Category Archives: Quran / Hadeeth

So that they may attain honour, happiness and glory, and prevail in the east and in the west.


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It is clear to us that Allah has described the Noble Quran in superlative terms. 

He has described it as:

  • Wise (Hakeem),
  • Noble (Kareem),
  • Great (‘Azeem), and
  • Glorious (Majeed).

These qualities, in terms of which Allah has described His Book, may be attainable by one who adheres to this Book and acts upon it both inwardly and outwardly.

Allah will give him some share of glory, greatness, wisdom, honour and authority that is not given to the one who does not adhere to the Book of Allah, may He be glorified and exalted. 

Hence I call all Muslims, rulers and ruled, scholars and ordinary folk, to adhere to the Book of Allah, may He be glorified and exalted, both inwardly and outwardly, so that they may attain honour, happiness and glory, and prevail in the east and in the west. 

End quote. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him). Fatawa Kibar ‘Ulama al-Ummah.

Fataawa Kibaar ‘Ulama’ al-Ummah, p. 45

When beginning to learn how to read the Quran


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When beginning to learn how to read the Quran, it can seem very difficult. You seem to reap little result from much effort. It’s no wonder that some of us find it so difficult that we begin to procrastinate, or even give it up totally.

When the tiredness is gone, we feel like taking it up again, but then after some more effort the cycle repeats itself. Often we may find ourselves taking it up and leaving it off again and again without learning or progressing much from all that effort.

Imagine that someone starts learning to read Quran with the best of intentions and enthusiasm. ‘Finally, I’ll be able to recite the words of Allah, in sha Allah!’ It’s a firm belief in the heart. After a few weeks of study, however, he doesn’t seem to be making any progress at all. Reading a page of the Quran is still not possible for him. The words look as difficult as Chinese.

Slowly the enthusiasm begins to dwindle, cracks start to form on the firm belief. Finally, after about a month, he gives it up. But he takes it up again after three months, and then gives it up after another month of struggle. This cycle is repeated for, say, two years. In that two years, he has spent a total of six months studying how to read the Quran, but he is still not able to read a page.

Now consider that his resolve didn’t break in the very first try. He continued, no matter how difficult. What do you think would have happened if he continued unwaveringly for six months? If his intention was correct, and he had even a slight bit of tendency towards learning, he would have become a fluent reciter, by Allah’s will.

Why? Because, when learning any new skill, the most difficult phase is the first. A child takes quite some time to learn to crawl, but from there, he soon learns to stand up on his own, and then very soon he is walking on his two feet, and soon after that he is actually running.

The same is true for starting any kind of motion, as students of physics will know. The most energy needs to be spent to get something in motion, but once in motion, you don’t need as much effort to make it continue.

But do we remember this when we start learning to read Arabic? Shaytan becomes very busy when you attempt that. He hates it, he becomes crazy to somehow make you stop. He makes it look so difficult you lose all hope. that’s why before even starting to read Quran, we say – Audhu billahi min ash-shaytan-ir-Rajeem.

Being given the immensely precious gift of becoming a reciter of Allah’s Book – that’s a very huge honour. And for attaining that place of honour, you need to prove that you deserve it, you need to earn it.

Once you have given the proof of your patience, sincerity and dedication, then it will be given to you, it will come to you quite easily, because Allah Azza wa Jalla said, in no less than four verses of the Quran (translation):

And We have certainly made the Qur’an easy for remembrance, so is there any who will remember? [Quran, 54:17]

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This is a command from Allaah to His believing slaves to lower their gaze


Ibn Katheer (may Allaah have mercy on him) said:

This is a command from Allaah to His believing slaves to lower their gaze and avoid looking at that which is forbidden to them, so they should not look at anything except that which Allaah has permitted them to look at.

If their gaze happens to fall upon something haraam, then it is unanimously agreed (among the scholars) that if a person’s gaze falls upon something haraam unintentionally, then he should look away immediately.

It was narrated by Muslim in his Saheeh that Jareer ibn ‘Abd-Allaah al-Bajali (may Allaah be pleased with him) said: I asked the Prophet (Sallallahu ‘alaihi wa sallam) about an accidental glance, and he told me to look away.

Tafseer Ibn Katheer, 3/282

The pronoun “We” as used in the Qur’an ?


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The meaning of the pronoun “We” as used in the Qur’an
Why does the Quran use the term “we” in its ayats?
Many non-believers believe that this may be in reference to Jesus?

Praise be to Allaah. It is a feature of literary style in Arabic that a person may refer to himself by the pronoun nahnu (we) for respect or glorification. He may also use the word ana (I), indicating one person, or the third person huwa (he). All three styles are used in the Qur’an, where Allaah addresses the Arabs in their own tongue. (Fataawa al-Lajnah al-Daa’imah, 4/143).

