Quran Home School Academy

99 Names of Allah or Asma Allah Ul Husna

Here is the list of 99 names of Allah. A beautiful Ayat from the Holy Quran say; “Allah! there is no god but He! To Him belong the Most Beautiful Names.” (Qur’an 20:8)

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

List of 99 names of Allah list with meaning in English & Arabic

#	Names	Transliteration	Meaning	Explanation
1	الرَّحْمَنُ	Ar-Rahman	The Beneficent	He who wills goodness and mercy for all His creatures
2	الرَّحِيمُ	Ar-Raheem	The Merciful	He who acts with extreme kindness
3	الْمَلِكُ	Al-Malik	The Eternal Lord	The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection
4	الْقُدُّوسُ	Al-Quddus	The Most Sacred	The One who is pure from any imperfection and clear from children and adversaries
5	السَّلاَمُ	As-Salam	The Embodiment of Peace	The One who is free from every imperfection.
6	الْمُؤْمِنُ	Al-Mu’min	The Infuser of Faith	The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him
7	الْمُهَيْمِنُ	Al-Muhaymin	The Preserver of Safety	The One who witnesses the saying and deeds of His creatures
8	الْعَزِيزُ	Al-Aziz	The Mighty One	The Strong, The Defeater who is not defeated
9	الْجَبَّارُ	Al-Jabbar	The Omnipotent One	The One that nothing happens in His Dominion except that which He willed
10	الْمُتَكَبِّرُ	Al-Mutakabbir	The Dominant One	The One who is clear from the attributes of the creatures and from resembling them.
11	الْخَالِقُ	Al-Khaaliq	The Creator	The One who brings everything from non-existence to existence
12	الْبَارِئُ	Al-Baari	The Evolver	The Maker, The Creator who has the Power to turn the entities.
13	الْمُصَوِّرُ	Al-Musawwir	The Flawless Shaper	The One who forms His creatures in different pictures.
14	الْغَفَّارُ	Al-Ghaffaar	The Great Forgiver	The Forgiver, The One who forgives the sins of His slaves time and time again.
15	الْقَهَّارُ	Al-Qahhaar	The All-Prevailing One	The Dominant, The One who has the perfect Power and is not unable over anything.
16	الْوَهَّابُ	Al-Wahhab	The Supreme Bestower	The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram.
17	الرَّزَّاقُ	Ar-Razzaq	The Total Provider	The Sustainer, The Provider.
18	الْفَتَّاحُ	Al-Fattah	The Supreme Solver	The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldly and religious matters.
19	اَلْعَلِيْمُ	Al-Alim	The All-Knowing One	The Knowledgeable; The One nothing is absent from His knowledge
20	الْقَابِضُ	Al-Qaabid	The Restricting One	The Constrictor, The Withholder, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
21	الْبَاسِطُ	Al-Baasit	The Extender	The Englarger, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
22	الْخَافِضُ	Al-Khaafid	The Reducer	The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
23	الرَّافِعُ	Ar-Rafi	The Elevating One	The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
24	الْمُعِزُّ	Al-Mu’izz	The Honourer-Bestower	He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
25	المُذِلُّ	Al-Muzil	The Abaser	The Dishonourer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
26	السَّمِيعُ	As-Sami’	The All-Hearer	The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
27	الْبَصِيرُ	Al-Baseer	The All-Seeing	The All-Noticing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.
28	الْحَكَمُ	Al-Hakam	The Impartial Judge	The Judge, He is the Ruler and His judgment is His Word.
29	الْعَدْلُ	Al-Adl	The Embodiment of Justice	The Just, The One who is entitled to do what He does.
30	اللَّطِيفُ	Al-Lateef	The Knower of Subtleties	The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them.
31	الْخَبِيرُ	Al-Khabeer	The All-Aware One	The One who knows the truth of things.
32	الْحَلِيمُ	Al-Haleem	The Clement One	The Forebearing, The One who delays the punishment for those who deserve it and then He might forgive them.
33	الْعَظِيمُ	Al-Azeem	The Magnificent One	The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement, and Purity from all imperfection.
34	الْغَفُورُ	Al-Ghafoor	The Great Forgiver	The All-Forgiving, The Forgiving, The One who forgives a lot.
35	الشَّكُورُ	Ash-Shakoor	The Acknowledging One	The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.
36	الْعَلِيُّ	Al-Aliyy	The Sublime One	The Most High, The One who is clear from the attributes of the creatures.
37	الْكَبِيرُ	Al-Kabeer	The Great One	The Most Great, The Great, The One who is greater than everything in status.
38	الْحَفِيظُ	Al-Hafiz	The Guarding One	The Preserver, The Protector, The One who protects whatever and whoever He willed to protect.
39	المُقيِت	Al-Muqeet	The Sustaining One	The Maintainer, The Guardian, The Feeder, The One who has the Power.
40	الْحسِيبُ	Al-Haseeb	The Reckoning One	The Reckoner, The One who gives the satisfaction.
41	الْجَلِيلُ	Al-Jaleel	The Majestic One	The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.
42	الْكَرِيمُ	Al-Kareem	The Bountiful One	The Generous One, The Gracious, The One who is attributed with greatness of Power and Glory of status.
43	الرَّقِيبُ	Ar-Raqeeb	The Watchful One	The Watcher, The One that nothing is absent from Him. Hence it’s meaning is related to the attribute of Knowledge.
44	الْمُجِيبُ	Al-Mujeeb	The Responding One	The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
45	الْوَاسِعُ	Al-Waasi’	The All-Pervading One	The Vast, The All-Embracing, The Knowledgeable.
46	الْحَكِيمُ	Al-Hakeem	The Wise One	The Wise, The Judge of Judges, The One who is correct in His doings.
47	الْوَدُودُ	Al-Wadud	The Loving One	The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them
48	الْمَجِيدُ	Al-Majeed	The Glorious One	The Most Glorious One, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
49	الْبَاعِثُ	Al-Ba’ith	The Infuser of New Life	The Resurrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.
50	الشَّهِيدُ	Ash-Shaheed	The All Observing Witness	The Witness, The One who nothing is absent from Him.
51	الْحَقُّ	Al-Haqq	The Embodiment of Truth	The Truth, The True, The One who truly exists.
52	الْوَكِيلُ	Al-Wakeel	The Universal Trustee	The Trustee, The One who gives the satisfaction and is relied upon.
53	الْقَوِيُّ	Al-Qawwiyy	The Strong One	The Most Strong, The Strong, The One with the complete Power
54	الْمَتِينُ	Al-Mateen	The Firm One	The One with extreme Power which is un-interrupted and He does not get tired.
55	الْوَلِيُّ	Al-Waliyy	The Protecting Associate	The Protecting Friend, The Supporter.
56	الْحَمِيدُ	Al-Hameed	The Sole-Laudable One	The Praiseworthy, The praised One who deserves to be praised.
57	الْمُحْصِي	Al-Muhsee	The All-Enumerating One	The Counter, The Reckoner, The One who the count of things are known to him.
58	الْمُبْدِئُ	Al-Mubdi	The Originator	The One who started the human being. That is, He created him.
59	الْمُعِيدُ	Al-Mueed	The Restorer	The Reproducer, The One who brings back the creatures after death
60	الْمُحْيِي	Al-Muhyi	The Maintainer of life	The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
61	اَلْمُمِيتُ	Al-Mumeet	The Inflictor of Death	The Creator of Death, The Destroyer, The One who renders the living dead.
62	الْحَيُّ	Al-Hayy	The Eternally Living One	The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.
63	الْقَيُّومُ	Al-Qayyoom	The Self-Subsisting One	The One who remains and does not end.
64	الْوَاجِدُ	Al-Waajid	The Pointing One	The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.
65	الْمَاجِدُ	Al-Maajid	The All-Noble One	The Glorious, He who is Most Glorious.
66	الْواحِدُ	Al-Waahid	The Only One	The Unique, The One, The One without a partner
67	اَلاَحَدُ	Al-Ahad	The Sole One	The One
68	الصَّمَدُ	As-Samad	The Supreme Provider	The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.
69	الْقَادِرُ	Al-Qaadir	The Omnipotent One	The Able, The Capable, The One attributed with Power.
70	الْمُقْتَدِرُ	Al-Muqtadir	The All Authoritative One	The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.
71	الْمُقَدِّمُ	Al-Muqaddim	The Expediting One	The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
72	الْمُؤَخِّرُ	Al-Mu’akhkhir	The Procrastinator	The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
73	الأوَّلُ	Al-Awwal	The Very First	The First, The One whose Existence is without a beginning.
74	الآخِرُ	Al-Akhir	The Infinite Last One	The Last, The One whose Existence is without an end.
75	الظَّاهِرُ	Az-Zaahir	The Perceptible	The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
76	الْبَاطِنُ	Al-Baatin	The Imperceptible	The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
77	الْوَالِي	Al-Waali	The Holder of Supreme Authority	The Governor, The One who owns things and manages them.
78	الْمُتَعَالِي	Al-Muta’ali	The Extremely Exalted One	The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.
79	الْبَرُّ	Al-Barr	The Fountain-Head of Truth	The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.
80	التَّوَابُ	At-Tawwaab	The Ever-Acceptor of Repentance	The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
81	الْمُنْتَقِمُ	Al-Muntaqim	The Retaliator	The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.
82	العَفُوُّ	Al-Afuww	The Supreme Pardoner	The Forgiver, The One with wide forgiveness.
83	الرَّؤُوفُ	Ar-Ra’oof	The Benign One	The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.
84	مَالِكُ الْمُلْكِ	Maalik-ul-Mulk	The Eternal Possessor of Sovereignty	The One who controls the Dominion and gives dominion to whoever He willed.
85	ذُوالْجَلاَلِ وَالإكْرَامِ	Zul-Jalaali-wal-Ikram	The Possessor of Majesty and Honour	The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied.
86	الْمُقْسِطُ	Al-Muqsit	The Just One	The Equitable, The One who is Just in His judgment.
87	الْجَامِعُ	Al-Jaami’	The Assembler of Scattered Creations	The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
88	الْغَنِيُّ	Al-Ghaniyy	The Self-Sufficient One	The One who does not need the creation.
89	الْمُغْنِي	Al-Mughni	The Bestower of Sufficiency	The Enricher, The One who satisfies the necessities of the creatures.
90	اَلْمَانِعُ	Al-Maani’	The Preventer	The Withholder.
91	الضَّارَّ	Ad-Daarr	The Distressor	The One who makes harm reach to whoever He willed and benefit to whoever He willed.
92	النَّافِعُ	An-Naafi’	The Bestower of Benefits	The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
93	النُّورُ	An-Noor	The Prime Light	The Light, The One who guides.
94	الْهَادِي	Al-Haadi	The Provider of Guidance	The Guide, The One whom with His Guidance His believers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.
95	الْبَدِيعُ	Al-Badi’	The Unique One	The Incomparable, The One who created the creation and formed it without any preceding example.
96	اَلْبَاقِي	Al-Baaqi	The Ever Surviving One	The Everlasting, The One that the state of non-existence is impossible for Him.
97	الْوَارِثُ	Al-Waaris	The Eternal Inheritor	The Heir, The One whose Existence remains.
98	الرَّشِيدُ	Ar-Rasheed	The Guide to Path of Rectitude	The Guide to the Right Path, The One who guides.
99	الصَّبُورُ	As-Saboor	The Extensively Enduring One	The Patient, The One who does not quickly punish the sinners.

