The greatest verse of the Qur’ān is Āyat al-Kursī,[1] as mentioned in the authentic statement of the Prophet . [2] However, the question arises as to why it is not a chapter in its own right as many of the other passages of the Qur’ān which have added virtues. For example, Sūrah al-Ikhlāṣ is equal to a third of the Qur’ān and is a chapter in its own right.Sūrah al-Fātiḥah is described as the ‘Mother of the Qur’ān’ and is a chapter on its own. Likewise Sūrah al-Falaq and Sūrah al-Nāsprovide protection and are also individual chapters. This then raises the question as to why the greatest verse of the Qur’ān is not a chapter but a verse in the midst of the longest chapter.
The answer to this question, and Allah knows best, is that part of the greatness of this verse is the context in which it is mentioned, as the context and surrounding verses enhance and emphasise the meaning of this verse.
Let us look at the verses before and after Āyat al-Kursī and the issues they discuss. Verse 254 before Āyat al-Kursī encourages charity. The two verses after Āyat al-Kursī address the fact that there is no compulsion in Islam and the light of Allah as opposed to the darkness of disbelief. Allah then narrates three stories in three verses concerning two Prophets. Verse 258 is about Ibrāhīm and his discourse with the tyrant king, Nimrūdh. Verse 259 is the story of ῾Uzayr when he passed through Jerusalem after destruction had befallen it, and verse 260 is again about Ibrāhīm when he asked Allah to show him how He brought the dead back to life. Verse 261 then sets forth a parable about charity.
At first glance there seems to be little connecting these topics beginning with charity, Āyat al-Kursī, no compulsion in the religion, three different stories and ending with charity again. Yet the Qur’ān is never random. Each verse has been placed in its appropriate context and surrounded by other topics which accentuate its beauty and powerful meanings.
In order to appreciate the connection between all of these topics as well as why Āyat al-Kursī is not a chapter on its own, we must first understand the meaning and message of Āyat al-Kursī. Put simply, Āyat al-Kursī speaks about Allah, His names, attributes, powers and abilities. The greatest verse of the Qur’ān is described as being precisely so due to it describing to us our Lord and Creator.
Āyat al-Kursī begin with the essence of tawḥīd; the oneness of Allah and therefore His right to be worshipped alone. It describes Allah as being Ever-Living, the Self Sufficient Sustainer of all else who is perfect in every way and free of all defects and weaknesses such as sleep and drowsiness. He is the Master of the heavens and earth, before Whom none can dare speak or intercede except by His permission. The One who possesses all knowledge, the Lord of the Kursī, the Most High, the Most Great.
Allah after describing Himself to us, emphasises His power and abilities by mentioning three short incidents to us. All three speak primarily about resurrection as this is the basis of faith alongside tawḥīd, as with it a person realises that all of their actions are being recorded and they will account for them. For this reason, the Prophet would often say, “Whosoever believes in Allah and the Last Day then…”
In the first incident as mentioned in verse 258, Allah shows His absolute power in His ability to control the heavens and earth and all elements within it, from the sun and moon, to life and death. It is the story of the Prophet Ibrāhīm when he stood before the tyrant ruler, Nimrūdh who wanted to debate Ibrāhīm about the God he worshipped, “Have you not considered the one who argued with Abraham about his Lord because Allah has given him kingship? When Abraham said, ‘My Lord is the one who gives life and death,’ he said, ‘I give life and cause death.’” According to some scholars he displayed this by bringing forth two prisoners, one of which he killed and the other he set free. [3] So Ibrāhīm responded, “’Indeed, Allah brings up the sun from the east, so bring it up from the west.’ So the disbeliever was overwhelmed…” Thus, as Allah mentions in Āyat al-Kursī, He is the All-Powerful Master of the heavens and earth, and thereby deserving of all worship alone.
