1] Will he be rewarded for listening to the Qur’aan without understanding it?

Will a person (a believer) be rewarded if he listens to the Qur'aan
without understanding what he is listening to, but he knows that it is
Qur'aan? Or will he not be rewarded unlesshe understands what he
ishearing? I hope you could give some evidence from the Qur'aan and
saheeh hadeeth.
Praise be to Allaah.
Firstly:
Allah, may He be exalted, has commanded the believers to listen to the
Qur'aan attentively, in a general command. He says(interpretation of
the meaning): "So, when the Qur'aan is recited, listen toit, and be
silent that you may receive mercy" [al-A'raaf 7:204].
Shaykh al-Sa'di (may Allah have mercy on him) said:
This command is general and includes everyone who hears the Book of
Allah being recited. He is enjoined to listen to it andkeep quiet. The
difference between listening and keeping quiet is that keeping quiet
is done outwardly by not speaking or being distracted with anything
that would keep one from focusing on listening to it.
As for listening to it, this means that one hears it with an attentive
heart, pondering the meaning of what one is listening to. The one who
adheres to these two commands when the Book of Allah is recited will
attain a great deal of good, beneficial knowledge, ongoing and renewed
faith, increased guidance and insight into his religion. Hence Allah
connected the attainment of mercy to them, which indicates that the
one whodoes not keep quiet and listen attentively when the Book is
recited to him will be deprived of the share of mercy and has missed
out on a great dealof good.
The most emphatic command with regard to listening to the Qur'aan
attentively has to do with prayers in which Qur'aan isrecited out loud
by the imam, in which one is enjoined to listen attentively, to such
an extent that most of the scholars say that his focusing on keeping
quiet and listening attentively takes priority over his reciting
al-Faatihah etc.
End quote from Tafseer al-Sa'di, 314
The greater aim of keeping quiet and listening attentively is so that
the listener may ponder and understand the meanings, and act upon
them. Imam al-Tabari (may Allah have mercy on him) said:
Allah says to those who believe in Him and in His Book, for whom the
Qur'aan is guidance and mercy: "So, when the Qur'aan is recited", to
you, O believers; "listen to it", i.e. lend your ears so that you
might understand its verses and learn from its exhortation; "and be
silent" and listen to it attentively, so that you might understand and
ponder, and do not utter idle talk during it lest you do not
understand; "that you may receive mercy" i.e., that you might
receivethe mercy of your Lord by heeding His exhortation and adhering
to His limits and to what He enjoins upon you in the verses.
End quote from Tafseer al-Tabari, 13/244
If a person manages to achieve that, i.e., keeping quiet, listening
attentively,pondering what is recited to him and understanding its
meanings, that will bring him goodness in thisworld and the Hereafter.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) said:
By means of this listening, Allah guides His slaves andsets straight
their affairs inthis world and the Hereafter; with this the Messenger
(blessings and peace of Allah be upon him) was sent, and he enjoined
it upon the Muhaajireen and Ansaar and those who followed them in
truth. The early generations used to gather for this purpose. When the
Companions of the Messenger of Allah (blessings and peace of Allah be
upon him) gathered together, they would tell one of their number to
recite whilst they listened. 'Umar ibn al-Khattaab (may Allah be
pleased with him) would say to Abu Moosa: Remind us of our Lord, and
Abu Moosa would recite Qur'aan whilst they listened.
End quote from Majmoo' al-Fataawa, 11/626
Secondly:
As listening in the complete sense is that in which one understands
and ponders, there is no doubt that the one who does that as much is
he is able is to be commended for what he does, and he is excused for
what he is incapable of. But what oneis incapable of should not be an
excuse for not doingwhat one is able to do of goodness. What is
possibleis not to be omitted because of what is difficult; in other
words, whatever a person is able to do of obligatory or mustahabb
actions is not waived because of what he is incapable of doing,
because Allah says (interpretation of the meaning): "So keep your duty
to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]. :-> :->

--
- - - - - - -

Is there anything in Islam to suggest that theone who memorises the Qur’aan with the numbers of its verses will have a greater reward than the one who is not like that?

I am sixteen years old and I have memorised the entire Qur'aan, praise
be to Allah, but I want to memorise it with the numbers of its verses.
Does the one who memorizes the Qur'aan with the numbers of its verses
attain greater virtue than the one who memorises it without memorising
the numbers of the verses?.
Praise be to Allaah.
Firstly:
We ask Allah to make you steadfast in adhering to goodness and guidance.
In the answer to questionsno. 14035 and 20803 we have discussed the
rewardfor memorising the Qur'aan and the status of its bearers. We ask
Allah not to deprive you of any of that.
Secondly:
There is no text in Islam tosuggest that the one who memorises the
Qur'aan with the numbers of its verses will attain a greaterreward or
a higher status than the one who memorises it without that.
Our advice to you is not todo that and not to focus on it, because it
is a kind of showing off and time is too precious to spend it
onsomething in which there is no point and will not benefit you in
your religion or bring you closer to your Lord, may He be exalted.
You should pay attention to perfecting your recitation and
memorisation, and striving to understand the verses and ponder their
meanings, as well as paying attention to acting upon what it says in
it, regarding as halaal what itpermits and as haraam what it forbids,
and following its commands and avoiding what it prohibits. Acting in
accordance with the Qur'aan is the greatest aimbehind reading it and
memorising it.
It was narrated that 'Abd-Allah ibn Mas'ood (may Allah be pleased with
him) said: When one of us learned ten verses, he would not move on
from them until he understood the meaning and acted upon them.
Abu 'Abd al-Rahmaan al-Sulami -- one of the Taabi'een -- said: Those
who used to teach us the Qur'aan, such as 'Uthmaan ibn 'Affaan,
'Abd-Allah ibn Mas'ood and others, told us that when they learnedten
verses from the Prophet (blessings and peace of Allah be upon him)
they would not moveon from them until they learned what was in them of
knowledge and action. And they said: So we learned the Qur'aan and
knowledge and action all together.
And Allah knows best.

