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Ibn Baaz: Have a Set Amount You Read From the Quraan Daily

by Ahmed Abu Turaab

Shaikh Abdul-Aziz ibn Muhammad ibn Dawud said, “I was going with his eminence, may Allaah have mercy on him, from the Imaam Turki ibn Abdullaah mosque to his house when he asked me about reading the Quraan.  I told him I read it from time to time but that I did not have a set portion that I read daily.  So he said that I should take up an amount to read from the Quraan daily even if it was only a little, explaining that the person who has a set portion which he reads daily from the Quraan will finish it, but he who does not may finish reading it quickly one time but then months may pass and he will not have finished it, and he mentioned the example of a person who reads a juzz a day finishing it in a month and he who reaads two finishing it in fifteen days.”

Mawaaqif Mudee’ah, p. 25.

Uploaded by ahlulsunnahwaljammah on 27 Jan 2012

From the Secrets of Fatiha and What it Contains
By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi  -Rahimullaah-
Translated by Abbas Abu Yahya

 Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

 Two Strengths

‘The human being has two strengths:

1. The strength of researched knowledge.
2. And the strength of practical firm determination of actions.

 A human’s complete happiness is dependent upon the perfection and completion of the two strengths of knowledge and firm determination of actions.

As for the perfection and completion of the strength of knowledge, then this is achieved

1. by knowing his Creator and his Originator,
2. knowing His Names and Attributes;
3. by knowing the path which leads to Him, and
4. by knowing what causes weakness in following that path, and
5. by knowing himself and his shortcomings and mistakes.

Having awareness of these five points, leads the human to achieve perfection in the strength of knowledge. The most knowledgeable of the people are those who know and understand these points the most.

 As for the perfection and completion of the strength of practical firm determination of actions, this can only be achieved by complying with the rights of Allaah -Subhanahu- which He has over the slave, and the slave fulfills them with Ikhlaas (sincerity), truthfulness, faithfully, being righteous and by following and testifying to Allaah’s favours upon the slave of Allaah.

The slave has shortcomings in fulfilling Allaah’s rights, and so is ashamed to face Allaah with what (little) he has from servitude to Him. The slave knows that his servitude to Allaah is less than that which Allaah is worthy of, in fact it is even less and lesser than that.  There is no way for him to perfect these two strengths except with Allaah’s help.  Allaah guides him to the straight path to which He guided, His ‘Aawliyaa and those who are close to Him. Allaah averts him from going off the path (Siraat), through either becoming corrupted in his strength of knowledge, and he falls into misguidance, or from his strength of actions, which obligates anger upon him.

 The Principles of Guidance in Sooratul – Fatiha

The complete happiness of a human cannot be achieved except with a combination of these matters, and they are included in Sooratul Fatiha and these matters are arranged in the best way, so the saying of Allaah Ta’ala: <<All praise belongs to Allaah, the Lord of all the worlds * The Most Beneficent, the Most Merciful.  * The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)>> comprises the first principle, which is knowing about Allaah and His Names, His Attributes and His Actions.

The Names mentioned in this Soorah are the principle names of Allaah’s Beautiful Names, which are; the Name ‘Allaah’, ‘ar-Rabb’ (The Lord) and ‘ar-Rahmaan’ (The Most Merciful).

• The Name ‘Allaah’ comprises the attributes of al-Ulooheeya (worship).
• The Name ‘ar-Rabb’ comprises the attributes of Roobubeeyah.
• The Name ‘ar-Rahman’ comprises the attributes of Beneficence, generosity and Kindness.

The meanings of the Names of Allaah revolve around this.

As for Allaah’s saying:

<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything)>> : This is knowing the path leading to Allaah, which is none other than worshipping Him Alone with what Allaah loves and is pleased with, and seeking aid from Him whilst worshipping Him.

As for His saying: <<Guide us to the Straight Way >> this comprises the explanation that the slave of Allaah has no way to his own happiness except by Isteeqamah (being upright) on the Siraat al-Mustaqeem (the straight path).  There is no path for him to Isteeqamah except by Allaah’s guidance, just as there is no way for him to Allaah’s worship except by Allaah’s aid, in the same way there is no path for him to Isteeqamah upon the correct way except by Allaah’s guidance.

As for Allaah’s saying: << not (the way) of those who earned Your Anger, nor of those who went astray>> this contains the two extremities of deviancy from the straight path.  Deviating to one of these sides leads to misguidance, which is the corruption of knowledge and belief deviating to the other side, to Allaah’s anger which is due to corruption of the intention and action.

The first part of the Soorah is mercy, the middle is guidance and last part is blessings.

 The Slave of Allaah is between Blessings and Guidance

The portion of blessings a slave of Allaah has is related to the amount of guidance he has.

