Tuesday, 2 August 2016
Thursday, 25 April 2013
hazrat mohammad (SAW) have a ilm e gaib or not?
sir i want to ask that k hazrat mohammad (SAW) have a ilm e gaib or not?
Praise be to Allaah.
Knowledge of the unseen is something that Allaah has kept for Himself, as is indicated by the texts of the Qur’aan and Sunnah. Allaah says :
“Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allaah, nor can they perceive when they shall be resurrected”
[al-Naml 27:65]
“And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record”
[al-An’aam 6:59]
The Prophet (peace and blessings of Allaah be upon him) explained these keys as referring to five things which are mentioned in Soorat Luqmaan, where Allaah says:
“Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All‑Knower, All‑Aware (of things)”
[Luqmaan 31:34].
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Sharh al-‘Aqeedah al-Waasitiyyah (p. 158): What is meant by the unseen is that which is not seen. The unseen is something relative. But that which is unseen in the absolute sense (al-ghyab al-mutlaq) is known only to Allaah.
‘Aa’ishah (Radi allahu anhu) said: Some people asked the Prophet Muhsmmad (Sallallahu alyhi wassallam) about fortune-tellers, and he said: “They are nothing.” They said: O Messenger of Allaah, they say something and it comes true. The Prophet Muhammad(Sallallahu alyhi wassallam) said: “That is a word of truth which the jinni snatches and cackles into the ear of his familiar like the cackling of a hen, and they mix more than one hundred lies with it.” [Narrated by al-Bukhaari ]
The Prophet Muhammad (Sallallahu alyhi wassallam) explained how the jinn steal this word. He said: “…when our Lord, may His name be blessed and exalted, decrees some matter, the bearers of the Throne glorify Him, then the people of heaven who are closest to them glorify Him, until the tasbeeh reaches the people of the lowest heaven. Then those who are nearest to the bearers of the Throne say: What did your Lord say? And they tell them what He said. And the people of heaven ask one another for the news, until the news reaches the lowest heaven. Then the eavesdropping jinn snatch what they can and convey it to their familiars. What they narrated as they heard it is true, but they add lies to it.”
[Narrated by Muslm].
From this it is clear that the jinn do not have knowledge of the unseen, rather they steal words that they hear from the angels, but the angels themselves do not have any knowledge of that unless Allaah tells them of it. After they are told of it, it is no longer regarded as unseen in the absolute sense, but before that they are like anyone else in creation and do not know anything of the unseen. This depends on Allaah’s telling them of it. Allaah says :
““(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen)”
[al-Jinn 72:26].
And Allaah knows best
Praise be to Allaah.
Knowledge of the unseen is something that Allaah has kept for Himself, as is indicated by the texts of the Qur’aan and Sunnah. Allaah says :
“Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allaah, nor can they perceive when they shall be resurrected”
[al-Naml 27:65]
“And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record”
[al-An’aam 6:59]
The Prophet (peace and blessings of Allaah be upon him) explained these keys as referring to five things which are mentioned in Soorat Luqmaan, where Allaah says:
“Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All‑Knower, All‑Aware (of things)”
[Luqmaan 31:34].
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Sharh al-‘Aqeedah al-Waasitiyyah (p. 158): What is meant by the unseen is that which is not seen. The unseen is something relative. But that which is unseen in the absolute sense (al-ghyab al-mutlaq) is known only to Allaah.
