Category: Question & Answer



When you say Allahu Akbar, Subhan Allah, Al hamdulillah, La ilaha ila Allah, you are glorifying your Lord.

“Therefore remember Me (by praying, glorifying). I will remember you.” Quran(2:152)
“And remember Allah much, that you may be successful.” Quran(62:10)


Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The uttering of the words: “Subhan-Allah (Allah is free from imperfection), Al-hamdu lillah (all praise is due to Allah), La ilaha illallah (there is no true god except Allah) and Allahu Akbar (Allah is the Greatest)’ is dearer to me than anything over which the sun rises.”Muslim


There is a hadith which say:  “Whoever glorifies Allaah (says Subhaan Allaah) thirty-three times immediately after each prayer, and praises Allaah (says Al-hamdu Lillaah) thirty-three times, and magnifies Allaah (says Allaahu akbar) thirty-three times, this makes ninety-nine, then to complete one hundred says Laa ilaaha ill-Allaah wahdahu laa shareeka lahu, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god except Allaah Alone, with no partner, His is the power and His is the praise, and He is Able to do all things) – his sins will be forgiven even if they are like the foam of the sea.” (Reported by Muslim, 939).


ref: http://www.assimalhakeem.net/what-are-the-benefits-of-saying-the-below-statements-1allah-hu-akbar-2-sub-han-allah-3-allah-hu-akbar-4-la-ilaha-illaah/

Advertisements

When reading the holy quran, we are supposed to stop (means the reader takes a breath with the intention of continuing reading) only when it is allowed to do so.

There are different kind of signs on top of the word to indicate if it possible to stop or not:

  •  means we have to stop (The Compulsory Stop):
  •  we can not stop (The Prohibited Stop):
  •  it is better to continue (The Good Stop):
  •  it is better to stop(The Sufficient Stop):
  •  it is the same to stop or to continue (The Equality Stop):
  •  if you stop one then you can not stop on the other (The Precautionary Stop):
  •  stop for a brief time:

SAJDA

When reading the holy Quran we have to make sajda if we find this sign .

To explain this we will look at the example below:

Now to the explanation , this sign  is to indicate that there is sajda, this sign  on top of a word explain the reason why we have to make sajda and the last sign is , and it shows when we make the sajda.


This situation accurs 14 times in the Holy Quran:
suura 7:206, suura 13:15, suura 16:49, suura 17:107, suura 19:58, suura 22:77, suura25:60, suura 27:25, suura 32:15, suura 38:24, suura 41:37, suura 53:59, suura 84:21, suura 96:19.

Lengthening (Madd):

Madd means lengthening of the sound .

It occurs whenever we encounter a long vowel .. and when we encounter a “Madd” sign: ,  ,  .

PRACTICE:

  1. With a long vowel
  2. With   we treat the letter before it as if we have the long vowel   and with   .
  3. with  the lengthening of the sound is held for four or five, or six counts. The example below shows how:

Source: http://www.islamguiden.com/arabic/etajweed1.html

 


What is the source of Kalimah’s ?

Assalamu alaykum

Actually, these kalimas were compiled together for children to memorize and learn the basic fundamentals of a Muslim’s beliefs. They are not found altogether in any one hadith or narration from the Prophet (peace be upon him). However, some of them can be found individually in the narrations. To see the virtues of some of these kalimas one can read the Chapter of Dhikr in the Fada’il A’mal of Shaykh Zakariya Khandelwi.

Children are told that memorizing these kalimas will come in use in the grave. This is to encourage them to learn them quickly. Yes, if someone is to act on the dictates of these kalimas after memorizing them, then surely they will come in use in the grave.

And Allah knows best.

Wassalam
Abdurrahman ibn Yusuf


What are the 6 Kalimah’s ?

1- First kalima (Tayyab)

Kalima_1

Laaa Ilaaha Illa-llaahu Muhammadur-Rasoolu-llaah

There is none worthy of worship except Allah and Muhammad is the Messenger of Allah

2- Second Kalima (Shahadat):

Kalima_2

Ash-hadu Al-laaa Ilaaha Illa-llaahu Wahdahoo Laa Shareeka Lahoo Wa-Ash-hadu Anna Muhammadan ‘Abduhoo Wa Rasooluhu.

