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Showing posts with label A[TARAWEEH] Daily Juz wise translation selected verse of Quran. Show all posts
Showing posts with label A[TARAWEEH] Daily Juz wise translation selected verse of Quran. Show all posts

Quran JUZ Two Para 2 Translation Taraweeh Daily Recitation important verse chapter 2

Assalam o Alaikum Wa Rahmatullah Wa Barakatuhu,

"Shahru ramadaanal-lathi unzila feehil-Quraana huda linnaasi wa bay-yinaatim-minal hudaa wal furqaan. Fa man shahida minkumu shahra fal yasumhu" Quran (2:185).
"Ramadhan is the (month) in which the Qur'an was sent down, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting."

This month of Ramadhan has very strong relationship with Quran e Pak. Prophet The Prophet Muhammad (peace be upon him) used to recite the whole Qur'an to the Archangel Gabriel (Jibreel - in Arabic) once every Ramadan and twice in the year he died.
We also listen Whole Quran in Taraweeh Prayer.
In this series translation of selected verses from the taraweeh recitation for each night with lessons for our lives today is being published on daily basis. Insha Allah. 

EACH DAY ONE JUZ WILL BE COVERED For all Juz at one place click here http://www.albalagh.net/
Taraweeh Reflections - Juz Two
By Khalid Baig 
Here are selected verses from the taraweeh recitation for each night with lessons for our lives today.
The Middle Nation
وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
And thus have We willed you to be a community of the middle way, so that (with your lives) you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you. [Surah Baqarah, 2:143]
Ummatan Wasatan can be translated as the middle nation, the best nation, and an Ummah justly balanced. The phrase captures the essence of Islam, which is to shun all excesses. At other places (e.g. Al-Ma'idah 5:12) the Qur'an refers to the path it shows as sawa as-sabil. Abdullah Yusuf Ali explains: "The Arabic word sawa signifies smoothness as opposed to roughness; symmetry as opposed to want of plan; equality or proportion as opposed to want of design; rectitude as opposed to crookedness; a mean as opposed to extremes; and fitness for the object held in view as opposed to faultiness."
This ayah charters the Ummah to be a force against extremism. Extremism is a product of ignorance. Given two extreme points on a straight line, anyone can point out where the middle point lies. But a person who cannot see the entire line will also miss the middle point. He may be sitting on an extreme edge, yet congratulate himself for being in the middle.
Our own instruments of observation and intellect, wonderful as they are, are simply not up to the task of finding the perfectly balanced course in the complex, ever-changing, multidimensional maze, which is the real life. Yet we know that we do need to find it. Our physical well-being requires that we eat a well balanced diet and follow the course of moderation. Our economic, social, and spiritual well-being similarly demands finding the balanced approach and the moderate course in all these spheres. Our total well-being requires finding the path of moderation for our entire life. Hence this charter. It says that the middle path is the one shown by the Messenger Sall-Allahu alayhi wa sallam to us so we can show it to the rest of humanity. Paths that deviate from it deviate toward extremism of one form or another-even though they may be slickly packaged as being paths of moderation.
The Prophet's Role, Our Responsibilities
كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ
As also We have sent in your midst a messenger from among you, who recites to you Our revelations, and purifies you, and teaches you the Book and the wisdom, and teaches you what you did not know. [Surah Al-Baqarah, 2:151]
See the repeated reference to "you." This ayah describes the assignments of the Prophet Sall-Allahu alayhi wa sallam regarding us. That automatically fixes our responsibilities regarding each one of these tasks. It was his job to teach; it remains our job to learn. It is our job to learn the recitation of the Qur'an as he taught, to get purified, to learn the Book and wisdom, and learn whatever he came to teach us. For each discipline, there are unbroken chains of teachers going back to the Prophet Sall-Allahu alayhi wa sallam from whom we can learn. The Qur'an teachers, sufi masters, scholars, Hadith experts, and jurists are all there as are the books they have produced for our education. This message is repeated in An-Nisa' 3:164 where it begins by saying that "Allah has surely conferred favor on the believers" by sending the Messenger Sall-Allahu alayhi wa sallam with these tasks. We need to ask ourselves whether we are showing gratefulness for this favor.
When Calamity Strikes
الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Who, when a suffering visits them, say, "Verily, unto Allah do we belong and, verily, unto Him we shall return." [Surah Al-Baqarah, 2:156]
While most of us may know these words and use them at the death of someone, their true significance escapes many. The preceding and subsequent ayahs give glad tidings to those who say these words at the time of any calamity declaring, "Those are the ones upon whom there are blessings from their Lord, and mercy as well; and those are the ones who are on the right path." According to a hadith these blessed words are a special gift of Allah for this Ummah. That is why we do not find even previous prophets using them.
