Mus-haf al-Tajweed with coloured letters
I would like to ask about the Mus-haf al-Tajweed that has coloured letters to help the reader pronounce the letters correctly. Are the colours, squares and spaces indicating pauses contained in this Mus-haf regarded as innovations or not?.
Praise be to Allaah.
After examining the Mus-haf al-Tajweed with coloured letters, it is clear that there is nothing wrong with using these colours, rather it makes it easier to learn tajweed, for those who are not able to learn directly from experts.
The Dar al-Ma’rifah (publisher’s) website has published a copy of the approval of the Islamic Research Council in al-Azhar of this Mus-haf in which different colours are used; it also cites the approval of the senior scholar of Qur’aan in Syria, Shaykh Muhammad Kareem Raajih, and the approval of Shaykh Dr. Wahbah al-Zuhayli. This is the text of what it says on the site:
With regard to this work of ours, the senior scholar of Qur’aan in Syria, Shaykh Muhammad Kareem Raajih stated on 21 Safar 1412 AH that this work “is acceptable and even it is of no benefit then it does not cause any harm, moreover it serves as a reminder and indication of the rules of tajweed, but it does not do away with the importance of learning tajweed directly from the mouths of the shaykhs.” At the same time, Shaykh al-Qaari’ Muhiy al-Deen al-Kurdi stated on 18 Safar 1415 AH that “those who away from educational circles and elderly people may benefit from this work, because they cannot learn directly.” Professor Wahbat al-Zuhayli, a member of the Islamic Fiqh Council in Jeddah and the President of the Faculty of Islamic Fiqh and Madhhabs at the University of Damascus stated on 18 Muharram 1415AH: “Allaah, may He be exalted, says (interpretation of the meaning): ‘And We have indeed made the Qur’aan easy to understand and remember; then is there any one who will remember (or receive admonition)?’ [al-Qamar 54:17]. This clearly indicates that everything that makes it easy to recite Qur’aan, which we are required in Islam to study it, understand its meanings and act in accordance with what it says, is a must according to sharee’ah for those who study knowledge, fiqh and the tafseer of the Book of Allaah. As reciting the Qur’aan in the manner that is known in the science of tajweed is obligatory, then every means that makes it easy for the reader to learn the rulings on tajweed and follow them when reciting is something that is permissible according to sharee’ah, whether it is letters printed in one colour or several colours. The good reading is that which imprints the letters in the mind, and this printing of the Holy Qur’aan in different colours makes it easy to read the Qur’aan, and establishes the rulings in the mind, so it is a contemporary means that is to be encouraged and it does not contradict the way in which Qur’aan was traditionally transmitted to us and the traditional way of writing it. May Allaah help Dar al-Ma’rifah with this blessed work. End quote.
A copy of the approval of the Islamic Research Council at al-Azhar may be seen by clicking on this link:
http://www.dar-al-maarifah.com/ar/azhar.htm
There is no way that these colours can be ruled to be an innovation, because the scholars of Qur’aan at the time of the Taabi’een introduced dots and vowels in the Mus-haf and wrote the dots and vowels in red.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The Sahaabah did not write dots and vowels in the Mus-hafs because they were Arabs who did not make mistakes in pronouncing the words, so they did not need the dots. A single word could be read in two ways, with a ya’ or a ta’, such as ya’maloon (يعملون) and ta’maloon (تعملون), which they would read in only one way because they knew that the other was not correct.
But at the time of the Taabi’een, when it become common for people to mispronounce words, some of the Taabi’een added vowels and dots to the Mus-haf, and they wrote them in red. They wrote the fathah as a red dot above the letter, and the kasrah as a red dot below the letter, and the dammah as a red dot before the letter. Then they expanded the red dots and they denoted the shaddah by writing “shadd” and the maddah by writing “madd”. They made the sign for the hamzah look like the letter ‘ayn, because the hamzah is the sister of the ‘ayn. Then they abbreviated them and made the sign for the shaddah look like the main part of the letter seen, and the sign for the maddah an abbreviated sign, as those who keep records may abbreviate numbers etc, and as the scholars of hadeeth abbreviated words such as akhbarana (he informed us) and haddathana (he narrated to us) by writing the first and last part of the word in the forms ana (أنا) and thana(ثنا) .
The scholars disputed as to whether it was makrooh or not to add vowels and dots to the Mus-haf and there are two well known views, both of which were narrated from Ahmad, but there was no dispute concerning the fact that if there are vowels and dots in a Mus-haf, they must be respected just as the letters are respected. End quote from Majmoo’ Fataawa Shaykh al-Islam Ibn Taymiyah (12/101).
Shaykh Dr. ‘Abd-Allaah ibn Muhammad al-Mutlaq (may Allaah preserve him) said: The following things were not originally part of the ‘Uthmaani text:
1 – The dots by means of which letters are distinguished, for they were added to the Arabic letters at the time of the Taabi’een. Before that the letters were written without dots. Abu ‘Amr ‘Uthmaan ibn Sa’eed al-Daani (d. 444 AH) said: Chapter on the first ones among the Taabi’een to add dots to the Mus-hafs, and those who regarded it as makrooh and those among the scholars who granted concessions allowing that: the reports we have vary as to who was the first to add dots to the Mus-haf among the Taabi’een, but we think that the first one who did that was Abu’l-Aswad al-Du’ali.
We narrated that Ibn Sireen had a Mus-haf to which dots had been added by Yahya ibn Ya’mar, and that Yahya was the first one to add dots to it. [Kitaab al-Naqd, printed alongside al-Maqna’ fi Ma’rifat Arsoom Masaahif Ahl al-Amsaar, p. 129].
2 – Vowels and tanween – the first one to add them was Abu’l-Aswad al-Du’ali, and they were dots. That was because he wanted to write Arabic in such a way that the people would correct the mistakes that they had started to make in their speech, as that had become common among the elite and the common folk. So he brought someone to hold the Mus-haf, and he brought ink of a different colour, and he said to the one who was holding the Mus-haf for him: If I open my mouth then put the dot above the letter, and if I stretch my mouth then put the dot beneath the letter, if I purse my lips then put the dot before the letter, and if I follow these letters with ghunnah (i.e., tanween), then put two dots, until I reach the end of the Mus-haf. And it was said that the first one who did that was Nasr ibn ‘Aasim al-Laythi. [Kitaab al-Naqd, printed alongside al-Maqna’ fi Ma’rifat Arsoom Masaahif Ahl al-Amsaar, p. 129].
Then al-Khaleel ibn Ahmad developed that when he invented vowel signs derived from the letters. [al-Itqaan fi ‘Uloom al-Qur’aan, p. 219].
3 – Hamzah, shaddah, rawm and ishmaam. The first one who introduced these was al-Khaleel ibn Ahmad al-Faraaheedi.
4 – Signs of tajweed and signs of al-wasl (joining) and al-waqf (pausing). These did not exist in the ‘Uthmaani text, rather they were developed later on in ‘ilm al-tajweed. End quote from Kitaabat al-Qur’aan il-Kareem bi Khatt Braille lil-Makfoofeen, published in Majallat al-Buhooth al-Islamiyyah (66/337).
And Allaah knows best.
Sunday, May 31, 2009
Hijab.
Female doctors and nurses wearing a white coat over their clothes
Iam a medical student .Alhamdulillah i wear niqab i wear a knee long loose overall (white coat)which is a part of our college uniform and wear a full length abaya when going to market or some other place besides college .Is it necessary to wear abayaa in the presence of knee long coat? .
Praise be to Allaah.
We have previously explained the main conditions with regard to women’s clothing. Please see the answer to question no. 6991.
There is nothing wrong with what you mentioned of wearing a long, loose white coat over your own clothes.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: What is required of female doctors and others such as nurses and workers is to fear Allaah and wear modest clothing which will not show the shape of their limbs or ‘awrahs, rather it should be moderate clothing that is neither too loose nor too tight, and that will cover them properly in the manner required by sharee’ah and will prevent the causes of fitnah. End quote from Fataawa al-Shaykh Ibn Baaz (9/427).
Iam a medical student .Alhamdulillah i wear niqab i wear a knee long loose overall (white coat)which is a part of our college uniform and wear a full length abaya when going to market or some other place besides college .Is it necessary to wear abayaa in the presence of knee long coat? .
Praise be to Allaah.
We have previously explained the main conditions with regard to women’s clothing. Please see the answer to question no. 6991.
There is nothing wrong with what you mentioned of wearing a long, loose white coat over your own clothes.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: What is required of female doctors and others such as nurses and workers is to fear Allaah and wear modest clothing which will not show the shape of their limbs or ‘awrahs, rather it should be moderate clothing that is neither too loose nor too tight, and that will cover them properly in the manner required by sharee’ah and will prevent the causes of fitnah. End quote from Fataawa al-Shaykh Ibn Baaz (9/427).
Qur'aan on Mobile phone.
Writing Qur’aan on mobile ph in something other than the ‘Uthmaani script
A computer company is developing an adhkaar program to work on mobile phones. The description of the program is: Displaying some adhkaar, ayaat, and ahadeeth that urge to remember Allah, on the mobile screen. There are some difficulties we face regarding using the ‘Uthmaani script and vowels. The question is: Is it permissible to display few ayaat in a script other than the ‘Uthmaani and not be voweled on the mobile screen to remind of zikr and du’a?.
Praise be to Allaah.
It is not permissible to write the Mus-haf in anything other than the ‘Uthmaani script that was agreed upon at the time of the Sahaabah.
Ashhab said: Maalik (may Allaah have mercy on him) was asked: Can the Mus-haf be written in the scripts that the people are used to. He said: No, it should be written as it was written initially.
This was narrated by Abu ‘Amr al-Daani in al-Muqni’, then he said: None of the scholars of the ummah disagreed with that.
Imam Ahmad (may Allaah have mercy on him) said: It is haraam to differ from the script of the Mus-haf of ‘Uthmaan in ya’, waw, alif or any other letter.
Al-Bayhaqi said in Shu’ab al-Eeeman: Whoever writes a Mus-haf should adhere to the letters as they are written in these Mus-hafs and not write them differently or change anything that they wrote, for they had more knowledge and were more sincere in heart and in speech, and were more trustworthy than us, so we should not think that we know better than them.
And he narrated that Zayd said: Recitation should be done in accordance with the Sunnah. Sulaymaan ibn Dawood al-Haashimi said: This means, do not differ from the people, rather follow the Sunnah.
He said: I heard something similar in meaning from Abu ‘Ubayd concerning that, and you see that the reciters never paid any attention to the way the Arabic language is written if that differs from the script of the Mus-haf and adhering to the script of the Mus-haf is one of the established ways that no one has the right to differ from. End quote.
See: al-Burhaan fi ‘Uloom al-Qur’aan by al-Zarkashi (1/379); al-Itqaan by al-Suyooti (4/146).
Al-Suyooti (may Allaah have mercy on him) said in al-Itqaan: They are unanimously agreed that it is obligatory to follow the script of the ‘Uthmaani Mus-hafs in [rules of tajweed]. End quote from al-Itqaan fi ‘Uloom al-Qur’aan (1/250).
All of this applies if what is meant is writing the Mus-haf in full.
But when it comes to writing a verse or a few verses, and quoting them in books or magazines, and the like, there is nothing wrong with it, and this is what people do in their books, although it is better to use the script of the Mus-haf whenever possible, and to quote it directly from the Mus-haf.
The ruling on that has been explained in the answer to question no. 97741.
Based on that:
There is nothing wrong with what you have mentioned about showing some verses on the screens of mobile phones in something other than the ‘Uthmaani script, if it is not possible to show them in the ‘Uthmaani script, but one should take care to make sure than the verses that are written in this manner are those that are usually easy to read, and not subject to mistakes. And one should take care to make sure that they are written correctly so that there will be no errors in reading and publishing them.
And Allaah knows best.
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A computer company is developing an adhkaar program to work on mobile phones. The description of the program is: Displaying some adhkaar, ayaat, and ahadeeth that urge to remember Allah, on the mobile screen. There are some difficulties we face regarding using the ‘Uthmaani script and vowels. The question is: Is it permissible to display few ayaat in a script other than the ‘Uthmaani and not be voweled on the mobile screen to remind of zikr and du’a?.
Praise be to Allaah.
It is not permissible to write the Mus-haf in anything other than the ‘Uthmaani script that was agreed upon at the time of the Sahaabah.
Ashhab said: Maalik (may Allaah have mercy on him) was asked: Can the Mus-haf be written in the scripts that the people are used to. He said: No, it should be written as it was written initially.
This was narrated by Abu ‘Amr al-Daani in al-Muqni’, then he said: None of the scholars of the ummah disagreed with that.
Imam Ahmad (may Allaah have mercy on him) said: It is haraam to differ from the script of the Mus-haf of ‘Uthmaan in ya’, waw, alif or any other letter.
Al-Bayhaqi said in Shu’ab al-Eeeman: Whoever writes a Mus-haf should adhere to the letters as they are written in these Mus-hafs and not write them differently or change anything that they wrote, for they had more knowledge and were more sincere in heart and in speech, and were more trustworthy than us, so we should not think that we know better than them.
And he narrated that Zayd said: Recitation should be done in accordance with the Sunnah. Sulaymaan ibn Dawood al-Haashimi said: This means, do not differ from the people, rather follow the Sunnah.
He said: I heard something similar in meaning from Abu ‘Ubayd concerning that, and you see that the reciters never paid any attention to the way the Arabic language is written if that differs from the script of the Mus-haf and adhering to the script of the Mus-haf is one of the established ways that no one has the right to differ from. End quote.
See: al-Burhaan fi ‘Uloom al-Qur’aan by al-Zarkashi (1/379); al-Itqaan by al-Suyooti (4/146).
Al-Suyooti (may Allaah have mercy on him) said in al-Itqaan: They are unanimously agreed that it is obligatory to follow the script of the ‘Uthmaani Mus-hafs in [rules of tajweed]. End quote from al-Itqaan fi ‘Uloom al-Qur’aan (1/250).
All of this applies if what is meant is writing the Mus-haf in full.
But when it comes to writing a verse or a few verses, and quoting them in books or magazines, and the like, there is nothing wrong with it, and this is what people do in their books, although it is better to use the script of the Mus-haf whenever possible, and to quote it directly from the Mus-haf.
The ruling on that has been explained in the answer to question no. 97741.
Based on that:
There is nothing wrong with what you have mentioned about showing some verses on the screens of mobile phones in something other than the ‘Uthmaani script, if it is not possible to show them in the ‘Uthmaani script, but one should take care to make sure than the verses that are written in this manner are those that are usually easy to read, and not subject to mistakes. And one should take care to make sure that they are written correctly so that there will be no errors in reading and publishing them.
And Allaah knows best.
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Burning of Worn-out Mushaf.
Burning pages of the Mus-haf that have become worn out
Is it permissible to burn pages of the Mus-haf if one fears that they may be mishandled?.
Praise be to Allaah.
Yes, if the Mus-haf becomes worn out and there is the fear that it may be mishandled and may reach a state where it cannot be read and benefited from, there is nothing wrong with burning it or burying it in pure earth, because both were done by the Sahaabah (may Allaah be pleased with them). They buried Mus-hafs and they also burned them, when the Sahaabah united the people upon a single Mus-haf, which was the Mus-haf of ‘Uthmaan (may Allaah be pleased with him), and they burned all other Mus-hafs.
If a Mus-haf has reached a state where it cannot be benefited from because it has become worn out, then it should either be buried in a pure place, or be burned. Both were done by the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).
Majmoo’ Fataawa al-Shaykh Saalih al-Fawzaan (1/127).
Is it permissible to burn pages of the Mus-haf if one fears that they may be mishandled?.
Praise be to Allaah.
Yes, if the Mus-haf becomes worn out and there is the fear that it may be mishandled and may reach a state where it cannot be read and benefited from, there is nothing wrong with burning it or burying it in pure earth, because both were done by the Sahaabah (may Allaah be pleased with them). They buried Mus-hafs and they also burned them, when the Sahaabah united the people upon a single Mus-haf, which was the Mus-haf of ‘Uthmaan (may Allaah be pleased with him), and they burned all other Mus-hafs.
If a Mus-haf has reached a state where it cannot be benefited from because it has become worn out, then it should either be buried in a pure place, or be burned. Both were done by the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).
Majmoo’ Fataawa al-Shaykh Saalih al-Fawzaan (1/127).
What is meant by reciting Qur’aan in a melodious voice
What is meant by reciting Qur’aan in a melodious voice?.
Praise be to Allaah.
In the saheeh Sunnah it is encouraged to recite the Qur’aan in a melodious voice, i.e., making the voice beautiful when reciting it. It does not mean that one should recite it as if singing, rather what is meant is that one should make the voice beautiful when reciting. For example the saheeh hadeeth says: “Allaah never listens to anything as He listens to a Prophet with a beautiful voice reciting the Qur’aan out loud” and “He is not one of us who does not recite Qur’aan in a melodious voice when reciting it out loud.” What this means is making the voice beautiful, as stated above.
The meaning of the hadeeth quoted above refers to listening in a manner that is befitting to Allaah and it is not like the attributes of His creation, as is the case with all His other attributes. It may be said of His listening that it is like His other attributes, that it is in a manner that is befitting to Allaah, may He be glorified and exalted, and there is nothing like unto Him, may He be glorified and exalted. Allaah says (interpretation of the meaning): “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11]. Reciting in a melodious tone means reciting out loud and making the voice beautiful and with proper focus, so that the heart is moved, because the aim is to stir the heart with this Qur’aan, so that people will fear Allaah and so that they will find peace and benefit from it. An example of this is the story of Abu Moosa al-Ash’ari (may Allaah be pleased with him), when the Prophet (peace and blessings of Allaah be upon him) passed by him as he was reciting Qur’aan, and he started listening to him and said: “You have been given a beautiful voice like the beautiful voices of the family of Dawood.” When Abu Moosa came, the Prophet (peace and blessings of Allaah be upon him) told him about that and Abu Moosa said: If I had known, O Messenger of Allaah, that you were listening, I would have made it very beautiful indeed. The Prophet (peace and blessings of Allaah be upon him) did not denounce him for that, which indicates that making the voice beautiful and being careful in reciting is something that is required, so that both the reader and the listener will focus properly and will both benefit. End quote.
