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]....

--
- - - - - - -

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.

--
- - - - - - -

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.

--
- - - - - - -

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/
https://m.facebook.com/mNajimudeenBscIndia

--
- - - - - - -

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).

--
- - - - - - -

https://m.facebook.com/mNajimudeenBscIndia

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.

--
- - - - - - -

May the magic of this EID bring lots of happiness in ur life & may u celebrate itwith all ur close friends & may it fill ur HEART with wonders. EID MUBARAK.

--
- - - - - - -

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.

--
- - - - - - -

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.

--
- - - - - - -

“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)]

--
- - - - - - -