُ لَا تَاْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِى السَّمٰوَاتِ وَمَا فِى الْاَرْضِ مَنْ ذَا الَّذٖى يَشْفَعُ عِنْدَهُ اِلَّا بِاِذْنِهٖ يَعْلَمُ مَا بَيْنَ اَيْدٖيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحٖيطُونَ بِشَیْءٍ مِنْ عِلْمِهٖ اِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمٰوَاتِ وَالْاَرْضَ وَلَا يَؤُدُهُ حِفْظُهُمَا وَهُوَ الْعَلِىُّ الْعَظٖيمُ

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Tafseer of Ayal al-Kursi (Tafsir Ibn Kathir)

The Virtue of Ayat Al-Kursi

This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.’ Imam Ahmad recorded that `Ubayy bin Ka`b said that the Prophet asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, “Allah and His Messenger know better.” When the Prophet repeated his question several times, `Ubayy said, “Ayat Al-Kursi.” The Prophet commented,

« لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش »

(Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.)

This Hadith was also collected by Muslim, but he did not include the part that starts with, “By He in Whose Hand…”

Imam Ahmad recorded that Abu Ayyub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet. The Prophet said to him, “When you see her, say, `In the Name of Allah, answer to the Messenger of Allah’.” Abu Ayyub said that when she came again, he said these words and he was able to grab her. She begged, “I will not come again,” so Abu Ayyub released her. Abu Ayyub went to the Prophet and the Prophet asked him, “What did your prisoner do” Abu Ayyub said, “I grabbed her and she said twice, `I will not come again,’ and I released her.” The Prophet said, “She will come back.” Abu Ayyub said, “So I grabbed her twice or three times, yet each time ﴿I would release her when she vowed not to come back. I would go to the Prophet who would ask me, `What is the news of your prisoner’ I would say, `I grabbed her, then released her when she said that she would not return.’ The Prophet would say that she would return. Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.’ Abu Ayyub went to the Prophet and told him, and the Prophet said, “She is liar, but she told the truth.” At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur’an and said, “Hasan Gharib.” In Arabic, `Ghoul’ refers to the Jinn when they appear at night.

Al-Bukhari recorded a similar story in his Sahih from Abu Hurayrah, in the chapters on the virtues of the Qur’an and the description of Shaytan. In this narration, Abu Hurayrah said,

“Allah’s Messenger assigned me to keep watch over the Sadaqah (charity) of Ramadan. A person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will take you to Allah’s Messenger.’ He said, `Release me, for I am meek and have many dependents and am in great need.’ I released him, and in the morning Allah’s Messenger asked me, `What did your prisoner do yesterday, O Abu Hurayrah’ I said, `O Allah’s Messenger! He complained of being needy and of having many dependents, so I pitied him and let him go.’ Allah’s Messenger said, `Indeed, he told you a lie and will be coming again.’ I believed that he would show up again, for Allah’s Messenger had told me that he would return. So, I watched for him. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I will definitely take you to Allah’s Messenger.’ He said, `Leave me, for I am very needy and have many dependents. I promise I will not come back again.’ I pitied him and let him go. In the morning Allah’s Messenger asked me, `What did your prisoner do last night, O Abu Hurayrah!’ I replied, `O Allah’s Messenger! He complained of his great need and of too many dependents, so I took pity on him and set him free.’ Allah’s Messenger said, `Verily, he told you a lie; he will return.’ I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah’s Messenger as it is the third time you promised not to return, yet you returned.’ He said, `Let me teach you some words which Allah will give you benefit from.’ I asked, `What are they’ He replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.’ So, I released him. In the morning, Allah’s Messenger asked, `What did your prisoner do yesterday’ I replied, `O Allah’s Messenger! He claimed that he would teach me some words by which Allah will grant me some benefit, so I let him go.’ Allah’s Messenger asked, `What are they’ I replied, `He said to me: Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa Huwal-Hayyul-Qayyum. He further said to me: (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.’ (One of the narrators) then commented that they (the Companions) were very keen to do good deeds. The Prophet said, `He spoke the truth, although he is a liar. Do you know whom you were talking to, these three nights, O Abu Hurayrah’ Abu Hurayrah said, `No.’ He said, `It was Shaytan.”’ An-Nasa’i also recorded this Hadith in Al-Yawm wa Al-Laylah.

Allah’s Greatest Name is in Ayat Al-Kursi

Imam Ahmad recorded that Asma’ bint Yazid bin As-Sakan said, “I heard the Messenger of Allah say about these two Ayat,

(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) ﴿2:255, and,

(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) ﴿3:1-2,

(They contain Allah’s Greatest Name.)

This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, “Hasan Sahih”.

Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said,

(Allah’s Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs – Al-Baqarah, Al `Imran and Ta-Ha.)

Hisham bin `Ammar, the Khatib (orator) of Damascus (one of the narrators in the above narration), said, “As for Al-Baqarah, it is in,

(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) ﴿2:255; in Al `Imran, it is in,

(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) ﴿3:1-2, while in Ta-Ha, it is in,

(And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists) ﴿20:111.”

Ayat Al-Kursi has Ten Complete Arabic Sentences

(Allah! None has the right to be worshipped but He) mentions that Allah is the One and Only Lord of all creation. 2. Allah’s statement,

(Al-Hayyul-Qayyum) testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created. Similarly, Allah said,

(And among His signs is that the heaven and the earth stand by His command) ﴿30:25. 3. Allah’s statement,

(Neither slumber nor sleep overtakes Him) means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him. Among His perfect attributes, is the fact that He is never effected by slumber or sleep. Therefore, Allah’s statement,

(Neither slumber overtakes Him) indicates that no unawareness due to slumber ever overtakes Allah. Allah said afterwards,

(nor sleep), which is stronger than slumber. It is recorded in the Sahih that Abu Musa said, “The Messenger of Allah delivered a speech regarding four words:

(Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation.)

4. Allah’s statement,

(To Him belongs whatever is in the heavens and whatever is on the earth) indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority. Similarly, Allah said,

(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)) ﴿19:93-95. 5. Allah’s statement,

(Who is he that can intercede with Him except with His permission) is similar to His statements,

(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with) ﴿53:26, and,

(They cannot intercede except for him with whom He is pleased) ﴿21:28.

These Ayat assert Allah’s greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission. Indeed, the Hadith about the intercession, states that the Prophet said,

(I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, “Raise your head, speak and you will be heard, intercede and your intercession will be accepted”. The Prophet then said, “He will allow me a proportion whom I will enter into Paradise.”)

6. Allah’s statement,

(He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter) this refers to His perfect knowledge of all creation; its past, present and future. Similarly, Allah said that the angels proclaimed;

(And we (angels) descend not except by the command of your Lord (O Muhammad ). To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful) ﴿19:64. 7. Allah’s statement,

(And they will never compass anything of His Knowledge except that which He wills), asserts the fact that no one attains any part of Allah’s knowledge except what Allah conveys and allows. This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them. For instance, Allah said,

(But they will never compass anything of His knowledge) ﴿20: 110. 8. Allah said,

(His Kursi extends over the heavens and the earth.)

Waki` narrated in his Tafsir that Ibn `Abbas said, “Kursi is the footstool, and no one is able to give due consideration to ﴿Allah’s Throne.” Al-Hakim recorded this Hadith in his Mustadrak from Ibn `Abbas, who did not relate it to the Prophet . Al-Hakim said, “It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it.” In addition, Ad-Dahhak said that Ibn `Abbas said, “If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi.” 9. Allah said,

(And He feels no fatigue in guarding and preserving them) meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter for Him. Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him. He is the Most Rich, worthy of all praise. He does what He wills, and no one can ask Him about what He does, while they will be asked. He has supreme power over all things and perfect alertness concerning everything. He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him.

10. Allah’s statement,

(And He is the Most High, the Most Great) is similar to His statement,

(the Most Great, the Most High) ﴿13:9.

These and similar Ayat and authentic Hadiths about Allah’s Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them ﴿with the attributes of the creation﴾ or altering their apparent meanings.

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Surah Al–Baqarah (the Cow) was named because of the story of the Cow occurring in this Surah. Watch 1 of the Best Quran Video of Surah Baqarah with 50+ Languages’ subtitles and with amazing visuals – Word-by-Word Tracing;

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“It was revealed at different times and its name Surat “Al-Baqarah” because of the story of the cow in which it was killed, as a man of the children of Israel was killed in the time of Moses Peace be upon him and “Allah” ordered them to slaughter a cow to beat him with some parts of it. To know who killed him, they asked many questions to Moses about the descriptions of that cow, which “Allah” ordered them to slaughter in order to do, but they did in the end and knew the killer” [1].

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BENEFITS OF SURAH AL-BAQARAH

The Prophet (S.A.V.) said, ‘The Qur’an and those who committed themselves to it will be presented on the Day of judgement, preceded by Surah al-Baqarah and Surah al Imran’. [Muslim 805]

The Prophet (S.A.V.) said, ‘Learn how to recite Surah al-Baqarah for there is a blessing in it, and there is sorrow for abandoning it, and it is unbearable for the idle’ and that ‘al Baqarah and al Imran are like two flowers which will shade their learner on the day of Judgement, as if there were two large clouds or two flocks of birds’.  [Ahmad 21872 & Buraida al-Aslami Muslim 1/553]

The Prophet said, ‘Recite Surah al Baqarah in your dwellings and do not keep them as tombs. He also said that whoever recited Surah al Baqarah at night would be crowned with a crown of paradise.’ [Baihaqi in Al-Shuaib]

Abu Huraira reported that the Messenger of Allah (salAllahu alayhi wasalam) said, “Do not turn your houses into graves. Shaitan is barred from any house in which Surat al-Baqarah (2) is recited.” [Muslim 780, 4: 1707]

The Prophet was asked, ‘Which part of the Qur’an is the best?’. He replied, ‘The Surah in which the cow is mentioned’. He was then asked ‘Which part of that Surah?’. He replied, ‘The verse of the Throne and the last pasrt of Surah al Baqarah came down from under the Throne’. [Darimi 3248]

The Prophet (salAllahu alayhi wasalam) said, ‘Al Baqarah is the top (or pinnacle) of the Qur’an. Eighty angels came down with each one of it’s verses and extracted the verse of the throne from under the throne, and it was joined to the other verses’ . [Ahmad 5/26]

Abu Ummamah (radiAllahu anhu) narrated that the Messenger of Allah (peace and blessings be upon him) said, “Whoever recites Ayat Al-Kursi immediately after each prescribed Prayer, there will be nothing standing between him and his entering Paradise except death.” [an-Nasa’i, Ibn Hibban, Darimi 3249/A]

Imam Ahmad (rahimullah) said: It was narrated that Asma’ bint Yazid ibn As-Sakan (radiAllahu anha) said, I heard the Messenger of Allah (peace and blessings be upon him) say about these two verses— “Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists…” [Al-Baraqah, 2: 255] and “Alif. Laam. Meem. Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists” [’Al ‘Imran, 3: 1-2]— that they contain the greatest name of Allah. [abu Dawud, at-Tirmidhi, Tafsir of Imam Ibn Kathir]

Ubayy ibn Ka’b reported that the Messenger of Allah (salAllahu alayhi wasalam) said, “O Abu’l-Mundhir! Do you know which ayat in the Book of Allah is greatest you have?’ I said, ‘Allah. there is no god but Him, the Living, the Self-Sustaining.’ (W2:253; H2:256) He struck me on the chest and said, ‘May knowledge delight you, Abu’l-Mundhir!’” [Muslim, Riyad as-Salihin by Imam an-Nawawi]

It was reported from the Messenger (salAllahu alayhi wasalam) that “It is the greatest verse in the Book of Allah.” (referring to Ayat al-Kursi). It was narrated from Ubayy ibn Ka’b (radiAllahu anhu) that the Prophet (salAllahu alayhi wasalam) asked him which verse in the Book of Allah was the greatest. He said, “Allah and His Messenger know best.” He repeated it several times, then he said, “Ayat Al-Kursi.” The Prophet (peace and blessings be upon him) said, “Congratulations upon your knowledge, Abul-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allah) at the foot of the Throne.”

[Tafsir of Imam Ibn Kathir]

Abu Umamah (radiAllahu anhu) reported that the messenger of Allah (salAllahu alayhi wasalam) said, “The greatest name of Allah, which if He is called by it, He responds, is in three surahs: Al-Baqarah, ‘al ‘Imran and Ta-Ha.” Hisham ibn Ammar, the khateeb of Damascus, said: “In Al-Baqarah, it is ‘Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exist’ [Al-Baraqah, 2: 255]. In ‘al ‘Imran it is ‘Alif. Laam. Meem. Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists’ [’al ‘Imran, 3: 1-2]. And in Ta-Ha it is ‘And (all) faces shall be humbled before (Allah), the Ever- Living, the One Who sustains and protects all that exists’ [Ta-Ha, 20: 111].” [narrated in a marfu’ report (one that is traced all the way back to the Prophet [salAllahu alayhi wasalam], Tafsir of Imam Ibn Kathir)]

The Prophet said, ‘Whoever recites 4 verses from the first part of Surah al Baqarah, the verse of the Throne, two verses after the verse of the Throne and three verses from the last part of Surah al Baqarah, Satan would never come near him or the members of his family on that day, and nothing he despises would come near him or the members of his family, and never are these verses recited over a madman without him regaining his consciousness’ [Darimi 3249/A in the Book of Excellence of the Quran; an-Nasai in the Deeds during the Day and Night; Ibn Hibban & Tabrani]

Abdullah ibn Mas’ud (radiAllahu anhu) said, ‘Whoever recited ten verses from al-Baqarah in the night, Satan shall not have access to that house, during the night till he wakes in the morning. These are: Four from the first part of the Surah, followed by the verse of the Throne, two verses after the verse of the Throne and three from the last part of the Surah’. [Darimi 3248/A]

Abu Umamah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Recite Surah al-Baqarah: for to hold on to it is a barakah (blessing), to leave it is a regret’ [Muslim]

Abu Hurairah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Everything has a hump, and the hump of the Qur’an is al-Baqarah’ [at-Tirmidhi, ad-Darami]

Abu Mas’ud al-Badri (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, “If anyone recites the two ayats at the end of Surat al-Baqarah (2) at night, they will be enough for him.” [Sahih al-Bukhari 6:61 #530, Agreed upon]

Ibn ‘Abbas (radiAllahu anhu) said, “While Jibril (salayhis salam) was sitting with the Prophet, he heard a sound above him and raised his head. He said, ‘This is a door of heaven which has been opened today and which has never been opened before today. An angel descended from it.’ He said, ‘This is an angel who has descended to earth who has never descended before today.’ He gave the greeting and said, ‘Give the good news of two lights which you have been given and which no Prophet before you was given: the Fatiha of the Book and the end of Surah al-Baqarah (2). You will not recite a letter of them without being given it.’” [Muslim, Riyad as-Salihin by Imam an-Nawawi]

Abu Umamah (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘Read the two radiant ones al-Baqarah and Al ‘Imran for they will come on the Day of Resurrection like two clouds, or two shades, or two flocks of birds, pleading for their companions’ [Muslim]

Al-Nawwas Ibn Sam’an (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘The Qur’an will be brought on the Day of Resurrection, along with its companions who used to act by it, at the front being Surah al-Baqarah and Al ‘Imran like two black clouds or canopies with light, or two flocks of birds pleading for their companion’ [Muslim]

Surah Baqarah includes Ayat al-Kursi; See information about  ayat al-kursi

Surah Baqarah includes one of Greatest Pray (Amana Rasul); See information about amana rasul.

MIRACLE OF SURAH AL-BAQARAH

Surah Al-Baqarah includes Ayat al-Kursi;

See information about ayat al-kursi and the miracle of  ayat al-kursi.

And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers (Quran, Surah Baqarah, 23-24).

“The phrase “then produce a surah like thereunto (fa-‘tû bi-sûratin min mithlihi).” [The purpose of] the command “then produce” is to display their impotence, and it comprises a challenge, and censure, and calls on them to try to dispute it, making clear their inability to do this.
While the word “a sura” indicates [the Qur’an’s] silencing and dumbfounding them utterly, as follows:
The First Level of Challenge: It says: “Produce the like of the whole Qur’an together
with its truths, sciences, predictions, and elevated wordorder, all from someone illiterate.
The Second Level: It says: “If you can’t do that, fabricate something, but with similarly eloquent word-order.
The Third Level: It says: “If you can’t do that either, produce around ten suras.
The Fourth Level: If you’re not capable of doing that either, just produce [the equivalent of] a long sura.
The Fifth Level: If that’s too difficult for you as well, just bring one sura even if it’s very short like “Behold We have bestowed upon thee (Innâ a’tainâka), (108:1) and from someone illiterate like him.
The Sixth Level: If it isn’t possible for you to have it produced by someone illiterate,
get an adept scholar or skilful writer to do it.
The Seventh Level: If that’s too hard for you too, a number of you cooperate to
produce it.
The Eighth Level: And if you can’t do that, seek the help of all men and jinn, and the assistance of all the results of their shared knowledge from the time of Adam till the end of the world, as well as those ideas found in the books available to you about the Arabic language and its styles, written with the desire to imitate [the Qur’an] or out of obstinacy by those wanting to dispute it. To say nothing of authoritative scholars, if a person of scant intelligence or an ignorant one even were to study them, he would declare that none of them was similar to [the Qur’an], So it is either inferior to all of them, and this is impossible as is unanimously agreed, or it is superior to all. And this is what was
wanted, as was mentioned above. Indeed, it has not been [successfully] disputed in thirteen centuries. And as that was true in the past, so it will be in the future, till the end of time.
The Ninth Level: It says: Don’t remonstrate saying you don’t have any witnesses and we don’t testify for you either. Go and call your witnesses and your partisans and let them consult their consciences; will they be so bold as to uphold what you claim disputing [the
Qur’an]?

If you have understood these levels, consider now how the Qur’an is miraculous in its conciseness, indicating these levels, silencing them effectively and loosening their bridles [giving them the opportunity to reply].
Understand too that human incapability to dispute even the shortest sura is a clear argument from effect to cause (inniyatuhu badîhîyya). As for its being argued from cause to effect (limmîyyatuhu), it is said “Allâh the Most High prevented men from disputing it.”
The most correct school in the latter question [the argument from cause to effect] is that followe d by ‘Abd al-Qâhir al-Jurjânî, al-Zamakhsharî, and al-Sakkâkî. This states that “it is beyond human power [to compose the Qur’an’s] elevated word-order.” Moreover, al-Sakkâkî preferred [the view] that its miraculousness can only be sensed (dhawqî) and cannot be expressed or explicated. It can only be experienced.” But the author of Dalail al-I’jâz [al-Jurjânî], preferred [the view] that it is possible to express it [in words], and we subscribe
to his school in this question.” (Risale Nur, Signs of Miraculousness, The Inimitability of the Qur’an’s Conciseness (İşaratul İcaz))

See more detailed explanation of this verses(23-24) and Baqarah Verses 1-33 and some of other miracles of Surah Baqarah.

English Translation of Surah al-Baqarah

English Translation (Sahih International) of the Surah Baqarah is as follows;
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English translation of the surah is as follows (first 50 verses);

In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).
1: Alif, Lam, Meem.
2: This is the Book about which there is no doubt, a guidance for those conscious of Allah –
3: Who believe in the unseen, establish prayer, and spend out of what We have provided for them,
4: And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].
5: Those are upon [right] guidance from their Lord, and it is those who are the successful.
6: Indeed, those who disbelieve – it is all the same for them whether you warn them or do not warn them – they will not believe.
7: Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment.
8: And of the people are some who say, “We believe in Allah and the Last Day,” but they are not believers.
9: They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.
10: In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.
11: And when it is said to them, “Do not cause corruption on the earth,” they say, “We are but reformers.”
12: Unquestionably, it is they who are the corrupters, but they perceive [it] not.
13: And when it is said to them, “Believe as the people have believed,” they say, “Should we believe as the foolish have believed?” Unquestionably, it is they who are the foolish, but they know [it] not.
14: And when they meet those who believe, they say, “We believe”; but when they are alone with their evil ones, they say, “Indeed, we are with you; we were only mockers.”
15: [But] Allah mocks them and prolongs them in their transgression [while] they wander blindly.
16: Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided.
17: Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see.
18: Deaf, dumb and blind – so they will not return [to the right path].
19: Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers.
20: The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.
21: O mankind, worship your Lord, who created you and those before you, that you may become righteous –
22: [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].
23: And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful.
24: But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers.
25: And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, “This is what we were provided with before.” And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally.
26: Indeed, Allah is not timid to present an example – that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, “What did Allah intend by this as an example?” He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient,
27: Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers.
28: How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.
29: It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things.
30: And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said, “Indeed, I know that which you do not know.”
31: And He taught Adam the names – all of them. Then He showed them to the angels and said, “Inform Me of the names of these, if you are truthful.”
32: They said, “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.”
33: He said, “O Adam, inform them of their names.” And when he had informed them of their names, He said, “Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed.”
34: And [mention] when We said to the angels, “Prostrate before Adam”; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.
35: And We said, “O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.”
36: But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, “Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.”
37: Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.
38: We said, “Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve.
39: And those who disbelieve and deny Our signs – those will be companions of the Fire; they will abide therein eternally.”
40: O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.
41: And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me.
42: And do not mix the truth with falsehood or conceal the truth while you know [it].
43: And establish prayer and give zakah and bow with those who bow [in worship and obedience].
44: Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?
45: And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah]
46: Who are certain that they will meet their Lord and that they will return to Him.
47: O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds.
48: And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.
49: And [recall] when We saved your forefathers from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord.
50: And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

50:286: See the subtitles of the videos.

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Translations of Surah Al-Baqarah in Other Languages

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Surah Fussilat is also known as Sūrat Ḥā Mīm and Surah as-Sajdah. It  is the 41th surah (chapter) of the Holy Quran.

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Mishary bin Rashid Alafasy is a world famous Qari, imam, preacher, and Nasheed artist.

BENEFITS OF SURAH FUSSILAT [1-3]

In addition, Allah ﷻ SWT will suffice and meet all your needs.

The messenger of Allah (salAllahu alayhi wasalam) said, ‘Everything has its fruit and benefits, and the fruit of the Qur’an is Ha-Meem (another name for Surah al-Fussilat). Chapters beginning with Ha-Meem are beautiful, fresh, fragrant, splendid mesdows. Whosoever desires to walk around in the mesdows of Paradise should recite these surahs’

[Al-Tadhkar Fi Afdal Al-Adhkar by Imam al-Qurtubi]

The Holy Prophet (ﷺ‎ PBUH) has said that for each letter of this Surah that is recited, ten rewards are given.

It is narrated from Imam Ja’far as-Sadiq that the one who recites Surah Hamim Sajdah (Surah Fussilat) will have light shining on front of him on the Day of Judgement and his life in this world will be praiseworthy. If this Surah is written in a container and rainwater is then collected in it and put on one’s eyes, then it alleviates all eye problems (InshAllah).

Physical Benefits of Surah Fussilat:

• Water – alleviates eye problems (InshAllah)

Spiritual Benefits (Thawab):

•  Nur on Qiyama

SCIENTIFIC MIRACLE OF SURAH FUSSILAT [1-2]

“Early Universe in a state of ‘Smoke’

The science of modern cosmology, observational and theoretical, clearly indicates that, at one point in time, the whole universe was nothing but a cloud of ‘smoke’ [i.e. an opaque highly dense and hot gaseous composition].1 This is one of the undisputed principles of standard modern cosmology.
Scientists now can observe new stars forming out of the remnants of that ‘smoke’.
The illuminating stars we see at night were, just as was the whole universe, in that ‘smoke’ material.
God has said in the Qur’ān:
ثُمَّ اسْتَوَى إِلَى السَّمَاء وَهِيَ دُخَانٌ  “Then He directed Himself to the heaven while it was smoke…” (Qur’ān 41:11)
Because the earth and the heavens above (the sun, the moon, stars, planets, galaxies, etc.) have been formed from this same ‘smoke,’ we conclude that the earth and the heavens were one connected entity.

We know that our world, the sun and the stars did not come about immediately after the primeval explosion. For the universe was in a gaseous state before the formation of the stars. This gaseous state was initially made of hydrogen and helium. Condensation and compression shaped the planets, the earth, the sun and the stars that were but products of the gaseous state. The discovery of these phenomena has been rendered possible thanks to successive findings as a result of observations and theoretical developments.
The knowledge of all contemporary communities during the time of the Prophet would not suffice for the assertion that the universe had once been in a gaseous state. The Prophet himself did not claim to be the author of the statements in the Qur’ān as it often reminded, declaring that he is simply a messenger of God.”

“First, by heaven is meant the whole universe, as becomes obvious from the following sentences. In other words, turning to the heaven means that Allah turned to the creation of the universe.

Second, by smoke is implied the initial and primary stage of matter, in which it lay diffused in space in a shapeless, dust like condition before the formation of the universe. Scientists of the modern age describe the same thing as nebulae, and the same also is their view about the beginning of the universe: that is, before creation the matter of which the universe was built lay diffused in smoke-like nebulous form.” [2]

REFERENCES

1) Scientific Truths in the Qur’ān, Edited by A.B. al-Mehri, The Qur’an Project Distribution Centre, United Kingdom

2)https://www.islamicstudies.info/tafheem.php?sura=41&verse=9&to=12

English Translation of Surah Fussilat

English Translation (Sahih International) of the Surah Fussilat is as follows;

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In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).

