For children, - Quran Stories for Children:Why do we read Noble Qur'an, even we can't understand Arabic?

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An old Muslim lived on a farm with his young grandson. Each morning Grandpa was up early sitting at the kitchen table reading his Noble Qur'an.
His grandson wanted to be just like him and tried to imitate him in every way he could.
One day the grandson asked, "Grandpa, I try to read the Noble Qur'an just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Noble Qur'an do?"
The Grandfather quietly turned from putting coal in the stove and replied, "Take this coal basket down to the river and bring me back a basket of water."
The boy did as he was told, but all the water leaked out before he got back to the house. The grandfather laughed and said, "You'll have to move a little faster next time," and sent him back to the river with the basket to try again.
This time the boy ran faster, but again the basket was empty before he returned home.
Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get a bucket instead.
The Grandfather said, "I don't want a bucket of water; I want a basket of water. You're just not trying hard enough," and he went out the door to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back to the house.
The boy again dipped the basket into river and ran hard, but when he reached his grandfather the basket was again empty.
Out of breath, he said, "See Grandpa, it's useless!"
"So you think it is useless?" The Grandfather said, "Look at the basket."
The boy looked at the basket and for the first time realized that the basket was different. It had been transformed from a dirty old coal basket and was now clean, inside and out.
"Son, that's what happens when you read the Noble Qur'an. You might not understand or remember everything, but when you read the Noble Qur'an, you will be changed, inside and out. That is the work of Allah (SWT) in our lives."
The best way to learn is to share what you have learned and practice it in your life

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She became pure after Zuhr; does she have to fast for the rest of the day?

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What is the ruling if I become pure after Zuhr, and I did not have the intention of fasting from the night before – is it permissible for me to fast or not?.
Praise be to Allaah.
Firstly:
It is not permissible for women who are menstruating or bleeding following childbirth to fast during their menses or nifaas, according to scholarly consensus.
It says inal-Mawsoo’ah al-Fiqhiyyah(18/318):
The fuqaha’ are unanimously agreed that it is haraam for menstruating women to fast in all cases, whether the fast is obligatory or naafil, and it is not valid if she does it, because the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth of Abu Sa’eed: “Is it not the case that when she menstruates she does not pray or fast?” They said: Yes. He said: “That is her shortcoming in religious commitment.” So if a woman sees the blood at any time of the day, her fast becomes invalid. Ibn Jareer, al-Nawawi and others narrated that there was consensus on this point. … The fuqaha’ are also unanimously agreed that she has to make up missed obligatory Ramadaan fasts, because ‘Aa’ishah (may Allaah be pleased with her) said concerning menstruation: “That used to happen to us, and we were enjoined to make up the fasts but we were not enjoined to make up the prayers.” Al-Tirmidhi, Ibn al-Mundhir, Ibn Jareer and others narrated that there was consensus on this point. End quote.
Thus it is clear that it is not valid to fast the day on which a woman becomes pure from menses, and she has to make up this day after Ramadaan.
But then the scholars differed as to whether she has to refrain from eating and drinking for the rest of that day out of respect for the sanctity of the blessed month, or not. There are two scholarly points of view, the more correct of which is the view of the Maalikis and Shaafa’is, which is that she does not have to refrain from eating and drinking. This is the view favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) inal-Sharh al-Mumti’(6/344).
It says inal-Mawsoo’ah al-Fiqhiyyah(18/318):
There is no difference of opinion among the fuqaha’: if her menses ends after Fajr, then if she fasts on that day it does not count and she has to make it up. But in that case she should refrain from eating and drinking according to the Hanafis and Hanbalis, but according to the Maalikis it is permissible for her to eat, and it is not recommended for her to refrain from eating and drinking. According to the Shaafa’is she does not have to refrain from eating and drinking. End quote.
And Allaah knows best.





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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period ended then she saw some drops of blood

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There is a woman who is 46 years old, who has some small fibroids in her uterus. Her period ended on June 20, and she started bleeding again on October 3, i.e., after three months and 12 days approximately. The colour of the blood is light red and it hardly comes out, hence she could not tell if it was menses. Should she stop fasting and praying or is this a case of sickness because of the fibroids?.
Praise be to Allaah.
The blood which means that a woman should stop praying, fasting and having intercourse with her husband is the blood of menses. Allaah has given it signs which are well known to women. With regard to the colour, it is black; with regard to the smell, it has an unpleasant odour and is also thick. Anything other than that is not menstrual blood, rather it is the blood of istihaadah (non-menstrual vaginal bleeding). This is what women call nazeef (lit. bleeding), and this bleeding does not mean that a woman should stop praying, fasting and having intercourse with her husband.
From the description of the blood and from the fact that it is so little, it seems that this is not menstrual blood, and based on that she has to pray and fast, and it is permissible for her husband – if she is married – to have intercourse with her.
And Allaah knows best.

