A Presious Dua'

Yaa Allah, I am Your servant, son of Your servant, son of Your
maidservant; my forelock isin Your hand; Your command over me is
forever executed and Your decree over me is just; I askYou by every
name belonging to You that You have named Yourself with, or revealed
in Your book, ortaught to any of Your creation, or have preservedin
the knowledge of the unseen with You, that You make the Qur'an thelife
of my heart and the light of my breast, and a departurefor my sorrow
and a release from my anxiety.

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Saying takbeer from Soorat al-Duha to Soorat al-Naas

Is it permissible to say tahleel (laa ilaaha ill-Allaah) and takbeer
(Allaahu akbar) from after Soorat al-Duha until Soorat al-Naas? Is
that proven from the Messenger (peace and blessings of Allaah be upon
him) or the Sahaabah or Taabi'een?.
Praise be to Allaah.
Firstly:
The scholars differed concerning the ruling on saying takbeer after
every soorah from Soorat al-Duha to al-Naas. Imam Ahmad regarded it as
mustahabb but the other imams differed with him. There is another
report from Imam Ahmad which is in accordance with the view of the
majority. The correct view is that it is not prescribed to say
takbeer, and this is not proven in any marfoo' hadeeth from the
Prophet (peace and blessings of Allaah be upon him). Thereis also no
saheeh report about this takbeer from any of the Sahaabah (may Allaah
be pleased with them), rather it was proven from some of the qurraa'
(reciters) of the people of Makkah.
It was narrated that 'Ikrimah ibn Sulaymaan said: I recited to
Ismaa'eel ibn 'Abd-Allaah ibn Constantine, and when I reached
Wa'l-duha (i.e., Soorat al-Duha), he said tome: Say takbeer, say
takbeer at the end of every soorah until you complete (the Qur'aan).
'Abd-Allaah ibn Katheer told him that he recited toMujaahid and he
told him to do that, and Mujaahid told him that Ibn 'Abbaas had told
him to do that, and Ibn 'Abbaas told him that Ubayy ibn Ka'b told him
to do that, and Ubayy ibn Ka'b told him that the Prophet (peace and
blessings of Allaah be upon him) told him to do that.
Narrated by al-Haakim in al-Mustadrak (3/304).
This hadeeth is da'eef (weak). Its isnaad includes Ahmad ibn Muhammad
ibn 'Abd-Allaah ibn Abi Bazzah al-Muqri'. Abu Haatim said: His hadeeth
isda'eef (weak) and I will not narrate from him. Al-'Aqeeli said: His
hadeethis munkar (odd). Al-Dhahabi said: This is a ghareeb (strange)
hadeeth, and it is one of the hadeeth of al-Bazzi that were regarded
as munkar. Abu Haatim said: This is munkar. And he said: Al-Haakim
regarded his hadeeth about takbeeras saheeh, but it is munkar.
See: al-Du'afa' by al-'Aqeeli(1/127); and Mizaan al-I'tidaal (1/144,
145) andSiyar A'laam al-Nubala' (12/51), both by Imam al-Dhahabi.
Ibn Muflih al-Hanbali (mayAllaah have mercy on him)said:
Ahmad regarded it is mustahabb to say takbeer from the beginning of
Soorat al-Duha until the end of the Qur'aan. This was mentioned by Ibn
Tameem and others, and this is the recitation of the people of Makkah,
which al-Bazzi took from Ibn Katheer, and Ibn Katheer took it from
Mujaahid, andMujaahid took it from Ibn 'Abbaas, and Ibn 'Abbaas took
it from Ubayy ibn Ka'b, and Ubayy ibn Ka'b took it from the Prophet
(peace and blessings of Allaah be upon him). A number of them narrated
that, including al-Baghawi in his Tafseer, and the reason for that is
that the Wahy (revelation) ceased.
This is a ghareeb hadeeth, reported by Ahmad ibn Muhammad ibn
'Abd-Allaah al-Bazzi, who is sound with regard to recitation but
da'eef (weak) with regard to hadeeth.
Ibn Haatim al-Raazi said: This is a munkar hadeeth.
It was also narrated from him – i.e., Imam Ahmad – that there should
be no takbeer, as is the view of all reciters. End quote.
Al-Adaab al-Shar'iyyah (2/295, 296).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
about a group who gathered to read the entire Qur'aan (khatmah) and
they were reading to 'Aasim and Abu 'Amr. When they reached
Sooratal-Duha, they did not say Laa ilaaha ill-Allaah or Allaahu
akbar, until they reached the end of the Qur'aan. Is what they did
better or not? Is the hadeeth which is narrated about saying tahleel
and takbeer saheeh and mutawaatir, or not?
He replied:
Praise be to Allaah. Yes, if they recited in accordance with a
recitation other than that of Ibn Katheer, their not doing that is
better, and is in fact what is prescribed and is Sunnah. These imams
of recitation did not say takbeer either at the beginning of the
soorahs or at the ends. If it is acceptable to say that Ibn Katheer
narrated the takbeer from the Messenger of Allaah (peaceand blessings
of Allaah be upon him), it is acceptable for others to say that these
people narrated the omission of that from the Messenger of Allaah
(peaceand blessings of Allaah be upon him) too. It is not possible
that the recitationof the majority that was narrated by more people
than the recitation of Ibn Katheer omitted something enjoined by the
Messenger of Allaah (peace and blessings of Allaah be upon him),
because those who narrated mutawaatir reports could not have concealed
something for which there was good reason to narrate it.