Allah then touches upon another story again showing His ability to resurrect, this time in the story of the Prophet ῾Uzayr who passed through Jerusalem after destruction had befallen it, as Allah describes, “Or as the one who passed by a township which had fallen into ruin.” It is said that the city had been razed to the ground and many of its inhabitants killed, and the rest exiled. ῾Uzayr upon seeing the level of destruction remarked, “How will Allah bring this to life after its death? So Allah caused him to die for a hundred years, then He revived him.” During that time the city had been rebuilt and resettled, and ῾Uzayr’s drink provisions at the time of sleeping had not changed despite the passage of a century, “And when it became clear to him, he said, ‘I know that Allah is over all things able.’”
The third story goes back to the Prophet Ibrāhīm who asked Allah , “My Lord, show me how You give life to the dead.’ Allah said, ‘Have you not believed?’ He said, ‘Yes, but only that my heart may be satisfied.’ Allah said, ‘Take four birds and commit them to yourself. Then put on each hill a portion of them; then call them – they will come to you in haste. And know that Allah is Exalted in Might and Wise.”
Thus, all three verses are not just random stories, haphazardly placed here, but each accentuates and further highlights aspects of the power and might of Allah . Once you understand and contemplate Āyat al-Kursī and further supplement it by comprehending these three stories, you realise how clear and manifest the signs of Allah are. As such, you realise the majesty of Allah and His attributes, you yearn to seek His love and pleasure by doing that which He wants and sacrificing for Him. One of the greatest examples of this sacrifice is charity and spending from that which you love as is mentioned in another verse, “You will never attain piety until you spend from that which you love.”[4] Therefore, the passage begins and ends with charity, “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers – they are the wrongdoers.” Allah then says in verse 261, “The example of those who spend their wealth in the way of Allah is like a seed which grows seven spikes; in each spike is a hundred grains. And Allah multiplies for whom He wills. And Allah is all-Encompassing and Knowing.”
For this reason, Islam does not require anyone to be forced to enter into this beautiful religion. It is clear for all to see, which is why Allah says immediately after Āyat al-Kursī, “There shall be no compulsion in the religion. The right course has become clear from the wrong.” “Allah is the ally of those who believer. He brings them out from perpetual darkness into the light. And those who disbelieve – their allies are the false deities. They take them out of the light into perpetual darkness. Those are the companions of the Fire; they will abide eternally therein.”
Therefore, the full scope of Āyat al-Kursī, its beauty and powerful meanings are better understood and seen when studied within the context of where it is placed. As such, the wisdom of Allah dictated that it should not be a chapter, but the greatest verse of the Qur’ān in the midst of Sūrah al-Baqarah.
I didn’t realize it was already translated, so, I used my own software to do so….. It’s a very lovely sounding prayer/verse, and, I believe I comprehend its importance to the precepts of Islam…. However, as one who subscribes to NO religion, I can only say I enjoy its beauty, while not agreeing with its premises….
I have no arguments with any person who chooses to follow any religion (though I consider most people who do so to be merely lazy, and not willing to learn for themselves about life….). Most people find great comfort in the words of the ancient founders of those organizations….while I prefer to listen to what the wind, the waters, and the trees, and the animals of the planet all tell me, which is, to me, much closer to the actual Truth of Reality, than any man-made philosophy, none of which offer up any tangible proof of their assertions, merely interpretations of previous thought.
I’m not trying to create a controversy with my words; quite the opposite; my intent is to say this:
All men are brothers and sisters; religion merely serves to divide them, in my eyes, to accentuate their differences, rather than celebrating their connection and similarity. If I believed in any sort of supernatural being who paid any attention whatsoever to the doings of a minor species on a backwater planet of a huge, uncaring Universe, I cannot believe that entity would want us to find ways to drive us apart from each other; it doesn’t make any logical sense to suppose a God would give such a command to any creature created.
What does make sense to me has been expressed most accurately by the current Dalai Lama, who said, “Compassion and kindness are my only religion.”
Nothing else is necessary….
gigoid, the dubious and, a student of ALL religions….
Hello gigoid
Thank you for your nice comment
I respect your opinion although the difference attituded of us
I am also like you..I do not like debates..
But let me illustrate two things to you my brother and friend..
