Reciting Surahs and Aayahs in a different order

My question is regarding the order in which the quran should be
recited in a prayer, either outloud orquietely.
Should the wroshipper recite the surahs or ayahs in the order that
they are presented in the quran. For example, is it permissible to
recite surahAl-Nas in the first rakah followed by surah Al-Kawthar in
the second rakah, or ayah 50-60 in surah al Baqara (for example),
followed by ayah 10-20 in the second rakah.
please clarify this and explain why so.
Praise be to Allaah.
Reading later parts of the Qur'aan before earlier parts is called
Tankees (inversion). There are different types of Tankees:
Tankees al-Huroof (inversion of letters)
Tankees al-Kalimaat (inversion of words)
Tankees al-Aayat (inversion of verses)
Tankees al-Suwar (inversion of Soorahs)
Tankees al-Huroof (inversion of letters) means putting a later letter
before a previous letter in one word, for example, instead of "Rabb"
one reads "Barr"
Undoubtedly this is haraam, and invalidates a person's prayer, because
itchanges the Qur'aan from the way in which it was spoken by Allaah,
and usually alters the meaningin a drastic manner.
(Al-Sharh al-Mumti' by Ibn 'Uthaymeen, 3/110)
Tankees al-Kalimaat (inversion of words) means putting a later word
before a previous word, for example, insteadof "Qul huwa Allaahu
ahad", one reads "Ahad Allaah huwa qul"!
This also is undoubtedly haraam, because it changes the Qur'aan from
the way in which it was spoken by Allaah.
(Al-Sharh al-Mumti', 3/110)
Tankees al-Aayat (inversion of verses) means reciting a later aayah
before a previous aayah, for example, reciting "min sharr il-waswaas
il-khannaas" before "ilaah il-naas"!
Concerning this, al-Qaadi 'Ayyaad (may Allaah have mercy on him) said:
There is no dispute concerning the order of the aayahs in each
soorah.This is something which is Tawqeefi, i.e., based on revelation
[and is not open to ijtihaad], and the order is that which now appears
in the Mus-haf, and this is how the ummah transmitted it from the
Prophet (peace and blessings of Allaah be upon him).
(Sharh al-Nawawi, 6/62. This was also the view of Ibn al-'Arabi, as
stated in al-Fath, 2/257).
Shaykh Ibn 'Uthaymeen said:
Tankees al-aayaat (inverting verses) is also haraam according to the
most correct view, because the order of the aayahs is tawqeefi
(something which is basedon revelation [and not open to ijtihaad]).
The meaning of "tawqeefi" is that it was dictated by theorder of the
Messenger (peace and blessings of Allaah be upon him).
(al-Sharh al-Mumti', 3/110).
Tankees al-Suwar (inversion of Soorahs) means, reciting later soorahs
before earlier ones, for example, recitingAal 'Imraan before
al-Baqarah.
The ruling on this:
Those scholars who say that the order of soorahs is not tawqeefi do
not see anything wrong with this.
Those who think that it is tawqeefi or that the consensus of the
Sahaabahon the order of soorahs is evidence, do not think that it is
permissible.
The correct view:
Is that the order of soorahs is not tawqeefi; it is the result of
ijtihaad on the part of some of the Sahaabah.
There was no ijmaa' (consensus) among the Sahaabah on the order of
soorahs; the order in the Mus-haf of 'Abd-Allaah ibn Mas'ood – for
example – isdifferent from that in the Mushafs of others.
In the Sunnah there is evidence that supports theview that it is permissible:
(A) Hudhayfah said: I prayed with the Prophet (peace and blessings of
Allaah be upon him) one night, and he started to recite al-Baqarah. I
thought, he will do rukoo' when he reaches one hundred aayaat, but he
kept going. I thought, he will complete it in one rak'ah, but he kept
going. Ithought, he will do rukoo' now, but he started to recite
al-Nisaa', and he recited all of it, then he started to recite Aal
'Imraan and recited all of it… (Narrated by Muslim, 772).
The evidence in this hadeeth is that he recited al-Nisaa' then Aal 'Imraan.
Al-Nawawi said:
Al-Qaadi 'Ayyaad said: this contains evidence for those who say that
the order of soorahs is the result of ijtihaad on the part of the
Muslims when they wrote down the Mus-haf. The Prophet (peace and
blessings of Allaah be upon him) did not dictate the order of soorahs;
he entrusted this task to his ummah after his death. This is the view
of Maalik and the majority of the scholars, and was the view favoured
by al-Qaadi Abu Bakr al-Baaqillaani. Ibn al-Baaqillaani said: it is
themore correct of the two views, although both are possible.
He said: what we say is that the order of soorahs is not binding when
writing, praying, studying, teaching or learning......

