Q: Assalam O Alaikum,
My mother in law has been practicing black magic to destroy my
marriage and life for morethan 30 years now. I am very sensitive to
what she does and keep praying so Allah protects me but there are
times when it is unbearable. My only goal is to leave my husband and
my children and stay by myself far from them. I love my children more
than anyone can imagine but my desire is to stay away from them.
The people who know me well can't understand me and point all the time
to this source as the culprit ofmy problems in my life. Is there any
prayer I can say so Allah turns her towards good deeds and away from
this destructive behavior? Please pray for me and my family becauseI
am a human being who is suffering in the hands ofa witch (may Allah
(SWT) forgive me.
Thank you so much for your help and jazakoum Allah InshaAllah
Lilah.
A: AsSalamualaikum,
Sister, before proceeding any further, we need to know, what makes you
believe that she has done magic / black magic on you? Do you have
substantial proof for your claim? Have you seen her perform the acts
of magic?Have you seen her interactwith the Shaitaan?
What makes you say that?
There is a cure for magic, but you should be sure that it is magic.
For that, you'll need to reply to this with:
1. The reason or proof for your claim
2. The effect of the magic on you: the symptoms
Sorry sister, but until you provide these, we'll find it difficult to
provide help. And remember that practice of magic is a major sin and
infact is Kufr. So, before you accuseanyone of it, be sure that you're
right. Because if you're not right, the accusation will bounce back on
you.
Surah al Baqarah keeps the Shaitaan away from the home. Please recite
from it everyday. Make supplications of day and night and before you
sleep (you can use the book Hisn al Muslim or Fortress of the Muslim
for these duas, downloadable here: http://www.islamhouse.com/p/39062 )
--
- - - - - - -
Saturday, June 30, 2012
Should the name be changed?
Q: Assalamu Alaikum,
I am a Muslim girl. My boyfriend was hindu, now is Muslim. His name is
Akshay Kumar and Muslim name is Omar. Does he hasto change his name in
papers or Md. Akshay Kumar will be OK? We are gonna be married very
soon. That's why I am confused about the name that he should use in
paper works.
Farniq.
A: Salamualaikum,
Apart from what brother Wael said, the name Omar for Akshay is great.
But I think Kumar will be required, as Islam keeps the names of the
fathers attached to the children's.
I was in touch with this Islamic center here. A girl reverted to Islam
and changed her name to Sumaiyyah. So, she was called Sumaiyyah Naidu.
Because Islam gives importance to where one comes from, I mean the
lineages.
Editor/
--
- - - - - - -
I am a Muslim girl. My boyfriend was hindu, now is Muslim. His name is
Akshay Kumar and Muslim name is Omar. Does he hasto change his name in
papers or Md. Akshay Kumar will be OK? We are gonna be married very
soon. That's why I am confused about the name that he should use in
paper works.
Farniq.
A: Salamualaikum,
Apart from what brother Wael said, the name Omar for Akshay is great.
But I think Kumar will be required, as Islam keeps the names of the
fathers attached to the children's.
I was in touch with this Islamic center here. A girl reverted to Islam
and changed her name to Sumaiyyah. So, she was called Sumaiyyah Naidu.
Because Islam gives importance to where one comes from, I mean the
lineages.
Editor/
--
- - - - - - -
Breaking News from Sina.com
Obama issues emergency disaster declaration for Colorado:
~
U.S. President Barack Obama walks around fire damaged homes in the
Mountain Shadow neighborhood in Colorado Springs, June 29, 2012. Obama
declared the areas earlier today as a federal disaster area releasing
federal funds to help fight the blazes. Obama has declared that a
major disaster exists in fire-ravaged Colorado and has ordered that
federal aid bemade available to supplement state and local recovery
efforts in areas affected by the High Park Fire in Larimer County and
the Waldo Canyon Fire in El Paso County.(Xinhua/AP Photo)
Photo taken on June 29, 2012 shows fire damaged homes in the Mountain
Shadow neighborhood in Colorado Springs. Obama declared the areas
earlier today as a federal disaster area releasing federal funds to
help fight the blazes. Obama has declared that a major disaster exists
in fire-ravaged Colorado and has ordered that federal aid bemade
available to supplement state and local recovery efforts in areas
affected by the High Park Fire in Larimer County and the Waldo Canyon
Fire in El Paso County.(Xinhua/AP Photo)
U.S. President Barack Obama walks around fire damaged homes in the
Mountain Shadow neighborhood in Colorado Springs, June 29, 2012. Obama
has declared that amajor disaster exists in fire-ravaged Colorado and
has ordered that federal aid be made available to supplement state and
local recovery efforts in areas affected by the High Park Fire in
Larimer County and the Waldo Canyon Fire in El Paso County.(Xinhua/AP
Photo)
President Barack Obama has issued a disaster declaration for Colorado,
releasing federal funds to help areas affected by twodeadly and
destructive wildfires.
Obama's declaration Thursday makes federal funds available for
emergency protective measures for areas affected by the High Park fire
in northern Colorado and the Waldo Canyon firenear Colorado Springs.
Federal funds also are available for crisis counseling and disaster
unemployment assistance for affected residents in El Paso and Larimer
counties.
Colorado Springs officials say the Waldo Canyon person has left one
persondead and has destroyed an estimated 346 homes.
The High Park fire has killed one person and has destroyed 257 homes.
--
- - - - - - -
~
U.S. President Barack Obama walks around fire damaged homes in the
Mountain Shadow neighborhood in Colorado Springs, June 29, 2012. Obama
declared the areas earlier today as a federal disaster area releasing
federal funds to help fight the blazes. Obama has declared that a
major disaster exists in fire-ravaged Colorado and has ordered that
federal aid bemade available to supplement state and local recovery
efforts in areas affected by the High Park Fire in Larimer County and
the Waldo Canyon Fire in El Paso County.(Xinhua/AP Photo)
Photo taken on June 29, 2012 shows fire damaged homes in the Mountain
Shadow neighborhood in Colorado Springs. Obama declared the areas
earlier today as a federal disaster area releasing federal funds to
help fight the blazes. Obama has declared that a major disaster exists
in fire-ravaged Colorado and has ordered that federal aid bemade
available to supplement state and local recovery efforts in areas
affected by the High Park Fire in Larimer County and the Waldo Canyon
Fire in El Paso County.(Xinhua/AP Photo)
U.S. President Barack Obama walks around fire damaged homes in the
Mountain Shadow neighborhood in Colorado Springs, June 29, 2012. Obama
has declared that amajor disaster exists in fire-ravaged Colorado and
has ordered that federal aid be made available to supplement state and
local recovery efforts in areas affected by the High Park Fire in
Larimer County and the Waldo Canyon Fire in El Paso County.(Xinhua/AP
Photo)
President Barack Obama has issued a disaster declaration for Colorado,
releasing federal funds to help areas affected by twodeadly and
destructive wildfires.
Obama's declaration Thursday makes federal funds available for
emergency protective measures for areas affected by the High Park fire
in northern Colorado and the Waldo Canyon firenear Colorado Springs.
Federal funds also are available for crisis counseling and disaster
unemployment assistance for affected residents in El Paso and Larimer
counties.
Colorado Springs officials say the Waldo Canyon person has left one
persondead and has destroyed an estimated 346 homes.
The High Park fire has killed one person and has destroyed 257 homes.
--
- - - - - - -
My husband converted but now does not believe that he is a Muslim; Is my nikah valid?
Q: Salaams,
I am a Muslim woman born and raised in a Muslim family. I've always
had faith in Islam and would never even consider changing my faith as
Islam is my way oflife. However, I strayed and hence have some major
complications in mylife and I would really like some advice on my
issue below.
10 years ago, I met my husband. We dated for approx 6 years on and
off; we were in a physical relationship. He was a born and raised as a
Hindubut did not really practice his religion.
When we decided to get married within the first year of the
relationship, I had told him that it wouldonly be possible if he was a
Muslim. By this time in our relationship, I had left home for him and
we were living together and I was not in contact with my parents or
even talking to my family. I had moved in with him.
I eventually moved out and told him that if he cannot convert then, I
wouldn't be able to marry him and would both have to move on. He
loved me very much and said he would look into Islam and maybe
consider it. In between this time I became pregnant and toldhim that I
would not get rid of my child and that I could not marry him if he was
not a Muslim (his parents found out I was pregnant and asked him to
move out and disowned him).
So, he converted to marry me and said he would look into it believing
he is a Muslim as he had said the shahada. After a few months he told
me that Islam was not for him, buthe promised that the children will
be raised as Muslims and he will not interfere when it comes toraising
the children in Islam. But from then in myheart I have had doubts
whether my marriage is valid, if he does not believe that he is a
Muslimand think of Islam as his religion.
Since then, mashallah I have two children, a son five and a daughter
three, whom I wouldn't change for the world; as my husband promised
the children are being raised as Muslims and even if he does not agree
with anything, he does not interefere when it comes to the children.
My husband also takes my son to Eid namaz because he says its part of
his son'sreligion.
We have both regained contact with our parents and they know the
situation, and left me to find the right way in my life.
Two months ago my husbands father passed away, as a son he fulfilled
his duties when it came toperforming all the funeral rites. His
parents live in a different city, since the passing of his father he
has left the family home and moved there to look after his mother and
has asked me to move there too. We will not be living in the same
house as his mother but close by so as he can look after his mother.
Before I moved there, I really need to clarify the doubt that I have
lived with for such a long time. I have never found peace in my heart,
not knowing and need theanswers to my questions.
My husband believes that there is only one God and everyone prays to
one God, he is genuinely a good person and believes that religion
does not define a person. He has an open mind when it comes to Islam
but does not consider himself a Muslim and at his death he would make
arrangements to be cremated.
So you probably know what my question is? If I carry on living with
him, ismy marriage valid? Am I living in sin? Please could you explain
to me how and what should I do. What options do I have? Does he need
to convert and believe he is a Muslim for my marriage to be valid?
My children love their father to bits and it breaksmy heart because
they do miss him very much, but I really need to follow the right path
for peace at heart and an example to my children. Please advise.
Jazak Allah,
adamza.
A: assalamalaikum,
IN YOUR CASE IT IS SIMPLE PL TAKE OUT SHOW A HARDCOPY GIVE TO YOUR
HUSBAND IN HAND AND ALSO TELL HIM SIT IN ONE PLACE AND READ FIX IT IN
HIS MIND THAT THE WORSHIP OF ONE GOD HE SAYS THAT WORLD IS DOING IS
ACCORDING TO THEIR WHIMS AND FANCIESNOT ACCORDING TO ONE GOD ALMIGHTY
YR HUSBAND BELIEVES -WIHTOUT OBEDIENCE-
IDOL WORSHIP THE UNFORGIVABLE SIN IF MAINTAINED UNTIL DEATH-
[22:73] O people, here is a parable that you must ponder carefully:
the idols you set up beside GOD can never create a fly, even if they
banded together to do so. Furthermore, if the fly steals anything from
them, they cannot recover it; weak is the pursuer andthe pursued..
[22:74] They do not valueGOD as He should be valued. GOD is the Most
Powerful, the Almighty.
Idol-worship not to be taken lightly
God warns us that idol worship is an unforgivablesin if maintained
until death. So God willing we should try not to fall into such an
offense that has grave consequences.
[4:116] GOD does not forgive idol worship (if maintained until death),
and He forgives lesser offenses for whomever He wills.
--
- - - - - - -
I am a Muslim woman born and raised in a Muslim family. I've always
had faith in Islam and would never even consider changing my faith as
Islam is my way oflife. However, I strayed and hence have some major
complications in mylife and I would really like some advice on my
issue below.
10 years ago, I met my husband. We dated for approx 6 years on and
off; we were in a physical relationship. He was a born and raised as a
Hindubut did not really practice his religion.
When we decided to get married within the first year of the
relationship, I had told him that it wouldonly be possible if he was a
Muslim. By this time in our relationship, I had left home for him and
we were living together and I was not in contact with my parents or
even talking to my family. I had moved in with him.
I eventually moved out and told him that if he cannot convert then, I
wouldn't be able to marry him and would both have to move on. He
loved me very much and said he would look into Islam and maybe
consider it. In between this time I became pregnant and toldhim that I
would not get rid of my child and that I could not marry him if he was
not a Muslim (his parents found out I was pregnant and asked him to
move out and disowned him).
So, he converted to marry me and said he would look into it believing
he is a Muslim as he had said the shahada. After a few months he told
me that Islam was not for him, buthe promised that the children will
be raised as Muslims and he will not interfere when it comes toraising
the children in Islam. But from then in myheart I have had doubts
whether my marriage is valid, if he does not believe that he is a
Muslimand think of Islam as his religion.
Since then, mashallah I have two children, a son five and a daughter
three, whom I wouldn't change for the world; as my husband promised
the children are being raised as Muslims and even if he does not agree
with anything, he does not interefere when it comes to the children.
My husband also takes my son to Eid namaz because he says its part of
his son'sreligion.
We have both regained contact with our parents and they know the
situation, and left me to find the right way in my life.
Two months ago my husbands father passed away, as a son he fulfilled
his duties when it came toperforming all the funeral rites. His
parents live in a different city, since the passing of his father he
has left the family home and moved there to look after his mother and
has asked me to move there too. We will not be living in the same
house as his mother but close by so as he can look after his mother.
Before I moved there, I really need to clarify the doubt that I have
lived with for such a long time. I have never found peace in my heart,
not knowing and need theanswers to my questions.
My husband believes that there is only one God and everyone prays to
one God, he is genuinely a good person and believes that religion
does not define a person. He has an open mind when it comes to Islam
but does not consider himself a Muslim and at his death he would make
arrangements to be cremated.
So you probably know what my question is? If I carry on living with
him, ismy marriage valid? Am I living in sin? Please could you explain
to me how and what should I do. What options do I have? Does he need
to convert and believe he is a Muslim for my marriage to be valid?
My children love their father to bits and it breaksmy heart because
they do miss him very much, but I really need to follow the right path
for peace at heart and an example to my children. Please advise.
Jazak Allah,
adamza.
A: assalamalaikum,
IN YOUR CASE IT IS SIMPLE PL TAKE OUT SHOW A HARDCOPY GIVE TO YOUR
HUSBAND IN HAND AND ALSO TELL HIM SIT IN ONE PLACE AND READ FIX IT IN
HIS MIND THAT THE WORSHIP OF ONE GOD HE SAYS THAT WORLD IS DOING IS
ACCORDING TO THEIR WHIMS AND FANCIESNOT ACCORDING TO ONE GOD ALMIGHTY
YR HUSBAND BELIEVES -WIHTOUT OBEDIENCE-
IDOL WORSHIP THE UNFORGIVABLE SIN IF MAINTAINED UNTIL DEATH-
[22:73] O people, here is a parable that you must ponder carefully:
the idols you set up beside GOD can never create a fly, even if they
banded together to do so. Furthermore, if the fly steals anything from
them, they cannot recover it; weak is the pursuer andthe pursued..
[22:74] They do not valueGOD as He should be valued. GOD is the Most
Powerful, the Almighty.
Idol-worship not to be taken lightly
God warns us that idol worship is an unforgivablesin if maintained
until death. So God willing we should try not to fall into such an
offense that has grave consequences.
[4:116] GOD does not forgive idol worship (if maintained until death),
and He forgives lesser offenses for whomever He wills.
--
- - - - - - -
Does she need to convert to Islam or can I marry her as a Christian?
Q:I am from Iraq, I met a philipino girl. I am Muslim and she is
christian. We have a strong relationship,we want to get marred but we
have a problem about religion. I want her to become a Muslim but she
refuses that, but she says that she is OK if our kid raised as Muslim.
I am not sure, is that OK for me to get marred her as a Christian
girl.
Please give me some advice.
Many thanks
asalamo alaikom
ahmedi.
~
A: AsSalamualaikum,
Though it is allowed (marrying Christian girls), Muslim men are
advised tomarry Muslim girls.
The former could complicate your life. You can not have as Peaceful a
life as you can have with aMuslim girl.
And many Christians of today do idol worship andsome also practice
polytheism. Hence, it is advised that you choose a good Muslimah for
yourself in marriage and forget about this girl who isn't ready to
accept Islam.
Do Istikhaarah and look for a perfect girl who is Pleased with Allah
as her Lord, Islam as her Deen, and Prophet Muhammad Sallallahu Alaihi
Wasallam as the Prophet and Messenger.
I hope it helps.
Editor/
--
- - - - - - -
christian. We have a strong relationship,we want to get marred but we
have a problem about religion. I want her to become a Muslim but she
refuses that, but she says that she is OK if our kid raised as Muslim.
I am not sure, is that OK for me to get marred her as a Christian
girl.
Please give me some advice.
Many thanks
asalamo alaikom
ahmedi.
~
A: AsSalamualaikum,
Though it is allowed (marrying Christian girls), Muslim men are
advised tomarry Muslim girls.
The former could complicate your life. You can not have as Peaceful a
life as you can have with aMuslim girl.
And many Christians of today do idol worship andsome also practice
polytheism. Hence, it is advised that you choose a good Muslimah for
yourself in marriage and forget about this girl who isn't ready to
accept Islam.