Majmoo’ Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) (11/348-350).
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What is meant by reciting Qur’aan in a melodious voice?.
Praise be to Allaah.
In the saheeh Sunnah it is encouraged to recite the Qur’aan in a melodious voice, i.e., making the voice beautiful when reciting it. It does not mean that one should recite it as if singing, rather what is meant is that one should make the voice beautiful when reciting. For example the saheeh hadeeth says: “Allaah never listens to anything as He listens to a Prophet with a beautiful voice reciting the Qur’aan out loud” and “He is not one of us who does not recite Qur’aan in a melodious voice when reciting it out loud.” What this means is making the voice beautiful, as stated above.
The meaning of the hadeeth quoted above refers to listening in a manner that is befitting to Allaah and it is not like the attributes of His creation, as is the case with all His other attributes. It may be said of His listening that it is like His other attributes, that it is in a manner that is befitting to Allaah, may He be glorified and exalted, and there is nothing like unto Him, may He be glorified and exalted. Allaah says (interpretation of the meaning): “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11]. Reciting in a melodious tone means reciting out loud and making the voice beautiful and with proper focus, so that the heart is moved, because the aim is to stir the heart with this Qur’aan, so that people will fear Allaah and so that they will find peace and benefit from it. An example of this is the story of Abu Moosa al-Ash’ari (may Allaah be pleased with him), when the Prophet (peace and blessings of Allaah be upon him) passed by him as he was reciting Qur’aan, and he started listening to him and said: “You have been given a beautiful voice like the beautiful voices of the family of Dawood.” When Abu Moosa came, the Prophet (peace and blessings of Allaah be upon him) told him about that and Abu Moosa said: If I had known, O Messenger of Allaah, that you were listening, I would have made it very beautiful indeed. The Prophet (peace and blessings of Allaah be upon him) did not denounce him for that, which indicates that making the voice beautiful and being careful in reciting is something that is required, so that both the reader and the listener will focus properly and will both benefit. End quote.
Majmoo’ Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) (11/348-350).
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One-third of Qur'aan.
The meaning of the hadeeth “ ‘Qul Huwa Allaahu Ahad” is equivalent to one-third of th Qur’aan”
eAnswer #4156 item#2 then there is no need to learn the entire quraan or to even read it during ramadaan,etc all you have to do is to read sura Ikhlas.I think you made a mistake.Sura Ikhlas is the substance of 1/3 of the quraan.it is amazing to believe that reading the sura Iklas 3 times will give you the blessing of reading the ENTIRE quraan,then there is no point reading the entire Quraan.
Praise be to Allaah.
Firstly: there follow some of the ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) which state that Soorat al-Ikhlaas (Qul Huwa Allaahu Ahad) is equivalent to one-third of the Qur’aan.
Al-Bukhaari (6643) narrated from Abu Sa’eed that a man heard another man reciting Qul Huwa Allaahu Ahad and repeating it. The next morning he came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him about that. The man thought that it was too little, but the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Qur’aan.”
Muslim (811) narrated from Abu’l-Dardaa’ that the Prophet (peace and blessings of Allaah be upon him) said: “Is any one of you unable to recite one-third of the Qur’aan in one night?” They said, “How could anyone read one-third of the Qur’aan?” He said, “Qul Huwa Allaahu Ahad is equivalent to one-third of the Qur’aan.”
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Gather together, for I will recite to you one-third of the Qur’aan.” So those who could gather together gathered there, then the Prophet of Allaah (peace and blessings of Allaah be upon him) came out and recited Qul Huwa Allaahu Ahad, then he went in. They said to one another, Perhaps there has been some news from heaven on account of which he has gone inside (the house). Then the Prophet of Allaah (peace and blessings of Allaah be upon him) came out and said, “I told you that I was going to recite to you one-third of the Qur’aan. Verily it is equivalent to one-third of the Qur’aan.”
Secondly: The bounty of Allaah is immense, and Allaah has bestowed His bounty upon this ummah and has made up for its short life span by giving it more reward for simple deeds. It is strange that with some people, instead of this motivating them to do more good, this makes them apathetic and lazy in doing acts of worship, or they feel that this bounty and reward is strange and farfetched.
With regard to the meaning of the hadeeth:
There is a difference between jaza’ (reward) and ijza’ (what is sufficient). What is making the brother confused is that he does not see the difference between them.
Jaza’ means the reward which Allaah gives for obeying Him.
Ijza’ means what is sufficient and takes the place of something else.
Reciting Qul Huwa Allaahu Ahad brings a reward equivalent to reciting one-third of the Qur’aan, but it does not take the place of reading one-third of the Qur’aan.
If a person vows – for example – to read one-third of the Qur’aan, it is not sufficient for him to read Qul Huwa Allaahu Ahad, because it is equivalent to one-third of the Qur’aan in reward, but not in terms of being sufficient or taking the place of reading one-third of the Qur’aan.
The same may be said of reciting it three times. If a person recites it three times in his prayer, that does not mean that he does not have to recite al-Faatihah, even though he will be given the reward of reciting the whole Qur’aan.
A similar example is the reward given by the Lawgiver to one who offers a single prayer in the Sanctuary of Makkah, and that he will have the reward of one hundred thousand prayers. Does anyone take this divine bounty to means that he does not have to pray for decades because he offered a single prayer in the Haram that is equivalent to one hundred thousand prayers?
Rather this has to do with reward; as for what is sufficient, that is another matter altogether.
Moreover, none of the scholars has ever said that there is no need for us to read the Qur’aan or that Qul Huwa Allaah Ahad is sufficient and takes the place of that. The correct scholarly view is that this soorah has this great virtue because the Qur’aan deals with three topics: one-third for rulings, one-third for promises and warnings, and one-third for the Divine names and attributes.
This soorah combines names and attributes.
This is the view of Abu’l-‘Abbaas ibn Surayj, and Shaykh al-Islam Ibn Taymiyah stated that it was good in Majmoo’ al-Fataawa, 17/103.
The Muslim cannot do without the two other issues, which are the rulings and the promises and warnings. His knowledge cannot be complete unless he looks at the Book of Allaah as a whole. The one who stops at Soorat al-Ikhlaas cannot know the other two matters.
Shaykh al-Islam (Ibn Taymiyah – may Allaah have mercy on him) said:
Rewards are of different types, just as wealth is of different types, such as food, drink, clothing, houses, money and so on. If a man possesses one type of wealth, to the value of one thousand dinars, that does not mean that he can do without the other types. Rather if he has wealth in the form of food, he also needs clothing and a place to live, etc. Similarly if it is a type other than money, he still needs other things. If he has nothing but money, he will need all kinds of wealth that are usually needed. In al-Faatihah there are the benefits of praise and du’aa’ which people need, and Qul Huwa Allaahu Ahad cannot replace it in that sense. Although its reward is very great, he cannot benefit from it unless he also recites the Opening of the Book (al-Faatihah) in his prayer. Hence if a person recites only Qul Huwa Allaahu Ahad in his prayer, without al-Faatihah, his prayer is not valid. Even if he recited the whole of the Qur’aan without al-Faatihah, his prayer would not be valid, because the al-Faatihah refers to the basic needs that people cannot do without.
Majmoo’ al-Fataawa, 17/131.
And he said:
The people need the commands, prohibitions and stories that are in the Qur’aan, even though Tawheed is greater than that. Man needs to know what he is enjoined to do and what he is forbidden to do; he need to know what is enjoined upon him and the stories and promises and rewards. These cannot be replaced by anything else, and Tawheed cannot be replaced by these. The stories cannot take the place of the commands and prohibitions, and the commands and prohibitions cannot take the place of the stories. Rather everything that was sent down by Allaah is beneficial and people need it.
If a person recites Qul Huwa Allaahu Ahad, he earns a reward equivalent to the reward of one-third of the Qur’aan, but that does not mean that the reward is of the same kind as that earned by reading the rest of the Qur’aan. Rather he may need the kind of reward that comes from reading the commands and prohibitions and stories, so Qul Huwa Allaahu Ahad cannot take the place of all that.
And he said:
The knowledge that is to be gained by reading the rest of the Qur’aan cannot be gained by reciting this soorah only. So whoever reads the whole Qur’aan is better than one who simply recites this soorah three times in the sense that he earns different kinds of reward, even though the one who recites Qul Huwa Allaahu Ahad earns a reward equivalent to that reward, but it is of one type and does not include all the types that a person needs. This is like a man who has three thousand dinars and another who has food, clothing, accommodation and money equivalent to three thousand dinars. The latter has that which will benefit him in all his affairs, whereas the former needs what the latter has, even though what he has is equivalent in value. Similarly, if he has the finest food, equivalent to three thousand dinars in value, he still needs clothing and accommodation, and weapons and tools that will ward off harm from him, and the like, which cannot be done with food alone.
Majmoo’ al-Fataawa, 17/137-139
And Allaah knows best.
Islam Q&A
eAnswer #4156 item#2 then there is no need to learn the entire quraan or to even read it during ramadaan,etc all you have to do is to read sura Ikhlas.I think you made a mistake.Sura Ikhlas is the substance of 1/3 of the quraan.it is amazing to believe that reading the sura Iklas 3 times will give you the blessing of reading the ENTIRE quraan,then there is no point reading the entire Quraan.
Praise be to Allaah.
Firstly: there follow some of the ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) which state that Soorat al-Ikhlaas (Qul Huwa Allaahu Ahad) is equivalent to one-third of the Qur’aan.
Al-Bukhaari (6643) narrated from Abu Sa’eed that a man heard another man reciting Qul Huwa Allaahu Ahad and repeating it. The next morning he came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him about that. The man thought that it was too little, but the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Qur’aan.”
Muslim (811) narrated from Abu’l-Dardaa’ that the Prophet (peace and blessings of Allaah be upon him) said: “Is any one of you unable to recite one-third of the Qur’aan in one night?” They said, “How could anyone read one-third of the Qur’aan?” He said, “Qul Huwa Allaahu Ahad is equivalent to one-third of the Qur’aan.”
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Gather together, for I will recite to you one-third of the Qur’aan.” So those who could gather together gathered there, then the Prophet of Allaah (peace and blessings of Allaah be upon him) came out and recited Qul Huwa Allaahu Ahad, then he went in. They said to one another, Perhaps there has been some news from heaven on account of which he has gone inside (the house). Then the Prophet of Allaah (peace and blessings of Allaah be upon him) came out and said, “I told you that I was going to recite to you one-third of the Qur’aan. Verily it is equivalent to one-third of the Qur’aan.”
Secondly: The bounty of Allaah is immense, and Allaah has bestowed His bounty upon this ummah and has made up for its short life span by giving it more reward for simple deeds. It is strange that with some people, instead of this motivating them to do more good, this makes them apathetic and lazy in doing acts of worship, or they feel that this bounty and reward is strange and farfetched.
With regard to the meaning of the hadeeth:
There is a difference between jaza’ (reward) and ijza’ (what is sufficient). What is making the brother confused is that he does not see the difference between them.
Jaza’ means the reward which Allaah gives for obeying Him.
Ijza’ means what is sufficient and takes the place of something else.
Reciting Qul Huwa Allaahu Ahad brings a reward equivalent to reciting one-third of the Qur’aan, but it does not take the place of reading one-third of the Qur’aan.
If a person vows – for example – to read one-third of the Qur’aan, it is not sufficient for him to read Qul Huwa Allaahu Ahad, because it is equivalent to one-third of the Qur’aan in reward, but not in terms of being sufficient or taking the place of reading one-third of the Qur’aan.
The same may be said of reciting it three times. If a person recites it three times in his prayer, that does not mean that he does not have to recite al-Faatihah, even though he will be given the reward of reciting the whole Qur’aan.
A similar example is the reward given by the Lawgiver to one who offers a single prayer in the Sanctuary of Makkah, and that he will have the reward of one hundred thousand prayers. Does anyone take this divine bounty to means that he does not have to pray for decades because he offered a single prayer in the Haram that is equivalent to one hundred thousand prayers?
Rather this has to do with reward; as for what is sufficient, that is another matter altogether.
Moreover, none of the scholars has ever said that there is no need for us to read the Qur’aan or that Qul Huwa Allaah Ahad is sufficient and takes the place of that. The correct scholarly view is that this soorah has this great virtue because the Qur’aan deals with three topics: one-third for rulings, one-third for promises and warnings, and one-third for the Divine names and attributes.
This soorah combines names and attributes.
This is the view of Abu’l-‘Abbaas ibn Surayj, and Shaykh al-Islam Ibn Taymiyah stated that it was good in Majmoo’ al-Fataawa, 17/103.
The Muslim cannot do without the two other issues, which are the rulings and the promises and warnings. His knowledge cannot be complete unless he looks at the Book of Allaah as a whole. The one who stops at Soorat al-Ikhlaas cannot know the other two matters.
Shaykh al-Islam (Ibn Taymiyah – may Allaah have mercy on him) said:
Rewards are of different types, just as wealth is of different types, such as food, drink, clothing, houses, money and so on. If a man possesses one type of wealth, to the value of one thousand dinars, that does not mean that he can do without the other types. Rather if he has wealth in the form of food, he also needs clothing and a place to live, etc. Similarly if it is a type other than money, he still needs other things. If he has nothing but money, he will need all kinds of wealth that are usually needed. In al-Faatihah there are the benefits of praise and du’aa’ which people need, and Qul Huwa Allaahu Ahad cannot replace it in that sense. Although its reward is very great, he cannot benefit from it unless he also recites the Opening of the Book (al-Faatihah) in his prayer. Hence if a person recites only Qul Huwa Allaahu Ahad in his prayer, without al-Faatihah, his prayer is not valid. Even if he recited the whole of the Qur’aan without al-Faatihah, his prayer would not be valid, because the al-Faatihah refers to the basic needs that people cannot do without.
Majmoo’ al-Fataawa, 17/131.
And he said:
The people need the commands, prohibitions and stories that are in the Qur’aan, even though Tawheed is greater than that. Man needs to know what he is enjoined to do and what he is forbidden to do; he need to know what is enjoined upon him and the stories and promises and rewards. These cannot be replaced by anything else, and Tawheed cannot be replaced by these. The stories cannot take the place of the commands and prohibitions, and the commands and prohibitions cannot take the place of the stories. Rather everything that was sent down by Allaah is beneficial and people need it.
If a person recites Qul Huwa Allaahu Ahad, he earns a reward equivalent to the reward of one-third of the Qur’aan, but that does not mean that the reward is of the same kind as that earned by reading the rest of the Qur’aan. Rather he may need the kind of reward that comes from reading the commands and prohibitions and stories, so Qul Huwa Allaahu Ahad cannot take the place of all that.
And he said:
The knowledge that is to be gained by reading the rest of the Qur’aan cannot be gained by reciting this soorah only. So whoever reads the whole Qur’aan is better than one who simply recites this soorah three times in the sense that he earns different kinds of reward, even though the one who recites Qul Huwa Allaahu Ahad earns a reward equivalent to that reward, but it is of one type and does not include all the types that a person needs. This is like a man who has three thousand dinars and another who has food, clothing, accommodation and money equivalent to three thousand dinars. The latter has that which will benefit him in all his affairs, whereas the former needs what the latter has, even though what he has is equivalent in value. Similarly, if he has the finest food, equivalent to three thousand dinars in value, he still needs clothing and accommodation, and weapons and tools that will ward off harm from him, and the like, which cannot be done with food alone.
Majmoo’ al-Fataawa, 17/137-139
And Allaah knows best.
Islam Q&A
The secret -7
What is the secret of the number 7 and its multiples in the Holy Qur’aan and Sunnah?
What is the secret of the number 7 in the Qur’aan and hadeeth?.
Praise be to Allaah.
Undoubtedly the Qur’aan is miraculous, and there are many facets to its miraculous nature, such as linguistic, legislative, and so on. Its challenge to mankind and the jinn to produce something similar to it still stands. Allaah says (interpretation of the meaning):
“Say: If the mankind and the jinn were together to produce the like of this Qur’aan, they could not produce the like thereof, even if they helped one another”
[al-Isra’ 17:88].
Ibn al-Qayyim discussed the number 7 in his book Zaad al-Ma’aad fi Huda Khayr al-‘Ibaad (4/90) when he discussed the hadeeth in al-Saheehayn: “The one who eats seven dates of al-‘Aaliyah in the morning will not be harmed that day by poison or witchcraft.” He said: As for specifying the number seven, it has to do with the creation and sahr’i commands of Allaah. Allaah created seven heavens, seven earths and seven days, and man’s creation is completed in seven stages; Allaah has prescribed that His slaves should walk around the Ka’bah seven times (tawaaf) and go back and forth between Safa and Marwah seven times (saa’i), and stone the jamaraat with seven pebbles each, and the takbeeraat of Eid are seven in the first rak’ah. The Prophet (peace and blessings of Allaah be upon him) said: “Instruct your children to pray when they are seven.” When the boy reaches the age of seven he should be given the choice between his parents according to one report, and according to another report, his father has more right to him than his mother; according to a third report his mother has more right to him. When he was sick, the Prophet (peace and blessings of Allaah be upon him) ordered that water from seven skins be poured on him. Allaah sent the wind against the people of ‘Aad for seven days. The Prophet (peace and blessings of Allaah be upon him) asked Allaah to help him by sending upon his people seven (years) like the seven years of Yoosuf – i.e., seven years of famine. Allaah likened the reward of one who gives charity to a grain that produces seven ears, in each of which are one hundred grains. The number of ears of grain seen by the companion of Yoosuf (in the dream) was seven, the number of years for which they were cultivated was seven, and (the reward for charity) is multiplied seven hundred fold or more. Seventy thousand of this ummah will be admitted to Paradise without being brought to account.
Then Ibn al-Qayyim commented: Undoubtedly this number has some special qualities that are not shared by other numbers. … Allaah knows best about His wisdom, laws and decree in singling out this number. End quote.
Based on this, the correct view is to refrain from indulging in discussion of the reason why this number is singled out for mention, except on the basis of clear, sound evidence.
