quran reading blog: April 2011

Thursday 28 April 2011

He migrated to a Muslim country, then he realised that the education system is not good; can he go back to complete his studies

My family and I lived in Canada for a long time before we came to know that migration (Hijrah) is obligatory. After we learned that, we migrated to a Muslim country, but we found that there is a great difference in the educational standards and curriculum. My father paid a great deal of money to the school in which we registered, but we found that the standard of the education system here is very low. We attended for only three days, then we left, and we thought that study is a kind of playing about and a waste of money. Now, after seeing all this, we have decided to go back to Canada to complete our studies, then we will come back to the Muslim world. Is this permissible? Please note that in Canada we let our beards grow and the women wore niqab without any problems, and we used to attend Jumu‘ah and prayers in congregation, and we used to establish Zuhr prayer in the school and attend halaqahs (study circles) in the mosque, and call people to Allah with all freedom. What is your opinion?.

Praise be to Allaah.

The ruling on migrating from kaafir countries varies
according to a person’s situation, his ability to migrate and his ability
to practice his religion openly there.

Hijrah is obligatory for one who is not able to practice his
religion openly and is able to migrate.

But if a person is able to practice his religion openly, it
is mustahabb for him to migrate (Hijrah) but is not obligatory. If a person
is unable to migrate, he is excused by Allah, may He be exalted.

Ibn Qudaamah (may Allah have mercy on him) said:

With regard to Hijrah, people fall into three categories:

Those for whom Hijrah is obligatory: this applies to the one
who is able to do it and is not able to practice his religion openly or
establish the obligatory duties of his religion if he stays among the
kuffaar. In this case, it is obligatory to migrate because Allah says
(interpretation of the meaning):

“Verily, as for those whom the angels take (in death)
while they are wronging themselves (as they stayed among the disbelievers
even though emigration was obligatory for them), they (angels) say (to
them): ‘In what (condition) were you?’ They reply: ‘We were weak and
oppressed on the earth.’ They (angels) say: ‘Was not the earth of Allaah
spacious enough for you to emigrate therein?’ Such men will find their abode
in Hell — what an evil destination!”

[al-Nisa’ 4:97].

This is a stern warning which indicates that it is
obligatory. Establishing the obligatory duties of Islam is obligatory for
the one who is able to do that, and Hijrah is necessary for fulfilment of
that obligation; whatever is essential to fulfilment of an obligation is
also obligatory.

Those for whom hijrah is not obligatory. This applies to the
one who is not able to do it, either because of sickness, or because he is
forced to stay, or because of weakness in the case of women, children and so
on. In this case Hijrah is not obligatory, because Allah says
(interpretation of the meaning):

“Except the weak ones among men, women and children who
cannot devise a plan, nor are they able to direct their way.

99. These are they whom Allaah is likely to forgive them,
and Allaah is Ever Oft-Pardoning, Oft-Forgiving”

[al-Nisa’ 4:98-99].

And it is not mustahabb for them, because it is not possible
for them.

Those for whom it is mustahabb but is not obligatory. This
applies to the one who is able to do it, but he is able to practice his
religion openly and establish it in the kaafir country. So it is mustahabb
for him, so that he would be able to engage in jihad against them, increase
the numbers of Muslims, and support them, and so that he can stop increasing
the numbers of kuffaar, mixing with them and seeing evil among them. But it
is not obligatory for him, because it is possible for him to establish the
obligatory duties of his religion without migrating.

End quote from al-Mughni, 9/236

Based on that, if you are able to practice your religion
openly as you say, then Hijrah is not obligatory for you, but moving to one
of the Muslim countries is better and more safe, so as to avoid increasing
the numbers of kuffaar, mixing with them and witnessing their evils, and so
as to move away from fitan (turmoils, temptations) and causes of deviation
which are prevalent in those societies, as well as for the sake of the
children who are born to the Muslims there, to save them from being lost and
going astray in Western societies. This applies in general, but a person may
be in a place in those countries where he lives among a Muslim majority and
is able to play his role in da‘wah, teaching and explaining Islam to others,
in which case it is better to him to stay and not migrate.

So you should weigh up the pros and cons, and give priority
to preservation of religious commitment over other interests, for religious
commitment is the capital of the individual which must not be squandered.

With regard to going back -- temporarily -- in order to
obtain a better education, we hope that there is nothing wrong with you
doing that, especially if it is an education that you need or there is some
benefit to the Muslims in it, but you should keep trying to find an
opportunity to settle permanently in a Muslim country.

