Nur al Din

Ar-Rahman and Ar-Rahim are two names derived from Ar-Rahmah (the mercy), but Rahman has more meanings that pertain to mercy than Ar-Rahim. There is a statement by Ibn Jarir that indicates that there is a consensus on this meaning. Further, Al-Qurtubi said, ”The proof that these names are derived (from Ar-Rahmah), is what at-Tirmidhi recorded – and graded Sahih from 'Abdur-Rahman bin 'Awf that he heard the Messenger of Allah (saw) say,

”Allah the Exalted said, I Am Ar-Rahman. I created the Rahman (womb, i .e . family relations) and derived a name for it from My Name. Hence whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.”

He then said, ”This is a text that indicates the derivation.” He then said, ”The Arabs denied the name Ar-Rahman, because of their ignorance about Allah and His attributes.” Al-Qurtubi said, ”It was said that both Ar-Rahman and Ar-Rahim have the same meaning, such as the words Nadman and Nadim, as Abu 'Ubayd has stated. Abu 'Ali Al-Farisi said, Ar-Rahman, which is exclusively for Allah, is a name that encompasses every type of mercy that Allah has. Ar-Rahim is what effects the believers, for Allah said,

[And He is ever Rahim (merciful) to the believers.] (33:43)

Also, Ibn 'Abbas said – about Ar-Rahman and Ar-Rahim, ”They are two soft names, one of them is softer than the other (meaning it carries more implications of mercy.” Ibn Jarir said; As-Surri bin Yahya At-Tamimi narrated to me that 'Uthman bin Zufar related that Al-'Azrami said about Ar-Rahman and Ar-Rahim, ”He is Ar-Rahman with all creation and Ar-Rahim with the believers.” Hence Allah's statements,

[Then He rose over (Istawa) the Throne (in a manner that suits His majesty), Ar-Rahman] (25:59)

[Ar-Rahman (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His majesty).] (20:5)

Allah thus mentioned the Istawa – rising over the Throne – along with His Name Ar-Rahman, to indicate that His mercy encompasses all of His creation. Allah also said,

[And He is ever Rahim (merciful) to the believers], thus encompassing the believers with His Name Ar-Rahim. They said, ”This testifies to the fact that Ar-Rahman carries a broader scope of meanings pertaining to the mercy of Allah with His creation in both lives. Meanwhile, Ar-Rahim is exclusively for the believers.” Yet, we should mention that there is a supplication that reads,

”The Rahman and the Rahim of this life and the Hereafter”

Allah's Name Ar-Rahman is exclusievly His. For instance, Allah said,

[Say (O Muhammad): ”Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names] (17:10) and,

[And ask (O Muhammad) those of Our Messengers whom We sent before you: ”Did We ever appoint alihah (gods) to be worshipped besides Ar-Rahman (Most Gracious, Allah)?”] (34:45)

Further, when Musaylimah the Liar called himself the Rahman of Yamamah, Allah made him known by the name 'Liar and exposed him. Hence, whenever Musaylimah is mentioned, he is described as 'the Liar'. He became an example for lying among the residents of the cities and villages and the residents of the deserts, the bedouins.

Therefore, Allah first mentioned His Name – Allah – that is exclusively His and described this Name by Ar-Rahman, which no one else is allowed to use, just as Allah said,

[Say (O Muhammad): ”Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.”] (17:110)

Only Musaylimah and those who followed his misguided ways described Musaylimah by Ar-Rahman. As for Allah's Name Ar-Rahim, Allah has described others by it. For instance, Allah said,

[Verily, there has come unto you a Messenger (Muhammed, saw) from amongst yourselves (i.e. Whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammed, saw) is anxious over you (to be rightly guided) for the believers (he is) kind (full of pity), and Rahim (merciful)] (9:128).

Allah has also described some of His creation using some of His other Names. For instance, Allah said,

[Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer (Sami') and seer (Basir) (76:2).

