Hii ni namna ya kusifu na kutukuza Allah () kwa kutaja sifa hizi mbili tukufu. Baraka zote zinanasibishwa kwa Allah kwa kuwa Yeye () ndiye Mmiliki na Mtoaji wa baraka zote. "Umebarikiwa" maana yake: wema Wako hauna mwisho, na unazunguka viumbe vyote. Baraka, kama tulivyotaja hapo awali, ni kila jambo jema linaloendelea.

This is a form of praising and glorifying Allaah () by mentioning these two noble descriptions. All blessings are attributed to Allaah as He () is the Possessor and Bestower of all blessings. “Blessed are You” meaning: Your goodness is unlimited and it encompasses the entire creation. Blessing, as we have previously mentioned, is anything good and continuous.

Kauli yetu, "our Lord" (Rabbanaa), inamaanisha: Ee Mola wetu! (Kana kwamba herufi ya Yaa pamoja na Alif imeunganishwa na "Our Lord"). Hapa aina hii ya kauli ni wito wa kuita (al-munaadaa). Herufi ya Yaa inayoanzisha wito imeachwa hapa.

Our statement, “our Lord” Means: Our Lord! (As if a Yaa with the Alif was connected to Our Lord). Here this type of statement is the vocative. The Yaa that initiates the call has been omitted here.

Kauli yetu, "na Wewe umetukuka mno juu ya (kila upungufu)," ina dhana ya kwamba Allaah yuko juu kabisa, kiutu na pia kama sifa; sifa Zake ni sifa za juu kabisa.

Our statement, “and You are exalted far above (any deficiencies),” contains the concept of Allaah actually being high above, both personally and as a description – His attributes being the highest characteristics.

Kwa hiyo Yeye yuko juu kabisa ya viumbe vyote kwa nafsi Yake, na dhana hii ya kutukuka kwa Allah (SWT)

So He is personally high above all creation and this concept of the highness of Allaah ()

ni maelezo ya kudumu, yasiyokoma. Kuhusu kupanda kwake juu ya Arshi, hii ni maelezo ya kitendo, ambacho hutokea kwa mapenzi na uamuzi wake. Arshi ndiyo kubwa kuliko viumbe vyote, na juu yake, Allaah () alipanda kwa namna inayolingana na utukufu na ukuu wake. Hatutafuti "vipi" kupanda huku kulivyo, wala hatuamini kwamba kunafanana au kuwiana na jinsi yoyote ile ya viumbe vinavyopanda juu ya kitu. Waliotangulia wema (as-Salaf as-Saalih) walikubaliana kwa pamoja juu ya imani hii, kwa kuegemea ushahidi unaoiunga mkono katika Qur'aan, Sunnah, akili, na silika ya asili ya watu wote.15

is a personal, never-ending description. As for His rising over the throne, this is a description of action, which occurs by His will and decision. The throne is the greatest of all creation, and upon it, Allaah () rose over in a manner that befits His majesty and greatness. We do not seek “how” this rising is,14 nor do we believe it to be similar to or resembling the way any of creation would rise over something. The righteous predecessors (as-Salaf as-Saalih) unanimously agreed upon this belief based upon its supporting evidences in the Qur’aan, the Sunnah, the intellect, and the natural inclination of all people.15

Kuhusu utukufu wa sifa na tabia za Allah, maana yake ni kwamba Allah peke yake anamiliki sifa na maelezo ya juu zaidi, kamili zaidi na makamilifu zaidi. Wala hakuna upungufu wowote katika yoyote kati ya hizo.

As for the highness of Allaah’s characteristics and attributes, this means Allaah alone possesses the highest, most complete and perfect attributes and descriptions. And there is no deficiency whatsoever with any of them.

Katika Du'aa ya Qunoot kuna kifungu ambacho maswali mengi yameulizwa kuhusu kile maimamu wetu wanachosema katika Qunoot yao wanaposema:

In the Du’aa of Qunoot is a phrase in which many a question has been asked according to what our imams utter in their Qunoot when they say:

Kwa Kiswahili, maneno hayo ni: {Dhania wale waliodhulumu miongoni mwetu kwa sababu ya wacha Mungu wetu} Hata hivyo, hii ni tafsiri ya neno kwa neno ya Kiingereza kwa Kiswahili. Ukiniletea maandishi ya Kiingereza yanayozunguka aya hii, nitaitafsiri kwa ukamilifu.

{Reckon those who do wrong from amongst us by way of our righteous} So what is the meaning?

Kauli zilizo karibu zaidi kuhusu Du'aa hii ni kwamba inatokana na eneo la shafaa'a (uombezi). Yaani, kundi hili kubwa lina watu waovu na watu wema, kwa hiyo tunamwomba Allah amwongoze yule anayetenda uovu kwa shafaa'a ya yule anayetenda wema. Basi ni uombezi kutoka kwa wacha Mungu kwa niaba ya wale wanaokosea.

The closest statements’ concerning this Du’aa is that it is coming from the area of intercession. Meaning that this large group has those who are evil and those who do good, so we ask Allaah to guide the one who does evil by intercession of the one who does good therefore it is intercession from the righteous on behalf of those who do wrong.

Kwa hayo, maelezo haya mafupi ya Du'aa ya Qunoot yamekamilika kwa taufiki ya Allah. Allah na amtumie Mtume wetu Muhammad ﷺ rehema na amani, pamoja na jamaa zake, masahaba zake, na wafuasi wake mpaka Siku ya Kiyama.

With this, this concise explanation of the Du’aa of Qunoot is completed by the success of Allaah. May Allaah send His peace and prayers upon our prophet, Muhammad, and upon his family, his companions, and his followers until the Day of Judgment.