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GOODMORNING. Tips

A Clean HEART.No tears.No fear.No worry.Be happy. Good morning.
@
A very special morning knocking at our door with cool air n lots of
bless lovejoy n fun come on get up n recieve them.Good Morning.
@
Be Yourself.Do Not Compromise So Much That U Change Ur Character
Completely.Good Morning.
@
Every sunset gives us,One day less to live.But every sunrise give
us,One day more to hope.So,hope for the best.Good Day n Good Luck.
@
S-Smiling M-Message S-Service between 2 sweetfriends..YOU and ME.. GOODMORNING.

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Hadees

Rasul Allah (sal Allahu alaihi wa sallam) said: "He will not enter
Paradise whose neighbour is not secure from his wrongful conduct."
[Muslim]
Make sure that a wedding, construction or other eventat your house
does not encroach upon the privacy, peacefulness or clean environment
of your neighbours or neighbourhood. Does noisefrom your house disturb
your neighbour? Did you park your car in such a wayas to cause your
neighbourinconvenience? Do you even know who your neighbour is? Rasul
Allah (sal Allahu alaihi wa sallam) said: "If you are kind to your
neighbour youwill be a believer." [Tirmidhi]

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Q & A

Q:->
brother
I got 1 question, what if a women divorce, didn't marry or widow?
What are the rules? Sorry if I am being silly but I want to know
correct thing.
Thank you
Julfika/

A:->Sister Julfika,
Mahram is not the husband only. Any person who qualifies as her Mahram
according to the Sharee'ah may accompanyher. The ruling that a woman
may not travel alone is from the following Hadeeth:
Narrated by al-Bukhaari (1729) and Muslim (2391) from Ibn 'Abbaas (may
Allaah be pleased with him) who said: The Prophet (peace and blessings
of Allaah be upon him) said: "No woman should travel except with a
mahram, and no man should enter upon her unless there is a mahram with
her." A man said: "O Messenger of Allaah, I want to go out with such
and such an army and my wife wants to go for Hajj." He said: "Go out
with her."
In case of the sister above,one possible option if she has no husband
to support, may be her children (her sons, if any) when they become
able, and can take her to the Hajj.

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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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A part of a story

.....flanks every wall, aisle, nook and cranny of the gargantuan
building. No. It's daunting because of the way those Men Who Love Man
Stuff treat a woman like me, who just wants to buy a dang kayak.
Like a poor little birdie who fell from her nest.
Probably a little like how Dr P felt when he walked into Gus Mayer to
buy me some Tory Burch flats for my birthday. Except he doesn't have
pride issues like I do.
I don't like feeling like a poor little birdie. I like feeling like I
know what the hell I'm doing, even when I don't know what the hell I'm
doing. I've got a lot of Super Dave (my dad) in me, it seems. But when
Super Dave walks into the Bass Pro Shop, no one looks at him like a
little birdie. They look at him like a MAN who wantsto buy some Man
Stuff.
So I put on my most serious "Super Dave" face, flung my shoulders
back, and waltzed through those doors like I owned the place. I was
greeted bya patronizing older man who asked if I needed any help. THE
NERVE! He didn't ask the man in the camouflage pants and the
construction boots who had walked in just ahead of me!
I confidently replied, "No thanks!" and made a quickvisual sweep of
the warehouse of MAN. I pointed myself in the direction of "Boating,"
andconfidently strode toward it.
A kayak is a boat, right?
Right????
No. According to Bass Pro Shop, it's a "Camping Equipment." Minus one
point for me. Already feeling idiotic, I was escorted aaaaaaall the
way across to the other side of the store, where the kayaks are kept.
Right next to the tents and the cast iron skillets. Makes sense.
(NOT!)
But the rest of the transaction went fine. Thank goodness I came
prepared with a rope and a razor blade to cut the rope ... I was asked
those two questions immediately, and was given an approving look when
I nonchalantly explained that I had both in the car. Plus two points
for me!
Two young men came out to help me load the kayak after I purchased it.
Our"plan A" was to fit it into the car, rather than on top,sliding it
into the back hatch and up into the front passenger seat. The kayak
almost fit inside the car. The glass part of the back hatch had to
remain open about 1 inch to allow for the protruding stern. One of the
boys helping me tied the glass window shut using the rope I brought,
and I was off!
But driving with a kayak in your passenger seat is not an easy task.
It covered the back window, the passenger side rearview mirror, the
main rearview mirror, and everywindow on the passenger side of the
car. So I had only the windshield and the driver-side window to
utilize during the 25-mile drive home on the interstate.
But as long as I drove slowly and stayed in the right lane, all would
be fine. Right?
No. Because as soon as I left the entrance ramp andgained a little
speed, the back hatch flew open. Yes. Flew open.
ON THE INTERSTATE.
Let me tell you what happens when someone opens a window of a swiftly
moving vehicle that I'm riding in. My left eardrum goes absolutely
berserk. It turns itself into a REAL drum, and the car's uneven air
pressure becomes the drumstick beating on the inside of MY HEAD.
People, the PAIN,I am telling you!
So I knew I had a problem as soon as my eardrum became the Hudson High
School Marching Band.
I glanced in the rearview mirror and saw the open air behind me, and
the kayak teetering on the edge of the gate. I knew itwould be very,
very bad ....possibly deadly for the person behind me, if that kayak
were to somehow fly out of the open back window. So I wrapped my arm
inside the cockpit of the kayak, cursed the idiotwho had tied the
window closed, and prayed that the next exit wasn't too far down the
road.
Then it started pouring SHEETS OF RAIN.
This ain't no joke.
I put my flashers on and pulled off at the next exit very slowly. I
got out and walked around to the backof the car in the pouring rain,
and simply closed thehatch. Something must have shifted while
driving,and suddenly the kayak fitinto the car without having to
re-tie the window shut. Simple as that. Hallelujah.
Then I drove home through the torrential downpour, trying to
avoidswitching lanes too much. I only had to move to the right lane
twice, and both times I honked my"friendly honk" profusely (beep!
beep! beep! beep!) as I switched lanes. Yes, I was stared at. (Look!
Crazylady with a boat as her passenger honking like a maniac at 3
o'clock!) But I got home safely, and that's all that matters.
And you guys, Dr P loves this thing. He was so happy when I showed
himlast night. And this morning he was running late for work, and
still found time to go downstairs and stare at the thing for a few
minutes.
This morning I went to Walmart and found some proper kayak straps, and
tied her to the roof. We're headed to the beach for the weekend this
afternoon, and we can't wait to try it out! Wish us luck ...

