Question

As Salaamu Alaikum Wa Rahmatullahi Wabarakatuhu

Q1. If I'm praying taraweeh and in the first 1st rak'at I pray Surah Kawthar, 2nd rak'at I pray Surah Nasr by mistake. Then on the next rak'at can I pray Surah Kaafiroon and then Surah Nasr again?

Q2. If I pray Surah Fil 1st raka't and Surah Alam Nashra in 2nd. Is it ok?

Q3. If i pray Surah Ahad in 1st rak'at, can I pray Surah Falaq in 2nd

Q4. Can I pray Surah Ahad in both rak'ats?

Q5. Which Surah shud i pray in 2nd rak'at if i started 1st rak'at with Surah Naas?

Answer

1. It is preferred to recite a longer Surah in the first unit and then a shorter Surah in the second unit. As Taraweeh is considered to be from the Nawaafil, a person may recite a Surah of the same length in the second unit. It is mentioned in Bahare Shariat with reference to Fataawa Alamgiri,

'It is better to recite slightly longer in the first unit than that which is recited in the second unit in all Salah, this is also the hukm for Jumu'ah and Eidayn.'

Furthermore, it is mentioned in Bahare Shariat with reference to Munyah Al-Musalli,

'In the Sunan and Nawaafil, similar length chapters should be recited in both units.'

After this, it is mentioned with reference Al-Durr Al-Mukhtar,

'It is Makrooh to recite longer in the second unit than that which is recited in the first unit.'

From these references it is clear that the mistake made by you is the recitation of Surah Kawthar in the first unit because this makes it inevitable to recite longer in the second unit.

If someone has recited Surah Kawthar in the first unit by mistake then now there is no harm in reciting Surah Nasr in the second unit because now he cannot find a shorter chapter to recite in the second unit.

It is not clear in the question if you are performing Taraweeh in two units or four units. In case of the former, there is no harm in reciting Surah Kafiroon in the first of the next two units followed by Surah Nasr again in the second unit. In case of the latter, it is not permissible for you to recite Surah Kafiroon in the third unit because this would be considered as reciting the Quran backwards. It is mentioned in Bahare Shariat with reference to to Al-Durr Al-Mukhtar,

'To recite the exalted Quran backwards such that a Surah recited in the second unit is from before the Surah recited in the first unit is Makrooh Tahreemi.'

In the case that this is a four unit Taraweeh, if you have recited Surah Nasr in the second unit, you now have the option of reciting one of the last four chapters. You may recite Surah Masad in the third and then Surah Ikhlaas in the fourth or you may recite Surah Falaq in the third and Surah Naas in the fourth. What you must not do is recite Surah Ikhlaas in the third and Surah Falaq or Surah Naas in the fourth. This is because both Surah Falaq and Naas are longer than Surah Ikhlaas and also by missing Surah Masad in between Surah Nasr and Ahad or by missing Surah Falaq in between Surah Ahad and Naas, you would commit another error which is that it is Makrooh to miss a small Surah in between two units. It is mentioned in Bahare Shariat with reference to Al-Durr Al-Mukhtar,

'If a Surah is recited in the first unit and then a small Surah is left out in between and the next Surah is recited in the second unit, then it is Makrooh. If the Surah in between is long such that if it is recited then the recitation of the second unit will become longer then there is no harm in missing it. For example, if Surah Teen is recited in the first and Surah Qadr in the second then there is no harm but if Surah Nasr is recited in the first then Surah Ahad should not be recited in the next unit.'

It is important for every Muslim to ponder over these delicate rules of Salah and ensure that the Salah is performed in the manner that pleases Allah and His Messenger peace and blessings be upon him and Allah knows best.

2. This is not okay as it is considered as reciting the Quran backwards which has been established in answer 1.

3. It is Makrooh to recite longer in the unit than that which was recited in the previous unit which has been mentioned in answer 1. Therefore one should not recite Surah Ikhlaas in the first unit. However, if one has by mistake then there is no harm and he should recite Surah Falaq in the next unit. He should not recite Surah Naas and miss Surah Falaq because that would be adding another error as mentioned in answer 1.

4. Although it is Makrooh Tanzeehi to recite the same Surah in both units of Salah unless there is a valid excuse, but because Taraweeh is considered to be from the Nawaafil, there is no harm in repeating the same Surah and there is no requirement for a valid excuse.

It is mentioned in Bahare Shariat,

'It is Makrooh Tanzeehi to recite the same Surah in both units unless there is a valid excuse such as Surah Naas was recited in the first unit, now he should recite it again in the second unit or, by mistake, he began the same Surah in the second unit or he cannot remember any other Surah then he may recite the same Surah again. To recite the same Surah in both units of Nawaafil or to repeat a Surah many times in one unit of Nawaafil is permissible without any Karaahah.'