1: Ha, Meem.
2: [This is] a revelation from the Entirely Merciful, the Especially Merciful –
3: A Book whose verses have been detailed, an Arabic Qur’an for a people who know,
4: As a giver of good tidings and a warner; but most of them turn away, so they do not hear.
5: And they say, “Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a partition, so work; indeed, we are working.”
6: Say, O [Muhammad], “I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness.” And woe to those who associate others with Allah –
7: Those who do not give zakah, and in the Hereafter they are disbelievers.
8: Indeed, those who believe and do righteous deeds – for them is a reward uninterrupted.
9: Say, “Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds.”
10: And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures’] sustenance in four days without distinction – for [the information] of those who ask.
11: Then He directed Himself to the heaven while it was smoke and said to it and to the earth, “Come [into being], willingly or by compulsion.” They said, “We have come willingly.”
12: And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing.
13: But if they turn away, then say, “I have warned you of a thunderbolt like the thunderbolt [that struck] ‘Aad and Thamud.
14: [That occurred] when the messengers had come to them before them and after them, [saying], “Worship not except Allah.” They said, “If our Lord had willed, He would have sent down the angels, so indeed we, in that with which you have been sent, are disbelievers.”
15: As for ‘Aad, they were arrogant upon the earth without right and said, “Who is greater than us in strength?” Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs.
16: So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life; but the punishment of the Hereafter is more disgracing, and they will not be helped.
17: And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn.
18: And We saved those who believed and used to fear Allah.
19: And [mention, O Muhammad], the Day when the enemies of Allah will be gathered to the Fire while they are [driven] assembled in rows,
20: Until, when they reach it, their hearing and their eyes and their skins will testify against them of what they used to do.
21: And they will say to their skins, “Why have you testified against us?” They will say, “We were made to speak by Allah, who has made everything speak; and He created you the first time, and to Him you are returned.
22: And you were not covering yourselves, lest your hearing testify against you or your sight or your skins, but you assumed that Allah does not know much of what you do.
23: And that was your assumption which you assumed about your Lord. It has brought you to ruin, and you have become among the losers.”
24: So [even] if they are patient, the Fire is a residence for them; and if they ask to appease [Allah], they will not be of those who are allowed to appease.
25: And We appointed for them companions who made attractive to them what was before them and what was behind them [of sin], and the word has come into effect upon them among nations which had passed on before them of jinn and men. Indeed, they [all] were losers.
26: And those who disbelieve say, “Do not listen to this Qur’an and speak noisily during [the recitation of] it that perhaps you will overcome.”
27: But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing.
28: That is the recompense of the enemies of Allah – the Fire. For them therein is the home of eternity as recompense for what they, of Our verses, were rejecting.
29: And those who disbelieved will [then] say, “Our Lord, show us those who misled us of the jinn and men [so] we may put them under our feet that they will be among the lowest.”
30: Indeed, those who have said, “Our Lord is Allah ” and then remained on a right course – the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.
31: We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish]
32: As accommodation from a [Lord who is] Forgiving and Merciful.”
33: And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.”
34: And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.
35: But none is granted it except those who are patient, and none is granted it except one having a great portion [of good].
36: And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing.
37: And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah, who created them, if it should be Him that you worship.
38: But if they are arrogant – then those who are near your Lord exalt Him by night and by day, and they do not become weary.
39: And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent.
40: Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do.
41: Indeed, those who disbelieve in the message after it has come to them… And indeed, it is a mighty Book.
42: Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy.
43: Nothing is said to you, [O Muhammad], except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty.
44: And if We had made it a non-Arabic Qur’an, they would have said, “Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?” Say, “It is, for those who believe, a guidance and cure.” And those who do not believe – in their ears is deafness, and it is upon them blindness. Those are being called from a distant place.
45: And We had already given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been concluded between them. And indeed they are, concerning the Qur’an, in disquieting doubt.
46: Whoever does righteousness – it is for his [own] soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants.
47: To him [alone] is attributed knowledge of the Hour. And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the Day He will call to them, “Where are My ‘partners’?” they will say, “We announce to You that there is [no longer] among us any witness [to that].”
48: And lost from them will be those they were invoking before, and they will be certain that they have no place of escape.
49: Man is not weary of supplication for good [things], but if evil touches him, he is hopeless and despairing.
50: And if We let him taste mercy from Us after an adversity which has touched him, he will surely say, “This is [due] to me, and I do not think the Hour will occur; and [even] if I should be returned to my Lord, indeed, for me there will be with Him the best.” But We will surely inform those who disbelieved about what they did, and We will surely make them taste a massive punishment.
51: And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, then he is full of extensive supplication.
52: Say, “Have you considered: if the Qur’an is from Allah and you disbelieved in it, who would be more astray than one who is in extreme dissension?”
53: We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?
54: Unquestionably, they are in doubt about the meeting with their Lord. Unquestionably He is, of all things, encompassing. [/su_expand]

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English Transliteration of Surah Fussilat

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Bismillaahir Rahmaanir Raheem

1. Haa Meeem
2. Tanzeelum Minar-Rahmaanir-Raheem
3. Kitaabun fussilat Aayaatuhoo Qur-aanan ‘Arabiyyal liqawminy ya’lamoon
4. Basheeranw wa nazeeran fa-a’rada aksaruhum fahum laa yasma’oon
5. Wa qaaloo quloobunaa feee akinnatim mimmaa tad’oonaaa ilaihi wa feee aazaaninaa waqrunw wa mim baininaa wa bainika bijaabun fa’mal innanaa ‘aamiloon
6. Qul innamaaa ana basharum mislukum yoohaaa ilaiya annamaaa ilaahukum Ilaahunw Waahidun fastaqeemooo ilaihi wastaghfirooh; wa wailul lil mushrikeen
7. Allazeena laa yu’toonaz Zakaata wa hum bil-Aakhiratihum kaafiroon
8. Innal lazeena aamanoo wa ‘amilus saalihaati lahum ajrun ghairu mamnoon
9. Qul a’innakum latakfuroona billazee khalaqal arda fee yawmaini wa taj’aloona lahooo andaadaa; zaalika Rabbul ‘aalameen
10. Wa ja’ala feehaa rawaa siya min fawqihaa wa baaraka feehaa wa qaddara feehaaaa aqwaatahaa feee arba’ati ayyaamin sawaaa’al lissaaa’ileen
11. Summas tawaaa ilas-samaaa’i wa hiya dukhaanun faqaala lahaa wa lil ardi’tiyaaa taw’an aw karhan qaalataaa atainaa taaa’i’een
12. Faqadaahunna sab’a samaawaatin fee yawmaini wa awhaa fee kulli samaaa’in amarahaa; wa zaiyannassa maaa’ad dunyaa bimasaabeeha wa hifzaa; zaalika taqdeerul ‘Azeezil ‘Aleem
13. Fa-in a’radoo faqul anzartukum saa’iqatam misla saa’iqati ‘Aadinw wa Samood
14. Iz jaaa’at humur Rusulu mim baini aydeehim wa min khalfihim allaa ta’budooo illal laaha qaaloo law shaaa’a Rabunaa la anzala malaaa ‘ikatan fa innaa bimaaa ursiltum bihee kaafiroon
15. Fa ammaa ‘Aadun fastak baroo fil ardi bighairul haqqi wa qaaloo man ashaddu minnaa quwwatan awalam yaraw annal laahal lazee khalaqahum Huwa ashaddu minhum quwwatanw wa kaanoo bi Aayaatinaa yajhadoon
16. Fa arsalnaa ‘alaihim reehan sarsaran feee ayyaamin nahisaatil linuzeeqahum ‘azaabal khizyi fil hayaatid dunyaa wa la’azaabul Aakhirati akhzaa wa hum laa yunsaroon
17. Wa ammaa Samoodu fahadinaahum fastahabbul ‘ama ‘alal huda fa akhazathum saa’iqatul ‘azaabil hooni bimaa kaanoo yaksiboon
18. Wa najjainal lazeena aamanoo wa kaanoo yattaqoon
19. Wa yawma yuhsharu a’daaa’ul laahi ilan Naari fahum yooza’oon
20. Hattaaa izaa maa jaaa’oohaa shahida ‘alaihim samu’uhum wa absaaruhum wa julooduhum bimaa kaanoo ya’maloon
21. Wa qaaloo lijuloodihim lima shahittum ‘alainaa qaaloo antaqanal laahul lazeee antaqa kulla shai’inw wa Huwa khalaqakum awwala marratinw wa ilaihi turja’oon
22. Wa maa kuntum tastatiroona ai-yashhada ‘alaikum sam’ukum wa laaa absaarukum wa laa juloodukum wa laakin zanantum annal laaha laa ya’lamu kaseeram mimmaa ta’maloon
23. Wa zaalikum zannukumul lazee zanantum bi-Rabbikum ardaakum fa asbahtum minal khaasireen
24. Fa-iny yasbiroo fan Naaru maswal lahum wa iny-yasta’tiboo famaa hum minal mu’tabeen
25. Wa qaiyadnaa lahum quranaaa’a fazaiyanoo lahum maa baina aideehim wa maa khalfahum wa haqqa ‘alaihimul qawlu feee umamin  qad khalat min qablihim minal jinni wal insi innahum kaanoo khaasireen
26. Wa qaalal lazeena kafaroo laa tasma’oo lihaazal Quraani walghaw feehi la’allakum taghliboon
27. Falanuzeeqannal lazeena kafaroo ‘azaaban shadeedanw wa lanajziyannahum aswallazee kaanoo ya’maloon
28. Zaalika jazaaa’u a’daaa’il laahin Naaru lahum feehaa daarul khuld, jazaaa’am bimaa kaanoo bi aayaatinaa yajhadoon
29. Wa qaalal lazeena kafaroo Rabbanaaa arinal lazaini adal laanaa minal jinni wal insi naj’alhumaa tahta aqdaaminaa liyakoonaa minal asfaleen
30. Innal lazeena qaaloo Rabbunal laahu summas taqaamoo tatanazzalu ‘alaihimul malaaa ‘ikatu allaa takhaafoo wa laa tahzanoo wa abshiroo bil Jannnatil latee kuntum too’adoon
31. Nahnu awliyaaa’ukum fil hayaatid dunyaa wa fil Aakhirati wa lakum feehaa maa tashtaheee anfusukum wa lakum feehaa ma tadda’oon
32. Nuzulam min Ghafoorir Raheem
33. Wa man ahsanu qawlam mimman da’aaa ilal laahi wa ‘amila saalihanw wa qaala innanee minal muslimeen
34. Wa laa tastawil hasanatu wa las saiyi’ah; idfa’ billatee hiya ahsanu fa’izal lazee bainaka wa bainahoo ‘adaawatun ka’annahoo waliyun hameem
35. Wa maa yulaqqaahaaa illal lazeena sabaroo wa maa yulaqqaahaaa illaa zoo hazzin ‘azeem
36. Wa immaa yanzaghannaka minash Shaitaani nazghun fasta’iz billaahi innahoo Huwas Samee’ul ‘Aleem
37. Wa min Aayaatihil lailu wannahaaru washshamsu walqamar; laa tasjudoo lishshamsi wa laa lilqamari wasjudoo lillaahil lazee khala qahunna in kuntum iyyaahu ta’budoon
38. Fa inis-takbaroo fallazee na ‘inda Rabbika yusabbihoona lahoo billaili wannnahaari wa hum laa yas’amoon (make sajda)
39. Wa min Aayaatiheee annaka taral arda khaashi’atan fa izaaa anzalna ‘alaihal maaa’ah tazzat wa rabat; innal lazeee ahyaahaa lamuhiyil mawtaa; innahoo ‘alaa kulli shai-in Qadeer
40. Innal lazeena yulhidoona feee Aayaatina laa yakhfawna ‘alainaa’ afamai yulqaa fin Naari khayrun am mai yaateee aaminai Yawmal Qiyaamah; i’maloo ma shi’tum innahoo bimaa ta’maloona Baseer
41. Inna Lazeena kafaroo biz Zikri lammaa jaa’ahum wa innahoo la Kitaabun ‘Azeez
42. Laa yaateehil baatilu mim baini yadaihi wa laa min khalfihee tanzeelum min Hakeemin Hameed
43. Maa yuqaalu laka illaa maa qad qeela lir Rusuli min qablik; inna Rabbaka lazoo maghfiratinw wa zoo ‘iqaabin aleem
44. Wa law ja’alnaahu Qur-aanan A’jamiyyal laqaaloo law laa fussilat Aayaatuhoo ‘a A’jamiyyunw wa ‘Arabiyy; qul huwa lillazeena aamanoo hudanw wa shifaaa’unw wallazeena la yu’minoona feee aazaanihim waqrunw wa huwa ‘alaihim ‘amaa; ulaaa’ika yunaadawna mim maakaanim ba’eed
45. Wa laqad aatainaa Moosal Kitaaba fakhtulifa fee; wa lawlaa Kalimatun sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee shakkim minhu mureeb
46. Man ‘amila salihan falinafsihee wa man asaaa’a fa’alaihaa; wamaa rabbuka bizallaamil lil ‘abeed (End Juz 24)
47. Ilaihi yuraddu ‘ilmus Saaa’ah; wa maa takhruju min samaraatim min akmaamihaa wa maa tahmilu min unsaa wa laa tada’u illaa bi’ilmih; wa Yawma yunaadeehim aina shurakaaa’ee qaalooo aazannaaka maa minnaa min shaheed
48. Wa dalla ‘anhum maa kaanoo yad’oona min qablu wa zannoo maa lahum mim mahees
49. Laa yas’amul insaanu min du’aaa’il khairi wa im massa hush sharru fa ya’oosun qanoot
50. Wa la in azaqnaahu rahmatam minnaa mim ba’di dar raaa’a massat hu la yaqoolanna haazaa lee wa maaa azunnus Saa’ata qaaa’imatanw wa la’in ruji’tu ilaa Rabbeee inna lee ‘indahoo lalhusnaa; falanu nabbi’annal lazeena kafaroo bimaa ‘amiloo wa lanuzeeqan nahum min ‘azaabin ghaleez
51. Wa izaaa an’amnaa ‘alal insaani a’rada wa na-aa bijaani bihee wa izaa massahush sharru fazoo du’aaa’in ‘areed
52. Qul araaitum in kaana min ‘indil laahi summa kafar tum bihee man adallu mimman huwa fee shiqaqim ba’eed
53. Sanureehim Aayaatinaa fil aafaaqi wa feee anfusihim hattaa yatabaiyana lahum annahul haqq; awa lam yakfi bi Rabbika annahoo ‘alaa kulli shai-in Shaheed
54. Alaaa innahum fee miryatim mil liqaaa’i Rabbihim; alaaa innahoo bikulli shai’im muheet

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The Surah derives its name from the mention of the word al-hashr in verse thereby implying that it is the Surah in which the word al-hashr has occurred.

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BENEFITS OF SURAH HASHR (Surah Creation) [1-2]

Narrated Ma’qil bin Yasar (رضي الله عنه)

That the Prophet (صلى الله عليه وعلى آله وسلم) said: “Whoever says three times when he gets up in the morning:

أعوذ بالله السميع العليم من الشيطان الرجيم

I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed Satan

and he recites three Ayat from the end of Surah Al-Hashr

– Allah appoints seventy-thousand angels who say Salat upon him until the evening. If he dies on that day, he dies a martyr, and whoever reaches the evening, he holds the same status.”

Jami` at-Tirmidhi Vol. 5, Book 42, Hadith 2922

Anas bin Malik (رضي الله عنه) narrated

The Prophet (صلى الله عليه وعلى آله وسلم) advised a man that when he goes to bed, to recite Surah al-Hashr. And he (صلى الله عليه وعلى آله وسلم) said: “If you die, you will a martyr.” Or he said: “you will be from the people of paradise.”

(Ibn Sunni 712)

Ibn ‘Abbas (رضي الله عنه)  narrated

The Prophet (صلى الله عليه وعلى آله وسلم) said: “The Greatest names of Allah are in the last six verses of Surat al-Hashr.”

(Jami’ al-Sagheer 853)

The Prophet (صلى الله عليه وعلى آله وسلم) said to Ali (رضي الله عنه)

“O Ali! If you feel a headache, put your hand on it (the head) and recite the last part of Surah al-Hashr.”

(Al-Fawaid al-Majmu’ah 313)

Anas bin Malik (رضي الله عنه) narrated

The Prophet (صلى الله عليه وعلى آله وسلم) said:  “Whoever reads the last part of Surat al-Hashr then all his past and future sins will be forgiven.”

(Al-Khisal al-Mukaffirah 1/66)

It was narrated from ‘Abdur-Rahman bin Abi Laila that his father Abu Laila (رضي الله عنهم) said

“I was sitting with the Prophet (صلى الله عليه وعلى آله وسلم) when a Bedouin came to him and said: ‘I have a brother who is sick.’ He said: ‘What is the matter with your brother?’ He said: ‘He suffers from a slight mental derangement.’ He said: ‘Go and bring him.’” He said: “(So he went) and he brought him. He made him sit down in front of him and I heard him seeking refuge for him with Fatihatil-Kitab; four Verses from the beginning of Al-Baqarah, two Verses from its middle: ‘And your Ilah (God) is One Ilah (God – Allah),’ [2:163] and Ayat Al-Kursi; and three Verses from its end; a Verse from Al ‘Imran, I think it was: ‘Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He),’ [3:18] a Verse from Al-A’raf: ‘Indeed, your Lord is Allah,’ [7:54] a Verse from Al-Mu’minun: ‘And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof,’[23:117] a Verse from Al-Jinn: ‘And He, exalted is the Majesty of our Lord,’ [72:3] ten Verses from the beginning of As-Saffat; three Verses from the end of Al-Hashr; (then) ‘Say: He is Allah, (the) One,’ [112:1] and Al-Mu’awwidhatain. Then the Bedouin stood up, healed, and there was nothing wrong with him.”

Sunan Ibn Majah Vol. 4, Book 31, Hadith 3549

Narrated Ibn ‘Umar (رضي الله عنه)

“The Messenger of Allah (صلى الله عليه وعلى آله وسلم) burnt the palm trees of Bani Nadir and cut them down at Al-Buwairah. So Allah revealed:

ما قطعتم من لينة أو تركتموها قائمة على أصولها فبإذن الله وليخزي الفاسقين

Whatever you cut down of their palm trees, or you left them standing on their trunks, then it was by the permission of Allah, and in the order to disgrace the rebellious. (59:5)”

Jami` at-Tirmidhi 1552

Imam Ibn Abi Ad-Dunya (رحمه الله) in Kitab Ad-Dua and Khateeb in Tarikh narrated from Hassan bin Ali (رضي الله عنه) that

Whoever recited these 20 Aayat, I guarantee that Allah will protect him from every type of tyrant rulers, rebellious devils, harmful beasts and obstinate thieves. (These Aayat are)
Aayat Al-Kursi (2:255), the three Aayat from Surah Al-Aaraf (7:54-56), the first ten Aayatof Surah As-Saaffat (37:1-10), the three verses of surah Ar-Rahman (55:33-35) and the last three Aayat of Surah Al-Hashr (59:22-24)

(Dur al-Manthur)

Sayyid Mustafa Musawi writes

If a four-rak’ah prayer is recited where after Surah al-Hamd, Surah al-Hashr is recited, then whatever important work one goes to do will be successful (with the condition that it is not a sin).

(Fawaid-e-Qur’an)

Physical Benefits of Surah Hashr:

• Water – good for memory retention and concentration
• Ayaat 21-24 3x with hand on joint pain
• Ayaat 21-24 for earache

Spiritual Benefits (Thawab):

• Salaams from all creations
• Forgiveness
• If recited with Suratur Rahmaan, angel appointed to protect at all
  times

Other Benefits:

• 4 raka salat – Suratul Hashr after Suratul Hamd – important work Inshallah be successful
• If recited 40 days – even hardest task Inshallah becomes easy”

MIRACLE OF SURAH HASRH [3]

Once a man read the verse, “All that is in the heavens and the earth extols and glorifies God.” (Surah Hashr, Verse 1). He said: “I cannot see any miraculous eloquence in this verse.” He was told: “Go back to that age like the traveller, and listen to the verse as recited there.” Imagining himself to be there before the revelation of the Qur’an, he saw that all the beings in the world were living in an unstable, transient world in empty, infinite and unbounded space, in confusion and darkness, lifeless and without consciousness and purpose. Suddenly he heard this verse proclaimed by the tongue of the Qur’an and the verse removed a veil from in front of the universe and illumined the face of the globe; this pre-eternal speech, this eternal decree, gave instruction to all conscious beings, drawn up in the ranks of succeeding centuries, in such fashion that the cosmos became like a vast mosque. All of creation headed by the heavens and the earth, was engaged in vital remembrance of God and proclamation of His glory, was joyously and contentedly fulfilling its function.

All of this our traveller observed. Thus tasting the degree of the eloquence of the Qur’an, and comparing the other verses to it by analogy, he understood one of the many thousands of wise reasons for the conquest of half the globe and a fifth of humanity by the eloquent murmuring of the Qur’an, for the uninterrupted continuance of its respected and magnificent monarchy for fourteen centuries.

REFERENCES

1) https://islamic1articles.home.blog/2019/03/22/benefits-and-virtues-of-surah-59-al-hashr/
2) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
3) Risale-i Nur. The Rays ( The Seventh Ray )
4) http://www.download-islamic-ebooks.com/wp-content/uploads/2016/08/English-Tafsir-Surah-Al-Hashr.pdf

English Translation of Surah Hashr

English Translation (Sahih International) of the Surah Hashr is as follows;

In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).
1: Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise.
2: It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from Allah; but [the decree of] Allah came upon them from where they had not expected, and He cast terror into their hearts [so] they destroyed their houses by their [own] hands and the hands of the believers. So take warning, O people of vision.
3: And if not that Allah had decreed for them evacuation, He would have punished them in [this] world, and for them in the Hereafter is the punishment of the Fire.
4: That is because they opposed Allah and His Messenger. And whoever opposes Allah – then indeed, Allah is severe in penalty.
5: Whatever you have cut down of [their] palm trees or left standing on their trunks – it was by permission of Allah and so He would disgrace the defiantly disobedient.
6: And what Allah restored [of property] to His Messenger from them – you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.
7: And what Allah restored to His Messenger from the people of the towns – it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler – so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah; indeed, Allah is severe in penalty.
8: For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful.
9: And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.
10: And [there is a share for] those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”
11: Have you not considered those who practice hypocrisy, saying to their brothers who have disbelieved among the People of the Scripture, “If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone – ever; and if you are fought, we will surely aid you.” But Allah testifies that they are liars.
12: If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And [even] if they should aid them, they will surely turn their backs; then [thereafter] they will not be aided.
13: You [believers] are more fearful within their breasts than Allah. That is because they are a people who do not understand.
14: They will not fight you all except within fortified cities or from behind walls. Their violence among themselves is severe. You think they are together, but their hearts are diverse. That is because they are a people who do not reason.
15: [Theirs is] like the example of those shortly before them: they tasted the bad consequence of their affair, and they will have a painful punishment.
16: [The hypocrites are] like the example of Satan when he says to man, “Disbelieve.” But when he disbelieves, he says, “Indeed, I am disassociated from you. Indeed, I fear Allah, Lord of the worlds.”
17: So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrong-doers.
18: O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow – and fear Allah. Indeed, Allah is Acquainted with what you do.
19: And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient.
20: Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise – they are the attainers [of success].
21: If We had sent down this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.
22: He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful.
23: He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him.
24: He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise.

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English Transliteration of Surah Hasrh

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Bismillaahir Rahmaanir Raheem

1. Sabbaha lillaahi maa fissamaawaati wa maa fil ardi wa Huwal ‘Azeezul Hakeem
2. Huwal lazeee akharajal lazeena kafaroo min ahlil kitaabi min diyaarihim li awwalil Hashr; maa zanantum any yakhrujoo wa zannooo annahum maa ni’atuhum husoonuhum minal laahi faataahumul laahu min haisu lam yahtasiboo wa qazafa fee quloobihimur ru’ba yukhriboona bu yootahum bi aydeehim wa aydil mu’mineena fa’tabiroo yaaa ulil absaar
3. Wa law laaa an katabal laahu ‘alaihimul jalaaa’a la’azzabahum fid dunyaa wa lahum fil Aakhirati ‘azaabun Naar
4. Zaalika bi annahum shaaqqul laaha wa Rasoolahoo wa many yushaaaqqil laaha fa innal laaha shadeedul-‘iqaab
5. Maa qata’tum mil leenatin aw taraktumoohaa qaaa’imatan’alaaa usoolihaa fabi iznil laahi wa liyukhziyal faasiqeen
6. Wa maaa afaaa’al laahu ‘alaaa Rasoolihee minhum famaaa awjaftum ‘alaihi min khailiinw wa laa rikaabinw wa laakinnal laaha yusallitu Rusulahoo ‘alaa many yashaaa’; wallaahu ‘alaa kulli shai’in Qadeer
7. Maaa afaaa’al laahu ‘alaa Rasoolihee min ahlil quraa falillaahi wa lir Rasooli wa lizil qurbaa wal yataamaa walmasaakeeni wabnis sabeeli kai laa yakoona doolatam bainal aghniyaaa’i minkum; wa maaa aataakumur Rasoolu fakhuzoohu wa maa nahaakum ‘anhu fantahoo; wattaqul laaha innal laaha shadeedul-‘iqaab
8. Lilfuqaraaa’il Muhaaji reenal lazeena ukhrijoo min diyaarihim wa amwaalihim yabtaghoona fadlam minal laahi wa ridwaananw wa yansuroonal laaha wa Rasoolah; ulaaa’ika humus saadiqoon
9. Wallazeena tabawwa’ud daara wal eemaana min qablihim yuhibboona man haajara ilaihim wa laa yajidoona fee sudoorihim haajatam mimmaa ootoo wa yu’siroona ‘alaa anfusihim wa law kaana bihim khasaasah; wa many yooqa shuhha nafsihee fa ulaaa’ika humul muflihoon
10. Wallazeena jaaa’oo min ba’dihim yaqooloona Rabbanagh fir lanaa wa li ikhwaani nal lazeena sabqoonaa bil eemaani wa laa taj’al fee quloobinaa ghillalil lazeena aamanoo rabbannaaa innaka Ra’oofur Raheem
11. Alam tara ilal lazeena naafaqoo yaqooloona li ikhwaanihimul lazeena kafaroo min ahlil kitaabi la’in ukhrijtum lanakhrujanna ma’akum wa laa nutee’u feekum ahadan abadanw-wa in qootiltum lanansuran nakum wallaahu yashhadu innahum lakaaziboon
12. La’in ukhrijoo laa yakhrujoona ma’ahum wa la’in qootiloo laa yansuroonahum wa la’in nasaroohum la yuwallunnal adbaara summa laa yunsaroon
13. La antum ashaddu rahbatan fee sudoorihim minal laah; zaalika bi annahum qawmul laa yafqahoon
14. Laa yuqaatiloonakum jamee’an illaa fee quram muhas sanatin aw minw waraaa’i judur; baasuhum bainahum shadeed; tahsabuhum jamee’anw-wa quloobuhum shatta; zaalika biannahum qawmul laa ya’qiloon
15. Kamasalil lazeena min qablihim qareeban zaaqoo wabaala amrihim wa lahum ‘azaabun aleem
16. Kamasalish shaitaani izqaala lil insaanik fur falammaa kafara qaala innee bareee’um minka inneee akhaaful laaha rabbal ‘aalameen
17. Fakaana ‘aaqibatahumaaa annahumaa fin naari khaalidaini feehaa; wa zaalika jazaaa’uz zaalimeen
18. Yaaa ayyuhal lazeena aamanut taqul-laaha; waltanzur nafsum maa qaddamat lighadiw wattaqual laah; innal laaha khabeerum bimaa ta’maloon
19. Wa laa takoonoo kallazeena nasul laaha fa ansaahum anfusahum; ulaaa’ika humul faasiqoon
20. Laa yastaweee as-haabun naari wa ashaabul jannah; as haabul jannati humul faaa’izoon
21. Law anzalnaa haazal quraana ‘alaa jabilil lara aytahoo khaashi’am muta saddi’am min khashiyatil laah; wa tilkal amsaalu nadribuhaa linnaasi la’allahum yatafakkaroon
22. Huwal-laahul-lazee laaa Ilaaha illaa Huwa ‘Aalimul Ghaibi wash-shahaada; Huwar Rahmaanur-Raheem
23. Huwal-laahul-lazee laaa Ilaaha illaa Huwal-Malikul Quddoosus-Salaamul Muminul Muhaiminul-‘aAzeezul Jabbaarul-Mutakabbir; Subhaanal laahi ‘Ammaa yushrikoon
24. Huwal Laahul Khaaliqul Baari ‘ul Musawwir; lahul Asmaaa’ul Husnaa; yusabbihu lahoo maa fis samaawaati wal ardi wa Huwal ‘Azeezul Hakeem

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Surah Fath (“Victory, Triumph”) is the 48th chapter of the Qur’an with 29 ayats.  It is derived from the words Inna fatah-na laka fat-han mubina of the very first verse.