Do Istikhaarah and look for a perfect girl who is Pleased with Allah
as her Lord, Islam as her Deen, and Prophet Muhammad Sallallahu Alaihi
Wasallam as the Prophet and Messenger.
I hope it helps.
Editor/
--
- - - - - - -
Is there a soorah in which the name of Allaah is mentioned in every aayah? Praise be to Allaah. This soorah is Soorat al-Mujaadilah (no. 58).
A soorah in which the name of Allaah is mentioned in every aayah.
~
Is there a soorah in which the name of Allaah is mentioned in every aayah?
Praise be to Allaah.
This soorah is Soorat al-Mujaadilah (no. 58).
--
- - - - - - -
~
Is there a soorah in which the name of Allaah is mentioned in every aayah?
Praise be to Allaah.
This soorah is Soorat al-Mujaadilah (no. 58).
--
- - - - - - -
Who wrote the Qur’aan and how was it put together?
Allaah has guaranteed to preserve this Qur'aan Himself. Allaah says
(interpretation of the meaning):
"Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'aan)
and surely, We will guard it (from corruption)"
[al-Hijr 15:9] Ibn Jareer al-Tabari said in his Tafseer, 14/8:
Allaah is saying, it is We Who have sent down the Dhikr (Reminder),
i.e. the Qur'aan, and We will guard the Qur'aan against anything false
being added to it that is not partof it, or anything that is part of
it being taken away, whether that has todo with rulings, hudood
punishments or matters having to do with inheritance.
Al-Sa'di said in his Tafseer (p. 696):
It is We Who have sent down the Qur'aan in which there is mention of
all issues and clear evidence, and in which Weremind those who want
tobe reminded.
"and surely, We will guardit" means, when it is beingrevealed and
after it has been revealed. When it is revealed, We protect it from
the tampering of every accursed devil, and after it has been revealed
Allaah instilled it in the heart of His Messenger. Allaah protected
the words from being changed and from anything being added or taken
away, or from its meanings being distorted. So no one can attempt to
distort its meanings but Allaah will guide someoneto explain the truth
of the Qur'aan. This is one of the greatest signs of Allaah and His
blessing to His believing slaves. Another aspect of this protection is
that Allaah protects the people of the Qur'aan against their enemies,
andno enemy can overpower them and eliminate them.
The Qur'aan was revealed to the Prophet (peace and blessings of Allaah
be upon him) in stages over aperiod of twenty-three years. Allaah says
(interpretation of the meaning):
"And (it is) a Qur'aan which We have divided (into parts), in order
that you might recite it to men at intervals. And We have revealed it
by stages"
[al-Isra' 17:106]
al-Sa'di (may Allaah have mercy on him) said:
This means, We have revealed this Qur'aan in stages, to differentiate
between guidance and misguidance, between truth and falsehood.
"in order that you might recite it to men at intervals" means,
slowly, so that they may ponder and think about its meanings, and
understandthe different branches of knowledge contained therein.
"And We have revealed it by stages" means, gradually, over a period
oftwenty-three years.
Tafseer al-Sa'di, p. 760.
Secondly:
Literacy was not widespread among the Arabs. Allaah described them in
such terms when He said (interpretation of the meaning):
"He it is Who sent among the unlettered ones a Messenger (Muhammad)
from among themselves"
[al-Jumu'ah 63:2]
They used to memorize the Qur'aan by heart, and a few of them used to
write down some verses or soorahs on animal skins, thin white stones
and the like.
Thirdly:
At first the Prophet (peace and blessings of Allaah be upon him)
forbade the writing of anything other than the Qur'aan, and he forbade
them to write down his words for a while, so that the Sahaabah would
focus on memorizing the Qur'aan and writing it down, and so that the
words of the Prophet (peace and blessings of Allaah be upon him) would
not be confused with the words of Allaah, and so the Qur'aan was
protected from anything being added or taken away.
Fourthly:
The Prophet (peace and blessings of Allaah be upon him) appointed a
group of his companions who were trustworthy and knowledgeable to
write down the revelation.They are known in their biographies as those
who wrote down the Revelation, such as the four Caliphs, 'Abd-Allaah
ibn 'Amr ibn al-'Aas, Mu'aawiyah ibn Abi Sufyaan, Zayd ibn Thaabit and
others – may Allaah be pleased with them all.
Fifthly:
The Qur'aan was revealed in seven dialects as was narrated in the
saheeh hadeeth of 'Umar ibn al-Khattaab (may Allaah be pleased with
him) fromthe Prophet (peace and blessings of Allaah be upon him). This
was narrated by al-Bukhaari (2287) and Muslim (818); these were the
dialects of the Arabs which were known for their eloquence.
Sixthly:
The Qur'aan continued to be preserved in the hearts of the Sahaabah
who had memorized it, and on the skins and other materials until the
time of the caliphAbu Bakr al-Siddeeq (may Allaah be pleased with
him). During the Riddah wars many of the Sahaabah who had memorized
the Qur'aan were killed, and Abu Bakr (may Allaah be pleased with him)
was afraid that the Qur'aan would be lost. So he consulted the senior
Sahaabah about compilingthe Qur'aan in a single book so that it would
remain preserved and would not be lost. He entrusted this mission to
the chief of memorizers Zayd ibn Thaabit (may Allaah be pleased with
him).....
--
- - - - - - -
(interpretation of the meaning):
"Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'aan)
and surely, We will guard it (from corruption)"
[al-Hijr 15:9] Ibn Jareer al-Tabari said in his Tafseer, 14/8:
Allaah is saying, it is We Who have sent down the Dhikr (Reminder),
i.e. the Qur'aan, and We will guard the Qur'aan against anything false
being added to it that is not partof it, or anything that is part of
it being taken away, whether that has todo with rulings, hudood
punishments or matters having to do with inheritance.
Al-Sa'di said in his Tafseer (p. 696):
It is We Who have sent down the Qur'aan in which there is mention of
all issues and clear evidence, and in which Weremind those who want
tobe reminded.
"and surely, We will guardit" means, when it is beingrevealed and
after it has been revealed. When it is revealed, We protect it from
the tampering of every accursed devil, and after it has been revealed
Allaah instilled it in the heart of His Messenger. Allaah protected
the words from being changed and from anything being added or taken
away, or from its meanings being distorted. So no one can attempt to
distort its meanings but Allaah will guide someoneto explain the truth
of the Qur'aan. This is one of the greatest signs of Allaah and His
blessing to His believing slaves. Another aspect of this protection is
that Allaah protects the people of the Qur'aan against their enemies,
andno enemy can overpower them and eliminate them.
The Qur'aan was revealed to the Prophet (peace and blessings of Allaah
be upon him) in stages over aperiod of twenty-three years. Allaah says
(interpretation of the meaning):
"And (it is) a Qur'aan which We have divided (into parts), in order
that you might recite it to men at intervals. And We have revealed it
by stages"
[al-Isra' 17:106]
al-Sa'di (may Allaah have mercy on him) said:
This means, We have revealed this Qur'aan in stages, to differentiate
between guidance and misguidance, between truth and falsehood.
"in order that you might recite it to men at intervals" means,
slowly, so that they may ponder and think about its meanings, and
understandthe different branches of knowledge contained therein.
"And We have revealed it by stages" means, gradually, over a period
oftwenty-three years.
Tafseer al-Sa'di, p. 760.
Secondly:
Literacy was not widespread among the Arabs. Allaah described them in
such terms when He said (interpretation of the meaning):
"He it is Who sent among the unlettered ones a Messenger (Muhammad)
from among themselves"
[al-Jumu'ah 63:2]
They used to memorize the Qur'aan by heart, and a few of them used to
write down some verses or soorahs on animal skins, thin white stones
and the like.
Thirdly:
At first the Prophet (peace and blessings of Allaah be upon him)
forbade the writing of anything other than the Qur'aan, and he forbade
them to write down his words for a while, so that the Sahaabah would
focus on memorizing the Qur'aan and writing it down, and so that the
words of the Prophet (peace and blessings of Allaah be upon him) would
not be confused with the words of Allaah, and so the Qur'aan was
protected from anything being added or taken away.
Fourthly:
The Prophet (peace and blessings of Allaah be upon him) appointed a
group of his companions who were trustworthy and knowledgeable to
write down the revelation.They are known in their biographies as those
who wrote down the Revelation, such as the four Caliphs, 'Abd-Allaah
ibn 'Amr ibn al-'Aas, Mu'aawiyah ibn Abi Sufyaan, Zayd ibn Thaabit and
others – may Allaah be pleased with them all.
Fifthly:
The Qur'aan was revealed in seven dialects as was narrated in the
saheeh hadeeth of 'Umar ibn al-Khattaab (may Allaah be pleased with
him) fromthe Prophet (peace and blessings of Allaah be upon him). This
was narrated by al-Bukhaari (2287) and Muslim (818); these were the
dialects of the Arabs which were known for their eloquence.
Sixthly:
The Qur'aan continued to be preserved in the hearts of the Sahaabah
who had memorized it, and on the skins and other materials until the
time of the caliphAbu Bakr al-Siddeeq (may Allaah be pleased with
him). During the Riddah wars many of the Sahaabah who had memorized
the Qur'aan were killed, and Abu Bakr (may Allaah be pleased with him)
was afraid that the Qur'aan would be lost. So he consulted the senior
Sahaabah about compilingthe Qur'aan in a single book so that it would
remain preserved and would not be lost. He entrusted this mission to
the chief of memorizers Zayd ibn Thaabit (may Allaah be pleased with
him).....
--
- - - - - - -
The Qur’aan is a healingand a mercy to the believers
Tell me more about quran.
~
Praise be to Allaah.
The Qur'aan is the word ofAllaah that was revealed to His Prophet
Muhammad(peace and blessings of Allaah be upon him) and isrecited as
an act of worship.
This definition of the Qur'aan is comprehensive.
Our saying "the word of Allaah" excludes the words of human beings orothers.
Our saying "revealed to His Prophet Muhammad (peace and blessings of
Allaah be upon him)" excludes anything that was revealed to anyone
else, such as the Injeel (Gospel), Tawraat (Torah) and Zaboor
(Psalms).
Our saying "it is recited as an act of worship" excludes the hadeeth
qudsi (ahaadeeth in whichthe Prophet (peace and blessings of Allaah be
upon him) narrated wordsfrom Allaah which are not part of the
Qur'aan).
It brings light and gives certainty, it is the strong rope, it is the
path of the righteous. It tells us of those who came before
us,Prophets and righteous people, and how those who disobeyed them
tasted the punishment of Allaah and were humiliated. It contains
verses which speak of the miracles of Allaah and His power in this
great universe. It tells us of the origins of human beings who are
created from "despised water" (semen). It contains the basic
principles of faith which must be embraced by every humble heart. It
contains the rules of sharee'ah which tells us what is permissible and
what is forbidden; what is true and what is false. It tells us of the
Resurrectionand the fate of human beings, either in the Fire inwhich
they will burn and be among those who are humiliated, or in Paradise
with its gardens, springs, plants and places of security.
In it there is healing for men's hearts, light and illumination for
the blind. Allaah says (interpretation of the meaning):
"And We send down of theQur'aan that which is a healing and a mercy to
those who believe (in Islamic Monotheism and act on it), and it
increases the Zaalimoon (polytheistsand wrongdoers) nothing but loss"
[al-Isra' 17:82]
Al-Haafiz Ibn Katheer said in his commentary on this verse:
Here Allaah tells us about His Book, which He revealed to His
Messenger Muhammad (peace and blessings of Allaah be upon him) and
which is the Qur'aan which "Falsehood cannot come to it from before it
or behind it, (it is) sent down by the All-Wise, Worthy of all praise"
[Fussilat 42:41- interpretation of the meaning], that it is "a healing
and a mercy to those who believe" – i.e., ittakes away the diseases
inthe heart such as doubt, hypocrisy, shirk, deviation and
misguidance; the Qur'aan heals all of that. And it is also a mercy
which brings about faith, wisdom and the pursuit ofand desire for
goodness. This is only for those who believe in it and follow it; for
such it will be a healing and a mercy. But as for the kaafir and those
who wrong themselves thereby, their hearing the Qur'aan only makes
them further away (from truth) and increases them in kufr.The problem
comes from the kaafir, not from the Qur'aan. Allaah says
(interpretation of the meaning):
"Say: It is for those who believe, a guide and a healing. And as for
those who disbelieve, there is heaviness (deafness) in their ears, and
it (the Qur'aan) is blindness for them. They are those who are called
from a place far away (so they neither listen nor understand)"
[Fussilat 41:44]
"And whenever there comes down a Soorah, some of them (hypocrites)
say: 'Which of you has hadhis Faith increased by it?' As for those who
believe, it has increased their Faith,and they rejoice.
But as for those in whose hearts is a disease (of doubt, disbelief and
hypocrisy), it will add suspicion and doubt to their suspicion,
disbelief and doubt; and they die while they are disbelievers"
[al-Tawbah 9:124-125]
Qutaadah said, concerning the phrase "And We send down of the Qur'aan
that which is a healing and a mercy to those who believe": when the
believer hears it he benefits from it, memorizes it and understands
it. "and it increases the Zaalimoon (polytheists and wrongdoers)
nothing but loss" means, they do not benefit from it, memorize it or
understand it. Allaah has made this Qur'aan a healing and a mercy for
the believers.
Tafseer Ibn Katheer, 3/60.
Allaah says (interpretation of the meaning):
"O mankind! There has come to you a good advice from your Lord (i.e.
the Qur'aan, enjoining all that is good and forbidding all that is
evil), and a healing for that which is in your breasts, — a guidance
and a mercy(explaining lawful and unlawful things) for the believers"
[Yoonus 10:57]
--
- - - - - - -
~
Praise be to Allaah.
The Qur'aan is the word ofAllaah that was revealed to His Prophet
Muhammad(peace and blessings of Allaah be upon him) and isrecited as
an act of worship.
This definition of the Qur'aan is comprehensive.
Our saying "the word of Allaah" excludes the words of human beings orothers.
Our saying "revealed to His Prophet Muhammad (peace and blessings of
Allaah be upon him)" excludes anything that was revealed to anyone
else, such as the Injeel (Gospel), Tawraat (Torah) and Zaboor
(Psalms).
Our saying "it is recited as an act of worship" excludes the hadeeth
qudsi (ahaadeeth in whichthe Prophet (peace and blessings of Allaah be
upon him) narrated wordsfrom Allaah which are not part of the
Qur'aan).
It brings light and gives certainty, it is the strong rope, it is the
path of the righteous. It tells us of those who came before
us,Prophets and righteous people, and how those who disobeyed them
tasted the punishment of Allaah and were humiliated. It contains
verses which speak of the miracles of Allaah and His power in this
great universe. It tells us of the origins of human beings who are
created from "despised water" (semen). It contains the basic
principles of faith which must be embraced by every humble heart. It
contains the rules of sharee'ah which tells us what is permissible and
what is forbidden; what is true and what is false. It tells us of the
Resurrectionand the fate of human beings, either in the Fire inwhich
they will burn and be among those who are humiliated, or in Paradise
with its gardens, springs, plants and places of security.
In it there is healing for men's hearts, light and illumination for
the blind. Allaah says (interpretation of the meaning):
"And We send down of theQur'aan that which is a healing and a mercy to
those who believe (in Islamic Monotheism and act on it), and it
increases the Zaalimoon (polytheistsand wrongdoers) nothing but loss"
[al-Isra' 17:82]
Al-Haafiz Ibn Katheer said in his commentary on this verse:
Here Allaah tells us about His Book, which He revealed to His
Messenger Muhammad (peace and blessings of Allaah be upon him) and
which is the Qur'aan which "Falsehood cannot come to it from before it
or behind it, (it is) sent down by the All-Wise, Worthy of all praise"
[Fussilat 42:41- interpretation of the meaning], that it is "a healing
and a mercy to those who believe" – i.e., ittakes away the diseases
inthe heart such as doubt, hypocrisy, shirk, deviation and
misguidance; the Qur'aan heals all of that. And it is also a mercy
which brings about faith, wisdom and the pursuit ofand desire for
goodness. This is only for those who believe in it and follow it; for
such it will be a healing and a mercy. But as for the kaafir and those
who wrong themselves thereby, their hearing the Qur'aan only makes
them further away (from truth) and increases them in kufr.The problem
comes from the kaafir, not from the Qur'aan. Allaah says
(interpretation of the meaning):
"Say: It is for those who believe, a guide and a healing. And as for
those who disbelieve, there is heaviness (deafness) in their ears, and
it (the Qur'aan) is blindness for them. They are those who are called
from a place far away (so they neither listen nor understand)"
[Fussilat 41:44]
"And whenever there comes down a Soorah, some of them (hypocrites)
say: 'Which of you has hadhis Faith increased by it?' As for those who
believe, it has increased their Faith,and they rejoice.
But as for those in whose hearts is a disease (of doubt, disbelief and
hypocrisy), it will add suspicion and doubt to their suspicion,
disbelief and doubt; and they die while they are disbelievers"
[al-Tawbah 9:124-125]
Qutaadah said, concerning the phrase "And We send down of the Qur'aan
that which is a healing and a mercy to those who believe": when the
believer hears it he benefits from it, memorizes it and understands
it. "and it increases the Zaalimoon (polytheists and wrongdoers)
nothing but loss" means, they do not benefit from it, memorize it or
understand it. Allaah has made this Qur'aan a healing and a mercy for
the believers.
