What Should Social Distancing be Teaching Us?

السلام عليكم و رحمة الله و بركاته

“Social Distancing: Sign of the Seeker”

Once upon a time, in an ancient Roman society, there lived a boy who believed in Allah. Each year, he’d reluctantly accompany his parents to a festival dedicated to the worship of the local idols.

But one year, the boy was fed up. So when his parents weren’t looking, he slipped away, walked off the festival grounds, found a tree, and sat in its shade. After a while, he was joined by a second boy who’d also slipped away from his parents. Then came another. Then another. Then another. Eventually, there was a group of them, none of whom knew the others, but all of whom found themselves mysteriously gathered under the shade of the same tree.

At last, one of them spoke: “Each of us ended up here for a reason. So let everyone mention his.” One of the others said: “As for me, I see what my people do as wrong. Only Allah deserves to be worshipped.” One after another, each presented the same story, until it became clear that they’d been joined by one thing. It also became clear that the authorities wouldn’t leave them be. So they fled their hometown and sought refuge in a cave, as Allah described: {“And since you secluded yourselves from them and what they worship besides Allah, then seek refuge in the cave…”} (18:16)

This is a true story about people who made a choice. Just as we practice social distancing to protect ourselves from a physical disease, they did so to protect themselves from a disease of the heart & mind. Those precocious youths realized at an early age that the good & bad in people are each as contagious as a virus. They knew that the company you keep can make you or break you. We know this because an anonymous dog is eternally honored in the Qur’an simply for having guarded the boys as they slept in the cave, as Ibn Kathir wrote that “this is the benefit of befriending good people: this dog is now memorialized & valued.”

Conversely, one bad friend can destroy you. In his younger years, ‘Uqbah bin Abi Mu’ayt listened intently to the Prophet in Makkah. Perhaps he was on the verge of becoming a Muslim. But that changed when one bad friend contaminated his mind. When Ubayy bin Khalaf discovered ‘Uqbah’s interest in Islam, he stopped responding to his greetings. So one day, ‘Uqbah asked him: “Why don’t you respond when I greet you?”

Ubayy replied: “How can I do so when you’ve become a Muslim?”

‘Uqbah asked: “People are saying this?”

Ubayy replied: “Yes.”

‘Uqbah asked: “What can I do to put them at ease?”

Ubayy replied: “Go to Muhammad, spit in his face, and insult him in the worst ways you can.”

So ‘Uqbah went to the Prophet and spit in his face. In fact, in each subsequent incident during the Makkan years in which someone put his hands on the Prophet, that someone was ‘Uqbah. But the years passed, the tables turned, and ‘Uqbah was captured as an enemy combatant at Badr and executed – a miserable end thanks to one bad friend (who was himself later killed in battle at Uhud). This is why ‘Ali bin Abi Talib said, in poetry:

Don’t befriend an ignorant one * Beware of him and let him beware of you,

A man is likened to the other * When they walk together,

Just as a shoe is likened to the other * When they’re worn together…

So a smart person takes no chances when it comes to the company he keeps. Imam Ahmad once said that “the sign of being a true seeker is that you cut ties with all who don’t seek what you seek.” And a bedouin was asked: “Why did you cut ties with your blood brother?” He replied: “I’ll cut off a part of my body that’s diseased even if it’s closer to me than my parents.” And ‘Umar bin al-Khattab once said that “seclusion is a relief from bad company.”

As Ibn al-Jawzi wrote, “most of the Salaf preferred seclusion over mixing with people,” and aversion to bad company was a primary reason. But simply being isolated isn’t the point, as Allah completed the aforementioned verse by telling the boys that {“your Lord will spread for you from His mercy and prepare for you a mirfaqa.”} (18:16) A mirfaqa is “something that benefits.” So seclusion is only as appropriate as the beneficial changes it causes within you. Throughout his writings, Ibn al-Jawzi identified at least four ways that seclusion can change you for the better:

i) Heart: “If you can financially & physically help people fulfill their needs while adhering to Islamic limits, this is better if your seclusion consists of nothing but extra prayer and physical deeds. But if your seclusion opens for you a door to actions of the heart, constant remembrance of Allah, and reflection, nothing compares to it.”

ii) Mind: “There’s nothing in the world sweeter than a scholar’s getaway with knowledge, as it’s his intimate companion… His preoccupation with knowledge guides him to virtue and allows him to roam delightfully in the gardens. So he’s safe from the Devil, the ruler, and the general masses through his seclusion.”

iii) Dignity: “I don’t know of a pleasure, honor, relief, or protection better for a scholar than seclusion. It protects his body, din, and status before Allah and the people. This is because people lose respect for those who frequently mix with them, and their word carries less weight.”

iv) Discipline: “Know that time is too valuable to waste even an instant of. How many hours do you waste in which you miss out on a lot of reward? Days are like fertile soil, and it’s as if you’re being told to plant one seed and have a thousand plants sprout from it. Would a smart person ever stop planting, or even take his time in doing so? What helps you take advantage of your time is solitude & seclusion whenever possible.”

