Alhamdulillah, we are moving to the thrid Aayah of the Qur’an (if you are taking Basmalah as the first sentence…if not, pl ignore my view…and read ahead..insha Allah). This Ayah is also one of the few verses that Shaykh Abdul Nasir Jangda asked us to translate, and we failed…cos translations doesnt serve the purpose of making the layman understand the Supreme knowledge of Allah SWT who chose right words at the right place and which have amazing root words masha Allah. Let’s learn about it right away…

Tafsir:

[مَـلِكِ يَوْمِ الدِّينِ ]

(4. The Owner of the Day of Recompense.)

Indicating Sovereignty on the Day of Judgment

Allah mentioned His sovereignty of the Day of Resurrection, but this does not negate His sovereignty over all other things. For Allah mentioned that He is the Lord of existence, including this earthly life and the Hereafter. Allah only mentioned the Day of Recompense here because on that Day, no one except Him will be able to claim ownership of anything whatsoever. On that Day, no one will be allowed to speak without His permission. Similarly, Allah said,

[يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً ]

(The Day that Ar-Ruh (Jibril (Gabriel) or another angel) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right.) (78:38),

[وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ فَلاَ تَسْمَعُ إِلاَّ هَمْساً]

(And all voices will be humbled for the Most Gracious (Allah), and nothing shall you hear but the low voice of their footsteps.)(20:108), and,

[يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ ]

(On the Day when it comes, no person shall speak except by His (Allah’s) leave. Some among them will be wretched and (others) blessed) (11:105).

Ad-Dahhak said that Ibn `Abbas commented, “Allah says, `On that Day, no one owns anything that they used to own in the world.”’

The Meaning of Yawm Ad-Din

Ibn `Abbas said,

Yawm Ad-Din is the Day of Recompense for the creatures, meaning the Day of Judgment. On that Day, Allah will reckon the creation for their deeds, evil for evil, good for good, except for those whom He pardons.’

In addition, several other Companions, Tabi`in and scholars of the Salaf, said similarly, for this meaning is apparent and clear from the Ayah.

Allah is Al-Malik (King or Owner)

Allah is the True Owner (Malik) (of everything and everyone). Allah said,

[هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَـمُ]

(He is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One free from all defects) (59:23).

Also, the Two Sahihs recorded Abu Hurayrah saying that the Prophet said,

«أَخْنَعُ اسْمٍ عِنْدَ اللهِ رَجُلٌ تَسَمَّى بِمَلِكِ الْأَمْلَاكِ وَلَا مَالِكَ إِلَّا اللهُ»

(The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah.)

Also the Two Sahihs recorded that the Messenger of Allah said,

«يَقْبِضُ اللهُ الْأَرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ؟ أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ؟»

((On the Day of Judgement) Allah will grasp the earth and fold up the heavens with His Right Hand and proclaim, ‘I Am the King! Where are the kings of the earth Where are the tyrants Where are the arrogant’)

Also, in the the Glorious Qur’an;

[لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَحِدِ الْقَهَّارِ]

(Whose is the kingdom this Day Allah’s, the One, the Irresistible.)(40:16).

As for calling someone other than Allah a king in this life, 3-24). :23. Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)) We explained these Names in the Basmalah. Al-Qurtubi said,

Allah has described Himself by `Ar-Rahman, Ar-Rahim‘ after saying `the Lord of the Alamin’, so His statement here includes a warning, and then an encouragement.

Similarly, Allah said, Allah is Al-Malik (King or Owner)

Allah is the True Owner (Malik) (of everything and everyone). Allah said,

[هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَـمُ]

(He is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One free from all defects) (59:23).

Also, the Two Sahihs recorded Abu Hurayrah saying that the Prophet said,

«أَخْنَعُ اسْمٍ عِنْدَ اللهِ رَجُلٌ تَسَمَّى بِمَلِكِ الْأَمْلَاكِ وَلَا مَالِكَ إِلَّا اللهُ»

(The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah.)