The Surah talks about the moral and physical victory of Islam over the forces of unbelief.

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BENEFITS OF SURAH FATH (Surah Victory) [1-2]

There are 29 verses in this Surah and it was revealed in Madinah. It is narrated that the Holy Prophet (S) said, ‘Whoever recites this Surah (al-Fath), it will be as if he was with me when Makkah was conquered and he has pledged allegiance to me.

Umar (R.A.) narrated that the Prophet (S.A.V.) said, ‘A Surah of the Qur’an was revealed to me tonight, indeed it is the dearest Surah to my heart, than anything under the sun’. Then the Prophet recited Surah al Fath verses 1-5. [Sahih al-Bukhari 6:61 #532]

Imam Ja’far as-Sadiq (a.s.) said that those who recite this Surah will be counted from among the sincere and true servants of Allah (S.w.T.) and will gain a honourable status in Jannah. In times of war or unrest, keeping this Surah in one’s possession is a means of protection and safety. Drinking water in which this Surah has been dissolved cures any heart problems and protects those who are travelling.

Physical Benefits of Surah Fath:

• Cure for heart problems

Other Benefits:

•  “Protection in times of war & during travel”

MIRACLE OF SURAH FATH [3]

“[This is about the seven sorts of predictions concerning the Unseen at the end of Sura al-Fath.]

In the Name of God, the Merciful, the Compassionate.

Truly did God fulfil the vision for His Prophet: You shall enter the Sacred Mosque, if God wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what you knew not, and He granted besides this, a victory soon to come. * It is He Who sent His Prophet with guidance and the Religion of Truth, to proclaim it over all religion, and enough is God for a Witness. * Muhammad is the Prophet of God; and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves [in prayer], seeking grace from God and [His] good pleasure. On their faces are their marks, [being] the traces of their prostration. This is their similitude in the Torah; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, [filling] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them. God has promised those among them who believe and do righteous deeds forgiveness, and a great reward.(Qur’an, 48:27-9.)

These three verses from Sura al-Fath contain many aspects of miraculousness. Of the ten universal aspects of the Qur’an of Miraculous Exposition’s miraculousness, the aspect of its giving news of the Unseen may be seen in seven or eight ways in these three verses.

THE FIRST

Truly did God fulfil the vision for His Prophet, to the end of the verse, gave certain news of the conquest of Mecca before it happened. It occurred two years later just as predicted.

THE SECOND

And He granted besides this, a victory soon to come, states the following: for sure the Peace of Hudaybiya was apparently opposed to the interests of Islam and the Quraish were victorious to an extent, but it is giving news that in reality it would be a great victory and the key to further conquests. For although with the Peace of Hudaybiya the physical sword was temporarily hung up, the flashing diamond sword of the Qur’an was unsheathed, and it conquered minds and hearts. Through the truce, the two sides mixed with one another. The virtues of Islam and lights of the Qur’an rent the veils of obduracy and tribalism, and enacted their decrees. For example, people like Khalid b. Walid, a brilliant warrior, and Amr b. al-As, a brilliant politician, who could not accept defeat, were defeated by the Qur’anic sword manifested through the Truce of Hudaybiya. After submitting in perfect obedience to Islam in Medina, Khalid became a “Sword of Allah”; a sword in the conquests of Islam.

A n I m p o r t a n t Q u e s t i o n : What was the wisdom in the defeats of the Companions of the Noble Prophet (Upon whom be blessings and peace), the Glory of the World and Beloved of the Sustainer of All the Worlds, against the idolators at the end of Uhud and beginning of Hunayn?

T h e A n s w e r : Among the idolators were many persons like Khalid who in the future would be equal to the leading Companions of that time. Therefore, so as not to degrade them entirely in the view of the future, which for them would be glorious and honourable, Divine wisdom gave them in the past immediate recompense for their future good works and did not completely destroy their pride. That is to say, the Companions of the past were defeated by the Companions of the future, so that the future Companions would enter Islam, not through fear of the flashing sword, but through zeal for the flash of truth, and so that they and their natural valour should not be brought low.

THE THIRD

The words, and without fear tell this: “You shall circumambulate the Ka’ba in complete safety.” However at that time the majority of the nomadic peoples of the Arabian Peninsula were hostile, and most of the environs of Mecca and the tribe of Quraish, enemies. Through predicting

that “Soon you shall circumambulate the Ka’ba without fear,” it was indicating and foretelling that the Arabian Peninsula would submit and all the Quraish enter Islam and total security be established. And it all occurred exactly as predicted.

THE FOURTH

He it is Who sent His Prophet with guidance and the Religion of Truth, to proclaim it over all religion predicts with complete certainty that “the religion which the Noble Prophet (Upon whom be blessings and peace) brought would triumph over all religions.” However at that time Christianity, Judaism, and Zoroastrianism had hundreds of millions of adherents and were the official religions of world-dominant states like Rome, China, and Persia, which had hundreds of millions of subjects, and Muhammad the Arabian was unable to subdue his own small tribe even. And yet it is foretelling that the religion he brought would triumph over all religions and be victorious over all states. And it does this in most clear and definite manner. The future confirmed this prediction, with the sword of Islam extending from the Pacific Ocean in the East to the Atlantic Ocean in the West.

THE FIFTH

Muhammad is the Prophet of God, and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves…. Through telling of the elevated qualities and characteristics which were the reason for the Companions being the most elevated of human kind after the prophets, the start of this verse describes through its explicit meaning the excellent qualities which would mark the class of the Companions. And through its implied meaning, the verse alludes to the Rightly-Guided Caliphs, who would succeed to the office of the Prophet (PBUH) after his death through the institution of the Caliphate, and gives news of the fine attributes which were what most distinguished each of them and marked them out. It is as follows:

And those who are with him alludes to Abu Bakr al-Siddiq, who was distinguished and famous for being among the Prophet’s special followers and party to his conversation, and again for entering among his special followers by being the first to die. While are strong against the unbelievers points to Umar, who in the future would cause the countries of the globe to tremble at his conquests, and with his justice would descend on tyrants like a thunderbolt. And compassionate among each other gives news of Uthman, who, in the future when the most serious dissension was being fomented, would sacrifice his own life and spirit out of perfect kindness and compassion so that the blood of Muslims should not be spilt, preferring to be martyred wrongfully while reading the Qur’an. And so too, You will see them bow and prostrate themselves [in prayer], seeking grace from God and [His] good pleasure tells that with his complete worthiness to undertake the Caliphate and government, and his heroism, and his choosing perfect asceticism, worship, poverty, and frugality, and whose bowing and prostrating in prayer was corroborated by everyone, Ali (May God be pleased with him) was not responsible for his position in the future and the wars and strife in which he was involved, and that his intention and wish was for Divine favour.

THE SIXTH

The phrase, This is their similitude in the Torah makes predictions concerning the Unseen in two respects:

T h e F i r s t : It gives news of the qualities of the Companions mentioned in the Torah, which was as though the Unseen for an unlettered person like the Prophet (Upon whom be blessings and peace). Yes, as described in the Nineteenth Letter, in the Torah are the following lines about the Companions of the Prophet who was to come at the end of time: “The standards of the holy ones are together with them.” That is, his Companions would be pious worshippers, righteous, and saints, so that they were described with the term “the holy ones,” that is, “sacred.” Although the Torah has been corrupted through being translated into numerous languages, it corroborates with many of its verses the statement of Sura al-Fath, This is their similitude in the Torah.

T h e S e c o n d aspect of it giving news of the Unseen is this: with the phrase This is their similitude in the Torah, it is predicting that “The Companions and the generation that followed them would achieve such a degree of worship that the luminosity of their spirits would shine in their faces, and that marks would be apparent on their foreheads, like a sort of stamp of sainthood, caused by their repeated prostrations.” And indeed the future proved this brilliantly, with complete clarity and certainty. Numerous important persons within that strange dissension and political upheaval demonstrated the mystery of This is their similitude in the Torah, who day and night performed prayers of a thousand rakats like Zaynu’l-Abidin, and performed the morning prayer with the ablutions of the prayers of the previous evening, like Tavus al-Yamani.

THE SEVENTH

The sentence, and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, [filling] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them, gives news of the Unseen in two respects:

T h e F i r s t is the prediction concerning the Companions in the Gospel, which was like the Unseen for the unlettered Prophet (PBUH).

Yes, in the Gospels are verses like, With him is a staff of iron, and his community is like him describing the Prophet who was to come at the end of time (Nabhani, Hujjatu’llahi ala’l-Alamin 99, 114.). That is, a Prophet would come who would not be unarmed like Jesus (UWP), but would bear a sword, and be charged with waging jihad, and his Companions too would carry swords and be charged with jihad. The one bearing the “staff of iron” would be the Ruler of the World. For in one place in the Gospels it says: “I am going so the Ruler of the World may come.” That is to say, the Ruler of the World is coming. It is thus understood from these two verses of the Gospels that at the start the Companions would appear to be few and weak, nevertheless they would burgeon like seeds, grow, thicken, and find strength. When they were about to be overwhelmed and smothered by the rage that this would cause the unbelievers, they would subjugate mankind with their swords and prove that the Prophet (PBUH), their leader, was the Ruler of the World. The verses express exactly the meaning of the above verses of Sura al-Fath.

S e c o n d A s p e c t : These sentences predict the following: the Companions certainly accepted the Pact of Hudaybiya out of their weakness and small number, but within a short time they so grew and acquired such strength and loftiness that, planted by the Hand of Power in the field of the face of the earth, they multiplied in most elevated, powerful, fruitful, and plentiful fashion. Especially in relation to the shoots of mankind at that time, which were short, weak, defective, and scant due to neglect and heedlessness. They would grow strong and cause glorious states to rage at them in envy, jealousy, and anger. Yes, the future verified this prediction in most brilliant fashion.

There is in this prediction the further following slight hint: it indicates through the word forgiveness that, although while praising the Companions’ excellent qualities they should have been promised the greatest rewards, in the future serious faults would arise among the Companions due to strife. For forgiveness indicates the existence of faults. And at that time the thing most demanded by the Companions, the greatest bounty, would be forgiveness. The greatest reward would be absence of punishment, due to forgiveness. Just as the word forgiveness makes this subtle allusion, so too it is connected with the verse at the beginning of the Sura, That God may forgive you your faults of the past and those to follow (Qur’an, 48:2)
). Through giving the good news of forgiveness at the start of the Sura for not true sins, because the Prophet is exempt from sin and does not commit them, but forgiveness for a meaning in keeping with the rank of prophethood, and giving the good news of forgiveness for the Companions at the end of the Sura, it adds a further subtlety to the allusion.

Of the ten aspects of miraculousness contained in the above-mentioned three verses at the end of Sura al-Fath, we have discussed here only the aspect of predictions concerning the Unseen, and of the numerous aspects of that aspect, only seven aspects. At the end of the Twenty-Sixth Word, which is about Divine Determining and man’s faculty of will, a significant flash of miraculousness is pointed out in the position of the letters of the last verse. Like this last verse looks to the Companions with its sentences, so does it look to their situations with its phrases. And like it describes their attributes with its words, so too with its letters, and with the repetition of the number of letters, does it allude to classes of famous Companions like the Companions of Badr, of Uhud, of Hunayn, of the Bench, and of Ridwan. And so does it also express many further mysteries through ‘coincidences’ (tawafuqat) and abjad reckoning, which are branches of the science of jafr, and keys to it.”

REFERENCES

1) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
2) https://www.al-islam.org/fawaid-e-quran-sayyid-mustafa-musawi/benefits-recitation-chapters-holy-quran
3) The Flashes, The Seventh Flash, Risale-i Nur

English Translation of Surah Fath (Victory)

English Translation (Sahih International) of the Surah Fath is as follows;

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In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).

1: Indeed, We have given you, [O Muhammad], a clear conquest
2: That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path
3: And [that] Allah may aid you with a mighty victory.
4: It is He who sent down tranquillity into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.
5: [And] that He may admit the believing men and the believing women to gardens beneath which rivers flow to abide therein eternally and remove from them their misdeeds – and ever is that, in the sight of Allah, a great attainment –
6: And [that] He may punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women – those who assume about Allah an assumption of evil nature. Upon them is a misfortune of evil nature; and Allah has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination.
7: And to Allah belong the soldiers of the heavens and the earth. And ever is Allah Exalted in Might and Wise.
8: Indeed, We have sent you as a witness and a bringer of good tidings and a warner
9: That you [people] may believe in Allah and His Messenger and honor him and respect the Prophet and exalt Allah morning and afternoon.
10: Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah – He will give him a great reward.
11: Those who remained behind of the bedouins will say to you, “Our properties and our families occupied us, so ask forgiveness for us.” They say with their tongues what is not within their hearts. Say, “Then who could prevent Allah at all if He intended for you harm or intended for you benefit? Rather, ever is Allah, with what you do, Acquainted.
12: But you thought that the Messenger and the believers would never return to their families, ever, and that was made pleasing in your hearts. And you assumed an assumption of evil and became a people ruined.”
13: And whoever has not believed in Allah and His Messenger – then indeed, We have prepared for the disbelievers a Blaze.
14: And to Allah belongs the dominion of the heavens and the earth. He forgives whom He wills and punishes whom He wills. And ever is Allah Forgiving and Merciful.
15: Those who remained behind will say when you set out toward the war booty to take it, “Let us follow you.” They wish to change the words of Allah. Say, “Never will you follow us. Thus did Allah say before.” So they will say, “Rather, you envy us.” But [in fact] they were not understanding except a little.
16: Say to those who remained behind of the bedouins, “You will be called to [face] a people of great military might; you may fight them, or they will submit. So if you obey, Allah will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment.”
17: There is not upon the blind any guilt or upon the lame any guilt or upon the ill any guilt [for remaining behind]. And whoever obeys Allah and His Messenger – He will admit him to gardens beneath which rivers flow; but whoever turns away – He will punish him with a painful punishment.
18: Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest
19: And much war booty which they will take. And ever is Allah Exalted in Might and Wise.
20: Allah has promised you much booty that you will take [in the future] and has hastened for you this [victory] and withheld the hands of people from you – that it may be a sign for the believers and [that] He may guide you to a straight path.
21: And [He promises] other [victories] that you were [so far] unable to [realize] which Allah has already encompassed. And ever is Allah, over all things, competent.
22: And if those [Makkans] who disbelieve had fought you, they would have turned their backs [in flight]. Then they would not find a protector or a helper.
23: [This is] the established way of Allah which has occurred before. And never will you find in the way of Allah any change.
24: And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing.
25: They are the ones who disbelieved and obstructed you from al-Masjid al-Haram while the offering was prevented from reaching its place of sacrifice. And if not for believing men and believing women whom you did not know – that you might trample them and there would befall you because of them dishonor without [your] knowledge – [you would have been permitted to enter Makkah]. [This was so] that Allah might admit to His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment
26: When those who disbelieved had put into their hearts chauvinism – the chauvinism of the time of ignorance. But Allah sent down His tranquillity upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And ever is Allah, of all things, Knowing.
27: Certainly has Allah showed to His Messenger the vision in truth. You will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and [hair] shortened, not fearing [anyone]. He knew what you did not know and has arranged before that a conquest near [at hand].
28: It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allah as Witness.
29: Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.

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English Transliteration of Surah Fath

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Bismillaahir Rahmaanir Raheem

1. Innaa fatahnaa laka Fatham Mubeenaa
2. Liyaghfira lakal laahu maa taqaddama min zanbika wa maa ta akhkhara wa yutimma ni’matahoo ‘alaika wa yahdiyaka siraatan mustaqeema
3. Wa yansurakal laahu nasran ‘azeezaa
4. Huwal lazeee anzalas sakeenata fee quloobil mu’mineena liyazdaadooo eemaanamma’a eemaanihim; wa lillaahi junoodus samawaati wal ard; wa kaanal laahu ‘Aleeman Hakeemaa
5. Liyudkhilal mu’mineena walmu’minaati jannaatin tajree min tahtihal anhaaru khaalideena feehaa wa yukaffira ‘anhum saiyi aatihim; wa kaana zaalika ‘indal laahi fawzan ‘azeemaa
6. Wa yu’azzibal munaafiqeena walmunaafiqaati wal mushrikeena walmushrikaatiz zaaanneena billaahi zannas saw’; ‘alaihim daaa’iratus saw’i wa ghadibal laahu ‘alaihim wa la’anahum wa a’adda lahum jahannama wa saaa’ at maseeraa
7. Wa lillaahi junoodus samaawaati wal ard; wa kaanal laahu ‘azeezan hakeema
8. Innaaa arsalnaaka shaahi danw wa mubashshiranw wa nazeera
9. Litu minoo billaahi wa Rasoolihee wa tu’azziroohu watuwaqqiroohu watusabbi hoohu bukratanw wa aseelaa
10. Innal lazeena yubaayi’oonaka innamaa yubaayi’oonal laaha yadul laahi fawqa aydeehim; faman nakasa fainnamaa yankusu ‘alaa nafsihee wa man awfaa bimaa ‘aahada ‘alaihullaaha fasa yu’teehi ajran ‘azeemaa (section 1)
11. Sa yaqoolu lakal mukhal lafoona minal-A’raabi shaighalatnaaa amwaalunaa wa ahloonaa fastaghfir lanaa; yaqooloona bi alsinatihim maa laisa fee quloobihim; qul famany yamliku lakum minal laahi shai’an in araada bikum darran aw araada bikum naf’aa; bal kaanal laahu bimaa ta’maloona Khabeeraa
12. Bal zanantum al lany yanqalibar Rasoolu walmu’minoona ilaaa ahleehim abadanw wa zuyyina zaalika fee quloobikum wa zanantum zannnas saw’i wa kuntum qawmam booraa
13. Wa mal lam yu’mim billaahi wa Rasoolihee fainnaaa a’tadnaa lilkaafireena sa’eeraa
14. Wa lillaahii mulkus samaawaati wal ard; yaghfiru limany yashaaa’u wa yu’azzibu many yashaaa’; wa kaanal laahu Ghafoorar Raheemaa
15. Sa yaqoolul mukhalla foona izan talaqtum ilaa maghaanima litaakhuzoohaa zaroonaa nattabi’kum yureedoona any yubaddiloo Kalaamallaah; qul lan tattabi’oonaa kazaalikum qaalal laahu min qablu fasa yaqooloona bal tahsudoonanna; bal kaanoo laa yafqahoona illaa qaleela
16. Qul lilmukhallafeena minal A’raabi satud’awna ilaa qawmin ulee baasin shadeedin tuqaati loonahum aw yuslimoona fa in tutee’oo yu’tikumul laahu ajran hasananw wa in tatawallaw kamaa tawallaitum min qablu yu’azzibkum ‘azaaban aleemaa
17. Laisa ‘alal a’maa harajunw wa laa ‘alal a’raji harajunw wa laa ‘alal mareedi haraj’ wa many yutil’il laaha wa Rasoolahoo yudkhilhu jannaatin tajree min tahtihal anhaaru wa many yatawalla yu’azzibhu ‘azaaban aleemaa (section 2)
18. Laqad radiyal laahu ‘anil mu’mineena iz yubaayi ‘oonaka tahtash shajarati fa’alima maa fee quloobihim fa anzalas sakeenata ‘alaihim wa asaa bahum fat han qareebaa
19. Wa maghaanima kaseera tany yaakhuzoonahaa; wa kaanal laahu ‘Azeezan Hakeemaa
20. Wa’adakumul laahu ma ghaanima kaseeratan taakhuzoo nahaa fa’ajjala lakum haazihee wa kaffa aydiyan naasi ‘ankum wa litakoona aayatal lilmu’mineena wa yahdiyakum siraatam mustaqeema
21. Wa ukhraa lam taqdiroo ‘alaihaa qad ahaatal laahu bihaa; wa kaanal laahu ‘alaa kulli shai’in qadeera
22. Wa law qaatalakumul lazeena kafaroo la wallawul adbaara summa laa yajidoona waliyanw-wa laa naseeraa
23. Sunnatal laahil latee qad khalat min qablu wa lan tajida lisunnatil laahi tabdeelaa
24. Wa Huwal lazee kaffa aydiyahum ‘ankum wa aydiyakum ‘anhum bibatni Makkata mim ba’di an azfarakum ‘alaihim; wa kaanal laahu bimaa ta’maloona Baseera
25. Humul lazeena kafaroo wa saddookum ‘anil-Masjidil-Haraami walhadya ma’koofan any yablugha mahillah; wa law laa rijaalum mu’minoona wa nisaaa’um mu’minaatul lam ta’lamoohum an tata’oohum fatuseebakum minhum ma’arratum bighairi ‘ilmin liyud khilal laahu fee rahmatihee many yashaaa’; law tazayyaloo la’azzabnal lazeena kafaroo minhum ‘azaaban aleema
26. Iz ja’alal lazeena kafaroo fee quloobihimul hamiyyata hamiyyatal jaahiliyyati fa anzalal laahu sakeenatahoo ‘alaa Rasoolihee wa ‘alal mu mineena wa alzamahum kalimatat taqwaa wa kaanooo ahaqqa bihaa wa ahlahaa; wa kaanal laahu bikulli shai’in Aleema (section 3)
27. Laqad sadaqal laahu Rasoolahur ru’yaa bilhaqq, latadkhulunnal Masjidal-Haraama in shaaa’al laahu aamineena muhalliqeena ru’oosakum wa muqassireena laa takhaafoona fa’alima maa lam ta’lamoo faja’ala min dooni zaalika fathan qareebaa
28. Huwal lazeee arsala Rasoolahoo bilhudaa wa deenil haqqi liyuzhirahoo ‘alad deeni kullih; wa kafaa billaahi Shaheeda
29. Muhammadur Rasoolul laah; wallazeena ma’ahooo ashiddaaa’u ‘alal kuffaaari ruhamaaa’u bainahum taraahum rukka’an sujjadany yabtaghoona fadlam minal laahi wa ridwaanan seemaahum fee wujoohihim min asaris sujood; zaalika masaluhum fit tawraah; wa masaluhum fil Injeeli kazar’in akhraja shat ‘ahoo fa ‘aazarahoo fastaghlaza fastawaa ‘alaa sooqihee yu’jibuz zurraa’a liyagheeza bihimul kuffaar; wa’adal laahul lazeena aamanoo wa ‘amilus saalihaati minhum maghfiratanw wa ajran ‘azeemaa [/su_expand]

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Al-Fatiha (al-Fatiḥah), is the first surah (chapter) of Holy Quran. It is a synthesis of the Quran. Watch the Surah Fatihah Video with amazing nature and Word-by-Word Tracing – One of the Best Quran Videos in 50+ Languages

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Holy Prophet (S) said:

“By the One, in Whose hand is my soul, Allah has not sent down a similar Surah to this Surah (Al-Fatihah), neither in the Turah, nor in the Gospel, nor in the Psalms, nor even in the Qur’an and it is Umm-ul-Kitab”; (Majma-ul-Bayan, vol. 1, p. 17),

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Father and Daughter recite amazing Quran in a famous TV show. Their names are Somaya Abdul and Aziz Eddeb.

BENEFITS OF SURAH FATIHA (Surah Al-Fatihah) [1-2]

In the commentary of Majma’ul Bayan it is narrated that the Holy Prophet (S) said that whoever recites this Surah, he will get the reward for reciting two thirds (2/3) of the whole Qur’an, and will get the reward equivalent to what would be gained by giving charity to all the believing men and women in the world.

One of the companions of the Holy Prophet (S) narrates that he once recited this Surah in the presence of the Holy Prophet (S) and the Prophet said, ‘By Him in whose hand is my soul, a similar revelation to this has not been included in the Taurat (Torah), Injeel (Bible), Zabur (Psalms) or even the Qur’an itself.’