For more information please see the answer to question no. 69741.
What is the secret of the number 7 in the Qur’aan and hadeeth?.
Praise be to Allaah.
Undoubtedly the Qur’aan is miraculous, and there are many facets to its miraculous nature, such as linguistic, legislative, and so on. Its challenge to mankind and the jinn to produce something similar to it still stands. Allaah says (interpretation of the meaning):
“Say: If the mankind and the jinn were together to produce the like of this Qur’aan, they could not produce the like thereof, even if they helped one another”
[al-Isra’ 17:88].
Ibn al-Qayyim discussed the number 7 in his book Zaad al-Ma’aad fi Huda Khayr al-‘Ibaad (4/90) when he discussed the hadeeth in al-Saheehayn: “The one who eats seven dates of al-‘Aaliyah in the morning will not be harmed that day by poison or witchcraft.” He said: As for specifying the number seven, it has to do with the creation and sahr’i commands of Allaah. Allaah created seven heavens, seven earths and seven days, and man’s creation is completed in seven stages; Allaah has prescribed that His slaves should walk around the Ka’bah seven times (tawaaf) and go back and forth between Safa and Marwah seven times (saa’i), and stone the jamaraat with seven pebbles each, and the takbeeraat of Eid are seven in the first rak’ah. The Prophet (peace and blessings of Allaah be upon him) said: “Instruct your children to pray when they are seven.” When the boy reaches the age of seven he should be given the choice between his parents according to one report, and according to another report, his father has more right to him than his mother; according to a third report his mother has more right to him. When he was sick, the Prophet (peace and blessings of Allaah be upon him) ordered that water from seven skins be poured on him. Allaah sent the wind against the people of ‘Aad for seven days. The Prophet (peace and blessings of Allaah be upon him) asked Allaah to help him by sending upon his people seven (years) like the seven years of Yoosuf – i.e., seven years of famine. Allaah likened the reward of one who gives charity to a grain that produces seven ears, in each of which are one hundred grains. The number of ears of grain seen by the companion of Yoosuf (in the dream) was seven, the number of years for which they were cultivated was seven, and (the reward for charity) is multiplied seven hundred fold or more. Seventy thousand of this ummah will be admitted to Paradise without being brought to account.
Then Ibn al-Qayyim commented: Undoubtedly this number has some special qualities that are not shared by other numbers. … Allaah knows best about His wisdom, laws and decree in singling out this number. End quote.
Based on this, the correct view is to refrain from indulging in discussion of the reason why this number is singled out for mention, except on the basis of clear, sound evidence.
For more information please see the answer to question no. 69741.
Allah will not change untill you change yourself.
Commentary on the verse in which Allaah says: al-Ra’d (interpretation of the meaning): “Verily, Allaah will not change the (good) cond“Verily, Allaah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allaah)” [al-Ra’d 13:11]
What is the meaning of the words of Allaah, may He be blessed and exalted, in Soorat ition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allaah)” [al-Ra’d 13:11]?.
Praise be to Allaah.
This is an important verse which indicates that Allaah, may He be blessed and exalted, in His perfect justice and wisdom does not change the condition of the people from good to bad or from bad to good, from ease to hardship or from hardship to ease, unless they change their condition themselves. So if they are in a state of righteousness and goodness and they change, Allaah will change things for them with punishment, calamities, hardship, drought, famine, disunity and other kinds of punishments as appropriate requital. Allaah says (interpretation of the meaning): “And your Lord is not at all unjust to (His) slaves” [Fussilat 41:46].
Or He may give them respite and give them time so that they might truen to the right path, but if they do not then they will be seized unexpectedly, as He says (interpretation of the meaning): “So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows” [al-An’aam 6:44]., meaning despairing of all goodness -- we seek refuge in Allaah from the punishment and wrath of Allaah. Or they may be given respite until the Day of Resurrection, when their punishment will be more severe, as Allaah says (interpretation of the meaning):
“Consider not that Allaah is unaware of that which the Zâlimûn (polytheists, wrongdoers) do, but He gives them respite up to a Day when the eyes will stare in horror”[Ibraaheem 14:42], meaning that they are given respite until after death, and that will be a greater and more severe punishment.
Or they may be in a state of evil and sin, then they repent to Allaah and turn back to Him, and they regret their sins and adhere to obedience, so Allaah changes their state of wretchedness, hardship and poverty to ease, unity and righteousness because of their good deeds and their repentance to Allaah, may He be glorified and exalted. It says in another verse (interpretation of the meaning): “That is so because Allaah will never change a grace which He has bestowed on a people until they change what is in their ownselves” [al-Anfaal 8:53]. This verse tells us that if they are in a state of ease, comfort and goodness, then they change and turn to sin, their situation will be changed -- there is no power and no strength except with Allaah -- or they may be given respite, as stated above. The opposite is also true: if they were in a state of evil and sin, or disbelief and misguidance, then they repent, regret their sin and adhere to obedience to Allaah, Allaah will change their situation from bad to good; He will change their disunity into unity and harmony; He will change their hardship to ease, well being and plenty; He will change their situation from draught, famine, , lack of water and so on to rainfall, fertile land and other kinds of goodness. End quote.
Majmoo’ Fataawa Ibn Baaz (24/249-251
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What is the meaning of the words of Allaah, may He be blessed and exalted, in Soorat ition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allaah)” [al-Ra’d 13:11]?.
Praise be to Allaah.
This is an important verse which indicates that Allaah, may He be blessed and exalted, in His perfect justice and wisdom does not change the condition of the people from good to bad or from bad to good, from ease to hardship or from hardship to ease, unless they change their condition themselves. So if they are in a state of righteousness and goodness and they change, Allaah will change things for them with punishment, calamities, hardship, drought, famine, disunity and other kinds of punishments as appropriate requital. Allaah says (interpretation of the meaning): “And your Lord is not at all unjust to (His) slaves” [Fussilat 41:46].
Or He may give them respite and give them time so that they might truen to the right path, but if they do not then they will be seized unexpectedly, as He says (interpretation of the meaning): “So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows” [al-An’aam 6:44]., meaning despairing of all goodness -- we seek refuge in Allaah from the punishment and wrath of Allaah. Or they may be given respite until the Day of Resurrection, when their punishment will be more severe, as Allaah says (interpretation of the meaning):
“Consider not that Allaah is unaware of that which the Zâlimûn (polytheists, wrongdoers) do, but He gives them respite up to a Day when the eyes will stare in horror”[Ibraaheem 14:42], meaning that they are given respite until after death, and that will be a greater and more severe punishment.
Or they may be in a state of evil and sin, then they repent to Allaah and turn back to Him, and they regret their sins and adhere to obedience, so Allaah changes their state of wretchedness, hardship and poverty to ease, unity and righteousness because of their good deeds and their repentance to Allaah, may He be glorified and exalted. It says in another verse (interpretation of the meaning): “That is so because Allaah will never change a grace which He has bestowed on a people until they change what is in their ownselves” [al-Anfaal 8:53]. This verse tells us that if they are in a state of ease, comfort and goodness, then they change and turn to sin, their situation will be changed -- there is no power and no strength except with Allaah -- or they may be given respite, as stated above. The opposite is also true: if they were in a state of evil and sin, or disbelief and misguidance, then they repent, regret their sin and adhere to obedience to Allaah, Allaah will change their situation from bad to good; He will change their disunity into unity and harmony; He will change their hardship to ease, well being and plenty; He will change their situation from draught, famine, , lack of water and so on to rainfall, fertile land and other kinds of goodness. End quote.
Majmoo’ Fataawa Ibn Baaz (24/249-251
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Provision is due.
Commentary on the meaning of the verse (interpretation of the meaning): “And no moving (living) creature is there on earth but its provision is due from Allaah” [Hood 11:6]
Allaah says (interpretation of the meaning): “And no moving (living) creature is there on earth but its provision is due from Allaah” [Hood 11:6], which means that He has obliged Himself to feed everything that lives on this earth of humans, animals or insects and so on. How do we explain the famines that affect some countries in Africa and elsewhere?.
Praise be to Allaah.
The verse is to be understood according to its apparent meaning. The calamities and famines that Allaah decrees do not harm anyone but those whose lives have ended and whose provision has ceased. As for those who still have something left of their lives or provision, Allaah brings their provision to them by many ways, which they may know or may not know, because Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
“And so many a moving (living) creature carries not its own provision! Allaah provides for it and for you”
[al-‘Ankaboot 29:60]
And the Prophet (blessings and peace of Allaah be upon him) said: “No soul will die until it has received its provision in full and completed its allotted lifespan.”
A person may be punished with poverty and deprivation of provision because of his actions such as laziness and failing to seek means of provision that he is able to do, or because of his committing sins that Allaah has forbidden, as Allaah says (interpretation of the meaning):
“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”
[al-Nisa’ 4:79]
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[al-Shoora 42:30]
And it is narrated in a saheeh report that the Prophet (blessings and peace of Allaah be upon him) said: “A person may be deprived of provision because of a sin that he commits.” Narrated by Imam Ahmad, al-Nasaa’i and Ibn Maajah with a jayyid isnaad.
A person may be tested with poverty, sickness and other calamities so as to test his gratitude and patience, because Allaah says (interpretation of the meaning):
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As‑ Saabiroon (the patient).
156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return’”
[al-Baqarah 2:155-156]
“And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allaah’s Obedience)”
[al-A’raaf 7:168]
What is meant by good in this verse is blessings, and what is meant by evil is calamities. And the Prophet (blessings and peace of Allaah be upon him) said: “How wonderful is the affair of the believer, for all his affairs are good. If harm befalls him, he is patient and that is good for him, and if something good happens to him he is grateful and that is good for him, and this is not for anyone except the believer.” Narrated by Imam Muslim in his Saheeh.
And there are many similar verses and hadeeths. And Allaah is the source of strength. End quote.
Majmoo’ Fataawa Ibn Baaz (24/241)
Allaah says (interpretation of the meaning): “And no moving (living) creature is there on earth but its provision is due from Allaah” [Hood 11:6], which means that He has obliged Himself to feed everything that lives on this earth of humans, animals or insects and so on. How do we explain the famines that affect some countries in Africa and elsewhere?.
Praise be to Allaah.
The verse is to be understood according to its apparent meaning. The calamities and famines that Allaah decrees do not harm anyone but those whose lives have ended and whose provision has ceased. As for those who still have something left of their lives or provision, Allaah brings their provision to them by many ways, which they may know or may not know, because Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
“And so many a moving (living) creature carries not its own provision! Allaah provides for it and for you”
[al-‘Ankaboot 29:60]
And the Prophet (blessings and peace of Allaah be upon him) said: “No soul will die until it has received its provision in full and completed its allotted lifespan.”
A person may be punished with poverty and deprivation of provision because of his actions such as laziness and failing to seek means of provision that he is able to do, or because of his committing sins that Allaah has forbidden, as Allaah says (interpretation of the meaning):
“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”
[al-Nisa’ 4:79]
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[al-Shoora 42:30]
And it is narrated in a saheeh report that the Prophet (blessings and peace of Allaah be upon him) said: “A person may be deprived of provision because of a sin that he commits.” Narrated by Imam Ahmad, al-Nasaa’i and Ibn Maajah with a jayyid isnaad.
A person may be tested with poverty, sickness and other calamities so as to test his gratitude and patience, because Allaah says (interpretation of the meaning):
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As‑ Saabiroon (the patient).
156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return’”
[al-Baqarah 2:155-156]
“And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allaah’s Obedience)”
[al-A’raaf 7:168]
What is meant by good in this verse is blessings, and what is meant by evil is calamities. And the Prophet (blessings and peace of Allaah be upon him) said: “How wonderful is the affair of the believer, for all his affairs are good. If harm befalls him, he is patient and that is good for him, and if something good happens to him he is grateful and that is good for him, and this is not for anyone except the believer.” Narrated by Imam Muslim in his Saheeh.
And there are many similar verses and hadeeths. And Allaah is the source of strength. End quote.
Majmoo’ Fataawa Ibn Baaz (24/241)
Reading Qur'aan for one who is lying in bed.
Reading Qur’aan for one who is lying down in bed
What is the ruling on reading Qur’aan from the Mus-haf whilst lying down in bed for a person who is not suffering from any health or physical problem?.
Praise be to Allaah.
There is nothing wrong with reading from the Mus-haf whilst lying down.
Al-Bukhaari (7549) and Muslim (301) narrated that the Prophet (peace and blessings of Allaah be upon him) used to lie in ‘Aa’ishah’s lap and recite Qur’aan.
Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim:
This indicates that it is permissible to read Qur’aan when reclining and lying down. End quote.
Shaykh Saalih al-Fawzaan said:
There is nothing wrong with reading the Qur’aan when lying down, whether one is lying on a bed or on the ground. There is nothing wrong with that. A person may recite Qur’aan whatever position he is in, standing or sitting or reclining, and whether he has wudoo’ or is in a state of minor impurity, if he is reciting from memory. But if he is reading from the Mus-haf, then it is not permissible for the one who does not have wudoo’ to touch the Mus-haf unless he has done wudoo’. End quote.
Al-Muntaqa min Fataawa al-Fawzan.
And Allaah knows best.
Islam Q&A
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What is the ruling on reading Qur’aan from the Mus-haf whilst lying down in bed for a person who is not suffering from any health or physical problem?.
Praise be to Allaah.
There is nothing wrong with reading from the Mus-haf whilst lying down.
Al-Bukhaari (7549) and Muslim (301) narrated that the Prophet (peace and blessings of Allaah be upon him) used to lie in ‘Aa’ishah’s lap and recite Qur’aan.
Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim:
This indicates that it is permissible to read Qur’aan when reclining and lying down. End quote.
Shaykh Saalih al-Fawzaan said:
There is nothing wrong with reading the Qur’aan when lying down, whether one is lying on a bed or on the ground. There is nothing wrong with that. A person may recite Qur’aan whatever position he is in, standing or sitting or reclining, and whether he has wudoo’ or is in a state of minor impurity, if he is reciting from memory. But if he is reading from the Mus-haf, then it is not permissible for the one who does not have wudoo’ to touch the Mus-haf unless he has done wudoo’. End quote.
Al-Muntaqa min Fataawa al-Fawzan.
And Allaah knows best.
Islam Q&A
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Payment for reading Qur'aan.
Payment Prohibition on receiving payment for reading the Holy Qur’aan
In many Muslim countries we see that readers are hired to read the Qur’aan. Is it permissible for the reader to accept payment for his reading? Is the one who gives him payment for that sinning?.
Praise be to Allaah.
Reading Qur’aan is an act of worship, pure and simple, an act by means of which a person seeks to draw close to his Lord. The basic principle concerning this and similar acts that are only worship is that the Muslim does them seeking thereby the pleasure of Allaah and seeking the reward that is with Him, and not to seek reward or appreciation from any other person. Hence it was unknown among the righteous salaf to hire people to read the Qur’aan for the dead or on weddings or at parties. There is no report from any of the imams of Islam that they enjoined such a thing or allowed it. Neither it is known that any of them accepted payment for reading Qur’aan. Rather they would read it in the hope of attaining that which is with Allaah, may He be glorified. The Prophet (blessings and peace of Allaah be upon him) commanded the one who reads the Qur’aan to ask of Allaah thereby, and he warned against seeking anything from people. Al-Tirmidhi narrated in his Sunan from ‘Imraan ibn Husayn that he passed by a reader who was reading the Qur'aan, then he asked (for something). He said Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allaah we belong and to Him is our return -- said when faced with calamity), and then he said: I heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say: “Whoever reads the Qur'aan, let him ask of Allaah thereby, for there will come people who will read the Qur'aan and ask of people thereby.”
As for accepting payment for teaching it, or performing ruqyah in which the Qur’aan is recited, and other things in which the benefit goes to someone other than the reader, the saheeh hadeeths indicate that it is permissible, because of the hadeeth of Abu Sa’eed who accepted a flock of sheep as payment for performing ruqyah for the man who had been stung by a scorpion, and he recited Soorat al-Faatihah for him as a ruqyah; and the hadeeth of Sahl about when the Prophet (blessings and peace of Allaah be upon him) gave a woman in marriage to a man in return for his teaching her what he had memorised of the Qur'aan. So the one who accepts payment just for reading or hires a group of people to read the Qur'aan is going against the Sunnah and against what the righteous salaf (may Allaah be pleased with them all) were agreed upon.
And Allaah is the source of strength. May Allaah sent blessings upon our Prophet Muhammad and his family and Companions. End quote
Standing Committee For Academic Research and Issuing Fatwas
Islam Q&A
In many Muslim countries we see that readers are hired to read the Qur’aan. Is it permissible for the reader to accept payment for his reading? Is the one who gives him payment for that sinning?.
Praise be to Allaah.
Reading Qur’aan is an act of worship, pure and simple, an act by means of which a person seeks to draw close to his Lord. The basic principle concerning this and similar acts that are only worship is that the Muslim does them seeking thereby the pleasure of Allaah and seeking the reward that is with Him, and not to seek reward or appreciation from any other person. Hence it was unknown among the righteous salaf to hire people to read the Qur’aan for the dead or on weddings or at parties. There is no report from any of the imams of Islam that they enjoined such a thing or allowed it. Neither it is known that any of them accepted payment for reading Qur’aan. Rather they would read it in the hope of attaining that which is with Allaah, may He be glorified. The Prophet (blessings and peace of Allaah be upon him) commanded the one who reads the Qur’aan to ask of Allaah thereby, and he warned against seeking anything from people. Al-Tirmidhi narrated in his Sunan from ‘Imraan ibn Husayn that he passed by a reader who was reading the Qur'aan, then he asked (for something). He said Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allaah we belong and to Him is our return -- said when faced with calamity), and then he said: I heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say: “Whoever reads the Qur'aan, let him ask of Allaah thereby, for there will come people who will read the Qur'aan and ask of people thereby.”