We ask Allah to guide and help us and you.

And Allah knows best.

From Quran Blog

And important note that we want to discuss and share with you it is about Quran reading and doing Quran recitation online to understand it, Ramadan is the month when the beautiful the Holy Quran has been revealed. A miracle by the creator of the worlds, Allah (SWT) Should we not glorify him by reading quran the gift he has sent down for us and learn Arabic Quran by heart to feel the power of it and we as Muslim should try to learn quran with translation to understand it wile we do Quran memorization and let our heart fill will tears of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could because it is the noble cause to spread the word of Allah and the quran tutor will get the reword in the day of judgment “Will they not meditate on the Quran, or are there locks on the hearts”, Quran for kids , Surah Muhammad, Verse 24. Here is an interesting tajweed quran reciter where you can listen to quran from top Koran reciters and read the Koran with different translation and plz link to it and share it to promote islam

End from holy Quran reciter blog

Cheeses made with enzymes taken from animals that are not slaughtered Islamically

Is the cheese halaal if it is made from enzymes
taken from haraam meat (not slaughtered according to shariah) as the enzymes still live
beyond the animal's life time i.e the enzyme does not die when the animal is killed.

Praise be to Allaah.

Before answering this question, it is important to know what
rennet is.

Al-Fayroozabaadi said in al-Qaamoos al-Muheet (p. 313), under the definition of na fa ha:
al-infahah and al-minfahah and al-binfahah all refer to something yellow that is extracted
from the stomachs of suckling goat kids.

Infahah (rennet) was also defined in al-Mawsoo'ah al-Fiqhiyyah as follows: "It is a
yellowish-white substance ([in a skin vessel] - this phrase appears not to fit here) that
is extracted from the stomachs of suckling kids or lambs. When a little of this substance
is added to milk, it curdles and becomes cheese. In some Arabic-speaking regions, people
call this rennet mujabbinah (cheese-maker), and the stomach (from which the rennet is
taken) is called kursh if the animal grazes on grass.

The Islamic ruling concerning rennet is that if it is taken from an animal that has been
slaughtered according to sharee'ah, then it is pure (taahir) and can be eaten. This is
according to the Hanafis, Maalikis, Shaafa'is and Hanbalis.

As regards eating rennet taken from an animal that dies naturally, or that was not
slaughtered in accordance with sharee'ah, according to the apparent meaning of the
opinions reported from the majority of scholars among the Maalikis, Shaafa'is and Hanbalis
have said, it is impure (naajis) and should not be eaten. They base this ruling on the
aayah (interpretation of the meaning): "Forbidden to you for food) are: al-maytatah
(dead animals - cattle-beast not slaughtered)…" [al-Maa;idah 5:3] - the rennet
becomes impure by virtue of the animal's death, and it is not possible to remove that
impurity from it. [next phrase is unclear]

Imaam al-Nawawi said in al-Majmoo' (9/68): "The ummah is agreed that it is
permissible to eat cheese so long as it is not mixed with anything impure, such as adding
rennet from a source that is not halaal because it was not slaughtered according to
sharee'ah. This ijmaa' (scholarly consensus) is the evidence for its permissibility."

The second view, which is that of Abu Haneefah and is one of two opinions narrated from
Imaam Ahmad, is that rennet from dead animals or animals that were not slaughtered
according to sharee'ah is still taahir (pure). This is the opinion which Shaykh al-Islam
Ibn Taymiyyah thought most correct in al-Fataawaa (21/102), where he said: "It is
more likely that their (the Zoroastrians') cheese is halaal, and that the rennet and milk
of dead animals is taahir (pure)." Elsewhere in al-Fataawaa (35/154) he said:
"With regard to the cheese made with their (some of the kaafir Baatini groups')
rennet, there are two well-known scholarly opinions, as is the case with the rennet from
animals slaughtered by the Zoroastrians and Christians, and rennet from dead animals, of
whom it is said that they do not slaughter their animals properly. The schools of Abu
Haneefah and Ahmad, according to the other of his two opinions, say that this cheese is
halaal, because the rennet taken from dead animals is taahir (pure), according to this
view, and because the (enzymes in) rennet do not die when the animal dies (so, the concept
"impure containers don't cause the contents of the container to become impure by
contact" ) applies. The schools of Maalik, al-Shaafa'i and Ahmad, according to the
other of his two opinions, state that this cheese is naajis (impure), because the rennet
is impure according to this view, as they see the milk and rennet of dead animals as
impure. In cases where meat is classified as impure because it is not slaughtered
properly, the meat is regarded as being the same as dead meat. Both opinions are based on
reports narrated from the Sahaabah. The first group states that the Sahaabah used to eat
the cheese of the Zoroastrians, while the second group state that the Sahaabah used to eat
what they thought was the cheese of the Christians. With regard to this issue, the
follower (ordinary Muslim) must follow an 'aalim who advises him to follow either of these
two opinions.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

