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أَلَمْ تَرَ أَنَّ اللَّهَ يُولِجُ الَّيْلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى الَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى إِلَى أَجَلٍ مُّسَمًّى

وَأَنَّ اللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌ

(29. See you not that Allah merges the night into the day, and merges the day into the night, and has subjected the sun and the moon, each running its course for a term appointed; and that Allah is All-Aware of what you do. ) (30. That is because Allah, He is the Truth, and that which they invoke besides Him is falsehood; and that Allah, He is the Most High, the Most Great.)

The Might and Power of Allah Allah tells us that He

﴿يُولِجُ الَّيْلَ فِى النَّهَارِ﴾

(merges the night into the day,) meaning, He takes from the night and adds to the day, so that the day becomes longer and the night shorter, which is what happens in summer when the days are longest; then the day starts to become shorter and the night longer, which is what happens in winter.

﴿وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى إِلَى أَجَلٍ مُّسَمًّى﴾

(and has subjected the sun and the moon, each running its course for a term appointed;) It was said that this means, each runs within its set limits, or it means until the Day of Resurrection; both meanings are correct. The first view is supported by the Hadith of Abu Dharr, may Allah be pleased with him, in the Two Sahihs, according to which the Messenger of Allah said:

«يَا أَبَا ذَرَ أَتَدْرِي أَيْنَ تَذْهَبُ هَذِهِ الشَّمْسُ؟»

(O Abu Dharr! Do you know where this sun goes) I (Abu Dharr) said: "Allah and His Messenger know best.'' He said:

«فَإِنَّهَا تَذْهَبُ فَتَسْجُدُ تَحْتَ الْعَرْشِ، ثُمَّ تَسْتَأْذِنُ رَبَّهَا فَيُوشِكُ أَنْ يُقَالَ لَهَا: ارْجِعِي مِنْ حَيْثُ جِئْت»

(It goes and prostrates beneath the Throne, then it seeks permission from its Lord, and soon it will be said: "Go back from whence you came.'') Ibn Abi Hatim recorded that Ibn `Abbas said, "The sun is like flowing water, running in its course in the sky during the day. When it sets, it travels in its course beneath the earth until it rises in the east.'' He said, "The same is true in the case of the moon.'' Its chain of narration is Sahih.

﴿وَأَنَّ اللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌ﴾

(and that Allah is All-Aware of what you do.) This is like the Ayah,

﴿أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى السَّمَآءِ وَالاٌّرْضِ﴾

(Know you not that Allah knows all that is in the heaven and the earth) (22:70). The meaning is that Allah is the Creator Who knows all things, as He says:

﴿اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ وَمِنَ الاٌّرْضِ مِثْلَهُنَّ﴾

(It is Allah Who has created seven heavens and of the earth the like thereof) (65:12).

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Masjid k 15 Adaab

Awwal ye k masjid main pohnchne par agar kuch logo ko betha dekhey tu in ko salaam kry, aur koi na ho tu……………….. khey lakin ye is surat main hai jab k masjid k hazreen nafli nimaz ya telawat-o-tasbeeh wagairah main mashgool na ho warna in ko salaam krna drust nhi.
Dusra ye k masjid main dakhil ho kr bethney se pahley 2 rakat tahiya-tul-masjid ki parhy, ye bhi wajib hai k is wqt nimaz parhna makrooh na ho maslan aen aftaab k taloo ya garoob ya ustawa nisf-u-nahar ka wqt na ho.
Tesrey ye k masjid main khareed-o-farokht na kry.
Chothey ye k wahan teer aur talwar na nikaley.
Panch-wen ye k masjid main apni gum shuda cheez talaash krne ka aelaan na kry.
Chattey ye k masjid main awaz buland na krain.
Satwen ye k whan dunya ki batain na krey.
Athwain ye k masjid main baithney ki jagah main kisi se jhagra na krey.
Nowey ye k jahan saff main puri jagah na ho wahan ghus kr logo par tangi paida na kry.
Daswain ye k kisi nimaz parhney waly k agay na guzrey.
Gyarwhen ye k apne badan k kisi hisa se khail na krey.
Barwhen ye k apni ungliyo na chatkhaye.
Terwhen ye k masjid main thookney, naak saaf krne se parhaiz krain.
Chodhwen ye k nijasat se paak-o-saaf rhe aur kisi chotey bachey ya majnoon ko sath na le jaye.
Pandhwari ye k wahan kasrat se Allah k zikar main mashgool rhe.

Qurtabi ne ye 15 adaab likhney k bad farmaya hai k jis ne ye kaam kr lye us ne masjid ka haq ada kya aur masjid us k lye hirz-o-amaan ki jagah bn gaye.