As for accepting payment for teaching it, or performing ruqyah in which the Qur’aan is recited, and other things in which the benefit goes to someone other than the reader, the saheeh hadeeths indicate that it is permissible, because of the hadeeth of Abu Sa’eed who accepted a flock of sheep as payment for performing ruqyah for the man who had been stung by a scorpion, and he recited Soorat al-Faatihah for him as a ruqyah; and the hadeeth of Sahl about when the Prophet (blessings and peace of Allaah be upon him) gave a woman in marriage to a man in return for his teaching her what he had memorised of the Qur'aan. So the one who accepts payment just for reading or hires a group of people to read the Qur'aan is going against the Sunnah and against what the righteous salaf (may Allaah be pleased with them all) were agreed upon.
And Allaah is the source of strength. May Allaah sent blessings upon our Prophet Muhammad and his family and Companions. End quote
Standing Committee For Academic Research and Issuing Fatwas
Islam Q&A
کیانبی صلی اللہ علیہ وسلم نےمعراج کی رات اپنےرب کودیکھا ہے
کیانبی محمد صلی اللہ علیہ وسلم نےجس دن جنت اورجہنم کودیکھااپنے رب کوبغیرکسی پردہ کےدیکھا ؟ اگرجواب ہاں میں ہوتومیں آپ سےگزارش ہےکہ آپ کتاب وسنت سےاس کی دلیل ارسال فرمائیں ۔
الحمدللہ
اکثرصحابہ اکرام رضی اللہ تعالی عنہم کایہ مسلک ہےنبی صلی اللہ علیہ وسلم نے معراج کی رات اللہ تعالی کوبعینہ نہیں دیکھا ۔
عائشہ رضی اللہ تعالی عنہاسےیہ ثابت ہےان کابیان ہے : آپ کواگرکوئی یہ حدیث بیان کرےکہ محمد صلی اللہ علیہ وسلم نےاپنےرب کودیکھاہےتووہ جھوٹاہےاوراللہ تعالی کاتویہ فرمان ہے { اسےآنکھیں نہیں پاسکتیں ۔۔۔۔۔}
صحیح بخاری ( التوحیدحدیث نمبر 6832)
اورابوذر رضی اللہ تعالی عنہ بیان کرتےہیں کہ میں نےنبی صلی اللہ علیہ وسلم سے پوچھاکیاآپ نےاپنےرب کودیکھاہےتوانہوں نےفرمایا : نورکومیں کیسےدیکھ سکتاہوں ۔
صحیح مسلم کتاب الایمان حدیث نمبر (261)
اورابن عباس رضی اللہ تعالی عنہ بیان کرتےہیں کہ { دل نےجھوٹ نہیں کہاجسے (پیغمبرنے) دیکھااسےتوایک مرتبہ اوربھی دیکھا } ابن عباس فرماتےہیں کہ اسےآپ نے دومرتبہ دل کےساتھ دیکھا ۔صحیح مسلم کتاب الایمان حدیث نمبر (258)
ابن قیم رحمہ اللہ تعالی کہتےہیں کہ :
عثمان بن سعیدالدارمی نےاپنی کتاب الرؤیہ میں صحابہ اکرام کااجماع بیان کیاہےکہ : نبی صلی اللہ علیہ وسلم نےمعراج کی رات اپنےرب کونہیں دیکھا ، اوربعض نےابن عباس رضی اللہ تعالی عنہماکواس سےمستثناکیا ہے ۔
ہمارےشیخ کاکہناہےکہ اس میں حقیقتاکوئی اختلاف نہیں کیونکہ ابن عباس رضی اللہ تعالی عنہم نےیہ نہیں کہاکہ نبی صلی اللہ علیہ وسلم نےاپنی آنکھوں سےدیکھاہے ۔
امام احمدرحمہ اللہ تعالی نےایک روایت میں اسی پراعتمادکرتےہوئےکہاہےکہ نبی صلی اللہ علیہ وسلم نےاللہ عزوجل کودیکھاہےلیکن یہ نہیں کہاکہ آنکھوں سےدیکھاہے اورامام احمدرحمہ اللہ تعالی کےالفاظ ابن عباس رضی اللہ تعالی عنہماکےہی الفاظ ہیں ۔
ہمارےشیخ کاقول صحیح ہونےکی دلیل ابوذر رضی اللہ تعالی عنہ کی دوسری حدیث کا مسنی ہےجس میں یہ ہےکہ اس کاحجاب نورہےاوریہ نوراللہ ہی جانتاہےکہ وہی نورہےجوکہ ابوذر رضی اللہ تعالی عنہ کی حدیث میں مذکورہےکہ میں نےنوردیکھا ۔
دیکھیں کتاب : اجتماع الجیوش الاسلامیۃ جلدنمبر۔(1۔صفحہ نمبر ۔12)
اورشیخ الاسلام رحمہ اللہ تعالی کاقول ہے :
فصل : اور رؤیت کےمسئلہ میں بخاری میں جوابن عباس رضی اللہ تعالی عنہماسے ثابت ہےکہ انہوں نےکہا محمد صلی اللہ علیہ وسلم نےاپنےرب کودومرتبہ دل سےدیکھاہے اورعائشہ رضی اللہ تعالی عنہمانےرؤیت کاانکارکیاہےتوکچھ لوگوں نےان دونوں کےدرمیان جمع کرتےہوئےکہاہےکہ عائشہ رضی اللہ تعالی عنہاآنکھوں کی رؤیت کاانکارکرتیں ہیں اورابن عباس رضی اللہ تعالی عنہمانےرؤیت قلبی کوثابت کیاہے ۔
توابن عباس رضی اللہ تعالی عنہماسےثابت شدہ الفاظ مطلق ہیں اوریاپھرمقیدہیں کبھی تووہ یہ کہتےہیں کہ محمد صلی اللہ علیہ وسلم نےاپنےرب کودیکھااورکبھی کہتےہیں کہ محمد صلی اللہ علیہ وسلم نےدیکھا ۔
توابن عباس رضی اللہ تعالی عنہماسےصریح الفاظ ثابت نہیں جن میں یہ ملتاہوکہ نبی صلی اللہ علیہ وسلم نےاپنےرب کواپنی آنکھوں سےدیکھاہے ، اورایسےہی امام احمدرحمہ اللہ تعالی بھی کبھی مطلق رؤیت ذ کرکرتےہیں اورکبھی یہ کہتےہیں کہ اپنےدل کےساتھ دیکھااورکوئی بھی یہ نہیں کہتا کہ اس نےامام احمدرحمہ اللہ تعالی سےیہ سناہوکہ انہوں نے یہ کہاہونبی صلی اللہ علیہ وسلم نےاپنی آنکھوں سےدیکھاہے ۔
لیکن کچھ لوگوں نےان سےیہ مطلق کلام سنی اوراس سےآنکھوں کی رؤیت سمجھ لی جس طرح کہ بعض لوگوں نےابن عباس رضی اللہ تعالی عنہماکی مطلق کلام سن کرآنکھوں کی رؤ یت سمجھ لی ۔
تودلائل میں کوئی ایسی دلیل نہیں رؤیت عین کاتقاضا کرتی ہواورنہ ہی یہ ثابت ہےجیساکہ صحیح مسلم میں ابوذر رضی اللہ تعالی عنہ سےحدیث مروی ہےوہ بیان کرتےہیں کہ میں نےنبی صلی اللہ علیہ وسلم سےپوچھاکیاآپ نےاپنےرب کودیکھاہےتوانہوں نےفرمایا : نورکومیں کیسےدیکھ سکتاہوں ۔
اوراللہ تبارک وتعالی نےتویہ فرمایاہے :
{ پاک ہےوہ اللہ تعالی جواپنےبندےکورات ہی رات میں مسجدحرام سےمسجداقصی تک لےگیاجس کےآس پاس ہم برکت دے رکھی ہےاس لئےکہ ہم اسےاپنی قدرت کےبعض نمونےدکھائیں }۔
تواگراللہ تعالی نےبعینہ اپنےآپ کودکھایاہوتاتواس کاذ کربطریق اولی ہوتااوراسی طرح اللہ تبارک وتعالی کایہ فرمان بھی ہے :
{ کیاتم جھگڑاکرتےہواس پرجو ( پیغمبر ) دیکھتےہیں اسےتوایک مرتبہ اوربھی دیکھاتھاسدرۃ المنتہی کےپاس اسی کےپاس جنتہ الماوی ہےجب کہ سدرہ کوچھپائےلیتی تھی وہ چیزجواس پرچھارہی تھی نہ تونگاہ بہکی اورنہ حدسےبڑھی یقینااس نےاپنےرب کی بڑی بڑی نشانیوں میں سےبعض نشانیاں دیکھ لیں }۔
تواگرنبی صلی اللہ علیہ وسلم نےبعینہ دیکھاہوتااس کاذ کربطریقہ اولی ہوتا ۔
توشیخ الاسلام کہتےہیں کہ : اورصحیح نصوص اورسلف کےاتفاق سےبات ثابت ہے کہ دنیامیں اللہ تعالی کواپنی آنکھوں سےکوئي بھی نہیں دیکھ سکتامگریہ کہ جس میں ان کا جھگڑاہےکہ آیانبی صلی اللہ علیہ وسلم نےدیکھاہےکہ نہیں اس خاص مسئلہ میں اختلاف ہے۔
اوراس پراتفاق ہےکہ قیامت کےدن مومن اللہ تعالی کوواضح طورپردیکھیں گےجس طرح کہ وہ سورج اورچاندکودیکھتےہیں ۔ اھـ.
مجموع الفتاوی جلدنمبر ۔( 6 ۔صفحہ نمبر ۔51 ۔ 50)
کیانبی محمد صلی اللہ علیہ وسلم نےجس دن جنت اورجہنم کودیکھااپنے رب کوبغیرکسی پردہ کےدیکھا ؟ اگرجواب ہاں میں ہوتومیں آپ سےگزارش ہےکہ آپ کتاب وسنت سےاس کی دلیل ارسال فرمائیں ۔
الحمدللہ
اکثرصحابہ اکرام رضی اللہ تعالی عنہم کایہ مسلک ہےنبی صلی اللہ علیہ وسلم نے معراج کی رات اللہ تعالی کوبعینہ نہیں دیکھا ۔
عائشہ رضی اللہ تعالی عنہاسےیہ ثابت ہےان کابیان ہے : آپ کواگرکوئی یہ حدیث بیان کرےکہ محمد صلی اللہ علیہ وسلم نےاپنےرب کودیکھاہےتووہ جھوٹاہےاوراللہ تعالی کاتویہ فرمان ہے { اسےآنکھیں نہیں پاسکتیں ۔۔۔۔۔}
صحیح بخاری ( التوحیدحدیث نمبر 6832)
اورابوذر رضی اللہ تعالی عنہ بیان کرتےہیں کہ میں نےنبی صلی اللہ علیہ وسلم سے پوچھاکیاآپ نےاپنےرب کودیکھاہےتوانہوں نےفرمایا : نورکومیں کیسےدیکھ سکتاہوں ۔
صحیح مسلم کتاب الایمان حدیث نمبر (261)
اورابن عباس رضی اللہ تعالی عنہ بیان کرتےہیں کہ { دل نےجھوٹ نہیں کہاجسے (پیغمبرنے) دیکھااسےتوایک مرتبہ اوربھی دیکھا } ابن عباس فرماتےہیں کہ اسےآپ نے دومرتبہ دل کےساتھ دیکھا ۔صحیح مسلم کتاب الایمان حدیث نمبر (258)
ابن قیم رحمہ اللہ تعالی کہتےہیں کہ :
عثمان بن سعیدالدارمی نےاپنی کتاب الرؤیہ میں صحابہ اکرام کااجماع بیان کیاہےکہ : نبی صلی اللہ علیہ وسلم نےمعراج کی رات اپنےرب کونہیں دیکھا ، اوربعض نےابن عباس رضی اللہ تعالی عنہماکواس سےمستثناکیا ہے ۔
ہمارےشیخ کاکہناہےکہ اس میں حقیقتاکوئی اختلاف نہیں کیونکہ ابن عباس رضی اللہ تعالی عنہم نےیہ نہیں کہاکہ نبی صلی اللہ علیہ وسلم نےاپنی آنکھوں سےدیکھاہے ۔
امام احمدرحمہ اللہ تعالی نےایک روایت میں اسی پراعتمادکرتےہوئےکہاہےکہ نبی صلی اللہ علیہ وسلم نےاللہ عزوجل کودیکھاہےلیکن یہ نہیں کہاکہ آنکھوں سےدیکھاہے اورامام احمدرحمہ اللہ تعالی کےالفاظ ابن عباس رضی اللہ تعالی عنہماکےہی الفاظ ہیں ۔
ہمارےشیخ کاقول صحیح ہونےکی دلیل ابوذر رضی اللہ تعالی عنہ کی دوسری حدیث کا مسنی ہےجس میں یہ ہےکہ اس کاحجاب نورہےاوریہ نوراللہ ہی جانتاہےکہ وہی نورہےجوکہ ابوذر رضی اللہ تعالی عنہ کی حدیث میں مذکورہےکہ میں نےنوردیکھا ۔
دیکھیں کتاب : اجتماع الجیوش الاسلامیۃ جلدنمبر۔(1۔صفحہ نمبر ۔12)
اورشیخ الاسلام رحمہ اللہ تعالی کاقول ہے :
فصل : اور رؤیت کےمسئلہ میں بخاری میں جوابن عباس رضی اللہ تعالی عنہماسے ثابت ہےکہ انہوں نےکہا محمد صلی اللہ علیہ وسلم نےاپنےرب کودومرتبہ دل سےدیکھاہے اورعائشہ رضی اللہ تعالی عنہمانےرؤیت کاانکارکیاہےتوکچھ لوگوں نےان دونوں کےدرمیان جمع کرتےہوئےکہاہےکہ عائشہ رضی اللہ تعالی عنہاآنکھوں کی رؤیت کاانکارکرتیں ہیں اورابن عباس رضی اللہ تعالی عنہمانےرؤیت قلبی کوثابت کیاہے ۔
توابن عباس رضی اللہ تعالی عنہماسےثابت شدہ الفاظ مطلق ہیں اوریاپھرمقیدہیں کبھی تووہ یہ کہتےہیں کہ محمد صلی اللہ علیہ وسلم نےاپنےرب کودیکھااورکبھی کہتےہیں کہ محمد صلی اللہ علیہ وسلم نےدیکھا ۔
توابن عباس رضی اللہ تعالی عنہماسےصریح الفاظ ثابت نہیں جن میں یہ ملتاہوکہ نبی صلی اللہ علیہ وسلم نےاپنےرب کواپنی آنکھوں سےدیکھاہے ، اورایسےہی امام احمدرحمہ اللہ تعالی بھی کبھی مطلق رؤیت ذ کرکرتےہیں اورکبھی یہ کہتےہیں کہ اپنےدل کےساتھ دیکھااورکوئی بھی یہ نہیں کہتا کہ اس نےامام احمدرحمہ اللہ تعالی سےیہ سناہوکہ انہوں نے یہ کہاہونبی صلی اللہ علیہ وسلم نےاپنی آنکھوں سےدیکھاہے ۔
لیکن کچھ لوگوں نےان سےیہ مطلق کلام سنی اوراس سےآنکھوں کی رؤیت سمجھ لی جس طرح کہ بعض لوگوں نےابن عباس رضی اللہ تعالی عنہماکی مطلق کلام سن کرآنکھوں کی رؤ یت سمجھ لی ۔
تودلائل میں کوئی ایسی دلیل نہیں رؤیت عین کاتقاضا کرتی ہواورنہ ہی یہ ثابت ہےجیساکہ صحیح مسلم میں ابوذر رضی اللہ تعالی عنہ سےحدیث مروی ہےوہ بیان کرتےہیں کہ میں نےنبی صلی اللہ علیہ وسلم سےپوچھاکیاآپ نےاپنےرب کودیکھاہےتوانہوں نےفرمایا : نورکومیں کیسےدیکھ سکتاہوں ۔
اوراللہ تبارک وتعالی نےتویہ فرمایاہے :
{ پاک ہےوہ اللہ تعالی جواپنےبندےکورات ہی رات میں مسجدحرام سےمسجداقصی تک لےگیاجس کےآس پاس ہم برکت دے رکھی ہےاس لئےکہ ہم اسےاپنی قدرت کےبعض نمونےدکھائیں }۔
تواگراللہ تعالی نےبعینہ اپنےآپ کودکھایاہوتاتواس کاذ کربطریق اولی ہوتااوراسی طرح اللہ تبارک وتعالی کایہ فرمان بھی ہے :
{ کیاتم جھگڑاکرتےہواس پرجو ( پیغمبر ) دیکھتےہیں اسےتوایک مرتبہ اوربھی دیکھاتھاسدرۃ المنتہی کےپاس اسی کےپاس جنتہ الماوی ہےجب کہ سدرہ کوچھپائےلیتی تھی وہ چیزجواس پرچھارہی تھی نہ تونگاہ بہکی اورنہ حدسےبڑھی یقینااس نےاپنےرب کی بڑی بڑی نشانیوں میں سےبعض نشانیاں دیکھ لیں }۔
تواگرنبی صلی اللہ علیہ وسلم نےبعینہ دیکھاہوتااس کاذ کربطریقہ اولی ہوتا ۔
توشیخ الاسلام کہتےہیں کہ : اورصحیح نصوص اورسلف کےاتفاق سےبات ثابت ہے کہ دنیامیں اللہ تعالی کواپنی آنکھوں سےکوئي بھی نہیں دیکھ سکتامگریہ کہ جس میں ان کا جھگڑاہےکہ آیانبی صلی اللہ علیہ وسلم نےدیکھاہےکہ نہیں اس خاص مسئلہ میں اختلاف ہے۔
اوراس پراتفاق ہےکہ قیامت کےدن مومن اللہ تعالی کوواضح طورپردیکھیں گےجس طرح کہ وہ سورج اورچاندکودیکھتےہیں ۔ اھـ.