Also the Two Sahihs recorded that the Messenger of Allah said,

«يَقْبِضُ اللهُ الْأَرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ؟ أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ؟»

((On the Day of Judgement) Allah will grasp the earth and fold up the heavens with His Right Hand and proclaim, ‘I Am the King! Where are the kings of the earth Where are the tyrants Where are the arrogant’)

Also, in the the Glorious Qur’an;

[لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَحِدِ الْقَهَّارِ]

(Whose is the kingdom this Day Allah’s, the One, the Irresistible.)(40:16).

As for calling someone other than Allah a king in this life, then it is done as a figure of speech. For instance, Allah said,

[إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا]

(Indeed Allah appointed Talut (Saul) as a king over you.) (2:247),

[وَكَانَ وَرَآءَهُم مَّلِكٌ]

(As there was a king behind them)(18:79), and,

[إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاً]

When He made Prophets among you, and made you kings )5:20(.

Also, the Two Sahihs recorded,

«مِثْلُ الْمُلُوكِ عَلَى الْأَسِرَّةِ»

(Just like kings reclining on their thrones)

The Meaning of Ad-Din

Ad-Din means the reckoning, the reward or punishment. Similarly, Allah said,

[يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ]

(On that Day Allah will pay them the (Dinahum) recompense (of their deeds) in full) (24:25), and,

[أَءِنَّا لَمَدِينُونَ]

(Shall we indeed (be raised up) to receive reward or punishment (according to our deeds)) (37:53). A Hadith stated,

«الْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوتِ»

(The wise person is he who reckons himself and works for (his life) after death.) meaning, he holds himself accountable. Also, `Umar said,

Hold yourself accountable before you are held accountable, weigh yourselves before you are weighed, and be prepared for the biggest gathering before He Whose knowledge encompasses your deeds.

[يَوْمَئِذٍ تُعْرَضُونَ لاَ تَخْفَى مِنكُمْ خَافِيَةٌ ]

(That Day shall you be brought to Judgement, not a secret of yours will be hidden) (69:18).”

[إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ]

(5. You we worship, and You we ask for help.) (1:5)

Extra notes:

• Maalik means Ownership. Meaning of Maaik, maleek and various root words from the same root.
• The word ‘ deen’ in this verse doesnt mean day/religion, instead it means retribution/recompense.
• Again day of judgement and day of resurrection, each would respectively mean ‘Yawmal Hisaab’ and ‘Yawmal Qiyamah’. Yawm-ad-deen means ‘Day of Retribution/recompense’.
• When the abd says, Allah says as per the Hadith Qudsi that the slave has made Majjad upon Allah- means turned all his (slave’s) matter completely towards Allah. The abd has proclaimed glory of Allah.

The Meaning of Al-`Aalameen

Al-`Alamin is plural for `Alam, which encompasses everything in existence except Allah. The word `Alam is itself a plural word, having no singular form. The `Alamin are different creations that exist in the heavens and the earth, on land and at sea. Every generation of creation is called an `Alam. Al-Farra` and Abu `Ubayd said,

`Alam includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals.’

Also, Zayd bin Aslam and Abu Muhaysin said,

`Alam includes all that Allah has created with a soul.’

Further, Qatadah said about,

[رَبِّ الْعَـلَمِينَ]

(The Lord of the `Alamin), “Every type of creation is an `Alam.” Az-Zajjaj also said,

Alam encompasses everything that Allah created, in this life and in the Hereafter.”

Al-Qurtubi commented,

This is the correct meaning, that the `Alam encompasses everything that Allah created in both worlds.

Similarly, Allah said,

[قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَـلَمِينَ - قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ مُّوقِنِينَ ]

(Fir`awn (Pharaoh) said: “And what is the Lord of the `Alamin” Musa (Moses) said: “The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty”) (26:23-24).

Why is the Creation called `Alam

`Alam is derived from `Allamah, that is because it is a sign testifying to the existence of its Creator and to His Oneness.”

[الرَّحْمَـنِ الرَّحِيمِ ]

(3. Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)). Allah said next,

[الرَّحْمَـنِ الرَّحِيمِ ]

(Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)) We explained these Names in the Basmalah. Al-Qurtubi said,

Allah has described Himself by `Ar-Rahman, Ar-Rahim’ after saying `the Lord of the Alamin’, so His statement here includes a warning, and then an encouragement.