Their use should not be limited to the occasion of death. According to a hadith, everything that hurts a believer is the suffering mentioned here. Every instance of discomfort is an occasion for saying these words and getting the reward for being patient. The Prophet Sall-Allahu alayhi wa sallam showed by example that the scope of usage of these words extends to small things as well: a thorn prick, an insect bite, a lamp running out of oil, a shoe lace breaking.
Finally we must say these words with full consciousness that everything indeed belongs to Allah and must return to Him. When we lose a person or a thing, they have simply gone back to the One to whom they belonged. This consciousness will help us face any loss with dignity.
Guidance and its Prerequisites
لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ
True piety does not consist merely in turning your faces towards the east or the west-but truly pious is he who believes in Allah and the Last Day and the angels and the Book and the Prophets, and gives wealth, despite (his) love for it, to relatives, orphans, the helpless, the wayfarer, and to those who ask, and for the freeing of human beings from bondage and observes the Salah (prayers) and pays Zakah; and (truly pious are) they who keep their promises whenever they make a promise, and are patient in misfortune and hardship and in time of peril. Such are the people of truth, the Allah-fearing." [Surah Al-Baqarah, 2:177]
Turning our face toward the Ka'bah is a requirement in offering Salah. Earlier ayahs in this surah detailed the commandments regarding this requirement. Here the issue is being put in proper perspective. The external forms of the prescribed acts of worship are important, but they should not distract us from focusing on the essence of piety which is described here. While paying attention to the external forms of worship, we should never lose sight of the attributes in this ayah. Other people have gone to two extremes in this matter. Some discarded the forms altogether. Others gave them so much weight, they lost the essence. The middle path of Islam requires that we avoid both extremes.
Spouses: The Metaphor of Garments
هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُن
They are (like) a garment for you and you are (like) a garment for them.[Surah Al-Baqarah, 2:187]
The first thing this ayah tells us is that both husbands and wives equally need each other. Each one needs the other just as they need their garments. Realizing this mutual dependency will mold attitudes which are exactly opposite of the attitudes generated by a notion of independence, which is so prevalent today and has been so disastrous.
Further, the metaphor of garment defines the nature of relationship between spouses. It implies intimacy, comfort, covering, and protection. Our garments provide physical protection from the elements; the protection spouses provide is also spiritual and moral. The ideal husband and wife will help protect each other from sins.
Wine and Gambling
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا
They ask you about intoxicants and gambling. Say, "In both there is great sin, and some benefit for people. But the evil which they cause is greater than the benefit which they bring." [Surah Al-Baqarah, 2:219]
It is one of the Prophet's Sall-Allahu alayhi wa sallam great miracles that he made an entire people kick their deeply rooted drinking habit in a short period of time. He turned the Arabian Peninsula and subsequently every Muslim land into a dry land.
This is one of the earlier ayahs that started this unprecedented revolution. It just declared that the harms of wine far outweighed its benefits, without any discussion of its legal ruling. Then, the ayah that prohibited drinking around the time of the five daily Salahs was revealed. Finally, a total prohibition of wine was declared.
The Qur'anic messages were amplified by the Prophetic statements and actions. He said: "Allah has cursed wine, its drinker, its server, its seller, its buyer, its presser, the one for whom it is pressed, the one who carries it, and the one to whom it is carried."
When a total prohibition was proclaimed the Prophet Sall-Allahu alayhi wa sallam said: "Verily Allah, the Exalted, has forbidden wine. So who hears this verse and he has anything of it with him, he should neither drink it nor sell it." And this hadith goes on to report that after this, "The people then brought whatever they had of it with them and spilled it on the streets of Madinah."
The miraculous eradication of drinking with all its evils demands reflection. How was it done? This is how: Minds were prepared, commands were issued for restricting and then totally prohibiting all use of and trade in alcohol, and punishments were declared and strictly enforced for violators. It was all based on iman, firm faith in Allah and His promise of rewards and punishments, and sincere submission to His commands. The overwhelming majority stopped drinking upon hearing the command. A few people failed to do so and were brought into line through strict enforcement of Shari?ah punishments. Education and enforcement is the winning mix of strategies for the eradication of all social evils. Today social evils proliferate because both are absent.
Rights of Women
وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ
And women shall have rights, similar to the rights against them, according to what is equitable. But men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise. [Surah Al-Baqarah, 2:228]