In conclusion, there are several of Allah's Names that are used as names for others besides Allah. Further, some of Allah's Names are exclusive for Allah alone, such as Allah, Ar-Rahman, Al-Khaliq (the Creator), Ar-Raziq (the Sustainer), and so forth.

Hence, Allah started the Tasmiyah (meaning, 'In the Name of Allah, the Most Gracious Most Merciful') with His Name, Allah, and described Himself as Ar-Rahman, (Most Gracious) which is softer and more general than Ar-Rahim. The most honorable Names are mentioned first, just as Allah did here. A Hadith narrated by Umm Salamah stated that the recitation of the Messenger of Allah (saw) was slow and clear, letter by letter,

[In the Name of Allah, the Most Gracious, the Most Merciful. All the praises and thanks be to Allah, the Lord of all that exists. The Most Gracious, the Most Merciful. The Owner of the Day of Recompense] (1:1-4).

And this is how a group of scholars recite it. Others connected the recitation of Tasmiyah to Al-Hamd.

[2. Al-Hamd be to Allah, the Lord of all that exists.]

Källa: Tafsir Ibn Kathir, s66-69

Allah is the Name of the Lord, the Exalted. It is said that Allah is the Greatest Name of Allah, because it is referred to when describing Allah by the various attributes. For instance, Allah said,

[He is Allah, beside Whom La ilaha illa Huwa (none has the right to be worshipped but He) the Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful. He is Allah, beside Whom La ilaha illa Huwa, The King, The Holy, the One free from all defects, the Giver of security, the Watcher over His creatures, the Almighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the Wise] (59:22-24)

Hence, Allah mentioned several of His Names as Attributes for His Name Allah. Similarly, Allah said,

[And (all) the Most Beautiful Names belong to Allah, so call on Him by them] (7:180), and,

[Say (O Mohammed (saw) : ”Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him (it is the same), for Him belong the Best Names.”] (17:110)

Also, the Two Sahihs recorded that Aby Hurayrah said that the Messenger of Allah (saw) said,

”Allah has ninety-nine Names, on hundred minus one, whoever counts (and perserves) them, will enter Paradise.”

These Names were mentioned in a Hadith recorded by At-Tirmidhi and Ibn Majah, and there are several differences between these two narrations.

Basmalah (reciting Bismillah) is recommended before starting any action or deed. For instance, Basmalah is recommended before starting a Khutbah (speech).

The Basmalah is also recommended before one enters the place where he wants to relieve himself, there is a Hadith concerning this practice. Further, Basmalah is recommended at the beginning of ablution, for Imam Ahmad and the Sunan compilers recorded that Abu Hurayrah, Sa'id bin Zayd and Abu Sa'id narrated from the Prophet (saw),

”There is no valid ablution for he who did not mention Allah's Name in it.”

This Hadith is Hasan (good). Also, the Basmalah is recommended before eating, for Muslim recorded in his Sahih that the Messenger of Allah (saw) said to 'Umar bin Abi Salamah while he was a child under his care,

”Say Bismillah, eat with your right hand and eat from whatever is next to you.”

Some of the scholars stated that Basmalah before eating is obligatory. Basmalah before having sexual intercourse is also recommended. The two Sahihs recorded that Ibn 'Abbas said that the Messenger of Allah (saw) said,

”If anyone of you before having sexual relations with his wife says, 'In the Name of Allah. O Allah! Protect us from Satan and also protect what, you grant us (meaning the coming offspring) from Satan, and if it is destined that they should have a child then, Satan will never be able to harm that child.”

Källa: Tafsir Ibn Kathir s.64-65

The Companions started the Book of Allah with Bismillah: [In the Name of Allah, the Most Gracious, the Most Merciful.]

The scholars also agree that Bismillah is a part of an Ayah in Surat An-Naml (chapter 27). They disagree over whether it is a separate Ayah before every Surah, or if it is an Ayah, or a part of an Ayah, included in every Surah where the Bismillah appears in its beginning. Ad-Daraqutni also recorded a Hadith from Abu Hurayrah from the Prophet (saw) that supports this Hadith by Ibn Khuzaymah. Also similar statements were attributed to 'Ali, Ibn 'Abbas and others.