Tafseer Ibn Katheer, 3/60.
Allaah says (interpretation of the meaning):
"O mankind! There has come to you a good advice from your Lord (i.e.
the Qur'aan, enjoining all that is good and forbidding all that is
evil), and a healing for that which is in your breasts, — a guidance
and a mercy(explaining lawful and unlawful things) for the believers"
[Yoonus 10:57]
--
- - - - - - -
Health
I use all citrus peels for these ideas plus a few more. I dehydrate
lemons, limes, and oranges, then grind them up to add as a citrus
background to much of my cooking. The easiest is filling a jar with
any citrus peel, adding white vinegar, letting steep for a couple
weeks and you have one Kick Butt Healthy Cleaner!
--
- - - - - - -
lemons, limes, and oranges, then grind them up to add as a citrus
background to much of my cooking. The easiest is filling a jar with
any citrus peel, adding white vinegar, letting steep for a couple
weeks and you have one Kick Butt Healthy Cleaner!
--
- - - - - - -
It is permissible to accept payment for teaching Qur’aan
Is it right to take/accept money for teaching Quran?
~
Praise be to Allaah.
The Standing Committee was asked about whether it is permissible to
accept payment for teaching Qur'aan. They replied:
Yes, it is permissible to accept payment for teaching Qur'aan
according to the more correct of the two scholarly views, because
ofthe general meaning of the hadeeth:
"The thing for which you most deserve to take payment is the Book of
Allaah," (narrated by al-Bukhaari), and because there is a real need
for that. And Allaah is the Source of strength. May Allah bless our
Prophet Muhammad
--
- - - - - - -
~
Praise be to Allaah.
The Standing Committee was asked about whether it is permissible to
accept payment for teaching Qur'aan. They replied:
Yes, it is permissible to accept payment for teaching Qur'aan
according to the more correct of the two scholarly views, because
ofthe general meaning of the hadeeth:
"The thing for which you most deserve to take payment is the Book of
Allaah," (narrated by al-Bukhaari), and because there is a real need
for that. And Allaah is the Source of strength. May Allah bless our
Prophet Muhammad
--
- - - - - - -
Believe all these Facts about Apple.
Bone Protection : Phloridzin that is found only in apples may protect
post-menopausal women from osteoporosis
Alzheimer's Prevention : Querce...tin in apples may protect brain
cells from thekind of free radical damagethat may lead to Alzheimer's
disease.
Lower Cholesterol :
The pectin in apples lowersLDL ("bad") cholesterol. People who eat two
applesper day may lower their cholesterol by as much as 16 percent.
Prevents Lung, Breast and Colon Cancer..
Helps in weight loss.
Very famous Health Benefitof Apple is that Apple helpscure Headache….
--
- - - - - - -
post-menopausal women from osteoporosis
Alzheimer's Prevention : Querce...tin in apples may protect brain
cells from thekind of free radical damagethat may lead to Alzheimer's
disease.
Lower Cholesterol :
The pectin in apples lowersLDL ("bad") cholesterol. People who eat two
applesper day may lower their cholesterol by as much as 16 percent.
Prevents Lung, Breast and Colon Cancer..
Helps in weight loss.
Very famous Health Benefitof Apple is that Apple helpscure Headache….
--
- - - - - - -
Two suffer radioactive exposure at Rawatbhata atomic power station
Two workers of the Rawatbhata atomic power station in Rajasthan are
under observation after they were found to have been exposed to
radioactive tritium vapour beyond the permissible limit.
The incident took place on June 23 at Unit 5 when a modification work
was on during a routine biennial shutdown.
Emphasising that there was no abnormal release of radioactivity and
that the workers were hale and hearty, Executive Director in-charge of
media at the Nuclear Power Corporationof India Limited (NPCIL)
Nalinish Nagaich said tritium was only mildly radioactive and would
get removed from the body within a short time.
"There is absolutely no cause for worry. Tritium is a soft beta
emitter and once it enters the body, its removal starts and it gets
reduced appreciably withina week."
The workers were continuing to report for work and posted in
non-radioactive areas. The incident was investigated by a committee
set up by NPCIL and another by the Atomic Energy Regulatory Board.
Their recommendations to prevent such incidents were being
implemented.
--
- - - - - - -
under observation after they were found to have been exposed to
radioactive tritium vapour beyond the permissible limit.
The incident took place on June 23 at Unit 5 when a modification work
was on during a routine biennial shutdown.
Emphasising that there was no abnormal release of radioactivity and
that the workers were hale and hearty, Executive Director in-charge of
media at the Nuclear Power Corporationof India Limited (NPCIL)
Nalinish Nagaich said tritium was only mildly radioactive and would
get removed from the body within a short time.
"There is absolutely no cause for worry. Tritium is a soft beta
emitter and once it enters the body, its removal starts and it gets
reduced appreciably withina week."
The workers were continuing to report for work and posted in
non-radioactive areas. The incident was investigated by a committee
set up by NPCIL and another by the Atomic Energy Regulatory Board.
Their recommendations to prevent such incidents were being
implemented.
--
- - - - - - -
Good Luck - greating tips
May beauty of every season Give ur heart a beautiful reason to smi le.
May u succeed in every exams of ur life. Good luck& all the best!
@
A successful man is one who can lay A firm foundation with the bri cks
that Others throw at him. Good Luck!
@
In everything you do, there is a purpose, Prepareto pursue your p
urpose with A prayer, ask for guidance, protection And direction.
@
The Hope, the Struggle and the Hard Work Towards a goal is part of the
rewards. Achieving goal itself is not the wholereward Good Luck!
@
Meaning of some colors, Yellow 4 special friends, White 4 peace,
Orange 4 luck, Black 4 hate, Red 4 love and So I choose for u Orange
@
Every bad situation will have something positive, Even a stopped C
lock is correct twice a day, Think of this & lead ur life, Good
LUCK...
@
Luck is yours, wishes are mine. Let your future be always shine. good luck...
@
River has many turns, enjoy each turn cause eachturn, will not r
eturn, Wishyou good luck.
--
- - - - - - -
May u succeed in every exams of ur life. Good luck& all the best!
@
A successful man is one who can lay A firm foundation with the bri cks
that Others throw at him. Good Luck!
@
In everything you do, there is a purpose, Prepareto pursue your p
urpose with A prayer, ask for guidance, protection And direction.
@
The Hope, the Struggle and the Hard Work Towards a goal is part of the
rewards. Achieving goal itself is not the wholereward Good Luck!
@
Meaning of some colors, Yellow 4 special friends, White 4 peace,
Orange 4 luck, Black 4 hate, Red 4 love and So I choose for u Orange
@
Every bad situation will have something positive, Even a stopped C
lock is correct twice a day, Think of this & lead ur life, Good
LUCK...
@
Luck is yours, wishes are mine. Let your future be always shine. good luck...
@
River has many turns, enjoy each turn cause eachturn, will not r
eturn, Wishyou good luck.
--
- - - - - - -
Event and thought
Ibn Umar (radiyAllaahu
'anhu) reported: The
Messenger of Allah
(sallAllaahu 'alayhi wa
sallam) said, "A woman
was punished because of a
cat she had imprisoned
until it died. She entered
Hellfire because of it. She
did not give it food or
water while it was
imprisoned, neither did she
set it free to eat from the
vermin of the earth."
[Sahih Bukhari, Book 56,
Number 689/
~
Islam is a huge gift, and imaan (faith) is an even greater one. Don't
ever make the mistake of thinking that you earned these gifts! They
are a mercy from Allah, and furthermore they have a price... The price
of faith is courage. The price is not success, for success is in
Allah's hands. The price youmust pay is courage. Courage to be the
man/woman Allah asks you to be, to follow His guidance over your own
desires, to be true, to forgive even when you would rather hold a
grudge, to be humble and compassionate. Courage is the price of faith.
And Allah knows best.
--
- - - - - - -
'anhu) reported: The
Messenger of Allah
(sallAllaahu 'alayhi wa
sallam) said, "A woman
was punished because of a
cat she had imprisoned
until it died. She entered
Hellfire because of it. She
did not give it food or
water while it was
imprisoned, neither did she
set it free to eat from the
vermin of the earth."
[Sahih Bukhari, Book 56,
Number 689/
~
Islam is a huge gift, and imaan (faith) is an even greater one. Don't
ever make the mistake of thinking that you earned these gifts! They
are a mercy from Allah, and furthermore they have a price... The price
of faith is courage. The price is not success, for success is in
Allah's hands. The price youmust pay is courage. Courage to be the
man/woman Allah asks you to be, to follow His guidance over your own
desires, to be true, to forgive even when you would rather hold a
grudge, to be humble and compassionate. Courage is the price of faith.
And Allah knows best.
--
- - - - - - -
Friday, June 29, 2012
Ruling on reading Qur’aan in a house where there is a dog
What is the ruling on reading Qur'aan in a housewhere there is a dog?
@
Praise be to Allaah.
There is nothing wrong with that, but you have to get the dog out of
the house and not keep it inside, unless it is for one of three
reasons, namely hunting, farming or herding livestock. The Prophet
(peace and blessings of Allaah be upon him) said: "Whoever keeps a
dog, unless it is a dog for hunting, herding or farming, his reward
willdecrease by two qiraats (i.e., a large amount) everyday." (Agreed
upon).
And Allaah is the Source ofstrength.
--
- - - - - - -
@
Praise be to Allaah.
There is nothing wrong with that, but you have to get the dog out of
the house and not keep it inside, unless it is for one of three
reasons, namely hunting, farming or herding livestock. The Prophet
(peace and blessings of Allaah be upon him) said: "Whoever keeps a
dog, unless it is a dog for hunting, herding or farming, his reward
willdecrease by two qiraats (i.e., a large amount) everyday." (Agreed
upon).
And Allaah is the Source ofstrength.
--
- - - - - - -
Verses in the Qur’aan where we should perform Sujood al-Tilaawah
I would like to know the specific ayats in the Qu'Ran where we should prostrate.
~
Praise be to Allaah.
There are fifteen places in the Qur'aan where we should perform sajdat
al-tilaawah (prostration ofrecitation) when reciting them. It was
reported from 'Amr ibn al-'Aas that the Messenger of Allaah (peace and
blessings of Allaah be upon him) recited to him fifteen verses in the
Qur'aan where one should prostrate, three of which are in al-Mufassal
and two in Soorat al-Hajj. It was reported by Abu Dawood, Ibn Maajah,
al-Haakim andal-Daaraqutni, and classed as hasan by al-Mundhiri and
al-Nawawi. The fifteen aayat are (interpretation of the meanings):
1 - "Surely those who are with your Lord (angels) are never too proud
to perform acts of worship toHim, but they glorify His Praise and
prostrate before Him."
[al-A'raaf 7:206]
2 - "And unto Allaah (Alone) falls in prostration whoever is in the
heavens and the earth, willingly or unwillingly, and so do their
shadows in the mornings and in the afternoons."
[al-Ra'd 13:15]
3 – "And to Allaah prostrate all that is in the heavens and all that
is in the earth, of the live moving creatures and the angels, and they
are not proud [i.e., they worship their Lord (Allaah) with humility]."
[al-Nahl 16:49]
4 – "Say (O Muhammad): 'Believe in it (the Qur'aan) or do not believe
(in it). Verily! Those who were given knowledge before it,when it is
recited to them, fall down on their faces in humble prostration."
[al-Isra' 17:107]
5 – "… When the Verses of the Most Beneficent (Allaah) were recited
unto them, they fell down prostrating and weeping."
[Maryam 19:58]
6 – "See you not that to Allaah prostrates whoever is in the heavens
and whoever is one the earth, and the sun, and the moon, and the
stars, and the mountains, and the trees, and al-dawaab (moving living
creatures, beasts, etc.), and many of mankind? But there are many
(men) on whom the punishment is justified. And whomsoever Allaah
disgraces, none can honour him. Verily! Allaah does what He wills."
[al-Hajj 22:18]
7 – "O you who believe! Bow down, and prostrate yourselves, and
worship your Lord and do good that you may be successful."
[al-Hajj 22:77]
8 – "And when it is said to them: 'Prostrate to the Most Beneficent
(Allaah)!' They say, 'And what is the Most Beneficent? Shall we fall
down in prostration tothat which you (O Muhammad) command us?' And it
increases in them only aversion."
[al-Furqaan 25:60]
9 – "[As Shaytaan has barred them from Allaah's Way] so that they do
not worship (prostrate before)Allaah, Who brings to lightwhat is
hidden in the heavens and the earth, and knows what you conceal and
what you reveal."
[al-Naml 27:25]
10 – "Only those believe inOur aayaat (verses, signs, etc.) who, when
they are reminded of them fall down prostrate, and glorify the Praises
of their Lord, and they are not proud."
[al-Sajdah 32:15]
11 – "… And Dawood guessed that We had triedhim and he sought
forgiveness of his Lord, and he fell down prostrateand turned (to
Allaah) in repentance."
[Saad 38:24]
12 – "And from among HisSigns are the night and the day, and the sun
and the moon. Prostrate not tothe sun nor to the moon, but prostrate
to Him Who created them, if you (really) worship Him."
[Fussilat 41:37]
13 – "So fall down in prostration to Allaah, and worship Him (Alone)."
[al-Najm 53:62]
14 – "And when the Qur'aan is recited to them, they fall not prostrate."
[al-Inshiqaaq 84:21]
15 – "… Fall prostrate and draw near to Allaah!"
[al-'Alaq 96:19]
Al-Albaani said, in Tamaam al-Minnah (296):
"On the contrary, the hadeeth is not hasan, because it includes two
majhool [unknown] narrators. Al-Haafiz said in al-Talkhees, after
quoting the opinion of al-Mundhiri and al-Nawawi that it is hasan:
''Abd al-Haqq and Ibn Qattaan classed it as da'eef [weak]. It includes
'Abd-Allaah ibn Munayn, who is majhool, and the one who narrated from
him is al-Haarith ibn Sa'eed al-'Atqi, who is also unknown.' Ibn
Maakoolaa said: ' He did not narrate any hadeeth apart from this one."
Hence al-Tahhaawi was of the opinion that there is no second sajdah in
Sooratal-Hajj, towards the end ofthe soorah. This is also theopinion
of Ibn Hazm who said in al-Muhalla:
"Because it is not narrated in any saheeh report that this was the
Sunnah of theMessenger of Allaah (peaceand blessings of Allaah be upon
him), and there is noscholarly consensus to thiseffect. But it was
reported with a saheeh isnaad that 'Umar ibn al-Khattaab, the daughter
of 'Abd-Allaah and Abu Darda' performedsajdah in (the second verse
quoted from Soorat al-Hajj)."
--
- - - - - - -
~
Praise be to Allaah.
There are fifteen places in the Qur'aan where we should perform sajdat
al-tilaawah (prostration ofrecitation) when reciting them. It was
reported from 'Amr ibn al-'Aas that the Messenger of Allaah (peace and
blessings of Allaah be upon him) recited to him fifteen verses in the
Qur'aan where one should prostrate, three of which are in al-Mufassal
and two in Soorat al-Hajj. It was reported by Abu Dawood, Ibn Maajah,
al-Haakim andal-Daaraqutni, and classed as hasan by al-Mundhiri and
al-Nawawi. The fifteen aayat are (interpretation of the meanings):
1 - "Surely those who are with your Lord (angels) are never too proud
to perform acts of worship toHim, but they glorify His Praise and
prostrate before Him."
[al-A'raaf 7:206]
2 - "And unto Allaah (Alone) falls in prostration whoever is in the
heavens and the earth, willingly or unwillingly, and so do their
shadows in the mornings and in the afternoons."
[al-Ra'd 13:15]
3 – "And to Allaah prostrate all that is in the heavens and all that
is in the earth, of the live moving creatures and the angels, and they
are not proud [i.e., they worship their Lord (Allaah) with humility]."
[al-Nahl 16:49]
4 – "Say (O Muhammad): 'Believe in it (the Qur'aan) or do not believe
(in it). Verily! Those who were given knowledge before it,when it is
recited to them, fall down on their faces in humble prostration."
[al-Isra' 17:107]
5 – "… When the Verses of the Most Beneficent (Allaah) were recited
unto them, they fell down prostrating and weeping."
[Maryam 19:58]
6 – "See you not that to Allaah prostrates whoever is in the heavens
and whoever is one the earth, and the sun, and the moon, and the
stars, and the mountains, and the trees, and al-dawaab (moving living
creatures, beasts, etc.), and many of mankind? But there are many
(men) on whom the punishment is justified. And whomsoever Allaah
disgraces, none can honour him. Verily! Allaah does what He wills."
[al-Hajj 22:18]
7 – "O you who believe! Bow down, and prostrate yourselves, and
worship your Lord and do good that you may be successful."
