The command to walk on earth without arrogance

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The command to walk on earth without arrogance.

وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الاٌّرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً

(37. And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth nor can you attain a stature like the mountains in height.)

كُلُّ ذَلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا

(38. All the bad aspects of these (the above mentioned things) are hateful to your Lord.)

Surah 17 Al Isra Verse 37-38

Tafsir Ibn Kathir

Condemnation of strutting.

Allah forbids His servants to strut and walk in a boastful manner:

(And walk not on the earth with conceit and arrogance.) meaning, walking in boastful manner and acting proud, like those who are arrogant oppressors.

(Verily, you can neither rend nor penetrate the earth) means, you cannot penetrate the earth with your walking. This was the opinion of Ibn Jarir.

ذَلِكَ مِمَّآ أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلاَ تَجْعَلْ مَعَ اللَّهِ إِلَـهًا ءَاخَرَ فَتُلْقَى فِى جَهَنَّمَ مَلُومًا مَّدْحُورًا

(39. This is (part) of Al-Hikmah (wisdom) which your Lord has revealed to you. And set not up with Allah any other god lest you should be thrown into Hell, blameworthy and rejected (from Allah’s mercy).)

Surah 17 Al Isra Verse 39

Tafsir Ibn Kathir

Everything previously mentioned is Revelation and Wisdom.

Allah says: `What We have commanded you to do is part of good manners, and what We have forbidden you are evil qualities. We have revealed this to you, O Muhammad, so that you may command the people likewise.’

(And set not up with Allah any other god lest you should be thrown into Hell, blameworthy) meaning, your own self will blame you, as will Allah and His creation.

(rejected) means far removed from everything good. Ibn `Abbas and Qatadah said: “(It means) cast out.” This is an address to the Ummah via the Messenger , for he is infallible.

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Recognizing a messenger, peace and blessings be upon him, from Allah, the Exalted

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

Recognizing a messenger, peace and blessings be upon him, from Allah, the Exalted.

 الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ

(146. Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad or the Ka`bah at Makkah) as they recognize their sons. But verily, a party of them conceal the truth while they know it ـ ﴿i.e., the qualities of Muhammad which are written in the Tawrah and the Injil ).

الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ

 (147. This is) the truth from your Lord. So be you not one of those who doubt).

Shurah 2 Al Baqarah Verse 146-147

Tafsir Ibn Kathir

The Jews know that the Prophet is True, but they hide the Truth.

Allah states that the scholars of the People of the Scripture know the truth of what Allah’s Messenger was sent with, just as one of them knows his own child, which is a parable that the Arabs use to describe what is very apparent. Similarly, in a Hadith, Allah’s Messenger said to a man who had a youngster with him:

(Is this your son) He said, “Yes, O Messenger of Allah! I testify to this fact.” Allah’s Messenger said:

(Well, you would not transgress against him nor would he transgress against you.)

According to Al-Qurtubi, it was narrated that `Umar said to `Abdullah bin Salam (an Israelite scholar who became a Muslim), “Do you recognize Muhammad as you recognize your own son” He replied, “Yes, and even more. The Honest One descended from heaven on the Honest One on the earth with his (i.e., Muhammad’s) description and I recognized him, although I do not know anything about his mother’s story.”

Allah states next that although they had knowledge and certainty in the Prophet , they still:

(conceal the truth.)

The Ayah indicates that they hide the truth from the people, about the Prophet , that they find in their Books,

(while they know it. ) Allah then strengthens the resolve of His Prophet and the believers and affirms that what the Prophet came with is the truth without doubt, saying:

((This is) the truth from your Lord. So be you not one of those who doubt.)

Important note to learn and read quran online

Reading Quran to seek the light to the right path. The holy Quran is the ultimate source and light for all Muslims. To seek this light of it one needs to read Quran. The importance of the text of Quran cannot be doubted or questions. At the same time, the significance of learning Quran with translation holds a great strength for a holy quran reciter.

There are number of issue in the daily life of Muslims, in which Muslims need to improve according to the Quran. Muslims have been practicing the same conventions from long time, without consulting Koran themselves. Unfortunately, many times Muslims ignore the negative side and only see the positive side of what has been written in the Quran.

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If the imam forgets some verses, how can he recite them so that he will have completed the Qur'aan?

If the imam forgets a verse or something of Qur'aan during Taraaweeh prayers, then he remembers it later on, what should he do? Can he have completed the Qur'aan in the prayer even though he did not recite this verse?.

Praise be to Allaah.

The reader will not attain the reward for completing the Holy Qur'aan unless he has recited all of it and not omitted any part of it. If he omits a verse and does not recite it, then he has not completed the Holy Qur'aan. 