The opinion that Bismillah is an Ayay of every Surah, except Al-Bara'ah (chapter 9), was attributed to (the Companions) Ibn 'Abbas, Ibn 'Umar, Ibn Az-Zubayr, Abu Hurayrah and 'Ali. This opinion was also attributed to the Tabi'in: 'Ata', Tawus, Sa'id bin Jubayr, Makhul and Az-Zuhri. This is also the view of 'Abdullah bin Al-Mubarak, Ash-Shafi'i, Ahmad bin Hanbal, (in one report from him) Ishaq bin Rahwayh and Abu 'Ubayd Al-Qasim bin Salam. On the other hand, Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah. Dawud said that it is a separate Ayah in the beginning of every Surah, not part of the Sura itself, and this opinion was also attributed to Ahmad bin Hanbal.

Tafsir ibn Kathir s.61

The Muslim woman who is obedient to the command of her Lord naturally accepts His will and decree, because this is one of the greatest signs of faith, obedience, taqwa and righteousness in a person. So the Muslim woman who is guided by the teachings of Islam always accepts whatever befalls her in life, whether it is good or bad, because this attitude of acceptance is good for her in all cases, as the Prophet (saw) explained:

"How amazing is the affair of the Muslim! His affairs are all good. If he experiences hardship, he faces it with patience and perseverance, and that is also good for him."

The Muslim woman is convinced that whatever befalls her in life could not have been avoided, and whatever does not befall her could not have been made to happen. Everything happens according to the will and decree of Allah, so her affairs are all good. If something good happens to her, she voices her praise to Allah, the Munificent Bestower, and she becomes one of those who are grateful, obedient and successfull; if something bad happens to her she faces it with patience and fortitude, so she becomes of those who are patient, redeemed and victorious.

With this deep faith, the Muslim woman faces the upheavals and calamities of life with a calm soul that accepts the will and decree of Allah. She seeks His help with patience, prayer and hope for reward from Him. She voices her praise to Allah ('Azza wa jall) for what He has willed and decreed, as Al-Khansa' did on the day when she heard the news about her four sons and said:

"Praise be to Allah Who has honoured me by their martyrdom; I hope that Allah will gather me with them under His Mercy."

She goes to the places where she usually prays, and seeks Allah's help with prayer and patience, as Asma' bint 'Umays used to do when disasters and tragedies stuck one after the other. She lost her first husband, Ja'far ibn Abi Taalib (radiAllahu anho), then she was stricken by the death of her second husband, Abu Bakr as-Siddeeq (radiAllahu anho), and of her son, Muhammed ibn Abi Bakr (radiAllahu anho).

There are many other examples in history of Muslim woman who had faith, hoping for reward from Allah and facing difficulties with patience and fortitude. Allah ('Azza wa jall) will reward them greatly:

"Those who patiently persevere will truly receive a reward without measure!" (Qur'an 39:10)

The Ideal Muslimah, s.83-84

By: Muhammed Ali Al-Hashimi

Abu Hurayrah, the Companion of the Prophet narrated: "I heard the Messenger of Allah (saw) say:

"What would you think if there were a river running by the door of any of you, and he bathed in it five times every day, would any trace of dirt be left on him"? The people said: "There would be no trace of dirt on him". He said: "This is like the five daily prayers, through which Allah erases sins".

Muslim recorded that Abu Hurayrah said that the Prophet(saw) said, "Whoever peforms any prayer in which he did not read Umm Al-Quran, 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(saw) say, "Allah, the Exalted, said, "I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for."