One man who best exemplified good use of time was Imam ‘Abdullah ‘Azzam. In a new biography (‘The Caravan’), Thomas Hegghammer wrote that “Azzam was a workaholic and a utility maximizer who would not spend a minute on anything or anybody if he did not think it helped the cause. For the same reason, he had no hobbies, did not watch films, and read no fiction. He slept only three to four hours per night, topping it up with five-minute naps in the car throughout the day.” Hegghammer also wrote that “he said he always carried three things: water for ablution, a siwak stick, and the Qur’an.” Indeed, the best use of your time in Ramadan is reciting the Qur’an. But the point isn’t to absentmindedly hum the words. Rather, the point is to consciously learn the lessons of the words, as Ibn Taymiyyah wrote that “pushing yourself to understand & reflect, even if you don’t recite much, is better than a lot of reciting with no attempt to understand.” When you recite the story of the boys and the cave, you learn how to insulate yourself and your children from the idols & diseases that surround you. You learn that staying healthy means staying away.

You learn the same lesson from Ramadan itself. Describing the Prophet’s seclusion in the latter part of Ramadan, Ibn Rajab wrote that “he’d reserve a mat upon which he’d seclude himself from people, not mixing with or paying attention to them. This is why Imam Ahmad didn’t recommend for a mu’takif to mix with anyone, not even to teach them knowledge or recite the Qur’an with them. Rather, the best thing to do is to be alone and free yourself to speak privately to your Lord, remember Him, and call upon Him… Restrict yourself to worshipping & remembering Allah, cut off anything that can distract you from Him, and focus your body & soul on your Lord and what draws you near to Him. You’ll end up with no concern but Allah and what pleases Him.” This is why in a lecture about Ramadan, Imam ‘Azzam said that “there’s no time in Ramadan for gossip, watching TV, or socialization. Don’t visit each other’s homes at night in Ramadan, as this is a waste & theft of time in this blessed month.”

But as noble as seclusion is, it should be applied with care. Ibn al-Jawzi also noted that “there’s no blanket ruling on the practice. Rather, you must look at the person and his circumstances, his company and their circumstances, what he gains from them, what he loses through them, compare the gains & losses, then you’ll see the truth of the matter.” Indeed, some don’t handle it well at all. In the April 11 edition of the Wall Street Journal, an article titled ‘Americans Stock Up on Booze’ stated that “sales of alcohol at U.S. liquor and grocery stores jumped 22% for the week ending March 28.” The article continued to state that “home drinking could be rising because of anxiety… and booze being the ‘treat’ people allow themselves during self-quarantine.”

It was a society not much different from this that those boys distanced themselves from when they slipped away to the shade of the tree before heading to the cave. It’s fitting, then, that the vaccine against the ultimate deception at the end of time be named after that cave. Written by: Tariq Mehanna
Sunday, the 10th of Ramadan 1441 (3rd of May 2020)
Marion CMU
From Kalamullah.com

Kissing the Mus-haf, kissing one’s fingers and swaying whilst reciting Qur’an

Assalamu alaikum

This post pertains to some popular innovations (Bid’aat) concerning the Mus-haf. The Mus-haf (for those who dont already know) is the entire Qur’an in Arabic text only. Hence an English translation of the meaning of the Qur’an (e.g. by Hilali and Khan) which is available in bookstores would not be considered a ‘Mus-haf’.

Adapted from IslamQA,
Q: My questions relate to Bida’a. At the Mosque I attend I see brothers performing actions which I think are Bida’a but require confirmation with sources. I would like to try correct these practices, Inshallah with Hickma, if there are incorrect.
1. Blowing on fingers and wiping eyes with thumbs after making Dua’a.
2. Always ending Dua’a with Al-Fatiha.
3. Kissing the Qu’ran when picking it up and before putting it down.
4. Swaying while sitting in Salat or reading Qu’ran.

A:
Any act of worship must be based on evidence (daleel) from the Qur’aan or saheeh Sunnah. One of the principles of this religion is that Allaah cannot be worshipped except in the ways that He has prescribed, and He cannot be worshipped in innovated ways (bid’ah). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [i.e., Islam] that is not part of it, will have it rejected,” i.e., his deed will be unacceptable to Allaah. There is no evidence in either the Qur’aan or Sunnah for ending du’aas with al-Faatihah. Similarly, there is no evidence for blowing onto one’s fingers and wiping the eyes with them after making du’aa’. Al-Shuqayri (may Allaah have mercy on him) mentioned the bid’ah of kissing the thumbnails and wiping the eyes with them after making du’aa’ following salaah, or bunching the fingertips together and touching them to the eyes after prayer, and reciting certain things whilst doing so; he said that these are silly innovations. (Al-Sunan wa’l-Mubtada’aat, p. 71). With regard to the question of kissing the Mus-haf (copy of the Arabic text of the Qur’aan), the Fatwa Standing Committee (al-Lajnah al-Daa’imah li’l-Iftaa) answered a question on this matter with the following fatwa: “We know of no basis for kissing the Qur’aan.” In another response to a similar question, they said: “We know of no evidence that prescribes kissing the Qur’aan, which was revealed to be recited, respected, understood and acted upon.” (Fataawa al-Lajnah al-Daa’imah, no. 4172)

In Al-Aadaab al-Shar’iyyah (2/273, Al-Risaalah edition), Ibn Muflih says:

“It was reported that he (Imaam Ahmad) did not give an opinion [??] on this matter (kissing the Qur’aan) and touching it to one’s forehead and eyes.”

Al-Qaadi said in al-Jaami’ al-Kabeer: “He did not give an opinion on that, although it contains an element of respect and honour, because in the case of deeds intended to draw closer to Allaah, if there is no comparable precedent in the Sunnah, then it is better not to do it. Do you not remember when ‘Umar saw the Black Stone, he said: ‘You cannot do any harm or any good. If it were not for the fact that the Messenger of Allaah (peace and blessings of Allaah be upon him) kissed you, I would not kiss you.’” (Reported by al-Bukhaari, 1597; Muslim, 1270).