From Quran Blog

End from holy Quran reciter blog

Eating food prepared for a Christian festival

What is the ruling on eating food prepared for a Christian festival? What is the ruling on accepting their invitation to their celebrations of the birth of the Messiah (peace be upon him) [i.e., Christmas celebrations]?

Praise be to Allaah.

It is not permissible to celebrate innovated festivals
such as the Christmas of the Christians, or Nowrooz (Persian New Year) or Mahrajaan
(Persian festival), or festivals that have been innovated by Muslims such as the
Prophet’s birthday in Rabee’ al-Awwal or the Israa’ in Rajab and so on. It
is not permissible to eat from that food which the Christians or Mushrikeen prepare on the
occasion of their festivals. It is also not permissible to accept their invitations to join them in their celebrations of those festivals, because this encourages them and is tantamount to approving of their bid’ah, which gives the wrong idea to ignorant people and makes them think that there is nothing wrong with that. And Allaah knows best.

From Al-Lu’lu’ al-Makeen min Fataawaa Ibn Jibreen, p. 27.

From Quran Blog

End from holy Quran reciter blog

The tins of cat food include pork. Is it permissible to buy them for cats?

Praise be to Allaah.

Praise be to Allaah. We put this question to Shaykh
Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:

If you buy the tins, then it is not permissible, because it is not
permissible to pay for pork and buy it. But if a person finds it by chance and feeds it to
his cat, then there is nothing wrong with that. And Allaah knows best.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen

From Quran Blog

End from holy Quran reciter blog

Stunning animals with electric shocks before slaughter

What is the ruling on eating the flesh of animals that are slaughtered in a Muslim country by means of electric shocks, knowing that the animal is stunned with the electric shock until it falls to the ground, then the butcher slaughters it as soon as it has fallen to the ground.

Praise be to Allaah.

If the matter is as described, that the butcher slaughters the an’aam animal (camel, cow, sheep or goat) as soon as it falls to the ground after receiving an electric shock, if that is done when it is still alive, then it is permissible to eat it. But if he slaughters it after it has died then it is not permissible to eat it. This comes under the ruling on animals killed by a violent blow, which Allaah has forbidden unless they are properly slaughtered before they die. The slaughter does not count unless it is proven that the animal showed signs of life such as moving a leg or if blood flowed (at the time of slaughter) and so on, which indicates that it was still alive until the slaughtering was over. Allaah says (interpretation of the meaning):

“Forbidden to you (for food) are: Al‑Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allaah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death)”

[al-Maa'idah 5:3]

An’aam animals that have been exposed to a fatal blow are permissible so long as they are slaughtered properly before they die, otherwise it is not permissible to eat them

From Quran Blog

End from holy Quran reciter blog

Does touching with desire count as taking back a divorced wife?

For about 2 years now my husband and I have been having extreme marry difficulties, the problems have gotten soo bad that it has ended up in 2 divorces, the first divorce he took me back (having intercourse with me), the second divorce he just touched me (without having intercourse),but the touch was in a romatic way. He claims that I am still divorced, because he says that he has to have actual intercourse with me, I have passed one period, so he says that I have 2 more left and my iddah is over, is he right? or did he take me back even though he did not have intercourse with me he just touched me?.

Praise be to Allaah.

Firstly:

Taking back the wife during the ‘iddah period is a right
which sharee’ah gives to the husband. If he wants, he may take her back and
if he wants, he may leave his wife until the ‘iddah period is over. Allaah
says (interpretation of the meaning):

“And their husbands have the better right to take them
back in that period, if they wish for reconciliation”

[al-Baqarah 2:228]

So Allaah has given the husbands of divorced women the right
to take them back during this period [i.e., the ‘iddah] if they intend
reconciliation thereby.

This taking back may be achieved in two ways: by word or by
deed.