‘Aa’ishah (Radi allahu anhu) said: Some people asked the Prophet Muhsmmad (Sallallahu alyhi wassallam) about fortune-tellers, and he said: “They are nothing.” They said: O Messenger of Allaah, they say something and it comes true. The Prophet Muhammad(Sallallahu alyhi wassallam) said: “That is a word of truth which the jinni snatches and cackles into the ear of his familiar like the cackling of a hen, and they mix more than one hundred lies with it.” [Narrated by al-Bukhaari ]
The Prophet Muhammad (Sallallahu alyhi wassallam) explained how the jinn steal this word. He said: “…when our Lord, may His name be blessed and exalted, decrees some matter, the bearers of the Throne glorify Him, then the people of heaven who are closest to them glorify Him, until the tasbeeh reaches the people of the lowest heaven. Then those who are nearest to the bearers of the Throne say: What did your Lord say? And they tell them what He said. And the people of heaven ask one another for the news, until the news reaches the lowest heaven. Then the eavesdropping jinn snatch what they can and convey it to their familiars. What they narrated as they heard it is true, but they add lies to it.”
[Narrated by Muslm].
From this it is clear that the jinn do not have knowledge of the unseen, rather they steal words that they hear from the angels, but the angels themselves do not have any knowledge of that unless Allaah tells them of it. After they are told of it, it is no longer regarded as unseen in the absolute sense, but before that they are like anyone else in creation and do not know anything of the unseen. This depends on Allaah’s telling them of it. Allaah says :
““(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen)”
[al-Jinn 72:26].
And Allaah knows best
Concept of Jihad in Islam and in Hinduism
JIHAD IN ISLAM AND IN HINDUISM
a. One of the greatest misconceptions about Islam, not only amongst the non-Muslims but even amongst the Muslims, is that concerning the concept of Jihad. Non-Muslims as well as Muslims think that any war fought by any Muslim for whatever purpose, be it good or bad, is Jihad.
‘Jihad’ is an Arabic word derived from ‘Jahada’, which means to strive or to struggle. For example. if a student strives to pass in the examination he is doing jihad.
In the Islamic context, ‘Jihad’ means to strive against one’s own evil inclination. It also means to strive to make the society better. It also includes the right to fight in self-defence or to fight in the battlefield against oppression and against aggression.
1. Jihad is not holy war
Not only non-Muslim scholars, but even some Muslim scholars mistranslate the word ‘Jihad’ as holy war. The Arabic word for ‘holy war’ is ‘harabum muqaddasah’ and this word is not to be found anywhere in the Qur’an or in any hadith. The word ‘holy war’ was first used to describe the crusades of the Christians who killed thousands of people in the name of Christianity. Today, this term ‘holy war’ is used to falsely describe Jihad, which merely means ‘to strive’. In an Islamic context, Jihad means ‘to strive in the way of Allah for a righteous cause’ i.e. Jihad fi Sabilillah.
2. Only one of the several forms of Jihad is fighting
There are different types of Jihad i.e., striving. One of the types is striving is fighting in the battlefield against oppression and tyranny.
Many critics of Islam including Arun Shourie quote Surah Al-Tawbah chapter 9 verse 5
“… Fight and slay the Mushrik/Kafir (Hindu) wherever you find them …”
(Al Qur’an 9:5)
If you read the Qur’an, this verse exists but it is quoted out of context by Arun Shourie.
The first few verses of Surah Tawbah before verse 5 speak about the peace treaty between the Muslims and Muskhriks (polytheists) of Makkah. This peace treaty was unilaterally broken by the Mushriks of Makkah. In verse no. 5 Allah (swt) gives them an ultimatum to put things straight in four months’ time, or else face a declaration of war. It is for the battlefield that Allah says “fight and slay the Mushriks (i.e. the enemies from Makkah) wherever you find them and seize them, beleaguer them, and lie in wait for them in every stratagem of war”.
This verse is revealed and instructs the Muslims to fight in the battlefield and kill the enemy wherever you find them. But natural, any army general to boost up the morale of the soldiers and to encourage them will say “Don’t get scared, fight and kill the enemies, wherever you find them in the battlefield. Arun Shourie in his book ‘The World of Fatwas’ after quoting Surah Tawbah chapter 9 verse 5 jumps to verse 7. Any logical person will realize that verse 6 has the reply to his allegation.