First when I considered myself as a moslem..I did that because I believed that Qoran is not man made ..but it is revealed as it is from God..
God’s words are not limited in the Qoran or the Bible or…etc…of course ..they are limitless..but Qoran as revealed from God organizes my life and also l enjoy reading it cause it is my creator’s messages to me
God’s messages are limitless..I know that…but the difference between you and me is that I believe that Qoran is not composed by a human being..
The second point I want to refer to is that you think that religion makes people divided..
People made the division ..not religion..
I will give you an example..In my country and after the last revolution of 2011…the people became divided( not all of them) the majority of people became divided because of different political parties…
Sometimes people fight each other and kill each other because of football matches..
Not all people are open minded like you gigoid…
You know that I am moslem but you do not hate me …but not all people act like that..
Our hearts are different my friend
Thanks again
Your welcome:-)
Young seeker, I do appreciate your words, and the intent behind them. And, I’ll try to state this so it doesn’t turn into a debate, which I don’t hate, but, try to avoid, as my thoughts on most things are much different than those of most of the world.
As to the divinity of the writings, I’m afraid I need some kind of tangible proof, something that can be touched, felt, or seen by more than one person, and, beyond the mere fact of so many who believe it to be true. To place faith that way has a specific term, from Latin, to wit: ‘ipse dixit”, which essentially translates as ‘he himself said”. Just because someone SAID they felt God wrote it using their hands, is NOT proof it is so. It is merely accepting the faith of the other as truth, which, in reality, may only be their own fallacy in believing someone else…. Thus, ‘ipse dixit’ cannot be proof of anything other than faith…. not of Reality.
I might add, to prevent any thoughts of discrimination on my part, this is true of ALL religious writings that claim to have been inspired by a god; Christian, Moslem, Shintoism, Hinduism, ALL of them, (except Buddhism, which never made any claim of divinity for Gautama)…. all claim their holy scriptures to be divinely inspired and written…. and not any of them have any more tangible proof than the word of the men who wrote them.
I hope that clarifies my statements, without offending yours. You are free to believe as you wish, and, if it gives you comfort and joy, so much the better. But, I cannot believe ANYTHING, just because someone else has told me it is true. Truth must be personally learned, and felt, not believed. If it is real, then it will be; if it is not real, there will only be words used as proof….
Truth must be personally learned and felt,not believed..
Well said gigoid..
I will simply and frankly tell you gigoid..
When I read the Qoran I really and honestly feel that God speaks to me..and that is the point for me my friend
The strong feeling which I have while I am reading Qoran…believe me or not…that is honestly the truth…
When I was 10 years old I was suspiciius about Islam and Qoran..
I began to search everywhere..
But eventually …the more I read Qoran..the more I believe in it …more than any book in the world..
Feelings of my heart do not lie..never..
Thanks again gigoid
🙂
And, thank you, sister Soheir. I enjoy intelligent dialogue. You may be right about your heart, and it is good to trust one’s own feelings in that respect. As you said earlier, though, our hearts remain different (In truth, how else can they be?….); this does not detract from either of us, but, rather can be seen as a similarity…. we are both human….
Blessed Be, little sister, in whatever way you may take it…. From me, it merely means what it says…. Life is, and it can bless us with its beauty….
Or, as the Navajo/Hopi Indians are fond of saying. “Walk in beauty”
I so enjoy the sound (though I understand not a word except that is what is translated for me). It may seem funny to say this, Soheir, but I liked the parts saying Allah does not get tired or need sleep. Growing up, going to Sunday school etc, I neer considered whether of not Allah (or God as we studied) had earthly or human tendencies of being tired or hungry or thirsty. He just was never of those things in my mind. But I like that this states it. Cheers, my friend…and thank you or posting things that make me think.
Aafiyah
Al-‘Abbās, the uncle of the Prophet , came to the Prophet and said,
“Ya Rasūlullāh, teach me a du’ā’.” .
The Prophet said:
“O my uncle, say:
Allāhumma inni asaluka al-‘āfiyah
(O Allāh, I ask you for ‘āfiyah).”