Seeking Refuge with Allah when One is Angry

In his Musnad, Al-Hafiz Abu Ya`la Ahmad bin `Ali bin Al-Muthanna Al-Mawsili reported that Ubayy bin Ka`b said, "Two men disputed with each other in the presence of the Messenger of Allah and the nose of one of them became swollen because of extreme anger. The Messenger of Allah said,

إِنِّي لَأَعْلَمُ شَيْئًا لَوْ قَالَهُ لَذَهَبَ عَنْهُ مَا يَجِدُ: أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

(I know of some words that if he said them, what he feels will go away, 'I seek refuge with Allah from the cursed Satan.')''

An-Nasa'i also recorded this Hadith in his book, Al-Yawm wal-Laylah.

Al-Bukhari recorded that Sulayman bin Surad said, "Two men disputed in the presence of the Prophet while we were sitting with him. One of them was cursing the other fellow and his face turned red due to anger. The Prophet said,

إِنِّي لَأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

(I know of a statement which if he said it, will make what he feels disappear, `I seek refuge with Allah from the cursed Satan.') They said to the man, `Do you not hear what the Messenger of Allah is saying' He said, `I am not insane.''' Also, Muslim, Abu Dawud and An-Nasa'i recorded this Hadith.
There are many other Hadiths about seeking refuge with Allah. One can find this subject in the books on supplication and the virtues of righteous, good deeds.

Is the Isti`adhah (seeking Refuge) required

The majority of the scholars state that reciting the Isti`adhah (in the prayer and when reciting the Qur'an) is recommended and not required, and therefore, not reciting it does not constitute a sin. However, Ar-Razi recorded that `Ata' bin Abi Rabah said that the Isti`adhah is required in the prayer and when one reads the Qur'an. In support of `Ata's statement, Ar-Razi relied upon the apparent meaning of the Ayah,

فَاسْتَعِذْ

(Then seek refuge.) He said that the Ayah contains a command that requires implementation. Also, the Prophet always said the Isti`adhah. In addition, the Isti`adhah wards off the evil of Satan, which is neccessary, the rule is that the means needed to implement a requirement of the religion is itself also required. And when one says, "I seek refuge with Allah from the cursed devil.'' Then this will suffice.

Virtues of the Isti`adhah

The Isti`adhah cleanses the mouth from the foul speech that it has indulged in. It also purifies the mouth and prepares it to recite the speech of Allah. Further, the Isti`adhah entails seeking Allah's help and acknowledging His ability to do everything. The Isti`adhah also affirms the servant's meekness, weakness and inability to face the enemy of his inner evil, whom Allah alone, Who created this enemy, is able to repel and defeat. This enemy does not accept kindness, unlike the human enemy. There are three Ayat in the Qur'an that affirm this fact. Also, Allah said,

إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ وَكَفَى بِرَبِّكَ وَكِيلاً

(Verily, My servants (i.e. the true believers of Islamic Monotheism) ـ you have no authority over them. And sufficient is your Lord as a Guardian.) (17:65).
We should state here that the believers, whom the human enemies kill, become martyrs, while those who fall victim to the inner enemy - Satan - become bandits. Further, the believers who are defeated by the apparent enemy - disbelievers - gain a reward, while those defeated by the inner enemy earn a sin and become misguided. Since Satan sees man where man cannot see him, it is befitting that the believers seek refuge from Satan with Whom Satan cannot see. The Isti`adhah is a form of drawing closer to Allah and seeking refuge with Him from the evil of every evil creature.

What does Isti`adhah mean

Isti`adhah means, "I seek refuge with Allah from the cursed Satan so that he is prevented from affecting my religious or worldly affairs, or hindering me from adhering to what I was commanded, or luring me into what I was prohibited from.'' Indeed, only Allah is able to prevent the evil of Satan from touching the son of Adam. This is why Allah allowed us to be lenient and kind with the human devil, so that his soft nature might cause him to refrain from the evil he is indulging in. However, Allah required us to seek refuge with Him from the evil of Satan, because he neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three Ayat in the Qur'an. Allah said in Surat Al-A`raf,

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ

(Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don't punish them).) (7:199)

This is about dealing with human beings. He then said in the same Surah,

وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ

(And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is Hearing, Knowing (7: 200).)

Allah also said in Surat Al-Mu'minun,

ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ - وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ - وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

(Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: "My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.'' (23:96-98).)
Further, Allah said in Surat As-Sajdah,

وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ - وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing) (41:34-36).

Why the Devil is called Shaytan

In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned'), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, "The Arabs say, `So-and-so has Tashaytan,' when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).'' Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan'. Allah said,

وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً

(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).

