The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: Qur’an

Menses and Dhikr of Allaah & Recitation of the Qur’an – Shaykh Ibn Uthaymeen

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Case: During Menses, it is not unlawful to celebrate Allah’s Praises (Saying Takbeer, Tasbeeh, and Tahmeed),[29] saying Bismillah before acting upon something (eating, drinking, etc..), reading Hadeeth, Islamic discussions, invocation upon Allah (Dua’), and listening to the recitation of Qur’an.

It has been confirmed by ‘Aisha (radhi Allaahu anha) that the Prophet (صلى الله عليه و سلم) used to: “lean on my lap and recite Qur’an while I was in menses” (Al-Bukhari and Muslim).[30]

Also Umm ‘Atiyya reported that she heard the Prophet (صلى الله عليه و سلم) saying: “The Unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stayscreened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).” [31]

Case: The reciting of the Qur’an by a menstruating woman either via direct looking or silently (in her heart) without the actual uttering by the tongue is permissible.

The majority of the scholars are with the opinion that it is not prohibited for her to utter the Qur’anic recitation. Imam Bukhari, Ibn Jareer At- Tabaree and Ibn Al-Munthir, Imam Malik, and Imam Ash-Shaafi’ee (in one of his earlier sayings) are with the opinion that it is permissible for her to recite the Ayah (verse in the Qur’an).

Shayekul Islam Ibn Taymeeyah said: “Basically, there is no Sunnah to prevent her from reciting Qur’an. The “hadeeth” that: “A menstruating woman and the one who is in state of Jannabah [32] should not recite anything of the Qur’an”, is a weak hadeeth as agreed upon by the knowledgeable scholars of Hadeeth.

In fact women at the time of the Prophet (صلى الله عليه و سلم) used to have their monthly cycles of menses.Had the recitation of Qur’an been prohibited for them (as it is the case with Salat) then the Prophet (صلى الله عليه و سلم) would have made it clear to his Ummah (Islamic community) and his wives would have known about it and they would have dissipated this knowledge to the people. Because no one had related a prohibition by the Prophet (صلى الله عليه و سلم) about this issue, then it cannot be made unlawful especially when it is known that he (صلى الله عليه و سلم) did not prohibit it at the time when menses was very much present.

Accordingly, recitation by the tongue is not Haram (legally unlawful).[33] This author said: “having known the dispute between the scholars about this matter, then it is more proper for the menstruating woman not to recite Qur’an by the tongue except when it is necessary e.g. if she is a teacher or if she is preparing for an exam.”

Footnotes:

[29] Takbeer: saying Allahu Akbar (Allah is The Greatest); Tasbeeh: saying Subhana Allah (Most Glorified is Allah); Tahmeed: saying Al Hamdulil’lah: All Praise is due to Allah.
[30] Saheeh Al-Bukhari (Arabic-English) V.1, P.179, Hadeeth # 296.
[31] Agreed upon Hadeeth. In Saheeh Al-Bukhari (Arabic- English), V. 1, P. 192, Hadeeth # 321.
[32] Jannabah: Is the state in which a man (or a woman) has sexual discharge during sexual intercourse or in a dream, etc. In this state a Muslim is not allowed to pray or do other kinds of worships unless and until he (she) performs Ghusl (have a full shower) or do Tayammum if he/she cannot use water for any reason.
[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.

Source : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Quran – Points of Benefit – Dr Saleh as Saleh [Audio|En]

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01 Al Baqarah 001 to 029 Review of Benefits

02 Al Baqarah 030 to 040 Review of Benefits

03 Allaah is the Nur Light of the Heavens and the Earth

04 The 15 Aayaat of Prostration In the Quraan

05 Clarification Concerning Letters Beginning Certain Surahs

The Glorious Qur’aan – Dr. Saleh as Saleh [Audio|En]

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Based on the Lecture of Shaykh Ibn Baaz rahimahullaah

The Preservation of the Qur’an – by Dr. Saleh As-Saleh [Audio|En]

The Glorious Qur’aan – It Is Blessed In Its Influence, Its Results, Its Rewards – Dr. Saleh As-Saleh [Audio|En]

The Glorious Qur’aan – It Is a Proof For You or Against You – Dr. Saleh As-Saleh [Audio|En]

Saying “Sadaqa Allaahul Adheem” after reading the Qur’an – Shaykh Ibn Baz

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Saying Sadaqa Allahu Al-`Azhim upon finishing recitation of the Qur’an

Q: I often hear that saying Sadaqa Allahu Al-`Adhim upon finishing recitation of the Glorious Qur’an is an act of Bid`ah (innovation in religion). Other people told me that there was nothing wrong with it. Supporting their view, they quote the Ayah (Qur’anic verse) which reads: Say (O Muhammad صلى الله عليه وسلم): “Allâh has spoken the truth; follow the religion of Ibrâhîm (Abraham) Hanîfa (Islâmic Monotheism, i.e. he used to worship Allâh Alone) ” Some educated people also told me that whenever the Prophet (peace be upon him) wanted a Qur’an reciter to end his recitation, he would just say “That is enough”. Never did he use to ask him to say Sadaqa Allahu Al-`Adhim. Therefore, would you kindly give a detailed explanation of the relevant ruling.

A: Habitual saying of Sadaqa Allahu Al-Azhim upon concluding recitation of the Glorious Qur’an is not supported by any proof in the Shari`ah (Islamic Law) and should, therefore, not be used as a common practice. It belongs to the category of Bid`ah particularly when someone believes it to be an act of Sunnah. Such a practice must be given up.

As for the Ayah which reads: ” Say (O Muhammad صلى الله عليه وسلم): “Allâh has spoken the truth ” it has nothing to do with saying this expression. The Ayah simply means that the Prophet (peace be upon him) is commanded by Allah (Exalted be He) to make it clear to people that the revelations contained in the Tawrah (Torah), the Injil (Gospel) and all other heavenly revealed Scriptures are true.

By the same token, clear revelations contained in the Glorious Qur’an are true. However, this does not establish a proof for the desirability to conclude reading of some Ayahs or a certain Surah of the Qur’an by saying: Sadaqa Allahu Al-`Adhim. Neither the Prophet (peace be upon him) nor any of his Sahabah (Companions, may Allah be pleased with them) were authentically reported to have done such a practice. The Prophet once listened to Ibn Mas`ud reading Surah Al-Nisa’. Upon reaching the Ayah which reads: How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad صلى الله عليه وسلم) as a witness against these people? ” The Prophet (peace be upon him) said to him:”That is enough”. Ibn Mas`ud said: “When I turned to him, I saw his eyes shedding tears.” The Prophet (peace be upon him) was moved to tears because the Ayah reminded him of the great horror of the Day of Resurrection. The Ayah reads: How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad صلى الله عليه وسلم) ” …as a witness against these people ” i.e. The Muslim people.

In short, there exists no evidence in the Shari`ah that makes it desirable to conclude recitation of the Qur’an by saying: Sadaqa Allahu Al-`Adhim. This expression has to be left unsaid so that one would be following the example of the Prophet (peace be upon him) and his Sahabah (may Allah be pleased with them). However, there is nothing wrong if someone happens to say this expression unintentionally. Since Allah (Glorified and Exalted be He) always speaks the truth, this expression of Sadaqa Allahu Al-Azhim has to be thought of as an absolute expression which should not be limited to a given time, place, or situation. Therefore, habitual recitation of this expression whenever one finishes reading the Qur’an has no evidence in its support as has been early mentioned.

Posted from: http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1293&PageNo=1&BookID=14

The Qur’an is the Speech of Allah – by Abu Muhammad al Maghribee [Audio|En]

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The Preservation of the Qur’an – by Dr. Saleh As-Saleh [Audio|En]

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Bismillaah

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The Glorious Qur’aan – It Is a Proof For You or Against You – Dr. Saleh As-Saleh [Audio|En]

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The Glorious Qur’aan – It Is a Proof For You or Against You
Dr. Saleh As-Saleh (rahimahullah)
https://www.youtube.com/watch?v=Hv-DmU8U3wM [19 min)

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Based upon lecture of Shaykh Ibn Baaz  rahimahullaah

This sermon discusses the significance of the Qur’an as a decisive proof for or against an individual on the Day of Judgment. The speaker elaborates on the concept of giving “advice” (Nasiha) to the Book of Allah, which includes defending it, believing in it, pondering its meanings, obeying its commands, and avoiding its prohibitions. A major portion is dedicated to the five types of “abandonment” (Hajr) of the Qur’an, as detailed by Imam ibn al-Qayyim. These range from abandoning its recitation and contemplation to neglecting its rulings and seeking cures elsewhere. The sermon reinforces these points with verses from the Qur’an and sayings from the early generations of Muslims (Salaf), such as Ibn Mas’ud and Abu Musa al-Ash’ari, emphasizing that a person’s engagement with the Qur’an determines whether they will be led to Paradise or driven to Hellfire. The speaker concludes with practical advice on how to connect with the Qur’an by reciting, understanding, memorizing, and applying its teachings.

بسم الله الرحمن الرحيم. الحمد لله رب العالمين وصلى الله على محمد وعلى آله وصحبه وسلم.
In the name of Allah, the Most Beneficent, the Most Merciful. I testify that there is no true God worthy of worship except Allah and that Muhammad sallallahu alaihi wasallam is Allah’s true slave and messenger.

This will conclude the subject on the Noble Quran, and this is only really a brief discussion on the glorious Noble Quran. This last part will deal with the topic that the Quran is a proof for you or against you.

This statement is of the Prophet Muhammad sallallahu alaihi wasallam’s words and which is reported in the Hadith in Sahih Muslim. The Quran is a proof for the believer who establishes what is required from him regarding this noble book. The requirement is stated in the great Hadith in which the Prophet sallallahu alaihi wasallam declared that religion is advice.