Surah Tawbah chapter 9 verse 6 says:
“If any amongst the Mushriks (i.e. the enemies)
ask thee for asylum, grant it to him so that
he may hear the word of Allah and then
escort him to where he can be secure”.
(Al Qur’an 9:6)
Today the most merciful army general may tell his soldiers to let the enemy go, but Almighty Allah in the Qur’an says if the enemy wants peace do not just let them go but escort them to place of security. Which army general in today’s day and age, or rather in the whole of recorded human history is ever known to have given such merciful instructions? Now will someone ask Mr. Arun Shourie why did he deliberately not quote verse 6?
4. Jihad (i.e. striving) in the Bhagavad Gita
All the major religions encourage their followers to strive in good works. It is mentioned in Bhagavad Gita
“Therefore strive for Yoga, O Arjuna, which is the art of all work.”
(Bhagavad Gita 2:50)
5. Fighting prescribed in the Bhagavad Gita too
a. All the major religions of the world have prescribed fighting, at sometime or the other, especially in self-defence or for fighting against oppression.
Mahabharata is an epic and sacred Scripture of the Hindus, which mainly deals with a fight between the cousins, the Pandavas and the Kauravas. In the battlefield Arjun prefers not to fight and be killed rather than having his conscience burdened with the killing of his relatives. At this moment, Krishna advises Arjun in the battlefield and this advice is contained in the Bhagvad Gita. There are several verses in the Bhagvad Gita where Krishna advises Arjun to fight and kill the enemies even though they are his relatives.
b. It is mentioned in
The Bhagvad Gita Chapter 1 verse 43-46
(43) O Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell”
(44) “Alas, how strange it is that we are preparing ourselves to commit great sinful acts, driven by the desire to enjoy royal happiness.”
(45) I would consider better for the sons of Dhritarashtra to kill me unarmed and unresisting rather than fight with them.
(46) “Arjuna, having thus spoken, cast aside his bow and arrow, and sat down on the chariot, his mind, overwhelmed with grief”.
c. Krishna further replies in
Bhagvad Gita Chapter 2 Verse 2, 3
2. “My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They lead not to higher planets but to infamy.
3. “O son of Partha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy!”
When Arjuna prefers to be killed unarmed and unresisting rather than fight and kill his cousins Kauravas, Krishna replies to Arjun by saying how this impure thought has has come to you which prevents you from entering heaven. Give up this degrading impotence and weakness of heart and arise, O defeater of enemy.
d. Krishna further says in
Bhagvad Gita Chapter 2 verse 31-33
31. “Considering your specific duty as a Kshatriya, you should know that there is no better engagement for you than fighting on religious principles, so there is no need for hesitation.”
32. “O Partha, happy are the Kshatriya to whom such fighting opportunities come unsought, opening for them the door of the heavenly planets”.
33. “If however, you do not fight this religious war, then you will certainly incur sin, for neglecting your duties, and thus loose your reputation as a fighter”.
e. There are hundreds of verses in the Bhagvad Gita alone, which encourage fighting and killing, many times more as compared to such verses in the Qur’an.
Imagine if someone were to say that the Bhagvad Gita encourages the killing of the family members to attain paradise, without quoting the context – such a deliberate attempt will be devilish. But within the context if I say that for truth and justice fighting against the evil is compulsory, even if it be against your relatives, it makes sense.
I wonder how come the critics of Islam, especially critics amongst the Hindus, point a finger at the Qur’an when it speaks about fighting and killing unjust enemies. The only possibility I can think of is that they themselves have not read their sacred scriptures such as the Bhagavad Gita, Mahabharata and the Vedas.
f. Critics of Islam including Hindu critics speak against the Qur’an and the Prophet when they say that if you are killed while doing Jihad i.e. fighting for the truth, you are promised paradise.
Besides quoting Qur’anic verses they quote Sahih Bukhari
“Allah guarantees that He will admit the Mujaahid in His cause to Paradise if he is killed, otherwise he will return him to his home safely with rewards and war booty”.
