QURAN- GENERAL QUESTIONS.
1. Muslims says that the words in the Quran are the exact Words used by God in His Revelation to Prophet Muhammad. How do you explain this in simple terms?
2. Why do Muslims refer to the Quran as a living miracle?
3. Is Quran a creation ?
1. Simply saying it, the way Angel Jibrael (Gabriel) descended on the prophet (peace be upon him) and taught him the Words of God word by word, is the same exact way he (i.e. the prophet) uttered them orally to the scribes who wrote it down. The Quran was also reviewed each year by the Angel and Prophet Muhammad (peace be upon him) to make sure that it was free from any mistake, and during the last year, the review was three times.
2. The Quran is a living miracle because every day, new aspects of what was revealed are getting more and more understood, and because none of the Quranic principals have been outdated throughout ages and cultures. Also not a single word of Quran is added, deleted from its compilation.
Whereas did anyone memorize The Old and the New Testament? Nobody, not even the pope himself. But there are millions of Muslims today, who has memorized the entire book. How many Christians have you meet in your life that as memorized the Bible? None. Because there are around 39 different versions of the Bible with different books and different versions, with different amount of verses and different amount of chapters and they don’t agree to that. So how could they even memorize what they don’t agree about?
How could a man born in the desert who could not read – could expound upon things which he was never exposed to? The most unique aspect of the Qur’an however, is that it confirms the previously revealed scriptures, and that if you should decide to become a Muslim, you do not have to consider yourself changing your religion.
Finally, this book, Qur’an, has been universally preserved without the slightest alternation of any kind in fifteen centuries, which makes it a miraculous preservation, which is actually not by human but by God, Who has got it preserved by His own way. Even you burn all Qurans existing nowadays, it can be rewritten without any difficulty as it is stored in millions of Muslim’s heart.
3. Imam Ahmad did not affirm that the Qur'an is created. In his letter that Imam Ahmad wrote to al-Mutawakkil and is recorded in The History of Islam by adh-Dhahabi, Imam Ahmad points out that the discussion on the subject leads to the incalculable of doubts in people's heart, and he shows that in the view of the Salaf the Qur'an is not created. The Qur'an is the Word of Allah and the Word of Allah cannot be considered Allah's creation. The Qur'an is a part of Allah's knowledge and Allah's knowledge is not created.
Is it permissible to present a copy of the Qur'an to a non-Muslim? In this connection, what do the Verses 77-79 of Surah - 56 mean? Why did Umar's sister insist that he performed ablution before she gave him the scroll of the surah entitled Taha, when he was still a non-Muslim?
Some scholars argue that it is not permissible to give the Qur'an to non-Muslims. They fear that non-Muslims may not respect the Qur'an or may ill use it. If we suspect that a particular person may ill-use the Qur'an, it is certainly not permissible to give that person a copy of it. On the other hand, if we feel that the person concerned will treat the Qur'an with due respect and wants to read it in order to understand it, then we can give it to him.
The Prophet sent messages to rulers of neighboring states and included in his letters verses from the Qur'an, knowing that those rules were not Muslims. We should not forget in this connection that Qur'an is applicable to all mankind and we have to make it known to them. It is our duty to convey the message to them and to call on them to adopt Islam. Therefore, if we find that some of them want to learn more about Islam, the best source from which to acquire that knowledge is the Qur'an.
The verses to which you refer may be rendered in translation as follows :
"This is indeed a noble Qur'an, (77) contained in a well-guarded Book, (78) which none but the purified may touch." (Al-Waqia 56:77-79)
Many scholars say that 'the purified' refers to the angels whom Allah has made pure. They alone can touch the well-guarded Book in which the Qur'an is written in heaven. Some people take these verses to mean that only after one performs ablution, one may hold the Qur'an in his hand. But the Qur'anic verse does not seem to support this view since having an ablution is an act of purification which a man chooses to perform. He does not become "purified" as a result of it. The purification to which the Qur'anic verse refers is something done by Allah. Hence, it is a reference to angels.
The incident to which you have referred occurred when Umar, receiving the news that his sister and brother-in-law have become Muslims, went to see his sister, threatening to kill her. At that time, Umar was still a non-believer. His brother-in-law went into hiding in his own home, while Umar's sister, Fatimah, opened the door. She admitted that she was a Muslim and Umar struck her on her face. The blow was hard and there was blood on Fatimah's face. Despite his strong norms, Umar was kind-hearted. He felt sorry for his sister as he saw her bleeding. He demanded that she give him the scroll from which she was reading. She told him that because he was a non-believer, he could not touch it until he had ablution.
He went and washed. She gave him the scroll to read. He was surprised by its powerful logic and accepted Islam. We cannot take this incident as a basis to formulate any rules about the conditions in which non-believers can handle the Qur'an. Fatimah acted in the spur of the moment. Most probably, she wanted her brother to cool down before he read the Qur'an. She felt that if he washed his face and hands that would have wonderful effect on him. She was right. She did not mean that he will be purified by the ablution, because nonbelievers cannot be purified that way. Ablution does not mean a thing if a non-believer performs it. The fact that the Qur'an describes non-believers as impure means only mental impurity which is not removed by ablution. It is removed by acceptance of Islam. On the other hand, ablution is a mental purification for Muslims which puts them in the right frame of mind to address Allah in their prayers.
Our Dialogue ( Source : Arab News - Jeddah )
Is it allowed to hold one's copy of the Qur'an and read it without ablution? Is it permissible to put it close to where one sleeps?
Whenever you wish to read the Qur'an or to glorify Allah, you are strongly recommended to have ablution. Indeed a Muslims is recommended to have ablution at all times. However, if you are in a place where it is inconvenient to have ablution, but have time to read the Qur'an, you may go ahead and read it, even if you hold a copy of the Qur'an in your hand. Some people suggest that this is not permissible, but the weightier opinion is that it is. As I say, it is infinitely better to have ablution, but if you cannot, then you commit no offense, if you read the Qur'an or hold it in your hand when you do not have ablution.
As long as you put the Qur'an in a place where it is not ill-used, you can keep it anywhere. Many people would like to have a copy of the Qur'an, near to where they sleep. That is appropriate, provided they do not have it for their protection or blessing. Protection is granted by Allah and blessing is derived from reading the Qur'an and implementing it.
Our Dialogue ( Source : Arab News - Jeddah )
On every last Sunday of the month, we get together with a group of 30 or more sisters and each of us reads two or three hizb (portions of Qur’aan) until we complete the Holy Qur’aan in one and a half or two hours. We have been told that this will count – in sha Allah – as a completion of the Qur’aan for each one of us. Is that correct?
After that we make du’aa’ and ask Allah to give the reward for our reading to the rest of the believers, living and dead. Will the reward reach the dead?
They quote as evidence for that the words of our master Muhammad (peace and blessings of Allah be upon him): “When a man dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge or a righteous son who will pray for him.”
On the festival of the Prophet’s birthday (al-mawlid al-nabawi), they hold a ribaat (vigil) which starts at 10 a.m. and lasts until 3 p.m. They start with prayers for forgiveness, praise of Allah, tasbeeh and takbeer, and sending blessings upon our master Muhammad (peace and blessings of Allah be upon him) silently, then they read the Qur’aan, and some sisters fast on that day. Is singling out this day for all these acts of worship regarded as an innovation (bid’ah)? We also have a lengthy du’aa’ seeking blessing that we say at the time of suhoor, for those who are able to say it. It is called du’aa’ al-raabitah. It starts by sending blessings and salaams upon our master Muhammad and his party and the other Prophets, and the Mothers of the Believers, and the female companions of the Prophet, the Rightly Guided Caliphs, the Taabi’een, and the righteous close friends (awliya’) of Allah, mentioning each of them by name. Is it correct that mentioning all these names will make their owners recognize us and call out to us in Paradise? Is this du’aa’ an innovation? I feel that it is, but most of the sisters disagree with me. Will I be punished by Allah if I am wrong? How can I convince them if I am correct? This matter is making me lose sleep and every time I remember the hadeeth of the Messenger of Allah (peace and blessings of Allah be upon him) which says that every newly-invented matter is an innovation and every innovation is a going-astray, and every going-astray will be in the Fire, my worry and grief get even worse.
