Listening to Quran at bedtime to remove anxiety

Translated from:

http://www.binbaz.org.sa/node/19453

Question: I sometimes feel afraid when I sleep by myself in a room or in my room. I feel compelled to play the Quran because I am able to sleep upon hearing its verses. Is this permissible?

Answer (by Shaikh Bin Baz): I do not know of anything wrong with this. Because the Quran is the companion of the Believer. And it is the remembrance of Allaah, The Mighty and Majestic. Listening to it is worship. So when a person needs to listen to it to remove anxiety or to put his heart at ease, then there is no problem with that. Alhamdulillah.

Those Who Claim They Follow Only the Quran

 

 

 

This is an excerpt of Shaikh Muhammad Amaan al Jaamee’s explanation of Shaikh Uthaymeen’s Book Al Qawaa’id al Muthlaa… (Exemplary Principles)…Taken from tape 4, starting at 13:52¹. Underlined speech is from the text of Shaikh Uthaymeen’s book².

 

Arabic text of Shaikh Muhammad Amaan al Jaamee’s speech in this file:

Quraniyyoon Arabic quote

 

 

Shaikh Uthaymeen said (translated):

 

And where is the Imaan in the Messenger – sallallahu alayhe wa sallam – who was entrusted with the Quran – for the one who doesn’t accept what is from his Sunnah

 

 

 

Shaikh Muhammad Amaan al Jaamee explained:

 

And he rejects that and says: We are sufficed with the Quran. What is in the Book of Allaah, we accept. And what is in the Sunnah, we reject. This one claims that he is a Qur’aanee – from those who believe in the Quran only.

 

These people disbelieve in the Quran without realizing it. Whoever disbelieves in the Sunnah has indeed disbelieved in the Quran. Because the Quran is that which commands to follow the Sunnah.³ And because the Quran mentions many of the rulings in a general way which are explained in detail in the Sunnah.

 

And some of the Attributes of Allaah, The Most High, have come in the Sunnah and they are not in the Quran. Separating the Book from the Sunnah and claiming Imaan in the Quran and rejecting the Sunnah is futility (useless). On top of that, it is disbelief in both of them.

 

The Shaikh (Uthaymeen) – (we ask that) Allaah bestow mercy upon us and upon him – said:

 

Allaah, The Most High, said:

 

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ

 

“And We have sent down to you the Book (i.e. the Qur’an) as an explanation (tibyaan) for everything…” (16:89)

 

And from what is known

 

(Shaikh al Jaamee): to the students of knowledge

 

is that many of the knowledge-based sharee’ah matters

 

(Shaikh al Jaamee): from that is the Names and Attributes – this is called: “knowledge-based”

 

and the action-based matters –

 

(Shaikh al Jaamee): the rulings

 

their explanations come in the Sunnah

 

(Shaikh al Jaamee): many of them are explained in the Sunnah

 

So their explanations in the Sunnah are from the explanation (mentioned in) the Quran (“tibyaan” as mentioned in the verse 16:89 above)

 

(Shaikh al Jaamee): Allaah, The Most High, said:

 

أقيموا الصلاة

 

“Establish the salaah”⁴

 

How do you establish the salaah with the Book (the Quran) only, when you have disbelieved in the Sunnah? How do you purify yourself ? And these details from the actions of the salaah – from the takbeer (to begin the salaah) to the tasleem (to end the salaah) – from where do you know how to do these things?

 

When you have left off the Sunnah, that means that you leave off the salaah.

 

What verse from the Quran do you use to pray? With this general verse:

 

أقيموا الصلاة

 

“Establish the salaah”?