The Holy Prophet (S) once asked Jabir ibn Abdallah Ansari, “Should I teach you a Surah that has no other comparison to it in the whole Qur’an ?” Jabir replied, “Yes, and may my parents be ransom upon you O prophet of Allah.” So the Holy Prophet (S) taught him Surah al-Fatihah. Then the Holy Prophet (S) asked, “Jabir, should I tell you something about this Surah ?” Jabir answered, “Yes, and may my parents be ransom upon you O prophet of Allah.” The Prophet (S) said, “It (Surah al-Fatihah) is a cure for every ailment except death.”

Imam AbuAbdillah Ja’far as-Sadiq (a.s.) has said that whoever cannot be cured by Surah al-Fatihah, then there is no cure for that person. In the same narration it is written that if this Surah is recited 70 times on any part of the body that is paining, the pain will surely go away (InshAllah).

Surah al-Fatihah is a cure for physical and also spiritual ailments. Without this Surah, even the daily prayers are incomplete. It is indeed a great treasure that has been given to us by Allah (S.w.T.) through the Holy Prophet (S) and no previous prophet has been given anything like it. This Surah is also known as ‘Ummul Kitab’ and ‘Sab’a mathani’.

Physical Benefits of Surah Fatiha (Shortly):

• Cure for illnesses (InshAllah)
• 70x to cure pain anywhere (InshAllah)

Spiritual Benefits (Thawab):

• Equivalent to 2/3 of the Qur’an

MIRACLE AND TAFSEER OF SURAH FATIHA [3]

So know firstly that our aim from these indications, is a commentary on a number of the symbols of the Qur’an’s word-order, for [one aspect of] its miraculousness is manifested in its word-order. Indeed, the embroidery of its word-order is its most brilliant [form of]
miraculousness.
And know secondly that the fundamental aims of the Qur’an and its essential elements are fourfold: divine unity (al-tawhîd), prophethood (alnubûwwa), the resurrection of the dead (al-hashr), and justice (al-‘adâla).

For when mankind, like a successive caravan and procession, departs from the valleys of the past and its lands, travels in the deserts of existence and life and proceeds towards the heights of the future,
facing towards its gardens, events shake men and the universe turns its face towards them. It is as though the government of creation sends natural philosophy [or science] (fann al-hikma) to interrogate and question them, saying: “O mankind! Where are you from? Where are you
going? What are you doing? Who is your ruler? And who is your spokesman?” At one time during this conversation there stood up one from among mankind – as did those like him of the prophets with authority – the lord of mankind Muhammad alHashimi (UWBP), and said
through the tongue of the Qur’an: “O philosophy! All of us beings we come forth emerging by the power of the PreEternal Ruler from the darkness of non-existence to the light of existence, and all of us, we sons of Adam, were sent as officials privileged above our brother creatures in bearing the Trust; we are on our way, journeying on the road of the resurrection towards eternal felicity; and we are busy in this world in preparation of that felicity and the development of the potentialities that are our capital; and I am their master and their spokesman. Here it is before you, my manifesto, which is the word of the Pre-Eternal Ruler, on which sparkles the stamp of miraculousness.” Thus, the answerer of these questions, the correct answer, is none other than the Qur’an, that book – the answer is those four fundamental principles.
Just as the four aims are seen in the whole of the Qur’an, so they are manifested in every sura; indeed, they are hinted at in every phrase or alluded to in every word; because each part is like a mirror to the whole ascending, just as the whole is seen in each part successively. And by this point I mean that by this participation of the part (al-juz’) in the whole (alkull), the Qur’an is made known as a totality (al-kul li) with constituent parts (aljuz’iyyât).
If you were to ask: Show me these four aims in “Bismillâh – In the Name of Allâh” and “al-hamdulillâh – all praise be to Allâh.”
You would be told: Since “Bismillâh” was revealed in order to instruct [the Most High’s] servants, ‘Say!’ (Qul) is implicit in it and essentially it is implied by [all] the words of the Qur’an. So according to this, there is in ‘Say!’ (Qul) an indication to prophethood; and in “Bismillâh” a sign to the Godhead; and in the prefixing of [the preposition] “bi-” of “Bismillâh” a sign to divine unity; {[*]: The genitive construction here (Jârr wa majrûr) expresses restriction.} and in “the Most Merciful (al-Rahmân)” an allusion to the order [of the universe, and therefore to] justice and beneficence; and in “the Most Compassionate (al-Rahîm)” a hint to the resurrection of the dead. Likewise, in “all praise be to Allâh (al-hamdulillâh)” is an indication to the Godhead; and in the lâm of specification (the “li-” of “li-llah”) a sign to divine unity. And in “Lord and Sustainer of all the worlds (Rabb al’âlamîn)” is a hint to justice, and also to prophethood, for the education of mankind is given by the prophets. And in “Master of the Day of Judgement (Malik yawm al-dîn)” is an explicit statement of resurrection. …
“In the name of Allâh (Bismillâh)” is like the sun, which illumines itself as well as others and is self-sufficient. Thus, the “In (bi-)” is related to the verb that is implicit in its meaning; that is, “I seek help from it;” or the meaning usually associated with it; that is, “I swear by it.” Or it is related to the implicit ‘Say!’ (Qul), which necessitates a subsequent ‘recite!’ or ‘read!’ (iqrâ’) to denote sincerity and divine unity. {[*]: Related to and following the genitive construction, these implied verbs denote restriction, which in turn denotes sincerity and divine unity. }
As for “name (al-ism)” know that Allâh has names pertaining to His essence, and names pertaining to various sorts of action, such as Forgiving, Provider, Giver of Life, and Dealer of Death, and so on. They are various and numerous because of the multiplicity of the relations of His pre-eternal power with the different kinds of beings. Therefore, “Bismillâh” is an invocation, seeking the agency and connection of divine power, that its connection might be a spirit for man and a help for him in his actions. “Allâh:” the proper name of Allâh is a comprehensive summary of all the attributes of perfection, for it implies the Essence, unlike other proper nouns, in which there is no
necessary implication of attributes.
“The Most Merciful, the All-Compassionate (al-Rahmân al-Rahîm)” The positioning: just as divine glory (jalâl) and its concomitants are manifested in sequence from the name of Allâh, so too divine beauty (jamâl) and its concomitants appear in sequence from the Most Merciful, the All-Compassionate (al-Rahmân al-Rahîm). Since Glory and Beauty are two sources, there appear in sequence from them by virtue of their being manifest in every world, branches like command and prohibition, reward and punishment, inducement and threat, glorification and praise, and fear and hope, and so on.
Also, just as the name of Allâh indicates the attributes that are identical with His Essence and indicate His freedom from defect (al-sifât al-‘ayniyya wa’l-tanzihiyya), so “All-Compassionate (al-Rahîm)” hints at the attributes that are other than His Essence and pertain to action (al-sifât al-ghayriyya al-fi’liyya). As for “Most Merciful (al-Rahmân),” it indicates the seven attributes that are neither identical with nor other than His Essence (lâ ‘ayn wa lâ ghayr), since it has the meaning of the Provider (al-Razzâq) and consists of the bestowal of continuance. For continuance is the repetition of existence; and existence necessitates a distinguishing attribute, a specifying attribute, and an effectuating
attribute, and these are Knowledge, Will, and Power. Continuance, which is the result of the bestowal of sustenance, entails the certainty of Sight, Hearing, and Speech, for necessarily the Provider has sight in order to see the need of the recipient of providence if he does not seek it; and He has hearing in order to hear the recipient’s word when he asks; and He has speech in order to speak through intermediaries, when there are some.
And these six necessitate the seventh, which is Life.
-If you were to ask: The precedence of “Most Merciful (al-Rahmân)” which indicates great bounties, over “All-Compassionate (al-Rahîm),” which indicates minute bounties, is the art of descending from great to small (san’at al-tadalli). While eloquence requires an ascent from lowest to highest (san’at al-taraqqi)!
You would he told: The latter is appended to the former in order to complete it, like eyebrows complete the eyes and the bridle the horse. Similarly, when the great depends on the minute the minute gains the superiority, like the key to the lock and the tongue to the spirit. Furthermore, this context (lit. station – al-maqâm) being one of drawing attention to the bounties [rather than enumerating them or evoking gratitude for them], to alert [the reader to this fact since it is] less obvious is more appropriate. So the art of descending from great to small when (lit. in the context of) enumerating bounties and evoking gratitude for them becomes the art of ascending from small to great when
alerting [the mind to them] and pointing them out.
-If you were to ask: Like such concepts as tender-heartedness, Merciful and Compassionate cannot be used in reference to Allâh. If what is meant by these is their results, which here would be the bestowal of bounty, what is the reason for the metaphor?
You would be told: The reason is that of the allegorical verses (mutashâbihât): {[*]:
Meanings that cannot be applied literally to God Almighty, such as “the hand” in the verse,
“The hand of Allâh is over their hands.” 48: 10) }
it is divine condescension to human intellects; making something familiar to the mind and inducing it to understand, like one speaks to a child in terms he is accustomed to and familiar with. The mass of the people gather their information from their senses and they
do not look at sheer truths except in the mirror of what they imagine them to be and from the point of view of that to which they are accustomed. Moreover, the aim of the phrase is to convey the meaning, and this is not achieved except by affecting the heart and
emotions, and by clothing the truth in a style familiar to the one addressed; in this way his heart is prepared to accept it.
“[All] praise (al-Hamd)”
Its positioning as regards what precedes it:
Since “the Most Merciful (al-Rahmân)” and “the All-Compassionate (alRahim)” indicate the [divine] bounties and favours, they necessitate praise. Furthermore, “All praise be to Allâh (al-hamduli’llâh)” is repeated in four suras in the Qur’an, {[*]: Suras al-An’âm, al-Kahf, Sabâ’, al-Fâtir.} each repetition referring to one of the principal bounties,
which are the first creation and the continuation of it, and the last creation and its ensuing continuation.
Its positioning here:

[“All praise be to Allâh (al-hamduli’llâh)”]

[“All praise be to Allâh (al-hamduli’llâh)”] being put at the opening of the Fatiha of the Qur’an is like putting the conception of the Qur’an’s ultimate purpose in the forefront of the brain. For praise is a concise form of worship, which is the result of creation, and of knowledge of Allâh, which is the purpose and aim of the universe. So to mention praise is to conceive of the Qur’an’s ultimate purpose. Indeed, Allâh (May He be exalted and glorified) says: “I created not the jinn and men except that they might worship.” (51:57)
Furthermore, there is the well-known meaning of praise: the display of the attributes of perfection.
How this is achieved: Allâh created man and made him a comprehensive summary of the universe and an index of the book of the world, which comprises eighteen thousand worlds, and lodged in his essence a sample from each, in which is manifested one of His
names. If man spends all of what is bestowed on him in the way of that for which he was created, for the purpose of offering thanks, a sort of praise, and obeying the Shari’a, which removes the rust of nature, each of those samples becomes a map [illuminating] his world, and a
mirror reflecting it and the attribute manifested in it and the name it displays. In this way, with both spirit and body, man becomes a summary of the worlds of the seen and unseen, and manifests what is manifested in them. Through offering praise he becomes both a
place of demonstration and a demonstrator of the attributes of perfection. This is implied by what Muhyi al-Din al-‘Arabi said in explanation of the Hadith: “I was a hidden treasure,
so I created creation that they might know Me.” That is, I created creation to be a mirror in which I might observe My beauty.
“[Be] to Allâh (li’ llâh)”
That is, praise (hamd) is particular to and fitting only for the Most Pure and Holy Essence, who although specified is described by the concept of the Necessarily Existent One. For sometimes something specific may be thought of in general terms. The letter lâm (the li- of li-llah) here is dependent on the verb implied by its meaning, as though it had absorbed the verb’s meaning. In the lâm is also a sign to sincerity and divine unity.

“Lord and Sustainer (Rabb)”

That is, He who raises and sustains the universe with all its component parts, each of which is a world like the greater world, with all its atoms, like its stars dispersed, in motion, in order.
Know that Allâh (May His glory be exalted) appointed for everything a point of perfection and deposited in each an inclination towards it, as though commanding it through this inclination to set out for the point of perfection. In its journey each thing stands in need of what will help it and what will repulse the things that hinder it, and this is the sustaining of Allâh. If you study the universe, you will see that it resembles human groups and nations, with each individually and collectively employed in the duties its Maker has appointed for it, striving diligently, obeying the laws of its Creator. How surprising therefore is man, in his being an exception!

“Of all the worlds (al-‘âlâmîn)”

The yâ and nûn [that is, the two final letters] denote either a grammatical ending as in the numbers twenty (‘ishrîn) and thirty (thalâthîn), or the [sound] plural. For the components of the worlds are worlds, or the world is not limited to the solar system. As the poet says:
Praise he to Allâh, how numerous are His celestial spheres! μ Among them circulate the stars, and the sun and the moon.
The sound plural, [properly used] for rational beings, as in the verse “Ra’aytuhum li sâjidîn (I saw them prostrate themselves before me),” (12:4) indicates that [the science of] rhetoric conceives of all the components of the world as living and rational, speaking
through the tongue of disposition. For the world (‘âlam) is so-called because through it the Maker is known (yu’lam), and it bears witness to Him and points to Him. Thus, the raising and sustaining of beings and their making known their Maker indicate, like the prostration,
that they are as though conscious.

“The Most Merciful, the All-Compassionate (al-Rahmân al-Rahîm)”

Their positioning: they point to the two fundamentals in raising and nurturing. For in its meaning of Provider (al-Razzâq), Most Merciful infers the attraction of benefits, while in its meaning of Oft-Forgiving (alGhaffâr), All-Compassionate is conformable with the repulsion of harm, and these are the two basic principles of raising and sustaining.

“Master of the Day [of Judgement] (Mâlik Yawm al-Din)”

That is, the day of resurrection and requital.
The positioning:
it is as though it is the result of what precedes it, for mercy (rahma) is one of the proofs of resurrection and eternal felicity. For mercy can only be mercy, and bounty can only be bounty when the Resurrection arrives and eternal felicity comes about. Otherwise,
on thinking of eternal separation, intelligence, which is one of the greatest bounties, would be a calamity for mankind, and affection and compassion, which are the most refined kinds of mercy, would be transformed into severe pain.
-If you were to ask: Allâh is always the owner of everything, so why is the Day of Requital specified?
You would be told: It is specified in order to indicate that apparent causes, which Allâh has put in the world of change to demonstrate His sublimity – lest the direct functioning of the Hand of Power be seen by the mind’s eye in matters that appear to be lowly in their outward (mulk) aspect, will be raised on that day, and their inner aspect (malakûtiyya) will be manifested clearly and transparently. Then all things will see and know their Lord and Maker without intermediary.
And in the term “the Day (al-yawm)” is an allusion to one of the conjectural signs of the resurrection, related to the evident correspondence between a day and a year, and the life of man and the cycle of the earth. So it is between the hands of a clock that count the seconds, the minutes, the hours, and the days. Thus, the person who sees that one hand has completed its revolution will surmise that the others will complete their revolutions too, even if with delay. Similarly, the person who sees the repeated resurrections of the species in the examples of the day and the year will surmise that the spring of eternal felicity will be born on the morning of the Day of Resurrection for
mankind, one individual of which is like a species.
What is meant by “al-Din” is either requital, that is, the day of requital for good deeds and bad, or of the truths of religion; that is, the day they will rise and be totally manifested, and the sphere of belief will prevail over the sphere of causes. For by relating causes to effects, Allâh has deposited an order in the universe through His will, and obliged man through his nature, illusions, and imagination, to comply with the order and be bound to it. Moreover, He directed all things towards Himself and is far above the effect of the causes in His dominions (mulk). He charged man in belief and faith, to comply with this sphere with his conscience and his spirit, and be bound to it. For in this world, the sphere of causes predominates over the sphere of belief, while in the next world the truths of belief will be manifested as supreme over the sphere of causes.
Know too that each of the two spheres has its appointed position and particular rules, so each should be given its due. Thus, the person who looks from the position of the causal world with his nature, delusions, and imagination, and the criteria of causes towards the sphere of belief is forced to be Mu’tazilite, while a person who looks from the position of belief and its criteria with his spirit and conscience towards the sphere of causes will end up displaying a lazy sort of trust and obstinate opposition to the will of the Orderer.
{[*]: 11. This refers to the Jabriyya (Predestinationists).}

“You alone do we worship (Iyyâka na’budu)”

Two points may be made concerning the letter kâf [ in the detached accusative pronoun iyyâka]:
The first of them is that by reason of the direct form of address [that is, the change to the second person after the use of the third], the pronominal suffix “-ka – you” implies the attributes of perfection mentioned previously. For the previous mention [of the
attributes] one after the other stimulates the brain, preparing it, filling it with enthusiasm, and directing the attention to the One described. Thus, “You alone (iyyâka)” means “O You Who is qualified by these attributes!”
The second point: the use of the second person indicates that according to the science of rhetoric the meanings should be dwelt on, for then it will be read as it was revealed, and this will lead the person to make the address naturally and enthusiastically.
Hence, “You alone (iyyâka)” implies compliance with [the Hadith] “Worship your Lord as if you were seeing Him.” {[*]: See, al-Tabarânı, Sahih al-Jâmi’ al-saghîr, 1049. It’s complete form is narrated by alBukhari and Muslim. See, Nursî, Ishârât al-I’jâz [Ihsân Qasim], 30.}
The use of the first person plural in “do we worship (na’budu)” has three aspects:
firstly, we worship, all of us members and atoms of the microcosm that is myself, by offering the thanks expressed by all these members and atoms complying with that which they have been commanded. Secondly, all of us monotheists, we worship You through obedience to your Shari’a. And thirdly, all of us beings, we submit totally to your Supreme Shari’a of Creation, and we prostrate in bewilderment and love at the throne of your awesomeness and power.
The positioning:
“Do we worship (na’budu)” elucidates and expounds “praise” (alhamd). [That is, it explains the form praise should take.] It is the result of “Master of the Day of Judgement (mâlik al-yawm ad-din)” and necessitates it. [That is, “We worship Him alone because He
is the Owner of all things.”]
Know too that the precedence of “You alone (iyyâka)” infers sincerity, the essence of worship, while the use of the second person indicates the reason for worship, for the One qualified by these attributes, which call for direct address, is worthy of worship.

“And from You alone do we seek help (wa iyyâka nasta’în)” 

In respect of the three groups mentioned above, this is the same as “You alone do we worship:” all of us members of man the microcosm, and us monotheists, and us beings, we seek help and assistance from You for all our needs and aims, the most important of
which is worship. The “You alone (iyyâka)” is repeated to increase the pleasure of the address and sense of presence; and because the station (maqâm) of meeting face to face is higher and more exalted than the station of proof [in the absence of the one addressed];
and because presence calls for truthfulness and not for lying; and because worship and the seeking of help are two different, independent aims.
The positioning of “do we seek help” and “do we worship:” you should understand that the relationship between them resembles the relationship of wages with service. For worship is Allâh’s right over His bondsman [worship is a form of service], and the help is
His bountiful bestowal [or reward]. In the exclusivity implied by the precedence of You alone is an indication to the fact
that through the noble relation that is worship and the service of Allâh, the bondsman is raised up from subjection to causes and intermediaries; indeed, the causes become his servants, and since he recognizes the One alone, [for him] the sphere of belief and
conscience will come to dominate, as mentioned. The person who is not truly Allâh’s servant becomes a slave to causes and is abased by intermediaries. However, while in the sphere of causes the bondsman should not neglect causes altogether lest he comes to rebel
against the order established by divine wisdom and will. For misplaced reliance on Allâh while in the sphere of causes is laziness, as discussed. This is like the relationship of the antecedent and the aim, for help and grace are the preliminaries of worship.

“Guide us (Ihdinâ)”

The positioning: it is the bondsman’s reply to Allâh’s question, as if He asks: “What aim is closest to your heart?” and the bondsman replies: “Guide us!”
Know that because of its several levels of meaning, it is as if “Guide us” is derived from the four sources [or verbal nouns – masdar] of the act of guidance. For its recipients may be divided into those who are guided, those who seek guidance, and those who seek
increase in guidance.

So “Guide us” means: make us firm in guidance if we are a society; increase us in guidance if we are a community; make us successful in guidance if we are a tribe; give us guidance if we are a group.
Also, according to the verse, “Who gives unto every thing [that exists] its true nature and form, and thereupon guides it,” (20:50) Allâh guided us by giving us external and inner senses; then He guided us by placing evidences in the outside world and in ourselves; then
He guided us by sending prophets and revealing books. And then He guided us with the greatest guidance, which was that by removing the veils from the truth, it appeared as truth and falsehood appeared as falsehood.
O Lord! Show us what is indeed the truth and empower us to follow it, and show us the false for what it is, and enable us to avoid it.

“The Straight Path (al-sirât al-mustaqîm)”

Know that the Straight Path is justice, consisting of the blending and summary of wisdom (hikma), chastity (iffa), and courage (shajâ’a), which are the mean or middle way of the three degrees of man’s three powers.
To explain: when Allâh (May He be exalted and glorified!) housed spirit (ruh) in man’s body, which is changing, needy, and exposed to dangers, He deposited three powers in it to ensure its continued existence.
The First: the power of animal appetites to attract benefits.
The Second: the power of savage passion to repulse harmful and destructive things.
The Third: the power of angelic intellect to distinguish between benefit and harm.
However, since His wisdom necessitated that humanity should achieve perfection through the mystery of competition, Allâh placed no innate limitation on these powers, as He did on those of other living beings. He did however limit them through the Shari’a, for it prohibits excess (ifrât) and deficiency (tafrît) and enjoins the middle way (wasat). This is what is inferred by the verse “Pursue then the right course as you have been bidden.” (Quran 11:112) In the absence of any innate limitation, three degrees arise in the three powers:
the degree of deficiency, which is negligence; the degree of superabundance, which is excess; and the middle way, which is justice.
Thus, deficiency in the power of intellect is stupidity and foolishness, and its excess, perfidious deception and over-meticulousness in trivialities, and its middle way is wisdom.
“He who has been given wisdom, has been given great good.” (Quran 2:269)

Know that just as the power varies in these degrees, so does each of its branches vary. For example, in the question of the creation of actions, the middle way is that of the Sunni School between the Jabriyya and the Mu’tazila, and in the question of doctrine, the school of divine unity is the middle way between the denial of the divine attributes (ta’til) and anthropomorphism (tashbîh). You can make further examples in the same way.
Deficiency in the power of animal appetites is apathy and want of appetite, while its excess is profligacy, which is to desire whatever is encountered whether lawful or unlawful. Its middle way is uprightness, which is desiring what is licit and shunning what is
illicit. You may apply the principle applied to this power to any of its branches, such as eating, drinking, dressing, and so on.
Deficiency in the power of savage passion is cowardice, that is, fear of what is not to be feared and delusive imagining. Its excess is uncontrolled anger, which is the progenitor of despotism, domination, and tyranny. And its middle way is courage, which is
giving freely of oneself with love and eagerness for the defence of the laws of Islam and the upholding of the Word of divine unity. Apply this same principle to each of its branches.
The six extremes are thus tyranny and the three middle ways are justice, which is the Straight Path and is to act in act in accordance with “Pursue then the right course as you have been bidden.” (Quran 11:112) Whoever passes along this way will cross the bridge
suspended over the Fire.

The path of those whom You have blessed (Sirât alladhîna an’amta
‘alayhim)”

Consider this: the positioning of the Qur’an’s words like pearls is not on one string, but in a multiplicity of embroideries resulting from the interweaving of lines of different relationships, close and distant, apparent and hidden. For the basis of the miraculousness
after the conciseness is this embroidery.
For example, “The way of those whom You have blessed (Sirât alladhîna an’amta ‘alayhim)” has a relationship with “All praise be to God” because bounty (al-ni’ma) is the corollary of “praise;”
-and with “Lord and Sustainer of all the worlds” because perfect sustaining and raising is through the continual bestowal of bounties (alni’am);
-and with “the Most Merciful, All-Compassionate,” because the recipients of bounty
– I mean the prophets, the martyrs who witness to the truth, and the righteous – are a mercy to the worlds and evident exemplars of mercy;
-and with “Owner of the Day of Judgement (mâlik al-yawm ad-din),” because religion
(din) is the perfect bounty;
-and with “do we worship,” because they are foremost in worship;
-and with “do we seek help,” because they have been graced with success in response
to their request for help;
-and with “Guide us,” because according to the meaning of “Follow then their
guidance,” (6:90) they are the finest models;
-and with “the Straight Path,” because clearly the straight path is confined to their
way. This is an example, so carry on in the same way.
In the word “path (al-sirât)” is an indication that their way is passable, and has restricted sides so that those who travel down it will not stray from it.
In “those whom (alladhîna)” -since it is a relative pronoun and it is the function of the relative pronoun to describe things known to the listener- is an indication to the exaltedness of their rank, and their refulgent shining in the darkness of mankind, as if they
are obvious to all listeners even if they do not search or enquire. While its being plural indicates the possibility of following their way, and corroborated by the constant consensus concerning it, its Tightness, since “Allâh’s power is with the community.” {[*]: This is a
Hadith the original of which is given by al-Tirmidhi as “The hand of Allâh is over the
community,” al-‘Ajlûnî, Kashf al-Khafâ’, ii, 391. For more details, see, Nursi, Ishârât al-I’jâz
[Ihsân Qasim], 34.}
In the use of the perfect tense for “You have blessed (an’amta)” is a hint to the means of requesting further bounty. And its use of the second person, addressing Allâh directly, indicates that it is an intercessor, as though one is saying: “O my God! You are the bestower
of bounty and in Your grace have bestowed it before; so bestow it on me again, even though I am not worthy.”
And in “on them (‘alayhim)” is an indication to the heavy burden that is divine messengership and the bearing of the Trust, and a sign that the Messengers are like high mountains on which pour down torrents of rain so that the plains may be flooded. As one
part of the Qur’an expounds another, how beautifully “Those whom You have blessed” is expounded by “[they] are in the company of those on whom is the grace of Allâh – of the prophets, the veracious, the witnesses, and the righteous” (4:69)!

-If you were to ask: The outlooks of the prophets are all different and their ways of worship are diverse. What is the reason for this?

You would be told: The prophets are all followed in the principles of faith and fundamental rules, for these are constant and fixed; unlike secondary matters, the nature of which is to change in the course of time. Just as the four seasons and the stages in a
person’s life warrant different remedies and clothing – what is a cure at one time may cause illness at another – so the stages of the life of humanity necessitate differences in rules of secondary importance, which are healing for spirits and nourishment for hearts.