Answer: Praise be to Allah.
In the saheeh Sunnah there are many reports which speak of the virtues of gathering to read the Book of Allah, but in order for the Muslim to attain those rewards, he should ensure that the gathering is in accordance with sharee’ah. One of the prescribed ways in which people may gather to read Qur’aan is for the people gathered to read together for the purpose of study, learning the meanings and how to recite properly. Another kind of gathering that is prescribed is for each of them to read and the others to listen, so that they may ponder the meanings of the verses. Both are mentioned in the Sunnah of the Prophet (peace and blessings of Allah be upon him).
With regard to what each person reads being counted as a khatmah (complete reading of the Qur’aan) for each of them, this is not correct, because none of them has read the entire Qur’aan, or even listened to it, rather each of them has read a part of it, so they will only be rewarded for whatever they have read of the Qur’aan.
The scholars of the Standing Committee said:
Distributing ajza’ or parts of the Qur’aan to those who are present so that each one of them may read a hizb of the Qur’aan is not necessarily regarded as a khatmah or complete reading of the Qur’aan on the part of each one of them. End quote.
Fataawa al-Lajnah al-Daa’imah, 2/480
It is not prescribed to say du’aa’ together after reading Qur’aan, and it is not permissible to pray that the reward for the reading go to any of the dead or the living. Our Prophet (peace and blessings of Allah be upon him) did not do that, and neither did any of his companions (may Allah be pleased with them).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:
Is it permissible for me to read the entire Qur’aan for my parents, knowing that they are illiterate and cannot read or write? Is it permissible for me to read the entire Qur’aan for a person who knows how to read and write, but I want to give this khatmah to him? Is it permissible for me to read the entire Qur’aan for more than one person?
There is no report in the Holy Qur’aan or in the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him), or from his companions (may Allah be pleased with them) to indicate that it is prescribed to give one's reading of Qur’aan (or the reward thereof) to one's parents or to anyone else. Rather Allah has enjoined reading Qur’aan so that one may benefit from it, learn from it, ponder its meanings and act upon it. Allah says (interpretation of the meaning):
“(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember” (Saad 38:29)
“Verily, this Qur’aan guides to that which is most just and right” (Al-Isra’ 17:90)
“Say: It is for those who believe, a guide and a healing” (Fussilat 41:44)
And our Prophet (peace and blessings of Allah be upon him) said: “Read the Qur’aan, for it will come as an intercessor for its companions.”
And he (peace and blessings of Allah be upon him) said: “The Qur’aan will be brought on the Day of Resurrection along with its people who used to act upon it, preceded by Soorat al-Baqarah and Aale ‘Imraan, like two clouds or two flocks of birds, spreading their wings, pleading on behalf of their companions (i.e., those who used to read them).”
The point is that it was revealed to be acted upon and pondered, to be read as an act of worship and read a great deal, not to be given to the dead or to anyone else. I do not know of any reliable basis for giving it to one’s parents or anyone else. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.”
Some of the scholars are of the view that that is permissible, and they said: There is no reason why the reward for reading Qur’aan and other righteous actions cannot be given to others, and they liken that to the case of charity and du’aa’ for the deceased and others.
But the correct view is the first view, because of the hadeeth quoted above, and other similar reports. If giving the reward for reading to another was permissible or prescribed, the righteous salaf would have done it. It is not permissible to make analogies with regard to acts of worship, because they can only be proven by a text from the Book of Allah, may He be blessed and exalted, or the Sunnah of His Prophet (peace and blessings of Allah be upon him), because of the hadeeth quoted above and other similar reports.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/360, 361
With regard to their quoting the hadeeth, “When the son of Adam dies, all his good deeds come to an end…” this is not correct, rather if you think about it, you will see that the hadeeth indicates that it is not prescribed to give the reward for reading Qur’aan to the dead, because the Prophet (peace and blessings of Allah be upon him) said: “A son who will pray for him,” not “who will read Qur’aan for him.”
Celebrating the Prophet’s birthday (al-mawlid) is an innovation, and doing special acts of worship on this day such as saying tasbeeh and tahmeed, observing i’tikaaf, reading Qur’aan and fasting is an innovation for which a person will not receive any reward, for these are all rejected.
It was narrated from ‘Aa’ishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by al-Bukhaari, 2550; Muslim, 1718.
According to a version narrated by Muslim (1718) he said: “Whoever does an action that is not in accordance with this matter of ours will have it rejected.”
Al-Faakihaani (may Allah have mercy on him) said:
I do not know of any basis for this mawlid in the Qur’aan or Sunnah, and there is no report that any of the scholars of this ummah, who are examples in matters of religion and adhere to the path of those who came before, did this. Rather it is an innovation (bid’ah) which was introduced by those who have nothing better to do, and it is a means for them to have fun and eat a lot.
Al-Mawrid fi ‘Aml al-Mawlid, quoted in Rasaa’il fi Hukm al-Ihtifaal bi’l-Mawlid al-Nabawi, 1/8, 9
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
If celebrating the Prophet’s birthday was prescribed, then the Prophet (peace and blessings of Allah be upon him) would have told his ummah of that, because he is the most sincere of people and there is no Prophet after him who could explain anything he did not speak about. He (peace and blessings of Allah be upon him) is the Seal of the Prophets and he explained to the people what he had to explain of the truth, such as loving him and following his sharee’ah, sending blessings and salaams upon him and other rights of his that are explained in the Qur’aan and Sunnah. He did not tell his ummah that celebrating the day of his birth was something prescribed so that they would do that. He (peace and blessings of Allah be upon him) did not do that during his lifetime and his companions (peace and blessings of Allah be upon him) who were the dearest of people to him and the most knowledgeable of his rights did not celebrate that day, neither did the Rightly-Guided Caliphs or any others. Then those who followed them in truth of the best three generations did not celebrate this day either.
Do you think that all these people were ignorant of his rights or fell short with regard to them, until the later generations came and made up for this shortfall and made the truth complete? No, by Allah. No wise man who understands the nature of the Sahaabah and how they followed the truth would say this. If you understand that the celebration of the Prophet’s birthday was unknown at the time of the Prophet (peace and blessings of Allah be upon him) and the time of his companions and the time of their earliest followers, you will realize that it is an innovation that has been introduced into the faith, and it is not permissible to do it, approve of it or advocate it, rather we must denounce it and warn people against it.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 6/318, 319
It is not permissible for anyone to make up a du’aa’ or dhikhr and promulgate it among the people. The du’aa’ that is called du’aa’ al-raabitah is an innovated du’aa’, and thinking of those who are being prayed for and believing that they will recognize the one who is praying for them and will call out to him in Paradise – all of that is Sufi myths and fables that have no basis in the religion of Allah. The Islamic guidelines by means of which a person can distinguish between Sunnah and bid’ah, right and wrong, are clear. The basic principle with regard to acts of worship is that nothing is permitted unless there is evidence. We cannot seek to draw closer to Allah by doing an act of worship unless there is evidence from the Qur’aan or saheeh Sunnah that it is prescribed. The basic principle for the Muslim is to follow and not to innovate, and innovations will be rejected. Allah has completed this sharee’ah for us and has completed His blessing upon us, so what need do we have for such innovations to be part of our lives at the time when we are falling so far short with regard to that which is proven in sharee’ah?
We hope that what we have mentioned is sufficient to make these sister refrain from their innovation. We advise them to fear Allah and follow the Sunnah. They should remember that Allah does not accept any innovated act of worship, no matter what efforts and wealth are expended on it. Being moderate in following the Sunnah is better than striving hard in following innovation, as the great Sahaabi ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said.