In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said,

يَا أَبَا ذَرَ تَعَوَّذْ بِاللهِ مِنْ شَيَاطِينِ الْإِنْسِ وَالْجِنِّ

(O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.) Abu Dharr said, "I asked him , `Are there human devils' He said, (Yes.)'' Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said,

يَقْطَعُ الصَّلَاةَ الْمَرْأَةُ وَالْحِمَارُ وَالْكَلْبُ الْأَسْوَدُ

(The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, "I said, `What is the difference between the black dog and the red or yellow dog' He said,

«الْكَلْبُ الْأَسْوَدُ شَيْطَانٌ»

(The black dog is a devil.)

Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, "By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.'' This

Hadith has an authentic chain of narrators

Reciting Al-Fatihah is required in Every Rak`ah of the Prayer

All of these facts testify to the requirement that reciting the Qur'an (Al-Fatihah) in the prayer is required, and there is a consensus between the scholars on this ruling. The Hadith that we mentioned also testifies to this fact, for the Prophet said,

مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ

(Whoever performs any prayer in which he did not recite Umm Al-Qur'an, his prayer is incomplete.)

Also, the Two Sahihs recorded that `Ubadah bin As-Samit said that the Messenger of Allah said,

لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ

(There is no prayer for whoever does not recite the Opening of the Book.)

Also, the Sahihs of Ibn Khuzaymah and Ibn Hibban recorded that Abu Hurayrah said that the Messenger of Allah said,

لَا تُجْزِئُ صَلَاةٌ لَا يُقْرَأُ فِيهَا بِأُمِّ الْقُرآنِ

(The prayer during which Umm Al-Qur'an is not recited is invalid.)

There are many other Hadiths on this subject. Therefore, reciting the Opening of the Book, during the prayer by the Imam and those praying behind him, is required in every prayer, and in every Rak`ah.

The Tafsir of Isti`adhah (seeking Refuge)Allah said,
خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ - وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ

(Show forgiveness, enjoin what is good, and stay away from the foolish (i.e. don't punish them). And if an evil whisper comes to you from Shaytan (Satan), then seek refuge with Allah. Verily, He is Hearing, Knowing) (7:199-200),

ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ - وَقُلْ رَّبِّ أَعُوذُ بِكَ

مِنْ هَمَزَاتِ الشَّيـطِينِ - وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

(Repel evil with that which is better. We are Best-Acquainted with things they utter. And say: "My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.'') (23:96-98) and,

وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّاهَاإِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ

وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

(Repel (an evil) with one which is better, then verily he with whom there was enmity between you, (will become) as though he was a close friend. But none is granted it except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (O Muhammad ) (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing.) (41:34-36) These are the only three Ayat that carry this meaning. Allah commanded that we be lenient human enemy, so that his soft nature might make him an ally and a supporter. He also commanded that we seek refuge from the satanic enemy, because the devil does not relent in his enmity if we treat him with kindness and leniency. The devil only seeks the destruction of the Son of Adam due to the vicious enmity and hatred he has always had towards man's father, Adam. Allah said,

﴿فَإِذَا قَرَأْتَ الْقُرْءَانَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَـنِ الرَّجِيمِ ﴾

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ ءَامَنُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ - إِنَّمَا سُلْطَـنُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ

(So when you ﴿want to﴾ recite the Qur'an, seek refuge with Allah from Shaytan, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow

him (Satan), and those who join partners with Him.) (16:98-100)

Seeking Refuge before reciting the Qur'an

(So when you ﴿want to﴾ recite the Qur'an, seek refuge with Allah from Shaytan, the outcast (the cursed one).) meaning, before you recite the Qur'an. Similarly, Allah said

﴿إِذَا قُمْتُمْ إِلَى الصَّلوةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ﴾

(When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms)) (5:6) meaning, before you stand in prayer, as evident by the Hadiths that we mentioned. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, "When the Messenger of Allah would stand up in prayer at night, he would start his prayer with the Takbir (saying "Allahu Akbar''; Allah is Greater) and would then supplicate,

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ غَيْرُكَ

(All praise is due to You, O Allah, and also the thanks. Blessed be Your Name, Exalted be Your sovereignty, and there is no deity worthy of worship except You.)
He would then say thrice,

لَا إِلَهَ إِلَّا اللهُ

ثَلَاثًا
(There is no deity worthy of worship except Allah,).
He would then say,

أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزَهِ وَنَفْخِهِ وَنَفْثِهِ

(I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems.).''
The four collectors of the Sunan recorded this Hadith, which At-Tirmidhi considered the most famous Hadith on this subject.
Abu Dawud and Ibn Majah recorded that Jubayr bin Mut`im said that his father said, "When the Messenger of Allah started the prayer, he said,

