Allah describes the Qur’an

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{ Allah has sent down the Best Statement, a Book, its parts resembling each other, (and) oft-repeated. The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He guides therewith whom He wills; and whomever Allah sends astray, for him there is no guide. }  Surat Az-Zumar 39:23

Here Allah praises His Book, the Noble Qur’an, which was revealed to His noble Messenger.

Allah says, { Allah has sent down the Best Statement, a Book, its parts resembling each other (and) oft-repeated. }

Mujahid said, “This means that the entire Quran’s parts resemble each other and are oft-repeated.”

Qatadah said, “One Ayah resembles another and one letter resembles another.”

Ad-Dahhak said, “It is oft-repeated so that people will understand what their Lord tells them.”

`Ikrimah and Al-Hasan said, “There may be an Ayah in one Surah, and another Ayah in another Surah that resembles it.”

Sa`id bin Jubayr narrated from Ibn `Abbas, may Allah be pleased with him: “Oft-repeated means that parts of the Qur’an resemble one another and repeat one another.” Some of the scholars said that it was narrated from Sufyan bin `Uyaynah that

{ its parts resembling each other (and) oft-repeated. } means that some passages of the Qur’an may sometimes refer to one thing, so they resemble one another, and sometimes they mention a thing and its opposite. Such as when the believers then the disbelievers are mentioned, or when Paradise then Hell are described, and so on, and this is the meaning of oft-repeated.

Examples include the Ayat:

{ Verily, the most righteous will be in delight; and verily, the most wicked will be in the blazing Fire (Hell). } Al-Infitaar 82:13-14

{ Nay! Truly, the Record of the most wicked is (preserved) in Sijjin } until { Nay! Verily, the Record of the most righteous is (preserved) in `Illiyyin}  Al-Mutaffifin 83: 7-18

{ This is a Reminder. And verily, for those who have Taqwa is a good final return (Paradise) } until { This is so! And for those who transgress, there will be an evil final return (Fire). }  Saad 38:49-55.

And there are other similar passages. All of this has to do with it being oft-repeated, i.e., when two meanings are referred to. But when a passage is about one thing, with some parts of it resembling others, this is “its parts resembling each other.” This is not the same as the Mutashabihat* mentioned in the Ayah 3:7 that refers to something else altogether:

{ In it are Ayat that are entirely clear, they are the foundations of the Book; others not entirely clear }  Al-Imran 3:7

*Mutashabih verses are allegorical verses in the Qur’an, consistent in themselves and although obscure in meaning, cannot be questioned and their true meanings cannot be pursued. The true meaning is known only to Allah.

{ The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah. } means, this is the description of the righteous, when they hear the Words of the Compeller, the Protector, the Almighty, the Oft-Forgiving because they understand the promises and warnings contained therein. The frightening words and threats make their skin shiver from fear.

{ Then their skin and their heart soften to the remembrance of Allah. } because of their hope for His mercy and kindness. They are unlike others, the wicked, immoral sinners, in a number of ways: First, They listen to the recitation of the Ayat of the Qur’an, while those (sinners) listen to poetic verse recited by female singers. Second, When the Ayat of Ar-Rahman are recited to them, they fall down in prostration weeping, with the proper attitude of fear, hope, love, understanding and knowledge, as Allah says:

{ The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith; and they put their trust in their Lord; Who perform the Salah and spend out of that We have provided them. It is they who are the believers in it. For them are grades of dignity with their Lord, and forgiveness and a generous provision (i.e., Paradise). }   At-Tawbah 8:2-4

{ And those who, when they are reminded of the Ayat of their Lord, fall not on them (as if they were) deaf and blind }  Al-Furqan 25:73.

When they hear the Ayat of Allah, they are not too busy to pay attention to them; they listen to them and understand their meanings. So they act upon them and prostrate when they hear them, out of understanding, not out of ignorance and blind following of others. Third, They adhere to the correct etiquette when they listen to them. As the Companions, may Allah be pleased with them, used to do when they listened to the words of Allah recited by the Messenger of Allah . Their skin Would shiver, and their hearts would soften to the remembrance of Allah. They did not shout or do other actions that are not natural; on the contrary, they would sit quietly with the proper attitude of fear, in an unparalleled fashion. they attained the victory of praise from their Lord in this world and the Hereafter.