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They get together and each person reads one juz’; will this be considered as a khutmah (complete reading of the Qur’aan) for all of them?

There are people who sit together to read the Qur'aan quietly. Each
individual reads one juz' (part) of the Qur'aan, claiming that the
entire Qur'aan will have been read in this gathering. Is this
permissible or is it counted as being bid'ah (innovation)?
Praise be to Allaah.
In my opinion the action mentioned is not permissible, and I do not
recall anything of this kindbeing reported from the Salaf. A person
will only berewarded for what he himself reads or listens to in order
to benefit from it. But if another person reads and he does not
listen, the reward for that will go to the person who read it. These
people are not considered to have completed the whole Qur'aan; but if
each personhas read a juz' he will be rewarded for that. But they
should not do this; either one person should read and the others
listen, or each person should read by himself without making a
connection between his reading and that of the others.

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What is the ruling on hanging up aayaat for protection?

IS it proper to hang Quranic verses from the wall to
1. protect one from evil things
2. beautify the room with divine words
3. with the intention that it will gain me rewards
May allah rewad u.
Praise be to Allaah.
The ruling on placing the Mus-haf (copy of the Qur'aan) in cars to
ward off the evil eye and for protection from danger is a bid'ah. The
Sahaabah (may Allaah be pleased with them) never carried the Mus-haf
to ward off danger or the evil eye. If itis bid'ah, then we should
remember that the Prophet (peace and blessings of Allaah be upon him)
said: "Every bid'ah is a going-astray and every going-astray will lead
to Hell." (Telephone conversation with Shaykh Muhammad ibn Saalih
al-'Uthaymeen) (al-Bida' wa'l-Muhdathaat wa maa laa aslun lahu, p.
259).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was also
asked the following question: "Some people hang up aayaat of the
Qur'aan and ahaadeeth of the Prophet (peace and blessings of Allaah be
upon him) in the rooms oftheir homes or in restaurants or offices. In
some hospitals and doctors' offices they hang the aayah
(interpretation of the meaning): "And when I am ill, it is He Whocures
me" [al-Shu'ara' 26:80], and so on. Is this considered to be the use
of amulets which is forbidden in sharee'ah, knowing that the intention
behind it is to seek blessings and ward off the shayaateen, or to
remind the forgetful and warn the negligent? Is it like using amulets
to put the Mus-haf in one's car inorder to seek blessings?"
His Eminence replied as follows:
"If the intention is as described, to remind people and teach them
something beneficial, then there is no harm in that. But if they
believe that it is a protection against the shayaateen orjinn, then I
know of no basis for this. By the sametoken, there is no basis
forputting the Mus-haf in one's car to protect it, anddoing so is not
allowed, but if a person puts it in his car so that he can readit
sometimes or so that some of his passengers can read it, then this is
good and there is nothingwrong with it. And Allaah is the Source of
strength.
(Fatawa Islamiyyah, 4/29). (Shaykh Ibn Baaz may Allah have mercy on him) .

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Let's send lots & lots of blessings upon the beloved Prophet SallallahuAlaihi Wasallam & recite Surah Al Kahf too. ComeOn!! Why not earn, this Friday too? Yeah?!? #In sha Allaah. [♥]

No candle loses its light while lighting another candle,
So never stop sharing & helping others because it makes your life
happier & more meaningful!

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hadees

You are not two faced..youare not a hypocrite..you are just a human
being who does mistakes sometimes...and the best of those who commit
mistakes are those who seek forgiveness and repentance ..Never give
upand never sell yourself to Your own devil by despair..it's one of
the worst sins ever! Don't despair the mercy of Allah...
Do your best to kill the dark side inside you..or at least don't let
it take over!
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْلَا
تَقْنَطُوا مِن رَّحْمَةِ اللَّـهِ ۚ إِنَّ اللَّـهَ يَغْفِرُ الذُّنُوبَ
جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ ﴿٥٣﴾
[39:53] Sahih International
Say, "O My servants who have transgressed against themselves [by
sinning], do not despair of the mercy of Allah. Indeed, Allah forgives
all sins. Indeed, it is He who is the Forgiving, the Merciful."
May Allah save us from hell fire
Ameen —

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Evidence that the Qur'aan is the Word of Allaah