الدين النصيحة
The religion is advice.

Then he sallallahu alaihi wasallam clarified that part of this advice is the advice to Allah’s book. Such advice has many aspects to it, including the following, and which I benefited from our Sheikh’s durus on this subject, and they are summarized as follows.

Aspects of Nasiha (Advice) to the Quran

Number one: defending the Quran against all kinds of تحريف tahreef (alteration). This is advice to Allah’s book, which takes form in the defending, in defending the Quran against all kinds of tahreef (alteration).

Secondly, believing all of its reports without any kind of doubt. And this is نصيحة nasiha to Allah’s book, is believing all of its reports without any kind of doubt.

Thirdly, from the nasiha to Allah’s book is pondering on its meanings, and complying with its commands.

Fourthly, from the advice to Allah’s book is keeping away from its prohibitions.

Fifthly, from the advice to Allah’s book is believing that its legislations are the best and most perfected laws.

And sixthly, from the advice to Allah’s book is believing that this Quran, letters and meanings, is of the speech of Allah and that He ‘azza wa jall, Most Mighty and Most Magnificent, spoke it to Jibril alaihi assalam, to Gabriel, and that Jibril alaihi assalam brought it down to the Prophet Muhammad sallallahu alaihi wasallam.

Accordingly, the Quran is a proof against the one who does not establish the advice it demands. And that’s why the one who knows, ponders, and abides by the Quran, profits and his life is in constant attachment with the Quran. While the one who does not, fall in debt and his chest is in a state of confinement because they have abandoned the Quran in one way or another. This is in comparison.

The Types of Abandonment (Hajr) of the Quran

The types of الهجر al-hajr, abandonment or desertation or desertion of the Quran were summarized by Imam ibn al-Qayyim رحمه الله (rahimahullah) as:

Number one: Hajr of listening to its recitation, believing in it, or giving attention to it.

Hajr, secondly: abandonment or desertion, hajr, of acting by it and abiding by what it prescribes as halal or haram, even though the one who does so believes in it or recites it. Meaning it is not sufficient to believe in it and recite it and then abandon acting by it and abiding by what it prescribes as halal or haram. Rather, therefore, from the hajr, from the abandonment, is abandonment of acting by it and abiding by what it prescribes as halal or haram, even though the one reading it believes in it or recites it.

The third type: Hajr (abandonment) of ruling by it or taking it as a judge in all matters of religion, believing that it does not warrant certainty of conviction, and that its evidences are merely literal in the sense that it does not result in knowledge. This is a type of abandonment.

Number four: hajr of reflecting upon its meanings, understanding them, and knowing what Allah, the one who spoke it, desires from the one who recites it. This is the fourth type of hajr.

The fifth type of hajr is Hajr of using the Quran as a cure and healing for all the diseases and ailments of the heart. So he seeks the cure of his ailment in other than the Quran and thus abandons its use as a medicine. So the person seeks the cure of his or her ailment in other than the Quran and thus abandons its use as a medicine.

All of this is signified in the saying of Allah in Surah al-Furqan, in chapter 25, verse 30.

قال الله تعالى Allah the Exalted said:

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا

And the Messenger (Muhammad صلى الله عليه وسلم) will say: “O my Lord! Verily, my people deserted this Qur’an (25:30)

Even though some kinds of hajr are lesser in magnitude than others. One of the Salaf رحمهم الله (rahimahumullah) stated that no one ever sits with the Quran and leaves safe. He will either win or lose. And he will, he will never leave kind of neutral. He will either win or lose. And then he recited the following verse in Surah al-Isra, 17, 82.

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

And we send down from the Quran that which is a healing and a mercy to those who believe in tawhid and act upon it. And it increases the الظالمين dhalimin, the polytheists and the wrongdoers, nothing but loss. (17:82)

Ibn Mas’ud may Allah be pleased with him, said, quote, “The Quran is an intercessor of which intercession will be accepted and a disputant and credible adversary. So, whoever places it as his leader, it will lead him to الجنة al-Jannah, to Paradise. And whoever places it behind his back, it will lead him to the fire of hell.” End of quote. And this is reported by Abdul Razzaq in his Musannaf and al-Tabarani in al-Kabir, through the same chain of narration, and it is, or its isnad is declared as sahih by the checker of Jami’ al-‘Ulum wal-Hikam.

It is also reported that Abu Musa al-Ash’ari may Allah be pleased with him, said, quote, “Verily, this Quran is either a reward for you or a burden upon you. Thus, follow the Quran and let not the Quran follow you. Verily, whoever follows the Quran, it will make him to alight upon the gardens of Paradise. And whomsoever the Quran follows, it will push or thrust him from behind until it shall cast him into the fire of Hell.” End of quote.

Imam al-Bukhari on Benefiting from the Quran

Imam ibn al-Qayyim rahimahullah pointed out that Imam al-Bukhari rahimahullah statement, “Nobody enjoys it and benefit by it except the one who believes in it,” meaning the Quran. He stressed that nobody will enjoy the Quran and its recitation and understanding except the one who testifies that it is the words of Allah, that He really spoke and revealed to His Messenger sallallahu alaihi wasallam. Anyone who does not believe that the Quran is a true book from Allah, which He truly spoke to Jibril and revealed to Muhammad sallallahu alaihi wasallam and that it is not part of his creation, then his heart is constrained by difficulty therefrom.

And anyone who says that it has a باطن batin, an inward meaning that opposes its ظاهر dhahir, its outward meaning, or that it has a figurative interpretation that opposes its apparently understood meaning, then his heart is striated by difficulty therefrom. Anyone who says that the Quran has a meaning which we cannot understand or apply, rather we worship Allah by the mere recitation of its, then indeed his heart is confined by difficulty therefrom.

Nobody subjects the Quran to the rhyme of baseless opinions, the irrationality of the people of scholastic theology, the sophistry of the sufists, and the superstitions of the Sufis, except that his heart is constrained by difficulty therefrom.

Anyone who makes the Quran subservient to his sect or madhhab or to the far-stretched ideas of whom he blindly follows, then his heart is confined by difficulty therefrom.

Anyone who does not take the Quran as a judge in the open or in secret and all matters, in all matters of deen, and does not submit to its rules, no matter what it could be, then his heart is striated by difficulty therefrom.

And anyone who does not comply with its commands and is not forbidden by its restraining statements, and does not believe in all of its reports, then his heart is restricted by difficulty therefrom.

All of those people, their hearts are not affected by the meanings of the Noble Quran, nor do they understand it as it should be understood, and they find not the joy of its sweetness and taste and which the companions and their successors found.

رحم الله Rahim Allah Imam Ibn al-Qayyim and the scholars of Islam, and may Allah subhanahu wa ta’ala make from this discussion a benefit for myself and a proof for me and not against me, and the same for you.

والحمد لله رب العالمين وصلى الله على محمد وعلى آله وصحبه وسلم
Walhamdulillahi rabbil ‘alameen wa salla Allahu ‘ala Muhammadin wa ‘ala aalihi wa sahbihi wa sallam.

This concludes the subject on the glorious Quran, and there is a reminder at the end, is that we should exert the effort to try to begin the process of reciting the Quran, understanding, even if we take five verses at a time, recite them properly, correctly, understand what they mean, commit them to memory and go on. And act upon what we learn. This is my advice. This is the advice for myself first and for all of you.

Walhamdulillahi rabbil ‘alameen wa salla Allahu ‘ala Muhammadin wa ‘ala aalihi wa sahbihi wa sallam.

The Glorious Qur’aan – It Is Blessed, In Its Influence, Its Results, Its Rewards – Imam Ibn Baaz | Dr. Saleh As-Saleh [Audio|En]

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Based upon lecture of Shaykh Ibn Baaz  rahimahullaah

The Glorious Qur’aan – It Is Uncreated and It Is the Speech of Allaah – Dr. Saleh As-Saleh [Audio|En]

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Based upon lecture of Shaykh Ibn Baaz  rahimahullaah

Reciting the Qur’aan (from Memory or from the Mus-haf) whilst not having wudoo – Shaykh Fawzaan

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[8] Question: Noble Shaikh, what is the ruling on one who recites the Qur’aan whilst not having wudoo, regardless of whether he recites from memory or from the mus-haf?

[8] Answer: It is permissible for a person to recite the Qur’aan without having wudoo if he recites from his memory. This is since nothing prevented the Prophet (sallAllaahu ‘alayhi wa sallam) from reciting the Qur’aan except for Janaabah (sexual impurity). He (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst in a state of wudoo and without it.

As for the mus-haf, it is not permissible for someone who has broken his wudoo to touch it, regardless of whether it is the minor form of impurity or the major form. Allaah says: “No one touches it except for the pure.” [Surah Al-Waaqi’ah: 79] This means: “Those who are pure and free from impurities, uncleanness and Shirk.” Also in the hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) wrote a letter to his vice-regent ‘Amr bin Hazm in which he instructed him: “No one should touch the mus-haf except for the purified.” 

This is also the view that has been unanimously agreed upon by the four Imaams – that it is not permissible for one in the state of impurity – whether major or minor state – to touch the mus-haf except from behind a covering, such as when the mus-haf is in a box or a bag or if one touches it using one’s garment or sleeve as a barrier.

Source: Questions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan, al-ibaanah.com

Is it permissible to pay someone to teach the Qur’aan? Dr Saleh as Saleh

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Point of Benefit : Is it permissible to pay someone to teach the Qur’aan?
Researched By Dr. Saleh As-Saleh 1427/2006

Al-Hamdulillaahi Rabbil ‘Aalameen was-Salaatu was-Salaamu ‘Alaa Muhammadin wa ‘Alaa Aalihi wa-Sahbihi Ajma’een.

