Writing Qur’aan on mobile phones in something other than the ‘Uthmaani script

A computer company is developing an adhkaar program to work on mobile
phones. The description of the programis: Displaying some adhkaar,
ayaat, and ahadeeth that urge to remember Allah, on the mobile screen.
There are some difficulties we face regarding using the 'Uthmaani
script and vowels.

The question is:
Is it permissible to display few ayaat in a script other than the
'Uthmaani and not be voweled on the mobile screen to remind of zikr
and du'a?.

Praise be to Allaah.

It is not permissible to write the Mus-haf in anything other than the
'Uthmaani script that was agreed upon at the time of the Sahaabah.
Ashhab said: Maalik (may Allaah have mercy on him)was asked: Can the
Mus-haf be written in the scripts that the people are used to. He
said: No, it should be written as it was written initially.
This was narrated by Abu 'Amr al-Daani in al-Muqni', then he said:
None of the scholars of the ummah disagreed with that.
Imam Ahmad (may Allaah have mercy on him) said: It is haraam to differ
from the script of the Mus-haf of'Uthmaan in ya', waw, alif or any
other letter.
Al-Bayhaqi said in Shu'ab al-Eeeman: Whoever writes a Mus-haf should
adhere to the letters as they are written in these Mus-hafs and not
write them differently or changeanything that they wrote, for they had
more knowledge and were more sincere in heart and in speech, and were
more trustworthy than us, so we should not think that we know better
than them.
And he narrated that Zayd said: Recitation should be done in
accordance with the Sunnah. Sulaymaan ibn Dawood al-Haashimi said:
This means, do not differ from the people, rather follow the Sunnah.
He said: I heard somethingsimilar in meaning from Abu 'Ubayd
concerning that, and you see that the reciters never paid any
attention to the way the Arabic language is written if that differs
from the script of the Mus-haf and adhering to the script of the
Mus-haf is one of the established ways that no one has the right to
differ from. End quote.
See: al-Burhaan fi 'Uloom al-Qur'aan by al-Zarkashi (1/379); al-Itqaan
by al-Suyooti (4/146).
Al-Suyooti (may Allaah have mercy on him) said in al-Itqaan: They are
unanimously agreed that it is obligatory to follow the script of the
'UthmaaniMus-hafs in [rules of tajweed]. End quote from al-Itqaan fi
'Uloom al-Qur'aan (1/250).
All of this applies if what ismeant is writing the Mus-haf in full.
But when it comes to writing a verse or a few verses, and quoting them
in books or magazines, and the like, there is nothing wrong with it,
and this is what people doin their books, although it is better to use
the script of the Mus-haf whenever possible, and to quote it directly
from the Mus-haf.
The ruling on that has been explained in the answer to question no. 97741 .
Based on that:
There is nothing wrong with what you have mentioned about showingsome
verses on the screens of mobile phones in something other than the
'Uthmaani script, if it isnot possible to show themin the 'Uthmaani
script, but one should take care to make sure than the verses that are
written in this manner are those thatare usually easy to read, and not
subject to mistakes. And one should take care to make sure that they
are written correctly so that there will be no errors in reading and
publishing them.

And Allaah knows best.

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“Verily, the number of months with Allaah is twelve months (in a year),

The month of Rajab is one of the sacred months of which Allaah says
(interpretation of the meaning):
"Verily, the number of months with Allaah is twelve months (in a
year), so was it ordained by Allaah on the Day when He created the
heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th,
the 11th and the 12th months of the Islamic calendar). That is the
right religion, so wrong not yourselves therein"
[al-Tawbah 9:36]

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Quoting a verse of Qur’aan as a proverb

We hear many people using Qur'aanic verses as proverbs and the like,
suchas the verses (interpretation of the meaning): "Which will neither
nourish nor avail against hunger" [al-Ghaashiyah 88:7] and "Thereof
(the earth) We created you, and into it We shall return you, and from
it We shall bring you out once again" [Ta-Ha 20:55]. That includes
Qur'aanic verses which cannot be uttered except for beneficial
purposes, not for mockery and making fun, as it is commonly quoted by
some people, either verbally or in writing. Is that permissible or
not?.
Praise be to Allaah.
There is nothing wrong with quoting Qur'aanic verses as proverbs, if
that is for a valid purpose, suchas saying This is something that
"will neither nourish nor avail against hunger" or saying "Thereof
(the earth) We created you, and into it We shall return you, and from
it We shall bring you out once again", if one wants to remind people
oftheir relationship with the earth, from which they were created and
to whichthey will return. If quotingQur'aan as a proverb is
notintended by way of mockery and making fun, there is nothing wrong
with it. But if it is done by way of mockery and making fun, as the
questioner mentions, thenthis is regarded as apostasy from Islam,
because the one who makes fun of the Qur'aan or of any mention of
Allaah, may He be glorifiedand exalted, has apostatized from Islam, as
Allaah says (interpretation of the meaning):
"Say: "Was it at Allaah ( عز و جل ), and His Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.) and His Messenger (صلى الله
عليه وسلم) that youwere mocking?"
66. Make no excuse; you disbelieved after you had believed"
[al-Tawbah 9:65-66]
It is essential to venerate and respect the Qur'aan, but that does not
mean that one cannot quote it as a proverb in a proper and respectful
manner. There is nothing wrong with that, but using it by way of
mockery and making fun is apostasy from Islam. And Allaah knows best.