My peace and blessing of Allah be upon you I am writting in hope that
you will be able to help me dissolve my dilema. I am apracticing
muslim woman ( 20 years old). I 'v moved to XXX 5 years ago. My
parents were never praticing muslims, but i've been thought about
Islam from my grandmother.
I've always been a believer in Allah . Until recently I did not know
how to perform prayers, however I decided that there is nobody here to
teach me so I had to do it myself.
With the help of Allah I learned how to perform them, also I started
wearing hijab. The problem I am writing withis that I've been seeing
this guy with whom I feel in love with. Unfortunatelyhe is not a
muslim, but also he does not belong inany faith. He does believe in
God I've been trying to convince him to join Islam and become part of
the only true religion, otherwise I cannot marry him. ( we've been
together for 3 years). What I cannot convince him is that Muhammad (
pbuh) is the messenger of Allah. He keeps asking me questions like "
How do you know that this is a word of God?, What if Muhammad just
made it up as if it is a word from God.Please tell me how to convince
him that Qur'an is a true word from none other but Allah and that
Muhammad is the Messenger. Please help He keeps saying that if we were
to get married he would not have a problemwith me continuing to
practice my religion. He is quite proud of me for starting to wear
hijab in society where it is not common.( I might be one of the only
people waaring hijab in this town,the beliefe in Allah gave me the
strenght to do it)I know that he would not have a problem with me
practicing my faith, but I would still like him to be amuslim. Even
though he is a great person and does not do anything bad. It really
hurts when I think that we cannot be together. Is it a major sin for
me to get married to him? There is a lot of people who do it.
Especially when there is no muslims around where I alive at all. There
is a lot of muslim women that do it. Would I be terribly punished if I
were to do marry him?
Praise be to Allaah.
Praise be to Allaah Who has made good dear to you; we ask Him to
increase you in guidance and faith, and to guide your parents to
practise Islam and adhere to its rulings.
With regard to the Quraanand the proof that it is theword of Allaah,
these are specious arguments whichwere put forward out of stubbornness
and arrogance by the first kaafirs to whom the Prophet (peace and
blessings of Allaah be upon him) was sent. Allaah refuted what they
said in many ways, proving their words to be false and pointing out
what was wrong with it. For example:
1- This Quraan is challengefrom Allaah to mankind and the jinn to
produce anything like it, but they were unable to. Then He challenged
them to produce only ten soorahs like it, and they were unable to.
Then He challenged them to produce something like the shortest soorah
in the Quraan, and they could not do it, even though those who were
being challenged were the most eloquent and well-spoken of mankind,
and the Quraan was revealed in their language. Yet despitethat they
stated that they were completely incapableof doing that. This
challenge has remained down throughout history, but not one person has
been able to produce anything like it. If this were the word of a
humanbeing, some people wouldhave been able to producesomething like
it or close to it. There is a great deal of evidence for this
challenge in the Quraan, for example, the aayah (interpretation of the
meaning):
Say: If the mankind and the jinn were together to produce the like of
this Quraan, they could not produce the like thereof, even if they
helped one another ;
[al-Israa 17:88]
Allaah says, challenging them to produce just ten soorahs:
Or they say, He (Prophet Muhammad) forged it (theQuraan). Say: Bring
you then ten forged Soorah (chapters) like unto it, and call
whomsoever you can, other than Allaah (to your help), if you speak the
truth!
[Hood 11:13 interpretation of the meaning]
Allaah says, challenging them to produce just one soorah:
And if you (Arab pagans, Jews, and Christians) are indoubt concerning
that which We have sent down(i.e. the Quraan) to Our slave (Muhammad),
then produce a Soorah (chapter) of the like thereof and call your
witnesses (supporters and helpers) besides Allaah, if you are truthful
[al-Baqarah 2:23 interpretation of the meaning]....

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Is there any du’aa’ in the Sunnah for after one has completed the Qur’aan?