As for swaying when reciting Qur’aan or praying, this is habit of the Jews in their worship, so the Muslim should not do it deliberately. (See Bida’ al-Qurra’ by Bakr Abu Zayd, p. 57). One of the ways of wisdom (hikmah) in da’wah and combatting wrongdoing, to which you refer in your question, is to ask people for the evidence for what they are doing, because it is not permissible to worship in ways for which there is no evidence, as we have pointed out above. The burden of proof rests on the person who is doing the deed, not on the one who is seeking to correct him. May Allaah give us and you the strength to do good. May Allaah bless our Prophet Muhammad.

And Allah knows best

The Superiority of the Haafiz in this World and in the Hereafter

Assalamu Alaikum

Haafiz is a person who has memorized the Qur’an (the speech of Allah subhana wa taala). Its from the word Hifz – to secure or protect. Allah subhana wa taala is protecting the Qur’an by embedding it in the hearts of millions of Muslims, Allahu akhbar!

From IslamQA,

Firstly:

Memorizing the Qur’aan is an act of worship through which one seeks the Face of Allaah and reward in the Hereafter. Without this intention, he will never have any reward, rather he will be punished for doing this act of worship for someone or something other than Allaah.

The haafiz (the person who has memorized the Qur’aan) should not have any intention of gaining worldly benefits by memorizing the Qur’aan, because his memorization thereof is not a product to be traded with in this world, rather it is an act of worship which is done for the sake of his Lord.

Allaah has given special privileges to the one who memorizes the Qur’aan in a number of ways in this world and in the Hereafter, for example:

1 – He takes precedence over others in leading the prayer.

It was narrated that Abu Mas’ood al-Ansaari said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The people should be led in prayer by the one among them who has the most knowledge of the Book of Allaah; if they are equal in knowledge of the Qur’aan, then by the one who has most knowledge of the Sunnah; if they are equal in knowledge of the Sunnah, then by the one who migrated (made hijrah) first; if they are equal in terms of hijrah, then by the one who became Muslim first. No man should lead another in prayer in his domain of authority, or sit in his place in his house, except with his permission.”

(Narrated by Muslim, 673)

It was narrated that ‘Abd-Allaah ibn ‘Umar said: “When the first muhaajiroon (emigrants) came to Quba’, before the Messenger of Allaah (peace and blessings of Allaah be upon him) came (to Madeenah), Saalim the freed slave of Abu Hudhayfah used to lead them in prayer, and he was the one who knew the most Qur’aan.”

(Narrated by al-Bukhaari, 660)

2 – He is placed in front of others in a common grave, closer to the qiblah, if it is essential to bury him with others.

It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with them both) said: “The Prophet would wrap two of the men slain at Uhud in a single cloth, then he would ask, ‘Which of them knew more Qur’aan?’ If one of them was pointed out to him, he would put that one in the lahd (niche in the side of the grave) first. And he said, ‘I will be a witness over these people on the Day of Resurrection.’ He commanded that they should be buried with their blood, without being washed, and that no funeral prayer should be offered for them.”

(Narrated by al-Bukhaari, 1278)

3 – He takes precedence in leadership if he able to bear that

It was narrated from ‘Aamir ibn Waathilah that Naafi’ ibn ‘Abd al-Haarith met ‘Umar in ‘Usfaan, and ‘Umar had appointed him as governor of Makkah. ‘Umar said, “Who have you appointed in charge of the people of the valley?” He said, “Ibn Abza.” ‘Umar asked, “Who is Ibn Abza?” He said, “One of our freed slaves.” Umar said, “Have you appointed over them a freed slave?!” He said, “He is well-versed in the Book of Allaah and he has knowledge of the laws of inheritance.” ‘Umar said: “Your Prophet (peace and blessings of Allaah be upon him) said: ‘Indeed, by this Book, Allaah would exalt some people and degrade others.’”

(Narrated by Muslim, 817)

With regard to the Hereafter:

4 – The status of the one who memorizes Qur’aan will be commensurate with the last aayah he memorized.

It was narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan (i.e., the one who memorized and studied it): ‘Read, advance in status and recite as you used to do in the world, for your status will be commensurate with the last aayah that you recite.’”

(Narrated by al-Tirmidhi, 2914; he said this is a saheeh hasan hadeeth. Al-Albaani said in Saheeh al-Tirmidhi, no. 2329, it is hasan saheeh. Also narrated by Abu Dawood, 1464).

What is meant by reciting here is memorizing.

5 – He will be with the angels, accompanying them.

It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “The one who recites the Qur’aan and learns it by heart, will be with the noble righteous scribes (in Heaven) and the one who exerts himself to learn the Qur’aan by heart and recites it with great difficulty, will have a double reward.”

(Narrated by al-Bukhaari, 4653; Muslim, 798)

6 – He will be given a crown of honour and a garment of honour to wear.

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The Qur’aan will come on the Day of Resurrection and will say, ‘O Lord, adorn him.’ So he will be given a crown of honour to wear. Then it will say, ‘O Lord, give him more.’ So he will be given a garment of honour.’ Then it will say, ‘O Lord, be pleased with him.’ So Allaah will be pleased with him. Then it will be said to him, ‘Recite and advance in status, and for each verse you will gain one more hasanah (reward for good deed).”