“Not of those who earn Your anger (ghayri’ l-maghdûbi ‘alayhim)”

The positioning: know that in being a ‘station’ of fear and flight, this station has a relationship with those preceding it. For a person looks in bewilderment and terror towards the station of dominicality signified by Glory and Beauty; he looks seeking refuge towards the station of worship in “do we worship;” in his impotence he looks towards the station of reliance in “do we seek help,” and seeking consolation he looks towards its constant companion; that is, the station of hope and relief. For what occurs first to the heart of one who sees something terrifying is a sense of bewilderment, then he wants to flee, then having realized his impotence it occurs to him to rely on Allâh, and then he receives solace.
-If you were to ask: Allâh (May He be exalted) is All-Wise and SelfSufficient, so what is the wisdom in the creation of evil, ugliness, and misguidance in the world?
You would be told: Know that perfection, good, and beauty are essentially what are intended in the universe, and are in the majority. Relatively, defects, evil, and ugliness are in the minority, and are insignificant, secondary, and trivial. Their Creator created them interspersed among good and perfection not for their own sakes, but as preliminaries and units of measurement for the appearance, or existence, of the relative truths of good and perfection.
-If you were to ask: So what is the importance of the relative truths for the sake of which partial evil is approved?
You would be told: Relative truths are the ties between beings and the threads with which their order is woven. They are the rays from which is reflected each unique being of the species in the universe. Relative truths are thousands of times more numerous than real truths, for if the real attributes of a person were sevenfold, the relative truths would be seven hundred. A lesser evil may therefore be forgiven, approved even, for the sake of the greater good. For to abandon the greater good because it contains some lesser evil, is a greater evil. And in the view of wisdom, if the lesser evil encounters the greater evil, the lesser evil becomes a relative good, as has been established in principle in zakât and jihâd, for example. As is well-known, “things are known through their opposites,” which means that the existence of a thing’s opposite causes the manifestation and existence of its relative truths. For example, if there were no ugliness and it did not permeate beauty, the existence of beauty with its infinite degrees would not be apparent.
-If you were to ask: What is the reason for the different forms of the following three words: “an’amta – You have blessed” being a verb, “almaghdûb – earn [Your] anger” being a passive participle, and “ad-dâllin – those who go astray” being an active participle? Also,
what is the reason for the following differences being mentioned: the attribute of the third group, the outcome of the second, which is the result of its attributes, and the exact terms of the first?
You would be told: The term bounty (or blessings) is chosen because bounty is a delight to which the spirit inclines, and it is in the past tense because this intimates that it is the mark of the Absolutely Generous One not to take back what He gives. By drawing
attention to this practice of the Bestower of Bounty, it also suggests a way of reaching what is requested, as if one was saying: “Since it is Your practice to bestow bounties and You have bestowed them previously, bestow them on me too.”
As for “Not of those who earn Your anger,” by it is meant those who exceed the limits of the power of passion, and have committed injustice and depravity by abandoning the rules. Since there is in the essence of depravity and injustice an evil pleasure and
vicious pride that do not sicken the soul, the Qur’an mentions a,consequence that does sicken it, and that is the descent of divine wrath. The fact that a passive participle has been chosen implies continuation and this is an indication that rebelliousness and evil
become ineradicable characteristics if they are not halted by repentance and forgiveness.

“Nor of those who go astray (wa lâ dâllin)”

This refers to those who have strayed from the path because delusion and passion have overridden the intellect and conscience, and they have fallen into hypocrisy through false belief. The Qur’an has chosen to describe it thus because misguidance is itself pain;
the soul is sickened by it, and the spirit avoids it even it has not seen its result. And the active participle has been chosen because misguidance will be misguidance so long as it is not halted.
Know too that all pain lies in misguidance and all pleasure is found in belief. If you wish, consider the state of a person whom the Hand of Power has taken out of the darkness of non-existence and flung into the world, that vast and frightening desert. When he opens
his eyes seeking compassion, he sees afflictions and calamities besetting him like enemies.
Seeking mercy, he looks to the elements and natural causes, and finds them stonyhearted and relentless, baring their teeth at him. Seeking help he raises his gaze to the celestial bodies and sees them awesome and bewildering; threatening him as though they were
projectiles of fire issuing from huge mouths and encircling him. In bewilderment he lowers his head, and shielding it, starts to ponder. Then he hears the thousand screams of his needs and the moaning of his wants. Fearfully, he looks to his conscience seeking relief,
and is met with thousands of vast and overwhelming hopes which cannot be satisfied in this world. For God’s sake, what is the state of this person if he does not believe in the first creation and the resurrection of the dead, and in the Creator and Last Judgement? Do
you imagine the sufferings of Hell would be severer for him, searing his soul more terribly?
For his state is one of compounded anxiety, terror, impotence, trembling, fearfulness, orphanhood, and despair. If he considers his power, he will see himself to be impotent and weak. If he tries to quieten his needs, he will realize that they cannot be quietened. If he
shouts and calls for help, he will not be heard and he will not be helped. He supposes everything to be hostile. He imagines everything to be strange, so feels no familiarity. He does not look to the revolutions of the celestial bodies except with fear, bewilderment,
and fright, which disturbs his conscience.
Now consider the state of this person if he is on the Straight Path and his conscience and spirit are illuminated with the light of belief: you will see that when he enters this world, opens his eyes, and beholds the assaults of all the things around him, he discerns a
support on which to lean in the face of these onslaughts, and this is recognition of the Creator, so he will find rest.
Then if he examines his innate disposition, potentialities, and hopes, which extend to eternity, he will perceive a source of assistance. He seeks help from it for his hopes, for from it is drawn the water of life, which is knowledge of eternal felicity. And if he raises
his head and looks at the universe, he will feel a familiarity with everything; he will sense familiarity and affection coming from every flower. He will see in the motions of the heavenly bodies the wisdom of their Creator, and he will receive pleasure from their progress. Gazing on
them, he will take a lesson and reflect. It is as if the sun is beckoning to him, saying: “My brother! Don’t be frightened of me, I welcome your arrival. Both of us are servants of the One Being, obedient to His command.” The moon, the stars, the sea, and their sisters will
call each with her particular tongue. Waving to him, they will say: “Welcome! Don’t you know us? We are all busy in the service of your Owner. Do not feel dismay or fright, nor be distressed by the threat of the calamities with their bared teeth, for the reins of all things
are in your Creator’s hand.”
Thus, in the first situation, the person feels a terrible distress in the depths of his conscience. He will be compelled to rid himself of it and to soothe and deaden his senses through diversions, feigning unawareness and busying himself with trivia, so to deceive his
conscience and numb his spirit. He will otherwise feel an acute pain in the depths of his conscience, and its effect will be apparent to the degree he is distant from the true path.
As for the second situation, there the person feels in the depths of his spirit a great delight and immediate happiness. Whenever his heart awakens and his conscience stirs and his spirit is moved, his happiness will increase and he will receive the good news that the doors
of a spiritual paradise are being flung open to him.

REFERENCES

1) https://www.al-islam.org/fawaid-e-quran-sayyid-mustafa-musawi/benefits-recitation-chapters-holy-quran
2) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
3) Signs of Miraculousness The Inimitability of the Qur’an’s Conciseness, Said Nursi, Original title
Ishârât al-I’jâz fi Mazânn al-îjâz, Translated by Sûkran Vahide

English Translation of Surah Fatiha

English Translation (Sahih International) of the Surah Fatiha is as follows;
In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).
1: In the name of Allah, the Entirely Merciful, the Especially Merciful.
2: [All] praise is [due] to Allah, Lord of the worlds –
3: The Entirely Merciful, the Especially Merciful,
4: Sovereign of the Day of Recompense.
5: It is You we worship and You we ask for help.
6: Guide us to the straight path –
7: The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

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English Transliteration of Surah Fatiha

1. Bismillaahir Rahmaanir Raheem ﷽
2. Alhamdu lillaahi Rabbil ‘aalameen
3. Ar-Rahmaanir-Raheem
4. Maaliki Yawmid-Deen
5. Iyyaaka na’budu wa lyyaaka nasta’een
6. Ihdinas-Siraatal-Mustaqeem
7. Siraatal-lazeena an’amta ‘alaihim ghayril-maghdoobi ‘alaihim wa lad-daaalleen

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Surah Al–Baqarah (the Cow) was named because of the story of the Cow occurring in this Surah. Watch the Surah Baqarah Video with amazing nature view and Verse-by-Verse Tracing – One of the Best Quran Videos in 50+ Languages;

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ABOUT SURAH BAQARAH

“It was revealed at different times and its name Surat “Al-Baqarah” because of the story of the cow in which it was killed, as a man of the children of Israel was killed in the time of Moses Peace be upon him and “Allah” ordered them to slaughter a cow to beat him with some parts of it. To know who killed him, they asked many questions to Moses about the descriptions of that cow, which “Allah” ordered them to slaughter in order to do, but they did in the end and knew the killer” [1].

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Receiter: Shatri

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BENEFITS OF SURAH BAQARAH

The Prophet (S.A.V.) said, ‘The Qur’an and those who committed themselves to it will be presented on the Day of judgement, preceded by Surah al-Baqarah and Surah al Imran’. [Muslim 805]

The Prophet (S.A.V.) said, ‘Learn how to recite Surah al-Baqarah for there is a blessing in it, and there is sorrow for abandoning it, and it is unbearable for the idle’ and that ‘al Baqarah and al Imran are like two flowers which will shade their learner on the day of Judgement, as if there were two large clouds or two flocks of birds’.  [Ahmad 21872 & Buraida al-Aslami Muslim 1/553]

The Prophet said, ‘Recite Surah al Baqarah in your dwellings and do not keep them as tombs. He also said that whoever recited Surah al Baqarah at night would be crowned with a crown of paradise.’ [Baihaqi in Al-Shuaib]

Abu Huraira reported that the Messenger of Allah (salAllahu alayhi wasalam) said, “Do not turn your houses into graves. Shaitan is barred from any house in which Surat al-Baqarah (2) is recited.” [Muslim 780, 4: 1707]

The Prophet was asked, ‘Which part of the Qur’an is the best?’. He replied, ‘The Surah in which the cow is mentioned’. He was then asked ‘Which part of that Surah?’. He replied, ‘The verse of the Throne and the last pasrt of Surah al Baqarah came down from under the Throne’. [Darimi 3248]

The Prophet (salAllahu alayhi wasalam) said, ‘Al Baqarah is the top (or pinnacle) of the Qur’an. Eighty angels came down with each one of it’s verses and extracted the verse of the throne from under the throne, and it was joined to the other verses’ . [Ahmad 5/26]

Abu Ummamah (radiAllahu anhu) narrated that the Messenger of Allah (peace and blessings be upon him) said, “Whoever recites Ayat Al-Kursi immediately after each prescribed Prayer, there will be nothing standing between him and his entering Paradise except death.” [an-Nasa’i, Ibn Hibban, Darimi 3249/A]

Imam Ahmad (rahimullah) said: It was narrated that Asma’ bint Yazid ibn As-Sakan (radiAllahu anha) said, I heard the Messenger of Allah (peace and blessings be upon him) say about these two verses— “Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists…” [Al-Baraqah, 2: 255] and “Alif. Laam. Meem. Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists” [’Al ‘Imran, 3: 1-2]— that they contain the greatest name of Allah. [abu Dawud, at-Tirmidhi, Tafsir of Imam Ibn Kathir]

Ubayy ibn Ka’b reported that the Messenger of Allah (salAllahu alayhi wasalam) said, “O Abu’l-Mundhir! Do you know which ayat in the Book of Allah is greatest you have?’ I said, ‘Allah. there is no god but Him, the Living, the Self-Sustaining.’ (W2:253; H2:256) He struck me on the chest and said, ‘May knowledge delight you, Abu’l-Mundhir!’” [Muslim, Riyad as-Salihin by Imam an-Nawawi]

It was reported from the Messenger (salAllahu alayhi wasalam) that “It is the greatest verse in the Book of Allah.” (referring to Ayat al-Kursi). It was narrated from Ubayy ibn Ka’b (radiAllahu anhu) that the Prophet (salAllahu alayhi wasalam) asked him which verse in the Book of Allah was the greatest. He said, “Allah and His Messenger know best.” He repeated it several times, then he said, “Ayat Al-Kursi.” The Prophet (peace and blessings be upon him) said, “Congratulations upon your knowledge, Abul-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allah) at the foot of the Throne.”

[Tafsir of Imam Ibn Kathir]

Abu Umamah (radiAllahu anhu) reported that the messenger of Allah (salAllahu alayhi wasalam) said, “The greatest name of Allah, which if He is called by it, He responds, is in three surahs: Al-Baqarah, ‘al ‘Imran and Ta-Ha.” Hisham ibn Ammar, the khateeb of Damascus, said: “In Al-Baqarah, it is ‘Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exist’ [Al-Baraqah, 2: 255]. In ‘al ‘Imran it is ‘Alif. Laam. Meem. Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists’ [’al ‘Imran, 3: 1-2]. And in Ta-Ha it is ‘And (all) faces shall be humbled before (Allah), the Ever- Living, the One Who sustains and protects all that exists’ [Ta-Ha, 20: 111].” [narrated in a marfu’ report (one that is traced all the way back to the Prophet [salAllahu alayhi wasalam], Tafsir of Imam Ibn Kathir)]

The Prophet said, ‘Whoever recites 4 verses from the first part of Surah al Baqarah, the verse of the Throne, two verses after the verse of the Throne and three verses from the last part of Surah al Baqarah, Satan would never come near him or the members of his family on that day, and nothing he despises would come near him or the members of his family, and never are these verses recited over a madman without him regaining his consciousness’ [Darimi 3249/A in the Book of Excellence of the Quran; an-Nasai in the Deeds during the Day and Night; Ibn Hibban & Tabrani]

Abdullah ibn Mas’ud (radiAllahu anhu) said, ‘Whoever recited ten verses from al-Baqarah in the night, Satan shall not have access to that house, during the night till he wakes in the morning. These are: Four from the first part of the Surah, followed by the verse of the Throne, two verses after the verse of the Throne and three from the last part of the Surah’. [Darimi 3248/A]

Abu Umamah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Recite Surah al-Baqarah: for to hold on to it is a barakah (blessing), to leave it is a regret’ [Muslim]

Abu Hurairah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Everything has a hump, and the hump of the Qur’an is al-Baqarah’ [at-Tirmidhi, ad-Darami]

Abu Mas’ud al-Badri (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, “If anyone recites the two ayats at the end of Surat al-Baqarah (2) at night, they will be enough for him.” [Sahih al-Bukhari 6:61 #530, Agreed upon]

Ibn ‘Abbas (radiAllahu anhu) said, “While Jibril (salayhis salam) was sitting with the Prophet, he heard a sound above him and raised his head. He said, ‘This is a door of heaven which has been opened today and which has never been opened before today. An angel descended from it.’ He said, ‘This is an angel who has descended to earth who has never descended before today.’ He gave the greeting and said, ‘Give the good news of two lights which you have been given and which no Prophet before you was given: the Fatiha of the Book and the end of Surah al-Baqarah (2). You will not recite a letter of them without being given it.’” [Muslim, Riyad as-Salihin by Imam an-Nawawi]

Abu Umamah (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘Read the two radiant ones al-Baqarah and Al ‘Imran for they will come on the Day of Resurrection like two clouds, or two shades, or two flocks of birds, pleading for their companions’ [Muslim]

Al-Nawwas Ibn Sam’an (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘The Qur’an will be brought on the Day of Resurrection, along with its companions who used to act by it, at the front being Surah al-Baqarah and Al ‘Imran like two black clouds or canopies with light, or two flocks of birds pleading for their companion’ [Muslim]

Surah Baqarah includes Ayat al-Kursi; See information about  ayat al-kursi

Surah Baqarah includes one of Greatest Pray (Amana Rasul); See information about amana rasul.

MIRACLE OF SURAH BAQARAH

Surah Baqarah includes Ayat al-Kursi;

See information about ayat al-kursi and the miracle of  ayat al-kursi.

And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers (Quran, Surah Baqarah, 23-24).

“The phrase “then produce a sura like thereunto (fa-‘tû bi-sûratin min mithlihi).” [The purpose of] the command “then produce” is to display their impotence, and it comprises a challenge, and censure, and calls on them to try to dispute it, making clear their inability to do this.
While the word “a sura” indicates [the Qur’an’s] silencing and dumbfounding them utterly, as follows:
The First Level of Challenge: It says: “Produce the like of the whole Qur’an together
with its truths, sciences, predictions, and elevated wordorder, all from someone illiterate.
The Second Level: It says: “If you can’t do that, fabricate something, but with similarly eloquent word-order.
The Third Level: It says: “If you can’t do that either, produce around ten suras.
The Fourth Level: If you’re not capable of doing that either, just produce [the equivalent of] a long sura.
The Fifth Level: If that’s too difficult for you as well, just bring one sura even if it’s very short like “Behold We have bestowed upon thee (Innâ a’tainâka), (108:1) and from someone illiterate like him.
The Sixth Level: If it isn’t possible for you to have it produced by someone illiterate,
get an adept scholar or skilful writer to do it.
The Seventh Level: If that’s too hard for you too, a number of you cooperate to
produce it.
The Eighth Level: And if you can’t do that, seek the help of all men and jinn, and the assistance of all the results of their shared knowledge from the time of Adam till the end of the world, as well as those ideas found in the books available to you about the Arabic language and its styles, written with the desire to imitate [the Qur’an] or out of obstinacy by those wanting to dispute it. To say nothing of authoritative scholars, if a person of scant intelligence or an ignorant one even were to study them, he would declare that none of them was similar to [the Qur’an], So it is either inferior to all of them, and this is impossible as is unanimously agreed, or it is superior to all. And this is what was
wanted, as was mentioned above. Indeed, it has not been [successfully] disputed in thirteen centuries. And as that was true in the past, so it will be in the future, till the end of time.
The Ninth Level: It says: Don’t remonstrate saying you don’t have any witnesses and we don’t testify for you either. Go and call your witnesses and your partisans and let them consult their consciences; will they be so bold as to uphold what you claim disputing [the
Qur’an]?

If you have understood these levels, consider now how the Qur’an is miraculous in its conciseness, indicating these levels, silencing them effectively and loosening their bridles [giving them the opportunity to reply].
Understand too that human incapability to dispute even the shortest sura is a clear argument from effect to cause (inniyatuhu badîhîyya). As for its being argued from cause to effect (limmîyyatuhu), it is said “Allâh the Most High prevented men from disputing it.”
The most correct school in the latter question [the argument from cause to effect] is that followe d by ‘Abd al-Qâhir al-Jurjânî, al-Zamakhsharî, and al-Sakkâkî. This states that “it is beyond human power [to compose the Qur’an’s] elevated word-order.” Moreover, al-Sakkâkî preferred [the view] that its miraculousness can only be sensed (dhawqî) and cannot be expressed or explicated. It can only be experienced.” But the author of Dalail al-I’jâz [al-Jurjânî], preferred [the view] that it is possible to express it [in words], and we subscribe
to his school in this question.” (Risale Nur, Signs of Miraculousness, The Inimitability of the Qur’an’s Conciseness (İşaratul İcaz))

See more detailed explanation of this verses(23-24) and Baqarah Verses 1-33 and some of other miracles of Surah Baqarah.

English Translation of Surah Baqarah

he translations of Surah Baqarah are as follows;

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READ TAFSEER (Detailed Explanation) of Surah Baqarah

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Read Tafseer of Surah Baqarah (Verses 186-286) Ibni Kathir

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<p>The post Surah Baqarah of Holy Quran, Shatri first appeared on Islamic Videos.</p>

The chapter takes its name from the family of Imran (PBUH) mentioned in 3rd verse of Surah Ali ‘Imran (Chapter 3 of Holy Quran – The family of Imran). Imran (PBUH) in Islam is regarded as the father of Mary (PBUH).

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About Surah Ali ‘Imran

Surah Ali ‘Imran is the fourth longest surah of the Qur’an (Surah Al-Baqarah, Ash-Shuara and Al-A’Raf have more verses)

Surah Ali ‘Imran also addresses (corrects) the belief of Christians.

“Surah Ali `Imran was revealed in Al-Madinah, as evident by the fact that the first eighty-three Ayat in it relate to the delegation from Najran that arrived in Al-Madinah on the ninth year of Hijrah (632 CE).” Ref

“First five verses of Surah ’Al-Imran explain the doctrine of Tauhid, the Oneness of Allah, which is the basic point of difference between Islam and other religions and between a disbeliever and a true Muslim. Those who believe in the Oneness of Allah (and in all His prophets – PBUT (Peace Be Upon Them)) are Muslims and those who do not so believe are known as disbelievers or non-Muslims.” Ref

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BENEFITS OF SURAH ALI ‘IMRAN / HADITHS

“1. Prophet Muhammad (SalAllahu alayhi wasalam) said to Muadh (RadiAllahu anhu), ‘Should I not teach you a supplication which, when used to implore Allah, Allah shall pay your debt, even it be as huge as Mount Uhud? He then mentioned them (i.e. Surah al Imran verse 26 & 27)’
[Tabarani in Al Saghir 1/330]

2. Abdullah ibn Masud (radiAllahu anhu) said, ‘What an excellent treasure Surah al Imran is to the pauper when he recites it in prayer during the last part of the night’
[Darimi 3264/A]

3. Abu Umamah (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘Read the two radiant ones al-Baqarah and Al ‘Imran for they will come on the Day of Resurrection like two clouds, or two shades, or two flocks of birds, pleading for their companions’
[Muslim]

[Jami` at-Tirmidhi 2883: Book 45, Hadith 9]

4. Our beloved Prophet Muhammad (SalAllahu alayhi wasalam),‘Allah’s most Magnificent name, which when used to implore Him, He responds, is found in three Surahs. Al Baqara, Al’ Imran and Taha’
[Hakim & Ibn Majah 3856]” [Ref1]

5. It was narrated from Kuraib that ‘Abdullah bin ‘Abbas (RA) told him:

He slept at the house of Maimunah (RA) the wife of the Prophet (ﷺ), who was his maternal aunt. He said: “I laid down across the mattress and the Messenger of Allah (ﷺ) and his wife lay along it. The Prophet (ﷺ) slept until midnight, or a little before or a little after. The Prophet (ﷺ) woke up and began to rub the sleep from his face with his hand. Then he recited the last ten verses of Surah Al Imran. Then he got up and went to a water skin that was hanging up and performed wudu from it, and he performed wudu well, then he stood up and prayed.” Abdullah bin ‘Abbas (RA) said: “I stood up and did what he had done, then I went and stood beside him. The Messenger of Allah (ﷺ) put his right hand on my neck, and took hold of my right hand and tweaked it. Then he prayed two rak’ahs, then two rak’ahs, then two rak’ahs, then two rak’ahs, then two rak’ahs, then two rak’ahs, then he prayed witr. Then he lay down until the Mu’adhdhin came to him and he prayed two brief rak’ahs.”

[Sahih (Darussalam), Sunan an-Nasa’i 1620]

MIRACLES in SURAH ALI ‘IMRAN

“There are many miracles mentioned in this Surah (Chapter). These verses contain the miraculous birth of Hazrat Yayha when his father Hazrat Zakariyah was in old age and his mother was barren. On this miraculous birth Hazrat Zakariyah says, “My Lord! When shall there be a son (born) to me and old age has already come upon me, and my wife is barren?” (Surah Ale Imran 3:40). Angel replies to him, “Verily, Allah does what he pleases”. Hazrat Yahya is called John the Baptist in the Bible. This is a miracle from Allah. An even greater miracle of Allah is the miraculous birth of Hazrat Isa (Jesus) without a father. His mother Maryam (Mary) said to Allah on receiving his son,” My Lord! When shall there be a son (born) to I me, and man has not touched me?” Reply was,” Allah creates what He pleases; when He has decreed a matter, He only says to it, be, and it is “.
(Surah Ale Imran 3:47)
This is another miracle of Allah. Miraculous birth of Jesus Peace be upon him is also mentioned in the bible (Matthew 1:18-25). Modern science tells us, there are many species that are born without a male intervention like the male bee. Such a thing happens in many lower animals by the will of Allah and by the will of Allah it happened in higher level specie like a human being where the male intervention gap was filled by the ‘command’ of Allah that is why Hazrat Isa is termed as ‘spirit from Allah’ in the holy Qur’an and the ‘kalima’ of Allah. Further more miracles of Hazrat Isa are stated in Surah Ali ‘Imran (3:49). Hazrat Isa says to the people ,” I have come to you with a sign from your Lord, that I determine for you out of dust like the form of a bird, then I breathe into it and it becomes a bird with Allah’s permission and I heal the blind and the leprous, and bring the dead to life with Allah’s permission and I inform you of what you should eat and what you should store in your houses; most surely there is a sign in this for you, if you are believers”. Allah gives such miracles to his messengers so people can identify that they are the messengers of God. ” See reference and details of Surah Ali ‘Imran.

English Translation of Surah Ali ‘Imran

The translations of Surah Ali ‘Imran are as follows;

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One of Most important Surah of Quran. Everybody have to learn it. Surah al-ikhlas is a short declaration of tawhid, God’s absolute unity, consisting of 4 ayat. Watch the Surah al-Ikhlas Video with nature view and Word-by-Word Tracing;

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ABOUT SURAH AL-IKHLAS OF HOLY QURAN

Al-Ikhlas means “the purity” or “the refining”, meaning to remain pure and faithful or a state of purging one’s soul of non-Islamic beliefs, such as paganism and polytheism. This sura establishes the Oneness of the Creator: the doctrine of Tawhid. It says that God is without equal, without origin, without end, and unlike anything else that exists. The fourth line, “Nothing is like Him”, is a fundamental statement of tanzih; God as the incomparable.

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Surah Al-Ikhlas is very very important. It is key to heaven. 

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BENEFITS OF SURAH AL-IKHLAS [2]

You Will Get The Reward For Reciting the whole Quran 1/3 Times and Build 10 Palaces in Jannah Insha Allah.