This is the foundation over which the entire structure of spousal relations is built by Islam. In one word that basis is equity, not equality. There are societies today that for centuries refused to consider women as human beings or to give them any rights. Now they have gone to one extreme from the other. Islam has nothing to do with such extremism. When women had no rights in the world, it made the above declaration. That remains its Command today and forever. Similar rights, not same rights. Equity, not a blind equality. Both men and women are equal in their humanity, in their accountability before Allah, in their responsibility to perform their assigned tasks and be judged based on their performance. But their assigned tasks are not the same. They have been given different capabilities by their Creator and their tasks are based on those capabilities. This differentiation is not an error that needs to be corrected. It is the only basis for building a healthy and prosperous society. Islam liberates a woman from the modern tyranny of having to become a man in order to have a sense of self worth and achievement.
If Muslims had done their job, they would be asking for universal rights for women as given by Islam and generally ignored in the world today. Based on our dismal performance, and the current discourse on the subject, that would be quite a revolutionary-and liberating-act. Islam's universal declaration of women's rights would include the following:
1.) Men and women have been given dignity by their Creator, but forces of immorality and darkness attack it in many ways. A prevalent form of this attack on women is pornography. Pornography is an affront to the respect and honor of women and produces an atmosphere where other crimes against them become possible. In many countries it has become an “industry” and they are exporting this filth to all parts of the world. Newer technologies, especially the Internet have become mediums of choice for the purveyors of filth, posing a serious threat to morality everywhere. Pornography must be condemned and all trade in porn banned universally in the same way that dangerous drugs are banned.
2.) Prostitution must be recognized as a despicable act of exploitation of women. No one who condones it can be taken seriously in their claims to respect women's rights.
3.) It is the responsibility of the husband to provide for the family. Islam has freed the woman from this responsibility so she can take care of the home. All efforts to snatch this freedom and economic security from the women and forcing them out of the home into the labor force must be resisted.
4.) Homemaking is a very honorable job and a serious responsibility; it is the foundation on which healthy societies can be built. The societies that disrespect homemaking lose the homemakers and end up with broken homes as can easily be witnessed in many parts of the world. It should be recognized that the trend to belittle the task of homemaking is anti-family and anti-society and must be curbed.
5.) It is a Muslim woman's right to dress modestly, wear hijab, and refuse to be put on display. This right must be accepted universally and any effort to restrict this right must be recognized for what it is: religious discrimination and/or persecution.
6.) There is only one legitimate form of the family, that created by the union between a man and woman as provided in all revealed religions. Any other form is not only immoral; it poses a serious threat to humanity.
7.) Families should be protected from outside intrusion, especially intrusion by governments as much as possible. This also includes intrusion in the name of help. For resolution of family disputes, Islam suggests a three phase procedure.
A) Resolve the conflict within the home.
B) Resolve it within the family by involving elders from the families of husband and wife.
C) As a last resort resolve it through courts of law.
Generosity in Dealings
ۚ وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ
And do not forget magnanimity towards one another. [Surah Al-Baqarah, 2:237]
If we listened to this teaching, it would bring out a revolutionary change in our family and social relations. Healthy relationships require a healthy dose of generosity. When giving to others, we should be willing to give more than their due. When receiving, we should be willing to take less.
It is also significant that this has been mentioned during a discussion of divorce when anger and resentment would be at a high level. If a person can be generous even at that time, they can certainly be expected to be generous at other occasions. In that environment difficulties would be resolved amicably. If a people have that attitude, divorce would be uncommon among them, and a bitter divorce would be unheard of.
Today divorce attorneys work on an exactly opposite platform. They say, forget generosity. Get as much as you can from the other person. The more money you get the happier you would be. This false promise has filled the most affluent societies with walking wounded, people who appear to be doing fine, but are living with deep wounds in their souls. Unfortunately Muslims are also following in their footsteps, and are reaping the bitter harvest of broken homes and ruined lives.
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Taraweeh Quran Recitation Reflection Translation of selected verse Daily basis Juz 1