The scholars even said that he should recite the Basmalah at the beginning of every soorah except Soorat Baraa’ah (al-Tawbah), and he should pay attention to that so that he will have completed the Qur'aan. 

Al-Nawawi (may Allah have mercy on him) said: 

He should always recite Bismillaah al-Rahmaan al-Raheem at the beginning of every soorah except Baraa’ah, as most of the scholars said that it is a verse, as it is written in the Mushaf and it is written at the beginning of all soorahs except Bara’aah. If he recites it then he has definitely completed the recitation, and if he omits the Basmalah he has omitted part of the Qur'aan according to the majority. End quote. 

Al-Tibyaan, p. 61, 62 

Based on that, it is essential for the reader to recite what he forgot of the verses, so that he may attain the reward for completing the Qur'aan. 

The scholars (may Allah have mercy on them) mentioned two ways narrated from the Salaf (early generation) of reciting the verse or verses that the imam forgot during Taraweeh prayers: 

1.     He should put all these verses together and recite them all on the last night of Ramadan. This is what the imams used to do in Makkah in the past.

2.     When he remembers the verse that he forgot, he should recite it [this applies if he is still reciting in the prayer] and then resume his recitation until he has finished. This was narrated from ‘Ali (may Allah be pleased with him). 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, noting that the order in which it is prescribed to recite is waived in the case of forgetting: 

… if he forgets some of the verses of the soorah when praying qiyaam in Ramadan (i.e., Taraaweeh), he should not repeat it [the entire soorah] or repeat what comes after it, but if he deliberately changes the order of the verses in the soorah and recites the later ones before the earlier ones, that is not permissible according to scholarly consensus. 

Imam Ahmad (may Allah have mercy on him) was asked about the imam during the month of Ramadan omitting some verses from the soorah: did he think that the one who was praying behind him should recite them? 

He said: Yes, he should do that. In Makkah they used to appoint a man to write down what the imam forgot of verses and so on, then on night of completion he would recite what he had omitted. 

His companions -- such as Abu Muhammad (Ibn Qudaamah) -- said: Rather that is mustahabb in order to complete the Qur'aan and so as to attain a complete reward. The people of Makkah and Ahmad and his companions thought that if the one who had omitted some verses recited them later on when he remembered them, that was sufficient to be regarded as having completed the Qur’aan and to attain the reward, even if that meant the order of verses was not followed in this instance, because without reciting these verses, his recitation of the soorah could not be regarded as complete. This was narrated from ‘Ali: he forgot a verse from a soorah, then whilst he was still reciting he recited it, then resumed his recitation from where he had got to, and no one noticed that he had forgotten anything except those who were Haafiz (i.e., had memorised the entire Qur'aan). 

Majmoo’ al-Fataawa, 21/410, 411. 

And Allah knows best. 

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One of the characteristics of Makkan verses is that they are addressed to all of mankind

Everywhere in the Qur'aan in which mention is made of Hajj or Makkah or the Ka’bah, those who are addressed are mankind. Even the Messenger (blessings and peace of Allah be upon him) in his Farewell Hajj used to say, “O mankind”! 
What is the reason behind the connection between Makkah and mankind, when in the context of duties and obligation, those who are addressed are the believers?.

Praise be to Allaah.

Firstly: 

The call in the Holy Qur'aan, “O mankind” is mentioned in twenty places in the Book: two in Soorat al-Baqarah, four in al-Nisa’, one in al-A’raaf, four in Yoonus, four in al-Hajj, one in Luqmaan, three in Faatir and one in al-Hujuraat. 

The one who ponders all of these verses will find that they are addressed to all of mankind, believers and disbelievers, righteous and evildoers, calling them to think about that which will benefit them in the Hereafter and reminding them of the Lordship of Allah over them and their need for Him, so that this will motivate them to worship Him alone with no partner or associate, and to devote their religious commitment sincerely to Him alone. Because this is addressed to all of mankind, and is not limited to any specific group, it is appropriate that it should say “O mankind” rather than “O you who believe.” 

That has nothing to do with mention of the Ka’bah, Makkah or Hajj in particular; rather most of the soorahs mentioned above in which the call, “O mankind” appears, do not mention anything about the Ka’bah, Makkah or Hajj at all. We do not think that this call comes only when there is mention of the Ka’bah or Makkah, to the exclusion of other Islamic duties. 

Some scholars have mentioned, when discussing the difference between Makkan and Madinan soorahs, that the words “O mankind” appear in the Makkan soorahs and “O you who believe” appear in the Madinan soorahs. This is what is usually the case. In Madinan soorahs such as al-Baqarah and al-Nisa’, it says “O mankind” and in some of the Makkan soorahs such as al-Hajj, it says “O you who believe.” 