 

And also:

 

ءاتوا الزكاة

 

“Give the zakaah” (2:110)

 

From where (do you know how to do this)?? This tremendous command: The Hajj. The details and actions of Hajj – are they not from the Sunnah? Most of our actions are in the Sunnah. The Quran has placed a general outline, and the Sunnah has explained it. The place of return is to Allaah. Because the Sunnah⁵ is from Allaah…

 

 

 

Footnotes

 

 

 

 

1 From this link: https://sughayyirah.wordpress.com/2013/06/13/audio-explanations-of-the-works-of-the-scholars-shaikh-muhammad-amaan-al-jaamee/ الشريط الرابع

2 The underlined text in this file from Shaikh Uthaymeen’s book can be found here: http://www.ibnothaimeen.com/all/books/article_16823.shtml

3 For example: 4:69; 3:31-32; 59:7; 4:59; 3:132; 4:64-65

4 This command occurs in many places, e.g. 2:110

5 See this article: https://sughayyirah.wordpress.com/2012/04/01/the-sunnah-is-revelation/

Kaana, when used with Allah’s Names, is an affirmation

From the points of benefit that Shaikh Uthaymeen mentioned in his tafseer of verse (4:1) are¹:

 

التحذير من مخالفة الله عزّ وجل، وتؤخذ من

قوله تعالى: { {إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا} }، ومن

آمن بأن الله رقيب عليه فسوف يحذر

من مخالفة الله عزّ وجل.

ويؤخذ من هذه الآية: إثبات اسم الرقيب لله عزّ وجل

ولا يراد بهذه الآية معناها الزمني؛ لأنه لو

أريد بها المعنى الزمني؛ لكانت الرقابة

قد مضت، ولكنه يراد بها تحقيق اتصاف الموصوف

بالصفة التي كانت خبراً في هذه الجملة، فالمراد هنا

تحقيق أن الله رقيب علينا، وكذلك قوله

تعالى: {{وَكَانَ اللَّهُ غَفُورًا رَحِيمًا}} [النساء: 96] ، ليس المراد

أنه كان فزال، بل المراد تحقيق اتصافه بالمغفرة والرحمة

The warning (people) from opposing Allah, Exalted and Lofty is He, taken from His, The Most High’s, statement: “Indeed Allah is ever Raqeeb (Watcher) over you”.

Whoever believes that Allah is Raqeeb over him will be cautious of opposing Allah, Exalted and Lofty is He.

And (another benefit) taken from this verse is:

Affirming the name “Ar-Raqeeb” for Allah, ‘Azza wa Jall.

And it is not intended in this verse for the meaning to be (restricted to) a certain time (i.e. kaana in this verse does NOT mean: “He was…”).  Because if what was intended by the meaning was a (certain) time, then the Riqaabah (watchfulness) would have passed already.  However, what is meant by it is affirming the description of the one being described using the sifah (characteristic, attribute) which is the khabar (predicate) in this sentence². So what is intended is affirmation that Allah is Raqeeb over us. And similar to that is His, The Most High’s, statement:

وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

“And Allah is Oft-Forgiving, The Bestower of Mercy” (4:96)

The intention is not that He was (like that) and then He stopped (being like that).  Rather, the intention is affirmation of His being described with forgiveness and mercy

(end of that quote)

Shaikh Uthaymeen said in his excellent book:

  القواعد المثلى في صفات الله وأسمائه الحسنى

Lofty Principles Concerning the Beautiful Names and Attributes of Allaah

القاعدة الخامسة:

الصفات الثبوتية تنقسم إلى قسمين:

ذاتية وفعلية:

فالذابية: هي التي لم يزل ولا يزال متصفاً بها

كالعلم والقدرة والسمع والبصر والعِزَّة

والحِكْمَة والعلو والعَظَمة

ومنها الصفات الخبرية كالوجه واليدين والعينين³

“The Fifth Principle Concerning Allaah’s Attributes

5. – They Can Be Divided Into Two Kinds – Permanent, Continuous Attributes and Chosen Actions

Allah’s affirmed Attributes might either be permanent Attributes that He is always described with, or Actions that He performs when He likes.