Payment in exchange for teaching of the Qur’aan is not without the following matters:

(a) It is a portion of Razq: subsistence-food, allowance, or the like provided by the state’s treasury (Baytul-maal). In this case it is permissible to take.

(b) It is an unconditional payment: the teacher does not set payment as a precondition. So, in this case, it is permissible to pay him for his teaching.

(c) It is a form of Ji’aalah: Setting up a reward, allowance, or the like for carrying on a permissible task within a specified or unspecified period. For example, to state that whoever teaches my son the Qur’aan or half of it, I will give him such and such. This is permissible. Even the majority of the scholars who see that it is forbidden to receive wages on teaching the Qur’aan, said that it is permissible to take the Ji’aalah and the Razq from Baytul-maal.

(d) It is a conditional payment: The teacher will only teach in exchange for specified wages. There are two main views for the ‘Ulamaa’ as to the permissibility of this case: (1) Impermissible, and (2) Permissible.

The First View: It is impermissible

This is the famous view of the math-hab of Imaam Ahmad (rahimahhullaah), and the saying of Imaam Abu Haneefah (rahimahhullaah), ‘Ataa’, Ad-Dahaak bin Qays, and Az-Zuhree (rahimahhullaah), and some contemporary scholars. They based their view on certain evidences, amongst which:

(i) The hadeeth of ‘Abdur-Rahmaan ibn Shibil (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and exceed not the limits therein and turn not away from it, and eat not with it and amass not wealth therewith…” [1]

The textual aspect for the impermissibility lies in the Prophet’s saying: “And eat not with it [don’t make a means of sustenance] and amass not wealth therewith.” Taking wages for the teaching of the Qur’aan is considered of “eating with the Qur’aan and amassing wealth therewith.”2

(ii) The hadeeth related by ‘Ubaadah ibn As-Saamit (radhi Allaahu anhu) in which he told of his teaching of the Qur’aan to some people of Ahlu-Suffah3 and that one of them gave him a bow as a gift. ‘Ubaadah said: “It is only a bow and not money.” He then asked the Prophet (صلى الله عليه و سلم) about it and he (صلى الله عليه و سلم) said: “If you are pleased that you would be encircled by it a ring of fire around your neck [on the Day of Resurrection], then accept it!” [4]

(iii) The hadeeth narrated by Ubay ibn Ka’b (radhi Allaahu anhu) who said: “I taught someone the Qur’aan and he gave a bow as a gift. I mentioned this to the Prophet (صلى الله عليه و سلم) who said: “If you take it then you would be taking a bow of fire.” So, I returned it. [5]

The proof of prohibiting the wages is deduced from the threatening torment on the Day of Resurrection for the one who takes a gift for teaching the Qur’aan. If it is prohibited to accept a gift for teaching the Qur’aan, then by all means the prohibition on taking wages is even greater.[6]

(iv) The hadeeth of Jaabir (radhi Allaahu anhu) in which it is narrated that the Prophet (صلى الله عليه و سلم) entered the Mosque while some people were reciting the Qur’aan. Thereupon, he (صلى الله عليه و سلم) said: “Recite, all is well. In the future there will appear people who will straighten it (the Qur’aan) as an arrow is straightened.[7]

They will recite it quickly and not slowly (or it means that they will get the reward in this world and not in the hear after).”8 In another narration: “Recite it before there appear people who will recite it and straighten it as an arrow is strained, They will get their reward for it in this world and will not get it in the hereafter.” [9]

(v) The hadeeth of ‘Imraan bin Husain (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and seek with it Allaah, the Blessed and the Most High’s, reward for there will be those after you who will recite the Qur’aan seeking people’s reward therewith.”10 The aspect of prohibition lies in the clarification by the Prophet (صلى الله عليه و سلم) that the recitation of the Qur’aan is such that one seeks with it the reward from Allaah, not a reward from the people in the form of payment of wages. [11]

The Second View: It is Permissible

This view is held by Imaam Maalik, Imaam Ash-Shaafi’ee, Imaam Ahmad (in a second narration), some Hanafiyyah, Abu Qalaabah, Abu Thawr, Ibnul Munthir, and many contemporary scholars. The evidences upon which they relied included the following:

(i) The hadeeth of ibn ‘Abbaas ( radhi Allaahu anhu) in saheeh al-Bukhaaree in which he narrated that some of the companions of the Prophet (صلى الله عليه و سلم) passed by some people, and one of those people had been stung by a scorpion. One of the companions recited soorat al-Faatiha on the stung person for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, “You have taken wages for reciting Allaah’s Book.” They referred the matter to the Prophet (صلى الله عليه و سلم) who said:

“You are perfectly entitled to take wages for Allaah’s Book.” [12]

Imaam al-Bukhaaree added: As-Sha’bee13said, “The teacher should not fix the tuition, but if he is given something, he should accept it.” Al-Hakam [14] said: “I have never heard anybody saying that it is disliked for the teacher to take tuition.” [15]…

(ii) The hadeeth of Abee Sa’eed al-Khudree (radhi Allaahu anhu) in as-saheehayn reporting the story of some of the Prophet’s companions who came across an Arabian tribe who did not entertain them. The chief of the tribe was bitten by a snake (or stung by a scorpion). The tribe asked the companions to treat the chief with ruqya (Qur’anic recitation as a treatment). The companions conditioned that they pay them in exchange for the ruqya. The tribe accepted and the chief was cured after the recitation of soorat al- Faatiha on him. The tribe presented a flock of sheep to the companions according to the agreement. The companions consulted with the Prophet (صلى الله عليه و سلم) before taking the sheep. He (صلى الله عليه و سلم) said: “Take it and assign a share for me.” [16]

These evidences were considered by the advocates of the first view as proof for the permissibility to take wages in exchange for ruqya not for teaching the Qur’aan. The response was that there is no difference between the two; if it is permissible to be paid in exchange for ruqya, which is part of the Qur’aan, then it is also permissible to take fees for teaching the Qur’aan, because ruqya is of the Qur’aan.

(iii) The hadeeth of Sahl bin Sa’d (radhi Allaahu anhu) in as-Saheehayn in which a woman presented herself to the Prophet (صلى الله عليه و سلم) for marriage, and a destitute man asked the Prophet (صلى الله عليه و سلم) to marry her to him. He did not have anything to pay for her dower. The Prophet (صلى الله عليه و سلم) asked him: “How much of the Qur’aan do you know (by heart)?” The man said: “I know such soorah and such soorah,” and he named them. The Prophet (صلى الله عليه و سلم) said: “I have married her to you for what you know of the Qur’aan.” [17]

This is considered a proof permitting the teaching of the Qur’aan in exchange for dowry, and if this is allowed in marriage, then by all means it is permissible in cases where teachers are to be hired out to teach the Qur’aan.[18]

Discussion: The evidences of the second view are stronger and more authentic in regard to their confirmation than those of the first view. The closest position is that the prohibition is directed more towards taking gifts, wages and the like for the recitation of the Qur’aan when, in the beginning of Islaam, there was a need to spread the Qur’aan in the hearts of the believers. Still, however, the evidences of the first view, cautions that it is better not to take wages for teaching the Qur’aan and thus limits the view of permissibility to befit the need and circumstances.

Given, the weak situation of Muslims nowadays, and the attachment of many of them to this worldly life, and knowing that in certain communities situations may arise such that there is a genuine need to teach the Qur’aan, then:

(i) If the teachers are available and there are those who teach without taking payment in return, then they should be preferred.

(ii) If the only teachers available are those who ask for tuition for their teaching, or that the teachers who do not request tuitions are few in number, then hiring teachers from the former category to fulfill the needs of the community is permissible due to necessity. In this case it is better to chose from those teachers who are in need, not the rich ones. Shaykul-Islaam Ibn Taymmeyah (rahimahhullaah) stated that it is permissible to hire needy teachers to teach the Qur’aan. In this way the teacher intends to teach it purely for Allaah’s sake and takes the wages to spend on himself and his family, assisting him on his worship of Allaah. [19] It is noted that even some of the scholars who held the first view approved giving wages for teachers on the condition that they are full-time teachers and that the scope of hiring should not exceed the needs of the communities.

(iii) If the available teachers do not set up conditions for their teaching, and the students, their parents or the community at large, pays them for their services, then I hope, inshaa’Allaah, that this would be permissible. AND ALLAAH KNOWS BEST.

The slave hoping for Allaah’s Forgiveness,
Saleh As-Saleh.
24th Dhul Hijjah, 1427.
19See Majmoo’ Fataawaa ibn Taymeeyah (vol. 30, pp. 205-207).

References :

[1] Reported by Ahmad, Abu Ya’la, Al-Bayhaqee, and At-Tabaraanee in Al-Kabeer and Al-Awsat. Al- Haafith ibn Hajar said: “Its isnaad is strong.” [Fath, vol. 9, p. 82], and Al-Albaanee stated that its isnaad is saheeh [As-Saheehah, vol. 1, p. 466].

[2] According to advocates of the second view, this text does not necessitate prohibiting what the student may pay willingly to the teacher. In addition they directed the prohibition as being specific to recitation only. They also pointed out that some scholars criticized the narration of this hadeeth considering it weak, and thus it cannot stand to oppose the authenticity of the ahaadeeth in the saheehayn and which they consider more explicit in allowing wages on teaching the Qur’aan. Those in support of the first view consider that the ahaadeeth pertaining to the prohibition strengthen one another.