(Narrated by al-Tirmidhi, 2915. He said, this is a saheeh hasan hadeeth. Al-Albaani said in Saheeh al-Tirmidhi, 2328, this is hasan).

7 – The Qur’aan will intercede for him with his Lord.

It was narrated that Abu Umaamah al-Baahili said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Recite the Qur’aan, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”

(Narrated by Muslim, 804, and by al-Bukhaari in a mu’allaq report).

Secondly:

With regard to his relatives and descendents, there is evidence concerning his parents that they will be clothed with garments which far surpass everything to be found in this world, and that will only be because they took care of and taught their child. Even if they themselves were ignorant, Allaah will honour them because of their child. But the one who prevented his child from learning the Qur’aan, he will be one of those who are deprived.

It was narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Qur’aan will come on the Day of Resurrection like a pale man saying to its companion, “Do you recognize me? I am the one who made you stay up at night and made you thirsty during the day…” Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. They will say, “O Lord, how did we earn this.” It will be said to them, “Because you taught your child the Qur’aan.”’”

(Narrated by al-Tabaraani in al-Awsat, 6/51).

It was narrated that Buraydah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever reads the Qur’aan, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. They will say, “Why have we been given this to wear?” It will be said, “Because your child learned the Qur’aan.”’”

(Narrated by al-Haakim, 1/756)

These two hadeeth support one another. See al-Silsilah al-Saheehah, 2829.

And Allaah knows best.

Moving the tongue when reciting Qur’an and doing Dhikr

Assalamu Alaikum
Alhumdulillah

Many Muslims pray their silent salaah or recite Qur’an inwardly -that is without the movement of the tongue. This is a grave error.

Aspects of the Qur’an like the makharij (articulation points of the hurf) and tajweed cannot be manifested without the movement of the tongue. For example, there are letters like the meem, laam which require placement of the tongue at a partuicular point in the mouth. and there are letters like Daad which may require the tongue to touch a different part of the mouth.

since its the month of Ramadaan – the month of Qur’an, we should strive to recite it correctly- how the prophet sal Allahu alaihi wasallam did it and the sahabah radi Allahu anhum did it.

From IslamQA,
Firstly:

Remembering Allaah (dhikr) is one of the noblest deeds that a Muslim can do. Dhikr is not only verbal; rather we may remember Allaah in our hearts, on our lips and in our physical actions.

Shaykh ‘Abd al-Rahmaan ibn Sa’di (may Allaah have mercy on him) said:

The phrase dhikr Allaah (remembrance of Allaah) includes everything by means of which a person may draw close to Allaah, such as belief (‘aqeedah), thoughts, actions of the heart, physical actions, praising Allaah, learning and teaching beneficial knowledge, and so on. All of that is remembrance of Allaah.

Al-Riyaadh al-Nadrah, p. 245

Shaykh Ibn ‘Uthaymeen said:

Remembrance of Allaah (dhikr) may be in the heart, on the tongue or in one’s physical actions. The basic principle is remembrance in the heart as the Prophet (peace and blessings of Allaah be upon him) said: “In the body there is a piece of flesh which, if it is sound, the entire body will be sound, but if it is corrupt the entire body will be corrupt. It is the heart.” Narrated by al-Bukhaari and Muslim. What counts is remembrance in the heart, because Allaah says (interpretation of the meaning):

“and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts”

[al-Kahf 18:28]

Remembering Allaah with one’s tongue or physical actions without remembering Him in one’s heart is a serious shortcoming; it is like a body without a soul.

Remembering Allaah in one’s heart means thinking about the signs of Allaah, loving Him, venerating Him, turning in repentance to Him, fearing Him, putting one’s trust in Him, and other actions of the heart.

Remembering Allaah on one’s tongue means speaking all words that will bring one closer to Allaah, above all saying Laa ilaaha ill-Allaah.

Remembering Allaah with one’s physical actions means every deed which brings one closer to Allaah, such as standing, bowing and prostrating in prayer, engaging in jihad, paying zakaah. All of these are remembrance of Allaah, because when you do them you are obeying Allaah. Hence you are remembering Allaah when you do these actions. Hence Allaah says (interpretation of the meaning):

“and perform As‑Salaah (Iqaamat‑as‑Salaah). Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed) and the remembering (praising) of (you by) Allaah (in front of the angels) is greater indeed [than your remembering (praising) of Allaah in prayers]”

[al-‘Ankaboot 29:45]

One of the scholars said: this means that what prayer includes of remembrance of Allaah is more important. This is one of the two scholarly views concerning this verse.

Tafseer Soorat al-Baqarah, 2/167, 168.

Secondly:

With regard to the adhkaar which are spoken on the tongue, such as reciting Qur’aan, saying tasbeeh (Subhaan Allaah – glory be to Allaah), tahmeed (al-hamdu Lillaah – praise be to Allaah) and tahleel (Laa ilaaha ill-Allaah – there is no god but Allaah), and the dhikrs to be recited in the morning and evening, when going to sleep, when entering the washroom, and so on, it is essential to move the tongue, and a person is not regarded as having said them if he does not move his tongue.

Ibn Rushd narrated in al-Bayaan wa’l-Tahseel (1/490) that Imam Maalik (may Allaah have mercy on him) was asked about a person who recites when praying, but no one can hear him, not even himself, and he does not move his tongue. He said: “This is not recitation, rather recitation is that in which the tongue moves.” End quote.

