Ayatul Kursi In Gujarati Pdf Books
Jun 04, 2017 His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.) 2. TAFSIR The Virtue of Ayat Al-Kursi This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.' This Ayatul Kursi application brings an opportunity to read to beautiful recitation of highly blessed Verse of Holy Quran present in second Chapter of the Holy Quran. It contains Urdu translation of ayatul kursi.
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُم مَّن كَلَّمَ اللّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ وَلَوْ شَاء اللّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَاء اللّهُ مَا اقْتَتَلُواْ وَلَـكِنَّ اللّهَ يَفْعَلُ مَا يُرِيدُ253. 'These are the Messengers We have made some of whom excel the others; of them are some to whom Allah has spoken, and some of them He has raised in degrees. And We gave Jesus, son of Mary, clear Signs, and strengthened him with the Holy Spirit. And had Allah willed, those who came after them would not have fought (one another) after the clear Signs had come to them; but they differed. So, of them (there were) some who believed and some who disbelieved. Yet, had Allah willed, they would not have fought (one another); but Allah does whatever He wills.'
In this verse some particular privileges of a few prophets are referred to. For instance, as the following separate verse indicates, Moses (as) talked to Allah, and it was the Will of Allah to choose him for that purpose; as the Qur'an says. And had Allah willed, those who came after them would not have fought (one another) after the clear Signs had come to them; but they differed. So of them (there were) some who believed and some who disbelieved. Yet, had Allah willed, they would not have fought (one another); but Allah does whatever He wills.' يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَاعَةٌ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ254. ' O' you who have Faith!
Spend (in alms) of that which We have provided for you, before there comes a day wherein shall be no bargaining, neither friendship, nor intercession; and the infidels -they are the unjust.' This verse is rendered as a warning to the believers, telling them to give alms and not to lose the respite they have in this life. They are recommended to provide some fitting provisions thereby for their certain journey; the next life, the Hereafter. Before there comes a day wherein shall be no bargaining neither friendship, nor intercession; and the infidels - they are the unjust. 'They are deprived from intercession in that world because they were the cause of deprivation for others in this world. There is no god but He, the Ever-living, the Self-subsisting (the Sustainer of all things).'
Then the Messenger of Allah (S) touched his chest as a sign of favour and told him'May your knowledge be wholesome to you. '.to Him belongs whatsoever is in the heavens and whatsoever is in the earth, 'This is the fifth attributes from the attributes of Allah mentioned here.
'.while they comprehend nothing of His knowledge except what He wills, 'Thus, the limited knowledge of others is a beam of the light of His unlimited knowledge.So, two other points is also understood from the above phrase. The first is that no creature has cognition from his own and all human cognizances are from the source of Allah.The second is that Allah may award a part of some concealed knowledge and some hidden secrets to those He pleases.His ninthly and tenthly attributes are stated thus.
'.His Kursi (knowledge) extends over the heavens and the earth; and preserving them both tires Him not.' Then, power and sovereignty of Allah encompass the totality of the heavens and the earth, and His Knowledge (Kursi) encompasses all of these expansions wholly, so that nothing is out of His dominion and authority.It is, even, understood from some of the Islamic traditions that the expansion of Kursi is very larger than the heavens and the earth.
For example, in a tradition Imam Sadiq (as) has said:'Heavens and earth, comparing Kursi, is like a ring in the midst of a desert; and Kursi, in comparison with 'Arsh, is like a ring in the midst of a desert.' It is true, of course, that science has not discovered the secret of this meaning yet.Describing His eleventh and twelfth attributes, it says. '.and, He is the Highest, the Greatest.'
The Lord, Who is the Highest and the Infinite, is able to do everything so that nothing is difficult for Him. Never has He tired of managing the world of existence. Never He remains neglectful, unaware and feeble of it. His Knowledge involves all things because He is Omnipotent, Omnipresent.It is worthy to note that, in spite of what is popular, the verse entitled 'Ayat-ul-Kursi is this very single verse alone.لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا وَاللّهُ سَمِيعٌ عَلِيمٌ256. 'There is no compulsion in religion. Truly the right way has become clearly distinct from error.
Therefore, whoever rejects false deities ((taghut) and believes in Allah, has grasped the firmest handle, that shall never break; and Allah is All-Hearing, All-knowing.' There was a man from Medina by the name of Abu-Haseen who had two sons. Some of the Christian merchants, who used to import merchandise from abroad into Medina, invited those two lads to Christianity whenever they met them in Medina. Those two young men were seriously affected by them, too.Abu-Haseen became very inconvenient from that condition. He went to the Prophet (S) and, informing him the matter, requested him to bring those children back to their own religion. He asked whether he could bring them forcefully to Islam.
Then, the verse was revealed and manifested this fact that there is no compulsion in accepting the religion.The previous verse, 'Ayat-ul-Kursi, infect, was a collection of Unity and the Attributes of Allah, Beauty and Glory, which make up the foundation of the religion. This meaning is acceptable in all stages with reasonable proofs.
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That is why embracing the faith needs not any compulsion or force, and in this verse, it says. 'and Allah is All-Hearing, All-knowing,'This concluding phrase is a hint to the fact that the problem of belief and disbelief is not something that can be fulfilled by mere pretence, because Allah hears the words of all entirely, whether they state openly or they speak privately and hiddenly.اللّهُ وَلِيُّ الَّذِينَ آمَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّوُرِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ أُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ257.