[al-Hajj 22:77]
8 – "And when it is said to them: 'Prostrate to the Most Beneficent
(Allaah)!' They say, 'And what is the Most Beneficent? Shall we fall
down in prostration tothat which you (O Muhammad) command us?' And it
increases in them only aversion."
[al-Furqaan 25:60]
9 – "[As Shaytaan has barred them from Allaah's Way] so that they do
not worship (prostrate before)Allaah, Who brings to lightwhat is
hidden in the heavens and the earth, and knows what you conceal and
what you reveal."
[al-Naml 27:25]
10 – "Only those believe inOur aayaat (verses, signs, etc.) who, when
they are reminded of them fall down prostrate, and glorify the Praises
of their Lord, and they are not proud."
[al-Sajdah 32:15]
11 – "… And Dawood guessed that We had triedhim and he sought
forgiveness of his Lord, and he fell down prostrateand turned (to
Allaah) in repentance."
[Saad 38:24]
12 – "And from among HisSigns are the night and the day, and the sun
and the moon. Prostrate not tothe sun nor to the moon, but prostrate
to Him Who created them, if you (really) worship Him."
[Fussilat 41:37]
13 – "So fall down in prostration to Allaah, and worship Him (Alone)."
[al-Najm 53:62]
14 – "And when the Qur'aan is recited to them, they fall not prostrate."
[al-Inshiqaaq 84:21]
15 – "… Fall prostrate and draw near to Allaah!"
[al-'Alaq 96:19]
Al-Albaani said, in Tamaam al-Minnah (296):
"On the contrary, the hadeeth is not hasan, because it includes two
majhool [unknown] narrators. Al-Haafiz said in al-Talkhees, after
quoting the opinion of al-Mundhiri and al-Nawawi that it is hasan:
''Abd al-Haqq and Ibn Qattaan classed it as da'eef [weak]. It includes
'Abd-Allaah ibn Munayn, who is majhool, and the one who narrated from
him is al-Haarith ibn Sa'eed al-'Atqi, who is also unknown.' Ibn
Maakoolaa said: ' He did not narrate any hadeeth apart from this one."
Hence al-Tahhaawi was of the opinion that there is no second sajdah in
Sooratal-Hajj, towards the end ofthe soorah. This is also theopinion
of Ibn Hazm who said in al-Muhalla:
"Because it is not narrated in any saheeh report that this was the
Sunnah of theMessenger of Allaah (peaceand blessings of Allaah be upon
him), and there is noscholarly consensus to thiseffect. But it was
reported with a saheeh isnaad that 'Umar ibn al-Khattaab, the daughter
of 'Abd-Allaah and Abu Darda' performedsajdah in (the second verse
quoted from Soorat al-Hajj)."
--
- - - - - - -
Is it true that there is no evidence of a Qur’aan being written in the 7 th century?
I was womndering if it is true that there is no evidence that there is
no trace of a Qu'ran being written in the 7 th century
Praise be to Allaah.
This is a false and incorrectstatement made by those who try to find
faults withIslam so as to put people off this religion. It is
sufficient to know that Allaah has guaranteed to preserve the Qur'aan,
as He says (interpretation of the meaning):
"Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'aan)
and surely, We will guard it (from corruption)." [al-Hijr 15:9]
Moreover, the fact that the transmission of the Qur'aan by memory and
inwriting was mutawaatir - narrated by groups to groups [to such an
extent that so many people couldnot conceivably have agreed upon a
lie] - is wellknown to anyone who hasthe slightest acquaintance with
Islamic knowledge, especially knowledge of recitations and reciters.
There are still many people nowadays who have learned the Qur'aan
orally, with isnaads directly going back to the Prophet (peace and
blessings of Allaah be upon him).
One of the miracles of Allaah's protection of the Qur'aan is the fact
that those who try to tamper with it are always found out.
The point is, everything that was revealed to the Prophet (peace and
blessings of Allaah be upon him) was written down in front of him
straight away, and some of the Sahaabah had masaahif (written copies
of the Qur'aan). After the death of the Prophet (peace and blessings
of Allaah be upon him), the first khaleefah, Abu Bakr al-Siddeeq (may
Allaah be pleased with him) gathered the Qur'aan in written and kept
it. Then the third khaleefah, 'Uthmaan ibn 'Affaan (mayAllaah be
pleased with him) compiled it in mus-hafs that were based on the
mus-haf compiled by Abu Bakr, in addition towhat had been memorized.
When we realize that the Qur'aan was written downand compiled by the
Sahaabah, and 'Uthmaan sent copies of the Mus-haf during his reign to
all the main centres of Islam, so that it would be a reference for
them, and there were no disputes concerning them, then how can we say
that thereis no written trace of the Qur'aan in the seventh century?
Moreover, there are several ancient manuscripts of the Qur'aanin
libraries and museums which bear visible testimony to the fact that
nothing has been changedin the Book of Allaah. Allaah says
(interpretation of the meaning):
"And verily, it is an honourable well-fortified respected Book
(because itis Allaah's Speech, and He has protected it from
corruption). Falsehood cannot come to it from before it or behind it,
(it is)sent down by the All-Wise,Worthy of all praise (Allaah)."
[Fussilat 41:41-42]
And Allaah knows best.
--
- - - - - - -
no trace of a Qu'ran being written in the 7 th century
Praise be to Allaah.
This is a false and incorrectstatement made by those who try to find
faults withIslam so as to put people off this religion. It is
sufficient to know that Allaah has guaranteed to preserve the Qur'aan,
as He says (interpretation of the meaning):
"Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'aan)
and surely, We will guard it (from corruption)." [al-Hijr 15:9]
Moreover, the fact that the transmission of the Qur'aan by memory and
inwriting was mutawaatir - narrated by groups to groups [to such an
extent that so many people couldnot conceivably have agreed upon a
lie] - is wellknown to anyone who hasthe slightest acquaintance with
Islamic knowledge, especially knowledge of recitations and reciters.
There are still many people nowadays who have learned the Qur'aan
orally, with isnaads directly going back to the Prophet (peace and
blessings of Allaah be upon him).
One of the miracles of Allaah's protection of the Qur'aan is the fact
that those who try to tamper with it are always found out.
The point is, everything that was revealed to the Prophet (peace and
blessings of Allaah be upon him) was written down in front of him
straight away, and some of the Sahaabah had masaahif (written copies
of the Qur'aan). After the death of the Prophet (peace and blessings
of Allaah be upon him), the first khaleefah, Abu Bakr al-Siddeeq (may
Allaah be pleased with him) gathered the Qur'aan in written and kept
it. Then the third khaleefah, 'Uthmaan ibn 'Affaan (mayAllaah be
pleased with him) compiled it in mus-hafs that were based on the
mus-haf compiled by Abu Bakr, in addition towhat had been memorized.
When we realize that the Qur'aan was written downand compiled by the
Sahaabah, and 'Uthmaan sent copies of the Mus-haf during his reign to
all the main centres of Islam, so that it would be a reference for
them, and there were no disputes concerning them, then how can we say
that thereis no written trace of the Qur'aan in the seventh century?
Moreover, there are several ancient manuscripts of the Qur'aanin
libraries and museums which bear visible testimony to the fact that
nothing has been changedin the Book of Allaah. Allaah says
(interpretation of the meaning):
"And verily, it is an honourable well-fortified respected Book
(because itis Allaah's Speech, and He has protected it from
corruption). Falsehood cannot come to it from before it or behind it,
(it is)sent down by the All-Wise,Worthy of all praise (Allaah)."
[Fussilat 41:41-42]
And Allaah knows best.
--
- - - - - - -
Reciting Surahs and Aayahs in a different order
My question is regarding the order in which the quran should be
recited in a prayer, either outloud orquietely.
Should the wroshipper recite the surahs or ayahs in the order that
they are presented in the quran. For example, is it permissible to
recite surahAl-Nas in the first rakah followed by surah Al-Kawthar in
the second rakah, or ayah 50-60 in surah al Baqara (for example),
followed by ayah 10-20 in the second rakah.
please clarify this and explain why so.
Praise be to Allaah.
Reading later parts of the Qur'aan before earlier parts is called
Tankees (inversion). There are different types of Tankees:
Tankees al-Huroof (inversion of letters)
Tankees al-Kalimaat (inversion of words)
Tankees al-Aayat (inversion of verses)
Tankees al-Suwar (inversion of Soorahs)
Tankees al-Huroof (inversion of letters) means putting a later letter
before a previous letter in one word, for example, instead of "Rabb"
one reads "Barr"
Undoubtedly this is haraam, and invalidates a person's prayer, because
itchanges the Qur'aan from the way in which it was spoken by Allaah,
and usually alters the meaningin a drastic manner.
(Al-Sharh al-Mumti' by Ibn 'Uthaymeen, 3/110)
Tankees al-Kalimaat (inversion of words) means putting a later word
before a previous word, for example, insteadof "Qul huwa Allaahu
ahad", one reads "Ahad Allaah huwa qul"!
This also is undoubtedly haraam, because it changes the Qur'aan from
the way in which it was spoken by Allaah.
(Al-Sharh al-Mumti', 3/110)
Tankees al-Aayat (inversion of verses) means reciting a later aayah
before a previous aayah, for example, reciting "min sharr il-waswaas
il-khannaas" before "ilaah il-naas"!
Concerning this, al-Qaadi 'Ayyaad (may Allaah have mercy on him) said:
There is no dispute concerning the order of the aayahs in each
soorah.This is something which is Tawqeefi, i.e., based on revelation
[and is not open to ijtihaad], and the order is that which now appears
in the Mus-haf, and this is how the ummah transmitted it from the
Prophet (peace and blessings of Allaah be upon him).
(Sharh al-Nawawi, 6/62. This was also the view of Ibn al-'Arabi, as
stated in al-Fath, 2/257).
Shaykh Ibn 'Uthaymeen said:
Tankees al-aayaat (inverting verses) is also haraam according to the
most correct view, because the order of the aayahs is tawqeefi
(something which is basedon revelation [and not open to ijtihaad]).
The meaning of "tawqeefi" is that it was dictated by theorder of the
Messenger (peace and blessings of Allaah be upon him).
(al-Sharh al-Mumti', 3/110).
Tankees al-Suwar (inversion of Soorahs) means, reciting later soorahs
before earlier ones, for example, recitingAal 'Imraan before
al-Baqarah.
The ruling on this:
Those scholars who say that the order of soorahs is not tawqeefi do
not see anything wrong with this.
Those who think that it is tawqeefi or that the consensus of the
Sahaabahon the order of soorahs is evidence, do not think that it is
permissible.
The correct view:
Is that the order of soorahs is not tawqeefi; it is the result of
ijtihaad on the part of some of the Sahaabah.
There was no ijmaa' (consensus) among the Sahaabah on the order of
soorahs; the order in the Mus-haf of 'Abd-Allaah ibn Mas'ood – for
example – isdifferent from that in the Mushafs of others.
In the Sunnah there is evidence that supports theview that it is permissible:
(A) Hudhayfah said: I prayed with the Prophet (peace and blessings of
Allaah be upon him) one night, and he started to recite al-Baqarah. I
thought, he will do rukoo' when he reaches one hundred aayaat, but he
kept going. I thought, he will complete it in one rak'ah, but he kept
going. Ithought, he will do rukoo' now, but he started to recite
al-Nisaa', and he recited all of it, then he started to recite Aal
'Imraan and recited all of it… (Narrated by Muslim, 772).
The evidence in this hadeeth is that he recited al-Nisaa' then Aal 'Imraan.
Al-Nawawi said:
Al-Qaadi 'Ayyaad said: this contains evidence for those who say that
the order of soorahs is the result of ijtihaad on the part of the
Muslims when they wrote down the Mus-haf. The Prophet (peace and
blessings of Allaah be upon him) did not dictate the order of soorahs;
he entrusted this task to his ummah after his death. This is the view
of Maalik and the majority of the scholars, and was the view favoured
by al-Qaadi Abu Bakr al-Baaqillaani. Ibn al-Baaqillaani said: it is
themore correct of the two views, although both are possible.
He said: what we say is that the order of soorahs is not binding when
writing, praying, studying, teaching or learning......
--
- - - - - - -
recited in a prayer, either outloud orquietely.
Should the wroshipper recite the surahs or ayahs in the order that
they are presented in the quran. For example, is it permissible to
recite surahAl-Nas in the first rakah followed by surah Al-Kawthar in
the second rakah, or ayah 50-60 in surah al Baqara (for example),
followed by ayah 10-20 in the second rakah.
please clarify this and explain why so.
Praise be to Allaah.
Reading later parts of the Qur'aan before earlier parts is called
Tankees (inversion). There are different types of Tankees:
Tankees al-Huroof (inversion of letters)
Tankees al-Kalimaat (inversion of words)
Tankees al-Aayat (inversion of verses)
Tankees al-Suwar (inversion of Soorahs)
Tankees al-Huroof (inversion of letters) means putting a later letter
before a previous letter in one word, for example, instead of "Rabb"
one reads "Barr"
Undoubtedly this is haraam, and invalidates a person's prayer, because
itchanges the Qur'aan from the way in which it was spoken by Allaah,
and usually alters the meaningin a drastic manner.
(Al-Sharh al-Mumti' by Ibn 'Uthaymeen, 3/110)
Tankees al-Kalimaat (inversion of words) means putting a later word
before a previous word, for example, insteadof "Qul huwa Allaahu
ahad", one reads "Ahad Allaah huwa qul"!
This also is undoubtedly haraam, because it changes the Qur'aan from
the way in which it was spoken by Allaah.
(Al-Sharh al-Mumti', 3/110)
Tankees al-Aayat (inversion of verses) means reciting a later aayah
before a previous aayah, for example, reciting "min sharr il-waswaas
il-khannaas" before "ilaah il-naas"!
Concerning this, al-Qaadi 'Ayyaad (may Allaah have mercy on him) said:
There is no dispute concerning the order of the aayahs in each
soorah.This is something which is Tawqeefi, i.e., based on revelation
[and is not open to ijtihaad], and the order is that which now appears
in the Mus-haf, and this is how the ummah transmitted it from the
Prophet (peace and blessings of Allaah be upon him).
(Sharh al-Nawawi, 6/62. This was also the view of Ibn al-'Arabi, as
stated in al-Fath, 2/257).
Shaykh Ibn 'Uthaymeen said:
Tankees al-aayaat (inverting verses) is also haraam according to the
most correct view, because the order of the aayahs is tawqeefi
(something which is basedon revelation [and not open to ijtihaad]).
The meaning of "tawqeefi" is that it was dictated by theorder of the
Messenger (peace and blessings of Allaah be upon him).
(al-Sharh al-Mumti', 3/110).
Tankees al-Suwar (inversion of Soorahs) means, reciting later soorahs
before earlier ones, for example, recitingAal 'Imraan before
al-Baqarah.
The ruling on this:
Those scholars who say that the order of soorahs is not tawqeefi do
not see anything wrong with this.
Those who think that it is tawqeefi or that the consensus of the
Sahaabahon the order of soorahs is evidence, do not think that it is
permissible.
The correct view:
Is that the order of soorahs is not tawqeefi; it is the result of
ijtihaad on the part of some of the Sahaabah.
There was no ijmaa' (consensus) among the Sahaabah on the order of
soorahs; the order in the Mus-haf of 'Abd-Allaah ibn Mas'ood – for
example – isdifferent from that in the Mushafs of others.
In the Sunnah there is evidence that supports theview that it is permissible:
(A) Hudhayfah said: I prayed with the Prophet (peace and blessings of
Allaah be upon him) one night, and he started to recite al-Baqarah. I
thought, he will do rukoo' when he reaches one hundred aayaat, but he
kept going. I thought, he will complete it in one rak'ah, but he kept
going. Ithought, he will do rukoo' now, but he started to recite
al-Nisaa', and he recited all of it, then he started to recite Aal
'Imraan and recited all of it… (Narrated by Muslim, 772).
The evidence in this hadeeth is that he recited al-Nisaa' then Aal 'Imraan.
Al-Nawawi said:
Al-Qaadi 'Ayyaad said: this contains evidence for those who say that
the order of soorahs is the result of ijtihaad on the part of the
Muslims when they wrote down the Mus-haf. The Prophet (peace and
blessings of Allaah be upon him) did not dictate the order of soorahs;
he entrusted this task to his ummah after his death. This is the view
of Maalik and the majority of the scholars, and was the view favoured
by al-Qaadi Abu Bakr al-Baaqillaani. Ibn al-Baaqillaani said: it is
themore correct of the two views, although both are possible.
He said: what we say is that the order of soorahs is not binding when
writing, praying, studying, teaching or learning......
--
- - - - - - -
They get together and each person reads one juz’; will this be considered as a khutmah (complete reading of the Qur’aan) for all of them?
There are people who sit together to read the Qur'aan quietly. Each
individual reads one juz' (part) of the Qur'aan, claiming that the
entire Qur'aan will have been read in this gathering. Is this
permissible or is it counted as being bid'ah (innovation)?
Praise be to Allaah.
In my opinion the action mentioned is not permissible, and I do not
recall anything of this kindbeing reported from the Salaf. A person
will only berewarded for what he himself reads or listens to in order
to benefit from it. But if another person reads and he does not
listen, the reward for that will go to the person who read it. These
people are not considered to have completed the whole Qur'aan; but if
each personhas read a juz' he will be rewarded for that. But they
should not do this; either one person should read and the others
listen, or each person should read by himself without making a
connection between his reading and that of the others.