اللهُ أَكْبَرُ كَبِيرًا ثَلَاثًا الْحَمْدُ للهِ كَثِيرًا ثَلَاثًا سُبْحَانَ اللهِ بُكْرَةً وَأَصِيلًا ثَلَاثًا اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ

(Allah is the Greater, truly the Greatest (thrice); all praise is due to Allah always (thrice); and all praise is due to Allah day and night (thrice). O Allah! I seek refuge with You from the cursed Satan, from his Hamz, Nafkh and Nafth.).'' `Amr said, "The Hamz means asphyxiation, the Nafkh means arrogance, and the Nafth means poetry.'' Also, Ibn Majah recorded that `Ali bin Al-Mundhir said that Ibn Fudayl narrated that `Ata' bin As-Sa'ib said that Abu `Abdur-Rahman As-Sulami said that Ibn Mas`ud said that the Prophet said,

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشَّيطَانِ الرَجِيمِ وَهَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ

(O Allah! I seek refuge with You from the cursed devil, from his Hamz, Nafkh and Nafth.)
He said, "The Hamz means death, the Nafkh means arrogance, and the Nafth means poetry.''

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Al-Fatihah and the Prayer

Muslim recorded that Abu Hurayrah said that the Prophet said,

مَنْ صَلَى صَلَاةً لَمْ يَقْرَأْ فِيهَا أُمَّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَامٍ

(Whoever performs any prayer in which he did not read Umm Al-
Qur'an, then his prayer is incomplete.) He said it thrice.
Abu Hurayrah was asked, "﴿When﴾ we stand behind the Imam'' He said, "Read it to yourself, for I heard the Messenger of Allah say

قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ:الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ

قَالَ اللهُ: حَمِدَنِي عَبْدِي وَإِذَا قَالَ:الرَّحْمَـنِ الرَّحِيمِ

قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي، فَإذَا قَالَ:مَـلِكِ يَوْمِ الدِّينِ

قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ:إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ،

قَالَ اللهُ: هذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ

Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself andMy servant, and My servant

shall have what he asks for.' If he says,

﴿الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ﴾

(All praise and thanks be to Allah, the Lord of existence.)

Allah says, `My servant has praised Me.' When the servant says,

الرَّحْمَـنِ الرَّحِيمِ

The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.' When he says,

مَـلِكِ يَوْمِ الدِّينِ

The Owner of the Day of Recompense.) Allah says, `My servant has glorified Me,' or `My servant has related all matters to Me.' When he says,

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

(You (alone) we worship, and You (alone) we ask for help.) Allah says, `This is between Me and My servant, and My servant shall acquire what he sought.' When he says,

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ

Guide us to the straight path. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall acquire what he asked for..''

These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.''

Explaining this Hadith

The last Hadith used the word ﴿Salah﴾ `prayer' in reference to reciting the Qur'an, (Al-Fatihah in this case) just as Allah said in another Ayah,

وَلاَ تَجْهَرْ بِصَلاتِكَ وَلاَ تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً

(And offer your Salah (prayer) neither aloud nor in a low voice, but follow a way between.) meaning, with your recitation of the Qur'an, as the Sahih related from Ibn `Abbas. Also, in the last Hadith, Allah said, "I have divided the prayer between Myself and My servant into two halves, a half for Me and a half for My servant. My servant shall have what he asked for.'' Allah next explained the division that involves reciting Al-Fatihah, demonstrating the importance of reciting the Qur'an during the prayer, which is one of the prayer's greatest pillars. Hence, the word `prayer' was used here although only a part of it was actually being referred to, that is, reciting the Qur'an. Similarly, the word `recite' was used where prayer is meant, as demonstrated by Allah's statement,

﴿وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا﴾

(And recite the Qur'an in the early dawn.Verily, the recitation of the Qur'an in the early dawn is ever witnessed.) in reference to the Fajr prayer. The Two Sahihs recorded that the angels of the night and the day attend this prayer.

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آمین 🍥🍃[ اذكار الصباح الصحيحة ]🍃🍥 آمين

🔘- ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ

﴿ﻗُﻞْ ﻫُﻮَ ﺍﻟﻠَّﻪُ ﺃَﺣَﺪٌ💮اﻟﻠَّﻪُ ﺍﻟﺼَّﻤَﺪُ💮ﻟَﻢْ ﻳَﻠِﺪْ ﻭَﻟَﻢْ ﻳُﻮﻟَﺪْ💮ﻭَﻟَﻢْ ﻳَﻜُﻦْ ﻟَﻪُ ﻛُﻔُﻮًﺍ ﺃَﺣَﺪٌ 💮 ﴾