Al-Kasaani said in Badaa’i’ al-Sanaa’i’ (4/118)

Recitation can only be done by moving the tongue to say the sounds. Do you not see that if a worshipper who is able to recite does not move his tongue, his prayer is not acceptable? Similarly he swears that he does not recite a soorah from the Qur’aan but he looks at it and understands it but he does not move his tongue, then he is not breaking his oath. End quote. i.e. because he has not recited it, rather he has only looked at it.

This is also indicated by the fact that the scholars said it is not allowed for a person who is junub to recite Qur’aan with his tongue, but they said it is permissible for him to look at the Mus-haf and recite Qur’aan in his heart, without moving his tongue. This indicates that there is a difference between the two things, and that not moving the tongue is not counted as reading or reciting.

See al-Majmoo’, 1/187-189

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it obligatory to move the tongue when reciting Qur’aan in prayer or is it sufficient to say it in one’s heart?

He replied:

Recitation must be done with the tongue. If a person recites it in his heart when he is praying, that is not sufficient. The same applies to all other adhkaar; it is not sufficient to recite them in one’s heart, rather it is essential to move one’s tongue and lips, because they are words to be spoken, and that can only be achieved by moving the tongue and the lips. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 13/156

And Allaah knows best.

Memorizing the Noble Qur’an

Assalamu alaikum wa rahmatullahi wa barkatuh
alhumdulillah

The prophet sal Allahu alaihi wasallam said, meaning of which is, the best of you is the one who memorizes the Qur’an and teaches it to others!
Allahu akbar!!

Allah subhana wa taala has promised, in the Qur’an, that He has revealed it and that He will preserve it. And this preservation is through the carriers of the Qur’an (the Huffaz)

So in’shaAllah to play this great and noble role, there is a fantastic opportunity to memorize Allah’s speech from the comfort of your homes.

Check out http://www.iou-gqmc.com/

may Allah make us all players and carriers of his deen

How to Memorize the Noble Qur’an?

Assalamu alaikum
Alhumdulillah

By Dr. Yahya al-Ghouthani, Jeddah (world leading Quranic recitation authority)

Translated by Abu Muqatil
May Allah hasten his release….ameen

In light of the principles which have passed us by in the previous section, I say to whoever wants to memorize a page from the Noble Quran from any chapter that I hope that you will stay with me so we can read the following steps together at ease paving the way to apply it precisely.

1. [Obtain a good mus-haf ]
Try to obtain a good copy of the Quran whose size is according to your need and never ever replace it so that you will be strong in memorising the parts of the pages and the lines. The mus-hafal-huffaaz (the memorisers’ codex) [i.e. the text of the popular green edition from Madina written by the world famous calligrapher, Ta Ha Uthman] is preferred which starts with the verse at the start of the page and finishes with the last verse, and it is divided up well, whereby the Quran being thirty juz` (parts), every juz` has 20 pages and every page has 25 lines. The King Fahd organization in Medina al-Munawwarah has built a printer for this copy and I advice getting it as it is the most accurate contemporary print.

2. [Set the scene]
Setting the scene for memorization according to the following:-

i. Self-composure – Have the correct intention in mind and a desire for reward from Allah
ii. Wudoo` (ablution) and complete purity – Do not take the easy option of those who give a fatwa (legal edict) for its opposite as that goes against what befits high regard of the Speech of Allah and good manners with it.
iii. [Comfortable setting] – Sitting in a place where you feel at ease, and there is no more sacred place than the mosque.
iv. [Free of distractions] – It is preferred that it is a place without many pictures, carvings, decorations and distractions. The more enclosed the place is – with all due regards to fresh air – the better, compared with open space, trees and gardens. Even if some may differ with me, but I say this based upon experience not from abstract thinking. The atmosphere for light reading is different from the atmosphere for focused memorization, as wide spaces, sceneries and trees distract the mind and focus. Whatever is suitable for light reading is not needed for genuine work and focus, as mentioned in rule 4.
v. Face the Qibla – (direction of prayer towards Mecca) and sit in a state of submission, tranquility and respect.

3. [“Warm up”]
Begin the “warm up” process (for want of a better expression). It is the preparation where you read a few pages of the Quran before starting the memorization process, whether from memory or looking.

Recite nicely, listening to yourself without haste or delay.

This is a fundamental component in preparing the self. You will find many successful memorization teachers do not allow the student to memorize before getting them to revise the previous session and letting the sheikh hear. This is to prepare him psychologically and spiritually for memorization, whilst the student may be totally unaware of the teacher’s aim.

4. [Be controlled in recitation]
Beware of your voice’s beauty from distracting you at this point. The sweetness of your tone encompasses you in the atmosphere of chanting. So you start thinking that you’re so-and-so, the famous reciter, then you assume his persona and start to recite with deliberation and perfecting the letters. You repeat it and recite it again like some of the reciters. Perhaps it all goes over the top and you bring out a microphone and recording equipment. Time will pass by whilst you are unaware, and you become like that young man who really wanted to memorize the Quran but every time he sat down to memorize he opened the Quran at 7-rah Y-suf and began to chant it until the time passed him by and he memorized absolutely nothing.

5. [“Feel that urge…”]
About 10-15 minutes of the warm up exercise and personal preparation you will feel a strong desire in yourself to memorize, with that it is possible for you to start with a new page you want to memorize.

6. [Focus]
Here begins an important stage, you really have to doubly focus on the verses. Imagine that your eye is a camera lens, and that you want to film the page with sound and image. Be careful not to shake the camera.