Taking the wife back by word means saying, for example, “I
take back my wife” or “I am keeping my wife,” etc., or saying to her: “I
take you back,” or “I am keeping you,” etc.

Taking back is achieved by means of these phrases, according
to the consensus of the fuqaha’.

Writing may take the place of speaking, and a gesture may
take its place on the part of one who is unable to speak these words, such
as one who is mute.

Taking the wife back by deed means intercourse, so long as
that is with the intention of reconciliation.

Shaykh ‘Abd al-Rahmaan al-Sa’di said:

If the husband had divorced her with a
revocable talaaq, then if the ‘iddah is over she is not permissible for him
unless a new marriage contract is done, fulfilling all necessary conditions.
If the ‘iddah is not yet over, and if the intention behind intercourse is
reconciliation, then this is taking her back and intercourse is permissible.
If there is no intention of reconciliation then according to the madhhab
this means that he has taken her back, but according to the correct view
this does not mean that he has taken her back, therefore intercourse is
haraam.

Al-Irshaad ila Ma’rifat al-Ahkaam.

Based on this, then your husband’s merely touching you is not
regarded as him taking you back.

See also the answer to question no.
11798.

This is the view of the majority of scholars (including Imam
Maalik, al-Shaafa’i and Ahmad), that taking back the wife is not achieved by
merely touching with desire. But Imam Maalik said: Taking back is achieved
by touching with desire if the intention is to take the wife back. So long
as your husband says that he that he did not intend to take you back, then
he did not take you back by doing that.

See al-Mughni, 7/404; al-Mawsoo’ah al-Fiqhiyyah,
13/187.

Secondly:

With regard to the ‘iddah of a woman divorced by a revocable
talaaq, it is three menstrual cycles for women who menstruate, so there are
two cycles left for you as your husband said, then your ‘iddah will be over.
If he took you back during this time then this divorce is counted as one of
the three talaaqs, and he has to bring people to witness that he is taking
you back. So he has one talaaq left, and if he does not take you back during
the ‘iddah period then you are divorced from him, and it is not permissible
for him to go back to you except with a new marriage contract and a new
‘iddah, and the marriage cannot be completed except with your consent and
the agreement of your wali (guardian).

And Allaah knows best

From Quran Blog

End from holy Quran reciter blog

How should a person do tayammum if he cannot find water or if he cannot use water?

Praise be to Allaah.

Al-Bukhaari and Muslim narrated the hadeeth of ‘Ammaar ibn
Yaasir describing tayammum. Al-Bukhaari narrated it in a number of places in
his Saheeh. One of these reports (no. 347; 1/455 of Fath al-Baari)
says: “ ‘It would have been sufficient for you to do this’ – then he struck
the palms of his hands on the ground, then dusted them off, then wiped the
back of each hand with the other, then he wiped his face with his hands.”

Abu Dawood (317; 1/515 of ‘Awn al-Ma’bood) narrated it
with the same isnaad as al-Bukhaari, apart from the shaykh of al-Bukhaari
(Muhammad ibn Salaam), instead of whom he mentioned Muhammad ibn Sulaymaan
al-Anbaari, of whom al-Haafiz said in al-Taqreeb (2/167): he is
sadooq (truthful). This version of the report says: “He struck his hands on
the ground and dusted them off, then he struck his right hand with his left
hand, and his left hand with his right hand, then he wiped his face.”

Al-Haafiz mentioned in al-Fath (1/457) that
al-Ismaa’ee’li narrated it with the wording: “It would have been sufficient
for you to strike your hands on the ground, then dust them off, then wipe
your right hand over your left and your left hand over your right, then wipe
your face.”

Al-Shanqeeti said in Adwa’ al-Bayaan
(2/43): “This hadeeth of al-Bukhaari states that the hands should be wiped
before the face.”

Shaykh al-Islam said in al-Fataawa (21/423): “The
report of al-Bukhaari clearly shows that the back of the hand should be
wiped before the face. The fact that in another report he said ‘the back of
the hand’ indicates that he wiped the back of each with the palm of the
other.” He also said (21/425: “But the report which was narrated only by
al-Bukhaari shows that he wiped the backs of the hands before the face.”

(See al-Fataawa, 21/422-427)

Based on this, the way in
which tayammum is done is to say Bismillaah with the intention of doing
tayammum, then strike the ground once with the palms of the hands, then wipe
the back of the right hand with the palm of the left, and the back of the
left hand with the palm of the right, then wipe the face with both hands.
Then the same du’aa’s that are recited after wudoo’ should be recited after
tayammum. And Allaah knows best.