I hope that you can send me the du'aa' for completing the Qur'aan as
narrated in the Sunnah of the Prophet (peace and blessings of Allaah
be upon him).
Praise be to Allaah.
There is no specific du'aa' narrated in the Sunnah forafter one has
completed the Qur'aan, or even from the companions of the Prophet
(peace and blessings of Allaah be upon him) or the well-known imams.
One ofthe most well-known du'aa's regarding this matter is the du'aa'
which is written at the end of many Mus-hafs and it attributed to
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), but there
is no basis for attributing it to him. See Fataawa al-Shaykh Ibn
'Uthaymeen,14/226.
The du'aa' after completing the Qur'aan is recited either after
completing it whilst praying, or when not praying. There is no basis
for reciting any du'aa' after completing it whilst praying. As for
reciting a du'aa' after completing it when not praying, it is narrated
that Anas (may Allaah be pleased with him) did that.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: What
is the ruling on making du'aa' after completing the Qur'aan in night
prayers in Ramadaan?
He replied:
I do not know of any du'aa' for completing the Qur'aan in night
prayers inRamadaan, either from theProphet (peace and blessings of
Allaah be upon him) or from his companions. The most that has been
narrated concerning that is that when Anas ibn Maalik (may Allaah have
mercy on him) had completed a reading of the Qur'aan, he would gather
his family and make du'aa'. This had to do with reading it outside of
prayer. End quote.
Fataawa Arkaan al-Islam, p. 354
Shaykh Bakr Abu Zayd wrote a useful essay on this issue, at the end of
which he said:
From the quotations in thetwo previous sections we may draw the
following conclusion:
1 – Du'aa' upon completion of the Qur'aan in general:
The conclusion concerning this is as follows:
Firstly:
What we have stated above has to do with du'aa' upon completion of the
Qur'aan in general.
There is no proof that the Prophet (peace and blessings of Allaah be
upon him) did that, rather the reports are either mawdoo' (fabricated)
or are da'eef (weak) with no other reports to strengthen them. It is
almost certain that there are no marfoo' reports concerning this
matter that can be relied upon, because the scholars who wrote
comprehensively about the sciences of the Qur'aan and the dhikrs to be
recited in connection with the Qur'aan, such as al-Nawawi, Ibn
Katheer, al-Qurtubi and al-Suyooti, did not narrate anything other
than what we have referred to above. If they had known of any reports
with stronger isnaads, they would have quoted them.
Secondly:
There is a saheeh report that Anas ibn Maalik (may Allaah be pleased
with him) said du'aa' when he completed the Qur'aan, and he would
gather his family and children for that, and that a number ofthe
Taabi'een followed him in that, as mentioned in the report of Mujaahid
ibn Jabr (may Allaah have mercy on them all).
Thirdly:
There is no suggestion in the texts of Imam Abu Haneefah and Imam
al-Shaafa'i (may Allaah have mercy on them) that this is Islamically
prescribed.
What is narrated from Imam Maalik (may Allaah have mercy on him) is
thatthis is not something that the people did, and that completing the
Qur'aan in night prayers in Ramadaan is not Sunnah.
Fourthly:
The view that it is mustahabb to make du'aa'after completing the
Qur'aan is what is narratedfrom Imam Ahmad (may Allaah have mercy on
him), as our Hanbali scholars narrated from him, and as was affirmed
by some later scholars of the other three madhhabs.
2 – Du'aa' following completion of the Qur'aan in prayer
This may be summed up as follows:
Firstly:
From what is quoted above, there is no one letter from the Prophet
(peace and blessings of Allaah be upon him) or from one of his
companions (may Allaah be pleased with them) to indicate that it is
Islamically prescribed to recite this du'aa' in prayer after
completing the Qur'aan, before or after bowing, whether that is done
by an imam or by one who is praying alone.
Secondly:
The closest we can find on this matter is what was quoted by the
scholars of our madhhab from the report from Imam Ahmad (may Allaah
have mercy on him), according to the report of Hanbal, al-Fadl and
al-Harbi, the isnaad of which we cannot find, about saying the du'aa'
forcompleting the Qur'aan in Taraweeh prayer before bowing.
According to another report narrated from him – the source of which is
not known – he allowed itin the du'aa' of Witr.
See Marwiyaat Du'aa' Khatm al-Qur'aan.

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Should Taraweeh prayer be offered individually or in congregation? Is completing the Qur’aan in Ramadaan bid’ah?