I bear witness that there is none worthy of worship except Allah, the One alone, without partner, and I bear witness that Muhammad is His servant and Messenger

3- Third Kalima (Tamjeed):

Kalima_3

Subhaana-llaahi Walhamdu Lillaahi Walaaa Ilaaha Illa-llaahu Wallaahu Akbar. Walaa Hawla Walaa Quwwata Illaa Billaahi-l ‘Aliyyil ‘Azeem.

Glory be to Allah and all praise be to Allah, there is none worthy of worship except Allah, and Allah is the Greatest. There is no might or power except from Allah, the Exalted, the Great One.

4- Fourth Kalima (Touheed):

Kalima_4

Laaa Ilaaha Illa-llaahu Wahdahoo Laa Shareeka-lahoo Lahu-l Mulku Walahu-l Hamdu Yuhyee Wayumeetu Wahuwa Hayyu-l Laa Yamootu Abadan Abada. Dhu-l Jalaali Wal Ikraam. Biyadihil Khair. Wahuwa Alaa Kulli Shai-’in Qadeer.

There is none worthy of worship except Allah. He is alone and has no partner. To Him belongs the Kingdom and for Him is all praise. He gives life and causes death. In His hand is all good and He has power over everything

5- Fifth Kalima (Astaghfar):

Kalima_5

Astaghfiru-llaaha Rabbi Min Kulli Dhambin Adhnabtuhoo ‘Amadan Aw Khata-an Sirran Aw ‘Alaaniyata-wn Wa-atoobu Ilaihi Min-adh Dhambi-l Ladhee A’lamu Wamina-dh Dhambi-l Ladhi Laaa A’lamu Innaka Anta ‘Allaamu-l Ghuyoobi Wasattaaru-l ‘Uyoobi Wa Ghaffaaru-dh Dhunubi Walaa Hawla Walaa Quwwata Illaa Billaahi-l ‘Aliyyil ‘Azeem.

I seek forgiveness from Allah, who is my Creator and Cheriser, from every sin I committed knowingly or unknowingly, secretly or openly. I also seek His forgiveness for all sins which I am aware of or am not aware of. Certainly You (O Allah!), are the Knower of the hidden and the Concealer of mistakes and the Forgiver of sins. And there is no power and no strength except from Allah, the Most High, the Most Great.

6- Sixth Kalima (Radd-e-Kufar):

Kalima_6

Allaa-humma Inneee A’udhu-bika Min An Ushrika Bika Shay-awn Wa-ana A’lamu Bihee Wa- astaghfiruka Limaa Laaa A’lamu Bihee Tubtu ‘Anhu Wata-barraatu Mina-l Kufri Wash-shirki Wal-kidhbi Wal-gheebati Wal-bid’ati Wan-nameemati Wal-fawahishi Wal-buhtaani Wal-m’aasi Kulli-haa Wa-Aslamtu Wa-aqoolu Laaa Ilaaha Illa-llaahu Muhammadu-r Rasoolu-llah.

O Allah! I seek refuge in You from that I should ascribe any partner with You knowingly. I seek Your forgiveness for the sin of which I have no knowledge. I repent from it. And becoming disgusted of disbelief and idolatry, lying and backbiting, innovation and slander, lewdness and abomination and all other acts of disobedience, I submit to Your will. I believe and I declare that there is none worthy of worship except Allah and Muhammad is the Messenger of Allah.

Source: http://www.quranleads.com/index.php?page=the_6_kalimas


Answered by Shaykh Yusuf Badat

Question:

I am a new Muslim and wanted to know why many Muslims use the word Jazakum Allah Khayran? Is it a prayer? Are we supposed to say something after hearing it? A clarification will be appreciated.

 

Answer:

May Allah continue to shower his blessings upon you. Your desire to learn the correct teachings and meanings of Islamic practices is admirable.

This is the Islamic term of expressing thanks or saying thank you. The translation of ‘Jazakum Allah Khayran’(جَزَاكُمُ اللَّهُ خَيْرًا) is “May Allah reward you [in] goodness.” The Prophet Muhammad (pbuh) said, “If good is done to someone and then they say “Jazak Allah Khayran” to the one who did the good, they have indeed praised them well.” (Tirmidhi).