From this reference it is clear there is no harm in reciting Surah Ikhlaas in both units of Taraweeh Salah and Allah knows best.

5. As mentioned in the reference provided on answer 4, if a person has recited Surah Naas in the first unit then he should recite the same; Surah Naas in the next unit. He may also choose to recite from the beginning of Surah Baqarah in the second unit as this will not be considered as reciting the Quran backwards and Allah knows best.

Faqeer Zahid Hussain Al-Qadiri
20th Ramadan al-Kareem 1438AH

Question

Assalamu Alaykum Wa RahmatUllahi Wa Barakatahu, Hazrat, My question is
Is it must to pray Fajr, Maghrib and Isha Prayers Loudly even when praying alone?

I am working in saudi arab and most of the time since i be in office i pray alone but i pray quietly because if i pray loudly some people just joins the salah and makes me Imam. I don't know whether its valid or not so i usually pray salah quietly.

Please suggest me which is the correct way of praying Fajr, Maghrib and Isha salah while praying alone.
Thank You.

Assalamu Alaykum Wa RahmatUllahi Wa Barakatahu.

Answer

Wa alaykumussalam,

When praying Fajr, Maghrib and Isha on time (ada) alone, an individual has the option of reciting the Qur’an loudly or quietly. Although for Fajr, Maghrib and Isha it is preferred for a person praying salah alone to recite loudly, it is not necessary [Bahar e Shari'ah with reference to al-Durr al-Mukhtar]. 

Therefore, if you recite the Qur’an quietly (provided you can hear yourself if there is no disruption) in Fajr, Maghrib and Isha whilst praying alone, the salah is valid. 

And Allah knows best. 
Muhammad Kalim
6 Safar 1438

Verified by Mufti Zahid Hussain al-Qadiri

Question

Assalaamu alaikum

Are we allowed to dispose of old Islamic literature especially old worn-out Quraanic texts, Hadith texts, books of scholars, Islamic articles in public newspapers, and what is the correct method of disposal? 

Jazakallah Khairan

Answer

Wa alaykumussalam.

The correct method of disposal is burying in a safe place. Many people burn old worn-out Qur’ans and other Islamic books, which is most definitely not the respectful and correct manner of disposal. Rather, one should bury the Qur’an and other Islamic texts in a place where people will not step on it.

It is stated in Fatawa Ridawiyyah:

“It is not permissible to burn the Qur’an, as stipulated in al-Durr al-Mukhtar. Instead, it should be buried in a safe place where people will not step on it.” [Fatawa Ridawiyyah 23:376]

It is stated in al-Fatawa al-Hindiyyah:

“If the Qur’an becomes old and unravelled, and no longer in a state that one can recite from it, and there is also a risk of its pages becoming detached and thus lost, then it should be draped in a clean cloth and buried in a safe place. When burying it, a Lahd (side pocket in the grave) should be made, so that no soil falls on it. One can also place a plank over it creating a roof and then throw in the soil, so that the soil does not fall on it. If the Qur’an becomes worn-out, it should not be burned.” [Bahar e Shari’ah with reference to al-Fatawa al-Hindiyyah 5:323].

And Allah knows best. 

Muhammad Kalim 
5th Muharram al-Haram 1437AH

This answer is sufficient and correct and Allah knows best. 

Question

As-salam alaikum
Why does Islam allow cousin marriage if it is exclusively for our Dearest Prophet and not for followers as mentioned in Quran 33:50? I do not understand why in the Ayat after the mention of cousins it is said "it is exclusively for you not for followers".

Answer

Wa Alaykum Al-Salam

The answer with the help of Allah the All Powerful:
In this particular part of the verse from Surah Al-Ahzaab (Verse: 50), Allah the Almighty has informed His beloved Messenger ﷺ that that he ﷺ may marry a woman without a dowry whether she is from his cousins or not. As for the believers, it is necessary upon them to give their women a dowry whether it is prefixed or not and whether it is mentioned at the time of nikah or not.

It says in Khazaa’in Al-Irfaan under this particular part of this verse,

“This means that nikah without dowry is specifically permissible for you and not for the Ummah. Dowry is wajib upon the (men of the) Ummah even if the dowry was not prefixed and even if the man denies the dowry.”

This can clearly be understood by reading the rest of the verse where Allah has mentioned that He has fixed (dowry) upon the believing men for their wives and that this specific rule of dowry not being necessary upon the Messenger of Allah ﷺ is to remove any hardship from him.