--
- - - - - - -
individual reads one juz' (part) of the Qur'aan, claiming that the
entire Qur'aan will have been read in this gathering. Is this
permissible or is it counted as being bid'ah (innovation)?
Praise be to Allaah.
In my opinion the action mentioned is not permissible, and I do not
recall anything of this kindbeing reported from the Salaf. A person
will only berewarded for what he himself reads or listens to in order
to benefit from it. But if another person reads and he does not
listen, the reward for that will go to the person who read it. These
people are not considered to have completed the whole Qur'aan; but if
each personhas read a juz' he will be rewarded for that. But they
should not do this; either one person should read and the others
listen, or each person should read by himself without making a
connection between his reading and that of the others.
--
- - - - - - -
What is the ruling on hanging up aayaat for protection?
IS it proper to hang Quranic verses from the wall to
1. protect one from evil things
2. beautify the room with divine words
3. with the intention that it will gain me rewards
May allah rewad u.
Praise be to Allaah.
The ruling on placing the Mus-haf (copy of the Qur'aan) in cars to
ward off the evil eye and for protection from danger is a bid'ah. The
Sahaabah (may Allaah be pleased with them) never carried the Mus-haf
to ward off danger or the evil eye. If itis bid'ah, then we should
remember that the Prophet (peace and blessings of Allaah be upon him)
said: "Every bid'ah is a going-astray and every going-astray will lead
to Hell." (Telephone conversation with Shaykh Muhammad ibn Saalih
al-'Uthaymeen) (al-Bida' wa'l-Muhdathaat wa maa laa aslun lahu, p.
259).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was also
asked the following question: "Some people hang up aayaat of the
Qur'aan and ahaadeeth of the Prophet (peace and blessings of Allaah be
upon him) in the rooms oftheir homes or in restaurants or offices. In
some hospitals and doctors' offices they hang the aayah
(interpretation of the meaning): "And when I am ill, it is He Whocures
me" [al-Shu'ara' 26:80], and so on. Is this considered to be the use
of amulets which is forbidden in sharee'ah, knowing that the intention
behind it is to seek blessings and ward off the shayaateen, or to
remind the forgetful and warn the negligent? Is it like using amulets
to put the Mus-haf in one's car inorder to seek blessings?"
His Eminence replied as follows:
"If the intention is as described, to remind people and teach them
something beneficial, then there is no harm in that. But if they
believe that it is a protection against the shayaateen orjinn, then I
know of no basis for this. By the sametoken, there is no basis
forputting the Mus-haf in one's car to protect it, anddoing so is not
allowed, but if a person puts it in his car so that he can readit
sometimes or so that some of his passengers can read it, then this is
good and there is nothingwrong with it. And Allaah is the Source of
strength.
(Fatawa Islamiyyah, 4/29). (Shaykh Ibn Baaz may Allah have mercy on him) .
--
- - - - - - -
1. protect one from evil things
2. beautify the room with divine words
3. with the intention that it will gain me rewards
May allah rewad u.
Praise be to Allaah.
The ruling on placing the Mus-haf (copy of the Qur'aan) in cars to
ward off the evil eye and for protection from danger is a bid'ah. The
Sahaabah (may Allaah be pleased with them) never carried the Mus-haf
to ward off danger or the evil eye. If itis bid'ah, then we should
remember that the Prophet (peace and blessings of Allaah be upon him)
said: "Every bid'ah is a going-astray and every going-astray will lead
to Hell." (Telephone conversation with Shaykh Muhammad ibn Saalih
al-'Uthaymeen) (al-Bida' wa'l-Muhdathaat wa maa laa aslun lahu, p.
259).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was also
asked the following question: "Some people hang up aayaat of the
Qur'aan and ahaadeeth of the Prophet (peace and blessings of Allaah be
upon him) in the rooms oftheir homes or in restaurants or offices. In
some hospitals and doctors' offices they hang the aayah
(interpretation of the meaning): "And when I am ill, it is He Whocures
me" [al-Shu'ara' 26:80], and so on. Is this considered to be the use
of amulets which is forbidden in sharee'ah, knowing that the intention
behind it is to seek blessings and ward off the shayaateen, or to
remind the forgetful and warn the negligent? Is it like using amulets
to put the Mus-haf in one's car inorder to seek blessings?"
His Eminence replied as follows:
"If the intention is as described, to remind people and teach them
something beneficial, then there is no harm in that. But if they
believe that it is a protection against the shayaateen orjinn, then I
know of no basis for this. By the sametoken, there is no basis
forputting the Mus-haf in one's car to protect it, anddoing so is not
allowed, but if a person puts it in his car so that he can readit
sometimes or so that some of his passengers can read it, then this is
good and there is nothingwrong with it. And Allaah is the Source of
strength.
(Fatawa Islamiyyah, 4/29). (Shaykh Ibn Baaz may Allah have mercy on him) .
--
- - - - - - -
Let's send lots & lots of blessings upon the beloved Prophet SallallahuAlaihi Wasallam & recite Surah Al Kahf too. ComeOn!! Why not earn, this Friday too? Yeah?!? #In sha Allaah. [♥]
No candle loses its light while lighting another candle,
So never stop sharing & helping others because it makes your life
happier & more meaningful!
--
- - - - - - -
So never stop sharing & helping others because it makes your life
happier & more meaningful!
--
- - - - - - -
hadees
You are not two faced..youare not a hypocrite..you are just a human
being who does mistakes sometimes...and the best of those who commit
mistakes are those who seek forgiveness and repentance ..Never give
upand never sell yourself to Your own devil by despair..it's one of
the worst sins ever! Don't despair the mercy of Allah...
Do your best to kill the dark side inside you..or at least don't let
it take over!
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْلَا
تَقْنَطُوا مِن رَّحْمَةِ اللَّـهِ ۚ إِنَّ اللَّـهَ يَغْفِرُ الذُّنُوبَ
جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ ﴿٥٣﴾
[39:53] Sahih International
Say, "O My servants who have transgressed against themselves [by
sinning], do not despair of the mercy of Allah. Indeed, Allah forgives
all sins. Indeed, it is He who is the Forgiving, the Merciful."
May Allah save us from hell fire
Ameen —
being who does mistakes sometimes...and the best of those who commit
mistakes are those who seek forgiveness and repentance ..Never give
upand never sell yourself to Your own devil by despair..it's one of
the worst sins ever! Don't despair the mercy of Allah...
Do your best to kill the dark side inside you..or at least don't let
it take over!
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْلَا
تَقْنَطُوا مِن رَّحْمَةِ اللَّـهِ ۚ إِنَّ اللَّـهَ يَغْفِرُ الذُّنُوبَ
جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ ﴿٥٣﴾
[39:53] Sahih International
Say, "O My servants who have transgressed against themselves [by
sinning], do not despair of the mercy of Allah. Indeed, Allah forgives
all sins. Indeed, it is He who is the Forgiving, the Merciful."
May Allah save us from hell fire
Ameen —
--
- - - - - - -
Thursday, June 28, 2012
Evidence that the Qur'aan is the Word of Allaah
My peace and blessing of Allah be upon you I am writting in hope that
you will be able to help me dissolve my dilema. I am apracticing
muslim woman ( 20 years old). I 'v moved to XXX 5 years ago. My
parents were never praticing muslims, but i've been thought about
Islam from my grandmother.
I've always been a believer in Allah . Until recently I did not know
how to perform prayers, however I decided that there is nobody here to
teach me so I had to do it myself.
With the help of Allah I learned how to perform them, also I started
wearing hijab. The problem I am writing withis that I've been seeing
this guy with whom I feel in love with. Unfortunatelyhe is not a
muslim, but also he does not belong inany faith. He does believe in
God I've been trying to convince him to join Islam and become part of
the only true religion, otherwise I cannot marry him. ( we've been
together for 3 years). What I cannot convince him is that Muhammad (
pbuh) is the messenger of Allah. He keeps asking me questions like "
How do you know that this is a word of God?, What if Muhammad just
made it up as if it is a word from God.Please tell me how to convince
him that Qur'an is a true word from none other but Allah and that
Muhammad is the Messenger. Please help He keeps saying that if we were
to get married he would not have a problemwith me continuing to
practice my religion. He is quite proud of me for starting to wear
hijab in society where it is not common.( I might be one of the only
people waaring hijab in this town,the beliefe in Allah gave me the
strenght to do it)I know that he would not have a problem with me
practicing my faith, but I would still like him to be amuslim. Even
though he is a great person and does not do anything bad. It really
hurts when I think that we cannot be together. Is it a major sin for
me to get married to him? There is a lot of people who do it.
Especially when there is no muslims around where I alive at all. There
is a lot of muslim women that do it. Would I be terribly punished if I
were to do marry him?
Praise be to Allaah.
Praise be to Allaah Who has made good dear to you; we ask Him to
increase you in guidance and faith, and to guide your parents to
practise Islam and adhere to its rulings.
With regard to the Quraanand the proof that it is theword of Allaah,
these are specious arguments whichwere put forward out of stubbornness
and arrogance by the first kaafirs to whom the Prophet (peace and
blessings of Allaah be upon him) was sent. Allaah refuted what they
said in many ways, proving their words to be false and pointing out
what was wrong with it. For example:
1- This Quraan is challengefrom Allaah to mankind and the jinn to
produce anything like it, but they were unable to. Then He challenged
them to produce only ten soorahs like it, and they were unable to.
Then He challenged them to produce something like the shortest soorah
in the Quraan, and they could not do it, even though those who were
being challenged were the most eloquent and well-spoken of mankind,
and the Quraan was revealed in their language. Yet despitethat they
stated that they were completely incapableof doing that. This
challenge has remained down throughout history, but not one person has
been able to produce anything like it. If this were the word of a
humanbeing, some people wouldhave been able to producesomething like
it or close to it. There is a great deal of evidence for this
challenge in the Quraan, for example, the aayah (interpretation of the
meaning):
Say: If the mankind and the jinn were together to produce the like of
this Quraan, they could not produce the like thereof, even if they
helped one another ;
[al-Israa 17:88]
Allaah says, challenging them to produce just ten soorahs:
Or they say, He (Prophet Muhammad) forged it (theQuraan). Say: Bring
you then ten forged Soorah (chapters) like unto it, and call
whomsoever you can, other than Allaah (to your help), if you speak the
truth!
[Hood 11:13 interpretation of the meaning]
Allaah says, challenging them to produce just one soorah:
And if you (Arab pagans, Jews, and Christians) are indoubt concerning
that which We have sent down(i.e. the Quraan) to Our slave (Muhammad),
then produce a Soorah (chapter) of the like thereof and call your
witnesses (supporters and helpers) besides Allaah, if you are truthful
[al-Baqarah 2:23 interpretation of the meaning]....
--
- - - - - - -
you will be able to help me dissolve my dilema. I am apracticing
muslim woman ( 20 years old). I 'v moved to XXX 5 years ago. My
parents were never praticing muslims, but i've been thought about
Islam from my grandmother.
I've always been a believer in Allah . Until recently I did not know
how to perform prayers, however I decided that there is nobody here to
teach me so I had to do it myself.
With the help of Allah I learned how to perform them, also I started
wearing hijab. The problem I am writing withis that I've been seeing
this guy with whom I feel in love with. Unfortunatelyhe is not a
muslim, but also he does not belong inany faith. He does believe in
God I've been trying to convince him to join Islam and become part of
the only true religion, otherwise I cannot marry him. ( we've been
together for 3 years). What I cannot convince him is that Muhammad (
pbuh) is the messenger of Allah. He keeps asking me questions like "
How do you know that this is a word of God?, What if Muhammad just
made it up as if it is a word from God.Please tell me how to convince
him that Qur'an is a true word from none other but Allah and that
Muhammad is the Messenger. Please help He keeps saying that if we were
to get married he would not have a problemwith me continuing to
practice my religion. He is quite proud of me for starting to wear
hijab in society where it is not common.( I might be one of the only
people waaring hijab in this town,the beliefe in Allah gave me the
strenght to do it)I know that he would not have a problem with me
practicing my faith, but I would still like him to be amuslim. Even
though he is a great person and does not do anything bad. It really
hurts when I think that we cannot be together. Is it a major sin for
me to get married to him? There is a lot of people who do it.
Especially when there is no muslims around where I alive at all. There
is a lot of muslim women that do it. Would I be terribly punished if I
were to do marry him?
Praise be to Allaah.
Praise be to Allaah Who has made good dear to you; we ask Him to
increase you in guidance and faith, and to guide your parents to
practise Islam and adhere to its rulings.
With regard to the Quraanand the proof that it is theword of Allaah,
these are specious arguments whichwere put forward out of stubbornness
and arrogance by the first kaafirs to whom the Prophet (peace and
blessings of Allaah be upon him) was sent. Allaah refuted what they
said in many ways, proving their words to be false and pointing out
what was wrong with it. For example:
1- This Quraan is challengefrom Allaah to mankind and the jinn to
produce anything like it, but they were unable to. Then He challenged
them to produce only ten soorahs like it, and they were unable to.
Then He challenged them to produce something like the shortest soorah
in the Quraan, and they could not do it, even though those who were
being challenged were the most eloquent and well-spoken of mankind,
and the Quraan was revealed in their language. Yet despitethat they
stated that they were completely incapableof doing that. This
challenge has remained down throughout history, but not one person has
been able to produce anything like it. If this were the word of a
humanbeing, some people wouldhave been able to producesomething like
it or close to it. There is a great deal of evidence for this
challenge in the Quraan, for example, the aayah (interpretation of the
meaning):
Say: If the mankind and the jinn were together to produce the like of
this Quraan, they could not produce the like thereof, even if they
helped one another ;
[al-Israa 17:88]
Allaah says, challenging them to produce just ten soorahs:
Or they say, He (Prophet Muhammad) forged it (theQuraan). Say: Bring
you then ten forged Soorah (chapters) like unto it, and call
whomsoever you can, other than Allaah (to your help), if you speak the
truth!
[Hood 11:13 interpretation of the meaning]
Allaah says, challenging them to produce just one soorah:
And if you (Arab pagans, Jews, and Christians) are indoubt concerning
that which We have sent down(i.e. the Quraan) to Our slave (Muhammad),
then produce a Soorah (chapter) of the like thereof and call your
witnesses (supporters and helpers) besides Allaah, if you are truthful
[al-Baqarah 2:23 interpretation of the meaning]....
--
- - - - - - -
Is there any du’aa’ in the Sunnah for after one has completed the Qur’aan?
I hope that you can send me the du'aa' for completing the Qur'aan as
narrated in the Sunnah of the Prophet (peace and blessings of Allaah
be upon him).
Praise be to Allaah.
There is no specific du'aa' narrated in the Sunnah forafter one has
completed the Qur'aan, or even from the companions of the Prophet
(peace and blessings of Allaah be upon him) or the well-known imams.
One ofthe most well-known du'aa's regarding this matter is the du'aa'
which is written at the end of many Mus-hafs and it attributed to
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), but there
is no basis for attributing it to him. See Fataawa al-Shaykh Ibn
'Uthaymeen,14/226.
The du'aa' after completing the Qur'aan is recited either after
completing it whilst praying, or when not praying. There is no basis
for reciting any du'aa' after completing it whilst praying. As for
reciting a du'aa' after completing it when not praying, it is narrated
that Anas (may Allaah be pleased with him) did that.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: What
is the ruling on making du'aa' after completing the Qur'aan in night
prayers in Ramadaan?
He replied:
I do not know of any du'aa' for completing the Qur'aan in night
prayers inRamadaan, either from theProphet (peace and blessings of
Allaah be upon him) or from his companions. The most that has been
narrated concerning that is that when Anas ibn Maalik (may Allaah have
mercy on him) had completed a reading of the Qur'aan, he would gather
his family and make du'aa'. This had to do with reading it outside of
prayer. End quote.
Fataawa Arkaan al-Islam, p. 354
Shaykh Bakr Abu Zayd wrote a useful essay on this issue, at the end of
which he said:
From the quotations in thetwo previous sections we may draw the
following conclusion:
1 – Du'aa' upon completion of the Qur'aan in general:
The conclusion concerning this is as follows:
Firstly:
What we have stated above has to do with du'aa' upon completion of the
Qur'aan in general.
There is no proof that the Prophet (peace and blessings of Allaah be
upon him) did that, rather the reports are either mawdoo' (fabricated)
or are da'eef (weak) with no other reports to strengthen them. It is
almost certain that there are no marfoo' reports concerning this
matter that can be relied upon, because the scholars who wrote
comprehensively about the sciences of the Qur'aan and the dhikrs to be
recited in connection with the Qur'aan, such as al-Nawawi, Ibn
Katheer, al-Qurtubi and al-Suyooti, did not narrate anything other
than what we have referred to above. If they had known of any reports
with stronger isnaads, they would have quoted them.