We ask Allah to guide those sisters to that which pleases Him, and we advise you to convey this message well and not take part in that with them, and to be patient in bearing any problems that may result from that.
And Allah knows best.
Excerpted, with some modifications, from: http://islamqa.com/en/
I believe that the Qur'an is most powerful and that it cures every kind of illness. I do not know, however, the surahs which should be used for curing illness. I wish to depend only on the Qur'an for the rest of my life. Could you please explain which surahs one should read in cases of illness?
Allah certainly describes the Qur'an as a cure and mercy to mankind. In another verse, the Qur'an is described as a cure for what lies in the hearts of people. The Prophet also speaks of "The two cures: Honey and the Qur'an." Hence, it is perfectly correct to say that the Qur'an helps overcome illness and get rid of its effect. There is no particular surah which is required to be read to cure any particular illness.
However, the Prophet says that Surah 36, entitled YaSeen, helps achieve the purpose for which it is read. Having said that, I wish to emphasize that we must not view the Qur'an as a substitute for medical treatment. The Prophet instructs us: "Seek medical treatment, for Allah has not created an illness without creating a cure for it."
This Hadith should be taken as encouragement to try to discover a cure for any illness which remains without a cure. Moreover, when the Prophet was ill, he sought medical treatment. It is needless to say that the Prophet knew the Qur'an by heart and he recited it all the time. Yet, he wished to show us that trying to overcome an illness by a powerful medicine or herb is necessary to help the human body against the attack of germs and viruses. An illness may weaken the body considerably and the defense mechanism of the body may be in certain cases in bad need of external help in the shape of drugs and medicines.
It is not acceptable, from the Islamic point of view to deny the body that, saying, that the Qur'an is a better substitute. The Prophet often emphasized that the rules of nature which Allah has set in operation work in the same way for and against the believers and non-believers. Moreover, the Qur'an does not have the same effect on illness as the appropriate medication. What it does is to reassure a believer and strengthen his faith. That is very helpful in curing any psychological disorder. On the other hand, the sense of relaxation derived from reading the Qur'an helps the body in its fight against the attacking germs. If this method is urged on by the use of appropriate medication, recovery can be achieved in a short period of time.
Our Dialogue ( Source : Arab News - Jeddah )
Is it permissible to read Qur’aan at the grave?
Answer : Praise be to Allah.
Reading Qur’aan at the grave is not prescribed in Islam because there is no report that says that the Prophet (peace and blessings of Allah be upon him) did that.
The Standing Committee for Issuing Fatwas was asked: Is it permissible to read al-Faatihah or anything from the Qur’aan for the deceased when visiting his grave, and does that benefit him?
It is proven that the Prophet (peace and blessings of Allah be upon him) used to visit graves, and he would recite du’aa’s for the dead that he taught to his companions and they learned them from him. For example: “Al-salaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, wa inna in sha Allah bikum laahiqoon, nas’al Allaha lana wa lakum al-‘aafiyah (Peace be upon you, O people of the dwellings, believers and Muslims. If Allah wills we will join you. We ask Allah to grant us and you safety).”
But there is no report that he (peace and blessings of Allah be upon him) recited a soorah of the Qur’aan or any verses thereof for the dead, even though he visited them often. If that had been prescribed, he would have done it and would have taught it to his companions, seeking the reward and out of mercy towards his ummah, and fulfilling the obligation to convey the message. For he was as Allah described him (interpretation of the meaning):
“Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is) full of pity, kind, and merciful” [At-Tawbah 9:128]
The fact that he did not do that even though there were reasons why he might have done it indicates that it is not prescribed. His companions (may Allah be pleased with them) knew that and followed in his footsteps, and they limited themselves to learning lessons and making du’aa’ for the dead when they visited them. There is no report that they read Qur’aan for the dead. For them such reading was an innovation (bid’ah), and it was proven that the Prophet (peace and blessings of Allah be upon him) said: “Whoever introduces anything into this matter of ours [i.e., Islam] that is not part of it will have it rejected.” Agreed upon.
What is the ruling on reading Quran collectively in the mosque?
Answer : Praise be to Allah.
The question is somewhat vague, but if what is meant is that they read it together in unison, pausing and stopping at the same places, then this is not prescribed by Islam and at the very least is makrooh (disliked) because it is not reported that the Prophet (peace and blessings of Allah be upon him) or his Sahaabah (may Allah be pleased with them) did such a thing. If, however, it is done for the purpose of learning, then there should be nothing wrong with it. If what is meant is that they gather to read Quran in order to learn it and memorize it, and one of them reads whilst the others listen, or each one reads to himself quietly, and not in unison with the others, then this is allowed because it is proven that the Messenger of Allah (peace and blessings of Allah be upon him) said: “No people gather together in one of the houses of Allah and read the Book of Allah , studying it together, but tranquility descends upon them, the angels surround them and mercy covers them, and Allah mentions them to those who are with Him.” (Reported by Muslim).
Excerpted, with some modifications, from: http://islamqa.com/
Can a woman read, or even touch the Qur'an when she is in periods - or can she recite from memory or use a bead for glorifying Allah?
It is unanimously agreed by scholars that ablution (or wudhu), is strongly recommended for everyone who intends to recite the Qur'an, whether from memory or from a book, or wants to glorify Allah or praise Him. Some scholars say that if one intends to hold the Qur'an in his hand and read it, then it is required to do the ablution first. However, the evidence they use to support their opinion is not decisive in making ablution a condition for holding the Qur'an or reading it. Therefore, it is perhaps more correct to say that while ablution is not absolutely necessary when doing either of these two things, it is strongly recommended.
A woman in her menstruation and a man in the state of ceremonial impurity, cannot recite the Qur'an, whether from memory or from a book until they have removed that state by taking a bath. The woman must end her menstruation before she is able to do that. However, if some verses of the Qur'an are written in a book or a piece of paper, together with other material, then it is permissible for a woman in her menstruation or a man in a state of ceremonial impurity to hold that piece of paper without having to take a bath first.
The Prophet wrote a letter to the Byzantine emperor and included in that verses from the Qur'an. The emperor was non-Muslim and the Prophet knew that he will be holding that paper in his hand. It is assumed that a non-Muslim does not take the same precautions as a Muslim to remove the state of impurity. Similarly, glorifying Allah by using phrases like " Subhan Allah ", " Alhamdulillah " and similar words and phrases is permissible. A bead has no sanctity, nor indeed is it recommended. The Prophet used no such beads, but he counted the number of times he glorified Allah by using his fingers.
What is effect of forsaking Quran?
In the hadeeth of Samurah ibn Jundub he said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “… we came across a man who was lying down, with another man standing over him, holding a big rock. He threw the rock at the man's head, smashing it. The rock rolled away, and the one who had thrown it followed it, and picked it up. By the time he came back to the man, his head had been restored to its former state. Then he (the one who had thrown the rock) did the same as he had done before. I said to my two companions, ‘Subhaan Allah! Who are these two persons?’ … ‘The one whom you saw with his head being smashed with the rock, is the man who studies the Qur’aan then he neither recites it nor acts upon it, and he goes to sleep, neglecting the obligatory prayers.’
According to another version: “As for the man whom you saw with his head being crushed by a rock, he is a man who learned the Qur’aan then abandoned it and he slept and missed the obligatory prayer.” Narrated by al-Bukhaari (7076).
Al-Haafiz ibn Hajar (may Allah have mercy on him) said that this report is clearer than the first one. The apparent meaning of the first one is that he is being punished for not reading Qur’aan at night, whereas the second report indicates that he is punished for sleeping and missing the obligatory prayer. He said: It may be that the punishment is for both, not reading and not acting upon it.