(Sahih Bukhari Vol. 4, Book of Jihad Chapter no. 2 Hadith No. 46)
There are various similar verses in Bhagavad Gita guaranteeing a person paradise if he is killed while fighting. Take the example of Bhagavad Gita says,
“O son of Kunti, either you will be killed in the battlefield and attain the heavenly planets (paradise), or you will conquer and enjoy the earthly kingdom, therefore get up and fight with determination”.
[Bhagavad Gita 2:37]
g. Similarly Rigved Book No. 1 Hymn 132 Verse 2-6 as well as many other verses of Hindu Scriptures speak about fighting and killing.
Concept of fight in most scared scriptures of Hinduism .
The VEDAS.
Yajur veda Ch 13 verse 13 “Destroy enemies whether relatives, friends, stranger.”
Yajur veda Ch 13 verse 12 “Burn down the enemies”
Yajur Veda Ch 9 verse 37 “Slay Godless foes, give splendor to the worshippers”
Yajur veda Ch 8 verse 44 says “O! Indra! Beat our enemies away,
Humble the men who challenge us: send down
To lowest part of darkness him, who seeks to do us injure.”
Yajur veda ch 17 verse 44. Etc also in the sama veda.
Rig veda Book 1 hymn (Ch) 8 mantra (verse) 1-2
Rig veda book 1 hymn 12 mantra, 5
Rig veda Book 1 hymn 29 mantra 7
Rig veda Book 1 hymn 132 mantra, 1
Rig veda Book 6 hymn 5 mantra 4-5
Ather vada Book 4 hymn36, verse 2,4and
Ather vada Book 7 hymn 90 verse 2.etc
All these verses commanding towards fight.
6. Explain Jihad by quoting Scriptures of other Religions
Allah says in the Qur’an:
Say: “O people
Of the Book! Come
To common terms
As between us and you:
(Al Qur’an 3:64)
The best way to explain a misconception of Islam is to quote a similar message given in the Scripture of other religions. Whenever I have spoken to Hindus who criticize the concept of Jihad in Islam, the moment I quote similar passages from Mahabharata and Bhagavad Gita, and since they know the outline and the context of the fight in Mahabharata, they immediately agree that if the Qur’an too speaks about a fight between truth and falsehood then they have no objection but rather appreciate the guidance of the Qur’an.
Concept of Worship In Hinduism and In Islam
PILLARS OF ISLAM
1. ISLAMIC CREED:
a. It is mentioned in Sahih Bukhari
“Narrated Ibn Umar (r.a.) That Allah’s Messenger (pbuh) said: Islam is based on (the following) five (principles):
1. To testify that none has the right to be worshipped except Allah and that Muhammad (pbuh) is the slave and messenger of Allah.
2. Iqamat-as-salaah (to perform prayers)
3. To pay Zakaat
4. To perform Hajj (i.e. Pilgrimage to Makkah)
5. To Observe Saum (i.e. fast) during the month of Ramadhaan
(Sahih Bukhari Vol. 1, Book of Imaan, Chapter 1, Hadith 8)
b. TESTIMONY OF FAITH:
The First Pillar of Islam i.e. to declare, proclaim, testify and to bear witness that no entity or deity is worthy of worship, devotion, obedience and submission except Allah (swt) and to bear witness that Prophet Muhammad (pbuh) is the last and final Messenger of Allah. This pillar of faith has already been discussed in the Pillar of Imaan.
2. SALAAH:
a. The second Pillar of Islam is Salaah.
Salaah is usually translated in English as prayer. To pray means to beseech or to ask for help. In Salaah we Muslims do not merely ask for help from Almighty Allah but we also praise Him and receive guidance from Him. I personally prefer describing it as programming towards righteousness. To elaborate, consider that during salaah, after Surah Fatiha, an Imaam may recite:
O ye who believe!