Similarly, Allah said,

[نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ ]

(Declare (O Muhammad ) unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) (15:49-50) Allah said,

[إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ]

(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) (6:165)

Hence, Rabb contains a warning while Ar-Rahman Ar-Rahim encourages. Further, Muslim recorded in his Sahih that the Messenger of Allah said,

«لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ فِي جَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ مِنْ رَحْمَتِهِ أَحَدٌ»

(If the believer knew what punishment Allah has, none would have hope in acquiring His Paradise, and if the disbeliever knew what mercy Allah has, none will lose hope of earning His earning.)

[مَـلِكِ يَوْمِ الدِّينِ ]

(4. The Owner of the Day of Recompense.)

Root word Analysis:

The word عالمين actually has a fat`hah on the laam, and is pronounced ‘aalameen, so it is the plural of ‘aalAm (which means world, universe etc) and not ‘aalim (which means scholar). However, there is the interesting question of what the link between ‘aalam and ‘aalam. The answer (and Allaah knows best) is that the root of ‘ayn laam meem from which they both come has a basic meaning of a mark or dictinct quality by which something is known. Thus, the scholar was called a ‘aalim (which is the active participle [ism faa'il] from the verbal noun [masdar] ‘ilm) because it is through ‘ilm (knowledge) that something becomes known.

al Fara and abu Ubaydha said,

al-’alam is a term referring to anything that possesses an intellect and these fall into four categories: Mankind, Angels, Jinns and satans. The term ‘alam doesnot refer to the animal kingdom because this plural refers to those who possess an intellect specifically.

Others held the opinion that it refers to all kinds of created beings collectively, i.e. the mark by which life is known and similar view was held by at Tabari and Qatadah. Therefore mankind is an ‘alam and likewise every individual race amongst them would be an ‘alam also, just each generation of that race would be would be an ‘alam. Similarly the Jinns are ‘alam etc…

Some of the scholars stated that al-’alam is derived from al-’allamah or sign because the existence of world is a sign , without doubt, of the existence of its Creator who is described with perfect and magnificent attributes.

Ibn Abbas (R.a..) said in explanation to to this verse of Al Fathiha,

All praise and thanks are due to Allah, to whom belongs the creation in its entirety, the heavens, the earth and whosoever in between them and whatsoever is in between them that which is known and unknown.

Extra Notes:

• In Qur’an the word ‘Rabb’ is always followed by ‘Hidayah’.
• Rahman-accodrding to some mufasireens has a meaning of ‘abundant mercy of Allah’
• Raheem- according to some mufassireen has a meaning of ‘constant action/mercy’ or ‘always abundantly merciful’
• According to Hadithul Qudsi, when the slave finishes these three verses, Allah says that the abd has made ‘Tsana’ — meaning stacked up / the Abd has stacked up the praise / the Abd made praise upon praise on Allah SWT.

courtesy: one and two and a pdf by Dar-us-Sunnah Publishers here.

Alhamdulillah, we covered the first part of first aayah of first Surah in Qur’an….Alhamdulillah. Let’s go to the next word, ‘Rabb’. Usually translated as the ‘Lord’ in English language, Rabb has an elegant and uncompromised meaning in itself and which is hard to translate word by word / in one word. Subhanallah. let’s see the notes now.

The Meaning of Ar-Rabb, the Lord

Ar-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allah. When it is alone, the word Rabb is used only for Allah. As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object. Further, it was reported that Ar-Rabb is Allah’s Greatest Name.