His permanent Attributes ( الصفات الذاتية ), as-sifaat ath-thaatiyyah, are those He never ceases to be described with, like having Knowledge, Power, Hearing, Sight, Honor, Wisdom, Highness, amd Greatmess.  Some of them are Attributes that are only known to us through His reports, like His Face, two Hands, and two Eyes.⁴”

(end of quoting from that chapter)

(See also: The Second Principle Concerning Allaah’s Names – They Are Both Titles and Descriptions (starting on p.25))

Footnotes

1Taken from:

http://www.ibnothaimeen.com/all/books/article_18339.shtml

 

2 Kaana is used as an affirmation of the description here, it is not to be understood as meaning the past tense.  It does NOT mean that Allah was Raqeeb, but now He is not.  Rather, kaana is an affirmation of the description.  And as Shaikh Uthaymeen mentioned in his excellent work – Al Qawaaid al Muthlaa (Lofty Principles Concerning the Beautiful Names and Attributes of Allah)  – Allah does not cease to be described with these attributes (as-sifaat adh-dhaatiyah)

 

3 From p.34 of the Arabic text

 

4 English translation by Moosa Richardson, p. 75 of Lofty Principles Concerning the Names and Attributes of Allaah

 

 

The Levels of the Prophetic Da’wah

 

The following is taken from a lecture by Shaikh Arafaat al Muhammadee – a student of the Scholars (such as Shaikh Abdul Muhsin al Abbaad and Shaikh Ubaid al Jaabiree). Many of his lectures are here: http://ar.miraath.net/

The following taken from one of his lectures on the Prophetic Seerah:

http://ar.miraath.net/sites/default/files/%20-%207_0.pdf

فقوله: اقرأ هذا أمر بالقراءة فقط لا بالتبليغ لم يأمره بأن يبلغ

شيئًا

So His statement – “Iqra” – this is a command to recite only, not to spread it. He didn’t command him to spread it.

لهذا قال العلماء عندما قال له اقرأ صار نبيًا –عليه الصلاة والسلام

For this reason, the Scholars say that when it was revealed to him “iqra” (96:1) he became a Prophet – alayhe as-salaatu was-salaam

لكن لما نزلت عليه ﴿يَا أَيُّهَ ا الْمدَّثِّر ﴿ ٠﴾ قمْ فَأَنذِر﴾ المدثر:

But when the verses were sent down: “Yaa ayyuhaal-muddaththir, qum fa’andhir” (Muddaththir 74: 1-2)

 

 

هنا أمر بالإنذار وبذلك صار رسولًا –عليه الصلاة والسلام

This is the command to warn and with this he became a Messenger- alayhe as-salaatu was-salaam

 

 

 

 

إذً ا كما قال العلماء نبِّئَ باقرأ وأرسل بالمدثر

So as the Scholars say, he was made a Prophet with “iqra” and he was made a Messenger with “muddaththir”

 

 

 

صار نبيًا باقرأ وصار رسولًا –عليه الصلاة والسلام– حينما نزلت عليه يا أيها المدثر

He became a Prophet with (the revelation of the verse) “iqra” (96:1) and he became a Messenger – alayhe as-salaatu was-salaam – when “yaa ayyuhaal-muddaththir” (74:1) was sent down

 

 

 

ولهذا هنا ذكر العلماء أيضاً مراتب للوحي فقالوا

And for this reason, here the Scholars have also mentioned the levels of the revelation.  They said:

 

 

المرتبة الأولى: هي النبوة

The First Level: is Prophethood

 

 

 

والمرتبة الثانية: أمر الله –عز وجل– لنبيه بإنذار عشيرته الأقربين

The Second Level: Allah’s command – Lofty and Exalted is He – to His Prophet to warn the close relatives of his tribe¹

 

 

 

والمرتبة الثالثة: الأمر بإنذار قومه

The Third Level: The command to warn his people

 

 

 

 

والمرتبة الرابعة: بإنذار قوم ما آتاهم من نذير من قبله وهم العرب

The Fourth Level: Warning a people whom no Warner had come to them before- and they are the Arabs