[3] Ahlu-Suffah: Those were poor people from the Muhaajireen who were driven away from their homes and had no money, or families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them, and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

[4] Reported by ibn Maajah in his Sunan (no. 2157). It is considered weak by many scholars like ibn Al- Madeenee and others.

[5] Sunan Ibn Maajah (no. 2158). Imaam Ath-Thahabee said: “Its isnaad is mudtarib (confounding). Al- Albaanee stated that its isnaad is weak as in al-Irwaa’ (no. 1493). He, however, considered the hadeeth of ‘Ubaadah ibn As-Saamit (see above), and another weak hadeeth narrated by Abud-dardaa’ (radhi Allaahu anhu): “Whoever takes a bow in exchange for teaching the Qur’aan, Allaah will hang upon him a bow of fire on the Day of Resurrection,” as supporting evidence that elevates the hadeeth of Ubay to the degree of saheeh. Note: A hadeeth is considered mudtarib if it is reported through various conflicting narrations with no possibility of preponderating. This may affect the isnaad as well as the text, and it necessitates the weakness of the hadeeth.

[6] The second view: The hadeeth of ‘Ubaadah and that of Ubay are weak, and that the Prophet (صلى الله عليه و سلم) knew that they taught the Qur’aan purely for Allaah’s sake, so he disliked for them to take anything in return. There is no harm, however, that the teacher who teaches the Qur’aan for Allaah’s sake, and does not ask for tuition, accepts from the student what the latter gives him willingly. In addition, the second view holds that the ahaadeeth of prohibition is more directed to cases of taking money in exchange for recitation of the Qur’aan, not for ta’leem (teaching the Qur’aan), and that ta’leem and recitation are two different matters.

[7] Apparently in reference to those who exceed the limits in the way of pronunciation of the words of the Qur’aan while in recitation. And Allaah knows best.

[8] Collected by Abu Daawood in his Sunan (Engl. Transl. vol. 1, no. 829). Al-Albaanee stated that its isnaad is saheeh (as-Saheehah, vol. 1, no. 259).

[9] Ibid, hadeeth no. 830.

[10] Reported by Imaam Ahmad and At-Tirmithee who said: “This hadeeth is hasan, though its isnaad is is not that strong.” Al-Albaanee said, “At-Tirmithee declared it hasan though its isnaad is weak, because of the many supporting narrations, and that this terminology by At-Tirmithee is clarified in his book as-Sunan (4:400).” [as-Saheehah, vol. 1, no. 257; the Shaykh (rahimahhullaah) mentioned some of the supporting narrations, two of which are sighted above (i. and iv)].

[11] In response to this, the second view states that the evidence from this hadeeth is only regarding the prohibition of seeking reward, and this is not the same as taking payment in exchange for teaching.

[12] Reported by al-Bukhaaree in his saheeh (vol. 7, no. 633) and in vol. 3, p. 263. People of the first view hold that what is intended here is the reward in the Hereafter. According to the second view, the context of the hadaath totally disapproves this opinion.

[13] As-Sha’bee, ‘Aamir bin Sharaaheel bin ‘abd Al-Hamadaani (d. 103Hj or later). He encountered five hundred of the sahaabah. [See Siyar A’alaam an-Nubalaa’, vol. 4, p.249].

[14] Al-Hakam bin ‘Utaybah al-Kindee, Abu ‘Abdillaah, the scholar of al-Koofah (d. 113Hj) [ibid, vol. 5, 208].

[15] Although these sayings pertain to knowledge in general, supporters of the second view see no difference because, according to them, the salaf did not differentiate between learning the Qur’aan or other disciplines of knowledge.

[16] Reported in saheeh al-Bukhaaree (vol. 7, no. 632) and in saheeh Muslim (vol. 3, no. 5458).

[17] Reported by Bukhaaree (saheeh al-Bukhaaree, vol. 7, No. 54), and Muslim (saheeh Muslim, vol. 2, No. 3316).

[18] According to supporters of the first view the Prophet (صلى الله عليه و سلم) gave this woman in marriage to this destitute man without a dowry honouring him for what he knew of the Qur’aan, and that he (صلى الله عليه و سلم) did not set up the teaching of the Qur’aan as sadaaq (dowry). However, according to the second view, this opinion is refuted by the narration in Muslim: “I have given her to you in marriage for the part of the Qur’aan which you know.” Also, the first view points out that this permission is peculiar to this case only, based upon a hadeeth reported in Sa’eed bin Mansour’s Sunan. In it the Prophet (صلى الله عليه و سلم) gave a woman in marriage to a destitute man and said: “Give her the soorah (which he knew) as her sadaaq and it should not be a dowry for anyone after you.” In response, advocates of the second view see that (a) this constitutes no evidence that this story is the same as the one reported in as-Saheehayn, and (b) there is dispute regarding this additional statement in the sense that it is limited to this report, but not in as-saheehayn and as-sunan.

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The Fifteen Aayaat of Prostration in the Qur’an – Shaykh Uthaymeen

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Clarifying the Narrations Pertaining to the Prostration Places in the Qur’aan

Terminology:

marfoo’: “raised,” a narration attributed to the Prophet
mawqoof: “stopped,” a narration from a companion.
radiyallaahu ‘anhu (t): may Allaah be pleased with him.
soorat: a chapter of the Qur’aan.
mufassal:  means the “last seventh of the Qur’aan,” and it starts from soorat Qaaf (#50) to the last soorat of An-Naass (#114)

1-al A’raf 7:206

“Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him”

The Narration is marfoo’ to Abud Dardaa’ (t) and it is weak, but authentically mawqoof to Ibn ‘Umar and Ibn ‘Abaas (radiyallaahu ‘anhum) as reported by ‘Abdur Razzaaq (i.e. in his musannaf). The scholars unanimously agreed to prostrate in this place as reported by Ibn Katheer in his Tafseer.

2-ar Ra’d 13:15

“And unto Allaah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

3-an Nahl 16:49

“And to Allaah prostate all that is in the heavens and all that is in the earth, of the live moving creatures and the angels, and they are not proud [i.e. they worship their Lord with humility]”

An authentic mawqoof report from ‘Umar Ibn al-Khattaab (t) in al-Bukhaari.  ‘Umar (t) recited soorat an-Nahl on a Friday on the pulpit and when reached the verse of the sajdah he got down from the pulpit and prostrated and the people also prostrated. The next Friday ‘Umar did recite the same soorat and when he reached the verse of sajdah he said: O people! When we recite the verses of sajdah whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate. Also it is an authentic mawqoof report in ‘Abdur Razzaaq’s (musannaf) from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum).

4- al Israa 17:109

“And they fall down on their faces weeping and it adds to their humility”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

5- Maryam 19:58
“… When the Verses of the Most Beneficent were recited unto them, they fell down prostrating and weeping.”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. Ibn Katheer reported the unanimous agreement to prostrate in this place.

6- 7-al Hajj 22:18

“See you not that to Allaah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind?”

al Hajj 22:77
“O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful”

The hadeeth on the first prostration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. And the narration on both prostrations is a mawqoof report from ‘Amr Ibn al-‘Aaas but there is weakness therein. However, there is a supporting report to it from ‘Uqbah bin ‘Aamir and Khaalid bin Ma’daan. It is authentically mawqoof from ‘Umar and his son ‘Abdullaah, Abud Dardaa’, and Abu Musa al-Ash’aree (radiyallaahu ‘anhum). Ishaaq said: For seventy years I have seen people prostrating the two prostrations in soorat al-Hajj.

8- al Furqan 25:60
“And when it is said to them: “Prostrate to the Most Beneficent (Allaah)! They say: “And what is the Most Beneficent? Shall we fall down in prostration to that which you command us?” And it increases in them only aversion”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

9- an Naml 27:25
“Allaah, laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq.

10- as Sajdah 32:15
“Only those believe in Our Ayat, who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.”

Its narration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf). And from Abu Hurairah (t) that the Prophet (r) used to recite soorat Alif Laam Meem as-Sajdah (chapter 32) in the Fajr prayer (authentic, in al-Bukhaari). Al-Haafidh Ibn Hajar said in al-Fath (i.e. Fathul Baari). I did not see in the transmissions an explicit statement that he (r) prostrated except in the Book of Sharee’ah, then he (al-Haafidh) mentioned the narration and said: And in its isnaad (transmission) there is some whose condition (of reliability) require (careful) study. Then he said: And At-Tabaraani has, in his sagheer,  a narration that is marfoo’ to ‘Ali (t). There is, however, weakness in its chain of transmission (isnaad). [End of al-Haafidh’s statements].

11- Saad 38:24
“… And Dawud guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allaah) in repentance”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

12- Fussilat 41:38
“But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired.”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

13- an Najm 53:62
“So fall you down in prostration to Allaah, and worship Him (Alone)”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

14- Inshiqaq 84:21
“And when the Qur’an is recited to them, they fall not prostrate,”

Its hadeeth is authentically marfoo’ in Muslim

15- al ‘Alaq 96:19
” … Fall prostrate and draw near to Allaah!”

Its hadeeth is authentically marfoo’ in al-Bukhaari

Point of Benefit: Al-Muwafaq (Ibn Qudaamah Al-Maqdisee) in al-Kaafi (v.1, p. 206) said that, “the places of the verses of prostrations are unanimously affirmed except those of the mufassal and the second sajdah in soorat al-Hajj.” The evidences for those prostrations, however, are as mentioned (above).

Completed by the pen of Muhammad bin Saalih al-‘Uthaimeen on 3/8/1404  (corresponding to: 4/5/1984).
Rendered into English by Saleh As-Saleh, may Allaah forgive me, my parents, my shayekh, and all Muslims. 