Video: Asma ul Husna | 99 Names of Allah | أسماء الله الحسنى | Allah ke 99 Naam | Allah Names With Meaning

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Reading The Holy Quran – Manners When Reading Quran

Etiquette When Reading The Holy Quran

The Prophet Muhammad ﷺ said, “The most excellent worship before me is recitation of the Qur’an.”

In another narration about Reading The Holy Quran:

‘The hearts gather rust like iron!’, declared the Prophet ﷺ.

The Companions رضي الله عنهم enquired, ‘O Prophet of Allah ﷺ! How can it be removed?’

He ﷺ replied, ‘Through recitation of the Qur’an and the remembrance of death.’

Manners Of The Heart

A. UNDERSTANDING OF THE ORIGIN OF THE WORDS

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

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

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

C. PRESENCE OF THE HEART WHILE READING

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

D. PONDERING THE MEANING

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

E. UNDERSTANDING THE MEANING

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

F. INDIVIDUALIZATION

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

External Manners For Reading The Holy Quran

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

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What is Tajweed and How to Learn Tajweed?

How To Learn Tajweed?

If you are wondering how to learn tajweed then the answer is that the tajweed and its application can only be learned with a qualified teacher. The tajweed rules themselves can be studied independently, but their correct application can only be done by listening to, reciting to, and being corrected by, a qualified teacher of the Qur’an.

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

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

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

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

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

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

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

PRINCIPLES OF TAJWEED

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

1. ITS DEFINITION

By linguistic definition: Betterment

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

2. ITS FORMATION

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

3. ITS FRUITS

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

4. ITS PRECEDENCE

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

5. ITS PLACE WITHIN THE SCIENCES

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

6. ITS FOUNDER

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

7. ITS PRECEPT

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

8. REASONS FOR ITS RULES

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

9. ITS PRINCIPLES

The knowledge of tajweed is contingent on four matters:

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

COMMON TAJWEED ERRORS

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

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

ض ص غ ع خ ح ط ظ

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

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

د ت ف ك ر ل

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

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

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

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

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

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Surah Al Kauser | Surah Al Kausar English Translation and Tafsir

Read, understand and memorize Surah Al Kauser with English translation and transliteration. It is the 108th Surah in the Quran Majeed with 3 verses. Surah Al Kauser position in the Quran Pak in Juz 30 and it is called Makki Surah of Quran Kareem.