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Health Benefits of Camel Milk and CamelUrine

June 18, 2012 10:09 pm
بسم الله الرحمن الرحيم
A sister told us a story about this individual who suffered from
cancer and doctors had said that he was in his last stages of hislife.
So a person recommended them to give mixture of camel milk and camel
urine to the patient. In just 3 days his reports came out as negative
for cancer and thepreviously bed-ridden patient was now happily
walking about!
I was a little shocked. Really? Camel urine?
But if you study Biological Sciences you wouldn't be surprised of the
immense benefits in it because Scientists are looking for treatments
in the most unimaginable of places andthey're actually finding them!
Camel urine is way better than where they areheading though. The urine
of animals whose flesh we're permitted to eat is taahir(click here to
find out more). What about those vaccines with pig's 'whatever' in
them? Pig's a 100% najas. We should be disgusted at that rather than
anything Allah-proved.
Anyway, we have a 100% belief that whatever is suggested in the Sunnah
works because Allah SWT inspired the Prophet (peace be upon him) to
sayall that he did. This is for your reference (quite amazing really
mashaa'Allah, revive the Prophetic Sunnah if you have these available
inshaa'Allah!):
***
Question: I hope that you can provide me with a scientific answer – if
such knowledge is available – about the saheeh hadeeth about drinking
camel's urine. May Allaah reward you.
Answer:
Praise be to Allaah.
The hadeeth referred to by the questioner is a saheeh hadeeth, in
which it says that some people came to Madeenah and fell sick.
TheProphet (peace and blessings of Allaah be uponhim) told them to
drink themilk and urine of camels, and they recovered and grew fat. In
the story it also says that they apostatized and killed the
camel-herder, then the Muslims caught them and executed them.
[Narrated by al-Bukhaari (2855) and Muslim (1671).]
With regard to the health benefits of drinking the milk and urine of
camels, they are many, and they are well known to the earlier
generations of medical science and they have been proven by modern
scientific research.
Ibn al-Qayyim said: The author of al-Qanoon (the Canon) – i.e. the
doctor Ibn Seena (Avicenna) – said: The most beneficial of urine is
the urine of Bedouin camels which are called najeeb. End quote.
[Zaad al-Ma'aad (4/47, 48).]
In the Emirati newspaper al-Ittihaad (issue no. 11172, Sunday 6
Muharram 1427 AH/5 February 2006) it says:
One of the most important things for which camels areraised is their
milk, which is efficacious in treating many illnesses, including
hepatitis, and the digestivesystem in general, various types of cancer
and other diseases.
In an article by Dr Ahlaam al-'Awadi, which was published in al-Da'wah
magazine, issue no. 1938, 25 Safar 1425 AH/15 April 2004 CE, about the
diseases which can be treated with camel's milk, as proven by
experience, it says that there are many benefits in camel's milk.
There follows some of what was said in the articleby Dr. Ahlaam:
Camel's urine is efficacious in the treatment of skin diseases such as
ringworm,tinea and abscesses, sores that may appear on the body and
hair, and dry andwet ulcers. Camel's urine brings the secondary
benefits of making the hairlustrous and thick, and removing dandruff
from the scalp. Camel's milk is also beneficial in treating hepatitis,
even if it has reached an advanced stagewhere medicine is unable to
treat it. End quote.
In the al-Jazeerah al-Sa'oodiyyah newspaper (issue no. 10132, Rabee'
al-Awwal 1421 AH) there isa quotation from the book Al-Ibl Asraar wa
i'jaaz (The camel: secrets and wonders) by Darmaan ibn 'Abd al-'Azeez
Aal Darmaanand Sanad ibn Mutlaq al-Subay'i:
As for camel's urine, the book suggests that it has numerous uses
which are beneficial for man. This is indicated by the Prophetic texts
and confirmed by modern science … Scientificexperiments have proven
that camel's urine has a lethal effect on the germs that cause many
diseases.
Among the uses of camel's urine, many women use it to wash their hair,
to makeit longer, and to make it lighter and more lustrous. Camel's
urine is also efficacious in the treatmentof swelling of the liver and
other diseases such as abscesses, sores that appear on the body and
toothache, and for washingeyes. End quote.
Prof. Dr. 'Abd al-Fattaah Mahmoud Idrees says:
With regard to the benefitsof camel's urine in treating disease, Ibn
Seena said in his Qanoon: The most beneficial of urine is the urine of
the Bedouin camels known as najeeb. Camel's urine is beneficial in
treating al-hazaaz, and itwas said that al-hazzaz is apain in the
heart caused byanger and so on......

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