What is ‘āfiyah?
‘Āfiyah means “to save me from any afflictions.
To be healthy, you are in ‘āfiyah.
To have enough money
To live, you are in ‘āfiyah.
To have your children protected,
you are in ‘āfiyah.
And if you are forgiven and not punished, you are in ‘āfiyah.
‘Āfiyah means
“O Allāh, protect me from any pain and suffering.”
This includes dunya and ākhirah.
Al-‘Abbās thought about this for a while, and then he came back after a few days and said (paraphrased):
“Ya Rasūlullāh, this du’ā’ seems a little short. I want something big.”
The Prophet said, “My dear uncle, ask Allāh for ‘āfiyah for wallāhi, you cannot be given anything better than ‘āfiyah.”
It is a simple du’ā’.
Sincerely mean what you say.
“O Allāh, I ask You to be saved from any distress, grief, hardship, harm. Don’t test me.”
All of this is included in
“Allāhumma inni asaluka al-‘āfiyah”
Try to get it! 
That is lovely.. SOHEIR.. Thanks for sharing.. Friend..:)
LikeLiked by 1 person
The greatest verse of the Qur’ān is Āyat al-Kursī,[1] as mentioned in the authentic statement of the Prophet . [2] However, the question arises as to why it is not a chapter in its own right as many of the other passages of the Qur’ān which have added virtues. For example, Sūrah al-Ikhlāṣ is equal to a third of the Qur’ān and is a chapter in its own right.Sūrah al-Fātiḥah is described as the ‘Mother of the Qur’ān’ and is a chapter on its own. Likewise Sūrah al-Falaq and Sūrah al-Nāsprovide protection and are also individual chapters. This then raises the question as to why the greatest verse of the Qur’ān is not a chapter but a verse in the midst of the longest chapter.
The answer to this question, and Allah knows best, is that part of the greatness of this verse is the context in which it is mentioned, as the context and surrounding verses enhance and emphasise the meaning of this verse.
Let us look at the verses before and after Āyat al-Kursī and the issues they discuss. Verse 254 before Āyat al-Kursī encourages charity. The two verses after Āyat al-Kursī address the fact that there is no compulsion in Islam and the light of Allah as opposed to the darkness of disbelief. Allah then narrates three stories in three verses concerning two Prophets. Verse 258 is about Ibrāhīm and his discourse with the tyrant king, Nimrūdh. Verse 259 is the story of ῾Uzayr when he passed through Jerusalem after destruction had befallen it, and verse 260 is again about Ibrāhīm when he asked Allah to show him how He brought the dead back to life. Verse 261 then sets forth a parable about charity.
At first glance there seems to be little connecting these topics beginning with charity, Āyat al-Kursī, no compulsion in the religion, three different stories and ending with charity again. Yet the Qur’ān is never random. Each verse has been placed in its appropriate context and surrounded by other topics which accentuate its beauty and powerful meanings.
In order to appreciate the connection between all of these topics as well as why Āyat al-Kursī is not a chapter on its own, we must first understand the meaning and message of Āyat al-Kursī. Put simply, Āyat al-Kursī speaks about Allah, His names, attributes, powers and abilities. The greatest verse of the Qur’ān is described as being precisely so due to it describing to us our Lord and Creator.
Āyat al-Kursī begin with the essence of tawḥīd; the oneness of Allah and therefore His right to be worshipped alone. It describes Allah as being Ever-Living, the Self Sufficient Sustainer of all else who is perfect in every way and free of all defects and weaknesses such as sleep and drowsiness. He is the Master of the heavens and earth, before Whom none can dare speak or intercede except by His permission. The One who possesses all knowledge, the Lord of the Kursī, the Most High, the Most Great.