`Abdur-Razzaq said, “Ma`mar told us that Qatadah, may Allah have mercy on him, recited, { The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah. } and said, ‘This is the characteristic of the friends of Allah; Allah has described them in this manner, saying that their skin shivers, their eyes weep and their hearts find rest to the remembrance of Allah. He did not say that they lose their minds and swoon; that is the characteristic of the followers of innovation, and that comes from the Shaytan.'”

Allah’s saying, { That is the guidance of Allah. He guides therewith whom He wills; }, means, this is the characteristic of those whom Allah has guided, and anyone who does anything different is one of those whom Allah has sent astray.

{ and whomever Allah sends astray, for him there is no guide. }

[Tafsir ibn Kathir, Surat Az-Zumar 39:23]

What is to be said at the time of sleeping


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Al-Bara’ bin `Azib (May Allah be pleased with him) reported:

“Whenever Messenger of Allah (sallallaahu ’alayhi wa sallam) went to bed, he would lie down on his right side and recite:Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wa ‘alja’tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja’a wa la manja illa ilaika. Amantu bikitabikalladhi anzalta, wa nabiyyikalladhi arsalta [Translation: O Allah! I have submitted myself to You, I have turned my face to You, committed my affairs to You, and depend on You for protection out of desire for You and out of fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believed in the Book You have revealed, and in the Prophet You have sent” (i.e., Muhammad (sallallaahu ’alayhi wa sallam)).]”  [Al-Bukhari].

In another report, the same narrator said:

Messenger of Allah (sallallaahu ’alayhi wa sallam) directed me thus: “Whenever you go to bed, perform Wudoo as you do for Salat then (before sleeping) recite: ‘O Allah! I have submitted myself to You, I have turned myself to You, committed my affairs to You and sought Your refuge for protection out of desire for You and fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet (sallallaahu ’alayhi wa sallam) You have sent.’ Messenger of Allah (sallallaahu ’alayhi wa sallam) added: “If anyone recites these words and dies during the night, he will die on the true Deen, and if he remains alive until the morning, he will obtain good. And make this supplication your last words (before sleeping).”  [Al-Bukhari and Muslim].


Before going to bed, a believer revives his commitment to Faith, Islam and Allah by reciting this prayer of Messenger of Allah (sallallaahu ’alayhi wa sallam). Through this practice, every night he is able to remember Allah and His Commandments amidst the activities of the day time.

[Riyad as-Saliheen, Etiquette of Sleeping, Lying, and Sitting, etc., Chapter 127, Hadiths 815-816]

When one is fearful or anxious, he should seek the help of Allah and frequently recite “Hasbunallahu wa ni’mal Wakil”

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Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “How can I feel at ease when the Angel of the Trumpet (Israfil) has put his lips to the Trumpet and is waiting for the order to blow it.” He (sallallaahu ’alayhi wa sallam) perceived as if this had shocked his Companions, so he (sallallaahu ’alayhi wa sallam) told them to seek comfort through reciting: `Hasbunallah wa ni`mal-Wakil [Allah (Alone) is Sufficient for us, and He is the Best Disposer of  affairs (for us)].”  [At-Tirmidhi].

1. This Hadith tells us about the fear of Allah and the fright of the Hereafter entertained by the Prophet (sallallaahu ’alayhi wa sallam) and his Companions. It has a lesson for us that how, in spite of being innocent and having the assurance of the forgiveness of Allah, they were always fearful of Allah and the horrors of the Day of Resurrection. As against them, we are immersed in sins, neglect and violate the Divine injunctions day and night but even then we have neither the fear of Allah nor the fright of the Day of Resurrection.

In the event of fear and anxiety one should seek the help of Allah and frequently recite the Verse of the Noble Qur’an “Hasbunallahu wa ni`mal Wakil” [Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).]  (3:173).

[Riyad as-Saliheen, Book of Miscellany, Chapter 50, Hadith 409]

A salah without Al-Fatihah is deficient

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On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:

“A prayer performed by someone who has not recited within it, the Essence of the Qur’an [1], is deficient (and he repeated the word three times), incomplete.”

Someone said to Abu Hurayrah: “[Even though] we are behind the imam?” [2]

He said: “Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say:

‘Allah (mighty and sublime Is He), had said:

“I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for.

When the servant says: Al-hamdu lillaahi rabbi l-`aalameen [3], Allah (mighty and sublime Is He) says: My servant has praised Me.

And when he says: Ar-rahmaani r-raheem [4], Allah (mighty and sublime Is He) says: My servant has extolled Me.

And when he says: Maaliki yawmi d-deen [5], Allah says: My servant has glorified Me (on one occasion He said: My servant has submitted to My power.)