'Allah is the Guardian of those who have faith; He brings them out of darkness into light; and those who reject faith, their guardians are false-deities, (taghut), who bring them out of light into darkness; they are the inhabitants of the Fire wherein shall they abide forever. 'With reference to the state of belief and disbelief, which was mentioned in the previous verse, here, in this verse, it distinguishes the situation of believers and disbelievers from the point of leader and guardian. 'they are the inhabitants of the Fire wherein shall they abide forever,'Abraham's argument against Nimrod -Illustration of how the dead are again raised by Allah -Abraham directed to an experiment to see how Allah raises the dead.أَلَمْ تَرَ إِلَى الَّذِي حَآجَّ إِبْرَاهِيمَ فِي رِبِّهِ أَنْ آتَاهُ اللّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِـي وَيُمِيتُ قَالَ أَنَا أُحْيِـي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ258. 'Have you not seen him who disputed with Abraham about his Lord, because Allah had given him the kingship? When Abraham said: 'My Lord is He Who gives life, and causes to die.' He said: 'I (too) give life and cause to die.' Abraham said: 'Verily, Allah brings the sun from the East; so you bring it from the West', whereupon the one who disbelieved was confounded.
And Allah does not guide the unjust people.' It is said in history and the Islamic narrations that it happened that Nimrod (Namrood), the king of Babylon, disputed with Abraham (as) about the Lord. Where upon the one who disbelieved was confounded. And Allah does not guide the unjust people.' أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّىَ يُحْيِـي هَـَذِهِ اللّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللّهُ مِئَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ259.
'Or like him (Ezra) who passed by a town and it had fallen on its roofs, he said: 'How shall Allah bring this to life again after its death?' So Allah made him die a hundred years, then He raised him up and said: 'How long have you tarried? ' He said, ' (Perhaps) I have tarried a day or a part of a day.' He said: ' Nay, you have tarried (thus) a hundred years. But look at your food and your drink -they show no effect of age; and look at your ass; and that We may make of you a sign for people; and look at the bones, how We assembled them together and then clothed them with flesh! So, when it became clear to him, he said: 'I know that Allah is All-Powerful over all things.'
The previous verse stated the dispute of Abraham (as) with Nimrod around the subject of Unity. That statement, indeed, was guidance through logical reasoning. Now, this holy verse speaks about Resurrection, wherein guidance is accomplished through illustration of some sensible things. '.so Allah made him die a hundred years, then He raised him up.' وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِـي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللّهَ عَزِيزٌ حَكِيمٌ260.
And when Abraham said: ' My Lord! Show me how you give life to the dead ', He said: 'Do you not believe?' 'Yes', said Abraham, 'but to make my heart at ease.' He said: 'Take four of the birds. Then make them to incline unto you and (cutting them into pieces) place a part of them on each mountain, and thereafter, call them. They will come to you in haste. And know that Allah is the Mighty, the Wise.This unique matchless claim is narrated but from the only man of significance in history who after the Messenger of Allah said:' If the curtains be removed, there will be added nothing to my certitude.'
But, other people wholly like to see what they were told, or what they believe, in their objective state. For example, everybody likes to see how sugar is produced and obtained from sugar-beet or sugar-cane although they know that sugar is originally from it.Concerning the above verse, it is cited in some books that: once Abraham (as) was walking on the bank of a sea when he saw a corpse of a man over the sands there. The corpse was half in the water and half on the land so that both the animals in the sea and the birds and animals on the land could feed from it.Abraham thought himself if this condition happened for a man whose little bits of body were distributed among other living creatures, how could these bits be gathered together and raise on the Resurrection Day? So, he (as) invoked Allah. And know that Allah is the Mighty, the Wise. 'مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّئَةُ حَبَّةٍ وَاللّهُ يُضَاعِفُ لِمَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ261. 'The likeness of those who spend their property in the way of Allah is as the likeness of a grain (of corn) that grows seven ears, (with) a hundred grains in every ear.
And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All- Knowing.' Enjoining others to giving charity and prohibition from immoderation and extravagance are the best way to solving the problem of the difference of social classes. On the other hand, the appearance and spread of usury is the origin and motive of social classes to be created.That may be why that the necessity of giving charity and prohibition of usury are stated beside each other in the Qur'an.By the way, it should be noted it is not so that any grain of corn planted in any land does grow seven ears with a hundred grains. But, the grain should be safe, the land should be susceptible, the time must be appropriate, and the preparation and protection should be complete.1. Applying the natural phenomena will never become out of fashion at any time. They are always comprehensible for all people in any age and in any acceptable conditions.2.
Encouragement and promise of reward are often the most intensive motives for individuals to move forward.3. The grace of Allah is unlimited. '.is as the likeness of a grain (of corn) that grows seven ears, (with) a hundred grains in every ear.'
If spending one's property can be multiplied as much as seven hundred times then what about those who give their lives in charity for the sake of Allah?. Surah Al-A'raf, No.7, verse 144. Surah Al-'Anbya', No.21, verse 107. Durr-ul-Manthur, vol. 8. Bihar-al-Anwar, vol. 262.
Al-Burhan fi Tafsir-il-Qur'an, vol. 241. Tafsir Ruhul-Bayan, Vol. 416.
Al-Mizan, vol.
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