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What is the ruling on the imam repeating some verses that speak of mercyor punishment?

Praise be to Allaah.
I do not know of anything wrong with that, because it encourages the
people to ponder and focus and benefit. It was narrated that the
Prophet (peace and blessings of Allaah be upon him) repeated the verse
(interpretation of the meaning): "If You punish them, they are Your
slaves, and if You forgive them, verily, You, only You, are the
All-Mighty, the All-Wise" [al-Maa'idah 5:118] severaltimes.
To sum up: if it is done for a good reason and not for the purpose of
showing off, then there is nothing wrong with it, but if he thinks
that repeating it may annoy them or result in disturbing sounds such
as weeping, then it is better not to do that, so that there will not
be any distraction. But if repeating it will only lead to pondering
and proper focus on the prayer, then it is all good. End quote.
~
Majmoo' Fataawa al-Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have
mercy on him) (11/343, 344).

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What is meant by reciting Qur’aan in a melodious voice?

Praise be to Allaah.
In the saheeh Sunnah it is encouraged to recite the Qur'aan in a
melodious voice, i.e., making the voice beautiful when reciting it. It
does not mean that one should recite it as if singing, rather what is
meant is that one should make the voice beautiful when reciting. For
example the saheeh hadeeth says: "Allaah never listens to anything as
He listens to a Prophet with a beautiful voice reciting the Qur'aan
out loud" and "He is not one of us who does not recite Qur'aan in a
melodious voice when reciting it out loud." What this means is making
the voice beautiful, as stated above.
The meaning of the hadeeth quoted above refers to listening in a
manner that is befitting toAllaah and it is not like theattributes of
His creation, as is the case with all His other attributes. It may
besaid of His listening that it is like His other attributes, that it
is in a manner that is befitting to Allaah, may He be glorified and
exalted, and there is nothing like unto Him, may He be glorified and
exalted. Allaah says (interpretation of the meaning): "There is
nothing like Him, and He isthe All-Hearer, the All-Seer" [al-Shoora
42:11].Reciting in a melodious tone means reciting out loud and making
the voicebeautiful and with proper focus, so that the heart is moved,
because the aim isto stir the heart with this Qur'aan, so that people
will fear Allaah and so thatthey will find peace and benefit from it.
An example of this is the story of Abu Moosa al-Ash'ari (may Allaah be
pleased with him), when the Prophet (peace and blessings of Allaah be
upon him) passed by him as he was reciting Qur'aan,and he started
listening tohim and said: "You have been given a beautiful voice like
the beautiful voices of the family of Dawood." When Abu Moosa came,
the Prophet (peace and blessings of Allaah be upon him) told him about
that and Abu Moosa said: If I had known, O Messenger of Allaah, that
you were listening, I would have made it very beautiful indeed. The
Prophet (peace and blessings of Allaah be upon him) did not denounce
him for that,which indicates that making the voice beautifuland being
careful in reciting is something that is required, so that both the
reader and the listenerwill focus properly and will both benefit. End
quote.