مجموع الفتاوی جلدنمبر ۔( 6 ۔صفحہ نمبر ۔51 ۔ 50)
ب
طور تماشہ اللہ تعالى كى تحقير كرنا ميرا ايك دوست جہالت ميں مذاق كيا كرتا تھا ميں اس كے متعلق پوچھنا چاہتا ہوں كہ ايك بار وہ اپنے دوسرے دوست سے مذاق كر رہا تھا جو اسے ذليل سمجھ رہا تھا، پہلے نے ريسور پكڑ كر پورى جہالت سے كہا " ميں ضرور اللہ كو بتاؤنگا " پھر وہ ٹيلى فون ميں ہى كہتا رہا " اللہ كو خوش آمديد " گويا كہ وہ اللہ سے بات كر رہا ہے، ميں جانتا ہوں كہ يہ جائز نہيں، ليكن كيا يہ شرك ہے ؟
الحمد للہ:
اللہ سبحانہ و تعالى پر ايمان اللہ كى تعظيم اور بزرگى اور اللہ كى اطاعت و فرمانبردارى پر مبنى ہے، اسى بنا پر اللہ سبحانہ و تعالى نے كافروں پر عيب لگايا اور بتايا ہے كہ انہوں نے جب اللہ كى اس طرح قدر نہ كى جس طرح قدر كرنے كا حق تھا تو انہوں نے اس كے ساتھ شرك كا ارتكاب كيا، اللہ كا فرمان ہے:
{ اور ان لوگوں نے جيسى قدر اللہ تعالى كى كرنى چاہيے تھى نہيں كى، سارى زمين قيامت كے روز اس كى مٹھى ميں ہو گى اور تمام آسمان اس كے داہنے ہاتھ ميں لپيٹے ہوئے ہونگے، وہ پاك اور برتر ہے ہر اس چيز سے جسے لوگ اس كا شريك بنائيں } الزمر ( 67 ).
اللہ جل شانہ عظيم ہے جس كى عظمت سے قريب ہے كہ آسمان پھٹ جائيں، جيسا كہ اللہ سبحانہ و تعالى كا فرمان ہے:
{ قريب ہے كہ اوپر سے آسمان پھٹ پڑيں اور تمام فرشتے اپنے رب كى پاكى تعريف كے ساتھ بيان كر رہے ہيں اور زمين والوں كے ليے استغفار كر رہے ہيں، خوب سمجھ ركھو كہ اللہ تعالى ہى معاف كرنے والا رحمت والا ہے }الشورى ( 5 ).
جو كوئى بھى اللہ تعالى كى مخلوقات ميں غور و فكر كرے اسے اللہ كى عظمت كے آثار نظر آئينگے، رسول كريم صلى اللہ عليہ وسلم كرسى اور عرش كے متعلق فرماتے ہيں:
" كرسى كے مقابلے ميں ساتوں آسمان ايسے چھلے كى طرح ہيں جو ايك ميدان ميں ہو، اور كرسى پر عرش كى فضيلت اس طرح ہے كہ جس طرح اس ميدان كو چھلے پر ہے "
علامہ البانى رحمہ اللہ نے سلسلۃ الاحاديث الصحيحۃ ( 1 / 223 ) ميں اسے صحيح قرار ديا ہے.
ايك ہى دل ميں اللہ كى تحقير اور اللہ كى تعظيم جمع نہيں ہو سكتى، اسى اللہ يا اس كى آيات يا اس كے رسولوں كے ساتھ استہزاء اور مذاق كرنا كفر ہے، وہ جس طرح بھى ہو چاہے حقيقتا ہو يا بطور مذاق، سورۃ التوبۃ ميں اللہ سبحانہ و تعالى كا فرمان ہے:
{ منافقوں كو ہر وقت اس بات كا كھٹكا لگا رہتا ہے كہ كہيں مسلمانوں پر كوئى سورت نہ نازل ہو جائے جو ان كے دلوں كى باتيں انہيں بتلا دے، كہہ ديجئے كہ تم مذاق اڑاتے رہو، يقينا اللہ تعالى اسے ظاہر كرنے والا ہے جس سے تم ڈر دبك رہے ہو }
{ اگر آپ ان سے پوچھيں تو صاف كہہ دينگے كہ ہم تو يونہى آپس ميں ہنسى مذاق كر رہے تھے، كہہ ديجئے كہ اللہ اور اس كى آيات اور اس كا رسول ہى ہنسى مذاق كے ليے رہ گئے ہيں ؟ }
{ تم بہانے نہ بناؤ يقينا تم نے ايمان كے بعد كفر كيا ہے، اگر ہم تم ميں سے كچھ لوگوں سے درگزر بھى كر ليں تو كچھ لوگوں كو ان كے جرم كى سنگين سزا بھى ديں گے }التوبۃ ( 65 - 66 ).
شيخ الاسلام ابن تيميہ كہتے ہيں:
" يہ آيت اللہ تعالى كے اور اس كى آيات اور اس كے رسول كے ساتھ استہزاء كرنے پر كفر ميں نص ہے، اور يہ آيت اس پر دلالت كرتى ہے كہ جس كسى نے بھى رسول كريم صلى اللہ عليہ وسلم كى تنقيص اور توہيں كى چاہے وہ حقيقتا ہو يا بطور مذاق اس نے كفر كا ارتكاب كيا "
ديكھيں: الصارم المسلول ( 2 / 70 ).
قاضى ابو بكر بن العربى احكام القرآن ميں اس آيت كے متعلق كہتے ہيں:
" ان ـ منافقوں نے ـ جو كچھ كہا وہ يا تو حقيقتا كہا يا پھر بطور مذاق، اور وہ ـ جس طرح بھى ـ كفر ہے؛ كيونكہ كفريہ مذاق كرنا بھى كفر ہے اس ميں امت كے ہاں كوئى اختلاف نہيں " اھـ
اور علامہ سعدى رحمہ اللہ كہتے ہيں:
" اللہ تعالى اور اس كے رسول كے ساتھ استہزاء كرنا يقينا كفر اور دين اسلام سے خارج ہونا ہے، كيونكہ دين كى اصل اللہ تعالى اور اس كے دين اور اس كے رسولوں كى تعظيم پر مبنى ہے اور ان ميں سے كسى چيز كے ساتھ استہزاء كرنا اس اصل كے منافى ہے، اور اس كا بہت شديد مناقض ہے "
اس شخص نے جو كچھ كہا ہے اس ميں اللہ تعالى كى تحقير ہے، ـ ظالم لوگ جو كچھ كہتے ہيں اللہ تعالى اس سے بلند و بالا ہے ـ اور كلام اور خطاب ميں اللہ جل شانہ كو بشر كى منزلت پر اتارنا كفر ہے، اللہ كے دين كى ادنى سى معرفت ركھتے والا شخص اس كے كفر ہونے ميں كوشى شك و شبہ نہيں ركھتا، اور ايسا عمل تو وہى شخص كر سكتا ہے جو بالكل جاہل ہو اور اس كى جہالت انتہائى ہو، يا پھر وہ آدمى جس كا دل اللہ كے وقار اور مرتبہ كو جانتا تك بھى نہيں!!
پھر اس نامراد نے كفر و استہزاء اور تماشہ ميں اور بھى زيادتى كرتے ہوئے يہ كہا " ميں ضرور اللہ كو بتاؤنگا " تو كيا اللہ تعالى اس جاہل اور ظالم كى خبر كا محتاج ہے؟!!
فرمان بارى تعالى ہے:
{ يقينا اللہ تعالى پر آسمان و زمين ميں جو كچھ ہے كوئى چيز مخفى نہيں }آل عمران ( 5 ).
اس مسكين كو چاہئے كہ وہ اپنے ايمان كى تجديد كرے اور نئے سرے سے اسلام ميں داخل ہو، اور اس صريح كفر سے اللہ كے ہاں توبہ و استغفار كرے، اور ـ اپنى باقى مانندہ عمر ميں ـ اعمال صالحہ كثرت سے كرے، اور صدقہ و خيرات بھى حسب استطاعت كرے، اميد ہے اللہ تعالى اس سے در گزر فرما كر اس كى اس جہالت و عداوت كو معاف كر ديگا.
واللہ اعلم .
الاسلام سوال و جواب
طور تماشہ اللہ تعالى كى تحقير كرنا ميرا ايك دوست جہالت ميں مذاق كيا كرتا تھا ميں اس كے متعلق پوچھنا چاہتا ہوں كہ ايك بار وہ اپنے دوسرے دوست سے مذاق كر رہا تھا جو اسے ذليل سمجھ رہا تھا، پہلے نے ريسور پكڑ كر پورى جہالت سے كہا " ميں ضرور اللہ كو بتاؤنگا " پھر وہ ٹيلى فون ميں ہى كہتا رہا " اللہ كو خوش آمديد " گويا كہ وہ اللہ سے بات كر رہا ہے، ميں جانتا ہوں كہ يہ جائز نہيں، ليكن كيا يہ شرك ہے ؟
الحمد للہ:
اللہ سبحانہ و تعالى پر ايمان اللہ كى تعظيم اور بزرگى اور اللہ كى اطاعت و فرمانبردارى پر مبنى ہے، اسى بنا پر اللہ سبحانہ و تعالى نے كافروں پر عيب لگايا اور بتايا ہے كہ انہوں نے جب اللہ كى اس طرح قدر نہ كى جس طرح قدر كرنے كا حق تھا تو انہوں نے اس كے ساتھ شرك كا ارتكاب كيا، اللہ كا فرمان ہے:
{ اور ان لوگوں نے جيسى قدر اللہ تعالى كى كرنى چاہيے تھى نہيں كى، سارى زمين قيامت كے روز اس كى مٹھى ميں ہو گى اور تمام آسمان اس كے داہنے ہاتھ ميں لپيٹے ہوئے ہونگے، وہ پاك اور برتر ہے ہر اس چيز سے جسے لوگ اس كا شريك بنائيں } الزمر ( 67 ).
اللہ جل شانہ عظيم ہے جس كى عظمت سے قريب ہے كہ آسمان پھٹ جائيں، جيسا كہ اللہ سبحانہ و تعالى كا فرمان ہے:
{ قريب ہے كہ اوپر سے آسمان پھٹ پڑيں اور تمام فرشتے اپنے رب كى پاكى تعريف كے ساتھ بيان كر رہے ہيں اور زمين والوں كے ليے استغفار كر رہے ہيں، خوب سمجھ ركھو كہ اللہ تعالى ہى معاف كرنے والا رحمت والا ہے }الشورى ( 5 ).
جو كوئى بھى اللہ تعالى كى مخلوقات ميں غور و فكر كرے اسے اللہ كى عظمت كے آثار نظر آئينگے، رسول كريم صلى اللہ عليہ وسلم كرسى اور عرش كے متعلق فرماتے ہيں:
" كرسى كے مقابلے ميں ساتوں آسمان ايسے چھلے كى طرح ہيں جو ايك ميدان ميں ہو، اور كرسى پر عرش كى فضيلت اس طرح ہے كہ جس طرح اس ميدان كو چھلے پر ہے "
علامہ البانى رحمہ اللہ نے سلسلۃ الاحاديث الصحيحۃ ( 1 / 223 ) ميں اسے صحيح قرار ديا ہے.
ايك ہى دل ميں اللہ كى تحقير اور اللہ كى تعظيم جمع نہيں ہو سكتى، اسى اللہ يا اس كى آيات يا اس كے رسولوں كے ساتھ استہزاء اور مذاق كرنا كفر ہے، وہ جس طرح بھى ہو چاہے حقيقتا ہو يا بطور مذاق، سورۃ التوبۃ ميں اللہ سبحانہ و تعالى كا فرمان ہے:
{ منافقوں كو ہر وقت اس بات كا كھٹكا لگا رہتا ہے كہ كہيں مسلمانوں پر كوئى سورت نہ نازل ہو جائے جو ان كے دلوں كى باتيں انہيں بتلا دے، كہہ ديجئے كہ تم مذاق اڑاتے رہو، يقينا اللہ تعالى اسے ظاہر كرنے والا ہے جس سے تم ڈر دبك رہے ہو }
{ اگر آپ ان سے پوچھيں تو صاف كہہ دينگے كہ ہم تو يونہى آپس ميں ہنسى مذاق كر رہے تھے، كہہ ديجئے كہ اللہ اور اس كى آيات اور اس كا رسول ہى ہنسى مذاق كے ليے رہ گئے ہيں ؟ }
{ تم بہانے نہ بناؤ يقينا تم نے ايمان كے بعد كفر كيا ہے، اگر ہم تم ميں سے كچھ لوگوں سے درگزر بھى كر ليں تو كچھ لوگوں كو ان كے جرم كى سنگين سزا بھى ديں گے }التوبۃ ( 65 - 66 ).
شيخ الاسلام ابن تيميہ كہتے ہيں:
" يہ آيت اللہ تعالى كے اور اس كى آيات اور اس كے رسول كے ساتھ استہزاء كرنے پر كفر ميں نص ہے، اور يہ آيت اس پر دلالت كرتى ہے كہ جس كسى نے بھى رسول كريم صلى اللہ عليہ وسلم كى تنقيص اور توہيں كى چاہے وہ حقيقتا ہو يا بطور مذاق اس نے كفر كا ارتكاب كيا "
ديكھيں: الصارم المسلول ( 2 / 70 ).
قاضى ابو بكر بن العربى احكام القرآن ميں اس آيت كے متعلق كہتے ہيں:
" ان ـ منافقوں نے ـ جو كچھ كہا وہ يا تو حقيقتا كہا يا پھر بطور مذاق، اور وہ ـ جس طرح بھى ـ كفر ہے؛ كيونكہ كفريہ مذاق كرنا بھى كفر ہے اس ميں امت كے ہاں كوئى اختلاف نہيں " اھـ
اور علامہ سعدى رحمہ اللہ كہتے ہيں:
" اللہ تعالى اور اس كے رسول كے ساتھ استہزاء كرنا يقينا كفر اور دين اسلام سے خارج ہونا ہے، كيونكہ دين كى اصل اللہ تعالى اور اس كے دين اور اس كے رسولوں كى تعظيم پر مبنى ہے اور ان ميں سے كسى چيز كے ساتھ استہزاء كرنا اس اصل كے منافى ہے، اور اس كا بہت شديد مناقض ہے "
اس شخص نے جو كچھ كہا ہے اس ميں اللہ تعالى كى تحقير ہے، ـ ظالم لوگ جو كچھ كہتے ہيں اللہ تعالى اس سے بلند و بالا ہے ـ اور كلام اور خطاب ميں اللہ جل شانہ كو بشر كى منزلت پر اتارنا كفر ہے، اللہ كے دين كى ادنى سى معرفت ركھتے والا شخص اس كے كفر ہونے ميں كوشى شك و شبہ نہيں ركھتا، اور ايسا عمل تو وہى شخص كر سكتا ہے جو بالكل جاہل ہو اور اس كى جہالت انتہائى ہو، يا پھر وہ آدمى جس كا دل اللہ كے وقار اور مرتبہ كو جانتا تك بھى نہيں!!
پھر اس نامراد نے كفر و استہزاء اور تماشہ ميں اور بھى زيادتى كرتے ہوئے يہ كہا " ميں ضرور اللہ كو بتاؤنگا " تو كيا اللہ تعالى اس جاہل اور ظالم كى خبر كا محتاج ہے؟!!
فرمان بارى تعالى ہے:
{ يقينا اللہ تعالى پر آسمان و زمين ميں جو كچھ ہے كوئى چيز مخفى نہيں }آل عمران ( 5 ).
اس مسكين كو چاہئے كہ وہ اپنے ايمان كى تجديد كرے اور نئے سرے سے اسلام ميں داخل ہو، اور اس صريح كفر سے اللہ كے ہاں توبہ و استغفار كرے، اور ـ اپنى باقى مانندہ عمر ميں ـ اعمال صالحہ كثرت سے كرے، اور صدقہ و خيرات بھى حسب استطاعت كرے، اميد ہے اللہ تعالى اس سے در گزر فرما كر اس كى اس جہالت و عداوت كو معاف كر ديگا.
واللہ اعلم .