Allah after describing Himself to us, emphasises His power and abilities by mentioning three short incidents to us. All three speak primarily about resurrection as this is the basis of faith alongside tawḥīd, as with it a person realises that all of their actions are being recorded and they will account for them. For this reason, the Prophet would often say, “Whosoever believes in Allah and the Last Day then…”
In the first incident as mentioned in verse 258, Allah shows His absolute power in His ability to control the heavens and earth and all elements within it, from the sun and moon, to life and death. It is the story of the Prophet Ibrāhīm when he stood before the tyrant ruler, Nimrūdh who wanted to debate Ibrāhīm about the God he worshipped, “Have you not considered the one who argued with Abraham about his Lord because Allah has given him kingship? When Abraham said, ‘My Lord is the one who gives life and death,’ he said, ‘I give life and cause death.’” According to some scholars he displayed this by bringing forth two prisoners, one of which he killed and the other he set free. [3] So Ibrāhīm responded, “’Indeed, Allah brings up the sun from the east, so bring it up from the west.’ So the disbeliever was overwhelmed…” Thus, as Allah mentions in Āyat al-Kursī, He is the All-Powerful Master of the heavens and earth, and thereby deserving of all worship alone.
Allah then touches upon another story again showing His ability to resurrect, this time in the story of the Prophet ῾Uzayr who passed through Jerusalem after destruction had befallen it, as Allah describes, “Or as the one who passed by a township which had fallen into ruin.” It is said that the city had been razed to the ground and many of its inhabitants killed, and the rest exiled. ῾Uzayr upon seeing the level of destruction remarked, “How will Allah bring this to life after its death? So Allah caused him to die for a hundred years, then He revived him.” During that time the city had been rebuilt and resettled, and ῾Uzayr’s drink provisions at the time of sleeping had not changed despite the passage of a century, “And when it became clear to him, he said, ‘I know that Allah is over all things able.’”
The third story goes back to the Prophet Ibrāhīm who asked Allah , “My Lord, show me how You give life to the dead.’ Allah said, ‘Have you not believed?’ He said, ‘Yes, but only that my heart may be satisfied.’ Allah said, ‘Take four birds and commit them to yourself. Then put on each hill a portion of them; then call them – they will come to you in haste. And know that Allah is Exalted in Might and Wise.”
Thus, all three verses are not just random stories, haphazardly placed here, but each accentuates and further highlights aspects of the power and might of Allah . Once you understand and contemplate Āyat al-Kursī and further supplement it by comprehending these three stories, you realise how clear and manifest the signs of Allah are. As such, you realise the majesty of Allah and His attributes, you yearn to seek His love and pleasure by doing that which He wants and sacrificing for Him. One of the greatest examples of this sacrifice is charity and spending from that which you love as is mentioned in another verse, “You will never attain piety until you spend from that which you love.”[4] Therefore, the passage begins and ends with charity, “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers – they are the wrongdoers.” Allah then says in verse 261, “The example of those who spend their wealth in the way of Allah is like a seed which grows seven spikes; in each spike is a hundred grains. And Allah multiplies for whom He wills. And Allah is all-Encompassing and Knowing.”
For this reason, Islam does not require anyone to be forced to enter into this beautiful religion. It is clear for all to see, which is why Allah says immediately after Āyat al-Kursī, “There shall be no compulsion in the religion. The right course has become clear from the wrong.” “Allah is the ally of those who believer. He brings them out from perpetual darkness into the light. And those who disbelieve – their allies are the false deities. They take them out of the light into perpetual darkness. Those are the companions of the Fire; they will abide eternally therein.”
Therefore, the full scope of Āyat al-Kursī, its beauty and powerful meanings are better understood and seen when studied within the context of where it is placed. As such, the wisdom of Allah dictated that it should not be a chapter, but the greatest verse of the Qur’ān in the midst of Sūrah al-Baqarah.
And Allah knows best.
[1] Baqarah, 2:255.
[2] Ṣaḥīḥ Muslim.
[3] Tafsīr Ibn Kathīr.
[4] Āl-῾Imrān, 3:92.
LikeLiked by 1 person
Thanks a lot Fred
You are welcome my dear friend
🙂
LikeLiked by 1 person
Thanks a lot dear Imran
My posts are not complete without your precious comments
May Allah achieve all your hopes
Thanks again dear brother
♣
♧
LikeLiked by 1 person
Love you !
