Ayatul Kursi
There are ten sentences in this ayat, first is best in my eyes — its about tawheed…”Allaahu La ilaha illa huwa…”
If we can truly master this into everything, then all remaining things fall in place, insha'Allaah.
Its important to realize that Allaah swt is the One who created us, only He knows what is BEST for us, everything happens with His will and we must KNOW that only HE can help us.It’s so amazing the way, the first statement negates all possible falsehood, thus implying ONLY ALL perfection and truth to Allaah swt, He is the ONLY God. (if you ever did a logic course, and can follow the notes below, you’ll know what i mean. You can do a PROOF that there is ONLY ONE GOD subhan’Allaah and WOW Allaah does this all in this statement)
I just realized, its soo simple, its like we are a ‘program’ and our aim is to worship Allaah swt until we stop executing and die (sorry had to share this), anything to improve our processing in this regard is great and anything other then that is a bug in the system and needs to be removed.
May Allaah azwajal allow us to live with sincerity by seeking His face and die upon worshiping Allaah swt with firm belief (Ameen). Please do benefit and read away…
Deduced from Ayatul Kursi
Points of Benefit
1. Affirming Five Names of the Names of Allaah. Allaah, al-Hayy, al-Qayyoum, al-'Aliyy, al-'Atheem.1
2. Affirming that Allaah is singled out with all worship (al-uloohiyyah): He is the One Who alone has the right to be worshipped, or that He is the One who is worshipped rightfully and deservingly."
) لا إِلَهَ إِلَّا هُوَ )(البقرة: من الآية255)
None has the right to be worshipped but He [Allaah].
Sentence Seven
[Seven]
Allah, the Most High, said:
وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلا يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ) البقرة: من الآية255)
- His kursi extends over the heavens and the earth encompassing them all,
- He feels no fatigue in guarding and preserving them.
- And He is the Most High, the Most Great.
The kursi [literally: footstool] is mawdi’ul qasamayb (place of the Feet) of Allah, Most Mighty and Majestic, and it is before the arsh like a front to it.(0)
The greatness of al-kursi is clearly stated in the hadith in which the Prophet ( صلي الله عليه وسلم ) said:
Sentence Six
[Six]
(وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ)(البقرة: من الآية255)
And they will never compass anything of His knowledge except that which He wills.
The pronoun of the verb (يحيطون) “compass” refers to either all that is in the heavens and the earth or to the letter haa’ ( ـهـ ) in Allah’s saying:
(مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم)
“What happens to them [the creatures] in the future and what happened to them in the past.”
In the latter case, the meaning would be “Those who Allah knows what happens to them in the future and what happened to them in the past, will never compass anything of His knowledge except that which He Will.” In this statement Allah ( سبحانه وتعالى ) makes clear the perfection of His knowledge and the imperfection of the creature’s knowledge . And thus He ( عز وجل ) compares His Attributes to that of His ‘ibaad in order that His perfection and imperfection of the creatures become clearly evident. This is also clear in His saying:
Sentence Five
[Five]
(يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ)(البقرة: من الآية255)
And Allah Knows what happens to them ( His creatures) in this world, and what will happen to them in the Hereafter.
Knowledge, according to scholars of usool (the fundamental principals of deen), is the definitive comprehension of a thing in conformity with its true nature. Thus, the lack of comprehension is ignorance, the indecisive comprehension is doubt and the assertive comprehension which does not concur with reality is compound ignorance.
For example, if you were asked, ‘When did the expedition of Badr1 take place?” And you say, “I do not know,” then this is Read the rest of this entry »
Sentence Four
[FOURTH]
عِنْدَهُ إِلَّا بِإِذْنِهِ) مَنْ ذَا الَّذِي يَشْفَعُ
Who is it that can intercede with Him except with His Permission?
The word ( من) “Who” is an interrogative noun1 and the intended use of the interrogation in the sentence is to assert the negation [that there is noun who can intercede] as evident in the affirmation phrase which followed it: (إلا بإذنه) “Except with His Permission.” Whenever a negation takes the form of an interrogative construct, the statement is infused with the meaning of challenge.
The Intercession ( Ash-Shafaa’ah)
Sentence Three
[THIRD]
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْض(البقرة: من الآية255)
"To Him belongs whatever is in the heavens1 and the earth,”
In the name (ما) ‘maa’
- There is a conjunctive noun (gram .ism mawsool) taking a form of generalization.
- The term is used in this form in order to indicate that is comprised both the beings and their states.
- The meaning is that Allah is the One who masters the affairs of everything in existence in the heavens and the: creating, sovereignty-kingship, and management.
Sentence Two
[SECOND]
In His saying: لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ)) Neither slumber, nor sleep overtakes Him,
- Allah did not say: “He does not sleep” instead He said: (لا تأخذه) “does not overtake Him” in order to clarify that sleep does not overcome Him.
- “Does not sleep,” might imply that He does not sleep by choice, but Allaah never NEEDS sleep.
- Allah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) nor by choice,
- Sleep is an imperfect attribute which contradicts both the perfection of the Self and the perfection in relation to others. For eg:
Sentence One
The Explanation of Aayatul Kursi
( اللَّهُ لا إِلَهَ إِلَّا هُوَ )
Allah none has the right to be worshipped but He,
(الْحَيُّ الْقَيُّومُ)
The Ever –living, the One Who is established on His Own, Self- subsisting, by whom all things subsist.
- Allah ( عز وجل ) says: (الله) “”Allah
- This name is particular to Most High , the Mighty and Magnificent, Himself.
- Applies to none other than Allah, whether in times of jaahiliyyah ( pre-Islamic era) or times of Islam.
- Allah is Rabul-‘aalameen (The Rab of all creation) 9, the Mighty and Majestic.
- In the construction of the sentence, the term Allah is mahatul-khabar (the subject) of the rest of the sentence that follows or mahatul-isnaad (the term upon which the rest of the sentence is based). This word, the Majestic term ( الله ), is the subject (gram.) and what comes after [from the attributes to the subject] is either the predicate (gram.) or its explicative apposition.
Introduction
بسم الله الرحمن الرحيم
إن الحمد لله نحمده ونستعين به ونستغفره ؛ ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله فلا مضل له ، ومن يضلل فلا هادي له ، وأشهد أن لا إله إلا الله وحده لا شريك له . وأشهد ان محمدا عبده ورسوله صلى الله عليه وعلى آله وصحبه وسلم .
All Praise is due of Allah. We praise Him, and seek His help and forgiveness. We seek refuge in Allah, Most high, from the evils of our own selves and from our wicked deeds. Whomever Allah guides cannot be misguided, and whomever he leads astray cannot be guided. I testify that there is no true God worthy of being worshipped expect Allah, alone, without partner or associate.
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