Surah Al-Kawthar – Arabic Text

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

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

Surah Al Kauthar – English Transliteration

Bismillaahir Rahmaanir Raheem

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

Surah Al Kauser – English Translation

Abdullah Yusuf Ali Translation

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

Video: Surah Al-Kawthar With Transliteration, English & Urdu Translation

Surah Al Kauser – Tafsir

By Abul A’la Maududi

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

Have a look again at the background of this Surah given in the Introduction. The enemies thought that Muhammad (peace be upon him) had been completely ruined: he was cut off from the community and had become utterly helpless and powerless; his trade was ruined; his male children who could perpetuate his name were dead; the message that he presented was such that except for a handful of the people no one in entire Arabia, not to speak of Makkah, was prepared to listen to it.

Therefore, failure and disappointment would be his lot as long as he lived and there would be no one in posterity to remember him when he died. Under such conditions when Allah said: We have granted you the Kauthar, this by itself gave the meaning: Your foolish opponents think that you are ruined and deprived of the good things that you enjoyed before Prophethood, but the fact is that We have favored you with unbounded good and countless blessings.

This included the matchless moral qualities which the Prophet (peace be upon him) was blessed with; this included the great blessings of Prophethood and the Quran, the knowledge and wisdom that were granted to him; this included the blessing of Tauhid and also of such a system of life whose simple and intelligible, rational and natural, and comprehensive principles had the potential to spread throughout the world and of continuing to spread for ever afterwards. This also included the blessing of the exaltation of renown because of which the Prophet’s (peace be upon him) blessed name continues to be exalted throughout the world since 1400 years and will continue to be so exalted till Resurrection.

This also included the blessing that by his preaching eventually such a world-wide community came into being, which became the standard-bearer of truth in the world forever, which can claim to have produced the greatest number of the pious, virtuous and noble character people in any one nation, and which even when corrupted and deprived has the highest good in it as against every other nation of the world. This also included the blessing that the Prophet (peace be upon him) during his very lifetime witnessed his invitation and message attaining to the highest success and the preparation of a community which had the power to dominate the world.

This also included the blessing that although on his being deprived of the male offspring the enemies thought he would be lost to posterity, yet Allah not only blessed him with the spiritual offspring in the form of Muslims, who will continue to exalt his name in the world till Resurrection but also granted him from his one daughter, Fatimah, the natural progeny, who have spread throughout world and whose only mark of distinction and pride is that they trace their descent from him.

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

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

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

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

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

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

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

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

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

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

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

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

Concerning it the Prophet (peace be upon him) warned the people of his time again and again, saying: After me those from among you who would effect changes in my way, will be removed from the Fountain and will be disallowed to approach it. I shall say: they are my companions, but it will be said: Don’t you know what they did after you? Then I too shall discard them and tell them to keep away. This subject has been expressed in many traditions. (Bukhari: Kitab ar-Rigaq, Kitab al-Fitan; Muslim: Kitab at-Tahara and Kitab al-Fadail Musnad Ahmad: Marwiyyat Ibn Masud, Abu Hurairah; Ibn Majah: Kitab al-Manasik. The Hadith which Ibn Majah has related in this connection contains very pathetic words.

The Prophet (peace be upon him) said: Beware! I shall have arrived at the Fountain before you and shall pride myself by your means upon the greater numbers of my Ummah as against other Ummahas. Do not at that time cause my face to be blackened. Beware! I shall have some people released, and some people shall be separated from me. I shall say: O my Lord, they are my companions. He will reply: Don’t you know what innovations they introduced after you? According to Ibn Majah, these words were said by the Prophet (peace be upon him) in his Sermon at Arafat.

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

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

The River Kauthar which the Prophet (peace be upon him) shall be granted in Paradise, also has been mentioned in a large number of the traditions of Hadith. Many traditions have been related on the authority of Anas in which he says, and in some he explains that he is reporting the exact words of the Prophet (peace be upon him) himself, that on the occasion of miraj; the Prophet (peace be upon him) was taken round Paradise and shown a river on the banks of which there were vaults of pearls or precious stones carved from within; the earth of its bed was of the strong-scented musk.

He asked Gabriel, or the angel who took him round, what it was? He replied that it was the River Kauthar, which Allah had granted him. (Musnad Ahmad, Bukhari, Muslim, Abu Daud, Tirmidhi, Abu Daud Tayalisi, Ibn Jarir) Again, according to Anas, the Prophet (peace be upon him) was asked (or a person asked him):What is the Kauthar? He replied; It is a River which Allah has granted me in Paradise. Its earth is musk: its water is whiter than milk and sweeter than honey. (Musnad Ahmad, Tirmidhi, lbn Jarir; according to another tradition of Musnad Ahmad, describing the merits of the River Kauthar the Prophet said that at its bottom there are pearls instead of pebbles.

Ibn Umar says that the Prophet (peace be upon him) said: The Kauthar is a river in Paradise the banks of which are golden; it flows on pearls and diamonds (i.e. its bed has diamonds instead of pebbles); its earth smells sweeter than musk; its water is whiter than milk (or snow), cooler than snow and sweeter than honey.” (Musnad Ahmad, Tirmidhi, Ibn Majah, Ibn Abi Hatim, Darimi, Abu Daud Tayalisi, Ibn al-Mundhir, Ibn Marduyah, Ibn Abi Shaibah). Usamah bin Zaid says that the Prophet (peace be upon him) once went to visit Usamah; he was not at home; his wife entertained him and during the conversation said My husband has told me that you have been granted a river in Paradise, which is called the Kauthar. The Prophet (peace be upon him) replied: Yes, and its bed is of rubies and corals and emeralds and pearls. (Ibn Jarir, Ibn Marduyah.

Though the sanad of this tradition is weak, the presence of a large number of traditions dealing with this subject strengthens it). Besides these marfu traditions, a great many sayings of the companions and their successors have been related in the Hadith to the effect that the Kauthar implies a river in Paradise. These traditions describe its qualities as have been mentioned above. For instance, the sayings of Abdullah bin Umar, Abdullah bin Abbas, Anas bin Malik, Aishah, Mujahid and Abul Aliyah are found in Musnad Ahmad, Bukhari, Tirmidhi, Nasai; and the books of Ibn Marduyah, Ibn Jarir, Ibn Abi Shaibah and other traditionists.

Different commentaries of it have been reported from different scholars. Some of them take the Prayer to mean the five times obligatory Prayer (salat); some take it to imply the Prayer of Id al-Adha, and some say that it implies the Prayer itself. Likewise, the meaning of wanhar and sacrifice according to some illustrious scholars, is to place the right hand over the left hand and to fold them on the chest in the Prayer; some say that it implies raising both hands with Allahu Akbar at the commencement of the Prayer; some say that it implies raising both hands at the commencement of the Prayer, at bowing for Ruku and after rising from Ruku; and some say that it means performing the Id al-Adha Prayer and then offering the animal sacrifice.