If he says,

Alhamdulillahi Rabbil Alameen (All praise and thanks be to Allah, the Lord of existence.)
Allah says, "My servant has praised Me." When the servant says,

Ar-Rahmanir Raheem (The Most Gracious, the Most Merciful.)
Allah says, "My servant has glorified Me." When he says,

Maliki Yawmid Deen (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,

Iyaka Na'budu wa Iyaka Nastaeen (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,

Ihdinas Siratal Mustaqeem, Siratal Ladheena An amta Alayhim, Ghayril Maghdoubi Alayhim Wa La dhalleen (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 Quran, (Al-Fatihah in this case) just as Allah said in another Ayah,

[And offer your Salah (prayer) neither aloud nor in a low voice, but follow a way between.]

Meaning, with your recitation of the Quran, as the Sahih related from Ibn Abbas. Also, in the last Hadith, Allah said, "I Have divided the prayer between Myself and My servant. My 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 Quran 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 Quran. Similarly, the word "recite" was used where prayer is meant, as demonstrated by Allah's statement,

[And recite the Quran in the early dawn. Verily, the recitation of the Quran 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.


Källa: Tafsir Ibn Kathir

The Meaning of Al-Fatihah and its Various Names
Opener of the Book, also called, Umm Al-Kitab (the Mother of the Book)

Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu Hurayrah said that the Messenger(saw) of Allah said, "Al-Hamdu lillahi Rabbil-Alamin is the Mother of the Quran, the Mother of the Book, and the seven repeated Ayat of the Glorious Quran."

It is also called Al-Hamd and As-Salah, because the Prophet(saw) said that his Lord said, "The prayer (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. 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 Said telling the story of the Companion who used Al-Fatihah as a remedy for the tribal who was poisoned. Later, the Messenger(saw) of Allah said to a Companion, "How did you know that it is Ruqyah?"

Al-Fatihah was revealed in Makkah as Ibn Abbas, Qatadah and Abu Al- Aliyah stated. Allah said,
[And indeed, We have bestowed upon you the seven Mathani](seven repeatedly recited verses), (Surat Al-Fatihah)(15:87) Allah knows Best.


Källa: Tafsir Ibn Kathir

Modern kosmologisk vetenskap visar tydligt, teoretiskt såväl som empiriskt, att hela universum en gång i tiden bara var ett moln av ”rök”, (dvs en halvgenomskinlig blandning av heta gaser med hög densitet). Detta är en självklar. Obestridbar grundprincip i modern kosmologi. Vetenskapsmän kan nu observera hur nya stjärnor skapas av resterna från denna ”rök”. De klara stjärnor vi ser på natten var precis som allt annat i universum en del av denna ”rök-materia”. Allah sa i Koranen:

”Och Han vände sig mot rymden, som var rök.” (Koranen 41:11)

Eftersom jorden och himlen ovan (dvs solen, månen, stjärnorna, galaxerna osv.) skapats av denna ”rök”, kan vi dra slutsatsen att jorden och himlarna var en sammansatt helhet, som sedan antagit nya former och delat upp sig. Allah säger i Koranen:

”Inser de inte, de som vill förneka sanningen, att himlarna och jorden [en gång] utgjorde en enda, sammanhållen massa och [att] Vi skilde dem åt?” (Koranen 21:30)

En av världens mest namnkunniga geologer är Dr Alfred Kröner. Han är professor i geologi, och ordförande för geologiska fakulteten vid institutionen för geovetenskap vid Johannes Gutenberg-Universitetet i Mainz, Tyskland.

Han sa: ”Med tanke på Muhammeds (fred vare med honom) bakgrund, anser jag att det är så gott som omöjligt att han skulle kunna känna till saker som universums gemensamma ursprung, för detta har nämligen upptäckts för bara några år sedan. Han har också sagt: ”Någon som levde för fjortonhundra år sedan och inte kände till något om kärnfysik, skulle inte enligt vad jag tror, genom till exempel sitt intellekt, kunnat komma fram till att jorden och himlarna har samma ursprung”.

Källa: En kort illustrerad guide till att förstå Islam

I.A. Ibrahim

Detta är en video som visar grunderna om hur man ska be, för att fortsätta se hela videon fortsätter klippen i 7 delar på höger sida om ni klickar upp det i youtube. Videon går även att se på www.kalamullah.com under rubriken New Muslims.