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The meaning of the hadeeth “ ‘Qul Huwa Allaahu Ahad” is equivalent to one-third of the Qur’aan”

Praise be to Allaah.
Firstly: there follow some of the ahaadeeth narrated from the Prophet
(peace and blessings of Allaah be upon him) which state that Soorat
al-Ikhlaas (Qul Huwa Allaahu Ahad) is equivalent to one-third of the
Qur'aan.
Al-Bukhaari (6643) narrated from Abu Sa'eed that a man heard another
man reciting Qul Huwa Allaahu Ahad and repeating it. The next morning
he came to the Messenger of Allaah (peaceand blessings of Allaah be
upon him) and told him about that. The man thought that it was too
little, but the Messenger ofAllaah (peace and blessings of Allaah be
upon him) said: "By the One in Whose hand is my soul, it is equivalent
to one-third of the Qur'aan."
Muslim (811) narrated from Abu'l-Dardaa' that the Prophet (peace and
blessings of Allaah be upon him) said: "Is any one of you unable to
recite one-third of the Qur'aan in one night?" They said, "How could
anyone read one-third of the Qur'aan?" He said, "QulHuwa Allaahu Ahad
is equivalent to one-third of the Qur'aan."
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "Gather together,
for I will recite to you one-third of the Qur'aan." So those who could
gather together gathered there, then the Prophet of Allaah(peace and
blessings of Allaah be upon him) came out and recited Qul Huwa Allaahu
Ahad, then he went in. They said to one another, Perhaps there hasbeen
some news from heaven on account of which he has gone inside (the
house). Then the Prophet of Allaah (peace and blessings of Allaah be
upon him) came out and said, "I told you that I was going to recite to
you one-third of the Qur'aan. Verily it is equivalent to one-third of
the Qur'aan."
Secondly: The bounty of Allaah is immense, and Allaah has bestowed His
bounty upon this ummah and has made up for its short life span by
giving it more reward for simple deeds. It is strange that with some
people, insteadof this motivating them todo more good, this makes them
apathetic and lazy indoing acts of worship, or they feel that this
bounty and reward is strange and farfetched.
With regard to the meaning of the hadeeth:
There is a difference between jaza' (reward) and ijza' (what is
sufficient). What is makingthe brother confused is that he does not
see the difference between them.
Jaza' means the reward which Allaah gives for obeying Him.
Ijza' means what is sufficient and takes the place of something else.
Reciting Qul Huwa AllaahuAhad brings a reward equivalent to reciting
one-third of the Qur'aan, but it does not take the place of reading
one-third of the Qur'aan.
If a person vows – for example – to read one-third of the Qur'aan,
itis not sufficient for him to read Qul Huwa Allaahu Ahad, because it
is equivalent to one-third of the Qur'aan in reward, but not in terms
of being sufficient or taking the place of reading one-third of the
Qur'aan.
The same may be said of reciting it three times. If a person recites
it three times in his prayer, that does not mean that he does not have
to recite al-Faatihah, even though he will be given the reward of
reciting the whole Qur'aan.
A similar example is the reward given by the Lawgiver to one who
offers a single prayer in the Sanctuary of Makkah, and that he will
have the reward of one hundred thousand prayers. Does anyone take this
divine bounty to means that he does not have to pray for decades
because he offered a single prayer in the Haram that is equivalent to
one hundredthousand prayers?
Rather this has to do withreward; as for what is sufficient, that is
another matter altogether.
Moreover, none of the scholars has ever said that there is no need
for us to read the Qur'aan or that Qul Huwa Allaah Ahad is sufficient
and takes the place of that. The correct scholarly view is that this
soorah has this great virtue because the Qur'aandeals with three
topics: one-third for rulings, one-third for promises andwarnings, and
one-third for the Divine names and attributes.
This soorah combines names and attributes.
This is the view of Abu'l-'Abbaas ibn Surayj, and Shaykh al-Islam Ibn
Taymiyah stated that it was good in Majmoo' al-Fataawa, 17/103.
The Muslim cannot do without the two other issues, which are the
rulings and the promises and warnings. His knowledge cannot be
complete unless he looks at the Book of Allaah as a whole. The one who
stops at Soorat al-Ikhlaas cannotknow the other two matters.

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What is the secret of thenumber 7 and its multiples in the Holy Qur’aan and Sunnah?