Meaning of the word ‘ar-Rabb’ in the Book and the Sunnah

The three radicals of this word are the letters (ra-ba-ba) and the basic meaning is to bring up. If we take into account the wider meaning of the root word and its various derivatives, we find that it has following connotations:

1. One who brings up, rear, fosters or nourishes, or is responsible for doing all or one or more than one of these;
   
2. Guardian, patron; one who supervises or is responsible for carrying out improvements;
   
3. One who occupies a central or focal position, who himself gathers people round himself of his own or round whom people gather out themselves;
   
4. Leader, head, chief, or lord; one whose word is obeyed, and whose supremacy or overlordship acknowledged, and who has authority to dispose of men or things;
   
5. Owner ; master.

The root word of the word, ‘ar-Rabb‘ is ‘rabba-yarubbu‘ meaning, ‘to nurture something from one form to another up to its final form. It is said, ‘he raised him’ (rabbahu), they raised him (rabbaahu), etc. Thus, metaphorically the word, ‘rabb’ is used only for the doer.
‘Ar-Rabb‘ is not said in its absolute sense (i.e., without limitations) except for Allah, the One, Who rectifies the affairs of all creatures. Reflect upon His saying, ‘(Rabbul-Alameen) the Lord of the Alameen (mankind, jinn and all that exists).’ [Soorah al-Fatiha (1): 2] and, ‘(Rabbukum) Your Lord and (Rabbu-Aabaikum) the Lord of your ancient fathers!’ [Soorah ash-Shoorah (26): 26]

The word, ‘ar-Rabb‘ is not said for anyone other than Allah, except with an adjective, for example, ‘Rabbud-dar‘ meaning, master of the house, ‘Rabbul-Faras‘ meaning, owner of the horse, as Allah related about Yusuf (alaihi as-salaam), ‘Mention me to your lord (i.e. your king, so as to get me out of the prison).’ But Shaytan made him forget to mention it to his Lord.’ [Soorah Yusuf (12): 42]

‘Return to your lord and ask him.’ [Soorah Yusuf (12): 50]

‘As for one of you, he (as a servant) will pour out wine for his lord (king or master) to drink.’ [Soorah Yusuf (12): 41]

Allah’s Messenger (sallallahu alahi wa-sallam) said about the lost camel, ‘until its rabb (owner) finds it.’ [Agreed upon]

Thus, it has become clear from the above that the word, ‘ar-Rabb‘ (without limitations) is applicable (only) to Allah with or without any adjective. Thus, it can be said, ‘ar-Rabb‘ (the Lord i.e., in the absolute sense), and (in the restricted form) Rabbul-Alameen (the Lord of the mankind, jinn, etc.) or Rabbun-Nas (the Lord of mankind). The word, ‘ar-Rabb‘ cannot be said to anyone other than Allah without an adjective (in order to limit its meaning) like, Rabbud-dar (lord of the house), Rabbul-Bait (owner of the house), and Rabbul-Ibl (owner of the camel).

And the meaning of, ‘Rabbul-Alameen‘ (Lord of the mankind, jinn, etc.) is their Creator, Owner and the One, Who rectifies and nurtures them by sending His Messengers, and revealing His Books, and rewarding them for their righteous deeds. Al-Allamah Ibnul-Qayyim (rahimahullah) said,

‘Verily, Rububiyah includes commanding the slaves and prohibiting them, and rewarding the good doers with good and reprimand (the evil doers) with punishment.’

[See, Madarijus-Salikeen (1/8)]

This is the reality of Rububiyah. We end this part here, to ponder upon the greatness of the Rabb in choosing the words, and making us to ponder about His knowledge once again…Alhamdulillahi Rabbil Aalameen.

Courtesy: One, Two and Three

The Meaning of Al-Hamd

Abu Ja`far bin Jarir said, “The meaning of

[الْحَمْدُ للَّهِ]

(Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah’s innumerable favors and bounties, that only He knows the amount of. Allah’s bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end.”

Further, Ibn Jarir commented on the Ayah,

[الْحَمْدُ للَّهِ]

(Al-Hamdu Lillah), that it means, “A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.’ It was said that the statement,

[الْحَمْدُ للَّهِ]

(All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, `All thanks are due to Allah,’ he will be thanking Him for His favors and bounties.”

The Difference between Praise and Thanks

Hamd is more general, in that it is a statement of praise for one’s characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.

The Statements of the Salaf about Al-Hamd

Hafs mentioned that `Umar said to `Ali,

“We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah”

`Ali said,

“A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated.”

Also, Ibn `Abbas said,

Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me.’

Ibn Abi Hatim recorded this Hadith.

Root word Analysis

Al- The definite article to emphasize the importance of ‘Entire / All / Each and Every’ in the noun followed.