Assalam o Alaikum Wa Rahmatullah Wa Barakatuhu,
"Shahru ramadaanal-lathi unzila feehil-Quraana huda linnaasi wa bay-yinaatim-minal hudaa wal furqaan. Fa man shahida minkumu shahra fal yasumhu" Quran (2:185).
"Ramadhan is the (month) in which the Qur'an was sent down, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting."

 This month of Ramadhan has very strong relationship with Quran e Pak. Prophet The Prophet Muhammad (peace be upon him) used to recite the whole Qur'an to the Archangel Gabriel (Jibreel - in Arabic) once every Ramadan and twice in the year he died.
We also listen Whole Quran in Taraweeh Prayer.
In this series translation of selected verses from the taraweeh recitation for each night with lessons for our lives today is being published on daily basis. Insha Allah. 

 EACH DAY ONE JUZ WILL BE COVERED For all Juz at one place click here http://www.albalagh.net/
Taraweeh Reflections - Juz One
By Khalid Baig 
Here are selected verses from the taraweeh recitation for each night with lessons for our lives today.
Ta'wwudh
أَعُوذُ بِاللهِ مِنَ الشَّيْطانِ الرَّجِيمِ
"I seek protection from Allah against the accursed Satan."
We always begin our recitation of the Qur'an by saying these words. This is not an ayah of the Qur’an but the Qur'an commanded us to seek this protection in the following ayah:
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
Now whenever you read this Qur'an, seek refuge with Allah from Satan, the accursed. (An-Nahl 16:98)
The first step in any successful communication is to make sure the communication link is solid and all external interference is eliminated. In receiving the communication from on High, the external interference that we have to be most concerned with is that of the whisperings and persuasions of our hidden enemy-the Satan.
As the next ayah in Surah an-Nahl makes clear, the way to protect ourselves from satanic influences is by entrusting our affairs to Allah. ("He [Satan] is such that he has no authority over those who believe and place trust in their Lord," An-Nahl 16:99) It is those who rely on their own powers, physical as well as intellectual, who become easy prey to the machinations of the Satan. Anyone who begins his interaction with the Qur'an by seeking Allah's help has put himself in the right state of mind for benefiting from Allah's Words-provided this is a conscious and sincere act. He has established a secure communication link so he can begin to listen to the Words of Allah as he reads or hears them.
Bismillah
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the name of Allah the Most Beneficent, the Most Merciful.
We begin every significant act by invoking the name of Allah and remembering His mercy and kindness. It is a measure of the extraordinary importance of the right beginning that the very first revelation began with this command: "Read in the name of your Sustainer." It was not just a command to read- as expropriated later by those who would use it to provide Islamic sanction for secular pursuits-but a command to read in the name of Allah. Beginning in the name of Allah helps filter out acts and intentions that are disapproved by Him. It makes us conscious that Allah is watching so we do not take wrong turns after starting. It assures us of Allah's help in completing it successfully.
Pagans in Arabia, as elsewhere, used to begin any task in the name of their idols. In the secular "enlightened" West many a time people begin important projects by saying "knock on wood." This is how people ward off evils in the old and new worlds of superstition. In contrast a Muslim seeks guidance, help, and support from none other than Allah- the Merciful Lord of the worlds. His day is filled with the calls of Bismillah. It is Bismillah before taking a shower, before putting on clothes, before eating, before getting on his ride, before starting his work, before starting a meeting, before signing an important paper, before taking a baby step, before taking a gigantic leap. And he can feel the blessings-the strength, the confidence, the peace of mind-this invocation brings throughout his days and nights.
Surah Fatiha
This surah is an extraordinary petition taught by the One to whom the petition is to be made. While Salah is the most important act of worship in a Muslim's life, Surah al-Fatihah is the most important part of Salah. It is recited in every rak'ah (unit) of every Salah.
This surah deals with the fundamental questions of life. Where are we coming from? Where are we going? What is the purpose of life? These are the issues that humanity has been grappling with throughout its history. In seven short ayahs this surah answers these questions. This entire universe, and others that may be out there, are created by Allah Most High, Who is the Sustainer of them all. He is the Benevolent and Merciful God. He alone deserves all the praise for all the goodness in the world and all thanks for all the blessings and favors that we have received and continue to receive throughout our lives. He is also the Master of the Day of Judgment when all the wrongs will be punished and right actions will be rewarded.
It follows then that our greatest concern should be to know right from wrong and have both the willingness and ability to follow the former and avoid the latter. This is the Straight Path that leads one straight to eternal success. The petition is that He shows us the Straight Path and makes it easy for us to follow it.