“Allaah, may He be glorified and exalted, sometimes refers to Himself in the singular, by name or by use of a pronoun, and sometimes by use of the plural, as in the phrase (interpretation of the meaning): ‘Verily, We have given you a manifest victory” [al-Fath 48:1], and other similar phrases. But Allaah never refers to Himself by use of the dual, because the plural refers to the respect that He deserves, and may refer to His names and attributes, whereas the dual refers to a specific number (and nothing else), and He is far above that.” (Al-‘Aqeedah al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 75).

These words, innaa (“Verily We”) and nahnu (“We”), and other forms of the plural, may be used by one person speaking on behalf of a group, or they may be used by one person for purposes of respect or glorification, as is done by some monarchs when they issue statements or decrees in which they say “We have decided…” etc. [This is known in English as “The Royal We” – Translator]. In such cases, only one person is speaking but the plural is used for respect.
The One Who is more deserving of respect than any other is Allaah, may He be glorified and exalted, so when He says in the Qur’an innaa (“Verily We”) and nahnu (“We”), it is for respect and glorification, not to indicate plurality of numbers. If an aayah of this type is causing confusion, it is essential to refer to the clear, unambiguous aayaat for clarification, and if a Christian, for example, insists on taking ayaat such as “Verily, We: it is We Who have sent down the Dhikr (i.e., the Qur’an)” [al-Hijr 15:9 –interpretation of the meaning] as proof of divine plurality, we may refute this claim by quoting such clear and unambiguous aayaat as (interpretation of the meanings): “And your god is One God, there is none who has the right to be worshipped but He, the Most Beneficent, the Most Merciful” [al-Baqarah 2:163]
and “Say: He is Allaah, the One” [al-Ikhlaas 112:1] – and other aayaat which can only be interpreted in one way. Thus confusion will be dispelled for the one who is seeking the truth. Every time Allaah uses the plural to refer to Himself, it is based on the respect and honour that He deserves, and on the great number of His names and attributes, and on the great number of His troops and angels.” (Reference: Al-‘Aqeedah al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 109). And Allaah knows best.

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So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy


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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 who are 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 part in 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 is to be recited out loud, or is reading Qur’aan out loud;

Or in any other situation in a 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 as evidence 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 for not 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 prominent judge 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 to it, 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, not the 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 the view of the majority of scholars.

Ibn Katheer says in Tafseer al-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 ibn al-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, lest you 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 looked at 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 Layth that 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 in order 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.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked, as it says inLiqaa’aat al-Baab il-Maftooh (no. 197/ question no. 26):

There was a group of people travelling by car, and one of them put on a tape of Qur’aan; should they all listen to this tape, and is anyone who speaks whilst the tape is playing sinning thereby?

The answer was:

Imam Ahmad (may Allaah have mercy on him) said concerning this verse: This applies to prayer. He said: They were unanimously agreed that this applies to prayer. Based on this, if I am next to a person who is reciting Qur’aan out loud, but I am reciting tasbeeh and saying laa ilaaha ill-Allaah, then I do not have to listen to him, rather that applies to prayer only.

But I say to the brother who put the tape on:

Do not put it on when people are not paying attention, because the least that may said about that is that it is like those of whom Allaah says (interpretation of the meaning):

“And those who disbelieve say: ‘Listen not to this Qur’aan, and make noise in the midst of its (recitation) that you may overcome’” [Fussilat 41:26].

If you see that your brothers do not want to listen, and they are busy talking to one another, then do not put the tape on. If you want to listen to it, then there are small headphones that you can put in your ears, and you can listen to it by yourself. End quote.

It says in al-Muntaqa fi Fataawa al-Fawzaan (3/question no. 437):

Sometimes I spend a lot of time in the kitchen, to prepare food for my husband, and I want to make good use of my time, so I listen to the Holy Qur’aan either on the radio or on tapes. Is this action of mine correct or should I not do that, because 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]?

The answer is: There is nothing wrong with listening to the Holy Qur’aan on the radio or on tapes when one is working, and that does not go against the words “So, when the Qur’aan is recited, listen to it, and be silent”, because listening attentively is required as much as one is able to do, and the one who puts on the tape should listen attentively to the Qur’aan as much as he can. End quote.

Favouring the view that it is mustahabb does not mean that one may be careless and deliberately fail to listen attentively to the words of Allaah, may He be glorified and exalted, when they are recited.

Keenness to listen attentively should be the basic principle that is established in the life of the Muslim, and he should not do otherwise except in the case of work or need.

Al-Nawawi said in al-Tabyaan fi Adaab Hamalat al-Qur’aan (92):

Something that attention must be paid to and which should be affirmed is respecting the Qur’aan in cases where some of the negligent may be heedless about it in gatherings where Qur’aan is recited, such as not laughing, chatting or talking during the recitation, except in cases of necessity; obeying the words of Allaah,

So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”;

and following the example that was narrated from Ibn Abi Dawood from Ibn ‘Umar (may Allaah be pleased with him), that when the Qur’aan was recited he would not talk until the recitation ended. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Liqaa’aat al-Baab il-Maftooh (no. 146, question no. 9): It is not good manners to ignore the Book of Allaah when it is being recited, even if it is on a tape.” End quote.

And Allaah knows best.

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