Secondly:
There is a saheeh report that Anas ibn Maalik (may Allaah be pleased
with him) said du'aa' when he completed the Qur'aan, and he would
gather his family and children for that, and that a number ofthe
Taabi'een followed him in that, as mentioned in the report of Mujaahid
ibn Jabr (may Allaah have mercy on them all).
Thirdly:
There is no suggestion in the texts of Imam Abu Haneefah and Imam
al-Shaafa'i (may Allaah have mercy on them) that this is Islamically
prescribed.
What is narrated from Imam Maalik (may Allaah have mercy on him) is
thatthis is not something that the people did, and that completing the
Qur'aan in night prayers in Ramadaan is not Sunnah.
Fourthly:
The view that it is mustahabb to make du'aa'after completing the
Qur'aan is what is narratedfrom Imam Ahmad (may Allaah have mercy on
him), as our Hanbali scholars narrated from him, and as was affirmed
by some later scholars of the other three madhhabs.
2 – Du'aa' following completion of the Qur'aan in prayer
This may be summed up as follows:
Firstly:
From what is quoted above, there is no one letter from the Prophet
(peace and blessings of Allaah be upon him) or from one of his
companions (may Allaah be pleased with them) to indicate that it is
Islamically prescribed to recite this du'aa' in prayer after
completing the Qur'aan, before or after bowing, whether that is done
by an imam or by one who is praying alone.
Secondly:
The closest we can find on this matter is what was quoted by the
scholars of our madhhab from the report from Imam Ahmad (may Allaah
have mercy on him), according to the report of Hanbal, al-Fadl and
al-Harbi, the isnaad of which we cannot find, about saying the du'aa'
forcompleting the Qur'aan in Taraweeh prayer before bowing.
According to another report narrated from him – the source of which is
not known – he allowed itin the du'aa' of Witr.
See Marwiyaat Du'aa' Khatm al-Qur'aan.
--
- - - - - - -
narrated in the Sunnah of the Prophet (peace and blessings of Allaah
be upon him).
Praise be to Allaah.
There is no specific du'aa' narrated in the Sunnah forafter one has
completed the Qur'aan, or even from the companions of the Prophet
(peace and blessings of Allaah be upon him) or the well-known imams.
One ofthe most well-known du'aa's regarding this matter is the du'aa'
which is written at the end of many Mus-hafs and it attributed to
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), but there
is no basis for attributing it to him. See Fataawa al-Shaykh Ibn
'Uthaymeen,14/226.
The du'aa' after completing the Qur'aan is recited either after
completing it whilst praying, or when not praying. There is no basis
for reciting any du'aa' after completing it whilst praying. As for
reciting a du'aa' after completing it when not praying, it is narrated
that Anas (may Allaah be pleased with him) did that.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: What
is the ruling on making du'aa' after completing the Qur'aan in night
prayers in Ramadaan?
He replied:
I do not know of any du'aa' for completing the Qur'aan in night
prayers inRamadaan, either from theProphet (peace and blessings of
Allaah be upon him) or from his companions. The most that has been
narrated concerning that is that when Anas ibn Maalik (may Allaah have
mercy on him) had completed a reading of the Qur'aan, he would gather
his family and make du'aa'. This had to do with reading it outside of
prayer. End quote.
Fataawa Arkaan al-Islam, p. 354
Shaykh Bakr Abu Zayd wrote a useful essay on this issue, at the end of
which he said:
From the quotations in thetwo previous sections we may draw the
following conclusion:
1 – Du'aa' upon completion of the Qur'aan in general:
The conclusion concerning this is as follows:
Firstly:
What we have stated above has to do with du'aa' upon completion of the
Qur'aan in general.
There is no proof that the Prophet (peace and blessings of Allaah be
upon him) did that, rather the reports are either mawdoo' (fabricated)
or are da'eef (weak) with no other reports to strengthen them. It is
almost certain that there are no marfoo' reports concerning this
matter that can be relied upon, because the scholars who wrote
comprehensively about the sciences of the Qur'aan and the dhikrs to be
recited in connection with the Qur'aan, such as al-Nawawi, Ibn
Katheer, al-Qurtubi and al-Suyooti, did not narrate anything other
than what we have referred to above. If they had known of any reports
with stronger isnaads, they would have quoted them.
Secondly:
There is a saheeh report that Anas ibn Maalik (may Allaah be pleased
with him) said du'aa' when he completed the Qur'aan, and he would
gather his family and children for that, and that a number ofthe
Taabi'een followed him in that, as mentioned in the report of Mujaahid
ibn Jabr (may Allaah have mercy on them all).
Thirdly:
There is no suggestion in the texts of Imam Abu Haneefah and Imam
al-Shaafa'i (may Allaah have mercy on them) that this is Islamically
prescribed.
What is narrated from Imam Maalik (may Allaah have mercy on him) is
thatthis is not something that the people did, and that completing the
Qur'aan in night prayers in Ramadaan is not Sunnah.
Fourthly:
The view that it is mustahabb to make du'aa'after completing the
Qur'aan is what is narratedfrom Imam Ahmad (may Allaah have mercy on
him), as our Hanbali scholars narrated from him, and as was affirmed
by some later scholars of the other three madhhabs.
2 – Du'aa' following completion of the Qur'aan in prayer
This may be summed up as follows:
Firstly:
From what is quoted above, there is no one letter from the Prophet
(peace and blessings of Allaah be upon him) or from one of his
companions (may Allaah be pleased with them) to indicate that it is
Islamically prescribed to recite this du'aa' in prayer after
completing the Qur'aan, before or after bowing, whether that is done
by an imam or by one who is praying alone.
Secondly:
The closest we can find on this matter is what was quoted by the
scholars of our madhhab from the report from Imam Ahmad (may Allaah
have mercy on him), according to the report of Hanbal, al-Fadl and
al-Harbi, the isnaad of which we cannot find, about saying the du'aa'
forcompleting the Qur'aan in Taraweeh prayer before bowing.
According to another report narrated from him – the source of which is
not known – he allowed itin the du'aa' of Witr.
See Marwiyaat Du'aa' Khatm al-Qur'aan.
--
- - - - - - -
Should Taraweeh prayer be offered individually or in congregation? Is completing the Qur’aan in Ramadaan bid’ah?
I have heard from some people that it is recommended to pray taraweeh
indivually as the prophet preyed it individually except 3 times, is
this true? I also heard that it is a bid'ah to recite the whole Quran
during taraweeh in ramadan as the prophet never did this, is this
true.
~
Praise be to Allaah.
Firstly:
It is prescribed to offer the night prayers in Ramadaan in
congregation or individually, but it is better to do it in
congregation than to do itindividually. The Prophet (peace and
blessings of Allaah be upon him) led his companions in offering these
prayers in congregation on several nights.
It is proven in al-Saheehayn that the Prophet (peace and blessings of
Allaah be upon him) led his companions in prayer (Taraweeh) for
several nights, then on the third or fourth night he did not come out
to them. When morning came he said: "Nothing prevented me from coming
out to you except the fact that I feared that it would be made
obligatory for you."
Narrated by al-Bukhaari, 1129. According to the version narrated by
Muslim (761): "But I feared that night prayers would be made
obligatory for you and you would not be able to do them."
Offering Taraweeh prayer in congregation is something that is
established by the Sunnahof the Prophet (peace andblessings of Allaah
be upon him). The Prophet (peace and blessings of Allaah be upon him)
stated the reason why he did not persist in offering this prayer in
congregation, which is that he feared that it might be made
obligatory. This reason cased to be applicable after the Prophet
(peace and blessings of Allaah be upon him) died, because when he
(peace and blessings of Allaah be upon him) died, the wahy
(revelation) ceased and there was no longer any worry that it might be
made obligatory. Once thereason, which was the fear of it being made
obligatory, disappeared with the cessation of the wahy, then the fact
that itis Sunnah to offer this prayer in congregation resumed.
See al-Sharh al-Mumti' by Shaykh Ibn 'Uthaymeen, 4/78.
Imam Ibn 'Abd al-Barr (may Allaah have mercy on him) said:
This indicates that prayingqiyaam in Ramadaan is one of the Sunnahs of
the Prophet (peace and blessings of Allaah be upon him) and is
recommended and encouraged. It was not introduced by 'Umar ibn
al-Khattaab, rather he revived something that the Messenger of Allaah
(peace and blessings of Allaah be upon him) lovedand approved of.
Nothing stopped him from doing itregularly except the fear that it
might be made obligatory upon his ummah. He (peace and blessings of
Allaah be upon him) was kind and compassionate towards his ummah.
'Umar knew from the Messenger of Allaah (peace and blessings of Allaah
be upon him) that the obligatory duties would not be increased or
decreased after his death (peace and blessings of Allaah be upon him),
so he revived this practice and enjoined it upon the people. That
happened in 14 AH, and 'Umar has the honour of being the one who
revived this Sunnah.
Al-Tamheed, 8/108, 109
After the death of the Prophet (peace and blessings of Allaah be upon
him), the Sahaabah (may Allaah be pleased with them) prayed Taraweeh
in small groups and individually, until 'Umar (may Allaah be pleased
with him) united them behind a single imam.
It was narrated that 'Abd al-Rahmaan ibn 'Abd al-Qaari' said: I went
out with 'Umar ibn al-Khattaab (may Allaah be pleased with him) one
night in Ramadaan to the mosque, and the people were scattered, with
one man praying by himself and another with a group of men following
his prayer. 'Umar said: "I think that if I gather thembehind one
reader, it will be better." Then he decided to unite them behind Ubayy
ibn Ka'b. Then I went out with him on another night, and the people
were praying behind their reader. 'Umarsaid: "What a good innovation
this is. But the prayer that they forget about and sleep is better
than the one they are offering." Narrated by al-Bukhaari, 1906.
Shaykh al-Islam Ibn Taymiyah said, when refuting the view of thosewho
quoted 'Umar's words "What a good innovation this is" as meaning that
innovation (bid'ah) is permissible:
With regard to qiyaam in Ramadaan, the Messengerof Allaah (peace and
blessings of Allaah be upon him) introduced thisto his ummah, and he
led them in prayer for a number of nights, becauseat his time they
used to pray in congregation and individually. But he did not persist
in leading them in one congregation, lest that be made obligatory for
them.
--
- - - - - - -
indivually as the prophet preyed it individually except 3 times, is
this true? I also heard that it is a bid'ah to recite the whole Quran
during taraweeh in ramadan as the prophet never did this, is this
true.
~
Praise be to Allaah.
Firstly:
It is prescribed to offer the night prayers in Ramadaan in
congregation or individually, but it is better to do it in
congregation than to do itindividually. The Prophet (peace and
blessings of Allaah be upon him) led his companions in offering these
prayers in congregation on several nights.
It is proven in al-Saheehayn that the Prophet (peace and blessings of
Allaah be upon him) led his companions in prayer (Taraweeh) for
several nights, then on the third or fourth night he did not come out
to them. When morning came he said: "Nothing prevented me from coming
out to you except the fact that I feared that it would be made
obligatory for you."
Narrated by al-Bukhaari, 1129. According to the version narrated by
Muslim (761): "But I feared that night prayers would be made
obligatory for you and you would not be able to do them."
Offering Taraweeh prayer in congregation is something that is
established by the Sunnahof the Prophet (peace andblessings of Allaah
be upon him). The Prophet (peace and blessings of Allaah be upon him)
stated the reason why he did not persist in offering this prayer in
congregation, which is that he feared that it might be made
obligatory. This reason cased to be applicable after the Prophet
(peace and blessings of Allaah be upon him) died, because when he
(peace and blessings of Allaah be upon him) died, the wahy
(revelation) ceased and there was no longer any worry that it might be
made obligatory. Once thereason, which was the fear of it being made
obligatory, disappeared with the cessation of the wahy, then the fact
that itis Sunnah to offer this prayer in congregation resumed.
See al-Sharh al-Mumti' by Shaykh Ibn 'Uthaymeen, 4/78.
Imam Ibn 'Abd al-Barr (may Allaah have mercy on him) said:
This indicates that prayingqiyaam in Ramadaan is one of the Sunnahs of
the Prophet (peace and blessings of Allaah be upon him) and is
recommended and encouraged. It was not introduced by 'Umar ibn
al-Khattaab, rather he revived something that the Messenger of Allaah
(peace and blessings of Allaah be upon him) lovedand approved of.
Nothing stopped him from doing itregularly except the fear that it
might be made obligatory upon his ummah. He (peace and blessings of
Allaah be upon him) was kind and compassionate towards his ummah.
'Umar knew from the Messenger of Allaah (peace and blessings of Allaah
be upon him) that the obligatory duties would not be increased or
decreased after his death (peace and blessings of Allaah be upon him),
so he revived this practice and enjoined it upon the people. That
happened in 14 AH, and 'Umar has the honour of being the one who
revived this Sunnah.
Al-Tamheed, 8/108, 109
After the death of the Prophet (peace and blessings of Allaah be upon
him), the Sahaabah (may Allaah be pleased with them) prayed Taraweeh
in small groups and individually, until 'Umar (may Allaah be pleased
with him) united them behind a single imam.
It was narrated that 'Abd al-Rahmaan ibn 'Abd al-Qaari' said: I went
out with 'Umar ibn al-Khattaab (may Allaah be pleased with him) one
night in Ramadaan to the mosque, and the people were scattered, with
one man praying by himself and another with a group of men following
his prayer. 'Umar said: "I think that if I gather thembehind one
reader, it will be better." Then he decided to unite them behind Ubayy
ibn Ka'b. Then I went out with him on another night, and the people
were praying behind their reader. 'Umarsaid: "What a good innovation
this is. But the prayer that they forget about and sleep is better
than the one they are offering." Narrated by al-Bukhaari, 1906.
Shaykh al-Islam Ibn Taymiyah said, when refuting the view of thosewho
quoted 'Umar's words "What a good innovation this is" as meaning that
innovation (bid'ah) is permissible:
With regard to qiyaam in Ramadaan, the Messengerof Allaah (peace and
blessings of Allaah be upon him) introduced thisto his ummah, and he
led them in prayer for a number of nights, becauseat his time they
used to pray in congregation and individually. But he did not persist
in leading them in one congregation, lest that be made obligatory for
them.
--
- - - - - - -
Ruling on seeking refuge with Allaah before reciting al-Faatihah in the prayer
What is the ruling on seeking refuge with Allaahbefore reciting
al-Faatihahin the prayer? Is it obligatory or mustahabb?
~
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon
him) used to seek refuge with Allaah before reciting al-Faatihah in
the prayer. Narrated by Abu Dawood (775) and classed as saheeh by
al-Albaani.
Secondly:
The scholars differed as to the ruling on seeking refuge with Allaah
before reciting al-Faatihah in the prayer. Some of them were of the
view that it is obligatory. This is the viewof 'Ata', al-Thawri,
al-Awzaa'i and Dawood, aswas narrated by Ibn Hazmin al-Muhalla
(3/247-248), and it was the view favoured by him. It was also narrated
from Ahmad and was favoured by Ibn Battah, as it says in al-Insaaf
(2/119). Among later scholars this view was favoured by Shaykh
al-Albaani (may Allaah have mercy on them all).
Others were of the view that it is only mustahabb and is not
obligatory. This is the view of the majorityof scholars among the
Sahaabah and Taabi'een and of the Imams Abu Haneefah and al-Shaafa'i,
and Ahmad according to the well known view of his madhhab.
See: Tabyeen al-Haqaa'iq (1/107); al-Majmoo' (3/280-282), al-Mughni
(1/283); al-Fataawa al-Kubra by Ibn Taymiyah (5/332).
Those who say that it is obligatory quoted as evidence the verse in
which Allaah says (interpretation of the meaning):
"So when you want to recite the Qur'aan, seek refuge with Allaah from
Shaytaan (Satan), the outcast (the cursed one)"
[al-Nahl 16:98]
They said: In this verse there is the command to seek refuge with
Allaah, and the basic principle is that a command means that something
is obligatory, so long as there is no other evidence to indicate that
what is meant in the command is mustahabb.
Ibn Hazm said in al-Muhalla (2/279):
With regard to the view ofAbu Haneefah and al-Shaafa'i, that seeking
refuge with Allaah is not obligatory, this is wrong, because Allaah,
may He beexalted, says: "So when you want to recite the Qur'aan, seek
refuge with Allaah from Shaytaan (Satan), the outcast (the cursed
one)". When Allaah commands something, it iswrong for anyone to say
without any evidence from the Qur'aan or Sunnah that this is not
obligatory, especially His command to pray for Him to protect us from
the tricks of the shaytaan. So this command is definitelyobligatory,
because avoiding the shaytaan andfleeing from him and asking for
protection against him are things that no one can dispute are
obligatory. Moreover, Allaah has enjoined that upon us when reading
Qur'aan. End quote.
The majority of scholars responded by noting that there is other
evidence which indicates that it is mustahabb rather than obligatory.
This other evidence is:
1 – The hadeeth about theman who did not pray properly. The Prophet
(peace and blessings of Allaah be upon him) taught him how to pray and
said: "When you go topray, say takbeer, then recite whatever you can
ofthe Qur'aan. Then bow …" Narrated by al-Bukhaari and Muslim (397).
And he did not tell him to seek refuge with Allaah.