Are Taha and Yaseen names of the Prophet (blessings and peace of Allah be upon him)?

I would like to know whether Taha and Yaseen are names of the
Messenger (blessings and peace of Allah be upon him)?.
Praise be to Allaah.
Taha and Yaseen are not names of the Prophet (blessings and peace of
Allah be upon him); rather they are among the separate letters that
appear at the beginning ofsome soorahs of the Holy Qur'aan, which
point to the miraculous nature of the Qur'aan and the fact that these
letters are part of the language of the Arabs, yet despite that they
were unable to produce anything like it, which indicates that it
wasrevealed from Allah, may He be exalted.
Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) said in
Adwa' al-Bayaan (4/3), commenting on Soorah Ta-Ha:
The most correct opinion concerning it in my view isthat these are the
separate letters that appear at the beginning ofsome soorahs. What may
prove that is the fact that the ta' and ha' that appearat the
beginning of this soorah also appear in other places in which there is
no dispute that they are among these separate letters. The letter ta'
appears at the beginning of ash-Shu'ara' (Soorah 26), "Ta Seen Meem";
and at the beginning of an-Naml (Soorah 27), Ta' Seen, and at the
beginning of as-Qasas (soorah 28). As for the letter ha', it appears
at the beginning of Soorat Maryam where Allah, may He be exalted, says
"Kaaf Ha' Yaa 'Ayn Saad." End quote.
Shaykh as-Sa'di (may Allahhave mercy on him) said in his Tafseer
(1/501): "Ta-Ha" is one of the separate letters with which many
soorahs begin, and it is not one of the names of the Prophet
(blessings and peace of Allah be upon him). End quote.
Shaykh Ibn Baaz (may Allah have mercy on him) said: Taha and Yaseen
are not names of the Prophet (blessings and peace of Allah be upon
him) according to the more correct of the two scholarly opinions;
rather these are some of the separate letters that appear at the
beginning ofsome soorahs, such as saad, qaaf, noon and so on.
End quote from Majmoo' al-Fataawa, 18/54
And Allah knows best.

--
- - - - - - -

Ruling on hanging Soorat al-Ikhlaas on the rear window of the car as a reminder

Is it okay to print out Surah Ikhlas and hang it from the inside of my
car back window showing outas a form of Dawah?
Also, is it permissible to put the word god next to Allah in
translation to helpthose who may not understand?.
Praise be to Allaah.
There is nothing wrong with hanging Qur'aanic verses for the purpose
of reminding and exhorting, so long as they are put in places that are
appropriate, such as the walls of meeting places and offices, in such
a way that the verses will not be exposed to disrespectful treatment.
In the case of hanging verses in car windows, there is the fear that
they may be exposed to disrespectful treatment and damage, so it is
betternot to do that and to be content with some adhkaar or advice.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: There are
some who say that hanging soorahs or verses of Qur'aan on the wall is
haraam. Please note that these verses or soorahs are only hung up
because of their virtues, such as Soorah Ya-Seen or Ayat al-Kursiy and
so on. We hope that you can explain the ruling on that; may Allah
reward you with good.
He replied: There is nothing wrong with hanging verses and soorahs on
the wall in offices and meeting placesfor the purpose of providing and
exhorting, according to the correct view. Some contemporary scholars
and others regarded it as makrooh, but there is nothing wrong with
that if it is done for the purpose of reminding and exhorting, and it
is in an appropriate place such as a meeting place or office and the
like.(There is also nothing wrong with) hanging a hadeeth of the
Prophet (blessings and peace of Allah be upon him). All of that is
exhortations and reminders. But if the aim behind it is something
other than that, such as believing that they offer protection from the
jinn orthe evil eye and so on, it isnot permissible to do this with
that intention and that belief, because this is not narrated in
sharee'ah and there is no basis for it.And Allah is the source of
strength.
End quote from Fataawa Islamiyyah.
But if the purpose of hanging it is to translate the meaning of this
soorah or other verses andsoorahs of the Qur'aan, then the issue of
hanging it is less strict with regard to translations because they do
not have the samesanctity as the Qur'aan and do not come under the
same rulings.
And Allah knows best.

--
- - - - - - -