But if the context in which this command has been enjoined, is considered, its meaning clearly seems to be: O Prophet, when your Lord has granted you so many and so splendid blessings, then you should perform the Prayer only for His sake and offer sacrifice only for His sake. This command was given in the environment when not only the pagans of Quraish but the pagans of entire Arabia and the world worshipped their self-made gods and offered sacrifices at their shrines. Therefore, the intention of the command is: Contrary to the polytheistic practice, you should remain steadfast to your creed: your Prayer is only for Allah and your sacrifice is also for Him alone, as it has been said at another place: Declare, O Prophet, my salat and my sacrifice and my life and my death are all for Allah, Lord of the universe, Who has no partner with Him.

This is what I have been enjoined, and I am the first to surrender to Him. (Surah Al-Anaam, Ayats 162-163). This same meaning has been explained of it by Ibn Abbas. Ata, Mujahid, Ikrimah, Hasan Basri, Qatadah, Muhammad bin Kaab al-Qurzi, Dahhak, Rabi bin Anas, Ata al-Khurasani and many other major commentators. (Ibn Jarir). However, this by itself is correct that when the Prophet (peace be upon him) enforced by Allah’s command the practice of the Id al-Adha Prayer and the offering of animal sacrifice at Al-Madinah, he himself gave the first place to the Prayer (salat and the second to the sacrifice, as commanded in the verses: Inna salati wa nusuki and fa-salli li-Rabbika wanhar, and also enjoined on the Muslims to do the same, i.e. they should first perform the Prayer and then offer the sacrifice. This is neither the explanation of this verse nor the occasion of its revelation but a deduction made by the Prophet (peace be upon him) from these verses and his deduction of injunctions is also a kind of divine inspiration.

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

Huwal abtar: He himself is abtar, i.e. though he calls you abtar, he in fact himself is abtar. Some explanations of abtar have already been given in the Introduction to the Surah. It is derived from batar which means to cut off, but idiomatically it is used in a comprehensive meaning. In the Hadith, the rakah of the Prayer which is not coupled with another rakah is called butaira, i.e. the lonely rakah. According to another Hadith, every piece of work, which is in any way important, is abtar if it is started without the glorification and praise of Allah implying that it is cut off from the root; it has no stability; and it is doomed to failure.

A man who fails to achieve his object is abtar as also the one who is deprived of all means and resources. A person who is left with no hope of any good and success in life is also abtar. A person who has been cut off from his family, brotherhood, associates and helpers is also abtar. The word abtar is also used for the man who has no male child, or whose male child or children have died, for after him there remains no one to remember him and he is lost to posterity after death. In almost all these meanings the disbelieving Quraish called the Prophet (peace be upon him) abtar. At this, Allah said: O Prophet, not you but your enemies are abtar. This was not merely a reprisal, but a prophecy out of the most important prophecies of the Quran, which literally proved true.

When it was made, the people regarded the Prophet (peace be upon him) as abtar, and no one could imagine how the big chiefs of the Quraish would become abtar, who were famous not only in Makkah but throughout Arabia, who were successful in life, rich in worldly wealth and children, who had their associates and helpers everywhere in the country, who enjoyed intimate relations with all the Arabian tribes, being monopolists in trade and managers of Hajj. But not long afterwards the conditions altogether changed. There was a time when on the occasion of the Battle of the Trench (A.H. 5) the Quraish had invaded Al-Madinah with the help of many Arabian and Jewish tribes, and the Prophet (peace be upon him) being besieged had to resist the enemy by digging a trench around the city. After only three years, in A.H. 8, when he attacked Makkah, the Quraish had no helper and they had to surrender helplessly. After this within a year or so the whole Arabia came under his control, deputations of tribes from all over the country began to visit him to take the oaths of allegiance and his enemies were left utterly helpless and resource-less.

Then they were so lost to posterity that even if their children survived, none of them today knows that he is a descendent of Abu Jahl, Abu Lahab, Aas bin Wail, or Uqbah bin Abi Muait, the enemies of Islam, and even if he knows it, he is not prepared to claim that his ancestors were those people. On the contrary, blessings are being invoked on the children of the Prophet (peace be upon him) throughout the world; millions and millions of Muslims take pride in bearing relationship to him; hundreds of thousands of people regard it as a mark of honor and prestige to have descended not only from him but from his family and even the families of his companions. Thus, some one is a Sayyid, another an Alavi, and Abbasi, a Hashmi, a Siddiqi, a Faruqi, an Uthmani, a Zubairi, or an Ansari, but no one is an Abu Jahli or Abu Lahabi. History has proved that not the Prophet Muhammad (peace be upon him) but his enemies were, and are, abtar.

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Ayatul Kursi English Translation and Transliteration

Ayatul Kursi English Translation:

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

Arabic Text:

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

Transliteration:

Bismillaahir Rahmaanir RaheemAllahu laaa ilaaha illaa huwal haiyul qai-yoom;

laa taakhuzuhoo sinatunw wa laa nawm;

lahoo maa fissamaawaati wa maa fil ard;

man zallazee yashfa’u indahooo illaa be iznih;

ya’lamu maa baina aideehim wa maa khalfahum;

wa laa yuheetoona beshai ‘immin ‘ilmihee illa be maa shaaaa;

wasi’a kursiyyuhus samaa waati wal arda wa la ya’ooduho hifzuhumaa;

wa huwal aliyyul ‘azeem

Video: Ayat-Ul-Kursi With Transliteration, English Translation | آيَةُ الْكُرْسِيِّ

Benfits of Ayatul Kursi

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

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

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

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

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

It is a quarter of the Qur’aan Kareem

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

Consistency and Ayatul Kursi

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

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

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

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

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

Blessing in the food

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

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

To make Satan flee for protection of wealth, property and home

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ism Azam is in Ayatul Kursi

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

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

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

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

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

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

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

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

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

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

Easy child-birth

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

Best Means of Protection

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

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

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

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

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

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

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

And four of them read:

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

Benefits of the respected Ayat Al-Kursi

The respected Ayatul Kursi comprises of many important benefits. Some are mentioned here:

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

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Learn Arabic Basic Verbs

Learn Arabic Basic Verbs (أفعال أساسية)