🔘- ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ

﴿ﻗُﻞْ ﺃَﻋُﻮﺫُ ﺑِﺮَﺏِّ ﺍﻟْﻔَﻠَﻖِ💮ﻣِﻦْ ﺷَﺮِّ ﻣَﺎ ﺧَﻠَﻖَ💮 ﻭَﻣِﻦْ ﺷَﺮِّ ﻏَﺎﺳِﻖٍ ﺇِﺫَﺍ ﻭَﻗَﺐَ💮ﻭَﻣِﻦْ ﺷَﺮِّ ﺍﻟﻨَّﻔَّﺎﺛَﺎﺕِ ﻓِﻲ ﺍﻟْﻌُﻘَﺪِ💮ﻭَﻣِﻦْ ﺷَﺮِّ ﺣَﺎﺳِﺪٍ ﺇِﺫَﺍ ﺣَﺴَﺪَ💮 ﴾

🔘- ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ

﴿ﻗُﻞْ ﺃَﻋُﻮﺫُ ﺑِﺮَﺏِّ ﺍﻟﻨَّﺎﺱِ💮ﻣَﻠِﻚِ ﺍﻟﻨَّﺎﺱِ💮 ﺇِﻟَﻪِ ﺍﻟﻨَّﺎﺱِ💮ﻣِﻦْ ﺷَﺮِّ اﻟْﻮَﺳْﻮَﺍﺱِ ﺍﻟْﺨَﻨَّﺎﺱِ💮 ﺍﻟَّﺬِﻱ ﻳُﻮَﺳْﻮِﺱُ ﻓِﻲ ﺻُﺪُﻭﺭِ ﺍﻟﻨَّﺎﺱِ💮ﻣِﻦَ ﺍﻟْﺠِﻨَّﺔِ

ﻭَﺍﻟﻨَّﺎﺱِ💮﴾⤵

🔹- قراءة سورة الاخلاص والمعوذات ﺛﻼﺙ ﻣﺮﺍﺕ

{ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ 4406 ﺃﺫﻛﺎﺭ }

🔘- ﴿ﺍﻟﻠّﻪُ ﻻَ ﺇِﻟَﻪَ ﺇِﻻَّ ﻫُﻮَ ﺍﻟْﺤَﻲُّ ﺍﻟْﻘَﻴُّﻮﻡُ ﻻَ ﺗَﺄْﺧُﺬُﻩُ ﺳِﻨَﺔٌ ﻭَﻻَ ﻧَﻮْﻡٌ ﻟَّﻪُ ﻣَﺎ ﻓِﻲ اﻟﺴَّﻤَﺎﻭَﺍﺕِ ﻭَﻣَﺎ ﻓِﻲ ﺍﻷَﺭْﺽِ ﻣَﻦ ﺫَﺍ ﺍﻟَّﺬِﻱ ﻳَﺸْﻔَﻊُ ﻋِﻨْﺪَﻩُ ﺇِﻻَّ ﺑِﺈِﺫْﻧِﻪِ ﻳَﻌْﻠَﻢُ ﻣَﺎ ﺑَﻴْﻦَ ﺃَﻳْﺪِﻳﻬِﻢْ ﻭَﻣَﺎ ﺧَﻠْﻔَﻬُﻢْ ﻭَﻻَ ﻳُﺤِﻴﻄُﻮﻥَ ﺑِﺸَﻲْﺀٍ ﻣِّﻦْ ﻋِﻠْﻤِﻪِ ﺇِﻻَّ ﺑِﻤَﺎ ﺷَﺎﺀ ﻭَﺳِﻊَ ﻛُﺮْﺳِﻴُّﻪُ اﻟﺴَّﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَ ﻭَﻻَ ﻳَﺆُﻭﺩُﻩُ ﺣِﻔْﻈُﻬُﻤَﺎ ﻭَﻫُﻮَ ﺍﻟْﻌَﻠِﻲُّ ﺍﻟْﻌَﻈِﻴﻢُ﴾❄ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ، ﺍﻵﻳﺔ : ٢٥٥ .❄

[ﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ، ١/ ٢٧٣ ]

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🍥ﺃﺻﺒﺤﻨﺎ ﻭﺃﺻﺒﺢ ﺍﻟﻤﻠﻚ ﻟﻠﻪ، ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ، ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ، ﻟﻪﺍﻟﻤﻠﻚ ﻭﻟﻪ ﺍﻟﺤﻤﺪ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ.

ﺭﺏ ﺃﺳﺄﻟﻚ ﺧﻴﺮ ﻣﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺧﻴﺮ ﻣﺎ ﺑﻌﺪﻩ، ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺷﺮ ﻣﺎ ﺑﻌﺪﻩ

ﺭﺏ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻜﺴﻞ ﻭﺳﻮﺀ ﺍﻟﻜﺒﺮ، ﺭﺏ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﻋﺬﺍﺏ ﻓﻲ ﺍﻟﻨﺎﺭ ﻭﻋﺬﺍﺏ ﻓﻲ ﺍﻟﻘﺒﺮ.