And when he says: Iyyaaka na`budu wa iyyaaka nasta`een [6], He says: This is between Me and My servant, and My servant shall have what he has asked for.

And when he says: Ihdina s-siraata l- mustaqeem, siraatal lazheena an`amta alayhim ghayril-maghdoobi alayhim wa la d-daalleen [7], He says: This is for My servant, and My servant shall have what he has asked for”‘.”

Related by Muslim (also by Maalik, at-Tirmizhi, Abu-Dawood, an-Nasaa’i and Ibn Maajah)

Hadith Qudsi 8


[1] Surah al-Faatihah, the first surah (chapter) of the Qur’an.

[2] i.e. standing behind the imam (leader) listening to him reciting al-Faatihah.

[3] “Praise be to Allah, Lord of the Worlds.”

[4] “The Merciful, the Compassionate”.

[5] “Master of the Day of Judgement”.

[6] “You do we worship and You do we ask for help”.

[7] “Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray”.

[throughbitsnpcs] nothing prevents predestination

The Prophet gave glad tidings to a man who was inspired with du’a so that he would be among those who would receive the Mercy of Allah. He (the Prophet) said:

“If the gates of du’a are opened by man, the gates of mercy will be opened before him. And the most beloved thing for which Allah loves to be asked is safety.” [Tirmidhi and Hakim]

The supplicant also received glad tidings from the Prophet that Allah would keep him safe and he would have the privilege of du’a being a weapon to fight the enemies and defend himself with:

“Du’a is a weapon of a believer, a pillar of religion, and a light of the
heavens and the Earth.” [Hakim]

The Prophet also gave glad tidings to the person who supplicates to Allah so that his supplication would be answered and that his approach towards Allah would be accepted.

Allah is Ever-Merciful and Ever-Generous to the extent that when man lifts his hands skyward (invoking Allah), He dislikes replying without rewarding him.

The Prophet explained also how the answer for du’a can be achieved. The answer, whether spontaneous or delayed, is good for the supplicant. Thus his du’a is ultimately beneficial for him. The Prophet said:

“If a Muslim invokes Allah I for other than sin or the severing of relations, Allah I in turn responds to his Du’a in one of three ways; either He accepts it (and grants what was asked for),or He delays its reward to the Hereafter, or He removes a calamity from him that equals his Du’a (in magnitude). The Companions said, “ We will then supplicate often.” The Prophet r replied, “Allah I will reward you greatly.” [Ahmad, Bazzar, Abu Ya’la and Hakim]

Du’a prevents calamities and lightens Allah’s will through Allah’s will. The Prophet said:

“Precaution can never prevent predestination. Du’a surely avails in regards to what has already taken place (in terms of seeking forgiveness) and what has not yet come to pass (in terms of asking for favors). A calamity may have descended from heaven when du’a meets it. Consequently, a confrontation between them will take place until the Day of Judgement.” [Bazzar, Tibarani and Hakim]

He also said, “Nothing prevents predestination except du’a, and nothing lengthens age except righteousness.” [Tirmidhi]

The Prophet guided us to the way of answering du’a, i.e., continuous request to Allah in every time. He said, “Whoever desires to have his du’a accepted by Allah in adversity, should make frequent du’a in prosperity.” [Tirmidhi and Hakim]

“Nothing is more beloved to Allah than du’a in prosperity.” [Tirmidhi, Ibn Majah, Ibn Hibban and Hakim]

These ahadith and others indicate that du’a is one of the most powerful means of preventing a calamity, du’a is an enemy to calamity. It confronts, prevents, or weakens the calamity as mentioned in the previous hadith which indicated that du’a has three stages with calamity:

1. Du’a may be stronger than calamity so it prevents its occurrence.
2. Du’a may be weaker than a calamity, then the latter would occur, but Du’a may weaken its effects.
3. A confrontation between both may take place until each one prevents the other.

However, Du’a may miss the answer for the following reasons:
i. It may be weak, e.g. it includes something that is abhorred by Allah such as aggression.
ii. The unconsciousness and inattentiveness of the heart at the time of du’a. In this case, it would be like an arrow which is shot from a soft bow. It would never reach the target. Hakim reported, in his Mustadrak, Abu Hurairah who said the Prophet said, “Invoke Allah with full conviction that He will accept your invocation and know that Allah never accepts the invocation of a heedless heart.”
iii. Consuming of Haram (Unlawful), committing sins, the indulgence in prohibited amusement and the hardened heart that shies from remembering Allah.