English	Standard Arabic	Transliteration	Egyptian Arabic	Transliteration
to be (not used in present tense)	كان – يكون (كون)	kaana – yakuunu (koon)	”	kaan – yikuun (koon)
to do; to make	فعل – يفعل (فعل)	fa3ala – yaf3alu (fa3l)	عمل – يعمل	3amal – yi3mil (3amal)
to work	عمل – يعمل (عمل)	3amala – ya3milu (3amal)	اشتغل – يشتغل (سغل)	ištaġal – yištaġil (šuġl)
to bring, fetch	أحضر – يحضر (احضار)	aHDara – yuHDiru (iHDaar)	جاب – يجيب (جيبان)	gaab – yigiib (gayabaan)
to take	أخذ – يأخذ (أخذ)	axada – ya’xudu (axd)	خد – ياخد (اخد)	xad – yaaxud (axd)
to put	وضع – يضع (وضع)	waDa3a – yaDa3u (waD3)	حطّ – يحطّ (حطّ)	HaTT – yiHoTT (HaTT)
to become	أصبح – يصبح (اصباح)	aSbaHa – yuSbiHu (iSbaaH)	بقى – يبقى	ba’a – yib’a
to change (s.t.)	غيّر – يغيّر (تغيير)	ġayyara – yuġayyiru (taġyiir)	”	ġayyar – yiġayyar (taġyiir)
to count	عدّ – يعدّ (عدّ)	3adda – ya3uddu (3add)	”	3add – yi3idd (3add)
to go (to)	ذهب – يذهب (ذهاب) إلى	dahaba – yadhabu (dahaab) ila	راح – يروح (مرواح \| روحان)	raaH – yiruuH (mirwaaH/rawaHaan)
to walk	مشى – يمشي (مشي)	maša – yamši (mašy)	مشي – يمشي (مشي)	miši – yimši (mašy)
to run	جرى – يجري (جري)	jara – yajri (jary)	”	geri – yigri (gary)
to come	جاء – يجئ (جيئة)	jaa’a – yajii’u (jii’a)	جه – يجي (مجي)	geh – yiigi (migiyy)
	أتى – يأتي (اتي)	ata – yaa’ti (aty)
to return	رجع – يرجع (رجوع) إلى	raja3a – yarja3u (rujuu3)	”	rigi3 – yirga3 (ruguu3)
	عاد – يعود (عودة) إلى	3aada – ya3uudu (3awda)
to arrive	وصل – يصل (وصول) إلى	waSala – yaSilu (wuSuul) ila	وصل – يوصل (وصول)	wiSil – yiwSil (wuSuul)
to sit	جلس – يجلس (جلوس)	jalasa – yajlisu (juluus)	قعد – يقعد (قعاد)	‘a3ad – yu’3ud (‘u3aad)
to get up, rise	قام – يقوم (قيام)	qaama – yaquumu (qiyaam)	”	‘aam – yi’uum (‘iyaam)
to fall	وقع – يقع (وقوع)	waqa3a – yaqa3u (wuquu3)	وقع – يوقع (وقوع)	wi’i3 – yiw’a3 (wu’uu3)
	سقط – يسقط (سقوط)	saqaTa – yasquTu (suquuT)
to go up	طلع – يطلع (طلوع)	Tala3a – yaTla3u (Tuluu3)	”	Tili3 – yiTla3 (Tuluu3)
to go down	نزل – ينزل (نزول)	nazila – yanzilu (nuzuul)	”	nizil – yinzil (nuzuul)
to cook	طبخ – يطبخ (طبخ)	Tabaxa – yaTbuxu (Tabx)	”	Tabax – yiTbux (Tabx)
to eat	أكل – يأكل (أكل)	akala – yaa’kulu (akl)	كل – ياكل (أكل)	kal – yaakul (akl)
to drink	شرب – يشرب (شرب)	šariba – yašrabu (šurb)	”	širib – yišrab (šurb)
to wake up	صحى – يصحو (صحو)	SaHa – yaSHu (SaHw)	صحي – يصحى (صحو)	SaHa – yiSHa (SaHw)
	استيقظ – يستيقظ (استيقاظ)	istayqaZa – yastayqiZu (istiiqaaZ)
to sleep	نام – ينام (نوم)	naama – yanaamu (nawm)	”	naam – yinaam (noom)
to wash	غسل – يغسل (غسل)	ġasala – yaġsilu (ġasl)	”	ġasal – yiġsil (ġasl/ġasiil)
to clean	نظّف – ينظّف (تنظيف)	naZZafa – yunaZZifu (tanZiif)	”	naZZaf – yinaZZaf (tanZiif)
to study	درس – يدرس (دراسة)	darasa – yadrusu (diraasa)	”	daras – yidris (diraasa)
to learn	تعلّم – يتعلّم (تعلّم)	ta3allama – yata3allamu (ta3allum)	اتعلّم – يتعلّم (تعلّم)	it3allim – yit3allim (ta3allum)
to understand	فهم – يفهم (فهم)	fahima – yafhamu (fahm)	”	fihim – yifham (fahm)
to know	عرف – يعرف (معرفة)	3arafa – ya3rifu (ma3rifa)	”	3irif – yi3raf (ma3rifa)
to remember	تذكر – يتذكر (تذكر)	tadakkara – yatadakkaru (tadakkur)	افتكر – يفتكر (افتكار)	iftakar – yiftikir (iftikaar)
to forget	نسي – ينسى (نسي)	nasiya – yansaa (nasi)	”	nisi – yinsa (nasi)
to describe	وصف – يصف (وصف)	waSafa – yaSifu (waSf)	وصف – يوصف (وصف)	waSaf – yiwSif (waSf)
to try, test (s.t)	جرّب – يجرّب (تجريب)	jarraba – yujarribu (tajriib)	”	garrab – yigarrib (tagriib)
to try, attempt to do s.t.	حاول – يحاول (محاولة) أن	Haawala – yuHaawilu (muHaawala) an	”	”
to be able to do s.t.	قدر – يقدر (قدرة) أن	qadara – yaqdiru (qudra) an	”	‘idir – yi’dir (‘odra)
	استطاع – يستطيع (استطاعة) أن	istaTaa3a – yastaTii3u (istiTaa3a) an
to read	قرأ – يقرأ (قراءة)	qara’a – yaqra’ (qiraa’a)	قرأ – يقرأ (قراية)	‘ara – yi’ra (‘iraaya)
to write	كتب – يكتب (كتابة)	kataba – yaktubu (kitaaba)	”	katab – yiktib (kitaaba)
to translate	ترجم – يترجم (ترجمة)	tarjama – yutarjimu (tarjama)	”	targam – yitargim (targama)
to talk (reflexive)	تكلّم – يتكلّم (كلام \| تكلّم)	takallama – yatakallamu (kalaam/takallum)	اتكلّم – يتكلّم (كلام)	itkallim – yitkallim (kalaam)
	تحدّث – يتحدّث (تحدّث)	taHaddata – yataHaddatu (taHaddut)
to say, tell	قال – يقول (قول)	qaala – yaquulu (qawl)	”	‘aal – yi’uul (‘awl)
to ask (a question)	سأل – يسأل (سؤال)	sa’ala – yas’alu (su’aal)	”	”
to request	طلب – يطلب (طلب)	Talaba – yaTlubu (Talab)	”	”
to reply, answer (to)	أجاب – يجيب (اجابة) على	ajaaba – yujiibu (ijaaba) 3ala	”	agaab – yigiib (igaaba) 3ala
	ردّ – يردّ (ردّ) على	radda – yarudd (radd) 3ala	”	”
to thank	شكر – يشكر (شكر)	šakara – yaškuru (šukr)	”	šakar – yiškur (šukr)