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🍥ﺍﻟﻠﻬﻢ ﺑﻚ ﺃﺻﺒﺤﻨﺎ، ﻭﺑﻚ ﺃﻣﺴﻴﻨﺎ، ﻭﺑﻚ ﻧﺤﻴﺎ، ﻭﺑﻚ ﻧﻤﻮﺕ ﻭﺇﻟﻴﻚ ﺍﻟﻨﺸﻮﺭ. ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ[263 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥اﻟﻠﻬﻢ ﺃﻧﺖ ﺭﺑﻲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ، ﺧﻠﻘﺘﻨﻲ ﻭﺃﻧﺎ ﻋﺒﺪﻙ، ﻭﺃﻧﺎ ﻋﻠﻰ ﻋﻬﺪﻙ ﻭﻭﻋﺪﻙ ﻣﺎ ﺍﺳﺘﻄﻌﺖ، ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﺻﻨﻌﺖ، ﺃﺑﻮﺀ ﻟﻚ ﺑﻨﻌﻤﺘﻚ ﻋﻠﻲ، ﻭﺃﺑﻮﺀ ﺑﺬﻧﺒﻲ ﻓﺎﻏﻔﺮ ﻟﻲ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ.

[أﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ، ٧ / ١٥٠، ﺑﺮﻗﻢ ٦٣٠٦]

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🍥ﺍﻟﻠﻬﻢ ﻋﺎﻓﻨﻲ ﻓﻲ ﺑﺪﻧﻲ، ﺍﻟﻠﻬﻢ ﻋﺎﻓﻨﻲ ﻓﻲ ﺳﻤﻌﻲ، ﺍﻟﻠﻬﻢ ﻋﺎﻓﻨﻲ ﻓﻲ ﺑﺼﺮﻱﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ .

ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻜﻔﺮ، ﻭﺍﻟﻔﻘﺮ، ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ.⤵

🔹قراءة 3 ﺛﻼﺛﺔ ﻣﺮﺍﺕ[ﺻﺤﻴﺢ ﺃﺑﻲ ﺩﺍﻭﺩ 5090 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ

ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ : ﻓﻲ ﺩﻳﻨﻲ ﻭﺩﻧﻴﺎﻱ ﻭﺃﻫﻠﻲ، ﻭﻣﺎﻟﻲﺍﻟﻠﻬﻢ ﺍﺳﺘﺮ ﻋﻮﺭﺍﺗﻲ، ﻭﺁﻣﻦ ﺭﻭﻋﺎﺗﻲ

ﺍﻟﻠﻬﻢ ﺍﺣﻔﻈﻨﻲ ﻣﻦ ﺑﻴﻦ ﻳﺪﻱ، ﻭﻣﻦ ﺧﻠﻔﻲ، ﻭﻋﻦ ﻳﻤﻴﻨﻲ، ﻭﻋﻦ ﺷﻤﺎﻟﻲ، ﻭﻣﻦ ﻓﻮﻗﻲ، ﻭﺃﻋﻮﺫ ﺑﻌﻈﻤﺘﻚ ﺃﻥ ﺃﻏﺘﺎﻝ ﻣﻦ ﺗﺤﺘﻲ.

[ﺻﺤﻴﺢ ﺍﺑﻦ ﻣﺎﺟﻪ 3135ﺍﻷﻟﺒﺎﻧﻲ]

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🍥اﻟﻠﻬﻢ ﻋﺎﻟﻢ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻓﺎﻃﺮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ، ﺭﺏ ﻛﻞ ﺷﻲﺀ ﻭﻣﻠﻴﻜﻪ،ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ

ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮ ﻧﻔﺴﻲ، ﻭﻣﻦ ﺷﺮ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺷﺮﻛﻪ، ﻭﺃﻥ ﺃﻗﺘﺮﻑ ﻋﻠﻰ ﻧﻔﺴﻲ ﺳﻮﺀﺍ، ﺃﻭ ﺃﺟﺮﻩ ﺇﻟﻰ ﻣﺴﻠﻢ.