7. [“Action!”]
Open your eyes well. Free your mind from any distraction. Read by looking at the first verse at the top of the page in an audible voice with tajweed [the correct rules of recitation]. Read correctly with concentration. Lets use an as example His statement, the Most High:

سيقول السفهاء من الناس ما ولاهم عن قبلتهم التي كانوا عليها قل لله المشرق والمغرب يهدي من يشاء إلى صراط مستقيم

The fools among the people will say, “What has turned them from their prayer direction to which they were used to face in prayer.” Say, “To Allah belong both, east and the west. He guides whom He wills to a Straight Way.” [2:142]

Read three or more times until your mind takes it all in, then close your eyes and picture in your mind the places of the words and read them. If you succeed in reading them completely without any mistake, don’t get excited but instead repeat two, three or five times.

8. [Repeat]
Then open your eyes a second time. Read the same verse from the book to confirm the correctness of your memorization. If you are certain that you’ve memorized it correctly, don’t get excited. Instead close your eyes and read another time. With this you have chiseled in your mind an engraving that is impossible to disappear with the permission of Allah, the Most High. Try the steps carefully, you will definitely find this approach sound.

Note: During the process of recall and repetition, be careful not to divert your gaze to the things around you such as written notices distributed upon walls, posters, artwork, or décor. Do not follow a whirling fan. Do not be concerned about the type of furniture or coverings you’re sitting on. Be careful of excessively looking out of the windows, perhaps your eyes will chance upon something that will not please you, or perhaps you will be distracted by the scene of people in the street, or the scene of cars as happens to students during their revision for their exams. One of them stands at the window with the excuse of getting fresh air, then there he takes a census of cars based upon make and model, and in this manner time passes him and is wasted whilst he hasn’t benefited a single thing.

You have no business with these distractions, my brother. You have put yourself forward as someone from the people of the Quran and from its memorizers, and that requires motivation, perseverance, focus and an absence of distractions.

9. [Next verse]
After that move to the verse immediately following it:

…وكذلك جعلناكم أمة وسطا

Thus we have made you a middle nation…[2:143]

and begin with the same steps we outlined with the previous verse. If you think the verse is long, then divide it into several parts corresponding to correct and sound stops and normal meanings. Then repeat and repeat many times until it is engraved deeply in your memory.

10. [Connection process]
Begin now with the connection process which I mentioned in the eighth rule of memorization. That is by opening the book and focusing on the last part of the first verse – for example – إلى صراط مستقيم …and read it with an audible voice then connect it quickly without any stop with the first part of the second verse وكذلك جعلناكم أمة وسطا. Repeat this process many times but no less than five times.

After reading these steps – if you like them – begin implementing them straight away and record in a special notebook the date of beginning memorization. Contact someone you love and trust, and then tell them that you have found a technique in memorizing the Quran that you began applying today, so that you can be someone who guides to good.

One of the benefits of contacting someone like this is that it will be an encouragement for you in memorization and continuation, as it reflects an increased conviction in oneself with what you’ve read.

This is what is confirmed in psychology, if a person does something and he convinces someone else about it, then it is like taking a firm stance without retracting from it and his behavior increases his conviction in what he does.

It is possible to summarize this method in the following steps:-

1.Personal composure
2.Warm up
3.Concentration
4.Repetition
5.Connecting

Result = a strong memorization with the best method.

Source: Kayfa Tahfaz al-Qur`aan al-Kareem (“How to Memorise the Noble Quran”)

Surat Al Qadr – Ibn Kathir

Tafsir (part) of Surrat Al-Qadr (Makkan)
By Ibn Kathir

It has been reported that Abu Sa`id Al-Khudri said, “The Messenger of Allah performed I`tikaf during the first ten nights of Ramadan and we performed I`tikaf with him. Then Jibril came to him and said, `That which you are seeking is in front of you.’ So the Prophet performed I`tikaf during the middle ten days of Ramadan and we also performed I`tikaf with him. Then Jibril came to him and said; `That which you are seeking is ahead of you.’ So the Prophet stood up and gave a sermon on the morning of the twentieth of Ramadan and he said,

«مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاء»

(Whoever performed I`tikaf with me, let him come back (for I`tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah , which confirmed his dream.” In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi`i said, “This Hadith is the most authentic of what has been reported.” It has also been said that it is on the twenty-third night due to a Hadith narrated from `Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn `Abbas that the Messenger of Allah said,

«الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى»

(Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka`b that the Messenger of Allah mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka`b, “O Abu Al-Mundhir! Verily, your brother Ibn Mas`ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr.” He (Ubayy) said, “May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night.” Then he swore by Allah. Zirr then said, “How do you know that” Ubayy replied, “By a sign or an indication that he (the Prophet ) informed us of. It rises that next day having no rays on it — meaning the sun.” Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from `Ubadah bin As-Samit that he asked the Messenger of Allah about the Night of Decree and he replied,

«فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَة»

(Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said about the Night of Al-Qadr,

«إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى»

(Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration.

At-Tirmidhi recorded from Abu Qilabah that he said, “The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights.” This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi`i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best.

Supplication during the Night of Decree

It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: “O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.” This is due to what Imam Ahmad recorded from `A’ishah, that she said, “O Messenger of Allah! If I find the Night of Al-Qadr what should I say” He replied,

«قُولِي: اللْهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي»

(Say: “O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.”) At-Tirmidhi, An-Nasa’i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, “This Hadith is Hasan Sahih.” Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa’i also recorded it.