This can also be understood by carefully reading the former part of this verse where Allah has included ‘any believing woman’ with the mention of the cousins. If from this verse, someone ignorantly understood that marrying the cousins is specifically for the Prophet ﷺ then he must also understand that marrying any believing woman is also specifically for the Prophet peace and blessings be upon him. This would mean that Muslim men cannot marry any woman at all because marriage with non Muslims is already forbidden in other verses.

This is why it is important that one must not try to deduce rules from the Quran himself and must study the Quran under a teacher or with an authentic book of tafseer (commentary) that has been authored for the general public.

In Surah Al-Baqarah it says,

“He (Allah) misguides many by it (the Quran) and guides many by it.”

As for reciting the Quran, every individual should recite as much as they can whenever they can after learning the correct manner of recitation. I recommend that one should read Khazaa’in Al-Irfan with Kanz Al-Imaan and Allah knows all.

Faqeer Zahid Hussain Al-Qadiri
2nd Thu Al-Hijjah 1436 AH

Question

If everything is created by the word “kun”. How did Allah create the word “kun”?

Answer

Every creation that existed, exists or will exist has been or will be created by Allah alone and none is His partner.

“O mankind! Worship your Lord, Who has created you (all) and all those before you”. (Surah Al-Baqarah – 21)

“Such is Allah, your Lord. There is no God save Him, the Creator of everything, so worship Him”. (Surah Al-An’aam – 103)

“Say: Allah is the Creator of everything, and He is the One, the Almighty”. (Surah Al-Ra’d – 16)

Iraadah which means Intention is from amongst the Sifaat Zaatiyah¹ of Allah Subhaanahu Wa Ta’aalaa as mentioned in the books of Aqeedah. Allah creates and does however and whatever He intends and wishes.

“Indeed Allah orders whatever He intends” (Surah Al-Maa’idah – 1)

“Indeed your Lord is Doer of that which He intends” (Surah Al-Hud – 107)

This Iraadah as mentioned above is an attribute of Allah and therefore it is not a creation. All the attributes of Allah are Qadeem² and they are not separate from the Zaat³ of Allah although they are not the actual Zaat. This means that all the attributes of Allah are uncreated like the Zaat of Allah.

The word Kun which means be or become as mentioned in Surah Baqarah, Imran, An’aam, Nahl, Maryam, Furqaan, Yaaseen and Ghaafir is not a creator itself but an expression of the intention of Allah the Almighty in order to show how easy it is to create for His Majesty. One of the verses from Surah Imran is as follows,

“She (Maryam) said: O my Lord! From where will there be a child for me, no man has ever touched me. He said: This is how Allah creates whatever He wishes, when He intends a matter He says to it: Be! So it becomes” (Surah Al-Imran – 47).

In Khazaa’in Al-Irfan it says under verse - 117 of Surah Al-Baqarah,

‘This means that everything comes in to existence as soon as He intends for it to be.’

Allah is the creator of everything and that includes the word kun as we speak it and read it with a sound but the Kun which is the Kalaam (speech) of Allah as is in the Quran, which has no sound and letters is not a creation but an attribute of Allah the Almighty and the attributes of Allah are not creations and Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of the Ulema)
8th Dhu Al-Qa’dah 1436 AH

Footnotes:

¹ Sifaat Zaatiyah are the attributes of Allah's Divine Self.
² Qadeem is that which existed without a beginning.
³ Zaat referring to Allah means the Divine Self of Allah.

Superlative Knowledge of the Friends of Allah - extracts from Inba ul Hayy by Imam Ahmed Rida Khan

`Allāmah Ibrāhīm Bayjūrī [may Allāh be pleased with him] states in his explanation of Qasīdah Burdah, “For every verse of the Qur’ān, there are a thousand sciences that can be understood. As for those which are beyond understanding, they outnumber those that can be understood.”

It is mentioned in Sharh `Ashrawī that certain Awliyā’ state, “We found 400000 meanings under every letter of the Qur’ān. Whatever meaning is mentioned in one place is not repeated in another.”

Imām `Abdul Wahāb Sh`arānī [may Allāh have mercy upon him] stated in Mīzān ush-Sharī`at il-Kubrā: "My brother Afdhaluddīn derived 247999 sciences [`ulūm] from Sūrat ul-Fātihah. Then, he turned all of them to bismi-Llāh and then believed them to be hidden in the letter 'bā' and further in the dot of the letter 'bā'."

Imam Sh`arānī [may Allāh be pleased with him] further states: "According to us, a person cannot be complete [kāmil] in gnosis [m`arifah] until he is able to derive all the laws and schools of the independent jurists [mujtahidīn] from any desired individual letter of the Qur'ān."

This is further strengthened by the following narrations:

It is narrated from Sayyidunā `Alī [may Allāh ennoble his countenance], that he stated, “If I wish, I can do the exegesis of Sūrat ul-Fātihah equal to the weight of seventy camels.”