[ﺻﺤﻴﺢ ﺃﺑﻲ ﺩﺍﻭﺩ 5067 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥ﺑﺴﻢِ ﺍﻟﻠﻪِ ﺍﻟﺬﻱ ﻻ ﻳَﻀُﺮُّ ﻣﻊ ﺍﺳﻤﻪ ﺷﻲﺀٌ ﻓﻲ ﺍﻷﺭﺽِ ﻭ ﻻ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ، ﻭ ﻫﻮ اﻟﺴﻤﻴﻊُ ﺍﻟﻌﻠﻴﻢ.ُ⤵

🔹- قراءة 3 ﺛﻼﺛﺔ ﻣﺮﺍﺕ

[ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ 655 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥ﺭَﺿِﻴﺖُ ﺑﺎﻟﻠﻪِ ﺭﺑًّﺎ ، ﻭﺑﺎﻹﺳﻼﻡِ ﺩﻳﻨًﺎ . ﻭﺑِﻤﺤﻤﺪٍ ﻧﺒﻴًﺎ.

[ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ 657 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥ﻳﺎ ﺣﻲُّ ﻳﺎ ﻗﻴُّﻮﻡُ ﺑﺮﺣﻤﺘِﻚ ﺃﺳﺘﻐﻴﺚُ ، ﺃَﺻﻠِﺢْ ﻟﻲ ﺷﺄﻧﻲ ﻛﻠَّﻪ ، ﻭ ﻻ ﺗَﻜِﻠْﻨﻲ ﺇﻟﻰ ﻧﻔﺴﻲ ﻃﺮﻓﺔَ ﻋَﻴْﻦ.ٍ

[ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ، 661 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥ﺃﺻﺒﺤﻨﺎ ﻭﺃﺻﺒﺢ ﺍﻟﻤﻠﻚ ﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ، ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺧﻴﺮ ﻫﺬﺍ ﺍﻟﻴﻮﻡ : ﻓﺘﺤﻪ، ﻭﻧﺼﺮﻩ، ﻭﻧﻮﺭﻩ، ﻭﺑﺮﻛﺘﻪ، ﻭﻫﺪﺍﻩ، ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﻓﻴﻪ ﻭﺷﺮ ﻣﺎ ﺑﻌﺪﻩ.

[ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ 352 ﺍﻷﻟﺒﺎني]

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🍥أﺻﺒﺤﻨﺎ ﻋﻠﻰ ﻓِﻄﺮﺓ ﺍﻹﺳﻼﻡ، ﻭﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻹﺧﻼﺹ، ﻭﻋﻠﻰ ﺩِﻳﻦ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪﺻل ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ، ﻭﻋﻠﻰ ﻣِﻠﺔ ﺃﺑﻴﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ، ﺣﻨﻴﻔﺎ ﻣﺴﻠﻤﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦﺍﻟﻤﺸﺮﻛﻴﻦ

[اﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ 2989 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ ﻭﺑﺤﻤﺪﻩ⤵

🔹-قراءة 100ﻣﺎﺋﺔ ﻣﺮﺓ [مسلم، ٤ / ٢٠٧١]

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🍥ﻻ ﺇﻟﻪَ ﺇﻻ ﺍﻟﻠﻪُ ﻭﺣﺪَﻩ ، ﻻ ﺷﺮﻳﻚَ ﻟﻪ ، ﻟﻪ ﺍﻟﻤﻠﻚُ ، ﻭﻟﻪ ﺍﻟﺤﻤﺪُ ، ﻭﻫﻮ ﻋﻠﻰ ﻛﻞِّ ﺷﻲﺀٍ ﻗﺪﻳﺮٍ⤵

🔹-قراءة ﻣﺮﺓ واحدة ﺃﻭ 10ﻋﺸﺮﺓ ﻣﺮﺍﺕ ﺃﻭ 100ﻣﺌﺔ ﻣﺮﺓُ. [ﺻﺤﻴﺢ ﺃﺑﻲ ﺩﺍﻭﺩ 5077 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥ﺳُﺒﺤﺎﻥ ﺍﻟﻠﻪ ﻭﺑﺤﻤﺪﻩ: ﻋﺪﺩ ﺧﻠﻘﻪ، ﻭﺭِﺿﺎ ﻧﻔﺴﻪ، ﻭﺯﻧِﺔ ﻋﺮﺷﻪ، ﻭﻣِﺪﺍﺩ ﻛﻠﻤﺎﺗﻪ⤵

🔹- قراءة 3 ﺛﻼﺛﺔ ﻣﺮﺍﺕ

[ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ 5139 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥اﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﻋِﻠﻤﺎ ﻧﺎﻓِﻌﺎ، ﻭﺭِﺯﻗﺎ ﻃﻴﺒﺎ، ﻭﻋَﻤﻼ ﻣُﺘﻘﺒﻼ

[ﺻﺤﻴﺢ ﺍﺑﻦ ﻣﺎﺟﻪ 762 ﺍﻷﻟﺒﺎﻧﻲ]