May Allaah bless our Prophet Muhammad.

From Quran Blog

End from holy Quran reciter blog

A new Muslim wants to learn the religion

My questions involves many things..i am a very new convert an at first i was praying all prays as best i could (i dont know arabic)someone told me i should only speak in arabic ...so in the end i have stopped praying ..i think of allah many times in the day ..an follow the teachings ..but some things i know are wrong i cannot stop ..since allah called me i have improved my life immensley an am happier than i have been in a very long time ...i used to be drunk every day ..now i almost dont drink at all ..i used to gamble all my money ..now i almost dont gamble at all .....when i do do these wrong things i can feel it is wrong an dont want to go back to my old ways ...i can feel allah is guiding me in ways i dont understand ..i dont feel guilty i just feel why am i doing this ....i have asked a few muslim people i work with an even a person i met online to teach me to pray properly an help me in other ways ..but because i am australian they dont feel i am being serious about being muslim ..so they have been reluctent..i am not a good person i think ..but i am much better than i have been an with his help an guidence i know i will succeed ..there are many things for me to learn ...please give me your advise ......should i keep trying by myself ..or continue to seek help from other muslims evn though they seem not to want to .

Praise be to Allaah.

Praise be to Allaah first and last, and
thanks be to Him always. He blesses whomsoever He will with guidance, and deprives whomsoever He will of happiness. He saves His slave from
misguidance and supports His close friends until the Hour begins.

My dear Muslim brother, congratulations on
your being blessed with guidance. We ask Allaah to make you steadfast until death.

It was a great achievement when you decided
to embrace Islam and give up the misguidance in which you had grown up and the shirk [association of others with Allaah] which is forbidden. We
welcome you as a new brother in Islam and we welcome you as a visitor to this site.

First of all, we would remind you that in
this world man passes through great tests and trials, which require him to be patient and steadfast, and to stand firm until death.

“O man! Verily, you are returning towards your Lord with your deeds and actions (good or bad),
a sure returning, and you will meet (the results of your deeds which you did)”

[al-Inshiqaaq 84:6 – interpretation of the
meaning]

One of the trials with which Allaah tests His
slaves is the enjoining of obligations and duties such as prayer, fasting, zakaah, Hajj and other acts of worship, and the things that He forbids
them to do such as lying, cheating, adultery, homosexuality and all other forbidden things, so as to see the sincere believer who obeys the
commands of Allaah, so that He may admit him to Paradise, and the liar and hypocrite who does not obey Allaah, so that He may send him to Hell.

Try to do your best to learn what Allaah
commands, and do it, and what He forbids, and avoid it.

There are many commands, and many
prohibitions, and it is impossible to list them or explain them all in one place. But we refer you to what is mentioned in this site of ours of
questions that deal with the teachings of Islam, so you can look at it and read what it says, and may Allaah benefit you thereby.

With regard to what you mention in your
question about having to learn Arabic, this is true, but you do not have to learn the whole language, rather just what you need for religious
purposes. See question no. 6524. The fact that you do not know Arabic does not justify your not praying, because you can learn what you need for
prayer in a short period of time, and until you learn it you should still continue to pray regularly on time, and pray according to what you are
able to do. “Allaah burdens not a person beyond his scope” [al-Baqarah 2:286].

With regard to how to pray, you will find the
answer to that on this site, under Question no. 13340. See also
8580, 2427,
11040.

Finally we advise you to look for an Islamic Centre in your city, and to keep company with Muslims who practise their religion. Do not forget to read trustworthy websites, and try to benefit from them as much as you can. We will also be happy to help you and others like you who are looking for things that will benefit them, and we will offer whatever advice we can, so keep in touch with us. May Allaah protect you and take care of you.

From Quran Blog

End from holy Quran reciter blog

Calling to Islaam

Non-muslim dies, and I know him/her. As far as I know this person beleived and accepted Islam, but died before they could convert. What does Islam say about such a person, is he/she forgiven by Allah or still considered as one of the "kaffar"?

Praise be to Allaah.

If a person does not pronounce the Shahaadatayn and enter Islaam, we cannot say that he is a Muslim, even if he admired Islaam and recognized that it the best religion, a great religion, and so on. Abu Taalib, the uncle of the Prophet (peace and blessings of Allaah be upon him) died a kaafir, and Allaah forbade His Prophet to pray for forgiveness for him, even though he used to defend the Prophet (peace and blessings of Allaah be upon him) and said in his poems:
"I do know that the religion of Muhammad is better than all other religions of mankind;
were it not for fear of blame or slander, you would find me accepting it completely."