Intoxicants and gambling,
(Dedication of) Stones,
And (divination by) arrows,
Are an abomination
Of Satan’s handiwork;
Eschew such (abomination),
That you may prosper.
(Al Qur’an 5:90)
Allah (swt) guides us, through this verse of the Qur’an, which is recited by the Imaam during salaah, that we should not imbibe intoxicants, we should not indulge in gambling, idol worship or fortune telling. All these are Satan’s handiwork and we should abstain from these if we wish to prosper.
The English word ‘prayer’ does not denote the complete meaning of Salaah in its full and true sense.
b. Prayer restrains you from shameful and unjust deeds.
It is mentioned in the Qur’an:
Recite what is sent
Of the book by inspiration
To thee, and establish
Regular Prayer: for prayer
Restrains from shameful
And unjust deeds;
And remembrance of Allah
Is the greatest (thing of life)
Without doubt. And Allah knows
The (deeds) that ye do.
(Al Qur’an 29:45)
c. Five times Salaah for healthy souls.
For a healthy body, human require about three meals. In a similar manner for a healthy soul, it is required that we offer Salaah a minimum of five times every day.
Our Creator Allah (swt) has prescribed salaah for human beings for a minimum of five times a day in Surah Isra Chapter 17 Verse 78 and in Surah Taha Chapter 20 Verse 130.
d. The Prostration is the most important part of Salaah:
The most important part of Salaah is the ‘Sujud’ i.e. Prostration.
i. It is mentioned in the Qur’an:
“O Mary! Worship thy lord devoutly,
Prostrate thyself, and bow down (in prayers)
With those who bow down.”
(Al Qur’an 3:43)
ii. O ye who believe:
Bow down, prostrate yourselves,
And adore your Lord; and do good;
That ye may prosper.
(Al Qur’an 22:77)
Similarities:
One of the types of Prayers in Hinduism is 'Shashtang'
There are various different types of prayers and modes of worship in Hinduism. One of the types is ‘shashtang’. The word ‘shashtang’ is made up of ‘Sa’ and ‘Asht’ which means eight and ‘Ang’ which means ‘parts of the body’. Thus, shastang is a mode of worship touching eight parts of the body. The best way a person can do this is like Muslims who prostrate in their Salaah touching their forehead, nose, two hands, two knees, and two feet.
Idol Worship is prohibited in Hinduism:
i. Idol worship, which is very common amongst the Hindus, is prohibited in Hinduism. It is mentioned in Bhagavad Gita
“Those whose intelligence has been stolen by material desires they worship demigods i.e. idols. (Bhagavad Gita 7:20)
It is mentioned in:
ii. Svetashvatara Upanishad chapter 4 verse 19
As well as in:
iii. Yajurved Chapter 32 Verse 3
“There is no image of Him”
(Svetashvatara Upanishad 4:19, Yajurved 32:3)
iv. It is also mentioned in
“They enter darkness those who worship natural things (for e.g. air, water, fire, etc.). They sink deeper in darkness those who worship sambhuti i.e. created things (for e.g. table, chair, car, idol etc.)
(Yajurved 40:9)
3. ZAKAT:
a. ZAKAAT MEANS PURIFICATION AND GROWTH
Zakaat is the third pillar of Islam, which means purification and growth.
b. 2.5% IN CHARITY
Every rich Muslim who has a saving which is more than the minimum level called ‘Nisaab’ which is 85 gms of gold, should give 2.5% of his excess wealth in charity every lunar year.
c. IF ALL RICH GIVE ZAKAT NO ONE WILL DIE OF HUNGER
If every rich human being gives Zakaat, then poverty will be eradicated from this world. There will not be a single human being who will die of hunger.
d. ZAKAT ENSURES THAT WEALTH DOES NOT CIRCULATE ONLY AMONGST THE RICH
One of the reasons for Zakaat is mentioned in Surah Al-Hashr
“In order that the wealth may not (merely)
circulate amongst the wealthy ….”