Friday, 16th of Rabee’ al-Awwal 1427 AH, corresponding to April 14, 2006

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The Creed of the Salaf (Righteous Predecessors) regarding the Noble Qur’aan – Shaykh ibn Uthaymeen

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Bismillaah

Question 60:

What is the creed of the Righteous Predecessors regarding the Noble Qur’aan?

The Answer:

The creed of the as-Salaf pertaining to the Noble Qur’aan is like their creed with regard to the rest of the Attributes and Names of Allaah, and it is based upon what is proven by the Book of Allaah and the Sunnah of His Messenger (صلى الله عليه و سلم). And we all know that Allaah, The One free of all imperfection, The Most High, described the Qur’aan as being His Words, and that it is sent down from Him. So, He, Most Magnificent and Most High, Says:

وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ

“And if anyone of the Mushriks seeks your protection, then grant him protection so that they may hear the Word of Allaah [the Qur’aan], and then escort him to where he can be secure” [Qur’aan, soorat at-Tawbah (9): 6].

And the intended by the “Word of Allaah” here, without any doubt, is the Noble Qur’aan. And furthermore, He, the Most High, Says:

إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ

“Verily, this Qur’aan narrates to the Children of Israel most of that in which they differ” [Qur’aan, soorat an-Naml (27): 76].

So, the Qur’aan is the Word of Allaah, The Most High, letter and meaning. He really Spoke it and bestowed it upon Jibreel, the trustworthy, who then brought it down upon the heart of Muhammad (صلى الله عليه و سلم) so that he may be one of those who warn, in the plain Arabic language.

The Salaf also believe that the Qur’aan is a Revelation, brought down by Allaah (عزّ وجلّ) upon Muhammad (صلى الله عليه و سلم) in parts over a period of twenty three years as necessitated by Allaah’s Wisdom. In addition, its revelation is either original or occasional, meaning that some of it is brought down in response to a certain occasion that necessitated its revelation, and some of it is revealed without being due to a certain reason. Also some of it is revealed as a narration of a past condition that occurred to the Prophet (صلى الله عليه و سلم) and his companions, whilst some of it comes down as original legislations, revealed for the first time. This is according to what has been mentioned by the people of knowledge pertaining to this matter.

Furthermore, the Salaf say: “The Qur’aan is in the beginning from Allaah (عزّ وجلّ), and to Him it shall return at the end of time.” This constitutes the saying of the Salaf regarding the Noble Qur’aan.

And it is something well known to us all that Allaah, The Most High, described the Qur’aan with great qualities. He described it as hakeem (wise), kareem (an honourable reciter: Noble), ‘atheem (great), and majeed (glorious). And these qualities with which Allaah has described His Words applies to the one who holds to this Book and works according to it openly and inwardly. So Allaah, The Most High, grants him from the glory, greatness, wisdom, might, and authority, something that it would not be given to the one who does not cling to the Book of Allaah (عزّ وجلّ). That is why I call upon, from this pulpit, all of the Muslims, rulers and ruled, scholars and common people, to cling hold to the Book of Allaah (عزّ وجلّ), openly and inwardly, so that they attain the might, happiness, glory, and prevalence in the East and West.

Source: Fiqhul ‘Ibaadaat – Understanding Worship, By Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah), Translated by Dr. Saleh as Saleh (rahimahullaah)

Translating the Quraan – Shaykh Ibn Uthaymeen

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Original Author: Sh. Muhammad Ibn Saalih Al-‘Uthaymeen
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

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Translating the Quraan-Shaykh Ibn Uthaymeen [PDF]

What is the Ruling of Reciting the Qur’aan for the Deceased in his House? – Shaykh bin Baaz

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Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya 

The Question:

Is reading the Qur’aan for the deceased- by placing copies of the Qur’aan in the home or house of the deceased – where some Muslim neighbours and friends come and each one of them reads a part for example, then they go off to their work and they are not paid for reciting …… And after they finish reciting they supplicate for the deceased and gift him the reward for reciting the Qur’aan … Does this recitation and supplication reach the deceased and is he rewarded or not?  I hope for a benefit and I am grateful to you….. Taking into account that I heard some of the scholars saying that it is absolutely prohibited, some saying it is disliked and some saying it is permissible.

The Answer:

This action and the like of it has no foundation and it is not recorded on the authority of the Prophet – sallAllaahu alayhi wa sallam – nor on the authority of his Companions -radiAllaah anhum – that they used to read for the deceased.

Rather the Prophet – sallAllaahu alayhi wa sallam – said: ‘Whoever does an action which we have not commanded then it is rejected.’

Narrated by Muslim in his authentic book and Bukhari mentioned it without a complete chain but he was decisive about its authenticity.

Also, in the two Saheehs of Bukhari and Muslim on the authority of ‘Aeysha -radiAllaah anha – on the authority of the Prophet – sallAllaahu alayhi wa sallam – who said: ‘Whoever innovates in this matter of ours, that which is not from it, it will be rejected.’

In the Saheeh of Muslim on the authority of Jaabir -radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam – used to say in his Khutbah on Fridays: Amma ba’d:

Indeed the best speech is the Speech of Allaah, the best guidance is the guidance of Muhammad – sallAllaahu alayhi wa sallam– and the worst of the affairs are the innovated ones.  Every innovation is a Bida’ and everyBida’ is misguidance.’

Nisa’ee mentioned an extra wording with an authentic chain: ‘and every misguidance is in the Hellfire.’

As for charity for the deceased and supplicating for them, then that benefits and reaches them and the Muslims are in consensus aboutthat.

And with Allaah is the capability and Allaah’s aid is sought.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 339

The Question:

We wish from the eminent Shaykh that he clarifies for the Muslims the ruling of reciting the Qur’aan over the dead, is it permissible or not?  And what is the ruling of the Ahadeeth that mention this?

The Answer:

Reading over the dead has no foundation which can be relied upon nor is there any legislation for this.  Indeed what has beensanctioned is reading the Qur’aan amongst the living so they can benefit and reflect upon the Book of Allaah and understand it.  As for reciting over the deceased at his grave or after his death – before his burial – or reading for him in any place so that the reward can be gifted to him, then we do not know of a foundation for it.

Some scholars have authored works and written many books, of them there are those who have allowed and encouraged reciting the whole of the Qur’aan upon the deceased and they regarded it from the same category of giving charity with wealth.  There are those from the people of knowledge who say that these matters are dependent upon evidence; which means that they are from aspects of worship so it is not permissible to perform them except with what the Sharia’ affirms.

The Prophet – sallAllaahu alayhi wa sallam – said: ‘Whoever does an action which we have not commanded then it is rejected.’

There is no evidence for this issue – as far as we know – which indicates the permissibility of reciting for the dead.

There is no evidence regarding this issue from what we know which indicates the legality of reading over the dead, so it is necessary to remain upon the original foundation which is that worship is dependent upon evidence.

So reciting for the dead should not be done, in contrast to giving charity on their behalf, supplicating for them, Hajj, Umrah and paying off debts, then these matters benefit them.

There are texts which mention this and it is established from the Prophet – sallAllaahu alayhi wa sallam – that he said: ‘When the son of Aadam dies his actions are severed except for three: recurring charity,knowledge which he can benefit from or a righteous child who supplicates for him.’

And Allaah –Subhanahu – said:

<< And those who came after them [i.e. after his Companions] say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’ >>

[Hashr:10]

So, Allaah has praised those who came later because they supplicated for those who preceded them.  This indicates theallowance of supplicating for the deceased of the Muslims and that itdoes benefit them.  Likewise, charity benefits them due to theaforementioned hadeeth.

It is possible to give charity to the poor and needy people with the money used to hire someone to recite over the dead with the intention that it is for the deceased and that the deceased benefits with this money and saves himself from the vulgarity of Bida’. 

It is established in the Saheeh that a man said: ‘O Messenger of Allaah my mother has passed away and did not leave a bequest and I think that if she had spoken she would have given charity.  Will she receive a reward if I gave charity on her behalf?’

The Prophet – sallAllaahu alayhi wa sallam – said: ‘Yes.’

So the Messenger – sallAllaahu alayhi wa sallam – clarified that charity on behalf of the deceased benefits him and likewise Hajj and Umrah on his behalf.

There are ahadeeth which mention this, likewise paying off debt benefits him.  As for a reward for the deceased for reciting Qur’aan or gifting it to the dead, praying or optional fasting on his behalf then all of this has no basis and what is correct is that it is not fromthe Sharia’.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 340- 341

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Can a Hadeeth contradict a Verse from the Qur’aan? – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 11-17)
PRODUCED BY: Al-Ibaanah.com

[3] Question: There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth:“Indeed the deceased person will be punished due to the weeping (i.e. wailing) of his family over him”[1] and use the statement of ‘Aa’ishah in which she quoted Allaah’s saying to refute this hadeeth: “And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18] So how do we respond to those who say this?

[3] Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.

As for the response to this hadeeth – and I am referring here particularly to those who use the hadeeth of ‘Aa’ishah, may Allaah be pleased with her – then it is as follows:

First:
From a Hadeeth Standpoint: There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:

1. It has been reported through an authentic chain of narration from Ibn ‘Umar (radyAllaahu ‘anhu).

2. Ibn ‘Umar (radyAllaahu ‘anhu) is not alone in reporting it since he was followed in that by ‘Umar bin Al-Khattaab (radyAllaahu ‘anhu). Furthermore, he and his son are both not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah (radyAllaahu ‘anhu). This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.

Additionally, if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration. So they cannot be rejected merely on the claim that they “contradict” the noble Qur’aan.

Second:

From a Tafseer Standpoint: This is since the scholars have explained this hadeeth in two ways:

1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death but yet he did not advise them. So (for example) he did not direct them to not weep over him since this weeping would serve as a means for him being punished in the grave.