 

 

 

والمرتبة الخامسة: إنذار جميع من بلغته دعوته –عليه الصلاة والسلام – من الجن والإنس إلى آخر الزمن

The Fifth Level: Warning all whom his call reaches – alayhis-salaatu was-salaam – from the jinn and mankind until the end of time

 

هذه المراتب التي ذكرها العلماء مراتب الدعوة التي دعا النبي –عليه

الصلاةوالسلام–

These are the levels which the Scholars mention are the levels of dawah which the Prophet – alayhis-salaatu was-salaam called to

 

 

Footnote

 

 

 

1وذُكر أن هذه الآية لما نـزلت, بدأ ببني جده عبد المطلب وولده, فحذّرهم وأنذرهم.

It was mentioned that when this verse (26:214) was sent down, he (sallallahu alayhe wa sallam) began with the children of his grandfather Abdul Muttalib and his children, so he warned them and admonished them. (Tafsir at-Tabari)

Leaving off the shaddah on the letter yaa in “iyyaaka na’budu and iyyaaka nasta’een” in al Faatihah

 

 

From Tafsir al Qurtubi:

 

 

الْجُمْهُور مِنْ الْقُرَّاء وَالْعُلَمَاء عَلَى شَدَّ الْيَاء مِنْ ” إِيَّاكَ ” فِي الْمَوْضِعَيْنِ …. فَإِنَّ الْمَعْنَى يَصِير : شَمْسَك نَعْبُد أَوْ ضَوْءَك 

 

“The majority of the scholars and recitors hold that the yaa in ‘iyyaaka’ has shaddah in both places (in the verse in al Faatihah – iyyaaka na’budu wa iyyaaka nasta’een)….Because indeed the meaning becomes (if the shaddah is left off): ‘your sun we worship’ or ‘your light (we worship)’”

 

Tafsir al Qurtubi for the verse in al Faatihah – You (God, the Creator) alone do we worship and You alone do we seek help from¹

http://quran.al-islam.com/Page.aspx?pageid=221&BookID=14&Page=1

 

 

 

 

In “Mughni al Muhtaaj”² the author said:

 

لو تَرك الشَّدَّة من قوله : ” إيَّاك ” ، مُتَعَمِّدًا ، وعَرف معناه أنه يَكفر ؛ لأنّ “الإيَـا ” : ضوء الشمس ، فكأنه قال : ” نَعْبُدُ ضوءَ الشمس

“If he leaves off the shaddah in His statement: ‘Iyyaaka’, on purpose, while he knows its meaning and that he has disbelieved; because ‘al-iyaa’ means: the light of the sun.  So it is as if he is saying: ‘We worship the light of the sun’”

 

From Lisaanul Arab³:

 

وإيا الشمس وأَياؤها: نورها وضوءها وحسنها

“And the ‘Iyaa‘ of the sun and ‘ayaa’uhaa’ means: its light and its beauty”

 

 

Footnotes

 

 

 

1 It is permissible to seek help from the creation with the following conditions: the one being asked must be:

1.Alive

2.Able (to do what is asked)

3.Present (or on the phone/internet with you)

Please refer to p.159 – 160 of Shaikh Ubayd al Jaabiree’s Explanation of the Three Principles

2 The full name of the book is:

مُغْنِي المُحْتَاج إلى مَعْرِفَة مَعَانِي أَلْفَاظ المنهاج

The author, Imaam Shamsud-Deen Muhammad bin Ahmad al-Khateeb ash-Shirbini, died over a thousand years ago.  This book of his is used as a reference by the ulama (and there is a reference to it in footnote number 6 of this article:

http://bakkah.net/articles/wrestling.htm )

3 Www.baheth.info

Diversity of the Seven Different Recitations of the Quran Does Not Change the Meanings

Diversity of the Seven Different Recitations of the Qur’an does not change the meanings

Taken from: alifta

(Part No. 5; Page No. 397)

Q: It is said that the diversity of Qira’at (recitation styles) of the Qur’an results in difference in the Qur’an, as it may imply a second meaning, such as Ayah (13) in Surah Al-Isra’, saying: وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا [(meanings of which are translated as:) And on the Day of Resurrection, We shall bring out for him a book which he will find wide open]. Please clarify with providing an analysis of the phrase: “يلقاه منشورا”.