Sister
LikeLiked by 1 person
Translation please!
LikeLiked by 1 person
The title means blessful Friday
The video is translated into English
Thanks a lot
Your welcome!!
LikeLiked by 1 person
Soheir, et al,
I didn’t realize it was already translated, so, I used my own software to do so….. It’s a very lovely sounding prayer/verse, and, I believe I comprehend its importance to the precepts of Islam…. However, as one who subscribes to NO religion, I can only say I enjoy its beauty, while not agreeing with its premises….
I have no arguments with any person who chooses to follow any religion (though I consider most people who do so to be merely lazy, and not willing to learn for themselves about life….). Most people find great comfort in the words of the ancient founders of those organizations….while I prefer to listen to what the wind, the waters, and the trees, and the animals of the planet all tell me, which is, to me, much closer to the actual Truth of Reality, than any man-made philosophy, none of which offer up any tangible proof of their assertions, merely interpretations of previous thought.
I’m not trying to create a controversy with my words; quite the opposite; my intent is to say this:
All men are brothers and sisters; religion merely serves to divide them, in my eyes, to accentuate their differences, rather than celebrating their connection and similarity. If I believed in any sort of supernatural being who paid any attention whatsoever to the doings of a minor species on a backwater planet of a huge, uncaring Universe, I cannot believe that entity would want us to find ways to drive us apart from each other; it doesn’t make any logical sense to suppose a God would give such a command to any creature created.
What does make sense to me has been expressed most accurately by the current Dalai Lama, who said, “Compassion and kindness are my only religion.”
Nothing else is necessary….
gigoid, the dubious and, a student of ALL religions….
😎
LikeLiked by 1 person
Hello gigoid
Thank you for your nice comment
I respect your opinion although the difference attituded of us
I am also like you..I do not like debates..
But let me illustrate two things to you my brother and friend..
First when I considered myself as a moslem..I did that because I believed that Qoran is not man made ..but it is revealed as it is from God..
God’s words are not limited in the Qoran or the Bible or…etc…of course ..they are limitless..but Qoran as revealed from God organizes my life and also l enjoy reading it cause it is my creator’s messages to me
God’s messages are limitless..I know that…but the difference between you and me is that I believe that Qoran is not composed by a human being..
The second point I want to refer to is that you think that religion makes people divided..
People made the division ..not religion..
I will give you an example..In my country and after the last revolution of 2011…the people became divided( not all of them) the majority of people became divided because of different political parties…
Sometimes people fight each other and kill each other because of football matches..
Not all people are open minded like you gigoid…
You know that I am moslem but you do not hate me …but not all people act like that..
Our hearts are different my friend
Thanks again
Your welcome:-)
LikeLiked by 1 person
Soheir,
Young seeker, I do appreciate your words, and the intent behind them. And, I’ll try to state this so it doesn’t turn into a debate, which I don’t hate, but, try to avoid, as my thoughts on most things are much different than those of most of the world.
As to the divinity of the writings, I’m afraid I need some kind of tangible proof, something that can be touched, felt, or seen by more than one person, and, beyond the mere fact of so many who believe it to be true. To place faith that way has a specific term, from Latin, to wit: ‘ipse dixit”, which essentially translates as ‘he himself said”. Just because someone SAID they felt God wrote it using their hands, is NOT proof it is so. It is merely accepting the faith of the other as truth, which, in reality, may only be their own fallacy in believing someone else…. Thus, ‘ipse dixit’ cannot be proof of anything other than faith…. not of Reality.
I might add, to prevent any thoughts of discrimination on my part, this is true of ALL religious writings that claim to have been inspired by a god; Christian, Moslem, Shintoism, Hinduism, ALL of them, (except Buddhism, which never made any claim of divinity for Gautama)…. all claim their holy scriptures to be divinely inspired and written…. and not any of them have any more tangible proof than the word of the men who wrote them.