If a person accepts Islaam out of conviction, and begins to practise it, then he is a Muslim, even if he does not register his Islaam officially, or go to a court or Islaamic centre to obtain documentation, or announce it to others. If such a person dies, then we hope for Paradise for him and pray for mercy for him.

And Allaah is the One Who sees all that His slaves do

From Quran Blog

End from holy Quran reciter blog

She prayed whilst menstruating because of shyness

She prayed whilst menstruating because of shyness. What is the ruling on that and what expiation should she offer?.

Praise be to Allaah.

Al-Nawawi said: The ummah is unanimously
agreed that it is haraam for a menstruating woman to pray, whether that is obligatory (fard) prayers or supererogatory (naafil).” Al-Majmoo’,
2/351.

Shaykh Ibn ‘Uthaymeen was asked about that
and replied:

It is not permissible for a woman who is
menstruating or bleeding following childbirth (nifaas) to pray, because the Prophet (peace and blessings of Allaah be upon him) said
concerning women: “Is it not the case that if a woman menstruates she does not pray or fast?” The Muslims are unanimously agreed that it is not
permissible for a menstruating women to fast, or for her to pray. Based on this, if a woman does that she has to repent to Allaah and to seek His
forgiveness for what she did.

Fataawa al-Mar’ah al-Muslimah,
1/285.

From Quran Blog

End from holy Quran reciter blog

What is the ruling on the imam saying in his Qunoot du‘aa’: O Allah, send one of Your dogs against him”?

What is the ruling on this supplication: “O Allah, send one of Your dogs against them” and saying it in Qunoot? What is the ruling on the prayer of one who prays behind one who says a du‘aa’ like this?.

Praise be to Allaah.

There is nothing wrong with offering supplication like
this, praying against the enemies of Allah and the enemies of His
religion. It is narrated in the Sunnah that the Prophet (blessings and
peace of Allah be upon him) offered this supplication against one of his
enemies, namely the cousin of the Prophet (blessings and peace of Allah be
upon him), the son of his uncle Abu Lahab.

It was narrated by al-Haakim (3984) and by al-Bayhaqi in
al-Dalaa’il (622) that Lahab ibn Abi Lahab used to revile the Prophet
(blessings and peace of Allah be upon him), and the Prophet (blessings and
peace of Allah be upon him) said: “O Allah, send Your dog against him.” He
went out with a caravan, heading towards Syria. He halted at some place and
said: I am afraid of the prayer of Muhammad (blessings and peace of Allah be
upon him). They said to him: No (don’t worry). They surrounded him with
their luggage and stood guard over him, then a lion came and snatched him
and took him away.

Al-Haakim said: Its isnaad is saheeh. And al-Dhahabi agreed
with him.

It was also narrated by Abu Na‘eem in al-Dalaa’il
(220), where he mentioned his name as being ‘Utbah ibn Abi Lahab, and in
that report it says: “O Allah, send against him one of Your dogs.”

The hadeeth was classed as hasan by al-Haafiz Ibn Hajar in
Fath al-Baari (4/39), al-‘Ayni in ‘Umdat al-Qaari’ (16/51),
al-Shawkaani in Nayl al-Awtaar (5/80), and al-San‘aani in Subul
al-Salaam (2195).

It should be noted that it may be appropriate to pray for
destruction for a kaafir, or it may be more appropriate to pray that he be
guided. That is according to the level of his hostility against the
Muslims.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
asked:

Can one pray for death, destruction and punishment against
the apostate or kaafir, or should we pray that he be guided? When should we
pray for him and when should we pray against him?

He replied:

If this apostate is harming the slaves of Allah and
transgressing against their rights, then there is nothing wrong with praying
against him and asking that he be destroyed, so as to ward off his evil. If
that is not the case, then it is better to pray for him to be guided instead
of praying against him to be destroyed. However, the duty of those who are
in authority towards the apostates is to call them to Islam and to give them
time, no more than three days. They have the choice of giving them this
time, if they think that there is an interest to be served by delaying their
execution. Then when the time is up, if the apostate insists on his
apostasy, then he must be executed, because the Prophet (blessings and peace
of Allah be upon him) said: “Whoever changes his religion, execute him.” End
quote.