A: It is authentically reported from the Prophet (peace be upon him) that the Qur’an was divinely revealed in seven acceptable styles of recitations, i.e. seven Arab accents and dialects out of mercy and facilitating recitation. The recitations of the Qur’an have been transmitted by Tawatur (a significant number of reliable narrators whose agreement upon a lie is impossible). The consistency of the Qur’an confirms this. All the Qira’at of the Qur’an are based on revelation from Allah, the All-Wise, the Praiseworthy.

Therefore, the diversity of Qira’at does not mean perversion, alteration, or ambiguity in the meanings of the Qur’an. Likewise, it does not imply contradiction or disorder in the objectives intended. In fact, each part of the Qur’an confirms and explains the other. Certain meanings according to some Qira’at may differ, yet this difference aims at achieving a goal in the Shari‘ah (Islamic law) or providing a benefit for people, while remaining consistent in meaning, agreeing in objectives, forming a part of one complete, perfectly accurate legislation body, without the slightest blemish of conflict or contradiction among them.

For example, according to the reported Qira’at of the Ayah cited by the questioner, which is the Saying of Allah (Exalted be He): وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا If when reading the word (ونخرج) [“Wa nukhriju”] the letter “ن” (Nun) is pronounced with Damm (vowel point that sounds like “u”) and the letter “ر” (Ra’) is pronounced with Kasr (vowel point that sounds like “i”); and when reading: (يلقاه) [“Yalqah”] the letter “ي” (Ya’) is pronounced with Fat-h (vowel point that sounds like “a”), with the letter “ق” (Qaf) de-emphasized, the meaning will be: on the Day of Resurrection We shall bring out for every person a record i.e. the record of their good and bad deeds, which they will find spread open.

(Part No. 5; Page No. 398)

The blessed people will take their records with their right hands while the wretched will take theirs with their left hands. Second: if when reading: ” يلقاه منشورا ” the letter “ي” (Ya’) is pronounced with Damm (vowel point that sounds like “u”) with the letter “ق” (Qaf) emphasized: “Yulaqqahu manshura” the meaning will be: on the Day of Resurrection We shall bring out for every person their record of deeds, which they will be given spread open. So, the two Qira’at convey the same meaning because in either case, received or been given, humans will take the records of their deeds.

Similarly, Allah (Exalted be He) says: فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ [(meanings of which are translated as:) In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies]. If when reading (يكذبون) [“Yakdhibun”] the letter “ي” (Ya’) is pronounced with Fat-h (“a”), the letter “ك” (Kaf) has Sukun on it (vowel-less), and the letter “ذ” (Dhal) is pronounced with Kasr (“i”), the meaning will be: Tell lies about Allah and the believers. The word (يكذبون) may also be recited: “Yukadh-dhibun”, where the letter “ي” (Ya’) is pronounced with Damm (“u”), the letter “ك” (Kaf) with Fat-h (“a”) and the letter “ذ” (Dhal) with Shaddah (double consonant), in that case the meaning will be: Belie the Messengers regarding their revealed messages. It is apparent that the meanings of the two Qira’at are congruous with each other; each of them shows a characteristic of the hypocrites. The first described them with telling lies about Allah (Exalted be He), His Messengers, and people; whereas the second described them with belying the Messengers as regards the Law and the truth revealed to them. So, both are true, for the hypocrites combine both telling lies about and belying Messengers.