What is the secret of the number 7 in the Qur'aan and hadeeth?.
Praise be to Allaah.
Undoubtedly the Qur'aan is miraculous, and there are many facets to
its miraculous nature, such aslinguistic, legislative, and so on. Its
challenge to mankind and the jinn to produce something similarto it
still stands. Allaah says (interpretation of the meaning):
"Say: If the mankind and the jinn were together to produce the like of
this Qur'aan, they could not produce the like thereof, even if they
helped one another"
[al-Isra' 17:88].
Ibn al-Qayyim discussed the number 7 in his book Zaad al-Ma'aad fi
Huda Khayr al-'Ibaad (4/90) when he discussed the hadeeth in
al-Saheehayn: "The one who eats seven dates of al-'Aaliyah in the
morning will not be harmed that day by poison or witchcraft." He said:
As for specifying the number seven, it has to dowith the creation and
sahr'i commands of Allaah.Allaah created seven heavens, seven earths
and seven days, and man's creation is completed in seven stages;
Allaah has prescribed that His slaves should walk around the Ka'bah
seven times (tawaaf) and go back and forth between Safa and Marwah
seven times (saa'i), and stone the jamaraat with seven pebbles each,
and the takbeeraat of Eid are seven in the first rak'ah. The Prophet
(peace and blessings of Allaah be upon him) said: "Instruct your
children to pray when they are seven." When the boy reaches the age of
seven he should be given the choice between his parents according to
one report, and according to another report, his father has more right
to him than his mother; according to a third reporthis mother has more
right to him. When he was sick, the Prophet (peace and blessings of
Allaah be upon him) ordered that water from seven skins be poured on
him. Allaah sentthe wind against the people of 'Aad for seven days.
The Prophet (peace and blessings of Allaah be upon him) asked Allaah
to help him by sending upon his people seven (years) like the seven
years of Yoosuf – i.e., seven years of famine. Allaah likened the
reward of one who gives charity to a grain that produces seven ears,
in each of which are one hundred grains. The number of ears of grain
seen by the companion of Yoosuf (in the dream) was seven, the number
of years for which they were cultivated was seven, and (the reward for
charity) is multiplied seven hundred fold or more. Seventy thousand of
this ummah will be admitted to Paradise without being brought to
account.
Then Ibn al-Qayyim commented: Undoubtedly this number has some special
qualities that are not shared by other numbers. … Allaah knows best
about His wisdom, laws and decree in singling out this number. End
quote.
Based on this, the correct view is to refrain from indulging in
discussion of the reason why this number is singled out for mention,
except on the basis of clear, sound evidence.
.
And Allaah knows best.

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10 Things You ShouldNever Say to Your Wife

It's a pity no one states thethings not to say to your wife ever.
But if we had to had to bribe the pundit to read out the top 10
commandments of what a husband must never mention to his wife
insteadof wedding vows, this is what it would look like. 1. "Maybe you
should go on a diet."
Yes, looking after your house and keeping it habitable has affected
howshe looks but if you can't compliment her , don't everlet her hear
this one. Especially when you're sitting with your perfect tyre in
place.
2. "Why don't you work as long as me?"
Yes, we get it. You're irritated and need to spark off an argument but
talking about what a great sacrifice you make by working is not going
to help anyone. Especially if she's quit her own job to look after the
house and kids. 3. "Anand from Accounts is …."
No, your wife doesn't wantto know about office gossip. When you're
home, she wants you to listen to her not your work problems. At least
not every day!
4. "That one looks hot!"
If you have ever said this to your wife while checking out another
woman and lived to survive the tale, you know what a landmine this
sentence is loaded with.
5. "I don't feel like talking."
This can be excused if used sparingly. However, if you want to prevent
communication problems in your relationship then you better learn to
have anopen channel all the time.
6. "All you do is nag."
Desist from ever saying this. Your wife's already short fuse will be
completely blown if you such this incendiary sentence.
7. "Why do you want to go shopping again?"
Yes, she knows you hate it. But you need to entertain her too and if
she likes to go shopping, then tough luck. Deal with it, don't
complain about it.
8. "You're not really wearing that, are you?"
Unless you're Narendra Kumar Ahmed or Sabyasachi Mukherjee,
questioning her sartorial choices so bluntly is going to cause a major
fight. Try and suggest your picks in amore delicate manner.
9. "Must be that time of the month."
If you think you can use this line as a weapon for a clever retort,
you've got another thing coming. This can be one of the most
insulting, not to mention sexist, things you can ever say to your
wife.
10. "You're acting like your mother."
The biggest no-no. No woman likes to be compared to another woman,
especially her mother. Bear in mind you're also passing a judgement on
her mother with this one. Unless you want to spend an entire year
apologising, refrain from ever using this line during your entire
marriage.
A marriage is a union between two different people and it can be
perfect only if both the people accept each other as they are.

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pineapple juice is recommended for treating angina.

Pineapple juice is good for the kidney and liver function and has
bromelainthat is a natural fat burner and helps to rejuvenate your
body. Also, pineapple juice is recommended for treating angina.

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Commentary on the verse in which Allaah says: “Verily, Allaah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allaah)”