I have heard from some people that it is recommended to pray taraweeh
indivually as the prophet preyed it individually except 3 times, is
this true? I also heard that it is a bid'ah to recite the whole Quran
during taraweeh in ramadan as the prophet never did this, is this
true.
~
Praise be to Allaah.
Firstly:
It is prescribed to offer the night prayers in Ramadaan in
congregation or individually, but it is better to do it in
congregation than to do itindividually. The Prophet (peace and
blessings of Allaah be upon him) led his companions in offering these
prayers in congregation on several nights.
It is proven in al-Saheehayn that the Prophet (peace and blessings of
Allaah be upon him) led his companions in prayer (Taraweeh) for
several nights, then on the third or fourth night he did not come out
to them. When morning came he said: "Nothing prevented me from coming
out to you except the fact that I feared that it would be made
obligatory for you."
Narrated by al-Bukhaari, 1129. According to the version narrated by
Muslim (761): "But I feared that night prayers would be made
obligatory for you and you would not be able to do them."
Offering Taraweeh prayer in congregation is something that is
established by the Sunnahof the Prophet (peace andblessings of Allaah
be upon him). The Prophet (peace and blessings of Allaah be upon him)
stated the reason why he did not persist in offering this prayer in
congregation, which is that he feared that it might be made
obligatory. This reason cased to be applicable after the Prophet
(peace and blessings of Allaah be upon him) died, because when he
(peace and blessings of Allaah be upon him) died, the wahy
(revelation) ceased and there was no longer any worry that it might be
made obligatory. Once thereason, which was the fear of it being made
obligatory, disappeared with the cessation of the wahy, then the fact
that itis Sunnah to offer this prayer in congregation resumed.
See al-Sharh al-Mumti' by Shaykh Ibn 'Uthaymeen, 4/78.
Imam Ibn 'Abd al-Barr (may Allaah have mercy on him) said:
This indicates that prayingqiyaam in Ramadaan is one of the Sunnahs of
the Prophet (peace and blessings of Allaah be upon him) and is
recommended and encouraged. It was not introduced by 'Umar ibn
al-Khattaab, rather he revived something that the Messenger of Allaah
(peace and blessings of Allaah be upon him) lovedand approved of.
Nothing stopped him from doing itregularly except the fear that it
might be made obligatory upon his ummah. He (peace and blessings of
Allaah be upon him) was kind and compassionate towards his ummah.
'Umar knew from the Messenger of Allaah (peace and blessings of Allaah
be upon him) that the obligatory duties would not be increased or
decreased after his death (peace and blessings of Allaah be upon him),
so he revived this practice and enjoined it upon the people. That
happened in 14 AH, and 'Umar has the honour of being the one who
revived this Sunnah.
Al-Tamheed, 8/108, 109
After the death of the Prophet (peace and blessings of Allaah be upon
him), the Sahaabah (may Allaah be pleased with them) prayed Taraweeh
in small groups and individually, until 'Umar (may Allaah be pleased
with him) united them behind a single imam.
It was narrated that 'Abd al-Rahmaan ibn 'Abd al-Qaari' said: I went
out with 'Umar ibn al-Khattaab (may Allaah be pleased with him) one
night in Ramadaan to the mosque, and the people were scattered, with
one man praying by himself and another with a group of men following
his prayer. 'Umar said: "I think that if I gather thembehind one
reader, it will be better." Then he decided to unite them behind Ubayy
ibn Ka'b. Then I went out with him on another night, and the people
were praying behind their reader. 'Umarsaid: "What a good innovation
this is. But the prayer that they forget about and sleep is better
than the one they are offering." Narrated by al-Bukhaari, 1906.
Shaykh al-Islam Ibn Taymiyah said, when refuting the view of thosewho
quoted 'Umar's words "What a good innovation this is" as meaning that
innovation (bid'ah) is permissible:
With regard to qiyaam in Ramadaan, the Messengerof Allaah (peace and
blessings of Allaah be upon him) introduced thisto his ummah, and he
led them in prayer for a number of nights, becauseat his time they
used to pray in congregation and individually. But he did not persist
in leading them in one congregation, lest that be made obligatory for
them.

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Ruling on seeking refuge with Allaah before reciting al-Faatihah in the prayer