Consequently, it becomes clear that the diversity of the Qira’at of the Qur’an is divinely meant for a Divine Wisdom. The diversity of Qira’at is not a production of human perversion or alterations and it does not result in error, contradiction, or disorder; rather, in all cases, their meanings and objectives are consistent and agreeing. May Allah grant us success.

Can a Menstruating Woman Prostrate the Prostration of Tilaawah (Recitation) and Shukr (Gratitude)

 

 

Translated from:

http://ar.miraath.net/fatwah/3067

 

 

Question: (Brother reading the question): From the city of al Uyoon, which country that is in, Allahu knows best¹, the questioner says:

 

(We ask that) Allah bless our Sheikh. Is it permissible for a woman who has her menses to make the prostration of shukr( thankfulness) or the prostration of Tilawaa ( the places in the Qur’an that one should make prostration for when one is reading the qur’an) wa jazakumullahu khayran?

 

Answer (Shaikh Ubaid al Jaabiree): Yes, it is permissble for her to do this, and nothing prohibits her from it. She is only prohibited from salah until she is clean ( stops her menses) and then takes a ghusl, and she is also prohibited from fasting.

 

So when she becomes clean, she takes a ghusl, and she fasts and makes up what she missed.

 

 

 

Translated by Ummu Khuzaimah

Edited by Umm Muhammad

 

 

(Footnote)

 

1It is in Western Sahara which is claimed by Morocco.  Shaikh Ubaid al Jaabiree knew where it was located (you can hear him tell the brother reading the question in the audio at the link on miraath.net ).

Swearing by other than Allah – Shaikh Bin Baz

Translated from:

http://www.binbaz.org.sa/mat/4813

Question: There are many people who swear by other than Allah.  For example, they say: ‘By the life of the Prophet Muhammad’ – (we ask that) – Allah raise his rank and grant him peace, or ‘By the life of Eesa’ or ‘(By the life of ) Musa’ – alayhe as-salaatu was-salaam, or ‘By the life of the quran’, or ‘By the life of the grave’, or if I swear by my honor – benefit us regarding this – (we ask that) Allah reward you with the best reward

Answer (Shaikh Bin Baz): It is not permissible to swear by other than Allah.  Rather, it is obligatory to swear by Allah Alone – He is the Most High and Free from all deficiencies and defects – due to what is established from the Messenger of Allah – (we ask that) Allah raise his rank and grant him peace – that he said:

‘Whoever swears, then let him not swear except by Allah, or keep quiet¹

And he said – sallallahu alayhe wa sallam:

‘Whoever swears by other than Allah has committed polytheism.’²

And one wording says:

‘…has committed disbelief.’³

And one wording is:

‘…has committed disbelief or polytheism.’⁴

So swearing by other than Allah is from the prohibited things which are disbelief.  But they are from ash-Shirk al-Asghar (the lesser polytheism), except when the person swearing intends for the one being sworn by grandeur and magnificence like the grandeur and magnificence of Allah.  Or (the one swearing intends) that he (the one being sworn by) has ability to bring about change in the universe, or that he deserves to be called upon along with⁵ Allah – that becomes Kufr Akbar (the greater disbelief which expels a person from the religion) – and refuge with Allah is sought.

So when one says: ‘By the life of so-and-so’, ‘By the life of the Messenger’, ‘By the life of Musa’, ‘By the life of Eesa’, ‘By the grave’, or he swears by the trust, or by the Ka’bah, or what is similar to that – all of that is swearing by other than Allah, and it is all prohibited, and it is all rejected.