The Straight Path is not a theoretical construct. It is not defined by some nice principles or commandments which sound good as decoration pieces but cannot be put into practice. It refers to a road well travelled by real people who lived on this earth. They are referred to as blessed people here and fall into four categories as explained in an ayah in Surah al-Nisa': "Those who obey Allah and the Messenger are with those whom Allah has blessed, namely, the prophets, the Siddiqin (those who never deviated from the truth), the Shuhada' (martyrs) and the righteous. And how goodly a company are these!" Followers of the Straight Path have company. And what a great company it is!
Further, those who deviate from it are condemned in no uncertain terms as being either willful rejecters of Divine guidance or being careless about it. The point of this condemnation is to distance ourselves from them and their ways for our own protection.
While Surah al-Fatihah encapsulates the essence of Salah, this ayah encapsulates the essence of al-Fatihah:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
You alone do we worship, and from You alone do we seek succor. (Al-Fatihah 1:4)
This ayah is the affirmation of tawhid as both an article of faith as well as an overriding principle in total control of our actual life. The word 'Ibadah, translated here as worship for lack of a better word, implies establishing an absolute master-slave relationship, which includes unquestioning obedience, total submission, and devotional acts like bowing and prostration. Pagans do worship idols by bowing and prostrating before them and treating them as gods. Others worship wealth, power, or celebrity in a figurative sense; they put them in the driver's seat in their life. This ayah is a bold and loud rejection of all of these acts of worship meant for anyone except Allah. It is also a reminder that we should not start serving other gods even without realizing it.
The second part of this ayah is a corollary of the first part, but it needs an explanation. In our daily life we do offer and receive help from others. The Qur'an itself mentions this help at many places. For example, it says: "Help each other in righteousness and piety, and do not help each other in sin and aggression." thus regulating it by making righteousness or lack thereof as the basis for offering or withdrawing it. It praises the believers who help the Prophet Sall-Allahu alayhi wa sallam: "So, those who believe in him and support him, and help him and follow the light sent down with him,-those are the ones who are successful." It reports that Prophet 'Isa (Jesus) asked his companions for help: "Who will be my helpers in Allah's cause?" Obviously this help is not negated here; it is offered and sought under the system of cause and effect, which itself has been created by Allah for the normal running of this universe. What is negated ("We do not seek help from anyone except Allah") is the help from other beings (e.g. saints and dead men) that is thought to transcend the system of cause and effect. Also negated is any help that is supposed to work independent of-or worse in defiance of-the Will of Allah.
Allah can help through means that we could not have imagined-even bypassing the system of cause and effect. And He also helps through the normal system of cause and effect. For every need we seek help from Him, and even when we call on other people for assistance we fully realize that they are not independent agents for providing that assistance.
Lastly we seek Allah's help in performing the worship we promised in the first part. As a Sufi master suggested, if one is finding it difficult to stay away from sins and to perform acts of worship, then reciting this ayah profusely will help greatly.
Guidance and its Prerequisites
ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ
That is the Book, wherein is no doubt, a guidance to the God-fearing. (Al-Baqarah 2:2)
We asked for guidance in Surah al-Fatihah. The response is immediate. The entire Qur'an provides that guidance. It is here. Further, guidance requires certain knowledge. And this is the Book that contains certain knowledge and absolute truth. There is absolutely no room for doubt here. If someone entertains doubts about this Book, the problem is with them-not with the Book.
Right at the start we are being warned to shed our preconceived ways of discovering truth. With the proliferation and predominance of the secular and secularizing curriculum in the educational institutions throughout the world, this assumes even greater importance for us today. As Sayyid Naquib al-Attas writes: "(In rationalism) doubt is elevated as an epistemological method by means of which the rationalist and the secularist believe that truth is arrived at. But there is no proof that it is doubt and not something else other than doubt that enables one to arrive at truth. The arrival at truth is in reality the result of guidance, not of doubt."
But there are prerequisites for benefitting from this guidance. These are mentioned here and in the next two ayahs. If we are sincere in seeking guidance, then we must also be serious in satisfying the prerequisites.
The first prerequisite is that the seeker must be a person of taqwa (translated here as "God-fearing"). If taqwa is the end result of guidance, how can it be its prerequisite? It is because taqwa is both an attitude and a state. The attitude is the prerequisite. The state is the result of a lifelong struggle. Ibn Abi ad-Dunya notes, "The beginning of taqwa is the right intention."
It is the intention to follow Allah's command, to leave out whatever He forbids and carryout whatever He mandates. It is the intention to seek knowledge to translate it into action. It is a result of internalization of the knowledge that Allah is the greatest so no one else can distract us from listening to Him and obeying Him. Only those with this attitude will be able to benefit from the guidance.