The usage of the word “the” when referring to the “deceased person” is not all-encompassing and inclusive. So the hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” here is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the weeping of his family over him.

As for the one who takes charge of advising his family and directing them with religious guidelines such as not to wail over him and not to commit the offenses that are done particularly in these times, then such a person will not be punished. However, if he does not direct and advise (his family) with this, he will be punished.

This is the detailed breakdown that we must be aware of with regard to the first explanation. It is in accordance with the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement: “And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]

A contradiction only arises if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we understand the (true) meaning of the hadeeth that we just mentioned previously, then there is no more contradictions or obscurities since we would come to realize that the one who is being punished is only that way because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”

2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather that it refers to pain and sorrow. Meaning: When a dead person hears his family members weeping over him, he will feel bad and sorrowful for their grief over his loss.

This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it were correct, it would remove the misconception from its root. However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:

The First Fact: The report from Al-Mugheerah bin Shu’abah (radyAllaahu ‘anhu) that I indicated previously has an addition to it, which clarifies that the punishment here does not refer to just pain and sorrow but rather to actual punishment, i.e. punishment in the Hellfire, unless Allaah grants His forgiveness. This is clearly stated in Allaah’s saying: “Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]

In the narration of Al-Mugheerah (radyAllaahu ‘anhu) it states: “Indeed, the deceased person will be punished due to the weeping of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.

The Second Fact: When a person dies, he no longer has a sense of anything that goes on around him whether good or bad, as indicated by evidences from the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for only some, such as those whom Allaah enables to hear certain things that will cause them pain.

So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik (radyAllaahu ‘anhu) in which he narrated that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.”[2]

This authentic hadeeth affirms a special type of hearing that the deceased will have at the time of his burial while the people are walking away from him. This means that at the time the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away). So the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they are resurrected. No.

This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has come back to him.

Therefore, if we were to go by the interpretation of Ibn Taimiyyah, we would then be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before burial or after he is placed in his grave so that he can hear his living family members weeping over him. Such a claim requires textual proof, which is not present. This is the first point.

Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a vast topic and it requires an in-depth discussion. However I will mention one hadeeth with which I will conclude the answer to this question. And it is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam) in which he said: “Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” [3]

What is meant by “roam” here is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet (sallAllaahu ‘alayhi wa sallam). Therefore, if the deceased were able to hear, the one with the most right to hear out of all of those deceased would be our Prophet (sallAllaahu ‘alayhi wa sallam) due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would be the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). And furthermore, if the Prophet (sallAllaahu ‘alayhi wa sallam) were able to hear anything after his death, he would hear the Salaat (praises) of his ummah on him.

So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet (sallAllaahu ‘alayhi wa sallam) – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger (sallAllaahu ‘alayhi wa sallam), he would not be able to hear them as is clearly stated in the Qur’aan: “And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]

And in His saying: “If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]

So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular issue – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.

Footnotes:

[1] Saheeh al-Jaami’-us-Sagheer (no. 1970)

[2] Saheeh al-Jaami’-us-Sagheer (no. 1675)

[3] Saheeh al-Jaami’-us-Sagheer (no. 2174)

Published on: May 9, 2007

Questions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan

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AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

These are some questions and answers related the subject of this lecture, which we wanted to include here in order to complete the benefit:

[1] Question: It has been mentioned in a hadeeth that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The sins of my ummah were displayed before me, and so I didn’t see anything worse than that (sin) of a man who memorized a verse (from the Qur’aan) then forgot it.” What does this hadeeth mean?

[1] Answer:I am not aware of this hadeeth nor did I come across it in my research. However, I will note that forgetfulness is of two types: The first type is when forgetfulness occurs due to someone becoming confused and distracted or due to some sickness that has stricken him. In this case, he will not be held accountable for his forgetfulness. The second type is if the forgetfulness occurs due to him turning away from reciting the Book of Allaah. In this case, the person will be held accountable for his action, since he forgot it due to negligence.

[2] Question: Noble Shaikh, I try to read the Noble Qur’aan and I love the Book of Allaah greatly. However, the matter becomes difficult for me and I am not able to complete my recitation. What is the solution to this problem?

[2] Answer: The solution can be found in that which Allaah has instructed when He said: “So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).” [Surah An-Nahl: 98-100]

Allaah has instructed us to seek refuge in Him from the outcast Devil before reciting the Qur’aan. This is so that Allaah can remove and distance this enemy from us.

And you must also always reflect on the Qur’aan, since reflecting on it is one of the things that will cause you to be conscious about it and incite you towards the noble Qur’aan. All of your longing should not be geared towards just completing a surah or finishing up a juz and so on. Rather, your objective in reciting the Qur’aan should be to reflect and ponder upon the meaning of what you recite from the verses of Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) would prolong his recitation during the Night Prayer, and he would not pass upon a verse related to Allaah’s Mercy except that he would stop and ask Allaah (for Mercy), nor would he pass upon a verse in which (Allaah’s) punishment was mentioned except that he would stop and seek refuge in Allaah (from that). All of this shows that he (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst reflecting on it and having a conscious and attentive heart.

[3] Question: What is your advice to the youth concerning the simplest way to memorize the Book of Allaah?

[3] Answer: The Qur’aan is simple and easy to memorize. Allaah says: “And We have indeed made the Qur’aan easy to understand and remember, so is there anyone who will remember it?” [Surah Al-Qamar: 17]

The problem lies in a person’s determination and the truthfulness of his intention. So if a person has true determination and a strong interest in the Qur’aan, Allaah will facilitate and make easy his memorization of it. There are also some other things one could do to help in memorizing the Qur’aan such as allotting a specific suitable time every day for attending classes with one who teaches the Qur’aan in the masjid. All praise be to Allaah, the teachers today are many. You will not find a neighborhood except that amongst them there lives one who teaches the Qur’aan. This is a great opportunity that didn’t exist in previous times. So a person should choose anyone of the many gatherings or anyone of the many teachers present today and constantly attend these gatherings/sittings with a teacher daily until he completes the Qur’aan.

You should also constantly repeat over and over again what you recite, until it becomes firmly established in your heart and mind. You must also act upon (what you learn from) the Book of Allaah, for that is the greatest means of learning the Qur’aan. Allaah says: “So be dutiful to Allaah and Allaah will teach you. And Allaah is the All-Knower of everything.” [Surah Al-Baqarah: 282]

[4] Question: Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.

[4] Answer: The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed. What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.

There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.

As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.

[5] Question: What are the most important lessons that a student of knowledge should begin with, and what advice do you give him? Also, what do you say concerning someone that makes excuses for himself from studying when we desire to take him to attend lessons and lectures?

[5] Answer: The student of knowledge (in Riyadh) must enroll himself in one of the educational institutes under the Imaam Muhammad bin Su’ood Islamic University for they have excellent curriculums that are arranged according to the levels of the students – step by step – the first year, then the second year, then the third and the fourth. There is a curriculum for each year, which differs from the curriculum of the previous year and they progress in levels after each year. These are curriculums that have been chosen by our scholars and teachers who did well in establishing these institutes and selecting syllabuses for them.

So I advise the student of knowledge to enroll in one of these institutes, however he is able to do that. Thereafter, he should register with one of the collegiate faculties of the University, such as the faculty of Sharee’ah, the faculty of Usool-ud-Deen, the faculty of Hadeeth and its Sciences, the faculty of the Arabic Language and so on. If the student of knowledge is not able to enroll in one of these institutes and collegiate faculties, he should try to make time to sit in the classes of the scholars who teach in the masaajid. And they, all praise be to Allaah, are many and the classes they give cover a wide range of Islamic sciences.

I advise the student of knowledge to firmly adhere to these classes, whether those given in the University or those held in the masaajid. So it is not enough for him that he attend classes one week then is absent from them for several weeks afterward or that he attend one month, then is absent for several months. This person will not benefit at all. This is since if he misses out on receiving some of the knowledge, there will remain a void in his mind and comprehension and he will miss out on much good. So the student of knowledge must have diligence, a strong interest and eagerness.

[6] Question: Noble Shaikh, what is your opinion concerning what some people do today in that when the Imaam passes by a verse related to (Allaah’s) punishment during prayer, they seek refuge in Allaah (out loud) even though they are praying, and when he passes by a verse related to (Allaah’s) Mercy, they supplicate to Allaah. What is the ruling on this? May Allaah reward you.

[6] Answer: there is no doubt that this is something prescribed in the supererogatory prayers since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would do it in the recommended prayers. As for the obligatory prayers, then I hold that is not legislated to do this since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would not do this in the obligatory prayers. Rather, he (sallAllaahu ‘alayhi wa sallam) would only do this in the recommended prayers. So the one following in prayer should remain silent for the Qur’aan during prayer and not say anything at all. Allaah says: “And when the Qur’aan is recited, then listen to it and be silent in order that you may gain mercy.” [Surah Al-A’raaf: 204]

Imaam Ahmad, may Allaah be pleased with him, said: “This ayah was revealed concerning the prayer” – meaning: The reason it was revealed was with regard to the prayer.

So the one following in prayer should listen to the recitation of his Imaam during the obligatory prayer and not supplicate (to Allaah) upon hearing a verse related to Mercy or seek refuge in Allaah (by saying ‘Audhu billaah) upon hearing a verse related to punishment. This only applies to the recommended prayers.

[7] Question: Noble Shaikh, there is an Imaam in one of the masaajid in Riyadh that has a beautiful and pleasant voice when reciting the Qur’aan. This is such that people have begun to go pray with him in large amounts from remote areas, leaving off the masaajid in their vicinities. They do this during the prayers in which the Qur’aan is recited out loud and especially during the nights of Ramadaan for Taraaweeh. Is this permissible? Please benefit us, may Allaah reward you.