What is obligatory is that one does not swear except by Allah – He is the Most High and Free from all deficiencies and defects – or (that one swears) by an Attribute (sifah) from His Attributes, or a Name from His Names – Lofty and Exalted is He. And the Quran is from the Speech of Allah, so the Quran is from the Attributes of Allah.  So if one says: ‘By the Quran’ or ‘By the life of the Quran’, there is no problem with this.  Because the Quran is the Speech of Allah – He is the Most High and Free from all deficiencies and defects.  So when one swears by the Quran, or says ‘By Allah’s Might’, or ‘By Allah’s Knowledge’, or ‘By the Life of Allah’, then there is no problem, for the Attributes of Allah can be sworn by.  However, the created things can not be sworn by.  So the Prophet – sallallahu alayhe wa sallam – is not sworn by – even though he is the noblest of the creation.  Nor can one swear by the life of so-and-so, nor by the Ka’bah, nor by the trust, nor by the honor of so-and-so.  Because the Messenger -sallallahu alayhe wa sallam – prohibited that.  And he – (we ask that) Allah raise his rank and grant him peace – warned from this.

And the famous Imam Ibn Abd al-Barr – rahimahullah – said:

‘The scholars have agreed upon the impermissibility of swearing by other than Allah.’

So it is obligatory upon the Believer to be warned from this falsehood (swearing by other than Allah).  And that he warns his brothers from it, and that he calls them to swearing by Allah Alone – He is the Most High and Free from all deficiencies and defects.

{Footnotes}

1 Muslim recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

فمن كان حالفًا فليحلفْ بالله أو ليَصمُتْ

“Whoever swears, then let him swear by Allah, or be quiet”

Bukhari recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

من كانَ حالفًا فلا يحلف إلَّا باللَّهِ

“Whoever swears, then let him not swear except by Allah”

2من حلف بغير الله فقد أشرك  Shaikh Albaanee declared this hadeeth Saheeh in Saheeh Abu Dawood

 

3   منْ حلفَ بغيرِ اللهِ فقدْ كفرَ  Shaikh Albaanee declared this hadeeth Saheeh according to the conditions of Bukhari and Muslim in at-Ta’leeqaat ar-Radiyah

4    من حلف بغير الله فقد كفر أو أشرك     Shaikh Albaanee declared this hadeeth Saheeh and Saheeh at Tirmidhee

5 Or “instead of”, see this article: The Two Meanings of “min doonillah”

Making Dua (Supplicating) While Reciting the Quran

Translated from:  http://www.binbaz.org.sa/mat/21536

 

The Questioner says: Indeed I recite the Quran alhamdulillah, and when I reach (the verses mentioning the) descriptions of the Believers, I make dua to Allah that He makes me from them.  And when I reach (the verses mentioning the) descriptions of the disbelievers and hypocrites¹ and their ultimate abode, I seek refuge with Allah from being from them.  So after the dua, must I say the Basmalah² again, or do I continue my recitation without doing that.  And is it permissible to stop the recitation to make dua?  Benefit us, (I ask that) Allah benefit you.

 

 

(Answer): This is permissible, the Prophet – sallallahu alayhe wa sallam – did this.  So when he was in tahajjud at night – alayhis salaah was salaam – when he would come to a verse of warning (about a punishment), he would seek refuge with Allah (from the punishment). And when he came to a verse mentioning Allah’s Mercy, he would ask his Lord for His Mercy.  So there is no problem with this, rather it is recommended to do this in tahajjud (prayer) at night, or in (an extra) prayer during the day, or when reciting outside of salaah (prayer).  All of this is recommended.  And it is not obligatory for him to say the basmalah again or the ta’awudh (seeking refuge)³. Rather, you bring (say) the dua⁴ then  you begin the recitation (again) with no need to again say the basmalah or the ta’awudh.  All of this is when you are praying by yourself an extra (non obligatory) prayer.

