A Surah (Arabic: سورة sūrah, plural سور suwar) is the term for a chapter of the Quran. There are 114 surahs in the Quran, each divided into verses (āyāt). The chapters or surahs are of unequal length; the shortest chapter (Al-Kawthar) has only three verses while the longest (Al-Baqara) contains 286 verses.
They were people who thought that they can get the fruits of their garden with out giving its dues to the poor and decided to pluck the fruits next morning with out saying : If Allah wills.
Allah sent fire which burn the garden while they were asleep. They lost every things as a result of their bad deeds.
It is very clear that no Muslim says any expression like 'Ya Rasul Allah Madad', or 'Ya Ali Madad', with the slightest of intention that they are equal to Almighty God, or that they will help independently free of any involvement from God.
If, for argument sake, someone was to say anything like this, and believe that a Prophet, an Imam or a saint can within their own power independent from God they are performing Shirk, and this is forbidden and condemned.
But, if we were to seek intercession, or help, or call to any of God's creation, alive or dead, who have an exceptional status in the eyes of Almighty God and they be granted this position from God, then it is not Shirk, not is it a contradiction.
We seek forgiveness from Almighty God, but also in the Quran the Almighty says that the Prophet (s.a.w) can forgive us as well (Surah al-Nisa`, verse 64). We can also make reference to the story of Prophet Ya'qub (a.s.) and his children (Surah Yusef, 97-98).
As for asking which one is better? Tp say Ya Allah, or Ya Ali. This kind of question is meaningless, because it entails that they are equally parallel to each other, or one replaces the other. However, it is not the case. Each expression functions within its own usage. It is like saying 'should I say Ya Rahman, or Ya Rahim'.
Furthermore, there are many authentic traditions in both Sunni and Shia sources that validate the practice of Istighathah and Tawassul. Some Sunni scholars, like Imam al-Sabki, say it is a very good practice. In Sunni sources it also has a frequently mentioned tradition that 'remembering Ali is in itself an act of worship'.
Therefore, there is no contradition, and Muslims throughout the history of Islam have sought help from mediums other than Allah ta'ala, without any intent of Shirk. The Almighty has appointed Prophets and Imams as mediums, and therefore we are able to get to Him through them.
According to the main view the word 'Ameen' آمين is used to mean 'O God, answer'. So, in this case there is nothing wrong with the expression itself, even though this word does not come from the Quran, nor is it a part of any verse.
This is something agreed upon by both Sunnis and Shi'ah.
However, the issue is whether it is permissible to say it in a daily obligatory prayer, after reciting the Fatihah.
Shi'a scholars say that if Ameen is said with the intention of it being a part of Salat, then the prayer will be invalid. It is a foreign word and has nothing related to the Surah, or correct dhikrs mentioned as parts of the Salat.
We are obliged to adhere to how the Prophet (s.a.w.) has taught us to pray. In the narrations there is no mentioning that the word 'Ameen' should be said after the Fatihah.
We cannot add something that does not exist in the Sunnah of the Prophet (s.a.w.), and therefore doing such a thing would nullify our Salat.
It is a consensus of Shi'ah scholars that saying 'Ameen' in Salat, after Fatihah is an innovation and therefore would invalidate the prayer.
Ameen is a word foreign to the prayer, and not a 'supplication'. This is contrary to the expression 'alhamdulillah rabb al-'alameen' which would be permissible to say after reciting the Fatihah, due to it being a dua and also it being mentioned to do so in authentic traditions.
For further information on the word Ameen, see:
And Allah knows best.
One of the recommended surah’s to recite in fajr prayers is surah qadr (97) and it is reported to repel poverty.
Thank you for your question. It has been narrated that the 9th verse of surah 67 is revealed concerning an attempt by the polytheists of Mecca to invite the Prophet (saw) to follow the way of their forefathers after they saw the early success of his prophetic mission. They hoped that he may compromise and that they then may also compromise and reach an agreement and so they offered him money and other worldly gifts. The translation of the verse is:
"They wish that you might compromise and that they might compromise"
The verb d - h - n used in the verse, in this situation means manifesting softness, but it also implies manifesting softness in a negative sense, like hypocrisy.
May you always be successful
It has been reported that a man had a palm-tree and while collecting the dates, some of them would fall in the neighbors' yard where a poor man lived. His children would pick up those dates and the owner would come to snatch away the dates from their hands and mouths. The poor man complained to the Prophet. The Prophet therefore asked the palm-tree from the owner in exchange of a tree in paradise but the owner refused. Another man who heard the proposal of the Prophet asked him if he would promise to him the same thing if he would get the palm-tree. The Prophet answered affirmatively. So the man was able to get the palm-tree in exchange of forty palm-tree of his. Finally the Prophet gave the palm-tree to the poor man and his children. This story has been mentioned as the cause of revelation for sura al-Layl in several Muslim sources.
With prayers for your success.
Firstly, may Allah reward your efforts for having committed yourself to the recitation of the holy Qur'an on a daily basis. More you recite from it, more your iman and spiritual wellbeing will increase insh'Allah. If you want to keep reading sura al-Rahman and sura al-Mulk every day, just consider that their recitation may take no more than fifteen minutes, even less, if you have them properly memorized. Take also in consideration to memorize as much of the Qur'an as you can because it has great benefits and makes your recitation smoother and faster. In this way you may be able to easily fit the recital of the two surahs to the daily recitation of Qur'an in your devotional program. Another option may be to recite sura-Rahman as a ta'qeeb (supererogatory act performed after salat) after salat al-Fajr and sura al-Mulk after salat al-Isha.
With prayers for your success.