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.

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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.

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Was the Qur’aan revealed all at once or piecemeal?

Some opinions suggest that the Qur'aan was revealed in a single night,
and some say that the Qur'aan was revealed overseveral years in Makkah
and Madinah. Do these opinions contradict one another? Is one right
and the other wrong? Or are they both wrong?.
Praise be to Allaah.
Firstly:
The issue mentioned has two aspects, on one of which there is
consensus and the other is a matter concerning which there are
differences of opinion.
With regard to the aspect on which there is consensus, it is that the
Qur'aan did not come down from heaven to the Messenger of Allah
(blessings and peace of Allah be upon him) all at once; rather the
Revelation came down to him from Allah piecemeal, according to events
and circumstances.
There are verses which confirm that quite clearly with no confusion,
and they affirm the wisdom behind its being revealed in that manner:
-1-
Allah, may He be exalted, says (interpretation of the meaning):
"And those who disbelievesay: Why is not the Qur'aan revealed to him
all at once? Thus (it is sent down in parts), that We may strengthen
your heart thereby. And We have revealed it to you gradually, in
stages"
[al-Furqaan 25:32].
Shaykh 'Abd ar-Rahmaan as-Sa'di (may Allah have mercy on him) said:
That isbecause every time something of the Qur'aan was revealed to
him, it increased him in certainty and steadfastness, especially when
there wascause for anxiety. The fact that Qur'aan was revealed when
new developments occurred meant that it hadgreater impact and was more
reassuring to the Prophet (blessings and peace of Allah be upon him).
And that was more effective than if it had been revealed before
that,then was remembered when the new developments occurred.
"And We have revealed it to you gradually, in stages" means We
revealed it slowly and sentit gradually. All of this indicates that
Allah was taking care of His Book, the Qur'aan, and His Messenger,
Muhammad (blessings and peace of Allah be upon him), as He sent down
His Book in accordance with the situations faced by the Messenger and
as needed to address unfolding issues.
End quote from Tafseer as-Sa'di
-2-
Allah, may He be exalted, says (interpretation of the meaning) says:
"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].
Shaykh 'Abd ar-Rahmaan as-Sa'di (may Allah have mercy on him) said:
"at intervals" means at an easy pace, so that they might ponder it and
think about its meanings, and derive knowledge from it.
"And We have revealed it by stages" means: bit by bit, piecemeal over
twenty-three years.
End quote from Tafseer as-Sa'di, p. 468
What confirms the fact that the Qur'aan was revealed piecemeal is the
suspension of the Revelation concerning the slander incident (al-ifk),
in which 'Aa'ishah (may Allahbe pleased with her) was accused of
adultery. The Prophet (blessings and peace of Allah be upon him) was
waiting for Qur'aan to be revealed, because of the enormity ofthe
calamity and the accusation that was made against his wife, until the
words of Allah were revealed (interpretation ofthe meaning):
"Verily! Those who brought forth the slander (against 'Aa'ishah the
wife of the Prophet SAW) are a group among you. Consider it not a bad
thingfor you. Nay, it is good for you. Unto every man among them will
be paid that which he had earned of the sin, and as for him among them
who had the greater share therein, his will be a great torment"
[an-Noor 24:11].
Another confirmation that the Qur'aan was revealed piecemeal is the
first few verses of Soorah 'Abasa (no. 80) which were revealed when
the Prophet (blessings and peace of Allah be upon him) turned away
from teaching the blind man Ibn Umm Maktoom in the hope that the
leaders of Quraysh would become Muslim (as he was already talking to
the leaders of Quraysh and the blind mind man came to him in the
middle of that conversion).
Secondly:
With regard to that concerning which there is a difference of opinion,
it has to do with the start of the revelation of the Qur'aan. Was it
sent down all at once to the first heaven, then brought down to the
Messenger (blessings and peace of Allah be upon him) piecemeal, or was
it all brought down in the samemanner, piecemeal according to events,
as stated above?
The reason for this difference of opinion is differences in
understanding some verses which indicate that the Qur'aan came down
ata particular time, such as the verses in which Allah says
(interpretation of the meaning):
"The month of Ramadan in which was revealed the Quran, a guidance for
mankind and clear proofs for the guidance and the criterion (between
right and wrong)"
[al-Baqarah 2:185]

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Should the one who is praying behind the imam recite al-Faatihah or listen to the recitationof the imam?