Carry the Flag

Assalamu alaikum
From Kalamullah.com

“The final Hour will not come until time becomes compressed. So, a year will seem like a month; a month will seem like a week; a week will seem like a day; a day will seem like an hour; and an hour will pass like the time it takes for a palm leaf to burn up.”

In this authentic hadith describing the state of the world near the end of time, the Messenger of Allah (peace be upon him) foretold of a phenomenon that we can now all attest to. Time passes faster than ever, whether you’re thinking of how quickly your children have grown before your eyes, thinking of your own life in retrospect, thinking each night about how there weren’t enough hours in the day to accomplish all that you’d intended – or thinking about how inconspicuously you are now being approached by the month of Ramadan.

As a month which commemorates the revelation of the Qur’an, many articles written for the occasion of Ramadan deal with the rewards of reciting the Qur’an, how often the Salaf would recite it in the month, etc. – none of which are the focus of this article. Rather, our focus is something deeper. Imagine a plain metal box in front of you – at first glance, it is not worth more than the metal from which it was constructed. Your view of the box changes, however, once someone walks by and flips open the lid to reveal gold filling it to the brim. It has now become much more than a box. Likewise, the Mushaf you hold in your hand deceptively appears as paper and ink. But if you properly investigate its contents, you’ll uncover immense power hidden within. It is this power which captivated people like al-Imam ash-Shafi’i, and magnetized him into reciting the entire Qur’an sixty times in Ramadan. It is this power that I want to highlight from a number of angles: the power of the Qur’an to change you.

Some thoughts:

1) Ponder over how the Qur’an could affect a mountain: {“If We had sent down this Qur’an upon a mountain, you would have seen it humbled and crumbled from the fear of Allah. And We present these parables to people for them to ponder.”} [59:21]

ash-Shawkani explained that this is “…because of its importance, its greatness, its eloquence, its strength of expression, and the lessons it contains that soften hearts. Because of all this, were it to have been sent down upon any of the mountains on Earth, you would have seen that mountain – no matter how solid and massive – crumbling to pieces from humility before Allah, from caution of His punishment, and from fear that it would not be able to give due respect to His Words. So, with this vision and parable, one grasps the loftiness of the Qur’an and how deeply it affects the heart.”

In other words, if this is how a solid, hulking, inanimate mountain would be changed by the Qur’an, imagine its potential in changing your tender, living heart and soul…

2) Ponder, now, over how it physically affected the one upon whom it was sent (peace be upon him).

Open up ‘Sahih al-Bukhari’, go to the second narration of the first chapter, and you’ll find that the Prophet was asked: “How does the revelation come to you?” He explained: “Sometimes, it comes to me like the ringing of a bell. This is the most difficult of all…” ‘A’ishah then added: “Indeed, I saw the Prophet receiving revelation on a very cold day, and I nonetheless saw sweat dripping from his forehead.” (Ibn Hajar commented: “What can be understood from this is that, in fact, all of the revelation was immensely difficult for him to receive.”) Following this is the Prophet describing in his own words how, just seconds before the very first verses of the Qur’an were revealed to him in the cave of Hira’, Jibril “took hold of me and squeezed me so hard that I could not bear it” – and then did it a second time, and then a third time (Ibn Hajar pointed out that another authentic narration found elsewhere specifies that “…he took me by the throat.”). Two narrations later, Ibn ‘Abbas summarized: “The Messenger of Allah endured great difficulty while receiving revelation.” (As Ibn Hajar quoted in his commentary, “this is because strong words are introduced in a manner which announces their strength, in order for people to pay attention.”)

So, the intensity of the content of the Qur’an is reflected even in the physical intensity the Prophet endured just to receive it.

It is likewise reflected in the extent to which many have suffered for it. Two and half centuries after those first verses were revealed (in the year 231 H), the great scholar Ahmad bin Nasr al-Khuza’i found himself standing on a leather executioner’s mat, his hands and feet tightly bound in rope. As he stood waiting, a razor-sharp sword was suddenly swung into his neck. It was left there for a few seconds before being withdrawn, and then brought crashing down on the top of his head. It was finally plunged into his stomach, after which he fatally collapsed onto the mat. He was then decapitated, and his headless body was transferred to an area near Baghdad and crucified in a public square. His head was impaled on a spike and put on display for the public in Baghdad itself. This man had been executed by the Mu’tazilah for no reason other than his persistence in affirming a single fact: that the Qur’an is the speech of Allah. Ironically, his execution took place right on the eve of Ramadan.

3) A book so powerful and touching was designed to affect the entire planet.

In his introduction to ‘Tafhim al-Qur’an’, al-Mawdudi reminds us that “the Qur’an is neither a book of abstract theories and cold doctrines which the reader can grasp while seated in a cozy armchair, nor is it merely a religious book like other religious books whose secrets can be grasped in seminaries and oratories. Rather, it is the blueprint and guidebook of a message, of a mission, of a movement. As soon as this Book was revealed, it drove a quiet, kind-hearted man from his isolation and seclusion, and placed him upon the battlefield of life to challenge a world that had gone astray. It inspired him to raise his voice against falsehood, and pitted him in a grim struggle against those carrying the banner of disbelief, or disobedience to Allah, of deviance and error. One after another, it sought out everyone who had a pure and noble soul, gathering them together under the flag of the Messenger. It also infuriated all those who, by their nature, were bent on evil and drove them to wage war against the bearers of Truth. This is the Book which inspired and directed that great movement which began with the preaching of a message by an individual, and continued for no fewer than twenty-three years, until the Kingdom of God was truly established on Earth.”