Hamd - There are different phrases used for Praise in Arabic.

• One of them is Hamd. The root letters are ha-meem-dal. This is a kind of praise which is given to someone who has done something to deserve that praise. Not for anyone.
  
• The kind of praise which is given for someone with no reason is called, ‘Madd’ (meem-dal-dal). To obtain this kind of praise the person in actual wouldnt have done anything.
  
• There is one more kind of praise which is given to someone who has done some favor to you / helped you / assisted you / favored. Such a gratitude (a responsive attitude) is called ‘Shukr’ (sheen-kaf-ra)

The type of praise that we use in this aayah, the first verse of Surah Fathiha (1:1) is the praise to which Allah is deserving. And when we add ‘Al’ to it, it means the entire praise, each and every praise, the praise of each and every being/non-being in this world is entirely for Allah azzawajal. When we say alhamdulillah, it implies exclusivity and entirety, meaning that praise is entirely and only for Allah. Now with this concrete definition in mind, what exactly does ‘Alhamdulillah’ mean? It means: The perfect, most Beautiful praise is only for Allah.

Now with this concrete definition in mind, what exactly does ‘Alhamdulillah’ mean? It means: The perfect, most Beautiful praise is only for Allah.

Alhamdulillah appears 38 times in the Qur’an, five of them at the beginning of surahs. (Look up which surahs start with hamd if you are not aware of them)

When a surah begins with hamd, it implies three interpretations:

Firstly, to tell and to make it known that: alhamdulillah, all praise and thanks is for Allah. As if to announce it.

Secondly, when we open something we begin with hamd. (like a khutbah)

Thirdly, it teaches us how we should praise Allah, by saying: alhamdulillah and we also learn that we must praise Him.

A Name of Allah that coincides with Hamd is, Al-Hameed, Allah ta’ala is Al-Hameed, The Praiseworthy. How is this different from mahmood (one who is praised)? Mahmood is one who is praised only when they are praised by someone. Hameed is One who is ALWAYS deserving of praise, NO MATTER if He is praised or not. So Allah ta’ala is The Most Praiseworthy, if we do hamd of Him or not.

Alhamdulillah. Such a short phrase with a heavy meaning. Let us remember this meaning the next time we say Alhamdulillah.

Also, in arabic, whenever the sentence is started with a nominal tense / noun, it stands for timelessness. Nouns in arabic are by default, timeless, independent. Now what does this means? This means that the Praise, in its entireity and eternity is for Allah SWT alone, forever and ever. Alhamdulillah.

P.S: Some of the notes in this post are a courtesy of IlmFruits. The Tafsir of the word in the beginning is from Tafsir Ibn Kathir. May Allah reward them all in both the worlds, with the best and excellence in everything, Aameen.

So we started with the Surah Al fathiha in this class. Why do we study Surah Al fathiha when we have to learn about Salah? Because Surah Fathiha is the core of Salah, the essence. There is a rule in Arabic grammar which is used to represent the importance of something. To do so, there are two principles used:

• tasmiyathu kulli ba ismil jizzi –> Referring to  the whole by just mentioning a portion.
• tasmiyathul jizzi baa ismil kull –> Referring to a portion by mentioning the whole.

By the above rules, it is sufficient to study the importance of Surah Fathiha to learn about the Salah and vice versa. Hence Insha Allah, the first topic would be to study about Surah Fathiha. We will not delve deeper into this Surah with its fiqh rulings or number of Aayahs as it is not the scope of this weblog. We will adhere only to what is relevance to the Salah insha Allah.

In this weblog, I would like to transfer the Meaningful Prayer class notes online before Ramadhan 2009 starts, insha Allah. This is to make the salah easy, interactive, more beloved and more beneficial insha Allah for All. Of course, Allah has made it easy and an endearing experience. but we made it hard on us by just making a ritual of reciting some arabic terms and not knowing the meaning / cause/ effect behind those words/adhkaar/du’as. Insha Allah this weblog will try to help you change the way you look at Salah, and help us all to improve it more n more everyday. Pls check back / help/ more important – do Du’as.

wa Salam,

Umm Omar