to complain (about)	شكى – يشكو (شكوى) من	šaka – yašku (šakwa) min	اشتكى – يشتكي (شكوى) من	ištaka – yištiki (šakwa) min
to promise	وعد – يعد (وعد) بـ	wa3ada – ya3idu (wa3d) bi	وعد – يوعد (وعد)	wa3ad – yiw3id (wa3d) bi
to see	رأى – يرى (رؤية)	ra’a – yara (ru’ya)	شاف – يشوف (شوفان \| شوف)	šaaf – yišuuf (šawafaan/šoof)
to look at	نظر – ينظر (نظر) إلى	naZara – yanZuru (naZar) ila	بصّ – يبصّ (بصّ \| بصصان) على	baSS – yibuSS (baSS/baSaSaan) 3ala
to look for	بحث – يبحث (بحث) عن	baHata – yabHatu (baHt) 3an	دوّر – يدوّر (تدوير) على	dawwar – yidawwar (tadwiir) 3ala
to find	وجد – يجد (وجود)	wajada – yajidu (wujuud)	لاقى – يلاقي	laa’a – yilaa’i (la’ayaan)
to lose (s.t.)	ضيّع – يضيّع (تضييع)	Dayya3a – yuDayyi3u (taDyii3)	”	”
to organize	نظّم – ينظّم (تنظيم)	naZZama – yunaZZimu (tanZiim)	”	”
to organize, tidy up	رتّب – يرتّب (ترتيب)	rattaba – yurattibu (tartiib)	”	”
to smoke (in general)	دخّن – يدخّن (تدخين)	daxxana – yudaxxinu (tadxiin)	”	”
to happen	حدث – يحدث (حدوث)	Hadata – yaHdutu (Huduut)	حصل – يحصل (حصول)	HaSal – yiHSal (HuSuul)
to watch	شاهد – يشاهد (مشاهدة)	šaahada – yušaahidu (mušaahada)	اتفرّج – يتفرّج على	itfarrag – yitfarrag 3ala
to hear	سمع – يسمع (سمع \| سماعة)	sami3a – yasma3u (sam3/samaa3a)	”	simi3 – yisma3 (sama3)
to listen to	استمع – يستمع (استماع) إلى	istama3a – yastami3u (istimaa3) ila	سمع – يسمع (سمع)	simi3 – yisma3 (sama3)
to give	أعطى – يعطي (اعطاء)	a3aTa – ya3aTi (i3Taa’)	ادّى – يدّي (مدّية)	idda – yiddi (middiyya)
to carry	حمل – يحمل (حمل)	Hamala – yaHmilu (Haml)	شال – يشيل (شيل \| شيلان)	šaal – yišiil (šeil/šayalaan)
to love	أحبّ – يحبّ (حبّ)	aHabba – yuHibbu (Hubb)	حبّ – يحبّ (حبّ)	Habb – yiHibb (Hubb)
to hate	كره – يكره (كره \| كراهة)	kariha – yakrahu (karh/karaaha)	”	karah – yikrah (karh/karaaha)
to be born	وُلد – يُولد (ولادة)	wulida – yuuladu (wilaada)	اتولد – يتولد	itwalad – yitwalad
to live	عاش – يعيش (معيشة)	3aaša – ya3iišu (ma3iiša)	”	”
to live (in a place)	سكن – يسكن (سكن) في	sakana – yaskunu (sakan) fi	”	”
to die	مات – يموت (موت)	maata – yamuutu (moot)	”	”
to pass away	توفّي – يتوفي (وفاة)	tuwuffiya – yutawaffayu (wafaah)	اتوفى – يتوفي (وفاة)	itwaffa – yitwaffi (wafaah)
to wait	انتظر – ينتظر (انتظار)	intaZara – yantaZiru (intiZaar)	استنى – يستني	istinna – yistinni
to buy	اشترى – يشتري (شراء)	ištara – yaštari (širaa’)	”	ištara – yištiri
to sell	باع – يبيع (بيع)	baa3a – yabii3u (bii3)	”	”
to pay; to push	دفع – يدفع (دفع)	dafa3a – yadfa3u (daf3)	”	dafa3 – yidfa3
to push			زق – يزق (زق)	za” – yizu” (za”)
to open (s.t.)	فتح – يفتح (فتح)	fataHa – yaftaHu (fatH)	”	fataH – yiftaH (fatH)
to close (s.t.)	غلق – يغلق (غلق)	ġalaqa – yaġliqu (ġalq)	قفل – يقفل	‘afal – yi’fil
to begin, start (s.t.)	بدأ – يبدأ (بدء)	bada’a – yabda’u (bad’)	”	bada’ – yibda’
to end (reflexive)	انتهى – ينتهي (انتهاء)	intaha – yantahi (intihaa’)	”	”
to stop (reflexive); to stand up	وقف – يقف (وقف \| وقوف)	waqafa – yaqifu (waqf/wuquuf)	”	wi’if – yiw’af (wa’f)
to finish (s.t.)	خلّص – يخلّص (تخليص)	xallaSa – yuxalliSu (taxliiS)	”	xallaS – yixallaS (taxliiS)
			شطّب – يشطّب (تشطيب)	šaTTab – yišaTTab (tašTiib)
to stop (reflexive); to stand up	وقف – يقف (وقف \| وقوف)	waqafa – yaqifu (waqf/wuquuf)	”	wi’if – yiw’af (wa’f)
to play	لعب – يلعب (لعب)	la3aba – yal3ibu (li3b)	”	”
to use (s.t.)	استخدم – يستخدم (استخدام)	istaxdama – yastaxdimu (istixdaam)	”	”
	استعمل – يستعمل (استعمال)	ista3mala – yasta3milu (isti3maal)	”	”
to enter	دخل – يدخل (دخول)	daxala – yadxulu (duxuul)	”	daxal – yudxul
to go out	خرج – يخرج (خروج)	xaraja – yaxruju (xuruuj)	”	xarag – yixrag
to leave	غادر – يغادر (مغادرة)	ġaadara – yuġaadiru (muġaadara)	ساب – يسيب	saab – yisiib
to ride (ex. a taxi)	ركب – يركب (ركوب)	rakiba – yarkabu (rukuub)	”	rikib – yirkab
to send	أرسل – يرسل (ارسال)	arsala – yursilu (irsaal)	بعت – يبعت	ba3at – yib3at
to receive	استلم – يستلم (استلام)	istalama – yastalimu (istilaam)	”	istalam – yistilim (istilaam)
to think (about s.t.)	فكّر – يفكّر (تفكير)	fakkara – yufakkiru (tafkiir)	”	fakkar – yifakkar (tafkiir) fi
to think (that)	ظنّ – يظنّ (ظن) أن	Zanna – yaZunnu (Zann) anna	افتكر – يفتكر	iftakar – yiftikir
to believe (that)	اعتقد – يعتقد (اعتقاد)	i3taqada – ya3taqidu (i3tiqaad) anna	”	”
to need (s.t.)	احتاج – يحتاج (احتياج) إلى	iHtaaja – yaHtaaju (iHtiyaaj) ila	”	iHtaag – yiHtaag
to want (to)	أراد – يريد (ارادة)	araada – yuriidu (iraada) an	عايز – عايزة	3aayiz/3aayza (or 3aawiz/3aawza) – active participle
to succeed	نجح – ينجح (نجاح)	najaHa – yanjaHu (najaaH)	”	nagaH – yingaH (nagaaH)
to fail	فشل – يفشل (فشل)	fašila – yafšalu (fašal)	”	”