Imam al-Shaafa'i said in al-Umm (1/208):
If he omits it by mistake or out of ignorance or deliberately, he does
not have to repeat it or do theprostration of forgetfulness, but I
regard it as makrooh to omit it deliberately. If he omits it in the
first rak'ah, I prefer for him to say it in some other rak'ah. The
only thing that keeps me from telling him to repeat the prayer is the
fact that when the Prophet (peace and blessings of Allaah be upon him)
taught a man what is sufficient in prayerhe said: "say takbeer,
thenrecite…", and it is not narrated that he told him to seek refuge
with Allaah or recite the opening du'aa'. This indicates that the
Messenger of Allaah (peace and blessings of Allaah be upon him)
regarded the opening du'aa' as something optional, and that seeking
refuge with Allaah is something that does not invalidate the prayer if
it isomitted. End quote.
2 –It says in al-Mawsoo'ah al-Fiqhiyyah (4/6):
The majority quoted as evidence that the command means that it is
recommended and not obligatory the fact that the salaf were
unanimously agreed that it is Sunnah. End quote.
The scholars of the Standing Committee for Issuing Fatwas also
favoured the view that it is mustahabb and not obligatory, as did
Shaykh Ibn 'Uthaymeen.
It says in Fataawa al-Lajnah al-Daa'imah (6/383):
What is the ruling on one who forgets to seek refuge with Allaah from
the accursed shaytaan andremembers after finishing the prayer, if he
remembers that he did not say A'oodhu Billaahi min al-shaytaan
il-rajeem (I seek refuge with Allaah from the accursed shaytaan)
whilst he was praying/
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al-Faatihahin the prayer? Is it obligatory or mustahabb?
~
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon
him) used to seek refuge with Allaah before reciting al-Faatihah in
the prayer. Narrated by Abu Dawood (775) and classed as saheeh by
al-Albaani.
Secondly:
The scholars differed as to the ruling on seeking refuge with Allaah
before reciting al-Faatihah in the prayer. Some of them were of the
view that it is obligatory. This is the viewof 'Ata', al-Thawri,
al-Awzaa'i and Dawood, aswas narrated by Ibn Hazmin al-Muhalla
(3/247-248), and it was the view favoured by him. It was also narrated
from Ahmad and was favoured by Ibn Battah, as it says in al-Insaaf
(2/119). Among later scholars this view was favoured by Shaykh
al-Albaani (may Allaah have mercy on them all).
Others were of the view that it is only mustahabb and is not
obligatory. This is the view of the majorityof scholars among the
Sahaabah and Taabi'een and of the Imams Abu Haneefah and al-Shaafa'i,
and Ahmad according to the well known view of his madhhab.
See: Tabyeen al-Haqaa'iq (1/107); al-Majmoo' (3/280-282), al-Mughni
(1/283); al-Fataawa al-Kubra by Ibn Taymiyah (5/332).
Those who say that it is obligatory quoted as evidence the verse in
which Allaah says (interpretation of the meaning):
"So when you want to recite the Qur'aan, seek refuge with Allaah from
Shaytaan (Satan), the outcast (the cursed one)"
[al-Nahl 16:98]
They said: In this verse there is the command to seek refuge with
Allaah, and the basic principle is that a command means that something
is obligatory, so long as there is no other evidence to indicate that
what is meant in the command is mustahabb.
Ibn Hazm said in al-Muhalla (2/279):
With regard to the view ofAbu Haneefah and al-Shaafa'i, that seeking
refuge with Allaah is not obligatory, this is wrong, because Allaah,
may He beexalted, says: "So when you want to recite the Qur'aan, seek
refuge with Allaah from Shaytaan (Satan), the outcast (the cursed
one)". When Allaah commands something, it iswrong for anyone to say
without any evidence from the Qur'aan or Sunnah that this is not
obligatory, especially His command to pray for Him to protect us from
the tricks of the shaytaan. So this command is definitelyobligatory,
because avoiding the shaytaan andfleeing from him and asking for
protection against him are things that no one can dispute are
obligatory. Moreover, Allaah has enjoined that upon us when reading
Qur'aan. End quote.
The majority of scholars responded by noting that there is other
evidence which indicates that it is mustahabb rather than obligatory.
This other evidence is:
1 – The hadeeth about theman who did not pray properly. The Prophet
(peace and blessings of Allaah be upon him) taught him how to pray and
said: "When you go topray, say takbeer, then recite whatever you can
ofthe Qur'aan. Then bow …" Narrated by al-Bukhaari and Muslim (397).
And he did not tell him to seek refuge with Allaah.
Imam al-Shaafa'i said in al-Umm (1/208):
If he omits it by mistake or out of ignorance or deliberately, he does
not have to repeat it or do theprostration of forgetfulness, but I
regard it as makrooh to omit it deliberately. If he omits it in the
first rak'ah, I prefer for him to say it in some other rak'ah. The
only thing that keeps me from telling him to repeat the prayer is the
fact that when the Prophet (peace and blessings of Allaah be upon him)
taught a man what is sufficient in prayerhe said: "say takbeer,
thenrecite…", and it is not narrated that he told him to seek refuge
with Allaah or recite the opening du'aa'. This indicates that the
Messenger of Allaah (peace and blessings of Allaah be upon him)
regarded the opening du'aa' as something optional, and that seeking
refuge with Allaah is something that does not invalidate the prayer if
it isomitted. End quote.
2 –It says in al-Mawsoo'ah al-Fiqhiyyah (4/6):
The majority quoted as evidence that the command means that it is
recommended and not obligatory the fact that the salaf were
unanimously agreed that it is Sunnah. End quote.
The scholars of the Standing Committee for Issuing Fatwas also
favoured the view that it is mustahabb and not obligatory, as did
Shaykh Ibn 'Uthaymeen.
It says in Fataawa al-Lajnah al-Daa'imah (6/383):
What is the ruling on one who forgets to seek refuge with Allaah from
the accursed shaytaan andremembers after finishing the prayer, if he
remembers that he did not say A'oodhu Billaahi min al-shaytaan
il-rajeem (I seek refuge with Allaah from the accursed shaytaan)
whilst he was praying/
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Burning pages of the Mus-haf that have become worn out
Is it permissible to burn pages of the Mus-haf if one fears that they
may be mishandled?.
~
Praise be to Allaah.
Yes, if the Mus-haf becomes worn out and there is the fear that it may
be mishandled and may reach a state where itcannot be read and
benefited from, there is nothing wrong with burning it or burying it
in pure earth, because both were done by the Sahaabah (may Allaah be
pleased with them). They buried Mus-hafs and they also burned them,
when the Sahaabah united the people upon a single Mus-haf, which was
the Mus-haf of 'Uthmaan (mayAllaah be pleased with him), and they
burned all other Mus-hafs.
If a Mus-haf has reached a state where it cannot be benefited from
because it has become worn out, then it should either be buried in a
pure place, or be burned. Both were done by the companions of the
Messenger of Allaah (peace and blessings of Allaah be upon him).
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may be mishandled?.
~
Praise be to Allaah.
Yes, if the Mus-haf becomes worn out and there is the fear that it may
be mishandled and may reach a state where itcannot be read and
benefited from, there is nothing wrong with burning it or burying it
in pure earth, because both were done by the Sahaabah (may Allaah be
pleased with them). They buried Mus-hafs and they also burned them,
when the Sahaabah united the people upon a single Mus-haf, which was
the Mus-haf of 'Uthmaan (mayAllaah be pleased with him), and they
burned all other Mus-hafs.
If a Mus-haf has reached a state where it cannot be benefited from
because it has become worn out, then it should either be buried in a
pure place, or be burned. Both were done by the companions of the
Messenger of Allaah (peace and blessings of Allaah be upon him).
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What is meant by reciting Qur’aan in a melodious voice?
Praise be to Allaah.
In the saheeh Sunnah it is encouraged to recite the Qur'aan in a
melodious voice, i.e., making the voice beautiful when reciting it. It
does not mean that one should recite it as if singing, rather what is
meant is that one should make the voice beautiful when reciting. For
example the saheeh hadeeth says: "Allaah never listens to anything as
He listens to a Prophet with a beautiful voice reciting the Qur'aan
out loud" and "He is not one of us who does not recite Qur'aan in a
melodious voice when reciting it out loud." What this means is making
the voice beautiful, as stated above.
The meaning of the hadeeth quoted above refers to listening in a
manner that is befitting toAllaah and it is not like theattributes of
His creation, as is the case with all His other attributes. It may
besaid of His listening that it is like His other attributes, that it
is in a manner that is befitting to Allaah, may He be glorified and
exalted, and there is nothing like unto Him, may He be glorified and
exalted. Allaah says (interpretation of the meaning): "There is
nothing like Him, and He isthe All-Hearer, the All-Seer" [al-Shoora
42:11].Reciting in a melodious tone means reciting out loud and making
the voicebeautiful and with proper focus, so that the heart is moved,
because the aim isto stir the heart with this Qur'aan, so that people
will fear Allaah and so thatthey will find peace and benefit from it.
An example of this is the story of Abu Moosa al-Ash'ari (may Allaah be
pleased with him), when the Prophet (peace and blessings of Allaah be
upon him) passed by him as he was reciting Qur'aan,and he started
listening tohim and said: "You have been given a beautiful voice like
the beautiful voices of the family of Dawood." When Abu Moosa came,
the Prophet (peace and blessings of Allaah be upon him) told him about
that and Abu Moosa said: If I had known, O Messenger of Allaah, that
you were listening, I would have made it very beautiful indeed. The
Prophet (peace and blessings of Allaah be upon him) did not denounce
him for that,which indicates that making the voice beautifuland being
careful in reciting is something that is required, so that both the
reader and the listenerwill focus properly and will both benefit.
--
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In the saheeh Sunnah it is encouraged to recite the Qur'aan in a
melodious voice, i.e., making the voice beautiful when reciting it. It
does not mean that one should recite it as if singing, rather what is
meant is that one should make the voice beautiful when reciting. For
example the saheeh hadeeth says: "Allaah never listens to anything as
He listens to a Prophet with a beautiful voice reciting the Qur'aan
out loud" and "He is not one of us who does not recite Qur'aan in a
melodious voice when reciting it out loud." What this means is making
the voice beautiful, as stated above.
The meaning of the hadeeth quoted above refers to listening in a
manner that is befitting toAllaah and it is not like theattributes of
His creation, as is the case with all His other attributes. It may
besaid of His listening that it is like His other attributes, that it
is in a manner that is befitting to Allaah, may He be glorified and
exalted, and there is nothing like unto Him, may He be glorified and
exalted. Allaah says (interpretation of the meaning): "There is
nothing like Him, and He isthe All-Hearer, the All-Seer" [al-Shoora
42:11].Reciting in a melodious tone means reciting out loud and making
the voicebeautiful and with proper focus, so that the heart is moved,
because the aim isto stir the heart with this Qur'aan, so that people
will fear Allaah and so thatthey will find peace and benefit from it.
An example of this is the story of Abu Moosa al-Ash'ari (may Allaah be
pleased with him), when the Prophet (peace and blessings of Allaah be
upon him) passed by him as he was reciting Qur'aan,and he started
listening tohim and said: "You have been given a beautiful voice like
the beautiful voices of the family of Dawood." When Abu Moosa came,
the Prophet (peace and blessings of Allaah be upon him) told him about
that and Abu Moosa said: If I had known, O Messenger of Allaah, that
you were listening, I would have made it very beautiful indeed. The
Prophet (peace and blessings of Allaah be upon him) did not denounce
him for that,which indicates that making the voice beautifuland being
careful in reciting is something that is required, so that both the
reader and the listenerwill focus properly and will both benefit.
--
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When it is obligatory to listen attentively to recitation of the Qur’aan?
What is the ruling if we are sitting in a large gathering in which
Qur'aan is being read, and my friend and I are sitting apart from the
others whoare present, and chatting together;
If we are in a car or bus, and the driver is listening to Qur'aan or
is reciting it, and we are not taking partin what he is reciting, or
we are in a room and there is someone there who is praying one of the
prayers in which Qur'aan isto be recited out loud, or is reading
Qur'aan out loud;
Or in any other situation ina place where Qur'aan is being recited and
we are not taking part in it, must we listen attentively until the
reciter finishes, and does the verse apply to us?.
~
Praise be to Allaah.
The scholars differed concerning the ruling on listening attentively
to recitation of Qur'aan outside of prayer. There are two opinions:
1 – The first view is that is it obligatory. This is the view of the
Hanafis, and some of them regarded it as an individual obligation,
whilst others said that it is a communal obligation. They quoted
asevidence the verse in which Allaah says (interpretation of the
meaning):
"So, when the Qur'aan is recited, listen to it, and be silent that you
may receive mercy"
[al-A'raaf 7:204]
It says in al-Mawsoo'ah al-Fiqhiyyah (4/86):
Listening to recitation of Qur'aan when it is recited outside of
prayer is obligatory if there is no legitimate shar'i excuse fornot
listening.
The Hanafis differed with regard to this obligation: is it an
individual obligation or a communal obligation?
Ibn 'Aabideen said: The basic principle is that listening to Qur'aan
is a communal obligation, because it is establishing its right to be
listened to and not ignored, which is achieved by some listening
attentively, as is the case with returning salaams (i.e., it is
sufficient for some members of a group to return the greeting).
Al-Hamawi narrated that his teacher, the prominentjudge Yahya who is
better known as Minqaarizaadah,said that listening to the Qur'aan is
an individual obligation.
Yes, the verse in Soorat al-A'raaf, "So, when the Qur'aan is recited,
listen toit, and be silent that you may receive mercy" was revealed to
abrogate the permission to speak during prayer, but what counts is the
general meaning of the words, notthe specific reason for its
revelation, and the general meaning includes recitation of Qur'aan
both during prayer and otherwise. End quote.
2 – The second view is that it is mustahabb and recommended. They
interpreted the verse in Soorat al-A'raaf as referring to recitation
in prayer only. Outside of prayer it is recommended and mustahabb.
This is theview of the majority of scholars.
Ibn Katheer says in Tafseeral-Qur'aan il-'Azeem (2/372):
'Ali ibn Abi Talhah narrated from Ibn 'Abbaas concerning the verse
(interpretation of the meaning):
"So, when the Qur'aan is recited, listen to it, and be silent that you
may receive mercy"
[al-A'raaf 7:204]:
i.e., in the obligatory prayer. Something similar was narrated from
'Abd-Allaah ibn al-Mughaffal. Ibn Jareer said: Humayd ibn Mas'adah
told us, Bishr ibnal-Mufaddal told us, al-Jareeri told us, that Talhah
ibn 'Ubayd-Allaah ibn Kurayz said: I saw 'Ubayd ibn 'Umayr and 'Ata'
ibn Abi Rabaah talking whilst the storyteller was speaking, and I
said: Why don't you listen to the reminder, lestyou be subject to the
warning? They looked at me, then they went back to their conversation.
I repeated it, and they looked at me, then they went back to their
conversation. I said it a third time and they lookedat me and said:
That is only in prayer: "So, when the Qur'aan is recited, listen to
it, and be silent that you may receive mercy"
[al-A'raaf 7:204].
This is how it was narrated by more than one person from Mujaahid.'Abd
al-Razzaaq narrated from al-Thawri from Layththat Mujaahid said: There
is nothing wrong with speaking if a man recites Qur'aan other than in
prayer.
Something similar was stated by Sa'eed ibn Jubayr, al-Dahhaak,
Ibraheem al-Nakha'i, Qataadah, al-Sha'bi, al-Saddi and 'Abd al-Rahmaan
ibn Zayd ibn Aslam, that what is meant (in the verse) is in prayer.
This was the view favoured by Ibn Jareer, that what is meant is
listening attentively in prayer and during the khutbah, as it says in
the ahaadeeth which enjoin listening attentively behind the imam and
during the khutbah. End quote.
It seems that this view is the correct one, because inorder for a
thing to be obligatory, clear evidence is required, otherwise obliging
the people to adhere to that will clause undue hardship without any
evidence for it.
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Qur'aan is being read, and my friend and I are sitting apart from the
others whoare present, and chatting together;
If we are in a car or bus, and the driver is listening to Qur'aan or
is reciting it, and we are not taking partin what he is reciting, or
we are in a room and there is someone there who is praying one of the
prayers in which Qur'aan isto be recited out loud, or is reading
Qur'aan out loud;
Or in any other situation ina place where Qur'aan is being recited and
we are not taking part in it, must we listen attentively until the
reciter finishes, and does the verse apply to us?.
~
Praise be to Allaah.
The scholars differed concerning the ruling on listening attentively
to recitation of Qur'aan outside of prayer. There are two opinions:
1 – The first view is that is it obligatory. This is the view of the
Hanafis, and some of them regarded it as an individual obligation,
whilst others said that it is a communal obligation. They quoted
asevidence the verse in which Allaah says (interpretation of the
meaning):
"So, when the Qur'aan is recited, listen to it, and be silent that you
may receive mercy"
[al-A'raaf 7:204]
It says in al-Mawsoo'ah al-Fiqhiyyah (4/86):
Listening to recitation of Qur'aan when it is recited outside of
prayer is obligatory if there is no legitimate shar'i excuse fornot
listening.