[7] Answer: Yes, this is a phenomenon that exists today, and it is that many people gather together in one of the masaajid, coming from distant areas, just for this masjid. This is something that is not encouraged, and I don’t consider it to be a good practice, since it is better to pray in and frequent the masjid that is in the vicinity of your home. The reason for this is because there is less of a burden in doing this and also because it is less likely that one will do this for showing off or to be seen by the people. Furthermore, there may occur personal differences and division between the Imaam of the abandoned masjid and his former congregation who no longer pray with him. If the people abandon their masaajid and instead go to pray in specified masaajid, the other masaajid will become inactive and close down. So I don’t approve of this. It is better for the residents of an area to pray in the masjid of that area.

Secondly, if too many people accumulate in one masjid, this may lead to people praying in the streets. And praying in the streets is not permissible except in cases of emergency, such as during the ‘Eid prayer or the Jumu’ah prayer, for in these occasions, the masjid becomes constricted and it is permissible to pray in the streets in these situations – when the masjid is overcrowded, since this is not done in other than these occasions. So if the result of too many people gathering in one of the masaajid is that the people will end up praying in the streets, on occasions other than the Jumu’ah prayer, then this is not permissible because praying in the streets is only allowed in cases of emergency.

[8] Question: Noble Shaikh, what is the ruling on one who recites the Qur’aan whilst not having wudoo, regardless of whether he recites from memory or from the mus-haf?

[8] Answer: It is permissible for a person to recite the Qur’aan without having wudoo if he recites from his memory. This is since nothing prevented the Prophet (sallAllaahu ‘alayhi wa sallam) from reciting the Qur’aan except for Janaabah (sexual impurity). He (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst in a state of wudoo and without it.

As for the mus-haf, it is not permissible for someone who has broken his wudoo to touch it, regardless of whether it is the minor form of impurity or the major form. Allaah says: “No one touches it except for the pure.” [Surah Al-Waaqi’ah: 79] This means: “Those who are pure and free from impurities, uncleanness and Shirk.” Also in the hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) wrote a letter to his vice-regent ‘Amr bin Hazm in which he instructed him: “No one should touch the mus-haf except for the purified.” 

This is also the view that has been unanimously agreed upon by the four Imaams – that it is not permissible for one in the state of impurity – whether major or minor state – to touch the mus-hafexcept from behind a covering, such as when the mus-haf is in a box or a bag or if one touches it using one’s garment or sleeve as a barrier.

[9] Question: What is your opinion concerning someone who preoccupies himself with the significant affairs of the Muslims, such as Calling to Allaah and raising the youth upon the noble Qur’aan and the purified Sunnah, but does not find time to memorize the Qur’aan? What is your advice to these kinds of people?

[9] Answer: It is obligatory upon the Caller to first become qualified before he sets out on Da’wah (Calling), by way of studying the noble Qur’aan, its meanings and interpretation, and by way of studying the prophetic Sunnah, as much as he is able to, reading its explanation and learning the religious laws. So it is obligatory upon the Caller to Allaah to be qualified. No one is fit for Da’wah (Calling) except for he who has knowledge. Allaah says: “Say: This is my path, I call to it upon clear insight – I and those who follow me.” [Surah Yoosuf: 108]

“Clear insight” here refers to knowledge and wisdom. Allaah says: “Call to the way of your Lord with wisdom and good admonition.” [Surah An-Nahl: 125]

Therefore, an ignorant person is not fit to carry out the Da’wah since perhaps he might mess up the Da’wah by making lawful the forbidden or making unlawful the permitted. Or he may be severe on a matter that does not require that harshness be applied and so on. So there must be conditions for the Caller, amongst which the most fundamental of these conditions is that he acquires knowledge by which he can call the people to the Religion of Allaah.

Also, perhaps doubt-raising arguments may be presented to the Caller for which he will need to provide answers. So if he is ignorant, how can he respond to these doubts?

How can he reply to the objections of his opponents? How can he confront the deviants, sinners and confused individuals? If he doesn’t have knowledge, he will indeed face defeat in front of them. So the Caller must have knowledge of the Qur’aan, the prophetic Sunnah, the Hadeeth, Fiqh (Jurisprudence), ‘Aqeedah (Creed) and all of the other Islamic sciences.

Published: July 14, 2005 | Modified: July 14, 2005

Playing the Qur’aan (on tape) while not Listening to it – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 17-19)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “How are we Obligated to Interpret the Qur’aan” of Imaam Al-Albaanee, rahimahullaah, being a translation of the booklet “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan.”

[4] Question: In the case where a recorder is turned on and the recitation of the noble Qur’aan is played, but some of the surrounding people do not listen to it because they’re busy talking with one another, what is the ruling concerning their not listening to the Qur’aan? Are these people sinning or just the person who plays the Qur’aan on the recorder?

[4] Answer: The answer to this issue varies depending on the different scenarios in which the Qur’aan is being recited from the recorder. So if the scenario is a gathering of knowledge, remembrance and the recitation of the Qur’aan, then in this situation, it is obligatory to pay complete attention to it. And whoever doesn’t do so, is sinning because he is disobeying Allaah’s statement in the Qur’aan: “And when the Qur’aan is recited, then listen to it and remain silent, in order that you may receive mercy.” [Surah Al-A’raaf: 204]

And if it is not a gathering of knowledge, remembrance and recitation of the Qur’aan, but rather, a normal gathering, such as when a person works at home or studies or researches, then in this situation it is not permissible for this person to turn the recorder on and raise the volume of the recitation such that the sound reaches the ears of the other people inside the house or gathering. This is since, in this scenario, these people are not responsible for listening to the Qur’aan, since they did not gather for that occasion. The one who will be held accountable is the person who raises the volume on the recorder and causes everyone else to hear it. This is since he is burdening the people and forcing them to listen to the Qur’aan in a situation in which they are not prepared to do this type of listening.

The closest example we can give of this is when one of us walks down a street and hears the sounds of the butter merchant and the falafel sellers as well as the one who sells these recorded cassette tapes. So the sound of the Qur’aan fills the street, and wherever you go, you hear its sound. So are those people who walk on the street – everyone on his separate way – responsible and required to remain silent for this Qur’aan that is being recited in other than its proper place?! No, rather the one who will be held accountable is only the person who burdens the people by causing them to hear the sound of the Qur’aan, whether because he does it for business purposes or because he wants to get the people’s attention or for whatever other materialistic gains he does it for.

So therefore, they are treating the Qur’aan, from one perspective, as musical instruments, as occurs in some ahaadeeth.[1] So they are purchasing a small gain with Allaah’s verses through this method, which differs from the method used by the Jews and the Christians, about whom Allaah said: “They purchased a small gain with the verses of Allaah.” [Surah At-Tawbah: 9]

Footnotes:

[1] Silsilat-ul-Ahaadeeth as-Saheehah: 979

Published: July 5, 2004 | Modified: July 16, 2005

The Ruling on Kissing the Qur’aan – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 28-34)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “How are we Obligated to Interpret the Qur’aan” of Imaam Al-Albaanee, rahimahullaah, being a translation of the booklet “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan.”

Question: What is the ruling on kissing the Qur’aan?

Answer: According to our beliefs, this act falls into the general meaning of certain ahaadeeth (forbidding innovations), such as the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “Beware of newly invented matters for indeed every newly invented matter is an innovation, and every innovation is a misguidance.” [1] And in one narration of the hadeeth, it states: “And every misguidance is in the Hellfire.” [2]

Many people hold a certain position with regard to this issue, saying: “What’s wrong with that? It’s only a way of showing our love and respect for this noble Qur’aan.” So we say to them: Yes, that’s true. This only shows one’s love and respect for the noble Qur’aan. However, was this form of respect hidden from the first generation, which consisted of the Companions of Allaah’s Messenger? And likewise was it unknown to those who succeeded the Companions (Taabi’een), as well as their successors (Atbaa’ at-Taabi’een) who came after them? No doubt the answer will be as the scholars amongst the Salaf used to say: “If it were good, they would have preceded us in (doing) it.”

This is one perspective. As for another perspective then we must ask the question: What is the foundation with regard to kissing something – that it is permissible or forbidden?

This requires us to mention the hadeeth reported by the two Shaikhs (Al-Bukhaaree and Muslim) in their Saheeh collection, to remind those who wish to remember, and to make it known how far the Muslims are today from their righteous predecessors, their understanding and their methods used to resolve matters that occurred to them.

The hadeeth I’m referring to is the one reported by ‘Abbaas bin Rabee’ah who narrated: “I saw ‘Umar bin Al-Khattaab (radyAllaahu ‘anhu) kissing the (Black) Stone and saying: ‘I know that you are just a stone and that you can’t cause harm or bring benefit. So if it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you.’”

What is the meaning of these words from Al-Faarooq: “If it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you?!” [3]

So why then did ‘Umar kiss the Black Stone, which as is stated in the authentic hadeeth: “The Black Stone is from Paradise?” [4]

Did he kiss it based on some logical reasoning that came from him, like that made by those who this question is about, who use their logic on this issue, saying: “This is the Speech of Allaah, and we will kiss it?”

Did ‘Umar say: “This stone is a relic from Paradise, which was promised to those who obey Allaah, so I will kiss it – I don’t need any text from Allaah’s Messenger to show me that it is legislated (in the Religion) to kiss it?!” Or did he treat this “trivial” matter, as some people nowadays want to say, with the slogan that we invite to, which we call the Salafee slogan – which is sincerely following only the Messenger and those who abide by his Sunnah until the Day of Judgement? This was the stance of ‘Umar (radyAllaahu ‘anhu), such that he said: “If it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you?!”

