'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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three types; the ink of His words have no end to their measure,
description or number. Allāh says, 'Say: If the sea were ink for
(writing) the words of my Lord, the sea would be exhausted before the
words of my Lord were exhausted, even if We brought the like of it as
a supplement. [3] Allāh also says, 'and if whatever treesupon the
earth were pens and the sea (was ink), replenished thereafter by seven
(more) seas, the words of Allāh would not be exhausted. Indeed,
Allāhis Exalted in Might and Wise. [4]
The meaning of the verse isthat if we were to imagine the seas to be
ink and add a further seven seas to extend it, all of them
representing ink and then all the plants of the earth were pens - this
includes any plant or vegetation that stands on a stem - andthe pens
draw from that ink, the seas and the pens would be exhausted whereas
the words of the Lord would not expire. How does this compare to one
who describes Him as He who has not spoken, does not speak and that
nospeech occurs from Him at all? Or one who describes His speech as
being a singlemeaning that is not distinctnor in parts; that it is not
described as being part or whole; nor is it sūrahs and āyāt or letters
and words?
The point is that this glorification includes descriptions of
perfection and attributes of grandeur that necessitate it to be better
than other forms of remembrance and that if other words were to be
weighed against it would measure against them and outweigh them. This
is a portion of what these words contain in relation to the
understanding of Allāh; praise of Him through exaltation and
veneration, along with the link to praising (ḥamd) thatcomprises of
three fundamentals. The first is the affirmation of perfect attributes
for Him subḥānahu, and praise of Him. The second is love of Him and
contentment withHim. When this praise (ḥamd) is added to this
glorification (tasbīḥ) and exaltation in the best possible manner;
with the greatest level, greatest quantity and greatest description,
and the servant recalls all of this when glorifying (Allāh) andsuch
understanding dwells in his heart; these words ofremembrance will
contain such merit and excellence that outstrip others forms, and with
Allāh lies all success. [5]
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