The proportion of guidance for a slave of Allaah is related to the portion of Mercy. So, the whole matter returns back to Allaah’s Blessings and His Mercy.

Blessing and Mercy are from those things which necessitate Allaah’s Roobubeeyah (Lordship). Indeed Allaah is The Merciful and The Giver of blessings and these are from the obligations of His Ilaheeyaeehi (being the One worthy of worship), so He is the deity in Truth, even if the rejecters deny it, and the Mushrikeen associate partners with Him.

Whoever puts into effect the meanings of Fatiha with knowledge and understanding, practically and immediately; then he will have been successful in his perfecting [knowledge and action] in the best way. Then his worship of Allaah becomes a distinct worship by which his grade is raised above that of the general worshippers.

Wa Allaahul Must’aan.’

 [Taken From his book ‘Al-Fawaid’ p.115-118]

The Easiest Way to Memorize the Noble Qur’an – salafyink.com
By: Shaikh ‘Abdul Muhsin Bin Muhammad Al Qaasim an Imaam and Khateeb in
the Masjid of Prophet (sallAllaahu alaihi wa sallam).

“Similarly, utilize this method for every page of the Qur’an, however do not exceed eight verses in a day (or one page) so that the portion memorized will not increasewhich may result in a weakening of the memorization of said portion…”

Fatal errors and flagrant false beliefs in the Translation of the Qur’an by Muhammad Asad

4- Why was the translation mentioned above published in a Muslim country taking into account that Muhammad Asad – to my knowledge – is living in the Kingdom of Morocco? I find nothing in the Qur’an or the Sunnah to support the issues mentioned in it. I hope that your fatwa will back me up to refute these matters and prevent the publication of this translation here.

A: The translation referred to contains fatal errors and flagrant false beliefs. As a result, the Constitutional Council of the Muslim World League in Mecca issued a decree banning the print and publication of this translation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and companions!

Permanent Committee for Scholarly Research and ‘Ifta
Abdul-`Aziz ibn `Abdullah ibn Baz
`Abdul-Razzaq `Afify
`Abdullah ibn Qa`ud
`Abdullah ibn Ghudayyan

Source : Fatwas of Permanent Committee>Group 1>Volume 3: `Aqidah 3>Prophets>`Eisa (peace be upon him)>The translation of the Glorious Qur’an by Muhammad Asad

Also Check :

Fatwas of Permanent Committee>Group 1>Volume 3: `Aqidah 3>Prophets>`Eisa (peace be upon him)>The status of the Prophet `Eisa (peace be upon him) according to the Qur’an and Sunnah

Fatwa no. 2190
Q: We were informed that a translation of the Qur’an by Muhammad Asad would be published soon in Dublin, Ireland. This translation will be distributed here. A committee, from among Indian Muslim Professors, has been formed to publish this translation. Muhammad Asad alleges in his translation that prophet ‘Eisa (Jesus) died and that the Muslims’ belief in his return is not true…..read here

Muslims in Mumbai and other parts of India should beware of this translation. It is being sold by Dr. Zakir Naik’s organization for Rs. 1148. Other bookstores are also probably selling it. The book is named “The Message of the Qur’an” and the publisher is ASN. Check – IRF_books.JPG

Internet Source : http://salafitalk.net/

From Him it began and to Him it shall return, and He spoke in reality.

Explanation:

He said,”From Him it began.” Meaning, it was sent down by Allah Subahana wa ta’alaa when Allah spoke it in reality. And Jibreel heard it from Him and descended down to Muhammed Salallahu alayhi wa Salam conveyed it to his Ummah. So it is the speech of Allah in reality, not metaphorically. As for His statement,

“Indeed it (i.e the Qur’an) is a word conveyed by a noble Messenger (i.e Jibreel) who is possessed of power and secure in position with the Owner of the Throne.” (Surat-Takweer 81:19-20)

Meaning Jibreel Alayhi Salam. And He said,

“Indeed it (i.e The Qur’an) is the word of a noble Messenger and it is not the word of a poet.” (Surat al-Haaqqah 69:40-41)

Meaning Muhammed Salallahu alayhi wa Salam. He connected it to the human Messenger at times and to the angelic Messenger at other times and He connected it to Himself Subahana wa ta’alaa at other times.

So it is said that the speech is only attached to the one who originally said it. As for it being attached to Jibreel, or to Muhammed, then it is only attached as the delivering of the message. And it is never possible for a single statement to have been said by more than one speaker. So this proves that it is the speach of Allah. However, it is attached to Jibreel and to Muhammed in His statement,

” Indeed, it (i.e the Qur’an) is the word of a noble Messenger” (Surat al-Haaqqah 69:40)

It is the attachement of conveying a message and the speech is only attached to the one who said it initially, not to those who said it to deliver and convey.