Ibn Hajar said: Ibn Hubayrah said: Abandoning the Qur’aan after learning it is a serious crime, because it may imply that he has seen in it something that made him abandon it, and because he has abandoned the noblest of things, namely the Qur’aan, he should be punished in the noblest part of his body, which is the head. Fath al-Baari, 3/251
They are many ahadeeths describing the importance of elm (science) and that scientists will have a great reward, so what's meant by elm? Is it just the forensic elm that's mentioned in ahadeeths or could it be any kind of elm like biology, physics, electronics etc?
Answer: Praise be to Allah.
The knowledge mentioned here is the knowledge of sharee’ah which is derived from the Qur’aan and Sunnah. This is the legacy of the Prophets, for the Prophets did not leave behind dirhams and dinars (money), rather they only left behind knowledge. Whoever learns it gains a great deal. When the texts commend knowledge, what is meant is knowledge of the Qur’aan, Sunnah and sharee’ah. Of course the Quran learning, understanding and teaching are the first as per this hadith.
From Uthman (ra), Prophet (sas) said: "The best of you is the one who learns the Qur'an and teaches it." (Bukhari)
This also includes knowledge of nahw (grammar), i.e., the Arabic language, because it is the language of the Qur’aan: knowledge of how inheritances are to be shared out (faraa’id); acts of worship (‘ibaadaat); interactions with others (mu’aamalaat); punishments prescribed in sharee’ah (hudood); the shar’i literature and Arabic literature, for it is the biography of the close friends (awliya’) of Allah and His righteous slaves.
Similarly it is important to know the means to this knowledge, such as Usool al-Fiqh, tawheed, ‘Aqeedah, the basic principles of Islam, etc. With regard to other, worldly sciences which the Muslims need to know, there is no doubt that they come under the heading of fard kifaayah (communal obligation, i.e., if some of the community does it, the rest are absolved of the obligation); those who are able to learn them are obliged to do so, thus fulfilling the obligation of fard kifaayah, because the people are in need of that, so long as that does not prevent them from learning the things that they are obliged to know. Undoubtedly there is benefit in sciences such as biology, chemistry, etc. Many of the scholars were of the view that it is obligatory to learn necessary crafts and industries, and there should be enough people who have these skills, such as blacksmiths, tailors, barbers, etc.
Shaykh ‘Abd-Allah ibn Jibreen
And the sciences which Muslims are in need of, such as military skills, are even more essential and more obligatory. And Allah knows best.
Is that Iron on earth is dropped from skies? What Quran says about that?
Iron was sent down to earth, how, we don’t know. But as we know that it can not be developed by earth itself by any way. Quran is a reminder for all of mankind until the Last Hour.
Read Quranic verse saying:
“....And we sent down Iron, in which is Great might, as well as many benefits for mankind....” (Al-Hadid 57-25).
contains information that man discovers in due time. Because this Quran
was revealed from Allah’s knowledge and every single verse in it was
revealed with Allah’s knowledge, as He Himself said: “This
is no less than a reminder to (all) the worlds.
And you shall certainly
know the truth of it (all) after a while”.
He said that the energy of the early solar system was not sufficient to produce elemental Iron. In calculating the energy required to form one atom of iron, it was found to be about four times as much as the energy of the entire solar system. In other words, the entire energy of the earth or the moon or the planet Mars or any other planet is not sufficient to form one new atom of iron, even the energy of the entire solar system is not sufficient for that. That is why Professor Armstrong said that the scientists believe that iron is an extraterrestrial that was sent to earth and not formed therein.
Along with many other facts about scientific facts which proven now when Professor Armstrong was asked,”You have also seen how the same facts were mentioned by the Quran 14 centuries ago, so what is your opinion about these?”
He replied: “That is a difficult question which I have been thinking about since our discussions here. I am impressed that how remarkably some of the ancient writings seem to correspond to modern and recent Astronomy”.
Qur’an says that Allah has made the earth for you as a carpet. This gives an indication that the earth is flat. Does this not contradict established modern science?
1. Earth made as a carpet
The question refers to a verse from the Qur’an in Surah Nuh:
"And Allah has made the earth for you as a carpet (spread out)." [Nooh 71:19]
But the sentence in the above verse is not complete. It continues in the next verse, explaining the previous verse. It says:
"That ye may go about therein, in spacious roads." [Nooh 71:20]
A similar message is repeated in Surah TaHa:
"He Who has made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels)...." [At-Taha 20:53]
The surface of the earth i.e. earth’s crust is less than 30 miles in thickness and is very thin as compared to the radius of the earth which is about 3750 miles. The deeper layers of the earth are very hot, fluid and hostile to any form of life. The earth’s crust is a solidified shell on which we can live. The Qur’an rightly refers to it like a carpet spread out, so that we can travel along its roads and paths.
2. Carpet can also be spread on other than an absolute flat surface
Not a single verse of the Qur’an says that the earth is flat. The Qur’an only compares the earth’s crust with a carpet. Some people seem to think that carpet can only be put on an absolute flat surface. It is possible to spread a carpet on a large sphere such as the earth. It can easily be demonstrated by taking a huge model of the earth’s globe covering it with a carpet.
Carpet is generally put on a surface, which is not very comfortable to walk on. The Qur’an describes the earth crust as a carpet, without which human beings would not be able to survive because of the hot, fluid and hostile environment beneath it. The Qur’an is thus not only logical, it is mentioning a scientific fact that was discovered by geologists centuries later.
3. Earth has been spread out
Similarly, the Qur’an says in several verses that the earth has been spread out.
"And We have spread out the (spacious) earth: how excellently We do spread out!" [Ad-Daryat 51:48]
Similarly the Qur’an also mentions in several other verses that the earth is an expanse:
"Have We not made the earth as a wide expanse"(6) "And the mountains as pegs?" [An-Nibba 78:6-7]
None of these verses of the Qur’an contain even the slightest implication that the earth is flat. It only indicates that the earth is spacious and the reason for this spaciousness of the earth is mentioned. Qur’an says:
"O My servants who believe! truly. spacious is My Earth: therefore serve ye Me –(And Me alone)!" [Al-Ankaboot 29:56]
Therefore none can give the excuse, that he could not do good and was forced to do evil because of the surroundings and circumstances.
4. Earth is geospherical in shape
The Qur’an mentions the actual shape of the earth in the following verse:
"And we have made the earth egg shaped". [An-Naziat 79:30]
The Arabic word Dahaha means egg shaped. It also means an expanse. Dahaha is derived from Duhiya which specifically refers to the egg of an ostrich which is geospherical in shape, exactly like the shape of the earth.
Thus the Qur’an and modern established science are in perfect harmony.
The Qur'an speaks of the existence of seven skies or seven heavens, but where are they? Does the Qur'an refer to the billions of galaxies that exist in the universe? What do you say to what astronomers have mentioned about an asteroid which will hit the earth on August 14, 2116, and will destroy it in seconds? It is also said that American scientists are planning to destroy the moon in order to save the earth. Please comment.
The Arabic term "sama", which is used for sky or heaven has a much wider linguistic sense. In defining it, Arabic linguists say, "whatever is raised above you is your sama". The word certainly does not refer to the blue color that we see because that color is not an object. The Qur'anic reference to "seven heavens created, one on top of another" should be understood in general sense. Moreover, the term seven is often used in Arabic to denote, "plenty". It is often used not to suggest a specific number, but to imply a large number. The same applies to the figure seventy.
The Prophet (PBUH), for example, is told in the Qur'an not to seek forgiveness for the hypocrites. God tells him, "...if you were to ask seventy times for their forgiveness, God will not forgive them..." (At-Tawba 9:80)
The Prophet comments: "Had I known that if I would go beyond seventy they could be forgiven, I would have done so." This shows clearly that the Prophet understood the Qur'anic statement that uses the figure seventy as implying an indefinite number. Now that we know that there are hundreds of galaxies, each with billions of stars and planets, we take the Qur'anic reference to seven skies as denoting the vast universe. That is because the term "sky" or "sama", is readily understood to refer to what we see in the sky of the planets and stars. Therefore, we cannot see any contradiction between the Qur'anic statements in this connection and what astronomers tell us about the universe.