Other Benefits:

• Abundance in wealth
• Safety in travelling
• Hajat
• Protection from ‘evil eye’

“And, for example, others which the unfair atheists supposed to be exaggeration and even impossible overstatement are narrations about the rewards for actions and merits of some of the Qur’an’s Suras. For example, there are narrations that, “The merit of Sura al-Fatiha is equal to that of the Qur’an.”14 And, “Sura al-Ikhlas equals a third of the Qur’an,”15 “Sura al-Zilzal, a quarter,”16 “Sura al-Kafirun, a quarter,”17 “Sura Ya. Sin., ten times the Qur’an.”18 Unjust and unthinking people have said that these are impossible because Sura Ya. Sin. and the other meritorious Suras are within the Qur’an, which makes it meaningless.

The Answer: The reality is this: for each of the All-Wise Qur’an’s letters is a merit. Each is a good deed. Out of Divine grace the merits of those letters sprout and yield sometimes ten, sometimes seventy, and sometimes seven hundred, merits, like the letters of Ayat al-Kursi. Sometimes they yield one thousand five hundred, like the letters of Sura al-Ikhlas, and sometimes ten thousand, like verses recited on Laylat al-Bara’a and those that coincide with other acceptable times. And sometimes they yield thirty thousand, like verses recited on the Night of Power, which are like poppy seeds in their multiplicity. The indication that that night is the equivalent to a thousand months makes it understood that on that night one letter has thirty thousand merits. For example, let us suppose there is a field planted with maize, one thousand plants of it. If some seeds produce seven shoots, and from each shoot a hundred grains, then a single seed becomes the equivalent of two thirds of the whole field. For example, if one seed produces ten shoots, and each yields two hundred grains, then a single seed is the equivalent of twice the original field. You can make further analogies in the same way.

Now, let us imagine the All-Wise Qur’an to be a luminous, sacred, heavenly field. Each of its letters together with its original merit is like a seed. Their shoots will not be taken into consideration. They may be compared with the Suras and verses about which are narrations concerning their merits, like Ya. Sin., Ikhlas, Fatiha, Kafirun, Zilzal. For example, the Qur’an has three hundred thousand six hundred and twenty letters, and Sura al-Ikhlas together with Bismillah, sixty-nine. Three times sixty nine is two hundred and seven letters. Thus, if Sura Ya. Sin.’s letters are reckoned and compared with all the letters of the All-Wise Qur’an, and then multiplied ten times, it produces the following result: each letter of Sura Ya. Sin. has close on five hundred merits. That is, that many good deeds may be reckoned. And so, if you apply the others to this, you will understand what a subtle, fine, true, and unexaggerated truth it is.

————-

14. Bukhari, Tafsir Sura, i, 1; xv, 3; Fada’il al-Qur’an, 9; Tirmidhi, Thawab al-Qur’an, 1.

15. Tirmidhi, Thawab al-Qur’an, 10, 11; Ibn Maja, Adab, 52.

16. Tirmidhi, Thawab al-Qur’an, 9; Musnad, iii, 147, 221.

17. Tirmidhi, Thawab al-Qur’an, 9; Musnad, iii, 147, 221.

18. Tirmidhi, Thawab al-Qur’an, 7; Darimi, Fada’il al-Qur’an, 21.”

Ref: Risale-i Nur, The Words, The 24th Word

IMPORTANCE AND MIRACLE OF SURAH AL-IKHLAS

Sura al-Ikhlas is a treasury of knowledge about Divine unity comprising thirty-six Sura al-Ikhlas’s, formed of a compound of six phrases, each winged. Indeed, like with the stars in the sky which are apparently without order, each is unrestricted and as a sort of centre extends a line of connection to all the stars in the area surrounding it, indicating a hidden relation between beings. It is as if, like the stars of verses, each single star has an eye which looks to all stars and a face which is turned to them. See then the perfect order within the apparent lack of order, and take a lesson! Understand one meaning of the verse,
Ref: Risale-i Nur, The Words, The 13th Word

Similarly, the word-order between words encompasses a broad sphere and has many aspects. And between phrases. For example, Say: He is God, the One (Qur’an, 112:1) contains six sentences. Three of them are positive and three negative. It proves six degrees of Divine unity and at the same time refutes six ways of associating partners with God. Each sentence is both the proof of the other sentences and the result. For each sentence has two meanings. Through one meaning it is the result, and through the other the proof. That is to say, within Sura al-Ikhlas are thirty suras composed of proofs that demonstrate each another to be as well-ordered as the Sura itself. For example:

Say, قُلْ هُوَ اللّٰهُ لِاَنَّهُ اَحَدٌ ، لِاَنَّهُ صَمَدٌ ، لِاَنَّهُ لَمْ يَلِدْ ، لِاَنَّهُ لَمْ يُولَدْ ، لِاَنَّهُ لَمْ يَكُنْ لَهُ كُفُوًا اَحَدٌ  (He is God, because He is One, because He is the Eternally Besought, because He begets not, because He is not begotten, because there is none that is equal to Him.)

And:

And وَلَمْ يَكُنْ لَهُ كُفُوًا اَحَدٌ ، لِاَنَّهُ لَمْ يُولَدْ ، لِاَنَّهُ لَم يَلِدْ ، لِاَنَّهُ صَمَدٌ ، لِاَنَّهُ اَحَدٌ ، لِاَنَّهُ هُوَ اللّٰهُ (There is none that is equal to Him, because He is not begotten, because He begets not, because He is Eternally Besought, because He is One, because He is God.)

And:

هُوَ اللّٰهُ فَهُوَ اَحَدٌ ، فَهُوَ صَمَدٌ ، فَاِذًا لَمْ يَلِدْ ، فَاِذًا لَمْ يُولَدْ ، فَاِذًا لَمْ يَكُنْ لَهُ كُفُوًا اَحَدٌ (He is God, so He is One, so He is the Eternally Besought, so He begets not, so He is not begotten, so there is none that is equal to Him.)

ardır.

You can continue in the same way.

…

لَمْ يَلِدْ وَلَمْ يُولَدْ ۞ وَلَمْ يَكُنْ لَهُ كُفُوًا اَحَدٌ (He begets not, nor is He begotten * And there is none like unto Him.)(Qur’an, 112:3-4.)

The share of understanding of this of the ordinary people, which forms the most numerous class: “Almighty God is above having mother and father, relatives or wife.” While the share of a middle class: “It is to deny the divinity of Jesus (Peace be upon him), and the angels, and anything which has been born.” For although denying something impossible is apparently purposeless, according to the rules of rhetoric, a necessary statement is intended, which gives it purpose. Thus, the purpose of denying son and begetter, which are particular to corporality, is to deny the divinity of those who have offspring and parents and equals; and it is to show that they are not worthy of being worshipped. It is because of this that Sura al-Ikhlas is beneficial for everyone all the time. The share of a more advanced class: “Almighty God is above all relations which suggest giving birth and being born. He is exempt from having any partners, helpers, or fellows. His relations with all beings are those of Creator. He creates through His pre-eternal will with the command of “Be!,” and it is. He is far beyond having any relation which is contrary to perfection, or is compelling, necessitating, or involuntary.” And the share of understanding of a higher class still: “Almighty God is pre-eternal and post-eternal, He is the First and the Last. Neither in His essence, nor in His attributes, nor in His actions, has He in any way any equal, peer, like, or match, or anything similar, resembling, or analogous to Him. Only, in His acts, there may be comparisons expressing similarity:

And God’s is the highest similitude.”(Qur’an, 16:60.)

You can draw analogies with the above for other classes, which all receive different shares, like those who have attained knowledge of God, the lovers of God, and the truly sincere.

Ref: Risale-i Nur, The Words, The 25th Word

REFERENCES

1) Risale-i Nur
2) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
4) https://www.thelastdialogue.org/article/quran-on-celestial-orbits/

English Translation of Surah Al-Ikhlas

English Translation (Sahih International) of the Surah Al-Ikhlas is as follows;

1: Say, “He is Allah, [who is] One,
2: Allah, the Eternal Refuge.
3: He neither begets nor is born,
4: Nor is there to Him any equivalent.”

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English Transliteration of Surah Al-Ikhlas

Bismillaahir Rahmaanir Raheem (﷽)

1. Qul huwal laahu ahad
2. Allah hus-samad
3. Lam yalid wa lam yoolad
4. Wa lam yakul-lahoo kufuwan ahad

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Tafseer of Surah Al-Ikhlas

And from his narration on the authority of Ibn ‘Abbas that he said regarding the interpretation of Allah’s saying (Say: He is Allah, the One!): ‘(Say: He is Allah, the One!) the people of Quraysh asked the Prophet (pbuh): “O Muhammad! Describe for us your Lord; is He made of gold or silver?” And so Allah revealed this surah to describe His attributes and traits, saying: say to Quraysh, O Muhammad: He is Allah, the One, He has no son or partner.
(Allah, the eternally Besought of all!) the Master whose glory is at its peak and for Whom all created beings are in need; it is also said that (al-Samad) means: He Who does not eat or drink; it is also said that this means: He Who does not have an interior; it is also said that this means: the Everlasting; and it is also said this means: the Sufficient; and it is also said this means: He who does not have an entrance or exit.
And it is also said that al-Samad means: (He begetteth not nor was begotten) He says: He did not inherit and will not be inherited; and it is also said this means: He does not have a son who will inherit His dominion and He was not begotten, which means that He did not inherit His dominion.
(And there is none comparable unto Him) He says: He does not have an opposite, peer, or equal nor anyone who may resemble or begin to resemble Him; and it is also said this means: He does not have any co-equal who would compete with Him about dominion and sovereignty’.

Reference

1)  Tafsir Ibn ‘Abbas, Great Commentaries on the Holy Qur’an, translated by Mokrane Guezzou

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Surah Al–Baqarah (the Cow) was named because of the story of the Cow occurring in this Surah. See the video below of Surah Baqarah with amazing views with 1-1 WORDS tracing, 1 of World’s Best Quran Video in 50+ Languages.

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“It was revealed at different times and its name Surat “Al-Baqarah” because of the story of the cow in which it was killed, as a man of the children of Israel was killed in the time of Moses Peace be upon him and “Allah” ordered them to slaughter a cow to beat him with some parts of it. To know who killed him, they asked many questions to Moses about the descriptions of that cow, which “Allah” ordered them to slaughter in order to do, but they did in the end and knew the killer” [1].

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BENEFITS OF SURAH BAQARAH | HOLY QURAN

The Prophet (S.A.V.) said, ‘The Qur’an and those who committed themselves to it will be presented on the Day of judgement, preceded by Surah al-Baqarah and Surah al Imran’. [Muslim 805]

The Prophet (S.A.V.) said, ‘Learn how to recite Surah al-Baqarah for there is a blessing in it, and there is sorrow for abandoning it, and it is unbearable for the idle’ and that ‘al Baqarah and al Imran are like two flowers which will shade their learner on the day of Judgement, as if there were two large clouds or two flocks of birds’.  [Ahmad 21872 & Buraida al-Aslami Muslim 1/553]

The Prophet said, ‘Recite Surah al Baqarah in your dwellings and do not keep them as tombs. He also said that whoever recited Surah al Baqarah at night would be crowned with a crown of paradise.’ [Baihaqi in Al-Shuaib]

Abu Huraira reported that the Messenger of Allah (salAllahu alayhi wasalam) said, “Do not turn your houses into graves. Shaitan is barred from any house in which Surat al-Baqarah (2) is recited.” [Muslim 780, 4: 1707]

The Prophet was asked, ‘Which part of the Qur’an is the best?’. He replied, ‘The Surah in which the cow is mentioned’. He was then asked ‘Which part of that Surah?’. He replied, ‘The verse of the Throne and the last pasrt of Surah al Baqarah came down from under the Throne’. [Darimi 3248]

The Prophet (salAllahu alayhi wasalam) said, ‘Al Baqarah is the top (or pinnacle) of the Qur’an. Eighty angels came down with each one of it’s verses and extracted the verse of the throne from under the throne, and it was joined to the other verses’ . [Ahmad 5/26]

Abu Ummamah (radiAllahu anhu) narrated that the Messenger of Allah (peace and blessings be upon him) said, “Whoever recites Ayat Al-Kursi immediately after each prescribed Prayer, there will be nothing standing between him and his entering Paradise except death.” [an-Nasa’i, Ibn Hibban, Darimi 3249/A]

Imam Ahmad (rahimullah) said: It was narrated that Asma’ bint Yazid ibn As-Sakan (radiAllahu anha) said, I heard the Messenger of Allah (peace and blessings be upon him) say about these two verses— “Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists…” [Al-Baraqah, 2: 255] and “Alif. Laam. Meem. Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists” [’Al ‘Imran, 3: 1-2]— that they contain the greatest name of Allah. [abu Dawud, at-Tirmidhi, Tafsir of Imam Ibn Kathir]

Ubayy ibn Ka’b reported that the Messenger of Allah (salAllahu alayhi wasalam) said, “O Abu’l-Mundhir! Do you know which ayat in the Book of Allah is greatest you have?’ I said, ‘Allah. there is no god but Him, the Living, the Self-Sustaining.’ (W2:253; H2:256) He struck me on the chest and said, ‘May knowledge delight you, Abu’l-Mundhir!’” [Muslim, Riyad as-Salihin by Imam an-Nawawi]

It was reported from the Messenger (salAllahu alayhi wasalam) that “It is the greatest verse in the Book of Allah.” (referring to Ayat al-Kursi). It was narrated from Ubayy ibn Ka’b (radiAllahu anhu) that the Prophet (salAllahu alayhi wasalam) asked him which verse in the Book of Allah was the greatest. He said, “Allah and His Messenger know best.” He repeated it several times, then he said, “Ayat Al-Kursi.” The Prophet (peace and blessings be upon him) said, “Congratulations upon your knowledge, Abul-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allah) at the foot of the Throne.”

[Tafsir of Imam Ibn Kathir]

Abu Umamah (radiAllahu anhu) reported that the messenger of Allah (salAllahu alayhi wasalam) said, “The greatest name of Allah, which if He is called by it, He responds, is in three surahs: Al-Baqarah, ‘al ‘Imran and Ta-Ha.” Hisham ibn Ammar, the khateeb of Damascus, said: “In Al-Baqarah, it is ‘Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exist’ [Al-Baraqah, 2: 255]. In ‘al ‘Imran it is ‘Alif. Laam. Meem. Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists’ [’al ‘Imran, 3: 1-2]. And in Ta-Ha it is ‘And (all) faces shall be humbled before (Allah), the Ever- Living, the One Who sustains and protects all that exists’ [Ta-Ha, 20: 111].” [narrated in a marfu’ report (one that is traced all the way back to the Prophet [salAllahu alayhi wasalam], Tafsir of Imam Ibn Kathir)]

The Prophet said, ‘Whoever recites 4 verses from the first part of Surah al Baqarah, the verse of the Throne, two verses after the verse of the Throne and three verses from the last part of Surah al Baqarah, Satan would never come near him or the members of his family on that day, and nothing he despises would come near him or the members of his family, and never are these verses recited over a madman without him regaining his consciousness’ [Darimi 3249/A in the Book of Excellence of the Quran; an-Nasai in the Deeds during the Day and Night; Ibn Hibban & Tabrani]

Abdullah ibn Mas’ud (radiAllahu anhu) said, ‘Whoever recited ten verses from al-Baqarah in the night, Satan shall not have access to that house, during the night till he wakes in the morning. These are: Four from the first part of the Surah, followed by the verse of the Throne, two verses after the verse of the Throne and three from the last part of the Surah’. [Darimi 3248/A]

Abu Umamah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Recite Surah al-Baqarah: for to hold on to it is a barakah (blessing), to leave it is a regret’ [Muslim]

Abu Hurairah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Everything has a hump, and the hump of the Qur’an is al-Baqarah’ [at-Tirmidhi, ad-Darami]

Abu Mas’ud al-Badri (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, “If anyone recites the two ayats at the end of Surat al-Baqarah (2) at night, they will be enough for him.” [Sahih al-Bukhari 6:61 #530, Agreed upon]

Ibn ‘Abbas (radiAllahu anhu) said, “While Jibril (salayhis salam) was sitting with the Prophet, he heard a sound above him and raised his head. He said, ‘This is a door of heaven which has been opened today and which has never been opened before today. An angel descended from it.’ He said, ‘This is an angel who has descended to earth who has never descended before today.’ He gave the greeting and said, ‘Give the good news of two lights which you have been given and which no Prophet before you was given: the Fatiha of the Book and the end of Surah al-Baqarah (2). You will not recite a letter of them without being given it.’” [Muslim, Riyad as-Salihin by Imam an-Nawawi]

Abu Umamah (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘Read the two radiant ones al-Baqarah and Al ‘Imran for they will come on the Day of Resurrection like two clouds, or two shades, or two flocks of birds, pleading for their companions’ [Muslim]

Al-Nawwas Ibn Sam’an (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘The Qur’an will be brought on the Day of Resurrection, along with its companions who used to act by it, at the front being Surah al-Baqarah and Al ‘Imran like two black clouds or canopies with light, or two flocks of birds pleading for their companion’ [Muslim]

Surah Baqarah includes Ayat al-Kursi; See information about  ayat al-kursi

Surah Baqarah includes one of Greatest Pray (Amana Rasul); See information about amana rasul.

MIRACLE OF SURAH BAQARAH

Surah Baqarah includes Ayat al-Kursi;

See information about ayat al-kursi and the miracle of  ayat al-kursi.

And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers (Quran, Surah Baqarah, 23-24).

“The phrase “then produce a sura like thereunto (fa-‘tû bi-sûratin min mithlihi).” [The purpose of] the command “then produce” is to display their impotence, and it comprises a challenge, and censure, and calls on them to try to dispute it, making clear their inability to do this.
While the word “a sura” indicates [the Qur’an’s] silencing and dumbfounding them utterly, as follows:
The First Level of Challenge: It says: “Produce the like of the whole Qur’an together
with its truths, sciences, predictions, and elevated wordorder, all from someone illiterate.
The Second Level: It says: “If you can’t do that, fabricate something, but with similarly eloquent word-order.
The Third Level: It says: “If you can’t do that either, produce around ten suras.
The Fourth Level: If you’re not capable of doing that either, just produce [the equivalent of] a long sura.
The Fifth Level: If that’s too difficult for you as well, just bring one sura even if it’s very short like “Behold We have bestowed upon thee (Innâ a’tainâka), (108:1) and from someone illiterate like him.
The Sixth Level: If it isn’t possible for you to have it produced by someone illiterate,
get an adept scholar or skilful writer to do it.
The Seventh Level: If that’s too hard for you too, a number of you cooperate to
produce it.
The Eighth Level: And if you can’t do that, seek the help of all men and jinn, and the assistance of all the results of their shared knowledge from the time of Adam till the end of the world, as well as those ideas found in the books available to you about the Arabic language and its styles, written with the desire to imitate [the Qur’an] or out of obstinacy by those wanting to dispute it. To say nothing of authoritative scholars, if a person of scant intelligence or an ignorant one even were to study them, he would declare that none of them was similar to [the Qur’an], So it is either inferior to all of them, and this is impossible as is unanimously agreed, or it is superior to all. And this is what was
wanted, as was mentioned above. Indeed, it has not been [successfully] disputed in thirteen centuries. And as that was true in the past, so it will be in the future, till the end of time.
The Ninth Level: It says: Don’t remonstrate saying you don’t have any witnesses and we don’t testify for you either. Go and call your witnesses and your partisans and let them consult their consciences; will they be so bold as to uphold what you claim disputing [the
Qur’an]?

If you have understood these levels, consider now how the Qur’an is miraculous in its conciseness, indicating these levels, silencing them effectively and loosening their bridles [giving them the opportunity to reply].
Understand too that human incapability to dispute even the shortest sura is a clear argument from effect to cause (inniyatuhu badîhîyya). As for its being argued from cause to effect (limmîyyatuhu), it is said “Allâh the Most High prevented men from disputing it.”
The most correct school in the latter question [the argument from cause to effect] is that followe d by ‘Abd al-Qâhir al-Jurjânî, al-Zamakhsharî, and al-Sakkâkî. This states that “it is beyond human power [to compose the Qur’an’s] elevated word-order.” Moreover, al-Sakkâkî preferred [the view] that its miraculousness can only be sensed (dhawqî) and cannot be expressed or explicated. It can only be experienced.” But the author of Dalail al-I’jâz [al-Jurjânî], preferred [the view] that it is possible to express it [in words], and we subscribe
to his school in this question.” (Risale Nur, Signs of Miraculousness, The Inimitability of the Qur’an’s Conciseness (İşaratul İcaz))

See more detailed explanation of this verses(23-24) and Baqarah Verses 1-33 and some of other miracles of Surah Baqarah.

English Translation of Surah Baqarah

The translations of Surah Baqarah are as follows;

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Surah Al-Falaq (The Daybreak) is the 113th chapter of the Holy Quran and consists of 5 verses. It is a Meccan Surah and one of the two chapters known as Al-Mu’awwidhatayn (the chapters of seeking refuge). Surah Al-Falaq is of one of the most powerful protection pray. It is the 113th surah of the Qur’an. Surah al-Falaq and Surah an-Naas are the last surahs of Holy Qur’an. Watch the Surah al-Falaq Video with nature view and Word-by-Word Tracing;

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ABOUT SURAH AL-FALAQ OF HOLY QURAN

It is a short five-verse invocation, asking Allah for protection from the evil of Creatures, darkness, blowers (black magicians) and envier. The last two surahs (al-Falaq and an-Naas) of Quran are for protection from various types of evils and the Satan.

Last two surahs (Falaq and Naas) for protection from various types of evils and the Satan.

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BENEFITS OF SURAH AL-FALAQ

Surah Al-Falaq is often recited with Surah An-Nas as a means of seeking Allah’s refuge.

“The Messenger of Allah (PBUH) used to seek refuge with Allah from the jinn and from the evil eye until the Mu’wadaitain (Surah Falaq and Surah Naas) were revealed, and whey they were revealed He started to recite them and not anything else.” (Tirmidhi)

Hz. Abdullah bin Khabeeb (RA) who said: “We got out once on a rainy night and it was very dark and we looked for the Prophet (PBUH) to pray for us and then we found Him and He said ‘Did you pray?’ and I didn’t say anything. Then He said, ‘Say’ but I didn’t say anything. Then He said, ‘Say’ but again I didn’t say anything. Then He said, ‘Say’ So, I said, ‘What should I say?’ He said, ‘Qul Hoo wAllahu Ahad and Muwaidaitain when you enter the evening and when you wake up in the morning three times and it will protect you from everything.” (Tirmidhi)

English Translation of Surah Al-Falaq

The brief translation of Surah al-Falaq is as follows; 

1: Say, “I seek refuge in the Lord of daybreak
2: From the evil of that which He created
3: And from the evil of darkness when it settles
4: And from the evil of the blowers in knots
5: And from the evil of an envier when he envies.”

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The title of the Surah Rahman, appears in verse 1, means “The Most Beneficent”. English translations of the sura’s title include “The Most Gracious”,  “The All Merciful”, “The Lord of Mercy”,“The Beneficent”, and “The Mercy-Giving”.  This title, however, deeply relates to the subject matter of the Surah too.

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About Receiter (Shatri)

Abu Bakr Al Shatri is a world famous Qari and imam.

He is currently the Imam of Al Furkane Mosque in Jeddah.

BENEFITS OF SURAH RAHMAN [1-2]

This Surah has 78 verses and it is ‘makki’. Imam Ja’far as-Sadiq (a.s.) has said that reciting this Surah on Friday after the dawn prayers carries great reward. Surah as-Rahman removes hypocrisy from one’s heart.

On the Day of Judgement, this Surah will come in the shape of a human being who will be handsome and will have a very nice scent. Allah (S.w.T.) will then tell him to point out those people who used to recite this Surah and he will name them. Then he will be allowed to beg pardon for those whom he names and Allah (S.w.T.) will pardon them.

The Imam (a.s.) also said that if a person dies after reciting this Surah, then is considered a martyr. Writing this Surah and keeping it makes all difficulties and problems vanish and also cures eye ailments. Writing it on the walls of a house keeps away all types of household pests. If recited at night, then Allah (S.w.T.) sends an angel to guard the reciter until he wakes up and if recited in the daytime then an angel guards him until sunset.

The Prophet (salAllahu alayhi wasalam) went to the companions and recited Surah ar Rahman but they were all quiet. He told them that he went to the jinn and recited it to them and they were responsive. And when he would recite the verses ‘And which of the favours of the Lord will you deny’ the jinn would respond ‘There is nothing among your bounties that we can deny, all praise belong to Allah’

[Tirmidhi, Ibn al Mundhir, Al Adhama & Hakim 2/474]

Abdullah Ibn Mas’ud (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Everything has an adornment, and the adornment of the Qur’an is Surah ar Rahman’ [Bayhaqi in Shuab al Eiman]

Physical Benefits of Surah Rahman:

• Cures eye problems (InshAllah)

Spiritual Benefits (Thawab):

• Removal of hypocrisy from the heart
• May ask forgiveness for whoever one wants Safety angel
  appointed

Other Benefits:

• If written on wall, keeps away household pests (InshAllah)

SCIENTIFIC MIRACLE OF SURAH RAHMAN [3]

Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity, and density (Davis, Principles of Oceanography, pp. 92-93.) For example, Mediterranean sea water is warm, saline, and less dense, compared to Atlantic ocean water. When Mediterranean sea water enters the Atlantic over the Gibraltar sill, it moves several hundred kilometres into the Atlantic at a depth of about 1000 meters with its own
warm, saline, and less dense characteristics. The Mediterranean water stabilises at this deptht [see the following figure].

The Mediterranean sea water as it enters the Atlantic over the Gibraltar sill with its own warm, saline, and less dense characteristics, because of the barrier that distinguishes between them. Temperatures are in degrees Celsius (C°). (Marine Geology, Kuenen, p. 43, with a slight enhancement.)