(Al Qur’an 59:7)
e. CHARITY IN HINDUISM:
Charity is also prescribed in Hinduism.
i. In Rigved Bk. 10 hymn 117 verse 5
“Let the rich satisfy the poor implorer, and bend his eyes upon a longer pathway. Richest come now to one, now to another, and like the wheels of cars are ever rolling.”
(Translation by Ralph Griffith)
“If it is expected of every rich man to satisfy the poor implorer; let the rich person have a distant vision (for a rich of today may not remain rich tomorrow). Remember that riches revolve from one man to another, as revolve the wheels of a chariot.”
(Translation by Satyaprakash Sarasvati & Satyakam Vidhya Lankar) (Rigved 10:117:5)
ii. Charity has been prescribed in Bhagvad Gita in several places including:
Chapter 17 verse 20 and
Chapter 16 verse 3
4. SAUM – FASTING:
a. DESCRIPTION
‘Saum’ or fasting, is the fourth pillar of Islam. Every healthy adult Muslim is supposed to abstain from eating and drinking, from dawn to sunset, in the complete lunar month of Ramadhaan.
b. FASTING PRESCRIBED FOR SELF-RESTRAINT:
The reason for fasting has been mentioned in the Qur’an:
O ye who believe!
Fasting is prescribed to you
As it was prescribed
To those before you,
That ye may (learn) self-restraint.
(Al Qur’an 2:183)
Today the psychologists inform us that if a person can control his hunger, it is very likely that he will be able to control most of his desires.
A. c. FASTING DISCOURAGES ALCOHOLISM, SMOKING AND OTHER ADDICTIONS
Fasting for one complete month is a good opportunity for giving up one’s wrong habits. If a person can abstain from drinking alcohol, from dawn to sunset, he can very well abstain from alcohol from the cradle to the grave. If a person can abstain from smoking, from dawn to sunset, he can very well abstain from smoking from the cradle to the grave.
B. d. MEDICAL BENEFITS
There are various medical benefits of fasting. Fasting increases the absorption of the intestine; it also decreases the cholesterol level.
C. e. FASTING IN HINDUISM
There are different types and methods of fasting in Hinduism. According to
Manusmriti Chapter 6 verse 24
Fasting has been prescribed for a month for purification.
(Manusmriti edited by Dr. R. N. Sharma)
Fasting has also been prescribed in
Manusmriti chapter 4 verse 222
Manusmriti chapter 11 verse 204
5. HAJJ – PILGRIMAGE:
a. Description
Hajj is the fifth pillar of Islam. Every adult Muslim who has the means to perform Hajj i.e. pilgrimage to the holy city of Makkah should at least perform Hajj once in his life time.
b. Universal Brotherhood:
Hajj is a practical example and demonstration of universal brotherhood. The Hajj is the largest annual gathering in the world where about 2.5 million people from different parts of the world gather, from U.S.A., from U.K. from Malaysia, from Indonesia, from India and other parts of the world. All pilgrims wear two pieces of unsown cloth, preferably white, such that you cannot differentiate whether a person is rich or poor, king or pauper. People of all races and of all colours gather together in unity to worship the One Creator.
c. Pilgrimage in Hinduism
There are various places of pilgrimage in Hinduism. One of the sacred places mentioned in
i. Rigved, Bk. 3 hymn 29 verse 4 is “Ilayspad, which is situated at Nabha prathvi.”
‘Ila’ means God or Allah, and ‘spad’ means place, therefore Ilaspad means place of God. Nabha means center and prathvi mean earth. Thus this verse of the Veda prescribes pilgrimage to a place of God situated at the center of the earth.
Sanskrit-English dictionary by M. Monier Williams (Edition 2002) states that Ilaspad is “Name of a Tirtha” i.e. place of Pilgrimage – however its location is not known.