What is the meaning of the words of Allaah, may He be blessed and
exalted,in Soorat al-Ra'd (interpretation of the meaning): "Verily,
Allaah will not change the (good)condition of a people as long as they
do not change their state (of goodness) themselves (by committing sins
and by being ungrateful and disobedient to Allaah)" [al-Ra'd 13:11]?.
Praise be to Allaah.
This is an important verse which indicates that Allaah, may He be
blessed and exalted, in His perfect justice and wisdom does not change
the condition of the people from good to bad or from bad to good, from
ease to hardship or from hardship to ease, unless they change their
condition themselves. So if they are in a state of righteousness and
goodness and they change, Allaah will changethings for them with
punishment, calamities, hardship, drought, famine,disunity and other
kinds ofpunishments as appropriate requital. Allaah says
(interpretation of the meaning): "And your Lord is not at all unjust
to (His) slaves" [Fussilat 41:46].
Or He may give them respite and give them time so that they might
truen to the right path, but if they do not then they will be seized
unexpectedly, as He says (interpretation of the meaning): "So, when
they forgot (the warning) with which they had been reminded, We opened
for them the gates of every (pleasant) thing, until in the midst of
their enjoyment in that which they were given, all of a sudden, We
took them (in punishment), and lo! They were plunged into destruction
with deep regrets and sorrows" [al-An'aam 6:44]., meaningdespairing of
all goodness -- we seek refuge in Allaahfrom the punishment and wrath
of Allaah. Or they may be given respite until the Day of Resurrection,
when their punishment will be more severe, as Allaah says
(interpretation of the meaning):
"Consider not that Allaah is unaware of that which the Zâlimûn
(polytheists, wrongdoers) do, but He gives them respite up to a Day
when the eyes will stare in horror"[Ibraaheem14:42], meaning that they
are given respite until after death, and that will be a greater and
more severe punishment.
Or they may be in a state of evil and sin, then they repent to Allaah
and turn back to Him, and they regret their sins and adhere to
obedience, so Allaah changes their state of wretchedness, hardship and
poverty to ease, unity and righteousness becauseof their good deeds
and their repentance to Allaah,may He be glorified and exalted. It
says in another verse (interpretation of the meaning): "That is so
because Allaah will never change a grace which He has bestowed on a
people until they change what is in their ownselves" [al-Anfaal 8:53].
This verse tells us that if they are in astate of ease, comfort and
goodness, then they change and turn to sin, their situation will be
changed -- there is no power and no strength except with Allaah -- or
they may be given respite,as stated above. The opposite is also true:
if they were in a state of eviland sin, or disbelief and misguidance,
then they repent, regret their sin andadhere to obedience to Allaah,
Allaah will change their situation from bad togood; He will change
their disunity into unity and harmony; He will change their hardship
to ease, well being and plenty; He will change their situation from
draught, famine, , lack of water and so on to rainfall, fertile land
and other kinds of goodness. End quote.

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Good Morning tips

The tree does not with draw its shade from the woodcutter, so Forgive
theone who hurt u..They will realise Ur worth One day.. GUD MG
]
Success is the ability to go From One failure to another With no loss
of enthusiasm... Gud Morning N Have A Great Sunday =)
]
Between a 100 yesterdaysN a 100 2morrows,There is only 1 2day N I
would not let ths pass without saying thx 4 being such a lovely frnd
]
What is Trust?Trust is a feeling that a one year oldchild has, when u
throw him up in the air N catch him again..he still laughs nenjy
]
Hi..rght now i m coming near 2 u..in the form of Sunlight. in the form
of sweet breze.in the form ofgud wishes 2 greet u a great mrng

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

1a]
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked:
Will a person be rewardedif he reads the Qur'aan, even if he does not
understand its meanings?
He replied:
The Holy Qur'aan is blessed, as Allah, may He be exalted, says
(interpretation of the meaning): "(This is) a Book(the Qur'aan) which
We have sent down to you, full of blessings, that they may ponder over
its Verses, and that men of understanding may remember" [Saad 38:29].
So man is enjoined to readit, whether he understands its meanings or
not. But the believer who is enjoined to act upon it should not read
Qur'aan without understanding its meanings. If a person wants to learn
medicine, for example, and studies the books of medicine, he cannot
benefit from them unless he understands their meanings and they are
explained to him; in fact he will be very keen to understand the
meanings so that he can apply them. So why do you think anyone should
read the Book of Allah, may He be glorified and exalted, which is a
healingfor what is in the hearts and exhortation to people,without
pondering and without understanding its meanings? For this reason the
Companions (may Allah be pleased with them) would not move onfrom ten
verses until they had learned them and learned the knowledge they
contained and how to act upon it. So they learned the Qur'aan and
knowledge and action all together.
A person will be rewarded for reading the Qur'aan whether he
understands its meanings or not, but he should be very keen to
understand its meanings and to learn these meanings from scholars who
are trustworthy in their knowledge. If he has no access to a scholar
whocan teach him the meanings, he may refer to the trustworthy books
of tafseer, such as Tafseer IbnJareer, Tafseer Ibn Katheer and others
which pay attention to the tafseer that is based on reports narrated
from the Sahaabah and the Taabi'een (may Allah be pleased with them).
End quote from Fataawa Noor 'ala al-Darb, tape 85, side A.
And Allah knows best.

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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]. :-> :->

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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.

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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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Islam, A World Civilization "Thus We have appointed you amiddle nation, that you may be witnesses upon mankind." (Quran, Surah [2:143])