By saying ‘Jazakum Allah Khayran’, one is appreciating someone’s favour, is making a prayer for them, and is also attaining rewards for oneself from Allah, by uttering this term. Some learned linguistics have also stated that it is important to add the words “Khayran” meaning ‘goodness’ after “Jazakum Allah” as we want the one who favoured us to receive a good return, not any form of a return.

There are numerous ways of responding to one who says ‘Jazakum Allah Khayran’. The two most common terms used to respond are, either “Wa Iyyakum (وإياكم)” meaning “And goodness to you also” or “Wa antum Fa Jazakum Allah Khayran” (وَأَنْتُمْ فَجَزَاكُمُ اللَّهُ خَيْرًا) meaning “And in fact to you, may Allah reward you [in] goodness also.” (See Kanz Al Ummaal)

Note: ‘Jazak Allah’ is singular and ‘Jazakum Allah’ is plural.

And Allah Knows Best

Rules of tajweed


Why knowledge of the tajweed rules is so important?

RULES OF TAJWEED

Tajweed is the Science of reading Qur’an correctly. Learning how to recite the Qur’an correctly respecting the Rules of Tajweed is an obligatory act upon EVERY Muslim.

 

Short description of Tajweed rules

Arabic Alphabet

The emission points of the letters, or Makhaarijul Huruf, is the study of where the sounds of the different letters are emitted from. There are 17 places, in various regions of the throat, tongue, lips, nose, as well as the mouth as a whole for the prolonged (Mudd) letters.

 

Emission points of the letters – place of articulation.

The emission points of the letters or Makhaarijul Huruf is the study of where the sounds of the different letters are emitted from. There are 17 places in various regions of the throat tongue lips nose as well as the mouth as a whole for the prolonged (Mudd) letters.

 

Characteristics of the letters – manner of articulation.

The characteristics of the letters or Siffat al Huruf refer to the different attributes of the letters. Western phoneticians call this the

Some of the characteristics have opposites while some are individual. An example of a characteristic would be the whistling (Safeer) which is an attribute sound of air escaping from a tube. Western phoneticians call this whistling characteristic fricative.

 

Rules of the letter NUN and tanween

The NUN sakinah and tanween (vowels that produces a “nnn” sound immediately after it) can be pronounced in four different ways: Clear (Idhar))(ء،ه،ع ،ح،غ،خ) Merged with the next letter (Idgham) Hidden (Ikhfa) and changed from a “nnn” sound to a “mmm” sound (Iqlaab).

 

Rules of the letter MIM

The MIM sakinah can be pronounced in three different ways clear (Idhar) prolonged nasalization (Ghunnah) and uncloselipped (ikhfaa shafawee).

 

Rules of prolongation [muddud]

These rules refer to the number of beats that are pronounced when voweled letter is followed by a MUDD letter. The MUDD letters are Alif Yaah and Waw. The number of beats can range from 2 counts ordinarily. 4 or 5 counts when there is a Hamzah (ء) and the maximum six counts when it is followed by a shaddah.

 

Rules of the letter LAM

The Arabic word for “the” is al- (the letters alif and lam). The lam in al- is pronounced if the letter after is “qamariyya” (lunar) but silent if the letter after is “shamsiyya” (solar).

 

Qalqalah

The five qalqalah letters are قطبج and د. Qalqalah literally meaning unrest is the vibration or bouncing sound of a letter whose vowel sound was cancelled by a sukūn or šaddah.[1] The lesser vibration occurs when the qalqalah letter is in the middle of a word or is at the end of the word but is joined to the word after it in continuous recitation.[1] The moderate vibration is when the qalqalah letter is at the end of the word but does not have a šaddah.[1] The greater vibration is when the qalqalah letter is at the end of the word and has a šaddah.[1]

 

Thickness and Thinness of the letters

Some of the Arabic letters are always pronounced thick with a heavy accent (Tafkhim). Some letters are pronounced thin with a light accent (Tarqeeq). The first category of letters are called “mufakham” the latter “muraqqaq”. Some letters depend on the scenario and are sometimes pronounced thick and sometimes thin.

Tarteel vs Tajweed


What is the difference between Tarteel vs Tajweed ?