What is the ruling on seeking refuge with Allaahbefore reciting
al-Faatihahin the prayer? Is it obligatory or mustahabb?
~
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon
him) used to seek refuge with Allaah before reciting al-Faatihah in
the prayer. Narrated by Abu Dawood (775) and classed as saheeh by
al-Albaani.
Secondly:
The scholars differed as to the ruling on seeking refuge with Allaah
before reciting al-Faatihah in the prayer. Some of them were of the
view that it is obligatory. This is the viewof 'Ata', al-Thawri,
al-Awzaa'i and Dawood, aswas narrated by Ibn Hazmin al-Muhalla
(3/247-248), and it was the view favoured by him. It was also narrated
from Ahmad and was favoured by Ibn Battah, as it says in al-Insaaf
(2/119). Among later scholars this view was favoured by Shaykh
al-Albaani (may Allaah have mercy on them all).
Others were of the view that it is only mustahabb and is not
obligatory. This is the view of the majorityof scholars among the
Sahaabah and Taabi'een and of the Imams Abu Haneefah and al-Shaafa'i,
and Ahmad according to the well known view of his madhhab.
See: Tabyeen al-Haqaa'iq (1/107); al-Majmoo' (3/280-282), al-Mughni
(1/283); al-Fataawa al-Kubra by Ibn Taymiyah (5/332).
Those who say that it is obligatory quoted as evidence the verse in
which Allaah says (interpretation of the meaning):
"So when you want to recite the Qur'aan, seek refuge with Allaah from
Shaytaan (Satan), the outcast (the cursed one)"
[al-Nahl 16:98]
They said: In this verse there is the command to seek refuge with
Allaah, and the basic principle is that a command means that something
is obligatory, so long as there is no other evidence to indicate that
what is meant in the command is mustahabb.
Ibn Hazm said in al-Muhalla (2/279):
With regard to the view ofAbu Haneefah and al-Shaafa'i, that seeking
refuge with Allaah is not obligatory, this is wrong, because Allaah,
may He beexalted, says: "So when you want to recite the Qur'aan, seek
refuge with Allaah from Shaytaan (Satan), the outcast (the cursed
one)". When Allaah commands something, it iswrong for anyone to say
without any evidence from the Qur'aan or Sunnah that this is not
obligatory, especially His command to pray for Him to protect us from
the tricks of the shaytaan. So this command is definitelyobligatory,
because avoiding the shaytaan andfleeing from him and asking for
protection against him are things that no one can dispute are
obligatory. Moreover, Allaah has enjoined that upon us when reading
Qur'aan. End quote.
The majority of scholars responded by noting that there is other
evidence which indicates that it is mustahabb rather than obligatory.
This other evidence is:
1 – The hadeeth about theman who did not pray properly. The Prophet
(peace and blessings of Allaah be upon him) taught him how to pray and
said: "When you go topray, say takbeer, then recite whatever you can
ofthe Qur'aan. Then bow …" Narrated by al-Bukhaari and Muslim (397).
And he did not tell him to seek refuge with Allaah.
Imam al-Shaafa'i said in al-Umm (1/208):
If he omits it by mistake or out of ignorance or deliberately, he does
not have to repeat it or do theprostration of forgetfulness, but I
regard it as makrooh to omit it deliberately. If he omits it in the
first rak'ah, I prefer for him to say it in some other rak'ah. The
only thing that keeps me from telling him to repeat the prayer is the
fact that when the Prophet (peace and blessings of Allaah be upon him)
taught a man what is sufficient in prayerhe said: "say takbeer,
thenrecite…", and it is not narrated that he told him to seek refuge
with Allaah or recite the opening du'aa'. This indicates that the
Messenger of Allaah (peace and blessings of Allaah be upon him)
regarded the opening du'aa' as something optional, and that seeking
refuge with Allaah is something that does not invalidate the prayer if
it isomitted. End quote.
2 –It says in al-Mawsoo'ah al-Fiqhiyyah (4/6):
The majority quoted as evidence that the command means that it is
recommended and not obligatory the fact that the salaf were
unanimously agreed that it is Sunnah. End quote.
The scholars of the Standing Committee for Issuing Fatwas also
favoured the view that it is mustahabb and not obligatory, as did
Shaykh Ibn 'Uthaymeen.
It says in Fataawa al-Lajnah al-Daa'imah (6/383):
What is the ruling on one who forgets to seek refuge with Allaah from
the accursed shaytaan andremembers after finishing the prayer, if he
remembers that he did not say A'oodhu Billaahi min al-shaytaan
il-rajeem (I seek refuge with Allaah from the accursed shaytaan)
whilst he was praying/
https://m.facebook.com/mNajimudeenBscIndia

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Burning pages of the Mus-haf that have become worn out

Is it permissible to burn pages of the Mus-haf if one fears that they
may be mishandled?.
~
Praise be to Allaah.
Yes, if the Mus-haf becomes worn out and there is the fear that it may
be mishandled and may reach a state where itcannot be read and
benefited from, there is nothing wrong with burning it or burying it
in pure earth, because both were done by the Sahaabah (may Allaah be
pleased with them). They buried Mus-hafs and they also burned them,
when the Sahaabah united the people upon a single Mus-haf, which was
the Mus-haf of 'Uthmaan (mayAllaah be pleased with him), and they
burned all other Mus-hafs.
If a Mus-haf has reached a state where it cannot be benefited from
because it has become worn out, then it should either be buried in a
pure place, or be burned. Both were done by the companions of the
Messenger of Allaah (peace and blessings of Allaah be upon him).

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https://m.facebook.com/mNajimudeenBscIndia

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.

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May the magic of this EID bring lots of happiness in ur life & may u celebrate itwith all ur close friends & may it fill ur HEART with wonders. EID MUBARAK.

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When it is obligatory to listen attentively to recitation of the Qur’aan?