 

As for when you are praying in the obligatory prayer, then it is not established from him – sallallahu alayhe wa sallam – that he would do this in the obligatory prayers.  Likewise when you are praying behind the Imam, then indeed you listen to the Imam and you do not make dua with these duas when the Imam is reciting.  Rather, you listen (to the recitation for the) prayers prayed out loud⁵. As for those prayers not prayed aloud⁶, then you recite the Faatihah  and what is easy for you to recite along with that without using these duas that you use in the extra prayers.  Because the Messenger of Allah – sallallahu alayhe wa sallam – didn’t do this in the obligatory prayers.  Perhaps the reason for that – and Allah knows best – is to make it easier upon the people and not prolong it for them.  Because if he made dua at every verse mentioning Allah’s Mercy and he sought refuge at every verse mentioning a threat (of punishment), then perhaps the salaah (prayer) would become very long and perhaps it would become a hardship upon the people.  So it is from Allah’s Mercy and His treating His servants well and His kindness to them that He didn’t legislate this for the obligatory prayers so that the recitation (of Quran) could be continuous and so as to not make the recitation too long for the people.  As for in the extra prayers, in tahajjud, in the night, in salaatud duhaa (forenoon prayer), or other than that from the extra prayers, then there is no harm in that and the affair regarding that is vast.

(Footnotes)

2Saying: Bismillahir-Rahmaanir-Raheem

3Saying: أَعُوذُ بِاللهِ مِن الشَّيْطَانِ الرَجِيم I seek refuge with God from the cursed devil

4Dua: invocation/supplication

5Maghrib, Isha, Fajr

6Thuhr, Asr

The Ruling on Women Learning Qur’an from Men

Taken from: http://www.al-sunan.org/vb/showthread.php?t=3919

(Click on View, Encoding, More, Arabic (Windows) )

السلام عليكم فضيلة الشيخ احدى الاخوات تسأل عن حكم تعلم القران على يد شيخ؟ وهل يجوز الاشتراك في المسابقات القرانية علما بأن لجنة التحكيم من الرجال وحكم القراة امامهم؟واذا كان جائزا ماهي الضوابط ؟

 

 

Question: Assalamu alaikum Noble Shaikh.  One of the sisters asks what is the ruling on women learning Quran from a male Shaikh?  And is it permissible to participate in Quran competitions knowing that the judges will be men and they must recite in front of them?  And if it is permissible, then what are the limitations?

 

 

 

بسم الله الرحمن الرحيم

لايجوز كما بين الشيخ محمد ناصر الألباني للمرأة عرض القرآن مجودا على الرجال لأن في المد والتغني فتنة وخضوع بالقول للرجال قال تعالى يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلا مَعْرُوفًا (32) وَقَرْنَ فِي بُيُوتِكُنَّ وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الأولَى وَأَقِمْنَ الصَّلاةَ وآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
روى البخاري في صحيحه عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنْ النِّسَاءِوهم لابد أن يقرأن القرآن بالتجويد والمد والتطريب في المسابقات وأما إذا قرأن قرآءة ساذجة من وراء حجاب للتصحيح عرضا لإصلاح اللحن بلا مد وتغني أو قرأت بالتجويد على هرم لاشهوة له فلابأس

Answer (Shaikh Maahir al Qahtaani): In the Name of God, The Most Merciful, The Bestower of Mercy. 

It is not permissible – as Shaikh Albaanee clarified – for a woman to recite Qur’an with tajweed to men because in the elongation (of the vowel sounds) and in the beautification of it (when recited) is fitnah (trial) and softening of speech for the men.  Allah, The Most High, said (translated),

‘O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.  And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât­as­Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar­Rijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification.’ (33:32-33)¹

And Bukhari narrated in his Saheeh, from Usaamah bin Zaid – Allah be pleased with them – from the Prophet – sallallahu alayhe alayhe wa sallam – that he said (translated),‘I haven’t left anything after me that is a more harmful trial for the men than the women.’²

And it is necessary for them in competitions to recite the Qur’an with tajweed, elongation (of the vowels), and with beautification of the recitation.

As for when they recite plainly from behind a barrier  for the purpose of correction of grammatical errors without elongation or beautification, or if she recites with tajweed to a very old man who has no desire, then there is no harm in that.

1Translation of the Qur’anic verses taken from: http://www.thenoblequran.com/sps/nbq/

2In the Book of Marriage