So, the Qur’an once changed the planet. And as we can see, it is in the process of doing so again.

4) But it changes the world by first changing the people who live in it.

al-Fudayl bin ‘Iyad said: “The memorizer of the Qur’an carries the flag of Islam. He shouldn’t waste his time in vain amusement, distractions, and pointless matters with those who do so, out of respect for the Qur’an.” Such a person implements by opening up the Qur’an and seeing, for example, that the believers “turn away from pointless matters” (23:3) and “if they pass by pointless matters, they pass by while dignifying themselves above them” (25:72), while on the other hand seeing that “among the people are those who purchase pointless talk” (31:6). Looking at this, you ask yourself: where do I want to stand? Then you make a choice.

You come across those who “do not encourage feeding of the poor” (89:18) and “have an extreme love of wealth” (89:20), but also those who “don’t feel in their hearts any need for what they’ve been given, and prefer the welfare of others over themselves even if at the risk of poverty” (59:9).

You find those who, “if they stand up to pray, do so lazily and for show, and don’t remember Allah except little” (4:142), but also those who “are humble and focused in their prayers” (23:2).

You come across shallow disbelievers who simply “indulge in this life, and eat like cattle eat” (47:12), but also the deep thinkers who “reflect over the creation of the heavens and Earth” (3:191).

You come across “he who takes his own desires as his god” (45:23), but you’ll also meet those who “intensely love Allah more than anything else” (2:165).

And you even find the Qur’an telling the story of today’s world – our story. You come across the leaders and governments who are “tyrannical on Earth, and made its people into subjugated groups, oppressing a group of them by slaughtering their sons” (28:4), who threaten them with prison if they refuse to submit (26:29), and who target Muslim women and children with fire (85:5) for “no reason other than that they believe in Allah” (85:8). These tyrants claim to represent the civilized world, and are materially wealthy and technologically advanced (28:76). Thus, those who are duped by this world choose to ignore their disbelief and oppression of others to instead admire them, their society, and culture with awe, thinking to themselves “if only we had what has been given” to them (28:79). A few sincere scholars stand up to try to open people’s eyes (28:80). As a result, some Muslims wake up and migrate to the lands of Islam after their suffering in the lands of the enemy (16:110). A few of them are even inspired to “fight in the path of Allah, and the oppressed men, women, and children,” to defend them in various parts of the world (4:75). But many choose to remain in the land of the enemy, who is ever-increasing in oppressing them (4:97). Not only this, but such house slaves, “while sitting back, they say to their brothers: ‘If only they had listened to us, they wouldn’t have been killed'” (3:168). As if that wasn’t bad enough, and despite the fact that the tyrants are clearly “allies of one another” (5:51, 8:73, 45:19), and want to tempt us into watering down Islam (68:9), and will only be pleased with us if we totally abandon it and follow their ways (2:120), and do not love us even though some of us love them (3:119) – despite all this, the scholars-for-dollars assure their disbelieving allies from the People of the Book that they are their reliable partners in the War on Terror until the end (59:11). But because they are “swaying between this and that, not fully here or there” (4:143), they of course also assure us that they are believers (2:14) and sort of, kind of want victory for the Ummah. So, you have to put up with he who, “if tested, turns back on his heels” (22:11), but you also have the pleasure of meeting the “men who have remained true to their covenant with Allah” and “have not changed in the least” (33:23).

Thus, when you read the Qur’an, you are presented with a wide array of characters and their characteristics, ranging from the very best of humanity to its very worst. And al-Hasan al-Basri said: “Those who came before you saw the Qur’an as a collection of messages from their Lord. They would ponder over them by night and implement them by day.” So, now ask yourself: which of these people do I want to be? What choice am I going to make? This is the challenge that the Qur’an puts before you.

5) As the Qur’an builds you in this way, consider the fact that during your days in Ramadan, you basically replace one form of nourishment for another: you are prohibited from food & drink at the same time that you are pushed to delve deeper into the Qur’an. Think about the wisdom in this. The point is for you to confirm for yourself that your body can survive even on a minimal amount of food & drink, and that the source of true life – the nourishment you cannot do without – is found only in the Qur’an.

I recently experienced this myself. Following my sentencing in court, I was immediately moved from Boston to Rhode Island, to Brooklyn, to Manhattan, back to Brooklyn, to Oklahoma City, and finally to my current location in Indiana – a process which lasted approximately six weeks. Because of my frequent flyer status, I was never in any one place long enough to obtain an Arabic copy of the Qur’an. It was the single longest period of my life in which I didn’t have access to the Qur’an, and I could feel it. When I finally arrived here and got hold of one, I felt replenished.

6) This brings me to my last point: take advantage of the Qur’an while you have access to it, because there will come a time when nobody will have access to it. In another authentic hadith, the Messenger of Allah (peace be upon him) warned us that right before the end of time, “Islam will fade away like color fades from fabric, to the point that nobody will know of fasting, prayer, the rites of pilgrimage, or charity. And the Qur’an will be lifted up and vanish overnight, such that not a single verse of it will remain on Earth…”

Written by: Tariq Mehanna
Friday, 21st of Rajab 1434 (31st of May 2013)
Terre Haute CMU