The Hanafis differed with regard to this obligation: is it an
individual obligation or a communal obligation?
Ibn 'Aabideen said: The basic principle is that listening to Qur'aan
is a communal obligation, because it is establishing its right to be
listened to and not ignored, which is achieved by some listening
attentively, as is the case with returning salaams (i.e., it is
sufficient for some members of a group to return the greeting).
Al-Hamawi narrated that his teacher, the prominentjudge Yahya who is
better known as Minqaarizaadah,said that listening to the Qur'aan is
an individual obligation.
Yes, the verse in Soorat al-A'raaf, "So, when the Qur'aan is recited,
listen toit, and be silent that you may receive mercy" was revealed to
abrogate the permission to speak during prayer, but what counts is the
general meaning of the words, notthe specific reason for its
revelation, and the general meaning includes recitation of Qur'aan
both during prayer and otherwise. End quote.
2 – The second view is that it is mustahabb and recommended. They
interpreted the verse in Soorat al-A'raaf as referring to recitation
in prayer only. Outside of prayer it is recommended and mustahabb.
This is theview of the majority of scholars.
Ibn Katheer says in Tafseeral-Qur'aan il-'Azeem (2/372):
'Ali ibn Abi Talhah narrated from Ibn 'Abbaas concerning the verse
(interpretation of the meaning):
"So, when the Qur'aan is recited, listen to it, and be silent that you
may receive mercy"
[al-A'raaf 7:204]:
i.e., in the obligatory prayer. Something similar was narrated from
'Abd-Allaah ibn al-Mughaffal. Ibn Jareer said: Humayd ibn Mas'adah
told us, Bishr ibnal-Mufaddal told us, al-Jareeri told us, that Talhah
ibn 'Ubayd-Allaah ibn Kurayz said: I saw 'Ubayd ibn 'Umayr and 'Ata'
ibn Abi Rabaah talking whilst the storyteller was speaking, and I
said: Why don't you listen to the reminder, lestyou be subject to the
warning? They looked at me, then they went back to their conversation.
I repeated it, and they looked at me, then they went back to their
conversation. I said it a third time and they lookedat me and said:
That is only in prayer: "So, when the Qur'aan is recited, listen to
it, and be silent that you may receive mercy"
[al-A'raaf 7:204].
This is how it was narrated by more than one person from Mujaahid.'Abd
al-Razzaaq narrated from al-Thawri from Layththat Mujaahid said: There
is nothing wrong with speaking if a man recites Qur'aan other than in
prayer.
Something similar was stated by Sa'eed ibn Jubayr, al-Dahhaak,
Ibraheem al-Nakha'i, Qataadah, al-Sha'bi, al-Saddi and 'Abd al-Rahmaan
ibn Zayd ibn Aslam, that what is meant (in the verse) is in prayer.
This was the view favoured by Ibn Jareer, that what is meant is
listening attentively in prayer and during the khutbah, as it says in
the ahaadeeth which enjoin listening attentively behind the imam and
during the khutbah. End quote.
It seems that this view is the correct one, because inorder for a
thing to be obligatory, clear evidence is required, otherwise obliging
the people to adhere to that will clause undue hardship without any
evidence for it.
--
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What is meant by reciting Qur’aan in a melodious voice
Praise be to Allaah.
In the saheeh Sunnah it is encouraged to recite the Qur'aan in a
melodious voice, i.e., making the voice beautiful when reciting it. It
does not mean that one should recite it as if singing, rather what is
meant is that one should make the voice beautiful when reciting. For
example the saheeh hadeeth says: "Allaah never listens to anything as
He listens to a Prophet with a beautiful voice reciting the Qur'aan
out loud" and "He is not one of us who does not recite Qur'aan in a
melodious voice when reciting it out loud." What this means is making
the voice beautiful, as stated above.
The meaning of the hadeeth quoted above refers to listening in a
manner that is befitting toAllaah and it is not like theattributes of
His creation, as is the case with all His other attributes. It may
besaid of His listening that it is like His other attributes, that it
is in a manner that is befitting to Allaah, may He be glorified and
exalted, and there is nothing like unto Him, may He be glorified and
exalted. Allaah says (interpretation of the meaning): "There is
nothing like Him, and He isthe All-Hearer, the All-Seer" [al-Shoora
42:11].Reciting in a melodious tone means reciting out loud and making
the voicebeautiful and with proper focus, so that the heart is moved,
because the aim isto stir the heart with this Qur'aan, so that people
will fear Allaah and so thatthey will find peace and benefit from it.
An example of this is the story of Abu Moosa al-Ash'ari (may Allaah be
pleased with him), when the Prophet (peace and blessings of Allaah be
upon him) passed by him as he was reciting Qur'aan,and he started
listening tohim and said: "You have been given a beautiful voice like
the beautiful voices of the family of Dawood." When Abu Moosa came,
the Prophet (peace and blessings of Allaah be upon him) told him about
that and Abu Moosa said: If I had known, O Messenger of Allaah, that
you were listening, I would have made it very beautiful indeed. The
Prophet (peace and blessings of Allaah be upon him) did not denounce
him for that,which indicates that making the voice beautifuland being
careful in reciting is something that is required, so that both the
reader and the listenerwill focus properly and will both benefit. End
quote.
--
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In the saheeh Sunnah it is encouraged to recite the Qur'aan in a
melodious voice, i.e., making the voice beautiful when reciting it. It
does not mean that one should recite it as if singing, rather what is
meant is that one should make the voice beautiful when reciting. For
example the saheeh hadeeth says: "Allaah never listens to anything as
He listens to a Prophet with a beautiful voice reciting the Qur'aan
out loud" and "He is not one of us who does not recite Qur'aan in a
melodious voice when reciting it out loud." What this means is making
the voice beautiful, as stated above.
The meaning of the hadeeth quoted above refers to listening in a
manner that is befitting toAllaah and it is not like theattributes of
His creation, as is the case with all His other attributes. It may
besaid of His listening that it is like His other attributes, that it
is in a manner that is befitting to Allaah, may He be glorified and
exalted, and there is nothing like unto Him, may He be glorified and
exalted. Allaah says (interpretation of the meaning): "There is
nothing like Him, and He isthe All-Hearer, the All-Seer" [al-Shoora
42:11].Reciting in a melodious tone means reciting out loud and making
the voicebeautiful and with proper focus, so that the heart is moved,
because the aim isto stir the heart with this Qur'aan, so that people
will fear Allaah and so thatthey will find peace and benefit from it.
An example of this is the story of Abu Moosa al-Ash'ari (may Allaah be
pleased with him), when the Prophet (peace and blessings of Allaah be
upon him) passed by him as he was reciting Qur'aan,and he started
listening tohim and said: "You have been given a beautiful voice like
the beautiful voices of the family of Dawood." When Abu Moosa came,
the Prophet (peace and blessings of Allaah be upon him) told him about
that and Abu Moosa said: If I had known, O Messenger of Allaah, that
you were listening, I would have made it very beautiful indeed. The
Prophet (peace and blessings of Allaah be upon him) did not denounce
him for that,which indicates that making the voice beautifuland being
careful in reciting is something that is required, so that both the
reader and the listenerwill focus properly and will both benefit. End
quote.
--
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“The best of forgiveness (sayyid al-istighfar) is to say,
اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا
عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ
بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ
وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ
الذُّنُوبَ إِلا أَنْتَ
'O Allah! You are my Lord. There is no god but. You created me and I
am Your slave. I am on Your covenant and promise as much as I am able.
I seek refuge in you from the wrongs I have done. I admit to You all
the blessings You have bestowed upon me, and I admit to You my sins.
So forgive me, for none forgives sins but You.' "
The Prophet (Allah bless him and give him peace) then said,
"Whoever says it during the day, with conviction, and then dies that
day before night falls will be of the people of Paradise. Andwhoever
says it at night, with conviction, and then dies before day break will
be of the people of Paradise." [Bukhari (6306), Tirmidhi (3393),
Nasa'i (5522), and Ahmad (16662)]
عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ
بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ
وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ
الذُّنُوبَ إِلا أَنْتَ
'O Allah! You are my Lord. There is no god but. You created me and I
am Your slave. I am on Your covenant and promise as much as I am able.
I seek refuge in you from the wrongs I have done. I admit to You all
the blessings You have bestowed upon me, and I admit to You my sins.
So forgive me, for none forgives sins but You.' "
The Prophet (Allah bless him and give him peace) then said,
"Whoever says it during the day, with conviction, and then dies that
day before night falls will be of the people of Paradise. Andwhoever
says it at night, with conviction, and then dies before day break will
be of the people of Paradise." [Bukhari (6306), Tirmidhi (3393),
Nasa'i (5522), and Ahmad (16662)]
--
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Wednesday, June 27, 2012
Who gave the Qur’aan this name?
This is my first question toyou and it is read as follows:
Who was the first person to name our holy book (Qur'an) to be named QUR'AN?
I read from a magazine that it was ABUBEKER (R.A.). But I couldn't
believe! In sura al INSAN verse 23 it says, "We brought (down) to you
the Qur'an" .
Dear brother please give me a clear picture about this.
May Allah help you.
Praise be to Allaah;
You have answered your own question, as it were, because it is Allaah
who gave His Book this name,"Qur'aan."
Allaah says (interpretation of the meaning): "The month of Ramadan in
which was revealed the Qur'aan . . ." [al-Baqarah 2:185] "Do they not
then consider the Qur'aan carefully . . .?" [al-Nisaa' 4:82] "So, when
the Qur'aan is recited, listen toit, and be silent that you may
receive mercy . . ." [al-A 'raaf 7:204] "Verily, Allaah has purchased
of the believers their lives and their properties; for the price that
their shall be Paradise. They fight in Allaah's Cause, so they kill
(others) and are killed. It isa promise in truth which isbinding on
Him in the Tawraat (Torah) and the Injeel (Gospel) and the Qur'aan . .
." [al-Tawbah 9:111] "And this Qur'aan isnot such as could ever be
produced by other than Alaah, but it is a confirmation of (the
revelation) which was before it, and a full explanation of the Book
wherein there is no doubt from the Lord of the 'Aalameen (mankind,
jinn and all that exists)" [Yunus10:37] "Verily, We have sent it down
as an Arabic Qur'aan in order that you might understand" [Yusuf 12:2]
"We relate unto you [Muhammad] the best of stories through Our
Revelations unto you, of this Qur'aan. And before this, you were among
those who knew nothing about it (the Qur'aan)." [Yusuf 12:3] "And
indeed, We have bestowed upon you seven of al-Mathaani (the seven
repeatedly recited verses, i.e. Soorat al-Faatihah) and the
GrandQur'aan." [al-Hijr 15:87]"So when you want to recite the Qur'aan,
seek refuge with Allaah from Shaytaan, the outcast (the cursed one)."
[al-Nahl 16:98] "Verily, this Qur'aanguides to that which is most just
. . ." [al-Israa' 17:9] "And We send down from the Qur'aan that which
is a healing and a mercy to those who believe, and it increases the
zaalimoon (wrongdoers) nothing but loss." [al-Israa' 17:82]"Say: 'If
mankind and the jinns were together to produce the like of this
Qur'aan, they could not produce the like thereof, even if they helped
one another.'" [al-Israa' 17:88]"And (it is) a Qur'aan which We have
divided)into parts), in order that you might recite it to men at
intervals. And We have revealed it by stages." [al-Israa' 17:106] "We
have not sent down the Qur'aan unto you [O Muhammad] to cause you
distress" [Ta-Ha 20:2]"Then High above all be Allaah, the True King.
And be not in haste (O Muhammad) with the Qur'aan before its
revelation is completed to you, and say: 'My Lord! Increase me in
knowledge.'" [Ta-Ha 20:114] "Ta-Seen [These letters are one of the
miracles of the Qur'aan, and none but Allaah (Alone) knows their
meanings]. These are the Verses of the Qur'aan, and (it is) a Book
(that makes things) clear" [al-Naml 27:1] "And verily, you (O
Muhammad) are receiving the Qur'aan from the One, All-Wise,
All-Knowing." [al-Naml 27:6] "Verily, He Who has given you (O
Muhammad) the Qur'aan will surely bring you back to the Ma'aad (place
of return, either to Makkah orto Pradise after your death) . . ."
[al-Qasas 28:85] "By the Qur'aan, fullof wisdom" [Yaa-Seen 36:2] "And
indeed, We have made the Qur'aan easy to understand and remember, then
is there any that will remember (or receive admonition)?" [al-Qamar
54:40] "That (this) is indeed an honourable recital (the Noble
Qur'aan)." [al-Waaqi'ah 56:77] "Had We sent down this Qur'aan on a
mountain, you would surely have seen it humbling itself andrending
asunder by the fear of Allah . . ." [al-Hashr 59:21] "or a little
more; and recite the Qur'aan (aloud) in a slow, (pleasanttone and)
style." [al-Muzzammil 73:4] "Nay!This is a Glorious Qur'aan"
[al-Burooj 85:21].....
--
- - - - - - -
Who was the first person to name our holy book (Qur'an) to be named QUR'AN?
I read from a magazine that it was ABUBEKER (R.A.). But I couldn't
believe! In sura al INSAN verse 23 it says, "We brought (down) to you
the Qur'an" .
Dear brother please give me a clear picture about this.
May Allah help you.
Praise be to Allaah;
You have answered your own question, as it were, because it is Allaah
who gave His Book this name,"Qur'aan."
Allaah says (interpretation of the meaning): "The month of Ramadan in
which was revealed the Qur'aan . . ." [al-Baqarah 2:185] "Do they not
then consider the Qur'aan carefully . . .?" [al-Nisaa' 4:82] "So, when
the Qur'aan is recited, listen toit, and be silent that you may
receive mercy . . ." [al-A 'raaf 7:204] "Verily, Allaah has purchased
of the believers their lives and their properties; for the price that
their shall be Paradise. They fight in Allaah's Cause, so they kill
(others) and are killed. It isa promise in truth which isbinding on
Him in the Tawraat (Torah) and the Injeel (Gospel) and the Qur'aan . .
." [al-Tawbah 9:111] "And this Qur'aan isnot such as could ever be
produced by other than Alaah, but it is a confirmation of (the
revelation) which was before it, and a full explanation of the Book
wherein there is no doubt from the Lord of the 'Aalameen (mankind,
jinn and all that exists)" [Yunus10:37] "Verily, We have sent it down
as an Arabic Qur'aan in order that you might understand" [Yusuf 12:2]
"We relate unto you [Muhammad] the best of stories through Our
Revelations unto you, of this Qur'aan. And before this, you were among
those who knew nothing about it (the Qur'aan)." [Yusuf 12:3] "And
indeed, We have bestowed upon you seven of al-Mathaani (the seven
repeatedly recited verses, i.e. Soorat al-Faatihah) and the
GrandQur'aan." [al-Hijr 15:87]"So when you want to recite the Qur'aan,
seek refuge with Allaah from Shaytaan, the outcast (the cursed one)."
[al-Nahl 16:98] "Verily, this Qur'aanguides to that which is most just
. . ." [al-Israa' 17:9] "And We send down from the Qur'aan that which
is a healing and a mercy to those who believe, and it increases the
zaalimoon (wrongdoers) nothing but loss." [al-Israa' 17:82]"Say: 'If
mankind and the jinns were together to produce the like of this
Qur'aan, they could not produce the like thereof, even if they helped
one another.'" [al-Israa' 17:88]"And (it is) a Qur'aan which We have
divided)into parts), in order that you might recite it to men at
intervals. And We have revealed it by stages." [al-Israa' 17:106] "We
have not sent down the Qur'aan unto you [O Muhammad] to cause you
distress" [Ta-Ha 20:2]"Then High above all be Allaah, the True King.
And be not in haste (O Muhammad) with the Qur'aan before its
revelation is completed to you, and say: 'My Lord! Increase me in
knowledge.'" [Ta-Ha 20:114] "Ta-Seen [These letters are one of the
miracles of the Qur'aan, and none but Allaah (Alone) knows their
meanings]. These are the Verses of the Qur'aan, and (it is) a Book
(that makes things) clear" [al-Naml 27:1] "And verily, you (O
Muhammad) are receiving the Qur'aan from the One, All-Wise,
All-Knowing." [al-Naml 27:6] "Verily, He Who has given you (O
Muhammad) the Qur'aan will surely bring you back to the Ma'aad (place
of return, either to Makkah orto Pradise after your death) . . ."
[al-Qasas 28:85] "By the Qur'aan, fullof wisdom" [Yaa-Seen 36:2] "And
indeed, We have made the Qur'aan easy to understand and remember, then
is there any that will remember (or receive admonition)?" [al-Qamar
54:40] "That (this) is indeed an honourable recital (the Noble
Qur'aan)." [al-Waaqi'ah 56:77] "Had We sent down this Qur'aan on a
mountain, you would surely have seen it humbling itself andrending
asunder by the fear of Allah . . ." [al-Hashr 59:21] "or a little
more; and recite the Qur'aan (aloud) in a slow, (pleasanttone and)
style." [al-Muzzammil 73:4] "Nay!This is a Glorious Qur'aan"
[al-Burooj 85:21].....
--
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