Therefore, du’a is a useful remedy for illness but the heedlessness of one’s heart turns it null and void.

Ref.: All about du’as and supplications.

“Qul huwwa Allahu ahad” is equivalent to a third of the Qur’an

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Imam Ahmad recorded from Ubayy bin Ka’b that the idolators said to the Prophet, “O Muhammad! Tell us the lineage of your Lord.” So Allah revealed:

{ Say: “He is Allah, [The] One. Allah He begets not, nor was He begotten. And there is none comparable to Him.” }  Al-‘Ikhlas 112:1-4

Similar was recorded by At-Tirmidhi and Ibn Jarir and they added in their narration that he said,

“(As-Samad) is One Who does not give birth, nor was He born, because there is nothing that is born except that it will die, and there is nothing that dies except that it leaves behind inheritance, and indeed Allah does not die and He does not leave behind any inheritance. { And there is none comparable to Him. } This means that there is none similar to Him, none equal to Him and there is nothing at all like Him.”

Ibn Abi Hatim also recorded it and At-Tirmidhi mentioned it as a Mursal narration. Then At-Tirmidhi said, “And this is the most correct.”

Al-Bukhari recorded from Abu Sa`id that a man heard another man reciting { Say: “He is Allah, One.” } and he was repeating over and over. So when morning came, the man went to the Prophet and mentioned that to him, and it was as though he was belittling it. The Prophet said, “By He in Whose Hand is my soul, verily it is equivalent to a third of the Qur’an.”

Abu Dawud and An-Nasa’i also recorded it. Another Hadith Al-Bukhari recorded from Abu Sa`id, may Allah be pleased with him, that the Messenger of Allah said to his Companions, “Is one of you not able to recite a third of the Qur’an in a single night?” This was something that was difficult for them and they said, “Which of us is able to do that, O Messenger of Allah”

So he replied, “Allah is the One, “As-Samad” is a third of the Qur’an.” Al-Bukhari was alone in recording this Hadith.

(Tafsir Ibn Kathir, Chapter 112: Surat Al-Ikhlas, Verses 1-4)

Allah has prepared bounties for the Believers in Paradise

SAJDAH 32.17.

Allah, the Exalted, says:

Truly, the Muttaqun (the pious and righteous persons) will be amidst Gardens and water-springs (Jannah). (It will be said to them): `Enter therein (Jannah), in peace and security.’ And We shall remove from their breasts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones. No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it.” (Al-Hijr 15:45-48)

(It will be said to the believers of Islamic Monotheism): ‘My slaves! No fear shall be on you this Day, nor shall you grieve. (You) who believed in Our Ayat (proofs, verses, lessons, signs, revelations, etc.) and were Muslims (i.e., who submit totally to Allah’s Will, and believe in the Oneness of Allah). Enter Jannah, you and your wives, in happiness.’ Trays of gold and cups will be passed round them; (there will be) therein all that inner-selves could desire, and all that eyes could delight in and you will abide therein forever. This is the Jannah which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire). (Az-Zukhruf 43:68-73)

Verily, the Muttaqun (the pious), will be in place of security (Jannah). Among Gardens and springs. Dressed in fine silk and (also) in thick silk, facing each other. So (it will be). And We shall marry them to Hur (fair females) with wide, lovely eyes. They will call therein for every kind of fruit in peace and security. They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire. As a bounty from your Rubb! That will be the supreme success! (Ad-Dukhan 44:51-57)

Verily, Al-Abrar (the pious and righteous) will be in Delight (Jannah). On thrones, looking (at all things). You will recognise in their faces the brightness of delight. They will be given to drink of pure sealed wine. The last thereof (that wine) will be the smell of musk, and for this let (all) those strive who want to strive (i.e., hasten earnestly to the obedience of Allah). It (that wine) will be mixed with Tasnim. A spring whereof drink those nearest to Allah.” (Al-Mutaffifin 83:22-28)

The Qur’anic Ayat on the subject are many and well-known.

Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, “Allah, the Exalted, has said: `I have prepared for my righteous slaves what no eye has seen, no ear has heard, and the mind of no man has conceived.’ If you wish, recite:

‘No person knows what is kept hidden for them of joy as a reward for what they used to do.’‘ (As-Sajdah 32:17) [Al-Bukhari and Muslim].

Commentary: About the gifts and pleasures of Jannah, here a Hadith has been stated in the Words of Allah. The subject matter is confirmed from the Verse of the Qur’an given in the text of the Hadith.