According to the Qur’an:
ii. The first House (of worship)
Appointed for men
Was that at Bakka
Full of blessing and of guidance
For all kinds of beings.
(Al Quran 3:96)
‘Bacca’ is another name for Makkah and we know today that Makkah is situated at the center of the earth.
Later after seven verses i.e.
iii. Rigved Bk. 3 hymn 29 verse 11
Prophet Muhammad (pbuh) is mentioned as ‘Narashansa’.
Thus we can conclude that this Ilayspad, place of pilgrimage mentioned in Rigved is Makkah.
iv. Makkah is also mentioned as Ilaspad i.e. Allah’s holy place in
[Rigved Book 1 hymn 128 verse 1]
Is reciting surah Al Fatiha is necessary in Prayer
Assalamalaikum
Is reciting surah alfatiha is compulsory in any salaah?
I think your answer will 'Yes' and reasons...................
But problem is that I heared that Quran says 'Listen with attention wnen Quran recited(I don't know properly,something like that)
Please clarify the answers
Praise be to Allaah.
Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.
The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.
It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-HaafizibnHajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, IbnHibbaan and others, from Makhool from Mahmoodibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”
The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]
IbnHajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheehhadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”
Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. IbnHajar said: “He should listen when the imam is reciting, and recite it when he is silent.”
ShaykhIbnBaaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-ShaykhIbnBaaz, vol. 11, p. 221)
The Standing Committee was asked a similar question and replied as follows:
The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”
[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:
“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.
CONCLUSION:
It’s very clear in the Hadith prophet Mohammed(pbuh) said "“There is no prayer for the one who does not recite the Opening of the Book"
Its compulsory to recite the First opening chapter in Every Rakh behind the Imam, Whether Imam Reciting loudly or silently.
They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.
Allah knows the best
Is reciting surah alfatiha is compulsory in any salaah?
I think your answer will 'Yes' and reasons...................
But problem is that I heared that Quran says 'Listen with attention wnen Quran recited(I don't know properly,something like that)
Please clarify the answers
Praise be to Allaah.
Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.
The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.
It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-HaafizibnHajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, IbnHibbaan and others, from Makhool from Mahmoodibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”
The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]
IbnHajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheehhadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”
Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. IbnHajar said: “He should listen when the imam is reciting, and recite it when he is silent.”
ShaykhIbnBaaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-ShaykhIbnBaaz, vol. 11, p. 221)
The Standing Committee was asked a similar question and replied as follows:
The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”
[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:
“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.
CONCLUSION:
It’s very clear in the Hadith prophet Mohammed(pbuh) said "“There is no prayer for the one who does not recite the Opening of the Book"
Its compulsory to recite the First opening chapter in Every Rakh behind the Imam, Whether Imam Reciting loudly or silently.
They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.
Allah knows the best
Is Jesus Pbuh is before Abrahim Pbuh?
Christian shows john 8:59, that Jesus was before Abraham(pbuh). How?Praise be to Allah:
Another verse commonly used to support the divinity of Jesus is John 8:58: “Jesus said unto them, ‘Verily, verily, I say unto you, Before Abraham was, I am.’ ” This verse is taken to imply that Jesus existed prior to his appearance on earth. The conclusion drawn from it is that Jesus must be God, since his existence predates his birth on earth. However, the concept of the pre-existence of the prophets, and of man in general, exists in both the Old Testament, as well as in the Qur‘aan.
Jeremiah described himself in The Book of Jeremiah 1:4-5 as follows: “ 5Now the word of the Lord came to me saying, 5 ‘Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.’ ”
Prophet Solomon is reported in Proverbs 8:23-27, to have said, “23Ages ago I was set up at the first, before the beginning of the earth. 24When there were no depths I was brought forth, when there were no springs abounding with water, 25Before the mountains had been shaped, before the hills, I was brought forth; 26before he had made the earth with its fields, or the first of the dust of the world 27When he established the heavens, I was there.”