  • Tajweed is the science of the rules of recitation of the Quran.  Reciting with tajweed means that one is applying the rules of tajweed.  A related word is “mujawwad”.
  • Tarteel means reading as the Prophet (PBUH) used to recite and as he was ordered to by Allah.  [wa rattil il-Qurana tarteela] (Muzzammil 4).   The tafsir of this aya (according to ibn kahteer) is to recite the Qur’an slowly, making the letters clear because this is an assistance in understanding and pondering the meaning of the Qur’an.  A related word is “Murattal”.
  • When asked about the meaning of Tarteel, Ali (Radhiallahu Anhu) replied, ‘It means that the Qur’an should be recited with Tajweed and with due observance to the rules of Waqf (pausing or stopping at the end of the verse).’
  • In this sense, there is no difference between the two words.
  • We will use the term Tajweed to refer to the science (the group of rules) that we wish to master in order to recite with Tarteel.
  • The most valuable learning and reciting is the one performed by carfully observing language, mind and heart. The language takes care of the accuracy of the sounds and words, mind interprets their meaning and the heart keeps their instructions, advices and warnings. So the language speaks, mind recognizes and heart receives the moral message.

ٱلَّذِينَ ءَاتَيۡنَـٰهُمُ ٱلۡكِتَـٰبَ يَتۡلُونَهُ ۥ حَقَّ تِلَاوَتِهِۦۤ أُوْلَـٰٓٮِٕكَ يُؤۡمِنُونَ بِهِۦ‌ۗ

وَمَن يَكۡفُرۡ بِهِۦ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡخَـٰسِرُونَ

“Those unto whom We have given the Scripture, who read it with the right reading, those believe in it. And whoso disbelieveth in it, those are they who are the losers. (Al-Baqara, 121).

Narrated Uthman, Prophet Muhammad () said: ‘The best among you are those who learn the Qur’an and teach it to others’ (Sahih Al Bukhari vol 6, book 61, no. 545) Tajweed is the Science of reading Qur’an correctly. Learning how to recite the Qur’an correctly is an obligatory act upon EVERY Muslim.

reference: http://tajweedstudy.com/


Who was the Prophet Idris AS?

No one knows with certainty since below 2 passages are the only references to him in the entire Qur’an.

And [mention] Ishmael and Idris and Dhul-Kifl; all were of the patient. And We admitted them into Our mercy. Indeed, they were of the righteous. (Qur’an 31:85-86)

 

And mention in the Book, Idris. Indeed, he was a man of truth and a prophet.  And We raised him to a high station. Those were the ones upon whom Allah bestowed favour from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping. (Qur’an 19:56-58)

 

Allah has praised Idris AS in the verses above and described him as a prophet and truthful. Our Prophets’ ancestral line meets him as many of the genealogists mentioned it. Muslim commentators say that Idris AS was deeply devoted to his Lord’s worship and law; in fact his name means “one who studies or teaches”.

After Adam and Shiith, Idris was the first man to be sent as Prophet, peace be upon them all.
Prophet Idris (AS)


Question:

Why do Muslims call non-Muslims as ‘Kafirs’?

Answer:

1. ‘Kafir’ means one who rejects.

‘Kafir’ is derived from the word ‘kufr’, which means to conceal or to reject. In Islamic terminology, ‘Kafir’ means one who conceals or rejects the truth of Islam and a person who rejects Islam is in English called a ‘non-Muslim’.



Question: Is the fasting of the six days (of Shawwaal) a must after the month of Ramadhaan immediately after the day of ‘eed, or is it permissible (to do so) after ‘eed by (a number of) days in the month of Shawwaal or not?

Response: It is not a must for him to fast immediately after ‘eed al-fitr, rather it is permissible to begin fasting after ‘eed by a day or (a number of) days. And (also) to fast them continuously or intermittently in the month of Shawwaal according to that which is easy for him. And the issue is quite open in this matter, and it is not obligatory, rather it is a sunnah.

And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising –
Head: Shaykh ‘Abdul ‘Azeez ibn Abdullaah ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh ‘Abdullaah Ibn Ghudayyaan;
Member: Shaykh ‘Abdullaah Ibn Qu’ood
Fataawa Ramadhaan – Volume 2, Page 693, Fatwa No.698;
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No. 3475

ref: http://www.fatwa-online.com/fataawa/worship/fasting/fas009/0000111_2.htm