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🍥ﻻ ﺇﻟﻪَ ﺇﻻ ﺍﻟﻠﻪُ ﻭﺣﺪَﻩ ﻻ ﺷﺮﻳﻚَ ﻟﻪ ، ﻟﻪ ﺍﻟﻤﻠﻚُ ، ﻭ ﻟﻪ ﺍﻟﺤﻤﺪُ ﻳﺤﻴﻲ ﻭ ﻳُﻤﻴﺖُ ، ﻭﻫﻮ ﻋﻠﻰ ﻛﻞِّ ﺷﻲﺀٍ ﻗﺪﻳﺮٌ⤵

🔹- قراءة 10 ﻋﺸﺮﺓ ﻣﺮﺍﺕ

[اﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ 2563 ﺍﻷﻟﺒﺎﻧﻲ]

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خَیرُکُم مَن تَعَلَّمَ القُرآنَ وَعَلَّمَہ

تم میں سے بہترین وہ شخص ہے جو قرآن مجید سیکھے اوردوسروں کو سکھائے۔

اس آنلائن اکیڈمی کے ذریعے اندرو ن و بیرون ملک کے حضرات قرآن پاک کی تعلیم حاصل کر سکتے ہیں۔

خصوصیات:

ہر عمر کے فرد کو قرآن کریم پڑھانے کی سہولت ۔

قرآن کریم تجوید کے ساتھ پڑھانے کا اہتمام۔

قرآن مجید کو ترجمہ و تفسیر کے ساتھ پڑھانے کی سہولت ۔

ماہر تجربہ کار ، اعلیٰ تعلیم یافتہ اور تربیت یافتہ اساتذہ کرام۔

روزمرّہ کی دعائوں اور آداب کا اہتمام۔

نماز پر خصوصی توجّہ۔

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We will also educate its blessed teachings with meanings (ترجمہ) including its comprehensive interpretation(تفھیم و تفسیر) to impart the love of this book when students understand it.

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بِسمِ اللہِ الرَّحمٰنِ الرَّحِیم

Assalamo Alaikum,

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اسلام علیکم،

بھائی اگر آپ اپنے بچوں یا اپنے پیاروں کو قرآن مجید کی تعلیم با تجوید آنلائن دلوانا چاہتے ہیں تو ابھی ہمارافیسبوک پیج دیکھیں اور لائک کریں۔ یا کم از کم جن کو آنلائن قاری صاحبان کی ضرورت ہے، تو ان کو ہمارے پیج کا ویزٹ کروائیں اور ہمارے بارے میں مطلع فرما دیں۔ شکریہ۔

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The Tafsir of Surat Al-Fatihah (Chapter 1)

Which was revealed in Makkah

The Meaning of Al-Fatihah and its Various Name

This Surah is called Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun. It is also called, Umm Al-Kitab (the Mother of the Book), according to the majority of the scholars. In an authentic Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu Hurayrah said that the Messenger of Allah said,

الْحَمْدُ للهِ رَبَ الْعَالَمِينَ أُمُّ الْقُرْآنِ وَأُمُّ الْكِتَابِ وَالسَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ

(Al-Hamdu lillahi Rabbil-`Alamin is the Mother of the Qur'an, the Mother of the Book, and the seven repeated Ayat of the Glorious Qur'an.)
It is also called Al-Hamd and As-Salah, because the Prophet said that his Lord said,

قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَإِذَا قَالَ الْعَبْدُ:الْحَمْدُدِلله رَبِّ الْعَالَمِينَ، قَالَ اللهُ: حَمِدَنِي عَبْدِي

The prayer (i.e., Al-Fatihah) is divided into two halves between Me and My servants.' When the servant says, ` All praise is due to Allah, the Lord of existence,' Allah says, 'My servant has praised Me.') Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah - the prayer. Al-Fatihah was also called Ash-Shifa' (the Cure). It is also called Ar-Ruqyah (remedy), since in the Sahih, there is the narration of Abu Sa` id telling the the story of the Companion who used Al-Fatihah as a remedy for the tribal chief who was poisoned. Later, the Messenger of Allah said to a Companion,

وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ

(How did you know that it is a Ruqyah) Al-Fatihah was revealed in Makkah as Ibn ` Abbas, Qatadah and Abu Al-` Aliyah stated. Allah said,

وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي

(And indeed, We have bestowed upon you the seven Mathani) (seven repeatedly recited verses), (i.e. Surat Al-Fatihah) (15:87). Allah knows best.

How many Ayat does Al-Fatihah contain

There is no disagreement over the view that Al-Fatihah contains seven Ayat. According to the majority of the reciters of Al-Kufah, a group of the Companions, the Tabi`in, and a number of scholars from the successive generations, the Bismillah is a separate Ayah in its beginning. We will mention this subject again soon, if Allah wills, and in Him we trust

Qari Aqib Shahzad

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