الاسلام سوال و جواب
آدم علیہ السلام کی لمبائ سے تعجب ہے
صحیح بخاری حدیث نمبر ( 246 ) میں یہ ذکر ہے کہ نبی صلی اللہ علیہ وسلم نے فرمایا کہ جب آدم علیہ السلام کی پیدائش ہوئ تو ان کی لمبائ تیس ( 30 ) میٹر تھی ۔ میری سمجھہ میں یہ نہیں آرہا یا میں اسے اپنے خیال میں نہیں لاسکتا آپ سے گزارش ہے کہ آپ اس کی شرح کردیں ۔
الحمد للہ اول :
یہ الفاظ ابوھریرہ رضي اللہ تعلی عنہ کی حدیث میں ہیں جس میں وہ بیان کرتے ہیں کہ نبی صلی اللہ نے فرمایا :
( آدم علیہ السلام کو اللہ تعالی نے پیدا فرمیا توان کی لمبائ ساٹھ ھاتھ تھی پھر اللہ تعالی نے انہیں فرمایا کہ جاؤ ان فرشتوں کوسلام کرو توجو وہ جواب دیں اسے سنو کیونکہ وہی تیرااور تیری اولاد کا سلام ہوگا ، توآدم علیہ السلام نے السلام علیکم کہا توانہوں نے جواب میں رحمۃ اللہ کا اضافہ کرکے علیکم السلام ورحمۃ اللہ کہا توجوبھی جنت میں داخل ہوگا وہ آدم علیہ السلام کی صورت پرداخل ہوگا ، توآج تک مخلوق گھٹ رہی ہے ) صحیح البخاری حدیث نمبر ( 3336 ) صحیح مسلم حديث نمبر ( 7092 ) ۔
اورمسلم کے لفظ یہ ہیں (توجوبھی جنت میں داخل ہوگا وہ آدم علیہ السلام کی صورت پرداخل ہوگا اوراس کی لمبائ ساٹھ ھاتھ ہوگی ، توآج تک مخلوق گھٹ رہی ہے )۔
نبی صلی اللہ علیہ وسلم کا یہ فرمانا کہ (توآج تک مخلوق گھٹ رہی ہے ) کے بارہ میں حافظ ابن حجر رحمہ اللہ تعالی فتح الباری میں لکھتے ہیں کہ:
یعنی ہرنسل اوردورمیں قد پہلے دور سے کم ہوگا اور قدکی یہ کمی امت محمدیہ پر آکر ختم ہوچکی ہے اور یہ معاملہ یہاں پر آکر ٹھر چکا ہے ۔ ا ھـ ۔ فتح الباری ( 6 / 367 ) ۔
تومسلمان پر ضروری اوروجب ہے کہ وہ ہر اس خبر جس کی دلیل قرآن وسنت میں مل جاۓ اور حدیث بھی صحیح ہو تو اس پر ایمان لاۓ ، امام شافعی رحمہ اللہ تعالی فرماتے ہیں کہ :
( میں اللہ تعالی اور جو کچھ اللہ تعالی کے متعلق وارد ہے اللہ تعالی کی مراد کے مطابق ایمان لایا اور اللہ تعالی کے رسول صلی اللہ علیہ وسلم اورجو کچھ ان کے بارہ میں آیا ہے اس پررسول صلی اللہ علیہ وسلم کی مراد کے مطابق ایمان لایا ) دیکھیں : الارشاد شرح لمعۃ الاعتقاد ص ( 89 ) ۔
تومومن پریہ واجب اورضروری ہے کہ وہ جس چیزکی اللہ تعالی نے خبردی ہے اس پرایمان جازم رکھے اور اسی طرح جس چیزکی نبی صلی اللہ علیہ وسلم نے خبردی ہے اگروہ صحیح طورپرثابت ہوتواس پربھی ایمان لانا ضروری ہے ، اوراس ایمان میں ذرہ برابر بھی شک نہیں ہونا چاہیے ۔
اورضروری ہےکہ اس خبرکی سمجھ آۓ یا نہ آۓ اسے اجمالی اورتفصیلی طورپرمانا جاۓ ان خبروں پرتعجب ہویا نہ ہو اس لیے کہ یقینی طورپرصحیح اور ثابت ہونے والے امر کا عدم کونہ پانا یہ معنی نہیں رکھتا کہ وہ ثابت ہی نہیں لیکن معاملہ یہ ہے کہ اس کی عقل اس کا احاطہ کرنےاور سمجھنے سے قاصر ہے ۔
اوراللہ سبحانہ وتعالی نے توہمیں یہ حکم دیا ہے کہ ہمیں اللہ تعالی نے اپنے متعلق جو کچھ بتایا ہے یا پھر نبی صلی اللہ علیہ وسلم نے اللہ تعالی کے بارہ میں جو بتایا اس پرایمان لائيں ۔
اللہ سبحانہ وتعالی کافرمان ہے :
{ مومن تو وہ ہیں جو اللہ اور اس کے رسول پر پکا ایمان لائیں پھر اس میں شک وشبہ نہ کریں اور اپنے مالوں اوراپنی جانوں سے اللہ تعالی کے راہ میں جہاد کرتے رہیں تویہی لوگ ( اپنے دعوی ایمان میں ) سچے اور راست گوہیں } الحجرات ( 15 ) ۔
اورایمان میں سے ہی ایمان بالغیب بھی ہے ، اوریہ حديث جو اس وقت ہمارے سامنے ہے وہ بھی انہیں غیبی امورمیں سے ہے ، اللہ تعالی نے غیب پرایمان لانے والوں کی تعیرف کرتے ہوۓ فرمایا ہے :
{ الم ، اس کتاب میں کوئ شک نہیں ، متقی اورپرہیزگاروں کوراہ دکھانے والی ہے ، جولوگ غیب پرایمان لاتے ہیں اور نماز ۔۔۔ } البقرۃ ( 1 - 3 ) ۔
عزیزبھائ آپ کویہ علم ہونا چاہيے کہ اللہ تبارک وتعالی ہرچيز پرقادر ہے توجس طرح اللہ تعالی نے انسان کواس کی موجودہ شکل میں پیدا فرمایا وہ اس پربھی قادر ہے کہ وہ اسے اس سے بڑی یا چھوٹی شکل میں پیدا فرماۓ ۔
تواگر پھر بھی آّپ کواس مسئلہ میں کوئ مشکل پیش آۓ توآّپ ان ٹھگنے قد کے لوگوں کوجنہیں ہم بچوں جتنے قد کاٹھ میں دیکھتے ہیں سے عبرت حاصل کریں ، تواگر یہ واقعتا اورحقیقتا موجود ہے توپھر اس میں کیا چيزمانع ہے کہ اس کے برعکس لمبے قد نہ ہوں جن کا قد ساٹھ ھاتھ نہ ہو ، اورتاریخ انسانی اس پرگواہ بھی ہے جیسا کہ آثار قدیمہ کے ماہرین کا کہنا ہے کہ بشری تاریخ میں بہت زیادہ لمبے قد کے لوگ پاۓ جاتے تھے ۔
اوراصل مسئلہ تویہی ہے کہ اللہ تعالی کی قدرت کاملہ اوراللہ تعالی اور اس کے رسول صلی اللہ علیہ کی دی گئ خبروں کوتسلیم کیا جاۓ اورہم بھی وہی کہيں جس طرح علم میں رسوخ رکھنے والے کہتے ہیں :
{ ہمارا اس پرایمان ہے کہ سب کچھ ہمارے رب کی طرف سے ہے } آل عمران ( 7 ) ۔
ہم اللہ تعالی سے دعا گو ہیں کہ وہ ہمیں حق کوحق دیکھنے اوراس پرچلنے اور باطل کوباطل سمجھنےاوراس سے اجتناب کرنے کی توفیق عطافرماۓ آمین یارب العالمین ۔
واللہ تعالی اعلم .
الشیخ محمد صالح المنجد
صحیح بخاری حدیث نمبر ( 246 ) میں یہ ذکر ہے کہ نبی صلی اللہ علیہ وسلم نے فرمایا کہ جب آدم علیہ السلام کی پیدائش ہوئ تو ان کی لمبائ تیس ( 30 ) میٹر تھی ۔ میری سمجھہ میں یہ نہیں آرہا یا میں اسے اپنے خیال میں نہیں لاسکتا آپ سے گزارش ہے کہ آپ اس کی شرح کردیں ۔
الحمد للہ اول :
یہ الفاظ ابوھریرہ رضي اللہ تعلی عنہ کی حدیث میں ہیں جس میں وہ بیان کرتے ہیں کہ نبی صلی اللہ نے فرمایا :
( آدم علیہ السلام کو اللہ تعالی نے پیدا فرمیا توان کی لمبائ ساٹھ ھاتھ تھی پھر اللہ تعالی نے انہیں فرمایا کہ جاؤ ان فرشتوں کوسلام کرو توجو وہ جواب دیں اسے سنو کیونکہ وہی تیرااور تیری اولاد کا سلام ہوگا ، توآدم علیہ السلام نے السلام علیکم کہا توانہوں نے جواب میں رحمۃ اللہ کا اضافہ کرکے علیکم السلام ورحمۃ اللہ کہا توجوبھی جنت میں داخل ہوگا وہ آدم علیہ السلام کی صورت پرداخل ہوگا ، توآج تک مخلوق گھٹ رہی ہے ) صحیح البخاری حدیث نمبر ( 3336 ) صحیح مسلم حديث نمبر ( 7092 ) ۔
اورمسلم کے لفظ یہ ہیں (توجوبھی جنت میں داخل ہوگا وہ آدم علیہ السلام کی صورت پرداخل ہوگا اوراس کی لمبائ ساٹھ ھاتھ ہوگی ، توآج تک مخلوق گھٹ رہی ہے )۔
نبی صلی اللہ علیہ وسلم کا یہ فرمانا کہ (توآج تک مخلوق گھٹ رہی ہے ) کے بارہ میں حافظ ابن حجر رحمہ اللہ تعالی فتح الباری میں لکھتے ہیں کہ:
یعنی ہرنسل اوردورمیں قد پہلے دور سے کم ہوگا اور قدکی یہ کمی امت محمدیہ پر آکر ختم ہوچکی ہے اور یہ معاملہ یہاں پر آکر ٹھر چکا ہے ۔ ا ھـ ۔ فتح الباری ( 6 / 367 ) ۔
تومسلمان پر ضروری اوروجب ہے کہ وہ ہر اس خبر جس کی دلیل قرآن وسنت میں مل جاۓ اور حدیث بھی صحیح ہو تو اس پر ایمان لاۓ ، امام شافعی رحمہ اللہ تعالی فرماتے ہیں کہ :
( میں اللہ تعالی اور جو کچھ اللہ تعالی کے متعلق وارد ہے اللہ تعالی کی مراد کے مطابق ایمان لایا اور اللہ تعالی کے رسول صلی اللہ علیہ وسلم اورجو کچھ ان کے بارہ میں آیا ہے اس پررسول صلی اللہ علیہ وسلم کی مراد کے مطابق ایمان لایا ) دیکھیں : الارشاد شرح لمعۃ الاعتقاد ص ( 89 ) ۔
تومومن پریہ واجب اورضروری ہے کہ وہ جس چیزکی اللہ تعالی نے خبردی ہے اس پرایمان جازم رکھے اور اسی طرح جس چیزکی نبی صلی اللہ علیہ وسلم نے خبردی ہے اگروہ صحیح طورپرثابت ہوتواس پربھی ایمان لانا ضروری ہے ، اوراس ایمان میں ذرہ برابر بھی شک نہیں ہونا چاہیے ۔
اورضروری ہےکہ اس خبرکی سمجھ آۓ یا نہ آۓ اسے اجمالی اورتفصیلی طورپرمانا جاۓ ان خبروں پرتعجب ہویا نہ ہو اس لیے کہ یقینی طورپرصحیح اور ثابت ہونے والے امر کا عدم کونہ پانا یہ معنی نہیں رکھتا کہ وہ ثابت ہی نہیں لیکن معاملہ یہ ہے کہ اس کی عقل اس کا احاطہ کرنےاور سمجھنے سے قاصر ہے ۔
اوراللہ سبحانہ وتعالی نے توہمیں یہ حکم دیا ہے کہ ہمیں اللہ تعالی نے اپنے متعلق جو کچھ بتایا ہے یا پھر نبی صلی اللہ علیہ وسلم نے اللہ تعالی کے بارہ میں جو بتایا اس پرایمان لائيں ۔
اللہ سبحانہ وتعالی کافرمان ہے :
{ مومن تو وہ ہیں جو اللہ اور اس کے رسول پر پکا ایمان لائیں پھر اس میں شک وشبہ نہ کریں اور اپنے مالوں اوراپنی جانوں سے اللہ تعالی کے راہ میں جہاد کرتے رہیں تویہی لوگ ( اپنے دعوی ایمان میں ) سچے اور راست گوہیں } الحجرات ( 15 ) ۔
اورایمان میں سے ہی ایمان بالغیب بھی ہے ، اوریہ حديث جو اس وقت ہمارے سامنے ہے وہ بھی انہیں غیبی امورمیں سے ہے ، اللہ تعالی نے غیب پرایمان لانے والوں کی تعیرف کرتے ہوۓ فرمایا ہے :
{ الم ، اس کتاب میں کوئ شک نہیں ، متقی اورپرہیزگاروں کوراہ دکھانے والی ہے ، جولوگ غیب پرایمان لاتے ہیں اور نماز ۔۔۔ } البقرۃ ( 1 - 3 ) ۔
عزیزبھائ آپ کویہ علم ہونا چاہيے کہ اللہ تبارک وتعالی ہرچيز پرقادر ہے توجس طرح اللہ تعالی نے انسان کواس کی موجودہ شکل میں پیدا فرمایا وہ اس پربھی قادر ہے کہ وہ اسے اس سے بڑی یا چھوٹی شکل میں پیدا فرماۓ ۔
تواگر پھر بھی آّپ کواس مسئلہ میں کوئ مشکل پیش آۓ توآّپ ان ٹھگنے قد کے لوگوں کوجنہیں ہم بچوں جتنے قد کاٹھ میں دیکھتے ہیں سے عبرت حاصل کریں ، تواگر یہ واقعتا اورحقیقتا موجود ہے توپھر اس میں کیا چيزمانع ہے کہ اس کے برعکس لمبے قد نہ ہوں جن کا قد ساٹھ ھاتھ نہ ہو ، اورتاریخ انسانی اس پرگواہ بھی ہے جیسا کہ آثار قدیمہ کے ماہرین کا کہنا ہے کہ بشری تاریخ میں بہت زیادہ لمبے قد کے لوگ پاۓ جاتے تھے ۔
اوراصل مسئلہ تویہی ہے کہ اللہ تعالی کی قدرت کاملہ اوراللہ تعالی اور اس کے رسول صلی اللہ علیہ کی دی گئ خبروں کوتسلیم کیا جاۓ اورہم بھی وہی کہيں جس طرح علم میں رسوخ رکھنے والے کہتے ہیں :
{ ہمارا اس پرایمان ہے کہ سب کچھ ہمارے رب کی طرف سے ہے } آل عمران ( 7 ) ۔
ہم اللہ تعالی سے دعا گو ہیں کہ وہ ہمیں حق کوحق دیکھنے اوراس پرچلنے اور باطل کوباطل سمجھنےاوراس سے اجتناب کرنے کی توفیق عطافرماۓ آمین یارب العالمین ۔
واللہ تعالی اعلم .
الشیخ محمد صالح المنجد
مجھے ایمان قوی کرنے کا کوئی نسخہ بتائیں
کیا آپ مجھے کوئی ایسا روحانی لیٹر ارسال کر سکتے ہیں کہ جو میرا ایمان قوی کر دے حالانکہ میں نماز روزے کی پابندی کرتا ہوں اور اسلام کی بنیادی چیزوں پر عمل کرتا ہوں لیکن اس کے باوجود مجھے یہ محسوس ہوتا ہے کہ میں کچھ نہیں کر رہا اور نہ ہی مدافعت کرتا اور نہ ہی مکمل کوشش کرتا ہوں ؟
الحمدللہ
اسی ویپ سائٹ پر < ظاہری کمزور ایمان > کے موضوع پر ایک لیٹر موجود ہے جس میں بہت سے لوگوں کی کمزور ایمان کی مشکل کا مکمل بیان اور اس کا علاج اور اسباب بیان کۓ گۓ ہیں اس سے زیادہ کی ضرورت نہیں پیش آۓ گی ان شاء اللہ ہماری نصیحت ہے کہ اسے پڑھیں اور اس کا ایڈریس یہ ہے :
http:www.islam-qa.com/books/dofuleeman/arbic.html
مندرجہ بالا میں اضافہ کے ساتھ کبار اہل علم کی دو نصیحتیں ہیں جو کہ آپ کی مراد ومطلب کو مختصر کر دیں گی :
1- ہم آپ کو نصیحت کرتے ہیں کہ قرآن کریم کثرت سے تلاوت اور اس کی سماعت کیا کریں اور جو پڑھیں اور سنیں اس کے معانی پر حسب استطاعت غور وفکر کیا کریں تو جو چیز آپ کو مشکل لگے اسے اپنے ملک میں اہل علم سے پوچھ لیں یا پھر علماۓ اہل سنت سے لکھ کر معلوم کر لیا کریں –
مثلا لا الہ الا اللہ اور سبحان اللہ والحمد للہ ولا الہ الا اللہ واللہ اکبر وغیرہ
اور اس کے متعلق ابن تیمیہ کی کتاب < الکلم الطیب > اور ابن قیم کی < الوابل الصیب> اور امام نووی کی < ریاض الصالحین > اور < الاذکار النوویۃ > اور اس طرح کی کتابیں پڑھیں –
کیونکہ اللہ تعالی کا ذکر ایمان میں زیادتی اور دل کے اطمینان کا سبب ہے –
فرمان باری تعالی ہے :
" خبردار اللہ تعالی کے ذکر سے دل مطمئن ہوتے ہیں "
اور نماز اور روزوں اور باقی ارکان اسلام کی پابندی کریں اور اس کے ساتھ ساتھ اللہ تعالی کی رحمت کی امید اور اپنے معاملات میں اس پر توکل کریں –
فرمان باری تعالی ہے :
" ایمان والے تو وہ ہیں کہ جب اللہ تعالی کا ذکر آتا ہے تو ان کے دل ڈر جاتے ہیں اور جب اللہ تعالی کی آیتیں ان کو پڑھ کر سنائی جاتی ہیں تو وہ آیتیں ان کے ایمان کو اور زیادہ کر دیتی ہیں اور وہ لوگ اپنے رب پر توکل کرتے ہیں جو کہ نماز کی پابندی کرتے ہیں اور ہم نے ان کو جو کچھ دیا ہے وہ اس میں سے خرچ کرتے ہیں یہی لوگ سچے ایمان والے ہیں ان کے لۓ ان کے رب کے پاس بڑے درجے اور مغفرت اور عزت کی روزی ہے"
مستقل فتوی کمیٹی ( اللجنۃ الدائمۃ 3/ 185 – 186 )
2- اللہ تعالی کی اطاعت سے ایمان زیادہ اور معصیت سے اس میں کمی واقع ہوتی ہے تو آپ پر جو اللہ تعالی نے نماز کی ادائیگی بروقت اور مسجد میں واجب کی اس کی حفاظت کریں اور اسی طرح دلی لگاؤ سے زکوۃ کی ادائیگی آپ کے گناہوں سے پاکی اور فقراء اور مساکین کے لے رحمت کا باعث ہو گی –
آپ اہل خیر اور اچھے لوگوں کی مجلس اختیار کریں جو کہ آپ کے لۓ شریعت کی تطبیق میں معاون ثابت ہو گی اور وہ دنیا وآخرت کی سعادت کی طرف آپ کی رہنمائی کریں گے –
اور برے بدعتی اور گناہ گار لوگوں سے دور رہیں تا کہ وہ آپ کو کہیں فتنہ میں نہ ڈال دیں اور آپ میں خیر و بھلائی کے عزم کو کمزور نہ کر دیں –
اور کثرت سے نوافل اور خیر وبھلائی کے کام کرتے رہیں اور اللہ تعالی کی طرف رجوع کرتے رہو اور اس سے توفیق طلب کرتے رہو–
اگر آپ نے یہ کام سر انجام دیۓ تو اللہ تعالی آپ کے ایمان کو زیادہ کر دے گا اور جو آپ سے بھلائی کے کام چھوٹ گۓ ہیں آپ انہیں حاصل کر سکیں گے اور اللہ تعالی اسلام کی راہ پر آپ کے احسان اور استقامت میں زیادتی فرمائے –
اللجنۃ الدائمۃ للافتاء ( 3/ 187 )
واللہ اعلم .