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Quraanic Exegesis, Dought& clear, - * The correct way to describe the sun is that it “prostrates beneath the Throne” and not that it “setsin a spring of warm water”

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It is narrated by Abu Dawood in as-Sunan (3991) that Abu Dharr (may Allah be pleased with him) said: I was with the Messenger of Allah (blessings and peace of Allah be upon him), riding a donkey, and the sun was setting. He said: “Do you know where this (sun) goes?” I said: Allah and His Messenger know best. He said: “It sets in a spring of warm water (innaha taghrubu fi ‘aynin hami’ah).” Is this hadeeth saheeh? If it is, then what does it mean? I have heard some non-Muslims using this to stir up doubts about Islam and cast aspersions on it.
Praise be to Allah.
Firstly:
The hadeeth of Abu Dharr (may Allah be pleased with him) which describes the place where the sun goes was narrated via Ibraaheem ibn Yazeed at-Taymi, from his father, from Abu Dharr, from the Prophet (blessings and peace of Allah be upon him.
It was narrated from Ibraaheem at-Taymi by al-Hakam ibn ‘Utaybah, al-A‘mash, Fudayl ibn Ghazwaan, Haroon ibn Sa‘d, and Moosa ibn al-Musayyab, as was stated by Ibn Mandah inal-Eemaan(2/926)
They narrated it via two isnaads:
The first isnaad:
It was narrated by al-A‘mash, Yoonus ibn ‘Ubayd, Moosa ibn al-Musayyab and Haroon ibn Sa‘d. In this report it says that the sun goes and prostrates beneath the Throne or before its Lord; there is no mention of a spring of warm water. It appears in several versions, of which we will mention one here:
It was narrated that Abu Dharr (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said to Abu Dharr when the sun set: “Do you know where it goes?” I said: Allah and His Messenger know best. He said: “It goes and prostrates beneath the Throne, then it asks for permission (to rise) and permission is given to it. Soon it will prostrate, but it will not be accepted from it, and it will ask for permission (to rise) but permission will not be given to it; it will be said to it: “Go back to where you came from.’ So it will rise from its place of setting, and that is what Allah, may He be glorified, refers to in the verse (interpretation of the meaning):“And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing” [Yaa-Seen 36:38].
It was narrated via A‘mash by al-Bukhaari in hisSaheeh(no. 3199, 4802 and 7424); Muslim in hisSaheeh(no. 159); Abu Dawood at-Tayaalisi inal-Musnad(1/368); Ahmad inal-Musnad(35/282, 429); at-Tirmidhi inas-Sunan(no. 2186, 3227 – he said: It is hasan saheeh; an-Nasaa’i inas-Sunan al-Kubra(10/229); at-Tabari inJaami‘ al-Bayaan, 20/516); al-Bazzaar inal-Bahr al-Zukhaar(9/409); Abu ‘Awaanah inal-Mustakhraj(1/100-101); at-Tahhaawi inSharh Mushkil al-Athaar(1/254); Ibn Hibbaan in hisSaheeh(14/24); al-Qutay‘i inJuz’ al-Alf Dinar(p. 183); Abu Nu‘aym inal-Musnad al-Mustakhraj ‘ala Saheeh Muslim(1/222); al-Baghawi inat-Tafseer(4/14); Abu ash-Shaykh inal-‘Azamah(4/1192); Ibn Mandah inal-Eemaan(2/924) andat-Tawheed(1/134, 135); Ibn Bashraan inal-Amaali(p. 159); al-Bayhaqi inal-Asma wa as-Sifaat(2/273); Ibn ‘Asaakir inal-Mu‘jam(2/1015); Abu Nu‘aym inHilyat al-Awliya’(4/216) and others.
It was narrated via Yoonus ibn ‘Ubayd by Imam Muslim in hisSaheeh(no. 159); an-Nasaa’i inas-Sunan al-Kubra(10/96); at-Tabari inJaami‘ al-Bayaan(12/249); Abu ‘Awaanah inal-Mustakhraj(1/100); Abu al-‘Abbaas as-Siraaj inHadeeth as-Siraaj(3/258); Ibn Hibbaan in hisSaheeh(14/21); Abu ash-Shaykh inal-‘Azamah(4/1189); Ibn Mandah inal-Eemaan(2/925, 926) and inat-Tawheed(1/136); Abu Nu‘aym inal-Mustakhraj(1/221).
It was narrated via Moosa ibn al-Musayyab by: Abu ash-Shaykh al-Asbahaani inal-‘Azamah (4/1188);
And via Haroon ibn Sa‘d by at-Tabaraani inal-Mu‘jam al-Kabeer(4/373); Abu ash-Shaykh al-Asbahaani inal-‘Azamah(4/1190).
Abu Nu‘aym (may Allah have mercy on him) said:
This is a saheeh hadeeth on which they (the hadeeth scholars) are agreed, from the hadeeth of al-A‘mash from Sufyaan ath-Thawri and others. It was narrated from at-Taymi al-Hakam ibn ‘Utaybah, Fudayl ibn ‘Umayr, Haaroon ibn Sa‘d, Moosa ibn al-Musayyab, Habeeb ibn Abi al-Ashras, and from Yoonus ibn ‘Umayd among the Basris.
End quote fromHilyat al-Awliya’(4/216)
The second isnaad:
It was narrated by al-Hakam ibn ‘Utaybah only, from Ibraaheem at-Taymi; in this report it says that the sun sets in a spring of warm water.
It was narrated that Abu Dharr said: I was riding behind the Messenger of Allah (blessings and peace of Allah be upon him) when he was on a donkey and the sun was setting. He said: “Do you know where this (sun) sets?” I said: Allah and His Messenger know best. He said: “It sets in a spring of warm water (innaha taghrubu fi ‘aynin haamiyah).”
Narrated by Ahmad inal-Musnad(35/363); Abu Dawood inas-Sunan(no. 4002); Hafs ad-Doori in Juz’ Qiraa’aat an-Nabi sall Allahu ‘alayhi wa sallam (p. 123); al-Bazzaar inal-Bahr al-Zakhaar(9/407); as-Siraaj in hisHadeeth(3/258); al-Haakim inal-Mustadrak(2/267) – he said: This is a hadeeth with a saheeh isnaad, although they (al-Bukhaari and Muslim) did not narrate it. All of them narrated it via Yazeed ibn Haaroon, from Sufyaan ibn Husayn, from al-Hakam.
Al-Bazzaar said: We do not know that anyone narrated it from al-Hakam ibn ‘Utaybah, from Ibraaheem, from his father, from Abu Dharr except Sufyaan ibn Husayn. Yoonus ibn ‘Ubayd narrated it from Ibraaheem at-Taymi, Sulayman al-A‘mash and Haroon ibn Sa‘d. End quote.
Secondly:
From the above it is clear that the version of the hadeeth of Abu Dharr which is most likely to be correct is the first one, in which it says: “It goes and prostrates beneath the Throne”, in which it makes no mention of it setting “in a spring of warm water (innaha taghrubu fi ‘aynin haamiyah).” This is based on several factors:
~1~
This wording is that on which the majority of narrators and those with the best memories agreed upon, in the report from Ibraaheem at-Taymi.
~2~
The second version (“in a spring of warm water”) was narrated only by al-Hakam ibn ‘Utaybah from Ibraahem, and al-Hakam – although he was trustworthy – was described by an-Nasaa’i as mudallis [i.e., he used vague wording to give a wrong impression] inDhikr al-Mudalliseen(no. 11). Ibn Hibbaan said: He used to engage in tadlees. End quote fromath-Thiqaat(4/144). None of those who narrated his hadeeth said that he clearly stated that he heard it from the previous narrator; rather they all said that his report included the word‘an(from – instead of ‘I heard’, etc). Ibn Hajar mentioned him inMaraatib al-Mudalliseenin the second rank of mudalliseen (p. 30), who are the ones whose tadlees the imams (leading scholars) tolerated and from whom they narrated reports that they regarded as sound, because of their prominence and because they rarely engaged in tadlees compared to others, such as ath-Thawri; or (it was tolerated) because they did not use engage in tadlees except when narrating from a trustworthy source, such as Ibn ‘Uyaynah. The fact that this report is contrary to the report narrated by the trustworthy narrators confirms the possibility that tadlees occurred in this hadeeth in particular.
~3~
The first version was narrated by both al-Bukhaari and Muslim, whereas the second version was not narrated by these two shaykhs. That is because they thought the first version was more likely to be correct than any other. Undoubtedly the reports in the books of al-Bukhaari and Muslim take precedence, according to the critics and scholars, than those in other books andMusnads.
~4~
There is a great difference between the two versions. The first one describes the sun as prostrating beneath the Throne, whether at the time of sunset or at any other time, according to different versions of the hadeeth. Prostration beneath the Throne is a matter of the unseen, and no one knows how it is except Allah, may He be glorified and exalted. He, may He be glorified and exalted, has told us that all created things prostrate to Him, as He says (interpretation of the meaning):