The resulting state was described by someone in a letter of advice to Abdullah ibn az-Zubayr: "The people of taqwa are known by these signs: Patience in the face of hardships, contentment with the Will of Allah, gratitude to Allah for all the good things in life and humble submission to His commands."
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
Who believe in (the existence of and the knowledge given by Allah about) that which is beyond the reach of human perception, and are constant in prayer, and spend on others out of what We provide for them as sustenance. (Al-Baqarah 2:3)
The visible spectrum is only a small fraction of the total reality. Everything beyond that is al-ghayb. While science, of necessity, deals only with the perceptible world, scientism insists that that is all there is to it. The successful guidance seeker is the one who is not blinded by this loud but false assertion. He is fully aware that the fundamental questions of life-about the existence of God and the purpose of creation, the life after death, the existence of spiritual forces, and so forth cannot be answered by science. He seeks them in revelation and finds them in the Qur'an and its explanation in the Hadith.
Since seeking guidance is not just an academic exercise, the true seeker has these two other qualities that encompass practical application of the guidance in all areas of life. He is always ready to follow the guidance, whether the demands are made on his body (e.g. Salah) or his possessions (e.g. spending in the path of Allah).
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ
And who believe in what has been revealed to you and what was revealed before you; and who are certain of the Hereafter. (Al- Baqarah 2:4)
It is obvious that the Qur'an will provide guidance to those who believe in it. But why the requirement of belief in the previous scriptures? It is so because we must believe in the historic continuity of the revealed guidance. The coming of Prophet Muhammad Sall-Allahu alayhi wa sallam was not an historic anomaly but the culmination of a long chain of Prophets (124,000 in all according to a famous report), all of whom came with the same message.
This is a fundamental point in Islam's worldview. Humanity did not start its journey on this earth in the darkness of ignorance; it started it in full light of Divine guidance. By succumbing to temptations, human beings periodically deviated from that path and chose darkness over light. Spiritually and morally we have not been evolving, but rather deviating, and then being called back to the Straight Path by the Messengers of Allah. We believe in them all, not to seek guidance from the previous scriptures or prophets (because according to the Divine plan they were not preserved), but to affirm our conviction about the system of guidance whose last manifestation is the coming of Prophet Mu?ammad ?. With this worldview it is easy to see every new philosophy of life not as a mark of evolutionary progress but as another deviation, another failure, another move to darkness.
This ayah also implies the finality of Prophet Muhammad Sall-Allahu alayhi wa sallam, since it does not mention any upcoming prophets. This is in contrast to ayah 3:81, which says that the followers of the previous prophets were told about the coming of Prophet Muhammad Sall-Allahu alayhi wa sallam and asked to pledge that they would accept him as the Prophet and support him.
Congregational Prayer
وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ
And be steadfast in Salah (prayer), and pay Zakah, and bow down with those who bow down. (Al-Baqarah 2:43)
The bowing mentioned here refers to the position in Salah called ruku'. Of course what we are being required to do is to perform the entire Salah, and not just ruku', in congregation. This congregational Salah is highly desirable; according to the majority of the jurists it is an emphasized sunnah. This applies to the five daily Salahs and Salah of Jumu'ah and 'Eids, as they are all mandatory. It does not extend to the nafl salahs, which should be offered individually. Through this arrangement a balance is struck between public and private worship.
By extension we can also understand the balance between individual and collective rights and responsibilities prescribed by Islam. Our accountability before Allah will be on an individual basis. But we live and worship in a community. Surah al-Fatihah, the essential part of every Salah, uses the plural form; It is we not I seeking the Straight Path. It follows that we will be travelling on it together. The four pillars of Islam, salah, zakah, fasting, and hajj are all collective acts. All were ordained (zakah, fasting, and hajj) or given final shape (salah) in Madinah where Muslims could live in a community. Even when travelling, for whatever reason, we are asked to choose an amir so the travel will be an organized one. Both the individual and the group are controlled by the Shari'ah, which makes sure we avoid all excesses in their interaction.
The West has gone from the extremes of collectivism and totalitarianism to the extremes of individualism. It is important to remember that the middle course of Islam avoids both extremes.

This is being taken with Jazakallh o khair from Al Balagh website that is under the supervision  of Allama Mufti Taqi Usmani Hifzullah is one of the most authentic source of Quran and Sunnah based on the explanation of Salafus Slaehin.

 For reference click the website http://www.albalagh.net/

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