Islam was destined to become a world religion and to create a
civilization which stretched from one end of the globe to the other.
Already during the early Muslim caliphates, first the Arabs,then the
Persians and later the Turks set about to create classicalIslamic
civilization. Later, in the 13th century, both Africa and India became
great centers of Islamic civilization and soon thereafter Muslim
kingdoms were established in the Malay-Indonesian world while Chinese
Muslims flourished throughout China.
Global religion
Islam is a religion for all people from whatever race or background
they might be. That is why Islamic civilization is based on a unity
which stands completely against any racial or ethnic discrimination.
Such majorracial and ethnic groups as the Arabs, Persians, Turks,
Africans, Indians, Chinese and Malays in addition to numerous smaller
units embraced Islam and contributed to the building of Islamic
civilization. Moreover, Islam was not opposed to learning from the
earlier civilizations and incorporating their science, learning, and
culture into its own world view, as long as they did not oppose the
principles of Islam. Each ethnic and racial group which embraced Islam
made its contribution to the one Islamic civilization to which
everyone belonged. The sense of brotherhood and sisterhood wasso much
emphasized that it overcame all local attachments to a particular
tribe, race, or language--all of which became subservient to the
universal brotherhood and sisterhood of Islam. The global civilization
thus created by Islam permitted people of diverse ethnic backgrounds
to work together incultivating various arts and sciences. Although the
civilizationwas profoundly Islamic, even non-Muslim "people of the
book" participated in the intellectual activity whose fruits belonged
to everyone. The scientific climate was reminiscent of the present
situation in America where scientists and men and women of learning
from all over the world are active in the advancement of knowledge
which belongs to everyone. The global civilization created by Islam
also succeeded in activating the mind and thought of the people who
entered its fold. As a result of Islam, the nomadic Arabs became
torch-bearers of science and learning. The Persians who had created a
great civilization before the rise of Islam nevertheless produced much
more science and learning in the Islamic period than before.The same
can be said of the Turks and other peoples who embraced Islam. The
religion of Islam was itself responsible not only for the creation of
a world civilization in which people of many different ethnic
backgrounds participated, but it played a central role in developing
intellectual and cultural life on a scale not seen before. For some
eight hundred years Arabic remained the major intellectual and
scientific language of the world. During the centuries following the
rise of Islam, Muslim dynasties ruling in various parts of the Islamic
world bore witness to the flowering of Islamic culture and thought. In
fact this tradition of intellectual activity was eclipsed only at the
beginning of modern times as a result of the weakening of faith among
Muslims combined with external domination. And today this activity has
begun anew in many parts of the Islamic world now that the Muslims
have regained their political independence.
A Brief History of Islam, The Rightly Guided Caliphs
Upon the death of the Prophet, Abu Bakr, the friend of the Prophet and
the first adult male to embrace Islam, became caliph. Abu Bakr ruled
for two years to be succeeded by 'Umar who wascaliph for a decade and
during whose rule Islam spread extensively east and west conquering
the Persian empire, Syria and Egypt. It was 'Umar who marched on foot
at the end of the Muslim army into Jerusalem and ordered the
protection of Christian sites. 'Umar also established the first public
treasury and a sophisticated financial administration. He established
many of the basic practices of Islamic government. 'Umar was succeeded
by 'Uthman who ruledfor some twelve years during which time the
Islamic expansioncontinued. He is also known as the caliph who had the
definitive text of the Noble Quran copied and sent to the four corners
of the Islamic world. He was in turn succeeded by 'Ali who is known to
this day for his eloquent sermons and letters, and also for his
bravery. With his death the rule of the "rightly guided" caliphs, who
hold a special place of respect in the hearts of Muslims, came to an
end.

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Quran

Ramadan is that month in which
Al-Quran has been revealed as a guide
for mankind, and clarifications from the
guidance and from the criterion, so
whosoever from you witnessed that
month then he should fast in it ...
Al-Baqara 2:185
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When you’re weary and alone, let faith carry you

There are times when we're alone, discouraged, and just plain weary.
Times when it seems like there's no one left who matters.
That's when faith counts morethan ever. That's when faith istested.
Don't give up. Keep hope in your heart. Remember that in the darkest
cave, the deepest canyon, the most barren desert, Allah is still
there.
Let faith carry you at those times, and let Allah guide you, and you
will come through to a better place. It's a promise from Allah:
"And whoever is conscious ofAllah, He will make for him a way out
(from every difficulty). And He will provide for him from (sources) he
never could imagine. And whoever puts his trust in Allah, then He will
suffice him. Verily, Allah will accomplish His purpose. Indeed Allah
has sent a measure for all things." (Quran: 65/2-3)
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We Get What We Give

We get what we give. This is one of the laws of the dunya (this
earthly life) andal-ghayb (the unseen) as well. When we give moneyto
the poor and oppressed, God rewards us with more than we can imagine.
When we share truth, greater truths are revealed to us. When we teach,
we learn. When we show mercy, our Creator has mercy on us. When we
smile, people smile back.
The same is true for love. When we give love, love comes into our lives.
Some people think, "I will open up my love when I meet someone who
loves me truly." Sorry, it doesn't work that way. It's only when we
open up the gates and let our love flow,that loves comes rushing in.

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A Concise Reply to Christianity - A Muslim View