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The Holy Quran – The Word of God (Allah) Revealed to Prophet Muhammad (PBUH)

The Holy Quran is the sacred book of the Muslims, it is the word of Allah revealed to the prophet Muhammad (peace be upon him) through the angel Jibril. This revelation has lasted 23 years.

The Holy Quran is the heart of Islam, it includes all the teachings and precepts of the religion, for every Muslim, it’s the divine symbol of faith. The Holy Book is also considered a miracle in itself because of its content and scope, which is extended to all possible areas and continues to fascinate scientists for its extraordinary advance over time.

Quran is the best source of inspiration and motivation for all Muslims. We, as a Muslim to be successful in both worlds, should learn and follow Quran Kareem. The following Hadith of Prophet Mohammad (S.A.W.) shows the importance about learning Quran:

Uthman bin Affan (R.A.) reported:

The Messenger of Allah (S.A.W.) said, “The best amongst you is the one who learns the Qur’an and teaches it.” (Sahih al-Bukhari : 5027)

Surah Al Fatiha with Transliteration, English, Urdu Translation | Sura Fatiha | سُورَةُ الْفَاتِحَةِ

Therefore in the light of this Hadith, the best people in the world are not those who have high degrees and positions, nor are those who possess excessive wealth. But the best person on the side of Allah is the person who wants to learn the Holy Quran and teach it to others.

The Quran has 114 chapters called Suras. The first one is called Al Fatiha (the opening). Each sura is composed of phrases or verses called “ayat”. The chapters or surahs are of unequal length; the shortest surah Al-Kawthar has only three verses while the longest sura is the Al Baqara, which has 286 ayas.

A part of the Quran was revealed to the Prophet (peace be upon him) in the city of Mecca and the other in the city of Medina, that is why we find a classification of the surahs in the Quran by Makiya and Madaniya, in fact by place of revelation.

May Allah bless all Muslims with strong Faith, Purity of heart, good manners, good deeds and understanding the true meaning of all teaching of Quran and Hadiths.

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Namaz Timing And Rak’as – Learn Salah Online

The following are the Namaz Timing And Rak’as in each of the five daily Islamic prayers.

Name	Rakas	Timing
Fajr	04 02 Sunnah \| 02 Farz	From dawn before sunrise.
Zuhar	12 04 Sunah \| 04 Farz 02 Sunnah \| 02 Nawafil	Between the declining of sun & Asr.
Asr	08 04 Sunnah \| 04 Farz	(Late afternoon) Immediately after the last time limit of Zuhar until just before the sunset.
Maghrib	07 03 Farz \| 02 Sunnah 02 Nawafil	(Evening) Soon after sunset until the disappearance of the twilight.
Isha	17 04 Sunnah \| 04 Farz 02 Sunnah \| 02 Nawafil 03 Witar \| 02 Nawafil	After the disappearance of the twilight until midnight.
Juma	14 04 Sunnah \| 02 Farz 04 Sunnah\| 02 Sunnah 02 Nawafil	Between the declining of sun & Asr. Juma can’t be offered individually. If you happen to miss Juma prayer, then you should offer Zuhar.

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6 Kalimas of Islam – English Translation

The 6 Kalimas of Islam (six statements of Faith) are basic Islamic declarations of Islam that are recited by Muslims as a form of worship and as a means of affirming their beliefs. These 6 Kalimas encompass various aspects of Islam and serve as concise statements of faith. Here are the 6 Kalimas:

First Kalima Tayyab:

Laaa Ilaaha Illa-llaahu Muhammadur-Rasoolu-llaah

There is none worthy of worship except Allah and Muhammad is the Messenger of Allah.

Second Kalima Shahada:

Ash-hadu Al-laaa Ilaaha Illa-llaahu Wahdahoo Laa Shareeka Lahoo Wa-Ash-hadu Anna Muhammadan ‘Abduhoo Wa Rasooluhu.

I bear witness that there is none worthy of worship except Allah, the One alone, without a partner, and I bear witness that Muhammad is His servant and Messenger.

Third Kalima Tamjeed:

Subhaana-llaahi Walhamdu Lillaahi Walaaa Ilaaha Illa-llaahu Wallaahu Akbar. Walaa Hawla Walaa Quwwata Illaa Billaahi-l ‘Aliyyil ‘Azeem.

Glory be to Allah and all praise be to Allah, there is none worthy of worship except Allah, and Allah is the Greatest. There is no might or power except from Allah, the Exalted, the Great One.

Fourth Kalima Touheed:

Laaa Ilaaha Illa-llaahu Wahdahoo Laa Shareeka-lahoo Lahu-l Mulku Walahu-l Hamdu Yuhyee Wayumeetu Wahuwa Hayyu-l Laa Yamootu Abadan Abada. Dhu-l Jalaali Wal Ikraam. Biyadihil Khair. Wahuwa Alaa Kulli Shai-’in Qadeer.

There is none worthy of worship except Allah. He is alone and has no partner. To Him belongs the Kingdom and for Him is all praise. He gives life and causes death. In His hand is all good and He has power over everything.

Fifth Kalima Astaghfar:

Astaghfiru-llaaha Rabbi Min Kulli Dhambin Adhnabtuhoo ‘Amadan Aw Khata-an Sirran Aw ‘Alaaniyata-wn Wa-atoobu Ilaihi Min-adh Dhambi-l Ladhee A’lamu Wamina-dh Dhambi-l Ladhi Laaa A’lamu Innaka Anta ‘Allaamu-l Ghuyoobi Wasattaaru-l ‘Uyoobi Wa Ghaffaaru-dh Dhunubi Walaa Hawla Walaa Quwwata Illaa Billaahi-l ‘Aliyyil ‘Azeem.

I seek forgiveness from Allah, who is my Creator and Cheriser, from every sin I committed knowingly or unknowingly, secretly or openly. I also seek His forgiveness for all sins which I am aware of or am not aware of. Certainly, You (O Allah!), are the Knower of the hidden and the Concealer of mistakes and the Forgiver of sins. And there is no power and no strength except from Allah, the Most High, the Most Great.

Sixth Kalima Radd-e-Kufar:

Allaa-humma Inneee A’udhu-bika Min An Ushrika Bika Shay-awn Wa-ana A’lamu Bihee Wa- astaghfiruka Limaa Laaa A’lamu Bihee Tubtu ‘Anhu Wata-barraatu Mina-l Kufri Wash-shirki Wal-kidhbi Wal-gheebati Wal-bid’ati Wan-nameemati Wal-fawahishi Wal-buhtaani Wal-m’aasi Kulli-haa Wa-Aslamtu Wa-aqoolu Laaa Ilaaha Illa-llaahu Muhammadu-r Rasoolu-llah.

O Allah! I seek refuge in You from that I should ascribe any partner with You knowingly. I seek Your forgiveness for the sin of which I have no knowledge. I repent from it. And becoming disgusted of disbelief and idolatry, lying and backbiting, innovation and slander, lewdness and abomination, and all other acts of disobedience, I submit to Your will. I believe and I declare that there is none worthy of worship except Allah and Muhammad is the Messenger of Allah.

