* 11069 The Quraan and its Sciences Why does the Qur’aan not mention the story of Haajar and Zamzam?

Why does the Quran, whereas the Bible does, not make a mention of
theinstitution of circumcision as well as the story of Hagar and the
miraculous well of Zamzam?
Praise be to Allaah.
You might as well ask, why does the Qur'aan not explain the number of
prayers during the day and night, and the number[of rak'ahs in] each
prayer, and what should be recited in the prayer, and how the prayer
should be done... And why does it not speak in detail about zakaah, and
Hajj, and fasting, and so on?
Allaah has made the Sunnah of the Prophet (peace and blessings of
Allaah be upon him) the detailed explanation of that which is
mentioned ingeneral terms in the Qur'aan. Allaah says (interpretation
of the meaning):
"And We have also sent down unto you (O Muhammad) the Dhikr [reminder
and the advice (i.e. the Qur'aan)], that youmay explain clearly to men
what is sent down to them"
[al-Nahl 16:44]
The matters which you mention are explained in the Sunnah, and both of
them - the Sunnah and the Qur'aan - are wahy (revelation) from Allaah.
Shaykh Sa'd al-Humayd
There follows the story of Haajar and Zamzam from the Sunnah, so that
you will have no need of the Bible, of which we cannot be sure that
the content is correct.
Ibn 'Abbaas (may Allaah be pleased with him) narrated the story of
Haajar, the wife of Ibraaheem and the mother of his son Ismaa'eel. He
said:
Ibraaheem brought her and her son Ismaa'eel while she was suckling
him, to a place near the Ka'bah under a tree on thespot of Zamzam, at
the highest place in the mosque. During those days there was nobody in
Makkah, nor was there anywater. So he made them sit over there and
placed near them a leather bag containing some dates, and a small
water-skin containing some water, and set out homeward. Ismaa'eel's
mother followed him saying, "O Ibraaheem! Where are yougoing, leaving
us in this valley where there is no person whose company we may enjoy,
nor is thereanything (to enjoy)?" She repeated that to him many times,
but he did not look back at her. Then she asked him, "Has Allah
ordered you to do this?" He said, "Yes." She said,"Then He will not
neglect us," and returned while Ibraaheem went on his way. When he
reached al-Thaniyyah, where they could not see him, he faced the
Ka'bah, and raising both hands, prayedto Allaah in the following
words:
"O our Lord! I have made some of my offspring to dwell in an
uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in
order, O our Lord, that they may perform As-Salaah
(Iqaamat-as-Salaah). So fillsome hearts among men with love towards
them, and (O Allaah) provide them with fruits so that they may give
thanks"[Ibraaheem 14:37 - interpretation of the meaning]
Ismaa'eel's mother went on suckling Ismaa'eel and drinking from the
water (she had). When the waterin the water-skin had all been used up,
she became thirsty and her child also became thirsty. She started
looking at him (i.e. Ismaa'eel) tossing in agony (or he said: kicking
with his heels). She left him, for she could not endure looking at
him, and found that the mountain of al-Safa was the nearest mountain
to her on that land. She stood on it and started looking at the valley
keenly so that she might see somebody, but she could not see anybody.
Then she descended from al-Safa and when she reached the valley, she
tucked up her robe and ran in the valley like a person in distress and
trouble, till she crossed thevalley and reached al-Marwa where she
stoodand started looking, expecting to see somebody, but she could not
see anybody. She repeated that (running between al-Safa and al-Marwa)
seven times.
Ibn 'Abbaas said: the Prophet (peace and blessings of Allaah be upon
him) said, "This is the source of the tradition of the walking between
them (i.e. al-Safa and al-Marwa). When she reached al-Marwa (for the
last time) she heard a voice and she asked herself to be quiet and
listened attentively. She heard the voice again and said, "O (whoever
you maybe)! You have made me hear your voice; have you got something
to help me?" And she saw an angel at the place of Zamzam, digging the
earth with his heel (or his wing), till water flowed from that place.
She started to make something like a basin around it, using her hand
in this way, and started filling her water-skin with water with her
hands, andthe water started flowing out after she had scooped some of
it."
http://islamqa.info/en/ref/11069

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* Are precious stones mentioned in the Qur’aan?

Please let me know about this query ? how many stones [ precious /
semi precious ] are mentioned in the holy quran ? in which surah are
they mentioned ? is there any spiritual significance of these stones ?
Praise be to Allaah.
The primary purpose of the Qur'aan is to guide mankind to Allaah, so
that they will affirm His Oneness and worship Him alone, and attain
His Paradise and His pleasure. The Qur'aan is not a book of science,
medicine or astronomy, even though its verses may contain a little of
such things.
Hence the Muslim should not let himself be distracted from the greater
purpose of recitingthe Qur'aan and look for the number of stones or
rivers or kinds of animals mentioned therein.
Some precious stones suchas rubies, pearls and coral are mentioned in
the Qur'aan.
Allaah says (interpretation of the meaning):
"(In beauty) they are like rubies and coral"
[al-Rahmaan 55:58]
"Out of them both come out pearl and coral"
[al-Rahmaan 55:22]
"Like unto preserved pearls"
[al-Waaqi'ah 56:23]
"And round about them will (serve) boys of everlasting youth. If you
see them, you would thinkthem scattered pearls"
[al-Insaan 76:19]
These stones do not have any spiritual significance, rather they are
mentionedin the Qur'aan to explain the blessings that Allaah has
bestowed upon His slaves, of the seas and the things that are brought
forth from them, or as a metaphor – so al-hoor al-'iyn are likened to
rubies, coral and preservedpearls, combining the purity of rubies and
the whiteness of pearls and coral.
The boys are likened to scattered pearls, to indicate their beauty and
good looks.
And Allaah knows best.