الشیخ محمد صالح المنجد
کیا آپ مجھے کوئی ایسا روحانی لیٹر ارسال کر سکتے ہیں کہ جو میرا ایمان قوی کر دے حالانکہ میں نماز روزے کی پابندی کرتا ہوں اور اسلام کی بنیادی چیزوں پر عمل کرتا ہوں لیکن اس کے باوجود مجھے یہ محسوس ہوتا ہے کہ میں کچھ نہیں کر رہا اور نہ ہی مدافعت کرتا اور نہ ہی مکمل کوشش کرتا ہوں ؟
الحمدللہ
اسی ویپ سائٹ پر < ظاہری کمزور ایمان > کے موضوع پر ایک لیٹر موجود ہے جس میں بہت سے لوگوں کی کمزور ایمان کی مشکل کا مکمل بیان اور اس کا علاج اور اسباب بیان کۓ گۓ ہیں اس سے زیادہ کی ضرورت نہیں پیش آۓ گی ان شاء اللہ ہماری نصیحت ہے کہ اسے پڑھیں اور اس کا ایڈریس یہ ہے :
http:www.islam-qa.com/books/dofuleeman/arbic.html
مندرجہ بالا میں اضافہ کے ساتھ کبار اہل علم کی دو نصیحتیں ہیں جو کہ آپ کی مراد ومطلب کو مختصر کر دیں گی :
1- ہم آپ کو نصیحت کرتے ہیں کہ قرآن کریم کثرت سے تلاوت اور اس کی سماعت کیا کریں اور جو پڑھیں اور سنیں اس کے معانی پر حسب استطاعت غور وفکر کیا کریں تو جو چیز آپ کو مشکل لگے اسے اپنے ملک میں اہل علم سے پوچھ لیں یا پھر علماۓ اہل سنت سے لکھ کر معلوم کر لیا کریں –
مثلا لا الہ الا اللہ اور سبحان اللہ والحمد للہ ولا الہ الا اللہ واللہ اکبر وغیرہ
اور اس کے متعلق ابن تیمیہ کی کتاب < الکلم الطیب > اور ابن قیم کی < الوابل الصیب> اور امام نووی کی < ریاض الصالحین > اور < الاذکار النوویۃ > اور اس طرح کی کتابیں پڑھیں –
کیونکہ اللہ تعالی کا ذکر ایمان میں زیادتی اور دل کے اطمینان کا سبب ہے –
فرمان باری تعالی ہے :
" خبردار اللہ تعالی کے ذکر سے دل مطمئن ہوتے ہیں "
اور نماز اور روزوں اور باقی ارکان اسلام کی پابندی کریں اور اس کے ساتھ ساتھ اللہ تعالی کی رحمت کی امید اور اپنے معاملات میں اس پر توکل کریں –
فرمان باری تعالی ہے :
" ایمان والے تو وہ ہیں کہ جب اللہ تعالی کا ذکر آتا ہے تو ان کے دل ڈر جاتے ہیں اور جب اللہ تعالی کی آیتیں ان کو پڑھ کر سنائی جاتی ہیں تو وہ آیتیں ان کے ایمان کو اور زیادہ کر دیتی ہیں اور وہ لوگ اپنے رب پر توکل کرتے ہیں جو کہ نماز کی پابندی کرتے ہیں اور ہم نے ان کو جو کچھ دیا ہے وہ اس میں سے خرچ کرتے ہیں یہی لوگ سچے ایمان والے ہیں ان کے لۓ ان کے رب کے پاس بڑے درجے اور مغفرت اور عزت کی روزی ہے"
مستقل فتوی کمیٹی ( اللجنۃ الدائمۃ 3/ 185 – 186 )
2- اللہ تعالی کی اطاعت سے ایمان زیادہ اور معصیت سے اس میں کمی واقع ہوتی ہے تو آپ پر جو اللہ تعالی نے نماز کی ادائیگی بروقت اور مسجد میں واجب کی اس کی حفاظت کریں اور اسی طرح دلی لگاؤ سے زکوۃ کی ادائیگی آپ کے گناہوں سے پاکی اور فقراء اور مساکین کے لے رحمت کا باعث ہو گی –
آپ اہل خیر اور اچھے لوگوں کی مجلس اختیار کریں جو کہ آپ کے لۓ شریعت کی تطبیق میں معاون ثابت ہو گی اور وہ دنیا وآخرت کی سعادت کی طرف آپ کی رہنمائی کریں گے –
اور برے بدعتی اور گناہ گار لوگوں سے دور رہیں تا کہ وہ آپ کو کہیں فتنہ میں نہ ڈال دیں اور آپ میں خیر و بھلائی کے عزم کو کمزور نہ کر دیں –
اور کثرت سے نوافل اور خیر وبھلائی کے کام کرتے رہیں اور اللہ تعالی کی طرف رجوع کرتے رہو اور اس سے توفیق طلب کرتے رہو–
اگر آپ نے یہ کام سر انجام دیۓ تو اللہ تعالی آپ کے ایمان کو زیادہ کر دے گا اور جو آپ سے بھلائی کے کام چھوٹ گۓ ہیں آپ انہیں حاصل کر سکیں گے اور اللہ تعالی اسلام کی راہ پر آپ کے احسان اور استقامت میں زیادتی فرمائے –
اللجنۃ الدائمۃ للافتاء ( 3/ 187 )
واللہ اعلم .
الشیخ محمد صالح المنجد
میت کی روح اپنے گھر والوں اور گھر میں واپس نہیں آتی
کیامسلمان کے مردے موت کے بعد اپنے رشتہ داروں کے احساسات کو محسوس کرتے ہیں؟ انکے غم اور رونے اور سعادت کو اور وہ انہیں یاد کرتے ہیں یا کہ نہیں؟ کیا مسلمان کی روح اس جہان میں واپس آتی ہے تاکہ یہ معلوم کرسکے کہ اس کے خاندان میں کیا ہورہا ہے؟ میں نے یہ سنا ہے کہ روح شدگان کے متعلق خوابوں کی تصدیق کہاں تک کی جاسکتی ہے۔؟
الحمد للہ جب انسان فوت ہوجائے تو اس دنیا سے غائب ہوکر دوسرے جہان میں منتقل ہوجاتا ہے، اسکی روح اپنے گھر والوں کے پاس واپس نہیں آتی اور نہ ہی وہ اسکے متعلق کچھ محسوس کرتے ہیں، اور جو یہ کہا گیا ہے کہ روح چالیس دن تک واپس آتی ہے یہ سب ایسی خرافات ہیں جن کی کوئی اصل نہیں ملتی، اور اسی طرح میت بھی انکے حالات کو نہیں جانتی کیونکہ وہ ان سے غائب ہے یا تو وہ نعمتوں اور یا پھر عذاب میں ہوتی ہے، لیکن بعض اوقات ہوسکتا ہے کہ اللہ تعالی بعض فوت شدگان کو انکے اہل عیال کے حالات سے آگاہ کردے لیکن اسکی تحدید نہیں ہوتی اور ایسے آثار ملتے ہیں کہ فوت شدگان اپنے گھر والوں کے کچھ حالات جانتے ہیں، لیکن ان پر اعتماد نہیں کیا جاسکتا،
اور رہی خوابوں کی بات تو ان میں سے کچھ تو سچے ہوتے اور کچھ شیطان کی طرف سے ہوتے ہیں جن کی کوئی حقیقت نہیں ہوتی، اور بعض اوقات زندہ فوت شدگان کے کچھ حالات کو اچھے خوابوں کے ذریعہ جان لیتا ہے، لیکن اس کے لئے سچی رائے اور سچی خواب اور اس خواب کی تعبیر کرنے والے کی قدرت پر اعتماد کرنا چاہئے، لیکن اس کے باوجود اس کے مضون پر اعتماد کرنا صحیح نہیں کہ واقعی ایسا ہی ہوگا جب تک کہ اس پر کوئی دلیل نہ مل جائے، تو بعض اوقات زندہ اپنے کسی فوت شدہ قریبی کو دیکھتا ہے تو وہ اسے کچھ وصیت کرتا اور بعض کاموں کا ذکر کرتا ہے اگر وہ واقع کے مطابق ہوں تو اس کے ذریعے سے اس خواب کی سچائی کا پتہ چلایا جاسکتا ہے، اور ہوسکتا ہے یہ ہوا بھی ہو تو ان میں سے کچھ تو واقع کے مطابق ہوں اور کچھ ایسی بھی ہوں جنکی صحت کا علم نہ ہوسکے اور ان میں ایسی بھی ہوسکتی ہیں جس کے جھوٹ کا پتہ چل جاتا ہے، تو یہ تین قسم کی ہیں، تو فوت شدگان کے حالات کے متعلق قصوں اور روایتوں اور خبروں پر عمل کرتے وقت ان باتوں کی رعایت رکھنا ضروری ہے۔ .
کیامسلمان کے مردے موت کے بعد اپنے رشتہ داروں کے احساسات کو محسوس کرتے ہیں؟ انکے غم اور رونے اور سعادت کو اور وہ انہیں یاد کرتے ہیں یا کہ نہیں؟ کیا مسلمان کی روح اس جہان میں واپس آتی ہے تاکہ یہ معلوم کرسکے کہ اس کے خاندان میں کیا ہورہا ہے؟ میں نے یہ سنا ہے کہ روح شدگان کے متعلق خوابوں کی تصدیق کہاں تک کی جاسکتی ہے۔؟
الحمد للہ جب انسان فوت ہوجائے تو اس دنیا سے غائب ہوکر دوسرے جہان میں منتقل ہوجاتا ہے، اسکی روح اپنے گھر والوں کے پاس واپس نہیں آتی اور نہ ہی وہ اسکے متعلق کچھ محسوس کرتے ہیں، اور جو یہ کہا گیا ہے کہ روح چالیس دن تک واپس آتی ہے یہ سب ایسی خرافات ہیں جن کی کوئی اصل نہیں ملتی، اور اسی طرح میت بھی انکے حالات کو نہیں جانتی کیونکہ وہ ان سے غائب ہے یا تو وہ نعمتوں اور یا پھر عذاب میں ہوتی ہے، لیکن بعض اوقات ہوسکتا ہے کہ اللہ تعالی بعض فوت شدگان کو انکے اہل عیال کے حالات سے آگاہ کردے لیکن اسکی تحدید نہیں ہوتی اور ایسے آثار ملتے ہیں کہ فوت شدگان اپنے گھر والوں کے کچھ حالات جانتے ہیں، لیکن ان پر اعتماد نہیں کیا جاسکتا،
اور رہی خوابوں کی بات تو ان میں سے کچھ تو سچے ہوتے اور کچھ شیطان کی طرف سے ہوتے ہیں جن کی کوئی حقیقت نہیں ہوتی، اور بعض اوقات زندہ فوت شدگان کے کچھ حالات کو اچھے خوابوں کے ذریعہ جان لیتا ہے، لیکن اس کے لئے سچی رائے اور سچی خواب اور اس خواب کی تعبیر کرنے والے کی قدرت پر اعتماد کرنا چاہئے، لیکن اس کے باوجود اس کے مضون پر اعتماد کرنا صحیح نہیں کہ واقعی ایسا ہی ہوگا جب تک کہ اس پر کوئی دلیل نہ مل جائے، تو بعض اوقات زندہ اپنے کسی فوت شدہ قریبی کو دیکھتا ہے تو وہ اسے کچھ وصیت کرتا اور بعض کاموں کا ذکر کرتا ہے اگر وہ واقع کے مطابق ہوں تو اس کے ذریعے سے اس خواب کی سچائی کا پتہ چلایا جاسکتا ہے، اور ہوسکتا ہے یہ ہوا بھی ہو تو ان میں سے کچھ تو واقع کے مطابق ہوں اور کچھ ایسی بھی ہوں جنکی صحت کا علم نہ ہوسکے اور ان میں ایسی بھی ہوسکتی ہیں جس کے جھوٹ کا پتہ چل جاتا ہے، تو یہ تین قسم کی ہیں، تو فوت شدگان کے حالات کے متعلق قصوں اور روایتوں اور خبروں پر عمل کرتے وقت ان باتوں کی رعایت رکھنا ضروری ہے۔ .
عورت كے ليے جرابيں پہننا افضل ہيں چاہے اس كا لباس پاؤں كو چھپا بھى رہا
اگر عورت كا عبايا اور برقع اتنا لمبا ہو كہ عورت كے پاؤں بھى چھپ جائيں تو كيا اس كے ليے جرابيں بھى پہننا واجب ہيں ؟
الحمد للہ:
مسلمان عورت سے مطلوب يہى ہے كہ وہ اجنبى اور غير محرم مردوں سے اپنا سارا جسم چھپا كر ركھے، اسى ليے عورت كو اپنے پاؤں چھپانے كے ليے اجازت دى گئى ہے كہ وہ اپنا لباس ٹخنوں سے ايك ہاتھ نيچے تك ركھ سكتى ہے.
عورت كو يہ چاہيے كہ وہ اپنے پاؤں چھپا كر ركھے، يا تو اضافى كپڑے كے ساتھ، يا پھر جرابيں پہن كر، يا كسى اور طريقہ سے، چنانچہ جب عورت كے پاؤں چھپے ہوں تو پھر اس كے ليے جرابيں پہننا واجب نہيں.
ليكن اگر وہ پھر بھى جرابيں پہن ليتى ہے تو يہ اس كے پردہ كے ليے بہت اچھا اور مستحسن اقدام ہے.
واللہ اعلم .
الشيخ محمد صالح المنجد
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اگر عورت كا عبايا اور برقع اتنا لمبا ہو كہ عورت كے پاؤں بھى چھپ جائيں تو كيا اس كے ليے جرابيں بھى پہننا واجب ہيں ؟
الحمد للہ:
مسلمان عورت سے مطلوب يہى ہے كہ وہ اجنبى اور غير محرم مردوں سے اپنا سارا جسم چھپا كر ركھے، اسى ليے عورت كو اپنے پاؤں چھپانے كے ليے اجازت دى گئى ہے كہ وہ اپنا لباس ٹخنوں سے ايك ہاتھ نيچے تك ركھ سكتى ہے.
عورت كو يہ چاہيے كہ وہ اپنے پاؤں چھپا كر ركھے، يا تو اضافى كپڑے كے ساتھ، يا پھر جرابيں پہن كر، يا كسى اور طريقہ سے، چنانچہ جب عورت كے پاؤں چھپے ہوں تو پھر اس كے ليے جرابيں پہننا واجب نہيں.
ليكن اگر وہ پھر بھى جرابيں پہن ليتى ہے تو يہ اس كے پردہ كے ليے بہت اچھا اور مستحسن اقدام ہے.
واللہ اعلم .
الشيخ محمد صالح المنجد
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Islamic Ruling
Marrying someone who is infected with and is a carrier of hepatitis B
What is the Islamic ruling on marrying someone who has hepatitis B, knowing that this disease is transmitted sexually and through the blood, and may also be transmitted via saliva (although there is no medical consensus on the latter)? The question here is about a man who has the virus but his liver is healthy, i.e., he is a carrier of the virus only, which means that the virus is hidden in some tissues such as the liver and it is not multiplying, but the possibility that it may revive and become active remains constant. The woman whom he wants to marry has been vaccinated against this disease previously, and the doctor says that there is no danger to her from the virus in this case, and Allaah knows best. If marriage is not forbidden in this case, we hope that you can advise the sick person as to how he should speak about this disease when he proposes marriage; for example, when exactly should he tell the woman and what should he say?.
Praise be to Allaah.
The one who is a carrier of hepatitis B or has the disease may get married to a healthy woman or a woman who is infected with this disease, if she accepts that after he tells her about his situation.
It is not permissible for him to get married unless he tells her about his sickness, because concealing that is deceit which is haraam. If he conceals it, then his wife finds out about that, she has the right to annul the marriage.
It is well known medically that most people who get hepatitis B can resist it and expel it from the body, but there is a proportion of people, between five and 10%, whose bodies cannot get rid of it, so they become carriers of the disease, and in a small number the disease may develop into cirrhosis of the liver, cancer of the liver, liver failure or death. In addition to that, in 10% of those infected, the disease may become chronic and the person becomes a carrier of the virus and is able to spread the sickness to others.
The carrier of the virus usually does not have any signs or symptoms of sickness, as his liver enzymes appear normal, but he remains infected for a number of years or maybe for the rest of his life, and he is able to transmit the virus to others. Most carriers of the virus do not suffer from any real problems with hepatitis B. Although they have good health, a few of them may be more susceptible than others to chronic liver infection, cirrhosis and tumours of the liver. The tumours usually grow in people who have developed cirrhosis of the liver.
In order to prevent spread of this virus via carriers of the virus, it is essential to do the following:
1. He should not engage in sexual activity unless the other party has immunity or has had the necessary vaccinations against this virus; otherwise he must wear a condom.
2. He should not donate blood or plasma or any part of his body to others, or share razor blades, toothbrushes or nail clippers.
3. He should not swim in swimming pools if he has any wounds on his skin.
4. His family members should be tested and vaccinations should be given to those who are not carriers of the virus and who do not have any immunity.
End quote.
See the article Amraad al-Kabd wa Zaraa’at al-Kabd, by Dr. Ibraaheem ibn Hamad al-Tareef.
As to how to tell the woman he wants to propose to do about that, he should explain the facts to her at the time of proposal, and tell her that he is healthy and well, but tests have shown the presence of this virus, and the doctor has told him that she will not be harmed because she has been vaccinated against it. If she agrees to marry him, then all well and good, and if she refuses and prefers to be safe and not take the risk, then she may do that.
And Allaah knows best.