If this booklet were writtento announce my conversion to Christianity,
no Christian would complain that it is too blunt. So if I must reject
an aspect of Christianity in a succinct form, let me not be accused of
bluntness either. A Muslim believes inthe religion of Jesus but sees
mainline Christianity as a religion constructed about Jesus. Our
protest is against two excesses: The apotheosis of Jesus and themost
frequent missionary tactic directed toward Muslims.
Part One
Christians and Muslims wholearn something of one another's religion
find that a crucial issue is the nature of Jesus. The majority of
Christians deify Jesus while Muslims say that he was nomore than a
prophet of God, a faultless human being. The doctrine of the Trinity
avows that three distinct co-equals are God. In particular, Jesus is
said to be God the Son, or the Son of God. As the Muslim questions
details of this theology, the Christian characteristically forms a
common explanation for our differences: He complains that Muslims do
not understand the Trinity; that we are actually accusing Christians
of Tritheism and other heresies.
So the Muslim seeks clarification of the teachingand asks at every
step:"How could that be so?" For example, we insist that the term "Son
of God" cannot have a literal interpretation. Sonship anddivine nature
would be necessary attributes of such an actuality, but theseare
incompatible. The first describes a recipient of life while the second
describes One who received life from no one. These are
mutuallyexclusive requirements then. To be a son is to be less than
divine, and to be divine is to be no one's son.
As a discussion proceeds, it is the Christian who will eventually take
refuge in the response: "These are things that we cannot understand."
His assessment of the Muslim's problem becomes his own confession. The
Christian explanation becomes self-defeating so there is a change of
tactic.
He complains that the Muslim refuses to accept what cannot be
understood. But the modified approach is a diversion. Now the concepts
of verification andunderstanding are confused. To illustrate: Chemical
reactions may be verified but the atom is notthereby understood. Facts
are catalogued but not always explained. This distinction is the key
to ourconcise reply. It is the Muslim who must redirect the
discussion. Our primaryissue is more basic than resolving the
incongruities of Trinitarian doctrine. Rather than ask how the Trinity
can be so, we should ask why it must be so. We ask, "Why must Jesus be
divine? Can we verify the necessity of this belief?"
The Muslim Position
A few centuries ago, European Philosophers commonly felt that a
conjecture was proven if it could be shown to be equivalent to an
assertion made by Aristotle. Unfortunately, such an approach stopped
short of challenging Aristotle and discovering truth.
Similarly,testing the Trinitarian case on what people have said about
Jesus stops short of establishing the integrity of the authorities and
the truth of the matter.
Our purpose here is no more than the illustration that belief in the
Trinity can only be based on Church authority. Many Christians admit
that this isthe case while others insist that the teaching was
elaborated by Jesus himself. "Let them produce their proof," is the
repeated admonition of the Quran, that is, "provide the documentation
that Jesus himself claimed unqualified deity," (Quran 21:24). Unless
this evidencecan be produced, authorities are subject to challenge.
Then the Christian may not evade the Muslim's questions concerning
understanding. The Christian will have no justification for
maintaining an illogical position, unless he is content to rely on the
opinions of men. If he will probe no deeper than this, the
Christian-Muslim dialogue is finished.
For Christians, the only documents accepted as reporting the words of
Jesus are the accounts given in the Bible. We leave the Muslim
attitude toward the Bible for part II of this essay and find our
motivation now in the Quranic verse, "Say: 'O People of the Book! You
have no ground to stand upon unless you stand fast by the Law, the
Gospel, andall the revelation that has come to you from your Lord."
(Quran 5:68). Christians are advised to support their claims by citing
their books. Thus Muslims believe that no saying of Jesus can be
produced which shows himgrasping at equality with God. The primary
issue is not whether Jesus is God. The first question is whether he
said that he was equal to God.

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June 23, 2012 Child rescue team runs into rock

Even as anxiety mounts, jawans continue with their tireless efforts
torescue four-year-old Mahi, who has been trapped in a borewell at a
village in Gurgaon since Wednesday night.
The ongoing relentlessefforts to pull four-year-old Mahi outof a
70-foot-deep borewell at Kasan village here have beenhampered what
with the rescue teams, digging a rescue tunnel, encountering arock.
The three-day rescue operation, which was expected to have
beencompleted on Friday night, continued till late in the evening on
Saturday, further dimming the hopes of the girl being brought out
alive.
"We were just a metreaway from the girl on Friday evening when we ran
into the rock. It slowed down the pace of work as the team initially
refrained from using drilling machines to avoid a cave-in and tried to
cut the rock manually. Later, the drilling machine was also used
selectively. When senior officers of the 3 Engineers Regiment reviewed
the situation on Saturday afternoon, it was decided to navigate around
the rock," said District Public Relations Officer (Gurgaon) R.S.
Sangwan, adding more equipment was being procured to expedite the
work.
Earlier in the day, the team of Army personnel, which was initially
constituted for digging the tunnel,had to be withdrawn as it was
exhausted. "Continuously engaged in digging for over 36 hours, the
personnel were replaced by a new team on Saturday morning," said Mr.
Sangwan.
He said the operation was going on without a break but it would be
difficult to speculate how long it would take. "It is a rocky terrain.
We are trying our level best topull out the girl at the earliest." A
two-member team of paediatricians from the Medanta Medicity Hospital
was also stationed at the spot on Friday night in anticipation of the
operation being completed anytime soon.
Besides, two ambulances of the Gurgaon Civil Hospital and one from the
Army were present at the spot and adequatearrangements had been made
at a hospital in Manesar.
To a query, Mr. Sangwan said: "The girl has been supplied oxygen since
she fell into the borewell on Wednesday night, but there is no update
on her condition as of now. Cameras lowered into the borewell time and
again have not captured any movement, but then there is no space for
them. Also, it is not possible to supply food and water to the girl
with the borewell being so narrow."

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