Although there are large waves, strong currents and tides in these seas, they do not mix or transgress this barrier.
The Qur’ān mentioned that there is a barrier between two seas that meet and that they do not transgress. God has said:
مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ
بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ
“He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses.” Qur’ān 55:19-20
But when the Qur’ān speaks about the divider between fresh and salt water, it mentions the existence of “a forbidding partition” with the barrier. God has said in the Qur’ān:
وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَذَا عَذْبٌ فُرَاتٌ وَهَذَا مِلْحٌ أُجَاجٌ
وَجَعَلَ بَيْنَهُمَا بَ رزَخًا وَحِجْرًا مَّحْجُورًا

“And it is He who has released [simultaneously] the two seas, one fresh and sweet
and one salty and bitter, and He placed between them a barrier and prohibiting
partition.” (Qur’ān 25:53)
One may ask, why did the Qur’ān mention the partition when speaking about the divider between
fresh and salt water, but did not mention it when speaking about the divider between the two
seas?
Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a “pycnocline zone with a marked density discontinuity separating the two layers.”(Gross, Oceanography, p. 242.) This partition (zone of separation)
has a different salinity from the fresh water and from the salt water [see the following figure].

This information has been discovered only recently, using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc. The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea. Likewise, the human eye cannot see the division of water in estuaries into the three kinds: fresh water,
salt water and the partition (zone of separation).

MIRACLE OF SURAH RAHMAN [4-5]

Since man and jinn are capable of infinite evil and exertion, they are infinitely obdurate and rebellious. It is because of this that the Holy Qur’an restrains them from rebellion and insubordination with an eloquence so miraculous, styles so elevated and clear, comparisons and stories so exalted and evident that they cause the universe to tremble. For example,

observe carefully the awesome warning, fearsome threat, and severe restraining in the verses:

O you assembly of jinn and men! If you can pass beyond the regions of the heavens and the earth, pass beyond them! [But] you cannot pass beyond them, save by [God’s] authority. * Then which of the favours of your Sustainer will you deny? * On you will be sent a flame of fire, and smoke; no succour will you have,(Qur’an, 55:33-5)

which has the meaning of “O man and jinn! If you are not going to obey my commands, come on, pass beyond the bounds of My realms if you are able!” With miraculous eloquence, it smashes the excessively conceited obstinacy of man and jinn. It proclaims their impotence, and shows just how powerless and wretched they are in relation to the immense grandeur of the sovereignty of dominicality. It is as though it says with that verse,

the Qur’an of Miraculous Exposition shows that the most important thing the Most Merciful Creator wants from His servants is thanks. The Qur’an, the All-Wise Distinguisher between Truth and Falsehood, calls men to offer thanks, giving it the greatest importance. It shows ingratitude to be a denial of bounties, and in Sura al-Rahman, utters a severe and fearsome threat thirty-three times with the decree,

So which of the favours of your Sustainer do you deny?(Qur’an, 55:13, etc. )

It shows that ingratitude is denial and negation.
Indeed, both the All-Wise Qur’an shows thanks to be the result of creation, and the mighty Qur’an of the universe shows that the most important result of the creation of the world is thanks. For if the universe is observed carefully, it is apparent that all things result in thanks in the way each is arranged within it; to a degree each looks to thanks and is turned towards it. It is as if the most important fruit of the tree of creation is thanks, and the most elevated product of the factory of the universe is thanks. The reason for this is as follows:

We see in the creation of the world that its beings are arranged as though in a circle with life as its central point. All beings look to life, and serve life, and produce the necessities of life. That is to say, the One Who created the universe chose life from it.

REFERENCES

1) https://www.al-islam.org/fawaid-e-quran-sayyid-mustafa-musawi/benefits-recitation-chapters-holy-quran
2) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
3) Scientific Truths in the Qur’ān, Edited by A.B. al-Mehri, The Qur’an Project Distribution Centre
4) Risale Nur, Sozler, The Fifteenth Word
5) The Letters, 28th Letter.

English Translation of Surah Rahman

English Translation (Sahih International) of the Surah Rahman is as follows;

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In the name of Allah, the Entirely Merciful, the Especially Merciful (﷽‎).

1: The Most Merciful
2: Taught the Qur’an,
3: Created man,
4: [And] taught him eloquence.
5: The sun and the moon [move] by precise calculation,
6: And the stars and trees prostrate.
7: And the heaven He raised and imposed the balance
8: That you not transgress within the balance.
9: And establish weight in justice and do not make deficient the balance.
10: And the earth He laid [out] for the creatures.
11: Therein is fruit and palm trees having sheaths [of dates]
12: And grain having husks and scented plants.
13: So which of the favors of your Lord would you deny?
14: He created man from clay like [that of] pottery.
15: And He created the jinn from a smokeless flame of fire.
16: So which of the favors of your Lord would you deny?
17: [He is] Lord of the two sunrises and Lord of the two sunsets.
18: So which of the favors of your Lord would you deny?
19: He released the two seas, meeting [side by side];
20: Between them is a barrier [so] neither of them transgresses.
21: So which of the favors of your Lord would you deny?
22: From both of them emerge pearl and coral.
23: So which of the favors of your Lord would you deny?
24: And to Him belong the ships [with sails] elevated in the sea like mountains.
25: So which of the favors of your Lord would you deny?
26: Everyone upon the earth will perish,
27: And there will remain the Face of your Lord, Owner of Majesty and Honor.
28: So which of the favors of your Lord would you deny?
29: Whoever is within the heavens and earth asks Him; every day He is bringing about a matter.
30: So which of the favors of your Lord would you deny?
31: We will attend to you, O prominent beings.
32: So which of the favors of your Lord would you deny?
33: O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah].
34: So which of the favors of your Lord would you deny?
35: There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.
36: So which of the favors of your Lord would you deny?
37: And when the heaven is split open and becomes rose-colored like oil –
38: So which of the favors of your Lord would you deny? –
39: Then on that Day none will be asked about his sin among men or jinn.
40: So which of the favors of your Lord would you deny?
41: The criminals will be known by their marks, and they will be seized by the forelocks and the feet.
42: So which of the favors of your Lord would you deny?
43: This is Hell, which the criminals deny.
44: They will go around between it and scalding water, heated [to the utmost degree].
45: So which of the favors of your Lord would you deny?
46: But for he who has feared the position of his Lord are two gardens –
47: So which of the favors of your Lord would you deny? –
48: Having [spreading] branches.
49: So which of the favors of your Lord would you deny?
50: In both of them are two springs, flowing.
51: So which of the favors of your Lord would you deny?
52: In both of them are of every fruit, two kinds.
53: So which of the favors of your Lord would you deny?
54: [They are] reclining on beds whose linings are of silk brocade, and the fruit of the two gardens is hanging low.
55: So which of the favors of your Lord would you deny?
56: In them are women limiting [their] glances, untouched before them by man or jinni –
57: So which of the favors of your Lord would you deny? –
58: As if they were rubies and coral.
59: So which of the favors of your Lord would you deny?
60: Is the reward for good [anything] but good?
61: So which of the favors of your Lord would you deny?
62: And below them both [in excellence] are two [other] gardens –
63: So which of the favors of your Lord would you deny? –
64: Dark green [in color].
65: So which of the favors of your Lord would you deny?
66: In both of them are two springs, spouting.
67: So which of the favors of your Lord would you deny?
68: In both of them are fruit and palm trees and pomegranates.
69: So which of the favors of your Lord would you deny?
70: In them are good and beautiful women –
71: So which of the favors of your Lord would you deny? –
72: Fair ones reserved in pavilions –
73: So which of the favors of your Lord would you deny? –
74: Untouched before them by man or jinni –
75: So which of the favors of your Lord would you deny? –
76: Reclining on green cushions and beautiful fine carpets.
77: So which of the favors of your Lord would you deny?
78: Blessed is the name of your Lord, Owner of Majesty and Honor.[/su_expand]

NOTE: All of QURAN VIDEOS have 50+ languages’ translations (subtitles). You can see translations of this Surah  from the subtitles of the video above.

Translations of Surah Rahman in Other Languages

English translation and other languages’ translations of Surah Rahman are on the videos at above and below. You may need to click opening the subtitles on the YouTube video player (at right bottom).

1. Click the settings icon at the bottom of the video screen.
2. Click Subtitles/CC.
3. Select a language.

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Albanian, Amharic, Arabic, Azerbaijani, Bengali, Bosnian, Bulgarian, Catalan, Chinese, Croatian, Czech, Dutch, English, Finnish, French, German, Hausa, Hindi, Icelandic, Indonesian, Italian, Japanese, Kazakh, Korean, Kurdish, Latvian, Malay, Malayalam, Marathi, Norwegian, Pashto, Persian, Polish, Portuguese, Romanian, Russian, Sindhi, Slovak, Somali, Spanish, Swahili, Swedish, Tajik, Tamil, Tatar, Telugu, Thai, Turkish, Urdu, Uyghur, Uzbek

English Transliteration of Surah Rahman

[su_expand more_text=”SHOW MORE” less_text=”SHOW LESS” height=”300″ link_style=”button” link_color=”#045194″ link_align=”center” more_icon=”icon: angle-double-down” less_icon=”icon: angle-double-up”]﷽
Bismillaahir Rahmaanir Raheem

1. Ar Rahmaan
2. ‘Allamal Quran
3. Khalaqal insaan
4. ‘Allamahul bayaan
5. Ashshamsu walqamaru bihusbaan
6. Wannajmu washshajaru yasjudan
7. Wassamaaa’a rafa’ahaa wa wada’al Meezan
8. Allaa tatghaw fil meezaan
9. Wa aqeemul wazna bilqisti wa laa tukhsirul meezaan
10. Wal arda wada’ahaa lilanaam
11. Feehaa faakihatunw wan nakhlu zaatul akmaam
12. Walhabbu zul ‘asfi war Raihaan
13. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
14. Khalaqal insaana min salsaalin kalfakhkhaar
15. Wa khalaqal jaaan mim maarijim min naar
16. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
17. Rabbul mashriqayni wa Rabbul maghribayn
18. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
19. Marajal bahrayni yalta qiyaan
20. Bainahumaa barzakhul laa yabghiyaan
21. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
22. Yakhruju minhumal lu ‘lu u wal marjaan
23. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan
24. Wa lahul jawaaril mun sha’aatu fil bahri kal a’laam
25. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
26. Kullu man ‘alaihaa faan
27. Wa yabqaa wajhu rabbika zul jalaali wal ikraam
28. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
29. Yas’aluhoo man fissamaawaati walard; kulla yawmin huwa fee shaan
30. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
31. Sanafrughu lakum ayyuhas saqalaan
32. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
33. Yaa ma’sharal jinni wal insi inis tata’tum an tanfuzoo min aqtaaris samaawaati wal ardi fanfuzoo; laa tanfuzoona illaa bisultaan
34. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
35. Yursalu ‘alaikumaa shuwaazum min naarinw-wa nuhaasun falaa tantasiraan
36. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
37. Fa-izan shaqqatis samaaa’u fakaanat wardatan kaddihaan
38. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
39. Fa-yawma’izil laa yus’alu ‘an zambiheee insunw wa laa jaann
40. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
41. Yu’raful mujrimoona biseemaahum fa’yu’khazu binna waasi wal aqdaam
42. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
43. Haazihee jahannamul latee yukazzibu bihal mujrimoon
44. Yatoofoona bainahaa wa baina hameemim aan
45. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
46. Wa liman khaafa maqaama rabbihee jannataan
47. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
48. Zawaataaa afnaan
49. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
50. Feehimaa ‘aynaani tajriyaan
51. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
52. Feehimaa min kulli faakihatin zawjaan
53. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
54. Muttaki’eena ‘alaa furushim bataaa’inuhaa min istabraq; wajanal jannataini daan
55. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
56. Feehinna qaasiratut tarfi lam yatmishunna insun qablahum wa laa jaaann
57. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
58. Ka annahunnal yaaqootu wal marjaan
59. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
60. Hal jazaaa’ul ihsaani illal ihsaan
61. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
62. Wa min doonihimaa jannataan
63. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
64. Mudhaaammataan
65. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
66. Feehimaa ‘aynaani nad daakhataan
67. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
68. Feehimaa faakihatunw wa nakhlunw wa rummaan
69. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
70. Feehinna khairaatun hisaan
71. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
72. Hoorum maqsooraatun fil khiyaam
73. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
74. Lam yatmis hunna insun qablahum wa laa jaaann
75. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
76. Muttaki’eena ‘alaa rafrafin khudrinw wa ‘abqariyyin hisaan
77. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.
78. Tabaarakasmu Rabbika Zil-Jalaali wal-Ikraam[/su_expand]

Read Surah Rahman in Arabic

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Quran with 29 translations and Audio (Listen Quran Audio from 32 Famous Reciters)

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<p>The post Surah Rahman of Holy Quran | Shatri first appeared on Islamic Videos.</p>

Al-hadid means “The Iron” and Surah al-hadid consists of 29 verses. It is the 57th chapter of the Holy Quran. It is a Medinan surah that emphasizes the importance of faith, charity, and the balance between spiritual and material life.

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ABOUT THIS VIDEO OF SURAH AL-HADID

This video of Surah Al-Hadid is one of World’s Best Quick Quran Recitation with 1-1 WORDS tracing facility. It has more than 50 Languages Quran Translations (English Quran, Hindi Quran, Urdu Quran, …) as subtitles. Resolution is FULL HD. For the FIRST TIME IN THE WORLD, Quran videos are published in more than 50 LANGUAGES’ subtitles on videos.  This video also includes verses related views and very beautiful & readable Arabic font.

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BENEFITS OF SURAH AL-HADID

“Sūrat al-Hadīd is one of seven chapters in the Qur’ān known as al-Musabbihāt. Al-Musabbihāt are so named as they begin with glorification of Allāh in the form of Tasbīh.  In his tafsīr, Ibn Kathīr (rahimahu Allāh) reports that the Messenger of Allāh (Peace and blessings be upon him) used to read these chapters before going to sleep, and he would say “Indeed amongst them is a single āyah of greater value than one thousand āyahs.” According to Ibn Kathīr the āyah referred to here is verse 3 of Sūrat al-Hadīd:

“He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.” [1]

Some Benefits of Surah Al-Hadid

1. Strengthens faith in Allah’s omnipotence and wisdom.
2. Encourages charity and social responsibility.
3. Reminds of the transient nature of worldly life and the eternal significance of the Hereafter.

References

1. islam21c.com/islamic-thought/the-beauty-of-iron/

English Translation of Surah Al-Hadid

English translation of the surah is as follows;

1: Whatever is in the heavens and earth exalts Allah, and He is the Exalted in Might, the Wise.
2: His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent.
3: He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.
4: It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah, of what you do, is Seeing.
5: His is the dominion of the heavens and earth. And to Allah are returned [all] matters.
6: He causes the night to enter the day and causes the day to enter the night, and he is Knowing of that within the breasts.
7: Believe in Allah and His Messenger and spend out of that in which He has made you successors. For those who have believed among you and spent, there will be a great reward.
8: And why do you not believe in Allah while the Messenger invites you to believe in your Lord and He has taken your covenant, if you should [truly] be believers?
9: It is He who sends down upon His Servant [Muhammad] verses of clear evidence that He may bring you out from darknesses into the light. And indeed, Allah is to you Kind and Merciful.
10: And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted.
11: Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward?
12: On the Day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], “Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally.” That is what is the great attainment.
13: On the [same] Day the hypocrite men and hypocrite women will say to those who believed, “Wait for us that we may acquire some of your light.” It will be said, “Go back behind you and seek light.” And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.
14: The hypocrites will call to the believers, “Were we not with you?” They will say, “Yes, but you afflicted yourselves and awaited [misfortune for us] and doubted, and wishful thinking deluded you until there came the command of Allah. And the Deceiver deceived you concerning Allah.
15: So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is most worthy of you, and wretched is the destination.
16: Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.
17: Know that Allah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand.
18: Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan – it will be multiplied for them, and they will have a noble reward.
19: And those who have believed in Allah and His messengers – those are [in the ranks of] the supporters of truth and the martyrs, with their Lord. For them is their reward and their light. But those who have disbelieved and denied Our verses – those are the companions of Hellfire.
20: Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children – like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion.
21: Race toward forgiveness from your Lord and a Garden whose width is like the width of the heavens and earth, prepared for those who believed in Allah and His messengers. That is the bounty of Allah which He gives to whom He wills, and Allah is the possessor of great bounty.
22: No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being – indeed that, for Allah, is easy –
23: In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful –
24: [Those] who are stingy and enjoin upon people stinginess. And whoever turns away – then indeed, Allah is the Free of need, the Praiseworthy.
25: We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.
26: And We have already sent Noah and Abraham and placed in their descendants prophethood and scripture; and among them is he who is guided, but many of them are defiantly disobedient.
27: Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.
28: O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful.
29: [This is] so that the People of the Scripture may know that they are not able [to obtain] anything from the bounty of Allah and that [all] bounty is in the hand of Allah; He gives it to whom He wills. And Allah is the possessor of great bounty.

NOTE: All of QURAN VIDEOS have 50+ languages’ translations (subtitles). You can see translations of this Surah  from the subtitles of the video above.

Translations of Surah Al-Hadid in Other Languages

English translation and other languages’ translations of Surah Al-Hadid are on the videos at above and below. You may need to click opening the subtitles on the YouTube video player (at right bottom).

1. Click the settings icon at the bottom of the video screen.
2. Click Subtitles/CC.
3. Select a language.

You can see the translations of Surah Al-Hadid in the following languages;
Albanian, Amharic, Arabic, Azerbaijani, Bengali, Bosnian, Bulgarian, Catalan, Chinese, Croatian, Czech, Dutch, English, Finnish, French, German, Hausa, Hindi, Icelandic, Indonesian, Italian, Japanese, Kazakh, Korean, Kurdish, Latvian, Malay, Malayalam, Marathi, Norwegian, Pashto, Persian, Polish, Portuguese, Romanian, Russian, Sindhi, Slovak, Somali, Spanish, Swahili, Swedish, Tajik, Tamil, Tatar, Telugu, Thai, Turkish, Urdu, Uyghur, Uzbek

Read Surah Al-Hadid in Arabic

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Arabic, English and Audio of Surah Al-Hadid

Quran with 29 translations and Audio (Listen Quran Audio from 32 Famous Reciters)

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Al-Hijr means “The Rocky Tract” and surah al-Hijr consists of 99 verses. It’s the 15th surah of Holy Quran. ‘Hijr’ is the name of a town where the people of Prophet Salih (A.S.) was lived.

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ABOUT THIS VIDEO OF SURAH AL-HIJR

This video of Surah Al-Hijr is one of World’s Best Quick Quran Recitation with one-to-one WORDS tracing facility. It has more than 50 Languages Quran Translations (English Quran, Hindi Quran, Urdu Quran, …) as subtitles. Resolution is FULL HD. For the FIRST TIME IN THE WORLD, Quran videos are published in more than 50 LANGUAGES’ subtitles on videos. Languages are;

Albanian, Amharic, Azerbaijani, Bengali, Bosnian, Bulgarian, Catalan, Chinese, Croatian, Czech, Dutch, English, Finnish, French, German, Hausa, Hindi, Icelandic, Indonesian, Italian, Japanese, Kazakh, Korean, Kurdish, Latvian, Malay, Malayalam, Marathi, Norwegian, Pashto, Persian, Polish, Portuguese, Romanian, Russian, Sindhi, Slovak, Somali, Spanish, Swahili, Swedish, Tajik, Tamil, Tatar, Telugu, Thai, Turkish, Urdu, Uyghur, Uzbek

This video also includes relaxing HD nature views and very beautiful & readable Arabic font.

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BENEFITS OF SURAH AL-HIJR

It is narrated from the Holy Prophet (S) that whoever recites Surah Hijr will get the reward equal to the number of Muhajireen and Ansaar (companions of the Holy Prophet [S.]) [1]

References

1. Fawaid-e-Quran by Sayyid Mustafa Musawi, https://www.al-islam.org/printpdf/book/export/html/9559

English Translation of Surah Al-Hijr

English translation of the surah is as follows;

1: Alif, Lam, Ra. These are the verses of the Book and a clear Qur’an.
2: Perhaps those who disbelieve will wish that they had been Muslims.
3: Let them eat and enjoy themselves and be diverted by [false] hope, for they are going to know.
4: And We did not destroy any city but that for it was a known decree.
5: No nation will precede its term, nor will they remain thereafter.
6: And they say, “O you upon whom the message has been sent down, indeed you are mad.
7: Why do you not bring us the angels, if you should be among the truthful?”
8: We do not send down the angels except with truth; and the disbelievers would not then be reprieved.
9: Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.
10: And We had certainly sent [messengers] before you, [O Muhammad], among the sects of the former peoples.
11: And no messenger would come to them except that they ridiculed him.
12: Thus do We insert denial into the hearts of the criminals.
13: They will not believe in it, while there has already occurred the precedent of the former peoples.
14: And [even] if We opened to them a gate from the heaven and they continued therein to ascend,
15: They would say, “Our eyes have only been dazzled. Rather, we are a people affected by magic.”
16: And We have placed within the heaven great stars and have beautified it for the observers.
17: And We have protected it from every devil expelled [from the mercy of Allah]
18: Except one who steals a hearing and is pursued by a clear burning flame.
19: And the earth – We have spread it and cast therein firmly set mountains and caused to grow therein [something] of every well-balanced thing.
20: And We have made for you therein means of living and [for] those for whom you are not providers.
21: And there is not a thing but that with Us are its depositories, and We do not send it down except according to a known measure.
22: And We have sent the fertilizing winds and sent down water from the sky and given you drink from it. And you are not its retainers.
23: And indeed, it is We who give life and cause death, and We are the Inheritor.
24: And We have already known the preceding [generations] among you, and We have already known the later [ones to come].
25: And indeed, your Lord will gather them; indeed, He is Wise and Knowing.
26: And We did certainly create man out of clay from an altered black mud.
27: And the jinn We created before from scorching fire.
28: And [mention, O Muhammad], when your Lord said to the angels, “I will create a human being out of clay from an altered black mud.
29: And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.”
30: So the angels prostrated – all of them entirely,
31: Except Iblees, he refused to be with those who prostrated.
32: [Allah] said, O Iblees, what is [the matter] with you that you are not with those who prostrate?”
33: He said, “Never would I prostrate to a human whom You created out of clay from an altered black mud.”
34: [Allah] said, “Then get out of it, for indeed, you are expelled.
35: And indeed, upon you is the curse until the Day of Recompense.”
36: He said, “My Lord, then reprieve me until the Day they are resurrected.”
37: [Allah] said, “So indeed, you are of those reprieved
38: Until the Day of the time well-known.”
39: [Iblees] said, “My Lord, because You have put me in error, I will surely make [disobedience] attractive to them on earth, and I will mislead them all
40: Except, among them, Your chosen servants.”
41: [Allah] said, “This is a path [of return] to Me [that is] straight.
42: Indeed, My servants – no authority will you have over them, except those who follow you of the deviators.
43: And indeed, Hell is the promised place for them all.
44: It has seven gates; for every gate is of them a portion designated.”
45: Indeed, the righteous will be within gardens and springs.
46: [Having been told], “Enter it in peace, safe [and secure].”
47: And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other.
48: No fatigue will touch them therein, nor from it will they [ever] be removed.
49: [O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful.
50: And that it is My punishment which is the painful punishment.
51: And inform them about the guests of Abraham,
52: When they entered upon him and said, “Peace.” [Abraham] said, “Indeed, we are fearful of you.”
53: [The angels] said, “Fear not. Indeed, we give you good tidings of a learned boy.”
54: He said, “Have you given me good tidings although old age has come upon me? Then of what [wonder] do you inform?”
55: They said, “We have given you good tidings in truth, so do not be of the despairing.”
56: He said, “And who despairs of the mercy of his Lord except for those astray?”
57: [Abraham] said, “Then what is your business [here], O messengers?”
58: They said, “Indeed, we have been sent to a people of criminals,
59: Except the family of Lot; indeed, we will save them all
60: Except his wife.” Allah decreed that she is of those who remain behind.
61: And when the messengers came to the family of Lot,
62: He said, “Indeed, you are people unknown.”
63: They said, “But we have come to you with that about which they were disputing,
64: And we have come to you with truth, and indeed, we are truthful.
65: So set out with your family during a portion of the night and follow behind them and let not anyone among you look back and continue on to where you are commanded.”
66: And We conveyed to him [the decree] of that matter: that those [sinners] would be eliminated by early morning.
67: And the people of the city came rejoicing.
68: [Lot] said, “Indeed, these are my guests, so do not shame me.
69: And fear Allah and do not disgrace me.”
70: They said, “Have we not forbidden you from [protecting] people?”
71: [Lot] said, “These are my daughters – if you would be doers [of lawful marriage].”
72: By your life, [O Muhammad], indeed they were, in their intoxication, wandering blindly.
73: So the shriek seized them at sunrise.
74: And We made the highest part [of the city] its lowest and rained upon them stones of hard clay.
75: Indeed in that are signs for those who discern.
76: And indeed, those cities are [situated] on an established road.
77: Indeed in that is a sign for the believers.
78: And the companions of the thicket were [also] wrongdoers.
79: So We took retribution from them, and indeed, both [cities] are on a clear highway.
80: And certainly did the companions of Thamud deny the messengers.
81: And We gave them Our signs, but from them they were turning away.
82: And they used to carve from the mountains, houses, feeling secure.
83: But the shriek seized them at early morning.
84: So nothing availed them [from] what they used to earn.
85: And We have not created the heavens and earth and that between them except in truth. And indeed, the Hour is coming; so forgive with gracious forgiveness.
86: Indeed, your Lord – He is the Knowing Creator.
87: And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Qur’an.
88: Do not extend your eyes toward that by which We have given enjoyment to [certain] categories of the disbelievers, and do not grieve over them. And lower your wing to the believers
89: And say, “Indeed, I am the clear warner” –
90: Just as We had revealed [scriptures] to the separators
91: Who have made the Qur’an into portions.
92: So by your Lord, We will surely question them all
93: About what they used to do.
94: Then declare what you are commanded and turn away from the polytheists.
95: Indeed, We are sufficient for you against the mockers
96: Who make [equal] with Allah another deity. But they are going to know.
97: And We already know that your breast is constrained by what they say.
98: So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him].
99: And worship your Lord until there comes to you the certainty (death).

Translations of Surah Al-Hijr in Other Languages

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The Surah Yaseen (Ya-Sin, Yasin) takes its name from the two letters of the alphabet with which it begins. It is written in English as Yasin, Ya-sin or Yaseen. Surah Yaseen is the heart of the Quran.