As for the asteroid destroying the earth on a particular date, we certainly have no definite knowledge. Scientists have been wrong in the past and there is no reason to suppose that they could not be wrong this time. What we know for certain is that God has not allowed and will not allow people to know beforehand the definite moment when life on earth will be over.
My question is about vision or revelation. How to know right revelation to wrong one. For example, some people convert to another religion claim that they received revelation from God that Islam is not the way and they should be worshipping another god other than Allah. This issue peculiar to those who call Jesus (saw) is the son and lord. So is it true and is it possible their voice that Islam is not the way? Thanks.
"And (remember) when your Lord said to the angels…" (Al-Baqarah 2:30)
opinion is that Angel Gabriel took it directly from the "Lawhul-Mahfouz".
Finally, a rejected opinion is that the Qur'an was inspired by meaning
to Angel Gabriel and the words were by Angel Gabriel himself. No proof
exists for this and this contradicts the very essence of the Qur'an
itself, since the Qur'an is the speech of Allah in word and meaning.
How can one know for sure, without relying on other people or texts, what the truth about existence is? Is it possible to pray to God and to receive revelation for one self? If so, is it possible to obtain answers directly from God on what is true? If so, then wouldn't this be the way to determine whether God has established some kind of religion on earth, and also the way to determine which religion it is? I am also curious to know whether Muslims believe in an evil being Satan as well as Allah.
Regarding your question, it is a delicate matter whereby we have to define some terminology to create a common understanding in talking about revelations, etc.... if you mean by 'revelation' that a person who is meditating will have Angel Gabriel to descend on a person like he has done it with other prophets, then the answer is given in the Qur'an, Chapter Al-An'am, verse 124: '....God knows best with whom to place His Message....' (Al-Anam 6:124)
This verse was revealed after a disbeliever told prophet Muhammad (PBUH): 'if prophethood was indeed the truth, then I would have been more eligible for it because I am older (than you, O Muhammad (PBUH).' However, if you mean by revelation what we call in Islam a kind of inspiration, then it is indeed possible that God puts in the heart of any person an inspiration to do or to accept something or not, and He (God) chooses these people. However, this type of Inspiration is different from a 'revelation', because a 'revelation' in Islam means a message from God that a person has to deliver to other people, which becomes the role of the prophets.
Therefore, an inspiration is possible for anyone but a revelation is not. In that context, it is not possible to reach the truth without revealed books and prophets, because if that was possible, then the concept of sending prophets and messengers is useless. Not only are the prophets and books, the tools in our hand to show to God that we followed them and reached Him, but they are the method by which we can understand what God has. Regarding the last portion of your question, yes, Muslims believe in the existence of satan and angels. Satan and Angels are among the creatures of God that show His greatness. But Satan cannot affect the believer in God because God said to satan in the Quran,
'Certainly, you shall have no authority over My slaves (servants), except those who follow you of the Ghawin (disbelievers, those who go astray, criminals, polytheists, and evil-doers, etc.. (Al-Hijr 15:42)
I live in a European country. I started giving private lessons in the
Arabic language to the neighbors’ children, and I am paid for this. Will
I be rewarded by Allah although I am taking money for what I teach?.
There is nothing wrong with accepting payment for teaching Arabic, and there is nothing wrong with accepting it for teaching Qur’aan, and that does not mean that one will not be rewarded for it, if he does the task well and intends thereby to benefit the Muslims and bring them closer to the language of their Prophet and their Qur’aan.
The scholars of the Standing Committee were asked: What is the ruling on accepting payment for teaching young children to memorize Qur’aan? If you say that it is permissible, will the teacher be rewarded by Allah after taking a monthly salary?
They replied: Learning and teaching the Holy Qur’aan is one of the best means of drawing closer to Allah, may He be glorified and exalted, if one’s intention is sound. The Prophet (peace and blessings of Allah be upon him) encouraged learning and teaching Qur’aan as he said: “The best of you is the one who learns the Qur’aan and teaches it.” Accepting payment for teaching Qur’aan does not deprive the Qur’aan teacher of reward from Allah if his intention is sincere. And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Is it permissible to burn pages of the Mus-haf if one fears that they may be mishandled?
What is the procedure to dispose of the papers containing Qur'anic Verses in it?
Answer: Praise be to Allah.
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 Allah 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 Allah 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 Allah (peace and blessings of Allah be upon him).
Papers contain Allah’s Names, verses of the Qur’an, etc., are to be respected and never undermined.
The ideal way of disposing such materials off is by shredding them and then trashing them. If that is not possible, then the next best thing to do is to trash them after cutting and slicing them into tiny pieces. The last one is burning.
What is the ruling on putting the Quran on the prayer mat?.
Answer : Praise be to Allah.
There is no difference of opinion among the scholars concerning the fact that the Quran must be respected and protected.
Al-Nawawi (may Allah have mercy on him) said: The scholars are unanimously agreed that it is obligatory to protect and respect the Mus-haf. (Al-Majmoo’ (2/85).
The Muslim should not go to extremes in respecting the Quran. People have gone to extremes in this matter and have made it too burdensome, as it was narrated that one of them said: “For thirty years I have not entered a room in which there is a Mus-haf without having wudoo’.” And if one of them is in a room in which there is a Mus-haf he would not sleep all night lest he break wind in a room in which there is a Mus-haf!
These actions are clearly contrary to the way of the Prophet (peace and blessings of Allah be upon him) and his companions (may Allah be pleased with them). They lived in small, cramped rooms, but that did not prevent them from sleeping in their houses, or having intercourse with their wives, or staying without wudoo’ for a while, even though there were Mus-hafs in their houses. When the Quran was collected, it was kept in the houses of many of them.
There were no shelves in the mosque of the Prophet (peace and blessings of Allah be upon him) or the mosques of the Sahaabah on which to place the pages of the Mus-hafs, and papers containing knowledge. Hence what matters here is whether this is regarded as disrespectful or not. Hence there is nothing wrong with putting it on clean ground for one who needs to do that – such as if he wants to do the prostration of recitation (sujood al-tilaawah).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
Sincerity towards the Book of Allah includes not putting it in places where it will be treated with disrespect, or where putting it there is a kind of disrespect towards it, such as a place where garbage is put and the like. Hence it is essential to avoid doing what some children do when they finish their studies, when they throw their books which may contain part of the Quran in the streets or in the garbage and so on. Allah forbid.
As for putting the Quran on clean ground, there is nothing wrong with that, because this is not disrespecting the Quran or mistreating it. It often happens that a person is praying or reading from the Mushaf and he wants to prostrate, so he puts it down in front of him. This is not regarded as disrespect or mistreatment of the Mus-haf, so there is nothing wrong with it.
Sharh Riyadh al-Saaliheen (1/423), Dar Ibn al-Haytham, hadeeth no. 181.
Shaykh ‘Abd-Allah ibn Jibreen (may Allah preserve him) was asked:
What is the ruling on putting the Quran on the clean ground or on the prayer mat?
“It is better to put it in a high place so that it will be exalted in both the literal and metaphorical sense. Allah says (interpretation of the meaning): “Exalted (in dignity), purified” (‘Abasa 80:14). If you need to put it down, then put it down in a place that is raised up, even if only a little. If that is not possible then it is permissible to put it on the ground, on a clean carpet and the like. The Quran should not be put down in a low place or a place that is impure or on the dirt, because that is showing disrespect towards it. But if a person needs to put it down on a clean carpet, there is nothing wrong with that, so long as one is keen to exalt it both literally and metaphorically”.
Fataawa Islamiyyah (4/15).
Based on that, if the mat is clean and it is unlikely that children or others will mess about with the Mus-haf, there is nothing wrong with putting the Mus-haf on it, but putting it in a higher place is better.