From Quran Blog

End from holy Quran reciter blog

Marriage of Adam’s sons to his daughters at the beginning of creation

I read question 255, about Intermarrying among Adam and Eves children and I did not see any proofs from the Quran nor in the hadith.Can you show us some clear proofs(some evidences) from the Quran and from the hadith.Because Islam is not base on opinions but with proofs and evidences.May Allah reward you with your hard work and may Allah forgive your sins and all our sins and guide us and you and make us among those who enter His Jannah Fardus.Ameen peace be upon those follow the guidance.

Praise be to Allaah.

Allah, may He be exalted, created Adam the father of
mankind (peace be upon him) and he created from him his wife Hawwa’, then
mankind spread from them as Allah says (interpretation of the meaning):

“O mankind! We have created you from a male and a female,
and made you into nations and tribes, that you may know one another. Verily,
the most honourable of you with Allaah is that (believer) who has At‑Taqwa
[i.e. he is one of the Muttaqoon (the pious)]”

[al-Hujuraat 49:13]

“O mankind! Be dutiful to your Lord, Who created you from
a single person (Adam), and from him (Adam) He created his wife [Hawwa
(Eve)], and from them both He created many men and women”

[al-Nisa’ 4:1].

More than one of the scholars have stated that Allah, may He
be exalted, ordained that Adam (peace be upon him) should marry his
daughters to his sons, so he would marry the female from one pregnancy to
the male from another pregnancy. Allah, may He be exalted, says concerning
the two sons of Adam (peace be upon him) (interpretation of the meaning):

“And (O Muhammad صلى الله
عليه وسلم) recite to them (the Jews) the story of the two sons of
Adam (Haabeel and Qaabeel - Abel and Cain) in truth; when each offered a
sacrifice (to Allaah), it was accepted from the one but not from the other.
The latter said to the former: ‘I will surely, kill you.’ The former said:
‘Verily, Allaah accepts only from those who are Al-Muttaqoon (the pious)’”

[al-Maa’idah 5:27].

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

It was narrated concerning them, as quoted by more than one
of the earlier and later scholars, that Allah prescribed that Adam (peace be
upon him) should marry his daughters to his sons as a matter of necessity.
But they said: A male and female were born from each pregnancy, so he would
marry the female from one pregnancy to the male from another. The sister of
Habeel was ugly and the sister of Qabeel was beautiful. Qabeel wanted to
keep her for himself and not give her to his brother, but Adam insisted that
they should offer sacrifices and whichever brother’s sacrifice was accepted
by Allah would win her hand. So they offered sacrifices and it was accepted
from Habeel but it was not accepted from Qabeel. And their story was told by
Allah in His Book. End quote.

Tafseer Ibn Katheer, 3/82

Ibn Abi Haatim narrated: It was forbidden for a woman to
marry her twin brother, and he was commanded to give her in marriage to a
brother from another pregnancy. And from each pregnancy one boy and one girl
were born. Whilst they were like that, a beautiful girl was born to him, and
another was born who was ugly. The twin brother of the ugly one said to his
brother: Give me your twin sister in marriage and I will give you my twon
sister in marriage. He said: I have more right to my twin sister. So they
offered sacrifices, and the sacrifice of the one who offered a ram was
accepted but the sacrifice of the one who offered crops was not accepted, so
he killed him. Ibn Katheer (may Allah have mercy on him) said: Its isnaad is
jayyid.

Tafseer Ibn Katheer, 3/83

See also: Tafseer Ibn Jeeri, 10/206; Tafseer
al-Baghawi, 3/41; Tafseer al-Tha‘labi, p. 732; al-Jaami‘ li
Ahkaam al-Qur’aan, 6/134; Zaad al-Maseer, 2/332; al-Bidaayah
wa’l-Nihaayah, 1/103

As this is proven from the Sahaabah (may Allah be pleased
with them) or some of them, especially from Ibn ‘Abbaas who was the most
knowledgeable of people in the interpretation of the Qur’aan, and the
scholars narrated what he mentioned, this is not regarded as speculation
that it is not permissible to accept.

Rather, in the words quoted above, Ibn Katheer indicated that
this is a definitive matter, as he said: Allah prescribed that Adam (peace
be upon him) should marry his daughters to his sons as a matter of
necessity. End quote.

The words “as a matter of necessity” indicate that it is not
possible that things could have happened differently, otherwise how could
all of mankind have come about? How could they have reproduced? There is no
way that could have happened except by the sons of Adam marrying his
daughters.