So the foundation with regard to this type of kissing is that we treat it based on the past Sunnah, not that we pass judgement on matters based on our whims, as we indicated earlier, such that we say (for example): “This is something good, so what’s wrong with it?!”

Recall with me what the (first) reaction of Zayd bin Thaabit (radyAllaahu ‘anhu) was when Abu Bakr and ‘Umar presented him with the task of compiling the Qur’aan in order to protect it from being lost. He (radyAllaahu ‘anhu) told them: “How can you do something that the Messenger of Allaah didn’t do?” [5]

But the Muslims of today do not have this kind of understanding at all.

If it is said to the one who kisses the mus-haf: “How can you do something that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) didn’t do?” He will counter you with many strange answers, such as: “My brother, what’s wrong with that?! I’m only showing respect for the Qur’aan!” So tell him: “My brother, these words fall back on you! Are you saying the Messenger of Allaah didn’t used to show respect to the Qur’aan?!” There is no doubt that the Prophet (sallAllaahu ‘alayhi wa sallam) used to respect the Qur’aan, but in spite of this, he wouldn’t kiss it.

Or they may argue: “You forbid us from kissing the Qur’aan, yet look at you, you ride in cars and travel by plane. And these things are innovations!” The refutation of this is based on what you heard previously – that the innovation that is misguidance is only that which occurs with regard to the Religion.

As for those innovations that occur with regard to worldly matters, then as we stated previously, they may at times be permissible and at times be prohibited, and so on. This is something that is well known, and needs no examples.

So a person that rides aboard a plane in order to travel to the Sacred House so that he can make pilgrimage (Hajj), there is no doubt that this is permissible. And a person that rides on board a plane in order to travel to the west to make pilgrimage there, there is no doubt this is a sin, and so on and so forth.

As for matters related to worship, for which if someone is asked about it: “Why do you do it(?)”, his reply is: “To get close to Allaah!”

I say: There is no way to get closer to Allaah except by that which Allaah legislated and prescribed. However, I would like to remind you about something which, in my opinion, is very important for strengthening and supporting this principle “Every innovation is a misguidance” – there being no room for my intellect to consent with it at all.

Some of the Salaf used to say: “No innovation is introduced except that a Sunnah is caused to die.”

I take this fact to heart as if I can feel it with my hand, due to my constant scrutinization of matters to see if the are innovations, and if they contradict what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) brought,

When the true people of knowledge and virtue take hold of the Qur’aan in order to recite from it, you do no see them kissing it. Rather, they only act in accordance to what is in it. But as for the common people, who have not set of rules or guidelines to curb their emotions, then they say: “What’s wrong with that?” But yet they don’t act in accordance to what is found in it (from laws and rulings)!

So we say: “No innovation is introduced except that a Sunnah is caused to die.”

There is another innovation similar to this one. We see some people – even the vile sinners amongst them who only have a small portion of Faith left in their hearts – who when they hear the Mu’adhin calling to prayer, they stand up! And when you ask them: “Why are you standing up?” They reply: “Out of respect for Allaah!!” But yet, they don’t even go to the masaajid! They spend their time playing chess and backgammon and so on. And yet, they believe they are showing respect to their Lord by standing up like this. Where did this form of standing come from?? Naturally, it came from a fabricated hadeeth that has no source to it, which is: “When you hear the Adhaan (call to prayer), then stand up.” [6]

There is no source for this hadeeth. Rather, it came by way of a distortion (of an authentic hadeeth) by some weak narrators and liars, who reported “Stand” (qoomoo) instead of “Say” (qooloo), whilst at the same time abridging the authentic hadeeth: “When you hear the Adhaan, then say (qooloo) just as he says. Then send Salaat upon me…” [7]

So look at how the Devil beautifies innovations to people, such that they feel content with themselves that they are believers who respect the rites of Allaah – the proof for this being: when they take the mus-haf, they kiss it, and when they hear the Adhaan, they stand up!!

But does he act upon the Qur’aan? He doesn’t act upon the Qur’aan! So, for example, he may pray, but does he avoid delving into prohibitions? Does he avoid taking interest or giving it? Does he avoid spreading amongst the people the means that will increase them in their disobedience to Allaah? Does he…Does he…, and so on and so forth?? These questions may never end. This is why we stop and suffice with that which Allaah has legislated for us from acts of obedience and worship without adding one single letter to that. This is since the matter is as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I have not left behind anything that Allaah commanded you with except that I ordered you to do it.”

So this thing that you do, will it bring you closer to Allaah? If the answer is yes, then bring a text from Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) concerning that. Their answer will be: “There is no text for that.” So therefore, it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

No one should find difficulty with this issue saying: “This is a minor issue, but yet in spite of that, it’s a misguidance that will take the one who does it to the Hellfire??”

Imaam Ash-Shaatibee responded to the likes of this question, saying: “Every innovation, no matter how small it may be, is misguidance.”

One should not look at this ruling – in the fact that it’s misguidance – to the innovation itself. Rather, one should look at this ruling to the place in which this innovation has been newly introduced into. What is this place? The place I am referring to is the Legislation of Islaam, which is perfect and complete. So it is not proper for anyone to try to “amend it” by introducing an innovation into it, whether big or small. This is where the “misguidance” of innovations comes from. The misguidance doesn’t come from just him introducing the innovation into Islaam, but rather because of the fact that he is giving (himself) the ability to amend the Legislation (of Islaam), above that of our Lord and above our Prophet (sallAllaahu ‘alayhi wa sallam).

Footnotes:

[1] Saheeh At-Targheeb wat-Tarheeb (1/92/34)

[2] Salaat at-Taraaweeh (pg. 75)

[3] Saheeh At-Targheeb wat-Tarheeb (1/94/41)

[4] Saheeh al-Jaami’-us-Sagheer (3174)

[5] Translator’s Note: Refer to Saheeh Al-Bukhaaree (Eng.) (vol. 6, hadeeth no. 201). Zayd bin Thaabit (radyAllaahu ‘anhu) was one of those who used to write down the revelation for the Prophet.

[6] Silsilat-ul-Ahaadeeth ad-Da’eefah (711)

[7] Saheeh Muslim (384)

Published: July 1, 2004 | Modified: July 2, 2007

Weak Reports – “Take what you wish from the Qur’aan for whatever you wish” – Shaykh Al-Albaanee

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“Take what you wish from the Qur’aan for whatever you wish.”
AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: His treatise: “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

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[1] Question: Noble Shaikh, I read a hadeeth in a small book, which states: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).” Is this hadeeth authentic? Please benefit us, may Allaah reward you.

[1] Answer: This hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need)” is a hadeeth that has become famous amongst some tongues. But unfortunately, it is one of those hadeeths that have no basis in the Sunnah. So because of this, it is not permissible to report it or ascribe it to the Prophet صلى الله عليه وسلم.

Furthermore, this vast and comprehensive understanding (found in the hadeeth) is not valid and not established at all in the Legislation of Islaam: “Take what you wish from the Qur’aan for whatever you wish.” So for example, (this hadeeth indicates that) I can just sit at home and not go out to work in my job or occupation, instead seeking sustenance from my Lord – that He send it down to me from the sky – since I am taking what I wish from the Qur’aan! Who says such a thing!!!

Therefore, this is a false statement. Perhaps it is a narration that was fabricated by those lazy Sufis who are accustomed to sitting and residing in those places they call ribaataat (hospices). They gather in these areas and sit there awaiting Allaah’s sustenance from those people who bring it to them. This is in spite of them knowing that this is not from the nature of a Muslim since the Prophet صلى الله عليه وسلم nurtured everyone to have high aspirations and to be dignified, as he صلى الله عليه وسلم said: “The upper hand is better than the lower hand. The upper hand is the one that gives and the lower hand is the one that asks (i.e. begs).” [2]

Concerning this topic, I was amazed by a story I once read regarding one of these ascetics and Sufis, but I will not prolong it since their tales are many and bizarre:

They claim that one of them went out one time traveling throughout the land without any provisions. So it got to the point that he was about to die from hunger when a village appeared to him from afar, so he walked to it. This was on a Friday. According to his perception, he had gone out while putting all of his reliance upon Allaah. So in order not to invalidate this so called “reliance”, according to his view, he didn’t make himself visible to the gathering of people in the masjid. Rather, he hid himself under the mimbar (pulpit) so that no one would notice him. But he kept telling himself that perhaps someone would detect him. In the meantime, the speaker (khateeb) delivered his sermon and this man failed to pray along with the congregation! After, the Imaam finished giving his sermon and praying, the people began exiting the doors of the masjid in groups and individually. This was such that the man felt that the masjid would soon be empty, at which point the doors would be locked and he would remain alone in the masjid without any food or drink.

So he had no choice but to make some sounds like that of one clearing his throat in order to let those present known that he was there. Some people realized someone was there so they went and found a man that looked like he had nearly transformed to just bones due to hunger and thirst. The people took hold of him and rushed to assist him.

They asked him: “Who are you, sir?”
He replied: “I am a zaahid (ascetic), one who puts his reliance in Allaah.”

They said: “How can you say ‘I am one who puts his reliance in Allaah’ when you almost died. If you had truly put your reliance in Allaah, you would not have asked (for help), nor would you have alerted the people to your presence by clearing your throat. And as a result you would have died due to your sin!”

This is an example of the extent that can be reached due to the likes of this hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).”

To summarize: This hadeeth has no basis to it.

Footnotes:
[1] Silsilat-ul-Ahaadeeth ad-Da’eefah (557)
[2] Saheeh Al-Bukhaaree (1429) and the wording is from him and Saheeh Muslim (1033)

 

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