Islam Q&A
What is the Islamic ruling on marrying someone who has hepatitis B, knowing that this disease is transmitted sexually and through the blood, and may also be transmitted via saliva (although there is no medical consensus on the latter)? The question here is about a man who has the virus but his liver is healthy, i.e., he is a carrier of the virus only, which means that the virus is hidden in some tissues such as the liver and it is not multiplying, but the possibility that it may revive and become active remains constant. The woman whom he wants to marry has been vaccinated against this disease previously, and the doctor says that there is no danger to her from the virus in this case, and Allaah knows best. If marriage is not forbidden in this case, we hope that you can advise the sick person as to how he should speak about this disease when he proposes marriage; for example, when exactly should he tell the woman and what should he say?.
Praise be to Allaah.
The one who is a carrier of hepatitis B or has the disease may get married to a healthy woman or a woman who is infected with this disease, if she accepts that after he tells her about his situation.
It is not permissible for him to get married unless he tells her about his sickness, because concealing that is deceit which is haraam. If he conceals it, then his wife finds out about that, she has the right to annul the marriage.
It is well known medically that most people who get hepatitis B can resist it and expel it from the body, but there is a proportion of people, between five and 10%, whose bodies cannot get rid of it, so they become carriers of the disease, and in a small number the disease may develop into cirrhosis of the liver, cancer of the liver, liver failure or death. In addition to that, in 10% of those infected, the disease may become chronic and the person becomes a carrier of the virus and is able to spread the sickness to others.
The carrier of the virus usually does not have any signs or symptoms of sickness, as his liver enzymes appear normal, but he remains infected for a number of years or maybe for the rest of his life, and he is able to transmit the virus to others. Most carriers of the virus do not suffer from any real problems with hepatitis B. Although they have good health, a few of them may be more susceptible than others to chronic liver infection, cirrhosis and tumours of the liver. The tumours usually grow in people who have developed cirrhosis of the liver.
In order to prevent spread of this virus via carriers of the virus, it is essential to do the following:
1. He should not engage in sexual activity unless the other party has immunity or has had the necessary vaccinations against this virus; otherwise he must wear a condom.
2. He should not donate blood or plasma or any part of his body to others, or share razor blades, toothbrushes or nail clippers.
3. He should not swim in swimming pools if he has any wounds on his skin.
4. His family members should be tested and vaccinations should be given to those who are not carriers of the virus and who do not have any immunity.
End quote.
See the article Amraad al-Kabd wa Zaraa’at al-Kabd, by Dr. Ibraaheem ibn Hamad al-Tareef.
As to how to tell the woman he wants to propose to do about that, he should explain the facts to her at the time of proposal, and tell her that he is healthy and well, but tests have shown the presence of this virus, and the doctor has told him that she will not be harmed because she has been vaccinated against it. If she agrees to marry him, then all well and good, and if she refuses and prefers to be safe and not take the risk, then she may do that.
And Allaah knows best.
Islam Q&A
Reciting Qur'aan in bath-room.
Is it permissible to recite the holy quran while in the toilet?( without taking the book itself in).
Praise be to Allaah.
The Qur’aan is the best book that mankind has ever known, because it is the Word of the Lord of the Universe, which was brought down by the trustworthy Spirit [i.e., Jibreel] to the heart of the noble Messenger, to bring mankind forth from darkness into light, and guide them to the straight path. It is the Book whose miracle abides, the proof of which is constantly renewed; Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allaah) [cf. Fussilat 41:42]There are kinds of etiquette that have to do with this Book, to which attention should be paid when reciting it. One of these rules is that the place where it is recited should be clean. In his valuable book al-Tibyaan, Imam al-Nawawi (may Allaah have mercy on him) mentioned some of the etiquette which the Muslim should pay attention to when reciting the Book of Allaah. He mentioned the issue of reciting Qur’aan in bathrooms and toilets, and he quoted the views of scholars on this matter. He said: “It is mustahabb to recite Qur’aan in a place that is clean and suitable. Hence a number of scholars regarded it as mustahabb to read Qur’aan in the mosque because it is both clean and a honourable environment… With regard to reciting Qur’aan in the bathroom, the salaf differed as to whether it is makrooh. Our companions – i.e., the Shaafa’is – said that it is not makrooh. This was quoted by Abu Bakr ibn al-Mundhir in al-Ishraaf from Ibraaheem al-Nakha’i and Maalik, and it is the view of ‘Ata’.Some regarded it as makrooh, such as ‘Ali ibn Abi Taalib (may Allaah be pleased with him). This was narrated from him by Ibn Abi Dawood.Ibn al-Mundhir narrated from a group of the Taabi’een – including Abu Waa’il Shaqeeq ibn Salamah, al-Shu’bi, al-Hasan al-Basri, Makhool, Qubaysah ibn Dhu’ayb, and from Abu Haneefah (may Allaah be pleased with them all) that al-Shu’bi said: it is makrooh to recite Qur’aan in three places: bathrooms, toilets …. It was narrated that Abu Maysarah said: Allaah should not be remembered except in good (clean) places.”Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:Is it permissible to remember Allaah (dhikr) in the bathroom?He replied:A person should not remember his Lord inside the bathroom, because this place is not appropriate for that. If he remembers Him in his heart there is nothing wrong with that, but he should not utter the words out loud. It is better not to speak the words out loud in this place, and to wait until he has come out of it.With regard to places for doing wudoo’ that are outside the toilets where one relieves oneself, there is nothing wrong with remembering Allaah there.Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/109.
Islam Q&A
Praise be to Allaah.
The Qur’aan is the best book that mankind has ever known, because it is the Word of the Lord of the Universe, which was brought down by the trustworthy Spirit [i.e., Jibreel] to the heart of the noble Messenger, to bring mankind forth from darkness into light, and guide them to the straight path. It is the Book whose miracle abides, the proof of which is constantly renewed; Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allaah) [cf. Fussilat 41:42]There are kinds of etiquette that have to do with this Book, to which attention should be paid when reciting it. One of these rules is that the place where it is recited should be clean. In his valuable book al-Tibyaan, Imam al-Nawawi (may Allaah have mercy on him) mentioned some of the etiquette which the Muslim should pay attention to when reciting the Book of Allaah. He mentioned the issue of reciting Qur’aan in bathrooms and toilets, and he quoted the views of scholars on this matter. He said: “It is mustahabb to recite Qur’aan in a place that is clean and suitable. Hence a number of scholars regarded it as mustahabb to read Qur’aan in the mosque because it is both clean and a honourable environment… With regard to reciting Qur’aan in the bathroom, the salaf differed as to whether it is makrooh. Our companions – i.e., the Shaafa’is – said that it is not makrooh. This was quoted by Abu Bakr ibn al-Mundhir in al-Ishraaf from Ibraaheem al-Nakha’i and Maalik, and it is the view of ‘Ata’.Some regarded it as makrooh, such as ‘Ali ibn Abi Taalib (may Allaah be pleased with him). This was narrated from him by Ibn Abi Dawood.Ibn al-Mundhir narrated from a group of the Taabi’een – including Abu Waa’il Shaqeeq ibn Salamah, al-Shu’bi, al-Hasan al-Basri, Makhool, Qubaysah ibn Dhu’ayb, and from Abu Haneefah (may Allaah be pleased with them all) that al-Shu’bi said: it is makrooh to recite Qur’aan in three places: bathrooms, toilets …. It was narrated that Abu Maysarah said: Allaah should not be remembered except in good (clean) places.”Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:Is it permissible to remember Allaah (dhikr) in the bathroom?He replied:A person should not remember his Lord inside the bathroom, because this place is not appropriate for that. If he remembers Him in his heart there is nothing wrong with that, but he should not utter the words out loud. It is better not to speak the words out loud in this place, and to wait until he has come out of it.With regard to places for doing wudoo’ that are outside the toilets where one relieves oneself, there is nothing wrong with remembering Allaah there.Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/109.
Islam Q&A
Siwaak.
Medicinal benefits of siwaak in the Sunnah
I have read and heard that there are numerous benefits to using miswak (e.g. curing of headaches, prevention of memory loss, etc.) I was wondering if anyone has come across some hadeeth to support this.
Praise be to Allaah.
Encouragement to use the siwaak as part of the Sunnah is mentioned in many hadeeths, and the effect of using the siwaak is described as purifying the mouth, cleansing it of dirt, making it smell good, and preventing disease. It is a general word which affirms that siwaak possesses all powers of purification and protection.
Dr. ‘Abd-Allaah ‘Abd al-Razzaaq al-Sa’eed says:
It is indeed a miracle of the trustworthy and unlettered Messenger (blessings and peace of Allah be upon him), who said: it was narrated from ‘Aa’ishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: “Siwaak is purifying for the mouth and pleasing to the Lord.” Narrated by al-Nasaa’i (hadeeth no. 5). Al-Bukhaari narrated it as a mu’allaq majzoom report in Kitaab al-Sawm, Bab Siwaak al-Ratab wa’l-Yaabis li’l-Saa’im. It was classed as saheeh by al-Mundhiri in al-Targheeb wa’l-Tarheeb (1/133) and classed as hasan by al-Nawawi in al-Majmoo’ (1/267). In an addition mentioned in al-Mu’jam al-Awsat by al-Tabaraani (7/278) it says “and clearing to the eyesight”, but this is very weak. See al-Silsilah al-Da’eefah by al-Albaani (no. 5276).
How can the siwaak not be purifying to the mouth when the unlettered Prophet (blessings and peace of Allah be upon him) did not speak on the basis of his own whims and desires, who was taught (the Qur’aan) by one mighty in power [Jibreel (Gabriel)] (cf. al-Najm 53:5), enjoined us to use the siwaak, thus giving us basic guidelines to protect our teeth and mouths from disease by cleaning them, which is what preventive dentistry tells us now. As it is said, prevention is better than cure because it gives us a life that is filled with happiness.
All the means that may be followed to keep the mouth and teeth clean are very valuable in preventive medicine. One of these means is the stick from the araak tree, which is mentioned in many hadeeths from the Prophet (blessings and peace of Allah be upon him). This stick is called siwaak.
Prof. Dr. Muhammad Sa’eed al-Jareedli – head of the Mouth Disease department at Cairo University – said:
The siwaak is many times better than the toothbrush and toothpaste in chemical and mechanical terms.
After carrying out research he found that the substance which is in the siwaak kills germs and heals our mouths from disease. By itself it can take the place of the toothbrush and toothpaste because of the numerous substances it contains which are superior to those contained in toothpaste. Similarly, strong, gentle natural fibres work better than the fibres of the toothbrush and do not damage the gums. They also effectively remove what is left in our mouths and clings to our teeth of leftover food, which can cause disease and damage to the mouth and teeth. Up until today, in our civilised world, there is no toothpaste that contains the substances contained in the siwaak. Similarly, it says in the weekly magazine American Dentist that most of the toothpastes used in the United States of America are not good or healthy.
For example, we see that most of the toothpastes on the market are commercial and cheap, aimed at nothing other than making a profit, and the mouth and gums do not benefit from them at all. But in the case of siwaak, it was found -- after scientific research -- that it contains a lot of effective substances carried in its fibres, including cleansers such as sinigrin, astringents which strengthen the gums, such as gallic acid, volatile oils which give the mouth a good smell, sodium chloride, sodium bicarbonate, potassium chloride, calcium oxalate and a number of substances which clean the teeth. Some substances in the siwaak also kill germs, so it has an effect similar to that of penicillin.
So the siwaak is indeed the purifier for the mouth and teeth. Blessings and peace of Allah be upon you, O Beloved of Allah, O intercessor for creation, O Trustworthy Messenger, until the Day of Judgement; you brought us the Qur’aan from the Lord of the worlds, the most wise of judges, and you spoke the truth when you said: “Siwaak is purifying for the mouth and pleasing to the Lord.” End quote.
Al-Siwaak wa’l-‘Inaayah bi’l-Asnaan (p. 9-14)
In the research of Dr. James Turner, of the Faculty of Medicine in the American University of Tennessee, which is published in the journal Oral Medicine and Dentistry, it says: The miswaak of the araak tree contains substances which purify and kill microbes, the most important of which are sulphur and sitosterol B (or β-sitosterol), as well as sodium.
Research and experiments indicate that the siwaak contains a substance which stops bleeding, purifies the gums and sterilises wounds in the gums. It also contains in its fibres large amounts of mineral salts and ions such as calcium, iron, phosphates and sodium.
Siwaak contains vitamin C, and it is well known to scientists that the interaction between this vitamin and antibiotics is regarded as one of the most effective of remedies. It also contains tannin which helps to strengthen the gums.
See also the answer to question number 2577.
And Allah knows best.
I have read and heard that there are numerous benefits to using miswak (e.g. curing of headaches, prevention of memory loss, etc.) I was wondering if anyone has come across some hadeeth to support this.
Praise be to Allaah.
Encouragement to use the siwaak as part of the Sunnah is mentioned in many hadeeths, and the effect of using the siwaak is described as purifying the mouth, cleansing it of dirt, making it smell good, and preventing disease. It is a general word which affirms that siwaak possesses all powers of purification and protection.
Dr. ‘Abd-Allaah ‘Abd al-Razzaaq al-Sa’eed says:
It is indeed a miracle of the trustworthy and unlettered Messenger (blessings and peace of Allah be upon him), who said: it was narrated from ‘Aa’ishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: “Siwaak is purifying for the mouth and pleasing to the Lord.” Narrated by al-Nasaa’i (hadeeth no. 5). Al-Bukhaari narrated it as a mu’allaq majzoom report in Kitaab al-Sawm, Bab Siwaak al-Ratab wa’l-Yaabis li’l-Saa’im. It was classed as saheeh by al-Mundhiri in al-Targheeb wa’l-Tarheeb (1/133) and classed as hasan by al-Nawawi in al-Majmoo’ (1/267). In an addition mentioned in al-Mu’jam al-Awsat by al-Tabaraani (7/278) it says “and clearing to the eyesight”, but this is very weak. See al-Silsilah al-Da’eefah by al-Albaani (no. 5276).
How can the siwaak not be purifying to the mouth when the unlettered Prophet (blessings and peace of Allah be upon him) did not speak on the basis of his own whims and desires, who was taught (the Qur’aan) by one mighty in power [Jibreel (Gabriel)] (cf. al-Najm 53:5), enjoined us to use the siwaak, thus giving us basic guidelines to protect our teeth and mouths from disease by cleaning them, which is what preventive dentistry tells us now. As it is said, prevention is better than cure because it gives us a life that is filled with happiness.
All the means that may be followed to keep the mouth and teeth clean are very valuable in preventive medicine. One of these means is the stick from the araak tree, which is mentioned in many hadeeths from the Prophet (blessings and peace of Allah be upon him). This stick is called siwaak.
Prof. Dr. Muhammad Sa’eed al-Jareedli – head of the Mouth Disease department at Cairo University – said:
The siwaak is many times better than the toothbrush and toothpaste in chemical and mechanical terms.
After carrying out research he found that the substance which is in the siwaak kills germs and heals our mouths from disease. By itself it can take the place of the toothbrush and toothpaste because of the numerous substances it contains which are superior to those contained in toothpaste. Similarly, strong, gentle natural fibres work better than the fibres of the toothbrush and do not damage the gums. They also effectively remove what is left in our mouths and clings to our teeth of leftover food, which can cause disease and damage to the mouth and teeth. Up until today, in our civilised world, there is no toothpaste that contains the substances contained in the siwaak. Similarly, it says in the weekly magazine American Dentist that most of the toothpastes used in the United States of America are not good or healthy.
For example, we see that most of the toothpastes on the market are commercial and cheap, aimed at nothing other than making a profit, and the mouth and gums do not benefit from them at all. But in the case of siwaak, it was found -- after scientific research -- that it contains a lot of effective substances carried in its fibres, including cleansers such as sinigrin, astringents which strengthen the gums, such as gallic acid, volatile oils which give the mouth a good smell, sodium chloride, sodium bicarbonate, potassium chloride, calcium oxalate and a number of substances which clean the teeth. Some substances in the siwaak also kill germs, so it has an effect similar to that of penicillin.
So the siwaak is indeed the purifier for the mouth and teeth. Blessings and peace of Allah be upon you, O Beloved of Allah, O intercessor for creation, O Trustworthy Messenger, until the Day of Judgement; you brought us the Qur’aan from the Lord of the worlds, the most wise of judges, and you spoke the truth when you said: “Siwaak is purifying for the mouth and pleasing to the Lord.” End quote.
Al-Siwaak wa’l-‘Inaayah bi’l-Asnaan (p. 9-14)
In the research of Dr. James Turner, of the Faculty of Medicine in the American University of Tennessee, which is published in the journal Oral Medicine and Dentistry, it says: The miswaak of the araak tree contains substances which purify and kill microbes, the most important of which are sulphur and sitosterol B (or β-sitosterol), as well as sodium.
Research and experiments indicate that the siwaak contains a substance which stops bleeding, purifies the gums and sterilises wounds in the gums. It also contains in its fibres large amounts of mineral salts and ions such as calcium, iron, phosphates and sodium.
Siwaak contains vitamin C, and it is well known to scientists that the interaction between this vitamin and antibiotics is regarded as one of the most effective of remedies. It also contains tannin which helps to strengthen the gums.
See also the answer to question number 2577.
And Allah knows best.
Ruling on hitting female students.
Ruling on hitting female students
What is the ruling on hitting female students, whether it is to discipline them or make them work harder?.
Praise be to Allaah.
It is good for the teacher to be kind and gentle towards young and old, but if the situation calls for discipline or a smack that is not severe, that is permissible. It is the habit of the foolish to behave badly and not show any respect, so there is a need for strictness and strength that is more effective than kindness and gentleness. End quote.
Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah preserve him)
Fataawa ‘Ulama’ al-Balad al-Haraam, p. 399
See also the answer to question number 50022
And Allaah knows best.
What is the ruling on hitting female students, whether it is to discipline them or make them work harder?.
Praise be to Allaah.
It is good for the teacher to be kind and gentle towards young and old, but if the situation calls for discipline or a smack that is not severe, that is permissible. It is the habit of the foolish to behave badly and not show any respect, so there is a need for strictness and strength that is more effective than kindness and gentleness. End quote.
Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah preserve him)
Fataawa ‘Ulama’ al-Balad al-Haraam, p. 399
See also the answer to question number 50022
And Allaah knows best.
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