And Allah knows best.

From Quran Blog

End from holy Quran reciter blog

The status of prayer in Islam

I hope that you can explain to us the status of prayer in Islam.

Praise be to Allaah.

Prayer occupies a great status in Islam that
is not shared by any other act of worship. This is indicated by the following:

1 – It is the pillar of the religion, which
cannot stand without it.

According to a hadeeth narrated by Mu’aadh
ibn Jabal (may Allaah be pleased with him), the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Shall I not tell you
of the head of the whole matter and its pillar and top?” I [Mu’aadh] said, “Yes, O Messenger of Allaah.” He said, “The head of the matter is
Islam, its pillar is prayer and its top is jihad.” Narrated by al-Tirmidhi, 2616; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi,
2110.

2 – It is second in status to the
Shahaadatayn (twin testimony of faith) as further proof of the soundness of a person’s belief and as visible evidence of the beliefs that reside
in the heart.

The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Islam is built on five [pillars]: the testimony that there is no god but Allaah and that Muhammad is His
slave and Messenger, establishing prayer, paying zakaah, performing pilgrimage to the House, and fasting Ramadaan.” Narrated by al-Bukhaari, 8;
Muslim, 16.

Establishing prayer means performing prayer
in full with all its words and actions, at the appointed times, as it says in the Qur’aan (interpretation of the meaning):

“Verily, As-Salaah (the prayer) is
enjoined on the believers at fixed hours”

[al-Nisa’ 4:103]

i.e., at defined times.

3 – Prayer occupies a special position among
other acts of worship because of the way in which it was enjoined.

It was not brought down to earth by an angel,
rather Allaah wanted to bless His Messenger Muhammad (peace and blessings of Allaah be upon him) by taking him up to heaven and addressing
him directly concerning the obligation of prayer. This is something that is unique to prayer among all the rituals of Islam.

Prayer was enjoined on the night of the
Mi’raaj [Prophet’s ascent to heaven], approximately three years before the Hijrah.

Fifty prayers (per day) were enjoined at
first, then the number was reduced to five, but the reward of fifty remains. This is indicative of Allaah’s love of prayer and its great status.

4 – Allaah erases sins by means of prayer

Al-Bukhaari (528) and Muslim (667) narrated
from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said – and in the hadeeth of Bakr it is narrated
that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say – “What do you think if there was a river by the door
of any one of you and he bathed in it five times a day, would there be any trace of dirt left on him?” They said, “No trace of dirt would be left
on him.” He said, “That is like the five daily prayers, by means of which Allaah erases sin.”

5 – Prayer is the last part of religion to be
lost, and if it is lost the whole religion is lost.

It was narrated that Jaabir ibn ‘Abd-Allaah
(may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Between a man and shirk
[associating others with Allaah] and kufr [disbelief] there stands his giving up prayer.” Narrated by Muslim, 82.

Hence the Muslim should be keen to perform
the prayers on time, and not be lazy or take the matter lightly. Allaah says (interpretation of the meaning):

“So woe unto those performers of Salaah
(prayers) (hypocrites),

Those who delay their Salaah (prayer from
their stated fixed times)”

[al-Maa’oon 107:4-5]

And Allaah warns those who cause their
prayers to be lost by saying (interpretation of the meaning):

“Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e.
made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper
fixed times] and have followed lusts. So they will be thrown in Hell”

[Maryam 19:59]

6 – Prayer is the first thing for which a
person will be brought to account on the Day of Resurrection:

It was narrated that Abu Hurayrah (may Allaah
be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The first deed for which a
person will be brought to account on the Day of Resurrection will be his prayer. If it is good then he will have prospered and succeeded, but if
it is bad then he will be doomed and have lost. If anything is lacking from his obligatory prayers, the Lord will say, ‘Look and see whether My
slave did any voluntary prayers, and make up the shortfall in his obligatory prayers from that.’ Then all his deeds will be dealt with likewise.”
Narrated by al-Nasaa’i, 465; al-Tirmidhi, 413. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2573.

We ask Allaah to help us to remember Him,
give thanks to Him and to worship Him properly.

Reference: al-Salaah by Dr. al-Tayyaar, p. 16; Tawdeeh al-Ahkaam by al-Bassaam, 1/371; Taareekh Mashroo’iyyat al-Salaah by al-Balooshi, p. 31.

From Quran Blog

End from holy Quran reciter blog