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Allah will always reward those who give thanks:

Allah will always reward those who give thanks:
:->
Why should Allah punishyou if you are thankful and believe? Allahis
All-Thankful, All-Knowing. (Surat an-Nisa', 147)
Allah's signs and the wisdom in His proofs may only be fully
understood thanks to the understanding and sensitivity possessed by
those who give much thanks. But ungrateful andinsensitive people
cannot understand the wisdom inAllah's signs, andmay not even be aware
of their existence.

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The revelation of the Qur’aan in seven styles (ahruf, sing. harf)

I have read that during the third Khalief, Oethmaan, a committee under
supervision of Zaid ibn Thabit has been ordered to make an official
editorship of the whole Koran. But this"Oethmanian" text didn't give
yet a uniform reading.
Because early arabic language didn't have vowels and also some
consonants had the same or almost the same form. New signs were
introduced to seperate thedifferent letters. But this still did not
stop the different ways of reading.
In the first half of the fourth/tenth century the 'imaam of the Koran
readers' in Baghdad, Ibn Moedjahid, gave a solutionto this problem. He
said that the word harf should be put equivalent to kira'a.He declared
seven ways ofreading correct. Because according to him the saying of
the Prophet (PBUH) that the Koran wassend in seven ahroef means that
seven ways of reading are inspired.
Nowadays only to ways ofreading are in use, Warsj of Nafi' and Hafs of 'Asim.
Could you tell me more about these different waysof reading? Are there
ahadieth about this?.
Praise be to Allaah.
Firstly :
you should note, may Allaah bless you, that the Qur'aan was revealed
in one style at the beginning,but the Messenger of Allaah (peace and
blessings of Allaah be upon him) kept asking Jibreel until he taught
himseven styles, all of which were complete. The evidence for that is
the hadeeth of Ibn 'Abbaas who narrated that the Prophet (peace and
blessings of Allaah be upon him) said: "Jibreel taught me one style
and I reviewed it until he taughtme more, and I kept asking him for
more and he gave me more until finally there were seven styles."
(narrated by al-Bukhaari, 3047; Muslim, 819)
Secondly, what is meant by styles (ahruf, sing. harf)?
The best of the scholarly opinions concerning what is meant is that
there are seven ways of reciting the Qur'aan, where the wording may
differ but the meaning is the same; if there is a different meaning
then it is by way of variations on a theme, not opposing and
contradiction.
Thirdly:
Some of the scholars said that what was meant by ahruf was the
dialects of the Arabs, but this is far-fetched, because of thehadeeth
of 'Umar ibn al-Khattaab who said: "I heard Hishaam ibn Hakeem
reciting Soorat al-Furqaan in a manner different from that in which I
used to recite it and the way in which the Messenger of Allaah
(peaceand blessings of Allaah be upon him) taught me to recite it. I
was about to argue with him whilst he was praying, but I waited until
he finished his prayer, and then I tied his garment around his neck
and seized him by it and brought him to the Messenger of Allaah
(peaceand blessings of Allaah be upon him) and said, 'O Messenger of
Allaah, I heard this man reciting Soorat-al-Furqaan in a way different
to the way you taught it to me.' The Messenger of Allaah (peaceand
blessings of Allaah be upon him) said to him, 'Recite it,' and he
recited it as I had heard him recite it. The Messenger of Allaah(peace
and blessings of Allaah be upon him) said, 'It was revealed like
this.' Then he said to me, 'Reciteit,' so I recited it and he said,
'It was revealed like this.' This Qur'aan has been revealed in seven
different ways, so recite it in the way that is easiest for you.'"
(Narrated by al-Bukhaari, 2287; Muslim, 818)
It is known that Hishaam was Asadi Qurashi (i.e., from the clan of
Bani Asad in Quraysh) and 'Umar was'Adawi Qurashi (i.e., from the clan
of Bani 'Adiyy in Quraysh). Both of them were from Quraysh and Quraysh
had only one dialect. If the difference in ahruf (styles) had been a
difference in dialects, why would two men of Quraysh have been
different?
The scholars mentioned nearly forty different opinions concerning this
matter! Perhaps the most correct is that which we have mentioned
above. And Allaah knows best.
Fourthly:
It seems that the seven styles were revealed with different wordings,
as indicated by the hadeeth of 'Umar, because 'Umar's objection was to
the style, not the meaning. The differences between these styles are
not the matter of contradiction and opposition, rather they
aresynonymous, as Ibn Mas'ood said: "It is like one of you saying
halumma, aqbil or ta'aal (all different ways of saying 'Come here')."
Fifthly:
With regard to the seven recitations (al-qiraa'aat al-saba'), this
number is not based on the Qur'aan and Sunnah, rather it is the
ijtihaad of Ibn Mujaahid (may Allaah havemercy on him). People thought
that al-ahruf al-saba' (the seven styles) were al-qiraa'aat al-saba'
(the seven recitations) because they happened tobe the same number.
But this number may have come about coincidentally,or it may have been
done deliberately by Ibn Mujaahid to match what was narrated about the
number of styles (ahruf) being seven.....

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