Allah, may He be glorified and exalted, has instructedus to listen
quietly and attentively when the Qur'aan is being recited: "So, when
the Quran is recited, listen to it, and be silent that you may receive
mercy" [al-A'raaf 7:204]. And the Prophet (blessings and peace of
Allah be upon him) warned us that any prayerin which al-Faatihah is
notrecited is invalid.
I hope that you can tell me what I should do to avoid falling into
that which goes against either of these two injunctions, ifthe imam
does not leave enough time for the people praying behind him to recite
al-Faatihah. What is the correct opinion regarding this matter?.
Praise be to Allaah.
In the answer to question no. 10995 we explained that reciting
al-Faatihah is one of the pillars or essential parts of the prayer for
the imam, the one who is praying behindan imam and the one whois
praying on his own.
Secondly:
With regard to the pause that some imams leave after reciting
al-Faatihah, it is not long enough for the one who is praying behind
the imam to recite al-Faatihah; rather it is only a brief pause that
serves to separate between the recitation of al-Faatihah and the
recitation of another soorah.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
The pause between the recitation of al-Faatihah and another soorah was
not narrated from the Prophet (blessings and peace of Allah be upon
him), despite the view of some of the fuqaha', that the imam should
pause so as to allow those praying behind him to recite al-Faatihah.
Rather it is a brief pause that is intended for one to catch one's
breath on the one hand, and to allow the one who is praying behindthe
imam, on the other hand, to start to recite (al-Faatihah) and he
should complete it, even ifthe imam is reciting, because it is a brief
pause, not a long one. End quote.
Fataawa Arkaan al-Islam, p. 323-324
If the imam does not pause for a long time afterreciting al-Faatihah,
then the one who is praying behind him has to recite al-Faatihah, even
if that is at the same time as the imam is reciting the other soorah,
because this is what was the Prophet (blessing and peace of Allah be
upon him) instructed his companions to do in Fajr prayer.
Abu Dawood (823) narrated that 'Ubaadah ibn as-Saamit (may Allah be
pleased with him) said: We were behind the Messenger of Allah
(blessings and peace of Allah be upon him) in Fajr prayer. The
Messenger of Allah (blessings and peace of Allah be upon him) recited,
and he found it difficult to recite (due to interference). When he
finished praying he said: "Perhaps you were reciting behind your
imam?" We said: Yes, O Messenger of Allah. He said: "Do not do that,
apart from the Opening of the Book (al-Faatihah), because there is no
prayer for the one who does not recite it."
Classed as hasan by al-Tirmidhi; classed as saheeh by al-Bayhaqi,
al-Khattaabi and others. This is a clear statement that it is
obligatory for theone who is praying behindan imam to recite
al-Faatihah in a prayer in which recitation is done out loud.
Shaykh Ibn Baaz said: If the imam does not pause, the one who is
praying behind him has to recite al-Faatihah even if that is when the
imam is reciting (the other soorah), according to the more correct
scholarly view.
End quote from Fataawa ash-Shaykh Ibn Baaz, 11/221
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If it is asked: if the imam does not pause, when should the one who is
praying behind him recite al-Faatihah? The answer is: he should recite
al-Faatihah when the imam is still reciting, because the Sahaabah used
to recite al-Faatihah with the Messenger (blessings and peace of Allah
be upon him) and hesaid: "Do not do that except with the Essence ofthe
Book (al-Faatihah), because there is no prayer for the one who does
not recite it. End quote.
Fataawa Arkaan al-Islam, p. 322
With regard to the words of Allah (interpretation of the meaning):
"So, when the Quran is recited, listen to it, and be silent that you
may receive mercy" [al-A'raaf 7:204], this is general in meaning,
except when one has to recite al-Faatihah, in the sense that it is
obligatory to listen attentively to the imam's recitation of Qur'aan
in prayer, except when the one who is praying behind him is reciting
al-Faatihah only. This is based on the wordsof the Messenger
(blessings and peace of Allah be upon him): "Do not do that, apart
from the Opening of the Book (al-Faatihah), because there is no prayer
for the one who does not recite it." And that was in Fajr prayer,
which is a prayer in which recitation is doneout loud, as is well
known.
So the one who is praying behind the imam is enjoined to listen
attentively except when he is reciting al-Faatihah.
And Allah knows best.

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