(Riyad Us-Saliheen, Forgiveness, Chapter 372, No. 1881)

Acquire knowledge of the Qur’an and Hadith and impart it to others

1380 (RUS-Ch241)

Allah, the Exalted, says:

“And, [O Muhammad], do not hasten with [recitation of] the Qur’an before its revelation is completed to you, And say: `My Rubb! Increase me in knowledge.” (Taha 20:114)

“Are those who know equal to those who know not?”’ (Az-Zumar 39:9)

“Allah will exalt in degree those of you who believe, and those who have been granted knowledge.” (Al-Mujadila 58:11)

“It is only those who have knowledge among His slaves that fear Allah.” (Fatir 35:28)

Abdullah bin `Amr bin Al-`As reported: The Prophet (ﷺ) said, Convey from me even an Ayah of the Qur’an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell. [Al-Bukhari].

Commentary:  This Hadith contains the following three important points:

1. It stresses the importance of acquiring knowledge of the Qur’an and Hadith and imparting it to others. No matter whether one has more or less knowledge, he must communicate it to others. There is no justification to presume that preaching or inviting to the Message of Allah is the duty of religious scholars and those who are well-versed in this sphere. In fact, it is a duty upon every Muslim, so much so that if a person knows even a single Verse of the Qur’an, that is to say if he knows only one injunction of Allah, he is duty bound to communicate it to other people.

2. It allows the communication of Jewish Traditions but this permission is subject to the condition that such Traditions are not against the elucidations of the Qur’an and Hadith.

3. There is a stern warning on attributing any false saying to the Prophet (ﷺ). This demands strict scrutiny of Ahadith. If a Hadith does not have a reliable authority or whose chain of narrators has a false link or a person of doubtful integrity, that is to say if it is weak, then it is a serious offense to quote it as a Hadith of the Prophet (ﷺ). There are various grades of weakness, and this requires deep knowledge of the narrators and principles of Hadith to know them since scholars who are expert in this discipline are few and far. The safest course for ordinary scholars is to refrain from stating such Ahadith which are weak, no matter whether the weakness is serious or slight. The reason is that although the majority of Muhaddithun consider the slightly weak Ahadith acceptable but they cannot be identified by everybody. Thus, every Hadith which is marked as weak should not be mentioned. In the present age, Sheikh Nasiruddin Al-Albani has done a very remarkable work in this field. He has separated the weak Ahadith found in the four famous volumes of Ahadith (Sunnan Abu Dawud, At-TirmidhiAn-Nasa’i, and Ibn Majah) from the authentic and prepared separate volumes of authentic and weak Ahadith. This work of Al-Albani has made it easy for the ordinary `Ulama’ to identify the weak Ahadith. Only a man of Sheikh Al-Albanis calibre can do research on it. The ordinary `Ulama’ and religious scholars of the Muslims are heavily indebted to him for this great work and they should keep it in view before mentioning any Hadith. They should mention only the authentic Ahadith and refrain from quoting the weak ones. It is wrong to ignore this work on the ground that Sheikh Al-Albani is not the last word on the subject. There can be a possibility of error in his work because it is after all a human effort, but it will be very unfair to regard his effort of no account merely because of a possible error. It is regrettable indeed that only because of this possible error many people refuse to accept even the correctness of the Sahihain. (i.e., Sahih Al-Bukhari and Sahih Muslim). Should we then accept their view? No, certainly not. So there is no sense in not making use of Sheikh Al-Albanis matchless contribution. As Muhaddithun have done a great service to the Muslim Ummah by collecting and compiling the Ahadith, similarly in the style of Muhaddithun, and in keeping with the principles laid down by them, the research carried out to separate the authentic Ahadith from the weak is in fact an effort to complete their mission. In this age, Almighty Allah has bestowed this honour on Sheikh Al-Albani. May Allah protect him, give him the best of the reward and give him a long life.

We now revert to the subject under discussion and say that no such saying and practice should be attributed to the Prophet (ﷺ) the authenticity of which is doubtful. On this principle, weak Ahadith, should not be mentioned. It is very unfortunate indeed that in spite of such a stern warning, many of our `Ulama’ are not careful in this matter. Not to speak of weak Ahadith, they do not hesitate to mention even Ahadith Maudu`ah  forged Ahadith) only to adorn their speech. May Allah guide them to the Right Path. In fact, there is a class of religious scholars who try to refute the authentic Ahadith and validate the weak ones only to add credence to their own juristic school. May Allah save us from such evils.

(Riyadh Us-Saliheen, Knowledge, Chapter 241, No. 1380)