“See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified”
[al-Hajj 22:18].
No one knows how this prostration is or when it happens or its real nature except Allah, may He be glorified and exalted. Similarly, the hadeeth of Abu Dharr is no different from this verse at all, and there is nothing objectionable in it.
Al-Khattaabi (may Allah have mercy on him) said:
It cannot be denied that it halts beneath the Throne, in a manner that we cannot see or comprehend; rather this is speaking about a matter of the unseen. So we should not disbelieve in it or ask how it happens, because our knowledge cannot comprehend it.
End quote fromA‘laam al-Hadeeth Sharh Saheeh al-Bukhaari(p. 1893)
With regard to the second version, “It sets in a spring of warm water”, this is problematic, because the setting of the sun occurs when its disc disappears below the horizon, and it sets on some people and rises on others because of the movement of the earth around it. So it is not possible that the sun, which is of immense size, could disappear into a spring of warm water. With regard to the words of Allah, may He be exalted, in the story of Dhu’l-Qarnayn (interpretation of the meaning):“Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water” [al-Kahf 18:86], the commentators said that what is meant is to depict the scene that appeared before him, for he saw it on the horizon of the sea, as if it were sinking into it at the time of setting. The Holy Qur’an does not tell us that this was something that happnened in a real sense; hence Allah, may He be glorified, said “he found it setting” and He did not say “it was setting in a spring of black muddy (or hot) water.”
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
That is, he way he saw the sun was as if it was setting in the ocean, which is something that happens to everyone who stands on the shore: he sees the sun as if it is setting into the sea, when in fact it does not leave the celestial path on which it is firmly established.
End quote fromTafseer al-Qur’an al-Kareem(5/191)
To sum up: whoever casts aspersions on the Sunnah because of this wording is ignorant of the precision of the hadeeth scholars in examining different versions of the hadeeth and distinguishing between the reports which are proven and those which are not proven. The fact that some scholars regarded this report as saheeh is problematic; rather what they intended was to class as saheeh the basis of the hadeeth, not to suggest that this version is more correct than that which is proven inas-Saheehayn: “It goes and prostrates beneath the Throne.”
In order to refute this specious argument, it is sufficient to note that the scholars of Islam were unanimously agreed that the earth is round and that all the celestial bodies are also round. It is on that basis that night and day alternate, because of the movements and rotation of these heavenly bodies. This is clear from many texts of the Qur’an and Sunnah.
Ibn Taymiyah (may Allah have mercy on him) said:
The heavenly bodies are round, according to the Muslim scholars among the Sahaabah and those who followed them in guidance; that was also proven from them with isnaads mentioned in the appropriate places. In fact, more than one of the Muslim scholars narrated that there was consensus among the Muslims on that point.
End quote fromMinhaaj as-Sunnah an-Nabawiyyah(5/442)
The Muslims were ahead of others in knowledge of astronomy; if the apparent meaning of this hadeeth contradicts that, then there would not have been consensus on the contrary; but the correct view is that the hadeeth does not contradict the scientific, astronomical facts.
And Allah knows best.