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Quran Reading with Tajweed or Tajwid Rules

Literally, ‘tajwid‘ means improvement and perfection. If you do something with tajwid it means you are trying to do it with the utmost quality and in the most perfect way possible. The term Tajwid Rules, refers to the science concerned with correct recitation and pronunciation of the Qur’anic words and verses. The relationship is clear between the literal meaning of the word and its technical usage; the literal meaning revolves around perfecting an action or a performance, which is the recitation of the Qur’an as far as the science of Tajwid is concerned.

After the rapid spread of Islam in its early centuries, especially among non-Arabs, Muslim scholars deemed it necessary to put down a set of rules that serve as a reference for the Qur’an learners. So, Tajwid has been the reference for people who wished to recite the Qur’an in a correct manner. This, however, does not deny the fact that the Qur’an cannot be learned independently, without the assistance of a skilled teacher. The unique isnad-based system of learning Qur’an continued to be the recognized way for teaching students how to recite the Qur’an and for training them on Tajwid. In the isnad-based system, a student recites the whole Qur’an by heart, from the beginning to the end, fulfilling the rules of Tajwid to a certified Qur’an teacher, and then the student is certified by the teacher to be qualified to recite and teach the Qur’an. The certificate is called ijazah (license). A typical ijazah lists the teachers of the granting sheikh (the isnad or sanad , an unbroken chain of teachers that goes back to the Prophet).

Tajwid, according to the scholars’ definition, is all about “articulating (the sound of) each letter from its proper point of articulation, and ensuring the correct pronunciation of the genuine characteristics of each sound as well as the occasional ones.” Here, by ‘genuine’ scholars mean the permanent features of a sound without which the sound is never pronounced correctly. The occasional features are those affecting a letter sound due to certain occasional reasons such as the place of the letter in a word, its tashkil, the features of the letters coming before or after it, etc.

A typical Tajwid book starts with an introduction clarifying the significance and manners of reciting the Qur’an, the prerequisites of a correct recitation, the Islamic ruling of observing Tajwid when reciting the Qur’an and the types of recitation in terms of speed. The main body of Tajwid, as clearly stated in the above definition, is concerned with the correct pronunciation of the Qur’an. This is dealt with in the following basic topics:

Points of articulation (Makharij Al-Huruf)
Letters Characteristics (Sifat Al-Huruf)
Other rules of Tajwid related to the sound changes of certain letters due to their places in the word or their surrounding letters, such as the rules of a non-vowel N and M (ahkam an-Nun wal mim as-sakinah) and the types of long vowels (mudud.)

Students of phonetics will find the above topics familiar and similar to what they study. The concept of idgham, for example, is similar to that of assimilation as far as phonetics is concerned.

It is obligatory, according to the scholars of Tajwid, to observe its rules when reciting the Qur’an. Allah Almighty said, {…recite the Qur’an (aloud) in a slow, (pleasant tone and) style} (Al-Muzzamil 73: 4)

The verse means reciting the Qur’an slowly with humility (khushu`) and reflection observing the rules of Tajwid such as lengthening the long vowels (madd al-mamudud) and shortening the short ones (qasr al-maqsur)… The command in the above verse indicates obligation as this is the original usage of the imperative form. There is nothing here to indicate otherwise. (Al-Marsafi, Hidayat Al-Qari’ ila Tajwid Kalam al-Bari)

Imam ibn Al-Jazari, one of the earliest scholars of Tajwid, maintained in his Tuhfatul-Atfal, a famous beginner-style Tajwid manual, that, It is incumbent to observe the rules of Tajwid; those who fail to do so are incurring a sin because the Qur’an was revealed by Allah and transmitted to us with the rule s of Tajwid.

Some scholars, however, hold that it is recommended (mustahab) to follow the rules of Tajwid rather than being wajib(obligatory), as long as the words are pronounced correctly in terms of Arabic and no mistakes are involved of course. Nevertheless, it befits a Muslim to try his best to perfect his recitation. `A’ishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings of Allah be upon him) said:

The one who is proficient in the recitation of the Qur’an will be with the honorable, obedient scribes (angles), and he who recites the Qur’an with difficulty and find it hard to recite will have a double reward. (Al-Bukhari and Muslim)

Tajwid is just one of the manifestations of Allah’s protection for the Qur’an from any kinds of corruption. Going through books of the Tajwid shows the extreme care given to the minute details of the pronunciation of the Qur’an. All of this is to ensure that the way the Qur’an is recited fourteen centuries after the demise of the Prophet (peace and blessings of Allah be upon him) is exactly the same as how the Prophet recited the Qur’an. Besides, the isnad-based transmission of the Qur’an guarantees that the rules of Tajwid are fully put into practice in a way that ensures the highest quality and accuracy level when transmitting the Qur’an from one generation to another. Tajwid, after all, is one of a group of sciences created initially to serve the Qur’an and to guard it from corruption such as the Qira’at (science of the recitation versions) and the scripting of the Qur’an (ar-rasm wad-dabt.)

By Muhammad Fathi

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List of 99 names of Allah list with meaning in English & Arabic

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Names

Transliteration

Meaning

Explanation

الرَّحْمَنُ

الرَّحِيمُ

الْمَلِكُ

الْقُدُّوسُ

السَّلاَمُ

الْمُؤْمِنُ

الْمُهَيْمِنُ

الْعَزِيزُ

الْجَبَّارُ

الْمُتَكَبِّرُ

الْخَالِقُ

الْبَارِئُ

الْمُصَوِّرُ

الْغَفَّارُ

الْقَهَّارُ

الْوَهَّابُ

الرَّزَّاقُ

الْفَتَّاحُ

اَلْعَلِيْمُ

الْقَابِضُ

الْبَاسِطُ

الْخَافِضُ

الرَّافِعُ

الْمُعِزُّ

المُذِلُّ

السَّمِيعُ

الْبَصِيرُ

الْحَكَمُ

الْعَدْلُ

اللَّطِيفُ

الْخَبِيرُ

الْحَلِيمُ

الْعَظِيمُ

الْغَفُورُ

الشَّكُورُ

الْعَلِيُّ

الْكَبِيرُ

الْحَفِيظُ

المُقيِت

الْحسِيبُ

الْجَلِيلُ

الْكَرِيمُ

الرَّقِيبُ

الْمُجِيبُ

الْوَاسِعُ

الْحَكِيمُ

الْوَدُودُ

الْمَجِيدُ

الْبَاعِثُ

الشَّهِيدُ

الْحَقُّ

الْوَكِيلُ

الْقَوِيُّ

الْمَتِينُ

الْوَلِيُّ

الْحَمِيدُ

الْمُحْصِي

الْمُبْدِئُ

الْمُعِيدُ

الْمُحْيِي

اَلْمُمِيتُ

الْحَيُّ

الْقَيُّومُ

الْوَاجِدُ

الْمَاجِدُ

الْواحِدُ

اَلاَحَدُ

الصَّمَدُ

الْقَادِرُ

الْمُقْتَدِرُ

الْمُقَدِّمُ

الْمُؤَخِّرُ

الأوَّلُ

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