There are four verses in Quran which we must prostrate when we recite or listen to any of them. They are: 1. The last verse in Sura al-'Alaq . 2. The last verse in Sura Najm. 3. A verse in Sura al-Sajda and 4. A verse in Sura Fussilat.
Immediate prostration is must and we don't need to have Wudhu, no facing Qibla in such prostration. Recitation during this prostration is recommended. It can be Subhanallah سبحان الله or Subhana Rabbi al-A'la Wa Bihamdih سبحان ربي الأعلى وبحمده m or any Du'a or Thikr of Allah even saying Ya Allah.
The Prophet Muhammad (SAWA) was asked when he recited this verse on the Muslims: Is it ordering us to do good to our kin or your kin? He replied: My kin; Ali, Fatima, and their sons. (Al-Haakim al-Hasakaani in Shawaahid al-Tanzeel , V. 2, P. 189) and Tafseer al-Qurtubi, V.3, P. 2.) . These are among Sunni references and among Shia references you can refer to Al-Kaafi 1:413.
We take the meanings of Quran from the Prophet (SAWA) as we were been ordered by Allah (SWT).
The meanings of the Quranic verses can not be taken just from the superficial linguistic meanings. Allah (SWT) Has clearly mentioned in Quran that it is the responsibility of the Prophet (SAWA) to explain to the people the real meanings of Quran (Sura 16, Verse 44).
The meaning of Sura Al-Hamd verses which you quoted never suggest not to seek Waseela. Prophets were mentioned in Quran seeking help from people like Prophet Musa (AS) who asked people for food, and Prophet Sulaiman (AS) who asked people to help him in getting the throne of Bilqees.
We believe that no one can help with out the permission of Allah (SWT).
We do Tawassul because we are been ordered by Allah (SWT) to seek Waseela ( Sura 4, Verse 64.
The meaning of this verse is not accurately translated by by many of non Arabic translators. Amaanah in Arabic is not always Trust but it has other meanings as well including The Responsibility, The obligatory, The Liability etc.
The meaning of Amaanah in this verse has been mentioned in many Hadeeths from Ahlul Bayt (AS) as The responsibility to follow the orders of Allah and His Messenger and his successors 'Ahlul Bayt' which is result of having perfect 'Aql (intellect) which is only with the human beings. That is why the heavens and the earth and the mountains could not carry it because they are unable to carry it and they were apprehensive of it. They did not refuse it in a sinful refusal like the refusal of Satan to prostrate to Adam, but they were unable to carry because they did not have the intellect to fulfill its responsibilities.
1. The translation is not accurate at all and does not reflect the real meanings of the verse.
2. After having a real translation, you need to refer to the authentic Hadeeths from the Prophet (SAWA) and Ahlul Bayt (AS) explaining the verse.
3. Many non Muslims have deliberately tried to twist the meanings of Quranic verses for their own agenda.
4. After understanding the real meaning,bayou will see that the verse is guiding to the best.
It means that all believers in the messages from Allah which were sent to people through prophets, who believed in Allah and the Hereafter and did good deeds, they will get their reward from their Lord and will have no fear in them nor will they grieve.
This means whose believers of the previous prophets during the time of those messages. No believer in any previous prophet can deny the prophet hood of the Last Prophet Muhammad (SAWA) because denying this final prophet means not believing in the previous messages of the prophets.
Yes, the two verses are included because many of our leading Scholars relying on authentic Hadeeths say that according to precaution, Ayatul Kursi is three verses ending with Khalidoon.
This verse is very clear the believers in the whole message of Islam should not associate nor be allies with those who don't believe in Islam despite the common things between us and them, but we are not allowed to be allies with them because of the ideological differences between us and them. We are not allowed to follow their aims which are usually based on their faith which is different from our faith in Islam.
Any Muslim who follows them will be like them.
"Yara" is also used to refer to understanding or thinking something ("seeing" in the mind).
It may also be used here because this is a mental observation or understanding that can be deduced from what is seen. Firstly, one can see the existing universe and deduce that this could have happened. Second, one can engage in scientific observation of the universe and deduce that (to our knowledge currently) it is expanding and was once essentially "closed", or that living things on earth are water-based, or that life may indeed have emerged from water.
That is, we "see" the original state of the universe and earth mentally through "seeing" the current state of the universe through observation. So in that regard, both types of "see" could be meant (the physical seeing now, and the mental seeing to use scientific deduction).
The rulings related to jewellery and items that have verses of the Quran, names of Almighty God, and also names of Ma'sumeen (a.s.) is that the script must not be touched unless one has wudhu', and that it is not contaminated with any najasah.
If you have a ring, or a pendant, or something that has such script on it, and you know you cannot avoid touching it, or it touching your skin and you might not be on wudhu', then one thing you can do is cover it with a layer of colourless see-through nailpolish.
With the layer over the script, you will not have a problem if you are not in wudhu', and you touch it, or it touches your skin.
As for when you go to the toilet, you do not necessarily need to remove the jewellery, as long as you keep it away from najasah. If you think it might be contaminated with any najasah, then it is wajib to remove it.
And Allah knows best.
At first glance, if you are to selectively read certain passages in the holy Quran, or in the Bible or any other scripture, you might see it to be violent, offensive, or maybe even unethical.
Of course, this is an unfair assessment, especially when there is a strong emphasis on the necessity of understanding the sequence of historical events that, for example, surrounded that verse, or to look at the other verses that speak exactly the opposite of what you just read.
There are important tools that must be used when reciting the Quran, and one of them is called Tafseer. This is the exegesis and commentary that explains the background story to the verse, or the event, and gives an overall explanation to what the text refers to.
I would advice you to see what our tafseer books say about this particular verse, and also what mainstream Islamic scholars say as well.
If you have time, please watch my lecture I delivered a few years ago on this topic:
In the case of other Muharrams, such as uncles , there is not much difference with others like father or brother, except for differences based on the culture of that community. But logically there is difference between husband and others.