And Allah knows best.
Excerpted, with some modifications, from:http://islamqa.com/
I know that we have to concentrate on the Qur’an while listening to it, but I like to listen to the Qur’an while I am at work and I cannot focus on the meanings. Is this possible or should I stop listening when I am not focusing on its meanings?
In an attempt to answer the question you posed, we’d like to cite the following Fatwa issued by Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee:
“Allah Almighty says, ‘And when the Qur’an is recited, give ear to it and pay heed, that ye may obtain mercy.’ (Al-A`raf 7:204)
Ibn al-Mundhir relates that there is a unanimous agreement among scholars that listening to the Qur’an and paying heed to it is obligatory during prayer and while the Friday sermon is delivered. In other occasions, paying undisrupted attention to the Qur’anic recital is only Sunnah, not obligatory. This is because some people do several jobs that require attention and full concentration. It is hard for such people to be tasked to listen attentively to the Qur’anic recital, taking into account that the Qur’an is recited and can be heard from several places not only at one’s home and work but also from other homes, stores, etc.
However, if one attends a gathering where the Glorious Book is being recited, as long as one is not busy with anything else, one should pay the gathering its due respect and let nothing distract him from listening to the Qur’an. Almighty Allah says, "O ye who believe! Lift not up your voices above the voice of the Prophet, nor shout when speaking to him as ye shout one to another, lest your works be rendered vain while ye perceive not." (Al-Hujurat 49:2)
From this verse it is inferred that raising one’s voice above that of the Qur’an is worthier of being prohibited, for paying heed and respect to Allah’s speech takes high priority over the above injunction of giving full respect to the Prophet, peace and blessings be upon him and his speech.” [Source: Al-Fatawa al-Islamiyya, vol. 5, p. 1666]
Based on this, there is no harm in listening to the Qur’an while one is at work even if the listener finds it difficult to concentrate on the meanings, as there is good and blessing in a mere listening to the Qur’anic recital. The same applies to turning on the Qur’anic recitation while studying.
In fact, turning on the Qur’anic recitation is better than not running it at all. Getting preoccupied with something else in such case is not sinful, for it is not meant to keep one away from the Qur’an. Moreover, paying heed to the recitation is only obligatory while one is performing prayer or listening to the Friday Sermon, otherwise it is merely recommendable not obligatory.”
Excerpted, with slight modifications, from: www.islamonline.net
Kursi literally means a footstool or chair, and sometimes wrongly translated as Throne. The Kursi mentioned in this verse should be distinguished from the “Arsh” (Throne) mentioned in V 7:54, 10:3, 85:15 and elsewhere. Prophet Muhammad (PBUH) sadi, “The Kursi compared to the “Arsh is nothing but like a ring thrown out upon open space of the desert”.
If the Kursi extends over the entire universe, then how much greater is the “Arsh”. Indeed Allah, the Creator of both Kursi and the “Arsh” is the Most Great.
Ibn Taimiyah said:
a) To believe in the Kursi
b) To believe in “Arsh” (Throne).
What is the significance of verse 255 of Surat Al-Baqarah? Is there any proof of the greatness of this verse?
The Glorious Qur’an is the miracle revealed by Allah to His Messenger Muhammad (peace and blessings be upon him) in the language of his people, the Arabs, who were the masters of the Arabic language. It was a challenge for them to produce the like of the shortest surah or chapter of it. Being the masters of eloquence and rhetoric, they failed to produce anything like it.
The Holy Qur’aan should be recited daily. The Prophet is reported to have said: “Recite the Holy Qur’an for it will come as an intercessor for its reciter on the Day of Judgement."
Responding to your question, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, states:
"Imam Ibn Kathir (may Allah have mercy on him) said in his Tafseer of Ayat Al-Kursi:
This is Ayat Al-Kursi, which has a high status. It was reported from the Messenger (peace and blessings be upon him) that “It is the greatest verse in the Book of Allah.” It was narrated from Ubayy ibn Ka`b that the Prophet (peace and blessings be upon him) asked him which verse in the Book of Allah was the greatest. He said, “Allah and His Messenger know best.” He repeated it several times, then he said, “Ayat Al-Kursi.”
It was narrated from `Abdullah ibn Ubayy ibn Ka`b that his father told him that he had a vessel in which he kept dates. He used to check on it and found that the number was decreasing. So he kept guard on it one night and saw a beast that looked like an adolescent boy. He said: I greeted him with salams and he returned my greeting, then I asked him, “What are you, a jinn or a human?” He said, “A jinn.” I said to him, “Show me your hand.” So he showed me his hand, and it looked like a dog’s paw with dog’s fur. I said, “Do all the jinn look like this?” He said, “I know no one among the jinn who is stronger than I.” I said, “What made you do what you did [i.e., taking the dates]?” He said, “We heard that you are a man who loves charity, and we wanted to have some of your food.” Ubayy asked him, “What will protect us from you?” He said, “This verse, Ayat Al-Kursi.” Then the next day he [Ubayy] went to the Prophet (peace and blessings be upon him) and told him (about what had happened) and he said, “The evil one spoke the truth.”
Al-Bukhari narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings be upon him) appointed me to guard the Ramadan Zakah. Someone came and started taking some of the food. I grabbed hold of him and said, “I am going to take you to the Messenger of Allah (peace and blessings be upon him)!” He said, “Let me be, for I am in need and I have children and I am in great need.” So I let him go. The following morning, the Prophet (peace and blessings be upon him) said, “Abu Hurayrah, what did your prisoner do last night?” I said, “Messenger of Allah, he complained of being in great need and having children to look after, so I took pity on him and let him go.” He said, “But he was lying, and he will be back.” So I knew that he would come back, because of what the Messenger of Allah (peace and blessings be upon him) had said. I lay in wait for him, and he came and started taking some of the food. I grabbed hold of him and said, “I am going to take you to the Messenger of Allah (peace and blessings be upon him)!” He said, “Let me be, for I am in need and I have children. I will not come back again.” So I took pity on him and let him go. The following morning, the Prophet (peace and blessings be upon him) said, “Abu Hurayrah, what did your prisoner do last night?’ I said, “Messenger of Allah, he complained of being in great need and having children to look after, so I took pity on him and let him go.” He said, “But he was lying, and he will be back.” So I lay in wait for him on the third night, and he came and started taking some of the food. I grabbed hold of him and said, “I am going to take you to the Messenger of Allah (peace and blessings be upon him)! This is the third and last time. You said that you would not come back, then you did come back.” He said, “Let me go, and I will teach you some words by which Allah will benefit you.” I said, “What are they?” He said, “When you lie down in your bed, recite Ayat Al-Kursi— “Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists .…” (Al-Baraqah 2:255) until the end of the verse, then you will have a protector from Allah and no devil will come near you until morning comes.” Then I let him go. The following morning, the Prophet (peace and blessings be upon him) said, “What did your prisoner do last night?” I said, “Messenger of Allah, he claimed that he would teach me some words by which he said Allah would benefit me, then I let him go.” He asked, “What are they?” I said, “He told me, when you lie down in your bed, recite Ayat Al-Kursi from the beginning to the end of the verse— “Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists .…” (Al-Baraqah 2:255). And he told me, ‘You will have a protector from Allah and no devil will come near you until morning comes.’ The Prophet (peace and blessings be upon him) said, “He indeed told you the truth, although he is a liar. Do you know who you have been speaking with for the past three nights, Abu Hurayrah?” I said, “No.” He said, “That was a devil.”
It was narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: “In Surat Al-Baqarah there is a verse which is the best of all the verses of the Qur’an. It is never recited in a house but Ash-Shaytan leaves: Ayat Al-Kursi.”