It is narrated from Sayyidunā `Alī [may Allāh ennoble his countenance], that he stated, “If I narrate to you the exegesis of Sūrat ul-Fātihah, it will weigh the mass of seventy camels.” (al-Yawāqīt wa al-Jawāhir of ash-Sh`arānī, part-3)

It is narrated from Sayyidunā `Alī [may Allāh ennoble his countenance], that he stated, “Know from me whatever you wish before my passing away, because whatever you ask me about anything beneath the Throne, I will explain it to you” (Kanz ul-`Ummāl, #36502)

Sayyidunā Abū Tufail `Amir bin Wathilah [may Allāh be pleased with him] narrates, “Once, I was present in a gathering in which Sayyidunā `Alī was admonishing the people. I heard him say in his speech, ‘Know from me whatever you wish. By Allāh! If you ask me about anything that is to be until the Day of Judgement, I will explain it to you’.” (Kanz ul-`Ummāl, #4740, 2/565)

It is narrated from Sayyidunā `Abdullāh bin Mas`ūd [may Allāh be pleased with him] that, if the knowledge of Sayyidunā `Umar Farūq [may Allāh be pleased with him] is placed in one pan of a scale and the knowledge of the remaining entire human race is placed on the other pan, his knowledge would outweigh that of everyone put together. 

Sayyidunā Abdullāh bin `Abbās [may Allāh be pleased with him] narrates, “If the rope of my camel is lost, I will locate it in the Qur’ān.” (Ithāf us-Sādah, Chapter 4: On the exegesis of the Qur’ān)

Translated by Najibullah Qadiri

www.thesunniway.com

From al-Malfūdh Sharīf, Pg 95:

Question
Were the thirty chapters of the Glorious Qur’ān already established in the sacred era of the Sahaba?

Answer
Imam Jalāl al-Dīn Suyutī rađiyAllāhu ánhu [d. 911/1505] in his famous book, al-Itqān fī ‘Ulūm al-Qur’ān, has compiled all the relevant ahadīth and narrations pertaining to the compilation of the Holy Qur’ān. It is not mentioned anywhere in this book of a chapter which tells us that it was done in that sacred era. Yes, the rukū’s existed. 

Question

People generally place the blessed Qurân safely in a box or bag and travel in a train. Sometimes the rush is so heavy that there is hardly place for the passengers to sit. In this situation, is it permissible for one to keep the box or bag with the blessed Qurân on the floor?

Answer

Certainly not! Man himself creates problems. Otherwise, there are no difficulties. If a man has the love and honour of the blessed Qurân at heart, he will always have in mind the love and respect for it.

Question

 Assalamualaykum, I have memorized Quran 6 years ago and now due to my laziness i have forget it....Please help me telling the way that how to memorize it again...either by only reading more and more or memorizing it..i am a student and have to remain indulge in university mostly ...Please tell me the effective way to quickly memorize it..JazakAllah 


Answer
Wa Alaykum Al-Salam,

May Allah forgive you and your laziness. One must always continue to revise what he has memorised from the Quran in order to protect it in his heart. The Messenger of Allah (peace be upon him) said,

"Be careful in regards to the Quran. I take oath by He in whose hands is my life, there is more chance of it (the Quran) leaving the heart than the camel leaving its rope" (Bukhari, Muslim) 

The Messenger of Allah also said,
"No man reads the Quran and then forgets it but will meet Allah on the day of Judgement with severe leprosy" (Ab Dawud)

Repent to Allah and seek His forgiveness as it is impermissible to be lazy in such matters. Do not waste more time and begin to memorise as much as you can every day. The quantity u memorise is not as important as continuity and steadfastness. If you make it a habit of taking time out every day to recite and memorise a certain amount before sleeping at night or in the morning, and continue everyday without fail then Allah will bless you immensely and make it easy for you. Our pious predecessors always said there is more blessings in that which is done consistently (constantly without missing). Fear Allah and fight the laziness, give priority to the hereafter rather than the future of this materialistic world.

And from Allah is all help,

Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars) 

From al-Malfūdh Sharīf, Pg 95:

Question
Were the thirty chapters of the Glorious Qur’ān already established in the sacred era of the Sahaba?

Answer
Imam Jalāl al-Dīn Suyutī rađiyAllāhu ánhu [d. 911/1505] in his famous book, al-Itqān fī ‘Ulūm al-Qur’ān, has compiled all the relevant ahadīth and narrations pertaining to the compilation of the Holy Qur’ān. It is not mentioned anywhere in this book of a chapter which tells us that it was done in that sacred era. Yes, the rukū’s existed.