According to Job 38:4 and 21, God addresses Prophet Job as follows: “4Where were you when I laid the foundation of the earth? Tell me, if you have understanding... 21You Know, for you were born then, and the number of your days is great!”
In the Qur‘aan, Chapter al-A‘raaf, (7):172, God informed that man existed in the spiritual form before the creation of the physical world.
} وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُواْ يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ {
“When your Lord gathered all of Aadam’s descendants [before creation] and made them bear witness for themselves, saying: ‘Am I not your Lord?’ They all replied: Yes indeed, we bear witness. [That was] so you could not say on the Day of Judgement: ‘We were unaware of this.’ ”
Consequently, Prophet Jesus’ statement, “Before Abraham was, I am,” cannot be used as evidence of his divinity. Within the context of John 8:54-58, Jesus is purported to have spoken about God’s knowledge of His prophets, which predates the creation of this world.
Allah knows the best
Jesus christ Peace be upon him,never claimed divinity
esus may not directly said he was God but,
directly he did said that he was God.
In the Old Testament, when he was talking to
Moses in the burning bursh, he said that his
name was "I Am". A couple of hundreds of
years later, Jesus said that..
Praise be to Allah:
Brother Read the above post !! and They quote from the bible in the book of Exodus Ch 4 Verse 14-16, Where God ask tot Moses to go pharaoh and deliver the message Moses said "What should i say who sent me " God said "Tell "I am" sent you" And base on this "Word I am" they said Jesus claim divinity ! If this world prove that "Word I am " refer God then if you read the old testament just before the verses of the same chapter in the book of Exodus Chapter 4 Verse 4 where God said O Moses and Moses(pbuh) replied "I am" Does it means Moses is God ? No way.
If you see the Word her use in the Greek ? In New Testament "Ego Emee" And in the old testament where the word used in Hebrew "Ye hey Asshe Ye yea " Same for the I am and not where "I am" Refer as God(Noun).
Even you read the new testament Chaper Jonh that Jesus(pbuh) Did the miracle and give a light to a blind and were people went into inquire, who was that blind person, Jesus given light by miracle and they start asking all the poor people and all replied that "I am or I am not " does it means all the people said are God.?
And When the Jesus sitting with this disciple and Angle come and said there hypocrite amongst them and Jesus said that to all and all of them start saying "I am " I am " I am " does it means they all god ? no not at all.
Allah knows the best.
directly he did said that he was God.
In the Old Testament, when he was talking to
Moses in the burning bursh, he said that his
name was "I Am". A couple of hundreds of
years later, Jesus said that..
Praise be to Allah:
Brother Read the above post !! and They quote from the bible in the book of Exodus Ch 4 Verse 14-16, Where God ask tot Moses to go pharaoh and deliver the message Moses said "What should i say who sent me " God said "Tell "I am" sent you" And base on this "Word I am" they said Jesus claim divinity ! If this world prove that "Word I am " refer God then if you read the old testament just before the verses of the same chapter in the book of Exodus Chapter 4 Verse 4 where God said O Moses and Moses(pbuh) replied "I am" Does it means Moses is God ? No way.
If you see the Word her use in the Greek ? In New Testament "Ego Emee" And in the old testament where the word used in Hebrew "Ye hey Asshe Ye yea " Same for the I am and not where "I am" Refer as God(Noun).
Even you read the new testament Chaper Jonh that Jesus(pbuh) Did the miracle and give a light to a blind and were people went into inquire, who was that blind person, Jesus given light by miracle and they start asking all the poor people and all replied that "I am or I am not " does it means all the people said are God.?
And When the Jesus sitting with this disciple and Angle come and said there hypocrite amongst them and Jesus said that to all and all of them start saying "I am " I am " I am " does it means they all god ? no not at all.
Allah knows the best.
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