Concerning the fact that it includes the greatest name of Allah, Imam Ahmad said: It was narrated that Asma’ bint Yazeed ibn As-Sakan said: I heard the Messenger of Allah (peace and blessings be upon him) say about these two verses— —“Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists .…” (Al-Baraqah 2:255) and “Alif. Laam. Meem. Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists” (Aal `Imran: 1-2) — that they contain the greatest name of Allah. (Reported by Abu Dawud and At-Tirmidhi.)
It was narrated in a marfu` report (one that is traced all the way back to the Prophet [peace and blessings be upon him]) that Abu Umamah said: “The greatest name of Allah, which if He is called by it, He responds, is in three surahs: Al-Baqarah, Aal `Imran and Ta-Ha.” Hisham ibn `Ammar, the khateeb of Damascus, said: “In Al-Baqarah, it is —“Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists .…” (Al-Baraqah 2:255) In Aal `Imran it is “Alif. Laam. Meem. Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists” (Aal `Imran: 1-2). And in Ta-Ha it is “And (all) faces shall be humbled before (Allah), the Ever- Living, the One Who sustains and protects all that exists”’ (Ta-Ha 20: 111)
Concerning the virtue of reciting this verse after the prescribed Prayers, it was narrated that Abu Umamah said: The Messenger of Allah (peace and blessings be upon him) said: “Whoever recites Ayat Al-Kursi immediately after each prescribed Prayer, there will be nothing standing between him and his entering Paradise except death.” (Reported by An-Nasa’i and Ibn Hibban.)”
Excerpted with modifications from: www.islam-qa.com
Sura Ikhlas in substance equal to 1/3 of the Quran? it is amazing to
believe that reading the Sura Iklas 3 times will give you the blessing
of reading the ENTIRE quran, then there is no point reading the entire
Firstly: there follow some of the ahadeeth narrated from the Prophet (peace and blessings of Allah be upon him) which state that Soorat al-Ikhlaas (Qul Huwa Allahu 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 Allahu Ahad and repeating it. The next morning he came to the Messenger of Allah (peace and blessings of Allah be upon him) and told him about that. The man thought that it was too little, but the Messenger of Allah (peace and blessings of Allah be upon him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Quran.”
Muslim (811) narrated from Abu’l-Dardaa’ that the Prophet (peace and blessings of Allah 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 Allahu Ahad is equivalent to one-third of the Qur’aan.”
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Gather together, for I will recite to you one-third of the Quran.” So those who could gather together gathered there, then the Prophet of Allah (peace and blessings of Allah be upon him) came out and recited Qul Huwa Allahu 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 Allah (peace and blessings of Allah be upon him) came out and said, “I told you that I was going to recite to you one-third of the Quran. Verily it is equivalent to one-third of the Quran.”
Secondly: The bounty of Allah is immense, and Allah 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 Allah gives for obeying Him.
Ijza’ means what is sufficient and takes the place of something else.
Reciting Qul Huwa Allahu 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 Allahu 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-Fatihah, even though he will be given the reward of reciting the whole Quran.
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 Quran or that Qul Huwa Allah Ahad is sufficient and takes the place of that. The correct scholarly view is that this soorah has this great virtue because the Quran 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 Allah as a whole. The one who stops at Soorat al-Ikhlaas cannot know the other two matters.
Shaykh al-Islam (Ibn Taymiyah – may Allah 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 Allahu 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 Allahu Ahad in his prayer, without Al-Faatihah, his prayer is not valid. Even if he recited the whole of the Qur’aan without Aal-Faatihah, his prayer would not be valid, because the Al-Fatihah refes 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 Allah is beneficial and people need it.
If a person recites Qul Huwa Allahu Ahad, he earns a reward equivalent to the reward of one-third of the Quran, 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 Allahu Ahad cannot take the place of all that.
And he said:
The knowledge that is to be gained by reading the rest of the Quran cannot be gained by reciting this soorah only. So whoever reads the whole Quran 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 Allahu 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 Allah knows best.
Excerpted, with slight modifications, from: www.islamonline.net
What is importance of reciting surat Al Kahf on Friday? Should be recited after Fajr and before Jumaa Prayer or anytime on Friday?
Answer: Praise be to Allah.
There are saheeh ahaadeeth from the Prophet (peace and blessings of Allah be upon him) concerning the virtues of reciting Soorat al-Kahf during the day or night of Jumu’ah (Friday). These include:
(a) From Abu Sa’eed al-Khudri, who said: “Whoever reads Soorat al-Kahf on the night of Jumu’ah, will have a light that will stretch between him and the Ancient House (the Ka’bah).”
(Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471)
(b) “Whoever reads Soorat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.”
(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470)
(c) It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever reads Soorat al-Kahf on the day of Jumu’ah, a light will shine for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays.’”
Al-Mundhiri said, this was narrated by Abu Bakr ibn Mardawayh in his Tafseer, with an isnaad with which there was nothing wrong.
(al-Targheeb wa’l-Tarheeb, 1/298)
The soorah may be read during the night or the day of Jumu’ah. The night of Jumu’ah starts from sunset on Thursday, and the day of Jumu’ah ends at sunset. Therefore the time for reading this soorah extends from sunset on Thursday to sunset on Friday.
Al-Haafiz ibn Hajar said in his Amaali: “In some reports it says ‘the day of Jumu’ah’ and in some reports it says ‘the night of Jumu’ah’. They may be reconciled by saying that what is meant is the day which includes the night and vice versa.” (Fayd al-Qadeer, 6/199)
Al-Mannaawi also said:
“It is recommended to read it during the day or night of Jumu’ah, as al-Shaafa'i (may Allah have mercy on him) stated.” (Fayd al-Qadeer, 6/198)
And Allah knows best.
Is it prescribed for those who are present with a dying Muslim to recite Soorat Yaa-Seen for him, because it makes it easier for the soul to depart. Is there any evidence for that?.
Answer : Praise be to Allah.
The majority of scholars (including the Hanafis, Shaafa’is and Hanbalis) are of the view that it is mustahabb to recite Soorat Yaa-Seen in the presence of one who is dying, and they quoted a number of things as evidence for that, but the evidence is not free of some weakness.
Ahmad (19789) and Abu Dawood (3121) narrated that Ma’qil ibn Yasaar (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said: “Recite Yaa Seen for your dying ones.”
This hadeeth is da’eef (weak) and was classed as such by al-Nawawi in al-Adhkaar. Ibn Hijr said in al-Talkhees (2/104): Ibn al-Qattaan described it as da’eef because there is some problem with it and it is mawqoof, and because the status of the narrator Abu ‘Uthmaan and his father is unknown. Ibn al-‘Arabi narrated from al-Daaraqutni that it is a hadeeth whose isnaad is weak and whose text is unknown elsewhere, and there is no saheeh hadeeth on this topic. End quote.
It was also classed as da’eef by al-Albaani in Irwa’ al-Ghaleel (688).
Ahmad (4/105 and 16521) narrated that Safwaan said: The shaykhs told me that they were present with Ghudayf ibn al-Haarith al-Thumaali (a Sahaabi) when his death throes grew intense. He said: Is there anyone among you who can recite Yaa Seen? Saalih ibn Shurayh al-Sakooni recited it and when he reached the fortieth verse, he passed away. The shaykhs used to say: If it is recited in the presence of the dying person, he finds relief thereby. Safwaan said: ‘Eesa ibn al-Mu’tamari narrated it in the presence of Ma’bad.
Al-Haafiz said in al-Isaabah (5/324): its isnaad is hasan.
See also: al-Majmoo’ (5/105); Sharh Muntaha al-Iraadaat (1/341); Haashiyat Ibn ‘Aabideen (2/191).
This view was favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), who said in al-Ikhtiyaaraat (p. 91):
Reciting Quran over the deceased after he has died is a bid’ah (innovation), unlike reciting for the one who is dying, when it is mustahabb to recite Yaa Seen. End quote.