I hope that clarifies my statements, without offending yours. You are free to believe as you wish, and, if it gives you comfort and joy, so much the better. But, I cannot believe ANYTHING, just because someone else has told me it is true. Truth must be personally learned, and felt, not believed. If it is real, then it will be; if it is not real, there will only be words used as proof….
gigoid, the dubious
LikeLiked by 1 person
Truth must be personally learned and felt,not believed..
Well said gigoid..
I will simply and frankly tell you gigoid..
When I read the Qoran I really and honestly feel that God speaks to me..and that is the point for me my friend
The strong feeling which I have while I am reading Qoran…believe me or not…that is honestly the truth…
When I was 10 years old I was suspiciius about Islam and Qoran..
I began to search everywhere..
But eventually …the more I read Qoran..the more I believe in it …more than any book in the world..
Feelings of my heart do not lie..never..
Thanks again gigoid
🙂
LikeLiked by 1 person
And, thank you, sister Soheir. I enjoy intelligent dialogue. You may be right about your heart, and it is good to trust one’s own feelings in that respect. As you said earlier, though, our hearts remain different (In truth, how else can they be?….); this does not detract from either of us, but, rather can be seen as a similarity…. we are both human….
Blessed Be, little sister, in whatever way you may take it…. From me, it merely means what it says…. Life is, and it can bless us with its beauty….
Or, as the Navajo/Hopi Indians are fond of saying. “Walk in beauty”
gigoid, the dubious
LikeLiked by 1 person
Smiles again friend SOHEIR..:)
LikeLiked by 1 person
Walk in beauty..
Great:-)
I enjoyed talking with you my brother and friend gigoid
Be happy
🙂
LikeLiked by 1 person
Yes
🙂
LikeLiked by 1 person
I have never read a verse in the Qur’an, so I found it very interesting.
LikeLiked by 1 person
Thanks a lot
You are most welcome
🙂
♧♣
LikeLiked by 1 person
I so enjoy the sound (though I understand not a word except that is what is translated for me). It may seem funny to say this, Soheir, but I liked the parts saying Allah does not get tired or need sleep. Growing up, going to Sunday school etc, I neer considered whether of not Allah (or God as we studied) had earthly or human tendencies of being tired or hungry or thirsty. He just was never of those things in my mind. But I like that this states it. Cheers, my friend…and thank you or posting things that make me think.
LikeLiked by 1 person
Thanks Chris
You’re always welcome
Cheers♧
LikeLiked by 1 person
Aafiyah
Al-‘Abbās, the uncle of the Prophet , came to the Prophet and said,
“Ya Rasūlullāh, teach me a du’ā’.” .
The Prophet said:
“O my uncle, say:
Allāhumma inni asaluka al-‘āfiyah
(O Allāh, I ask you for ‘āfiyah).”
What is ‘āfiyah?
‘Āfiyah means “to save me from any afflictions.
To be healthy, you are in ‘āfiyah.
To have enough money
To live, you are in ‘āfiyah.
To have your children protected,
you are in ‘āfiyah.
And if you are forgiven and not punished, you are in ‘āfiyah.
‘Āfiyah means
“O Allāh, protect me from any pain and suffering.”
This includes dunya and ākhirah.
Al-‘Abbās thought about this for a while, and then he came back after a few days and said (paraphrased):
“Ya Rasūlullāh, this du’ā’ seems a little short. I want something big.”
The Prophet said, “My dear uncle, ask Allāh for ‘āfiyah for wallāhi, you cannot be given anything better than ‘āfiyah.”
It is a simple du’ā’.
Sincerely mean what you say.
“O Allāh, I ask You to be saved from any distress, grief, hardship, harm. Don’t test me.”
All of this is included in
“Allāhumma inni asaluka al-‘āfiyah”
Riyadh As Saliheen,
Sunan At-Tirmidhi
LikeLiked by 1 person
Thanks a lot Imran Ali dear friend!
I miss your posts a lot!
Hope you are okay!
May Allah bless you!
LikeLiked by 1 person