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BENEFITS OF SURAH YASEEN (Surah Yasin) [1-3]

Prophet Muhammad (ﷺ‎ PBUH) said in one of His hadiths in the following way:

“Surely everything has a heart, and the heart of the Quran is Yaseen. I would love that it be in the heart of every person of my people.” (Tafsir-al- Sabuni Vol.2)

About the benefits of the forgiveness of Surah Yasin, our very dear prophet Muhammad (ﷺ‎ PBUH) said: “Whoever recited Surah Yaseen during the night seeking the approval of Allah ﷻ, Allah ﷻ would forgive him.” Ibn Hibban, Darimi 3283 / A, Abu Yala, Tabarani, and Mardawaih.

One of Surah Yaseen Benefits is what Our prophet Muhammad (ﷺ‎  PBUH) declares another incredible advantage of reciting Surah Yaseen: “Whoever recites Yaseen once, Allah ﷻ will record the reward of reciting the Quran ten times.” (Tirmidhi 2812/A)

This hadith requires no clarification because it is explicitly stated that reciting Surah Yaseen is equivalent to reciting the Holy Quran ten times. This gives all the more reasons for a believer to memorize Surah Yasin so that it can be consulted several times a day for great rewards, the value of which is beyond human comprehension

Prophet Muhammad (ﷺ‎ PBUH) said in one of His hadiths: “Recite Yaseen on those who are dying.” (Sunan Abi Dawud)

It is evident from this hadeeth that Surah Yasin is recommended to be recited near the dying person. A man who leaves this world needs spiritual help and comfort to move to the next world with ease, so around this time, if the Heart of the Qur’an is recited, he helps the diminished soul and brings peace and comfort to the process unsustainable.

Reciting The Yaseen helps you every day to solve the problems of this worldly life and facilitates testing of life or life partner. The recitation invokes the blessing of Allah SWT on the reciter. This Surah is also known to abolish many fears of the heart.

Reported by Ata bin Abi Riibaah, whom the prophet Muhammad (ﷺ‎ PBUH) said; “He who lights Surah Yaseen at the beginning of the day, all his needs for that day”.

If you need the full support of Allah ﷻ, try to make it a habit to recite Surah Yaseen to Fajr. How easily you have gone through all the obstacles and problems that have come to you that day. In addition, Allah ﷻ SWT will suffice and meet all your needs.

Physical Benefits of Surah Yaseen:

• Cure for 1000 illnesses
• Drinking mixture of rose water and saffron – excellent memory
• Increase in breast milk

Spiritual Benefits (Thawab):

• Equivalent to 10 complete Qur’ans

Other Benefits:

• Forgiveness for one on deathbed – angels accompany janaza and easy sakarat
• Fulfillment of hajat
• Safety from squeezing of grave

SCIENTIFIC MIRACLE OF SURAH YASEEN [4]

Quran Says Everything In The Universe Is In Motion & Has Orbits

In past scientists believed that the Earth stood still in the center of the universe and Sun, stars and everything else revolved around it. Then Copernicus told the Heliocentric Theory which says that the Sun is motionless at the center of the solar system with the planets revolving around it. Then we came to know that planets not only revolve around the Sun but also rotate around their own axis. Now we know that our Earth rotates around its axis at 1600km/hr, which causes day and night on Earth. Then it revolves around the Sun at 107,000km/hr which is responsible for our 12 months year and different seasons on Earth. The Sun is also not stationary but is in motion with a speed of 800,000 km/hr in the direction of the bright star Vega in the constellation of Lyra along with all the solar system including planet earth and our moon. It takes our Sun approximately 225 million years to make the trip around our Galaxy. This is sometimes called the galactic year. Since the Sun formed, about 20 Galactic years have passed; we have been around the Galaxy 20 times. The Sun also rotates around its own axis with a speed of 7000 km/hr and takes 24 days to complete this rotation. This knowledge is very recent, and only 100 years back scientists believed that the Earth revolved around a stationary sun.

Quran Miracle As It Mentioned The Orbital Movement

But Quran almost around 1400 years ago told us that the Sun is also not stationary and also tells about the movement of planets, Earth and all celestial bodies in space and also around their own axis.

وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ

And it is He who created the night and the day and the Sun and the moon; all in an orbit are swimming. Surah Anbiya 21:33

لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ

It is not allowable for the Sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming. Surah Yaseen 36:40

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۗ أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ

He hath created the heavens and the Earth with truth. He maketh night to succeed day, and He maketh day to succeed night, and He constraineth the Sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver? Surah Zumar 39:5

Solar System Obits
The Arabic words used in these verses are فَلَكٍ and يَسْبَحُونَ which means the “Sky / Orbits” and “Swim without sinking” respectively. The Arabic word يَسْبَحُونَ derived from the root word س ب ح . It has in it the meaning of motion not only related to swimming in orbits but also contains the meanings of motion within itself i.e rotation around the axis.

REFERENCES

1) http://www.quranreading.com/blog/rewards-and-benefits-of-recitingmemorizing-surah-yaseen/
2) https://thequrancourses.com/our-blog/ surah-yaseen-benefits/
3) http://qfatima.com/wp-content/uploads/2017/07/The_Benefits_of_Quranic_Suwer_and_Asmaul_Husna.pdf
4) https://www.thelastdialogue.org/article/quran-on-celestial-orbits/

English Translation of Surah Yaseen

The translations of Surah Yaseen are as follows;

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Translations of Surah Yaseen in Other Languages

English translation and other languages’ translations of Surah Yaseen are on the videos at above and below. You may need to click opening the subtitles on the YouTube video player (at right bottom).

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English Transliteration of Surah Yaseen

[su_expand more_text=”SHOW MORE” less_text=”SHOW LESS” height=”300″ link_color=”#045194″ link_style=”button” link_align=”center” more_icon=”icon: angle-double-down” less_icon=”icon: angle-double-up”]﷽
1. Yaa-Seeen
2. Wal-Qur-aanil-Hakeem
3. Innaka laminal mursaleen
4. ‘Alaa Siraatim Mustaqeem
5. Tanzeelal ‘Azeezir Raheem
6. Litunzira qawmam maaa unzira aabaaa’uhum fahum ghaafiloon
7. Laqad haqqal qawlu ‘alaaa aksarihim fahum laa yu’minoon
8. Innaa ja’alnaa feee a’naaqihim aghlaalan fahiya ilal azqaani fahum muqmahoon
9. Wa ja’alnaa mim baini aydeehim saddanw-wa min khalfihim saddan fa aghshai naahum fahum laa yubsiroon
10. Wa sawaaa’un ‘alaihim ‘a-anzartahum am lam tunzirhum laa yu’minoon
11. Innamaa tunziru manit taba ‘az-Zikra wa khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratinw-wa ajrin kareem
12. Innaa Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shai’in ahsainaahu feee Imaamim Mubeen
13. Wadrib lahum masalan Ashaabal Qaryatih; iz jaaa’ahal mursaloon
14. Iz arsalnaaa ilaihimusnaini fakazzaboohumaa fa’azzaznaa bisaalisin faqaalooo innaaa ilaikum mursaloon
15. Qaaloo maaa antum illaa basharum mislunaa wa maaa anzalar Rahmaanu min shai’in in antum illaa takziboon
16. Qaaloo Rabbunaa ya’lamu innaaa ilaikum lamursaloon
17. Wa maa ‘alainaaa illal balaaghul mubeen
18. Qaaloo innaa tataiyarnaa bikum la’il-lam tantahoo lanar jumannakum wa la-yamassan nakum minnaa ‘azaabun aleem
19. Qaaloo taaa’irukum ma’akum; a’in zukkirtum; bal antum qawmum musrifoon
20. Wa jaaa’a min aqsal madeenati rajuluny yas’aa qaala yaa qawmit tabi’ul mursaleen
21. Ittabi’oo mal-laa yas’alukum ajranw-wa hum muhtadoon
22. Wa maa liya laaa a’budul lazee fataranee wa ilaihi turja’oon
23. ‘A-attakhizu min dooniheee aalihatan iny-yuridnir Rahmaanu bidurril-laa tughni ‘annee shafaa ‘atuhum shai ‘anw-wa laa yunqizoon
24. Inneee izal-lafee dalaa-lim-mubeen
25. Inneee aamantu bi Rabbikum fasma’oon
26. Qeelad khulil Jannnah; qaala yaa laita qawmee ya’lamoon
27. Bimaa ghafara lee Rabbee wa ja’alanee minal mukrameen (End Juz 22)
28. Wa maaa anzalnaa ‘alaa qawmihee mim ba’dihee min jundim minas-samaaa’i wa maa kunnaa munzileen
29. In kaanat illaa saihatanw waahidatan fa-izaa hum khaamidoon
30. Yaa hasratan ‘alal ‘ibaaad; maa ya’teehim mir Rasoolin illaa kaanoo bihee yastahzi ‘oon
31. Alam yaraw kam ahlak naa qablahum minal qurooni annahum ilaihim laa yarji’oon
32. Wa in kullul lammaa jamee’ul-ladainaa muhdaroon
33. Wa Aayatul lahumul ardul maitatu ahyainaahaa wa akhrajnaa minhaa habban faminhu ya’kuloon
34. Wa ja’alnaa feehaa jannaatim min nakheelinw wa a’naabinw wa fajjarnaa feeha minal ‘uyoon
35. Li ya’kuloo min samarihee wa maa ‘amilat-hu aideehim; afalaa yashkuroon
36. Subhaanal lazee khalaqal azwaaja kullahaa mimmaa tumbitul ardu wa min anfusihim wa mimmaa laa ya’lamoon
37. Wa Aayatul lahumul lailu naslakhu minhun nahaara fa-izaa hum muzlimoon
38. Wash-shamsu tajree limustaqarril lahaa; zaalika taqdeerul ‘Azeezil Aleem
39. Walqamara qaddarnaahu manaazila hattaa ‘aada kal’ur joonil qadeem
40. Lash shamsu yambaghee lahaaa an tudrikal qamara walal lailu saabiqun nahaar; wa kullun fee falaki yasbahoon
41. Wa Aayatul lahum annaa hamalnaa zurriyatahum fil fulkil mashhoon
42. Wa khalaqnaa lahum mim-mislihee maa yarkaboon
43. Wa in nashaa nughriqhum falaa sareekha lahum wa laa hum yunqazoon
44. Illaa rahmatam minnaa wa mataa’an ilaa heen
45. Wa izaa qeela lahumuttaqoo maa baina aideekum wa maa khalfakum la’allakum turhamoon
46. Wa maa ta’teehim min aayatim min Aayaati Rabbihim illaa kaanoo ‘anhaa mu’rideen
47. Wa izaa qeela lahum anfiqoo mimmaa razaqakumul laahu qaalal lazeena kafaroo lillazeena aamanooo anut’imu mal-law yashaaa’ul laahu at’amahooo in antum illaa fee dalaalim mubeen
48. Wa yaqooloona mataa haazal wa’du in kuntum saadiqeen
49. Maa yanzuroona illaa saihatanw waahidatan ta’khuzuhum wa hum yakhissimoon
50. Falaa yastatee’oona taw siyatanw-wa laaa ilaaa ahlihim yarji’oon
51. Wa nufikha fis-soori faizaa hum minal ajdaasi ilaa Rabbihim yansiloon
52. Qaaloo yaa wailanaa mam ba’asanaa mim marqadinaa; haaza maa wa’adar Rahmanu wa sadaqal mursaloon
53. In kaanat illaa saihatanw waahidatan fa-izaa hum jamee’ul ladainaa muhdaroon
54. Fal-Yawma laa tuzlamu nafsun shai’anw-wa laa tujzawna illaa maa kuntum ta’maloon
55. Inna Ashaabal jannatil Yawma fee shughulin faakihoon
56. Hum wa azwaajuhum fee zilaalin ‘alal araaa’iki muttaki’oon
57. Lahum feehaa faakiha tunw-wa lahum maa yadda’oon
58. Salaamun qawlam mir Rabbir Raheem
59. Wamtaazul Yawma ayyuhal mujrimoon
60. Alam a’had ilaikum yaa Baneee Aadama al-laa ta’budush Shaitaana innahoo lakum ‘aduwwum mubeen
61. Wa ani’budoonee; haazaa Siraatum Mustaqeem
62. Wa laqad adalla minkum jibillan kaseeraa; afalam takoonoo ta’qiloon
63. Haazihee Jahannamul latee kuntum too’adoon
64. Islawhal Yawma bimaa kuntum takfuroon
65. Al-Yawma nakhtimu ‘alaaa afwaahihim wa tukallimunaaa aideehim wa tashhadu arjuluhum bimaa kaanoo yaksiboon
66. Wa law nashaaa’u lata masna ‘alaaa aiyunihim fasta baqus-siraata fa-annaa yubsiroon
67. Wa law nashaaa’u lamasakhnaahum ‘alaa makaanatihim famas-tataa’oo mudiyyanw-wa laa yarji’oon
68. Wa man nu ‘ammirhu nunakkishu fil-khalq; afalaa ya’qiloon
69. Wa maa ‘allamnaahush shi’ra wa maa yambaghee lah; in huwa illaa zikrunw-wa Qur-aanum mubeen
70. Liyunzira man kaana haiyanw-wa yahiqqal qawlu ‘alal-kaafireen
71. Awalam yaraw annaa khalaqnaa lahum mimmaa ‘amilat aideenaaa an’aaman fahum lahaa maalikoon
72. Wa zallalnaahaa lahum faminhaa rakoobuhum wa minhaa ya’kuloon
73. Wa lahum feehaa manaa fi’u wa mashaarib; afalaa yashkuroon
74. Wattakhazoo min doonil laahi aalihatal la’allahum yunsaroon
75. Laa yastatee’oona nasrahum wa hum lahum jundum muhdaroon
76. Falaa yahzunka qawluhum; innaa na’lamu maa yusirroona wa maa yu’linoon
77. Awalam yaral insaanu annaa khalaqnaahu min nutfatin fa-izaa huwa khaseemum mubeen
78. Wa daraba lanaa maslanw-wa nasiya khalqahoo qaala mai-yuhyil’izaama wa hiya rameem
79. Qul yuh yeehal lazeee ansha ahaaa awwala marrah; wa Huwa bikulli khalqin ‘Aleem
80. Allazee ja’ala lakum minash shajaril akhdari naaran fa-izaaa antum minhu tooqidoon
81. Awa laisal lazee khalaqas samaawaati wal arda biqaadirin ‘alaaa ai-yakhluqa mislahum; balaa wa Huwal Khallaaqul ‘Aleem
82. Innamaa amruhooo izaaa araada shai’an ai-yaqoola lahoo kun fa-yakoon
83. Fa Subhaanal lazee biyadihee malakootu kulli shai-inw-wa ilaihi turja’oon
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“It was revealed at different times and its name Surat “Al-Baqarah” because of the story of the cow in which it was killed, as a man of the children of Israel was killed in the time of Moses Peace be upon him and “Allah” ordered them to slaughter a cow to beat him with some parts of it. To know who killed him, they asked many questions to Moses about the descriptions of that cow, which “Allah” ordered them to slaughter in order to do, but they did in the end and knew the killer” [1].

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BENEFITS OF SURAH BAQARAH

The Prophet (S.A.V.) said, ‘The Qur’an and those who committed themselves to it will be presented on the Day of judgement, preceded by Surah al-Baqarah and Surah al Imran’. [Muslim 805]

The Prophet (S.A.V.) said, ‘Learn how to recite Surah al-Baqarah for there is a blessing in it, and there is sorrow for abandoning it, and it is unbearable for the idle’ and that ‘al Baqarah and al Imran are like two flowers which will shade their learner on the day of Judgement, as if there were two large clouds or two flocks of birds’.  [Ahmad 21872 & Buraida al-Aslami Muslim 1/553]

The Prophet said, ‘Recite Surah al Baqarah in your dwellings and do not keep them as tombs. He also said that whoever recited Surah al Baqarah at night would be crowned with a crown of paradise.’ [Baihaqi in Al-Shuaib]

Abu Huraira reported that the Messenger of Allah (salAllahu alayhi wasalam) said, “Do not turn your houses into graves. Shaitan is barred from any house in which Surat al-Baqarah (2) is recited.” [Muslim 780, 4: 1707]

The Prophet was asked, ‘Which part of the Qur’an is the best?’. He replied, ‘The Surah in which the cow is mentioned’. He was then asked ‘Which part of that Surah?’. He replied, ‘The verse of the Throne and the last pasrt of Surah al Baqarah came down from under the Throne’. [Darimi 3248]

The Prophet (salAllahu alayhi wasalam) said, ‘Al Baqarah is the top (or pinnacle) of the Qur’an. Eighty angels came down with each one of it’s verses and extracted the verse of the throne from under the throne, and it was joined to the other verses’ . [Ahmad 5/26]

Abu Ummamah (radiAllahu anhu) narrated that the Messenger of Allah (peace and blessings be upon him) said, “Whoever recites Ayat Al-Kursi immediately after each prescribed Prayer, there will be nothing standing between him and his entering Paradise except death.” [an-Nasa’i, Ibn Hibban, Darimi 3249/A]

Imam Ahmad (rahimullah) said: It was narrated that Asma’ bint Yazid ibn As-Sakan (radiAllahu anha) said, I heard the Messenger of Allah (peace and blessings be upon him) say about these two verses— “Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists…” [Al-Baraqah, 2: 255] and “Alif. Laam. Meem. Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists” [’Al ‘Imran, 3: 1-2]— that they contain the greatest name of Allah. [abu Dawud, at-Tirmidhi, Tafsir of Imam Ibn Kathir]

Ubayy ibn Ka’b reported that the Messenger of Allah (salAllahu alayhi wasalam) said, “O Abu’l-Mundhir! Do you know which ayat in the Book of Allah is greatest you have?’ I said, ‘Allah. there is no god but Him, the Living, the Self-Sustaining.’ (W2:253; H2:256) He struck me on the chest and said, ‘May knowledge delight you, Abu’l-Mundhir!’” [Muslim, Riyad as-Salihin by Imam an-Nawawi]

It was reported from the Messenger (salAllahu alayhi wasalam) that “It is the greatest verse in the Book of Allah.” (referring to Ayat al-Kursi). It was narrated from Ubayy ibn Ka’b (radiAllahu anhu) that the Prophet (salAllahu alayhi wasalam) asked him which verse in the Book of Allah was the greatest. He said, “Allah and His Messenger know best.” He repeated it several times, then he said, “Ayat Al-Kursi.” The Prophet (peace and blessings be upon him) said, “Congratulations upon your knowledge, Abul-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allah) at the foot of the Throne.”

[Tafsir of Imam Ibn Kathir]

Abu Umamah (radiAllahu anhu) reported that the messenger of Allah (salAllahu alayhi wasalam) said, “The greatest name of Allah, which if He is called by it, He responds, is in three surahs: Al-Baqarah, ‘al ‘Imran and Ta-Ha.” Hisham ibn Ammar, the khateeb of Damascus, said: “In Al-Baqarah, it is ‘Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exist’ [Al-Baraqah, 2: 255]. In ‘al ‘Imran it is ‘Alif. Laam. Meem. Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists’ [’al ‘Imran, 3: 1-2]. And in Ta-Ha it is ‘And (all) faces shall be humbled before (Allah), the Ever- Living, the One Who sustains and protects all that exists’ [Ta-Ha, 20: 111].” [narrated in a marfu’ report (one that is traced all the way back to the Prophet [salAllahu alayhi wasalam], Tafsir of Imam Ibn Kathir)]

The Prophet said, ‘Whoever recites 4 verses from the first part of Surah al Baqarah, the verse of the Throne, two verses after the verse of the Throne and three verses from the last part of Surah al Baqarah, Satan would never come near him or the members of his family on that day, and nothing he despises would come near him or the members of his family, and never are these verses recited over a madman without him regaining his consciousness’ [Darimi 3249/A in the Book of Excellence of the Quran; an-Nasai in the Deeds during the Day and Night; Ibn Hibban & Tabrani]

Abdullah ibn Mas’ud (radiAllahu anhu) said, ‘Whoever recited ten verses from al-Baqarah in the night, Satan shall not have access to that house, during the night till he wakes in the morning. These are: Four from the first part of the Surah, followed by the verse of the Throne, two verses after the verse of the Throne and three from the last part of the Surah’. [Darimi 3248/A]

Abu Umamah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Recite Surah al-Baqarah: for to hold on to it is a barakah (blessing), to leave it is a regret’ [Muslim]

Abu Hurairah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, ‘Everything has a hump, and the hump of the Qur’an is al-Baqarah’ [at-Tirmidhi, ad-Darami]

Abu Mas’ud al-Badri (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said, “If anyone recites the two ayats at the end of Surat al-Baqarah (2) at night, they will be enough for him.” [Sahih al-Bukhari 6:61 #530, Agreed upon]

Ibn ‘Abbas (radiAllahu anhu) said, “While Jibril (salayhis salam) was sitting with the Prophet, he heard a sound above him and raised his head. He said, ‘This is a door of heaven which has been opened today and which has never been opened before today. An angel descended from it.’ He said, ‘This is an angel who has descended to earth who has never descended before today.’ He gave the greeting and said, ‘Give the good news of two lights which you have been given and which no Prophet before you was given: the Fatiha of the Book and the end of Surah al-Baqarah (2). You will not recite a letter of them without being given it.’” [Muslim, Riyad as-Salihin by Imam an-Nawawi]

Abu Umamah (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘Read the two radiant ones al-Baqarah and Al ‘Imran for they will come on the Day of Resurrection like two clouds, or two shades, or two flocks of birds, pleading for their companions’ [Muslim]

Al-Nawwas Ibn Sam’an (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) said ‘The Qur’an will be brought on the Day of Resurrection, along with its companions who used to act by it, at the front being Surah al-Baqarah and Al ‘Imran like two black clouds or canopies with light, or two flocks of birds pleading for their companion’ [Muslim]

Surah Baqarah includes Ayat al-Kursi; See information about  ayat al-kursi

MIRACLE OF SURAH BAQARAH

Surah Baqarah includes Ayat al-Kursi;

See information about ayat al-kursi and the miracle of  ayat al-kursi.

And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers (Quran, Surah Baqarah, 23-24).

“The phrase “then produce a sura like thereunto (fa-‘tû bi-sûratin min mithlihi).” [The purpose of] the command “then produce” is to display their impotence, and it comprises a challenge, and censure, and calls on them to try to dispute it, making clear their inability to do this.
While the word “a sura” indicates [the Qur’an’s] silencing and dumbfounding them utterly, as follows:
The First Level of Challenge: It says: “Produce the like of the whole Qur’an together
with its truths, sciences, predictions, and elevated wordorder, all from someone illiterate.
The Second Level: It says: “If you can’t do that, fabricate something, but with similarly eloquent word-order.
The Third Level: It says: “If you can’t do that either, produce around ten suras.
The Fourth Level: If you’re not capable of doing that either, just produce [the equivalent of] a long sura.
The Fifth Level: If that’s too difficult for you as well, just bring one sura even if it’s very short like “Behold We have bestowed upon thee (Innâ a’tainâka), (108:1) and from someone illiterate like him.
The Sixth Level: If it isn’t possible for you to have it produced by someone illiterate,
get an adept scholar or skilful writer to do it.
The Seventh Level: If that’s too hard for you too, a number of you cooperate to
produce it.
The Eighth Level: And if you can’t do that, seek the help of all men and jinn, and the assistance of all the results of their shared knowledge from the time of Adam till the end of the world, as well as those ideas found in the books available to you about the Arabic language and its styles, written with the desire to imitate [the Qur’an] or out of obstinacy by those wanting to dispute it. To say nothing of authoritative scholars, if a person of scant intelligence or an ignorant one even were to study them, he would declare that none of them was similar to [the Qur’an], So it is either inferior to all of them, and this is impossible as is unanimously agreed, or it is superior to all. And this is what was
wanted, as was mentioned above. Indeed, it has not been [successfully] disputed in thirteen centuries. And as that was true in the past, so it will be in the future, till the end of time.
The Ninth Level: It says: Don’t remonstrate saying you don’t have any witnesses and we don’t testify for you either. Go and call your witnesses and your partisans and let them consult their consciences; will they be so bold as to uphold what you claim disputing [the
Qur’an]?

If you have understood these levels, consider now how the Qur’an is miraculous in its conciseness, indicating these levels, silencing them effectively and loosening their bridles [giving them the opportunity to reply].
Understand too that human incapability to dispute even the shortest sura is a clear argument from effect to cause (inniyatuhu badîhîyya). As for its being argued from cause to effect (limmîyyatuhu), it is said “Allâh the Most High prevented men from disputing it.”
The most correct school in the latter question [the argument from cause to effect] is that followe d by ‘Abd al-Qâhir al-Jurjânî, al-Zamakhsharî, and al-Sakkâkî. This states that “it is beyond human power [to compose the Qur’an’s] elevated word-order.” Moreover, al-Sakkâkî preferred [the view] that its miraculousness can only be sensed (dhawqî) and cannot be expressed or explicated. It can only be experienced.” But the author of Dalail al-I’jâz [al-Jurjânî], preferred [the view] that it is possible to express it [in words], and we subscribe
to his school in this question.” (Risale Nur, Signs of Miraculousness, The Inimitability of the Qur’an’s Conciseness (İşaratul İcaz))

See more detailed explanation of this verses(23-24) and Baqarah Verses 1-33 and some of other miracles of Surah Baqarah.

English Translation of Surah Baqarah

The translations of Surah Baqarah are as follows;

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Translations of Surah Baqarah in Other Languages

English translation and other languages’ translations of Surah Baqarah are on the videos at above and below. You may need to click opening the subtitles on the YouTube video player (at right bottom).

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Read Surah Baqarah in Arabic

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READ TAFSEER (Detailed Explanation) of Surah Baqarah

Read Tafseer (Detailed Explanation) of Surah Baqarah [Verses 1-33]-Bediuzzaman (pdf)

Read Tafseer of Surah Baqarah (Verses 1-185) Ibni Kathir

Read Tafseer of Surah Baqarah (Verses 186-286) Ibni Kathir

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