So this is the answer to this doubt which is attached to that. He said,”And to Him it shall return.” He has alluded to what will occur in the last times when the Qur’an will be raised up. And it will be taken from the chests of the men from the books, and not a trace will remain. And that is from the signs of the Hour. So just as it was sent down from Him, then it will be raised up in the last times and returns to Him Subahana wa ta’alaa. And no Qur’an will remain upon the earth.

He said,”He spoke in reality.” This is a refutation upon those who say,’He spoke it metaphorically. So the attachment to Allah is by way of metaphor, because He is the One who created the speech and then attached it to Himself metaphorically’.

And it is not the self-existent meaning as the Ashaa’irah say. And it is not created as the Jahmiyyah say. It is only spoken by Allah in reality, and Jibreel heard it from Him and he carried it from Allah Subahana wa ta’alaa and conveyed it to His Prophet, Muhammed Salallahu alayhi wa Salam. So the Qur’an is from Muhammed, from Jibreel, from Allah Subahana wa ta’alaa. This is the sanad (chain of narration), from the Qur’an as Allah Subahana wa ta’alaa said,

“Indeed, it (i.e the Qur’an) is a word conveyed by a noble Messenger (i.e Jibreel) whi is possessed of power and secure in position with the Owner of the Throne, obeyed there and trustworthy”. (Surat al-Takweer 81:19-21)

Also this refers to Jibreel. Then He said,

“And your companion is not…” (Surat al Takweer 81:22)

Meaning Muhammed Salallahu alayhi wa Salam,

” And your companion is not at all mad”. (Surat al Takweer 81:22)

As the disbelievers say.

” And he has already seen him (Surat al Takweer 81:23)

That is, he saw Jibreel Alayhi Salam in his true angelic form.

“…in the clear horizon.” (Surat al Takweer 81:23)

He saw Jibreel whilst he was in the horizon in his true form in th valley of Makkah. And he saw him in another time during the night of al-Miraaj (ascent) at the remotest tree (as-sidratul-muntahaa).

“And he certainly saw him in another descent.” (Surat al Najm 53:13)

That is, he saw Jibreel at the remotest tree during the night of al-Miraaj (ascent). So the Prophet Salallahu alayhi wa Salam saw Jibreel in his natural angelic form two times(related by al Bukhari no 3235 and Muslim no 177). And at other times Jibreel came in the form of a human being and the Companions saw him in a form of a human being and they thought that he was from amongst mankind and that he had traveled to the Messenger Salallahu alayhi wa Salam.(realted by Muslim no8).

Taken from the book Explanation of the Reformer, Muhammed Ibn Abdul Wahab Explained by the Noble Sheikh Dr. Saalih Ibn Fawzaan al-Fawzaan p 81-84

Internet Source

Source: Brother Mustafa George (hafidhahullah) blog  – http://salafee. multiply. com/

From time  to time we wish to encourage one another with the importance of studying.  Recently we came across the following speech of the scholars.

Sheikh ul Islam Ibn Taymiyyah said:

The Salaf would admonish their children when they made Arabic grammatical mistakes.  Due to this, we are ordered, whether it be an obligation or a recommendation, to preserve the Arabic (grammatical) laws, and to correct the tongues that have deviated from the correct speech.  By doing so, we preserve the methodology of understanding the Quran and the Sunnah.  We also preserve the following of the Arab in their manner of (correct) speech.  If people were left with their grammatical mistakes, this would be considered a great deficiency and despicable mistake.  (source: Majmoo’ Al Fatawa 32/252)

The speech of Ibn Taymiyyah reminds us of the statement of Umm Abdullah al Wadie’yah concerning her father, the beloved Sheikh Muqbil bin Hadee al Wadi’ee.

She wrote:

My father would admonish us (her and her older sister) if we made a mistake in Arabic grammar.  He would say: Don’t be like the people of Sa’daa, they learn Arabic for several years until they reach the level of reading ‘Al Mugnee al Labeeb’ (famous book in Arabic grammar), but they continue to speak like the normal layman. (source: Nubtha Muktesirah)

Sheikh Muqbil also mentioned:

The sciences of the Arabic language (nahoo) is from the important knowledge that is incumbent upon the Muslims to focus on.  This is because the enemies of Islam seek to divert the Muslims away from the language of their deen and busy them with what has less importance in their religion. And Allah is the Helper.  (source: Ershad Thawil Fitan pg.65)

Sheikh Muqbil likewise mentioned:

If a person becomes proficient in the Arabic language, then it will make learning easy for him. (source: Ar Rihlatul Akirah)

Sheikh Uthaymeen said:

From the benefits of learning the  Arabic language is correction of the tongue with the Arabic tongue which the speech of Allah was revealed in.  Because of this, understanding the Arabic language is extremely important.  But the sciences of the Arabic language are difficult in the beginning and becomes easy thereafter.  It is the example of a house made of cane (the likes of sugar cane), but its door is made of steel.  Meaning, it is difficult for one to enter, but once one does, is is then made easy.  Due to this, I encourage the student to learn the foundations of the language in order to make the rest easy for him/her.  (source: Sharh Al Ajromiyah)

In closing we say, one thing that a person especially a salafee who is in seek of knowledge can reflect over to help encourage the studying of the Arabic language, is the following question of reflection and contemplation:

What would you do if you came in to contact with the greatest scholars of our time, the likes of Sheikh Saleh al Fowzan, Sheikh Ahmed an Najmee, Sheikh Abdul Azeez ala Sheikh, Sheikh Ubaid al Jabiree, etc…, what if you came into contact with these scholars without having a translator?! How much would you truly be able to benefit from them?! How many questions could you possibly ask?! How would you understand their answers and advice?!

May Allah guide us to what is good in this life and the hereafter.  May the peace and blessings of Allah be upon the last messenger Muhammed, his family members and companions.

Mustafa Gorge(Hafidahullah)

http://salafee. multiply. com/

Bismillaah Al-Hamdulillaah

As-salamu ‘alaykum wa rahmatullaahi wa baarakatuhu,

Below is one of the many, many reasons why the people of knowledge have refuted the ‘Abdullaah Yusuf ‘Ali translation. It is not only incorrect, but should be avoided and burned, as it is a fitnah for the Ummah:

________________________________________________________________

Here is ‘Abdullaah Yusuf ‘Ali’s wicked translation of the 16th aya of Surat al-Hijr:

015.016 It is We Who have set out the zodiacal signs in the heavens, and made them fair-seeming to (all) beholders;

Here is the Divine text (in Arabic):

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجا ً وَزَيَّنَّاهَا لِلنَّاظِرِينَ

And here is the translation found in The Noble Qur`an:

And indeed, We have put the big stars in the heaven and We beautified it for the beholders. (Al-Hijr 15:16)
_______________________________________________________________

Aoodhoobillaah! This person inserted his corrupt ‘aqidah into his translation. He denied other matters, also: “In his translation, Abdullah Yusuf Ali denies the reality of the virgins of paradise, paradise itself, the reality of the Jinn, and legalizes bank interest (among other deviant views). “   http://www.salafitalk.net/st/uploads/The_Calamities_of_Ahmed_Deedat.pdf

Ikhwaan wa khawaat, I advise you the strongest warning to burn or bury ‘Abdullaah Yusuf ‘Ali’s translation. And – of course, as you already know – do not support this man’s deviance.

The Messenger of Allaah (salallaahu ‘alaihiwasallam) said, “May Allaah curse he who harbors (accomodates) an innovator (Muhdithan)” and in another wording “that which is innovated (Muhdathan).”

May Allaah guide me and you, and forgive us our sins, and rid us of any pride that might prevent us from accepting advice. Ameen.

Related Link:

• http://www.salafitalk.net/ – Breathed into him My (created) soul

Answered by Ash-Shaikh Rabee’ bin Haadee Al-Madkhalee

Question: What is the ruling o­n reciting the Qur’aan into water?

Answer: It is not appropriate, even though some of the scholars have said it (that it is ok). There is no proof for it. The Messenger ( sallallaahu ‘alayhi wa sallam) did not do this and neither did the Companions. May Allaah bless you all. And those (scholars) who permit writing (i.e. writing verses of the Qur’aan and using them for cure and so forth), and some things, and bathing and washing (with water that have verses of Qur’an blown or recited in it) and the likes of these things, they do not have any proofs for such things. And they (the same scholars who permitted this) are the o­nes who taught us that we should not accept any matter except with the daleel (proof). So every person may have his statement accepted or rejected except the Messenger of Allaah (‘alayhis-salaatu was-salaam).

Source: From the tape “As’ilah Muhimmah Hawl ar-Ruqyah war-Ruqaah”
See the link http://www.sahab. com/go/fatwa. php?id=777&query =

The Muftee: Ash-Shaikh Rabee’ bin Haadee al-Madkhalee
Translated by Aqeel Walker

http://www.youtube.com/watch?v=Jb22cetMpzA

Check the virtue of Surah Mulk in pg 26 and 27 in the below book:

The Virtues of Some Surahs of The Noble Qura’n : as Graded By Imaam Al-Albaanee. [PDF]
Fadwaail Suwaar al-Quraan al-kareem kama haqqaqaha al-Imaam al-Albaanee.
A collection of Authentic and Weak Ahadeeth on the Virtues of Some Surahs and Verses.
All using the grading of The Reviver of The Era, The Imaam , as-Shaykh Muhammad Naasiruddeen al-Albaanee ..”