What is the ruling if we are sitting in a large gathering in which
Qur'aan is being read, and my friend and I are sitting apart from the
others whoare present, and chatting together;
If we are in a car or bus, and the driver is listening to Qur'aan or
is reciting it, and we are not taking partin what he is reciting, or
we are in a room and there is someone there who is praying one of the
prayers in which Qur'aan isto be recited out loud, or is reading
Qur'aan out loud;
Or in any other situation ina place where Qur'aan is being recited and
we are not taking part in it, must we listen attentively until the
reciter finishes, and does the verse apply to us?.
~
Praise be to Allaah.
The scholars differed concerning the ruling on listening attentively
to recitation of Qur'aan outside of prayer. There are two opinions:
1 – The first view is that is it obligatory. This is the view of the
Hanafis, and some of them regarded it as an individual obligation,
whilst others said that it is a communal obligation. They quoted
asevidence the verse in which Allaah says (interpretation of the
meaning):
"So, when the Qur'aan is recited, listen to it, and be silent that you
may receive mercy"
[al-A'raaf 7:204]
It says in al-Mawsoo'ah al-Fiqhiyyah (4/86):
Listening to recitation of Qur'aan when it is recited outside of
prayer is obligatory if there is no legitimate shar'i excuse fornot
listening.
The Hanafis differed with regard to this obligation: is it an
individual obligation or a communal obligation?
Ibn 'Aabideen said: The basic principle is that listening to Qur'aan
is a communal obligation, because it is establishing its right to be
listened to and not ignored, which is achieved by some listening
attentively, as is the case with returning salaams (i.e., it is
sufficient for some members of a group to return the greeting).
Al-Hamawi narrated that his teacher, the prominentjudge Yahya who is
better known as Minqaarizaadah,said that listening to the Qur'aan is
an individual obligation.
Yes, the verse in Soorat al-A'raaf, "So, when the Qur'aan is recited,
listen toit, and be silent that you may receive mercy" was revealed to
abrogate the permission to speak during prayer, but what counts is the
general meaning of the words, notthe specific reason for its
revelation, and the general meaning includes recitation of Qur'aan
both during prayer and otherwise. End quote.
2 – The second view is that it is mustahabb and recommended. They
interpreted the verse in Soorat al-A'raaf as referring to recitation
in prayer only. Outside of prayer it is recommended and mustahabb.
This is theview of the majority of scholars.
Ibn Katheer says in Tafseeral-Qur'aan il-'Azeem (2/372):
'Ali ibn Abi Talhah narrated from Ibn 'Abbaas concerning the verse
(interpretation of the meaning):
"So, when the Qur'aan is recited, listen to it, and be silent that you
may receive mercy"
[al-A'raaf 7:204]:
i.e., in the obligatory prayer. Something similar was narrated from
'Abd-Allaah ibn al-Mughaffal. Ibn Jareer said: Humayd ibn Mas'adah
told us, Bishr ibnal-Mufaddal told us, al-Jareeri told us, that Talhah
ibn 'Ubayd-Allaah ibn Kurayz said: I saw 'Ubayd ibn 'Umayr and 'Ata'
ibn Abi Rabaah talking whilst the storyteller was speaking, and I
said: Why don't you listen to the reminder, lestyou be subject to the
warning? They looked at me, then they went back to their conversation.
I repeated it, and they looked at me, then they went back to their
conversation. I said it a third time and they lookedat me and said:
That is only in prayer: "So, when the Qur'aan is recited, listen to
it, and be silent that you may receive mercy"
[al-A'raaf 7:204].
This is how it was narrated by more than one person from Mujaahid.'Abd
al-Razzaaq narrated from al-Thawri from Layththat Mujaahid said: There
is nothing wrong with speaking if a man recites Qur'aan other than in
prayer.
Something similar was stated by Sa'eed ibn Jubayr, al-Dahhaak,
Ibraheem al-Nakha'i, Qataadah, al-Sha'bi, al-Saddi and 'Abd al-Rahmaan
ibn Zayd ibn Aslam, that what is meant (in the verse) is in prayer.
This was the view favoured by Ibn Jareer, that what is meant is
listening attentively in prayer and during the khutbah, as it says in
the ahaadeeth which enjoin listening attentively behind the imam and
during the khutbah. End quote.
It seems that this view is the correct one, because inorder for a
thing to be obligatory, clear evidence is required, otherwise obliging
the people to adhere to that will clause undue hardship without any
evidence for it.

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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 best of forgiveness (sayyid al-istighfar) is to say,

اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا
عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ
بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ
وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ
الذُّنُوبَ إِلا أَنْتَ
'O Allah! You are my Lord. There is no god but. You created me and I
am Your slave. I am on Your covenant and promise as much as I am able.
I seek refuge in you from the wrongs I have done. I admit to You all
the blessings You have bestowed upon me, and I admit to You my sins.
So forgive me, for none forgives sins but You.' "
The Prophet (Allah bless him and give him peace) then said,
"Whoever says it during the day, with conviction, and then dies that
day before night falls will be of the people of Paradise. Andwhoever
says it at night, with conviction, and then dies before day break will
be of the people of Paradise." [Bukhari (6306), Tirmidhi (3393),
Nasa'i (5522), and Ahmad (16662)]

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Who gave the Qur’aan this name?