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Quraanic Exegesis, Dought& clear, - * Is the raising mentioned in the verse about Idrees, “And We raisedhim to a high station”, raising in a literal or symbolic sense?

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Allah, may He be exalted, says concerning Idrees (peace be upon him): “And We raised him to a high station” [Maryam 19:57 – interpretation of the meaning]. What is the interpretation of this verse? What is the evidence from the Qur’an and Sunnah?
Praise be to Allah.
Idrees (pace be upon him) is one of the Prophets, whom Allah mentioned in His holy Book, as He says (interpretation of the meaning):“And mention in the Book (the Qur’an) Idrees (Enoch).Verily! He was a man of truth, (and) a Prophet. And We raised him to a high station” [Maryam19:56-57]. That is: mention by way of respect and honour, and with attributes of perfection,“Idrees (Enoch).Verily! He was a man of truth, (and) a Prophet”Allah combined in him truthfulness, which is a high level of faith, perfect knowledge, steadfast certainty and righteous deeds, with choosing him to receive His revelation and to receive His message.
End quote fromTafseer as-Sa‘di(p. 496)
And Allah praised him by saying (interpretation of the meaning):“And We raised him to a high station”.
The commentators differed concerning the interpretation of this verse; there are two opinions:
1. That what is meant by raising in this verse is symbolic raising; in other words, We raised him to a lofty status among people, namely the status of Prophethood which is the highest status and standing.
Al-Baydaawi (may Allah have mercy on him) said: “And We raised him to a high station”means: the noble status of Prophethood and closeness to Allah.
End quote fromAnwaar at-Tanzeel wa Asraar at-Ta’weel(4/22)
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said: “And We raised him to a high station” means: Allah raised his reputation among all nations and raised his status among those who are near to Him, so he was held in high esteem and was given a high status.
End quote fromTayseer al-Kareem ar-Rahmaan(p. 496)
2. That what is meant by raising in this verse is raising in a literal, real sense.
This is the view of the majority of commentators, but they differed concerning the place to which he was raised, and the reason for it and the story behind it. They also differed as to whether he died: was he raised and his soul taken in death, or was he still alive?
Ibn Jareer at-Tabari (may Allah have mercy on him) said: What is meant is that he was taken up to a high, lofty place. Some of the scholars said: He was taken up to the sixth heaven. Others said that it was the fourth heaven.
End quote from Jaami‘ al-Bayaan (18/212)
Al-Haafiz Ibn katheer (may Allah have mercy on him) said: Sufyaan said, from Mansoor, from Mujaahid: “And We raised him to a high station” – he said: He was taken up to the fourth heaven.
Al-‘Awfi said, narrating from Ibn ‘Abbaas: “And We raised him to a high station” – he said: He was taken up to the sixth heaven and died there. This was also stated by ad-Dahhaak ibn Muzaahim.
Al-Hasan and others said concerning the words “And We raised him to a high station”: (That is,) Paradise.
End quote fromTafseer al-Qur’an al-‘Azeem(5/240-241)
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: The idea that Idrees was alive when he was taken up is not proven in any strong, marfoo‘ report (i.e., it cannot be attributed to the Prophet (blessings and peace of Allah be upon him)).
End quote fromFath al-Baari(6/375)
What is most likely to be correct is:
These words are to be understood in the light of what is mentioned in the hadeeth of Anas (may Allah be pleased with him) about the Isra’ (Prophet’s night journey) in which it says: “… Then we were taken up to the fourth heaven. Jibreel (peace be upon him) asked for it to be opened. It was said: Who is this? He said: Jibreel. It was said: And who is with you? He said: Muhammad. He said: Has (revelation) been sent to him? He said: It has been sent to him. So it was opened for us, and I saw Idrees; he welcomed me and prayed for good for me. Allah, may He be glorified and exalted, said (interpretation of the meaning): ‘And We raised him to a high station.’” Narrated by Muslim (259)
This indicates that he is in the fourth heaven; that does not contradict the idea of being raised in a symbolic or metaphorical sense, that resulted from Prophethood.
Ibn Jizziy described this view as being more well-known, then he said: The hadeeth makes it more likely to be correct.
End quote fromal-Tasheel(3/7)
Al-Haafiz Ibn Katheer said inal-Bidaayah wa’n-Nihaayah(1/100): Allah, may He be exalted, says: “And We raised him to a high station”, and it is proven inas-Saheehaynin the hadeeth about the Isra’, that the Messenger of Allah (blessings and peace of Allah be upon him) passed by him in the fourth heaven… And the agreed-upon hadeeth which states that he is in the fourth heaven is more saheeh. End quote.
And Allah knows best.

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