They said: the reason why it is mustahabb to recite it is that this soorah includes mention of Tawheed and the Resurrection, and the glad tidings of Paradise for the one who dies believing in Tawheed, as Allah says (interpretation of the meaning): “….Would that my people knew (26) That my Lord (Allah) has forgiven me ….” (Yaa Seen 36:26-27). So the soul is comforted by that and it is easier for it to come out. \
See: Mataalib Ooli al-Nuha (1/837).
Imam Maalik (may Allah have mercy on him) was of the view that it is makrooh to recite Soorah Yaa Seen or any other soorah in the presence of the dying person, because of the weakness of the hadeeth which speaks of that, and because it was not what people did.
See: al-Fawaakih al-Dawaani (1/284); Sharh Muhtadar Khaleel, 2/137.
Shaykh al-Albaani said in Ahkaam al-Janaa’iz:
With regard to reciting Soorat Yaa Seen in the presence of the dying person, and turning him to face the qiblah, there is no saheeh report concerning that. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked: Is it permissible to recite Soorat Yaa Seen when a person is dying?
Reciting Soorat Yaa Seen when a person is dying is mentioned in the hadeeth of Ma’qil ibn Yasaar, according to which the Prophet (peace and blessings of Allah be upon him) said: “Recite Yaa Seen for your dying ones.” It was classed as saheeh by several scholars who thought that its isnaad was jayyid and that it was narrated by Abu ‘Uthmaan al-Nahdi from Ma’qil ibn Yasaar. Others classed it as da’eef and said: the one who narrated it is not Abu ‘Uthmaan al-Nahdi, rather it is another person who is unknown. What is well known about the hadeeth is that it is da’eef because nothing is known about Abu ‘Uthmaan. So it is not mustahabb to recite it for the one who is dying. The one who said that that is mustahabb thought that the hadeeth was saheeh, so he described it as mustahabb. But reciting Quran in the presence of one who is sick is a good thing, and Allah may benefit him through that. But with regard to singling out Soorat Yaa Seen, the basic principle is that the hadeeth is da’eef (weak) so there are no grounds for singling out this soorah. End quote.
Fataawa Ibn Baaz, 13/93
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is reciting Soorat Yaa Seen for one who is dying proven in the Sunnah or not?
Reciting Soorat Yaa Seen for one who is dying is Sunnah according to many scholars, because the Prophet (peace and blessings of Allah be upon him) said: “Recite Yaa Seen for your dying ones.” But some of the scholars spoke about this hadeeth and said that it is da’eef. According to those who classed it as saheeh, reciting this soorah is Sunnah, and according to those who classed it is da’eef it is not Sunnah. And Allah knows best. End quote.
Fataawa Ibn ‘Uthyameen (17/72).
He also said:
“Recite Yaa Seen for your dying ones” – this hadeeth is da’eef (weak) and there is some weakness in it. If the hadeeth is saheeh, the time for reciting it is at the time of death, when the death-throes begin; that is when Soorat Yaa Seen may be recited for him. The scholars said: There is some benefit in it, which is that it makes it easier for the soul to come out, because in it Allah says (interpretation of the meaning):
“It was said (to him when the disbelievers killed him): ‘Enter Paradise.’ He said: ‘Would that my people knew (26) ‘That my Lord (Allah) has forgiven me, and made me of the honoured ones!’” (Yaa Seen 36:26-27)
So this may be recited in the presence of the one who is dying if the hadeeth is saheeh, but there is no basis for reciting it over the grave. End quote.
Fataawa Ibn ‘Uthaymeen (17/74).
Excerpted, with some modifications, from: http://islamqa.com/en/
Reading Surat al-Mulk protects a Muslim from the trials of the grave, but how often does one have to read it? Once a day or more?
Answer : Praise be to Allah.
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “A soorah from the Quran containing thirty verses will intercede for a man so that he will be forgiven. It is the soorah Tabaarak Alathi bi yadihi’l-mulk” [i.e. Soorat al-Mulk].”
Narrated by al-Tirmidhi, 2891; Abu Dawood, 1400; Ibn Maajah, 3786.
Al-Tirmidhi said, this is a hasan hadeeth. It was classed as saheeh by Shaykh al-Islam Ibn Taymiyah in Majmoo’ al-Fataawa, 22/277, and by Shaykh al-Albaani in Saheeh Ibn Maajah, 3053.
What is meant is that a person should read it every night, act in accordance with the rulings contained in it, and believe in the information mentioned in it.
It was narrated that ‘Abd-Allah ibn Mas’ood said: Whoever reads Tabaarak Allah i bi yadihi’l-mulk [i.e., Soorat al-Mulk] every night, Allah will protect him from the torment of the grave. At the time of the Messenger of Allah (peace and blessings of Allah be upon him) we used to call it al-maani’ah (that which protects). In the Book of Allah it is a soorah which, whoever recites it every night has done very well”.
Narrated by al-Nasaa’i, 6/179; classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 1475.
The scholars of the Standing Committee said:
One this basis there is the hope that whoever believes in this soorah and reads it regularly, seeking the pleasure of Allah, learning the lessons contained in it and acting in accordance with the rulings contained therein, it will intercede for him [in the Hereafter].
Fataawa al-Lajnah al-Daa’imah, 4/334, 335
And Allah knows best.
Excerpted, with some modifications, from: http://islamqa.com/en/
Whoever recited Surah Zilzilah (99) would get the reward of reciting half the Quran. Whoever recite Surah al Kaafirun (109) would get a reward as if reading a quarter of Quran. Whoever recite Suarak al Akhlas (112) constitutes a third of the Quran” (Sahih Bukhari6:61 # 534, Riad as Salihin by Imam an Nawawi Ch 183 # 1014)
Is there a soorah in which the name of Allah is mentioned in every aayah?
Answer: Praise be to Allah. It is in Surah Al-Mujaadilah (58)
What are the benefits that a Hafiz gets in this life and the next?
And what about his relatives and offspring?
What about the generations before and after him?
Answer: Praise be to Allah.
Memorizing the Quran is an act of worship through which one seeks the Face of Allah 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 Allah.
The haafiz (the person who has memorized the Quran) should not have any intention of gaining worldly benefits by memorizing the Quran, 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.
Allah has given special privileges to the one who memorizes the Quran 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 Allah (peace and blessings of Allah 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 Allah; if they are equal in knowledge of the Quran, 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-Allah ibn ‘Umar said: “When the first muhaajiroon (emigrants) came to Quba’, before the Messenger of Allah (peace and blessings of Allah 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 Quran.” (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-Allah (may Allah 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 Quran?’ 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 Allah and he has knowledge of the laws of inheritance.” ‘Umar said: “Your Prophet (peace and blessings of Allah be upon him) said: ‘Indeed, by this Book, Allah would exalt some people and degrade others.’” (Narrated by Muslim, 817)
With regard to the Hereafter:
4 – The status of the one who memorizes Quran will be commensurate with the last aayah he memorized.
It was narrated from ‘Abd-Allah ibn ‘Amr that the Prophet (peace and blessings of Allah be upon him) said: “It will be said to the companion of the Quran (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 Allah be upon him) said: “The one who recites the Quran and learns it by heart, will be with the noble righteous scribes (in Heaven) and the one who exerts himself to learn the Quran 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 Allah be upon him) said: “The Quran 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 Allah 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).
It was narrated that Abu Umaamah al-Baahili said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, ‘Recite the Quran, 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).
With regard to his relatives and descendants, 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, Allah will honour them because of their child. But the one who prevented his child from learning the Quran, he will be one of those who are deprived.
It was narrated that Abu Hurayrah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The Quran 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 Quran.”’ (Narrated by al-Tabaraani in al-Awsat, 6/51).
It was narrated that Buraydah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever reads the Quran, 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 Quran.” (Narrated by al-Haakim, 1/756)
These two hadeeth support one another. See al-Silsilah al-Saheehah, 2829.
And Allah knows best.