This is my first question toyou and it is read as follows:
Who was the first person to name our holy book (Qur'an) to be named QUR'AN?
I read from a magazine that it was ABUBEKER (R.A.). But I couldn't
believe! In sura al INSAN verse 23 it says, "We brought (down) to you
the Qur'an" .
Dear brother please give me a clear picture about this.
May Allah help you.
Praise be to Allaah;
You have answered your own question, as it were, because it is Allaah
who gave His Book this name,"Qur'aan."
Allaah says (interpretation of the meaning): "The month of Ramadan in
which was revealed the Qur'aan . . ." [al-Baqarah 2:185] "Do they not
then consider the Qur'aan carefully . . .?" [al-Nisaa' 4:82] "So, when
the Qur'aan is recited, listen toit, and be silent that you may
receive mercy . . ." [al-A 'raaf 7:204] "Verily, Allaah has purchased
of the believers their lives and their properties; for the price that
their shall be Paradise. They fight in Allaah's Cause, so they kill
(others) and are killed. It isa promise in truth which isbinding on
Him in the Tawraat (Torah) and the Injeel (Gospel) and the Qur'aan . .
." [al-Tawbah 9:111] "And this Qur'aan isnot such as could ever be
produced by other than Alaah, but it is a confirmation of (the
revelation) which was before it, and a full explanation of the Book
wherein there is no doubt from the Lord of the 'Aalameen (mankind,
jinn and all that exists)" [Yunus10:37] "Verily, We have sent it down
as an Arabic Qur'aan in order that you might understand" [Yusuf 12:2]
"We relate unto you [Muhammad] the best of stories through Our
Revelations unto you, of this Qur'aan. And before this, you were among
those who knew nothing about it (the Qur'aan)." [Yusuf 12:3] "And
indeed, We have bestowed upon you seven of al-Mathaani (the seven
repeatedly recited verses, i.e. Soorat al-Faatihah) and the
GrandQur'aan." [al-Hijr 15:87]"So when you want to recite the Qur'aan,
seek refuge with Allaah from Shaytaan, the outcast (the cursed one)."
[al-Nahl 16:98] "Verily, this Qur'aanguides to that which is most just
. . ." [al-Israa' 17:9] "And We send down from the Qur'aan that which
is a healing and a mercy to those who believe, and it increases the
zaalimoon (wrongdoers) nothing but loss." [al-Israa' 17:82]"Say: 'If
mankind and the jinns were together to produce the like of this
Qur'aan, they could not produce the like thereof, even if they helped
one another.'" [al-Israa' 17:88]"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-Israa' 17:106] "We
have not sent down the Qur'aan unto you [O Muhammad] to cause you
distress" [Ta-Ha 20:2]"Then High above all be Allaah, the True King.
And be not in haste (O Muhammad) with the Qur'aan before its
revelation is completed to you, and say: 'My Lord! Increase me in
knowledge.'" [Ta-Ha 20:114] "Ta-Seen [These letters are one of the
miracles of the Qur'aan, and none but Allaah (Alone) knows their
meanings]. These are the Verses of the Qur'aan, and (it is) a Book
(that makes things) clear" [al-Naml 27:1] "And verily, you (O
Muhammad) are receiving the Qur'aan from the One, All-Wise,
All-Knowing." [al-Naml 27:6] "Verily, He Who has given you (O
Muhammad) the Qur'aan will surely bring you back to the Ma'aad (place
of return, either to Makkah orto Pradise after your death) . . ."
[al-Qasas 28:85] "By the Qur'aan, fullof wisdom" [Yaa-Seen 36:2] "And
indeed, We have made the Qur'aan easy to understand and remember, then
is there any that will remember (or receive admonition)?" [al-Qamar
54:40] "That (this) is indeed an honourable recital (the Noble
Qur'aan)." [al-Waaqi'ah 56:77] "Had We sent down this Qur'aan on a
mountain, you would surely have seen it humbling itself andrending
asunder by the fear of Allah . . ." [al-Hashr 59:21] "or a little
more; and recite the Qur'aan (aloud) in a slow, (pleasanttone and)
style." [al-Muzzammil 73:4] "Nay!This is a Glorious Qur'aan"
[al-Burooj 85:21].....

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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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