Secondly: 

With regard to places in the Holy Qur'aan in which words addressed in general to “mankind” appear in the context of Hajj and its rituals, perhaps the reason for that is that Hajj was first enjoined with the call of Ibraaheem (peace be upon him) to all the people of Earth, calling them to visit the sacred House of Allah and to perform the Hajj rituals there. That appears in the verse in which Allah says (interpretation of the meaning):

“And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj)”

[al-Hajj 22:27]. 

Al-Haafiz Ibn Katheer (may Allah have mercy on him) said: 

Meaning: give the call to mankind, calling them to come on the pilgrimage to this House which We have commanded you to build. 

It was narrated that he said: O Lord, how can I call mankind when my voice will not reach them? It was said: Call, and it is for Us to convey. So he stood on his Maqaam (station), or it was said on the Hijr, or on al-Safa, or on Abu Qubays [a mountain beside the Ka’bah], and said: O mankind, your Lord has established a House, so come on pilgrimage to it. It was said that the mountains lowered themselves so that his voice could reach all the corners of the earth, and those who were still in their mothers’ wombs and fathers’ loins heard it, and everything that heard him of rocks, plains and trees responded, as did those who Allah decreed would perform Hajj until the Day of Resurrection, saying: Labbayk Allahumma labbayk. This is a summary of what is narrated from Ibn ‘Abbaas, Mujaahid, ‘Ikrimah, Sa’eed ibn Jubayr and others of the salaf. And Allaah knows best. 

It was narrated by Ibn Jareer and Ibn Abi Haatim at length. End quote. 

Tafseer al-Qur’aan al-‘Azeem, 5/414 

And Allah knows best.

Is it permissible to read the Qur'aan without understanding its meanings?

Is it permissible to read the Qur'aan without understanding its meanings?.

Praise be to Allaah.

Yes, it is permissible for believing men and women to read the Qur'aan even if they do not understand the meaning, but it is prescribed to ponder and think so that one may understand, and to refer to books of tafseer (commentaries) if one has enough knowledge to understand them, and to refer to books of tafseer and Arabic language in order to benefit from that, and he can ask scholars about anything he does not understand. What is meant is that he should ponder the meanings, because 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]. 

The believer should ponder the meanings, i.e., he should pay attention to reading and think about what it means; he should understand the meanings and thus he will benefit from it. If he does not understand the meaning perfectly, he will still understand many meanings. So let him read carefully and ponder and understand. This also applies to women. The reader should benefit from the words of his or her Lord and understand the meaning so that he may act upon it. Allah says (interpretation of the meaning): 

“Do they not then think deeply in the Qur’aan, or are their hearts locked up (from understanding it)?”

[Muhammad 47:24]. 

Our Lord, may He be glorified and exalted, urges and encourages us to think and ponder His words. When the believer -- man or woman -- reads the Book of Allah, it is prescribed for them to ponder and think and pay attention to what is read, so that they may benefit from the words of Allah and so that they may understand the words of Allah and so that they may act upon what they learn from the words of Allah. They may seek help in doing so from books of tafseer that have been written by scholars such as those by Ibn Katheer, Ibn Jareer, al-Baghawi, al-Shawkaani and others. They may also make use of books of Arabic language and ask scholars who are known for their knowledge and virtue about anything they do not understand. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).

Which is better -- reading Qur'aan or listening to it on tapes?

Which is better -- reading Qur'aan or listening to one of the reciters on audiotapes?.

Praise be to Allaah.

Reading Qur'aan and listening to it are both righteous deeds for which the Muslim will be rewarded. 

The Prophet (blessings and peace of Allah be upon him) sometimes liked to listen to Qur'aan from other people. 

Al-Bukhaari (4582 and 5049) and Muslim (800) narrated from ‘Abd-Allaah ibn Mas’ood (may Allah be pleased with him) that he said: The Messenger of Allaah (blessings and peace of Allah upon him) said to me: “Recite the Qur’aan to me.” I said: O Messenger of Allaah, should I recite to you when it was revealed to you? He said: “I like to hear it from someone else.” So I recited al-Nisa’, and when I reached the verse, “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad صلى الله عليه وسلم) as a witness against these people?” [al-Nisa’ 4:41], I raised my head, or a man who was beside me nudged me and I raised my head, and I saw his tears flowing.. 

So what is best is to do that which is in his best interests and will have the best effect on him, whether it is reading or listening, because the purpose of reading is to ponder and understand the meanings and act upon what is indicated by the Book of Allah, as 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’ 17:9]

“Say: It is for those who believe, a guide and a healing”

[Fussilat 41:44]. 

End quote from Fataawa al-Shaykh Ibn Baaz, 11/364 

And Allah knows best.

Playing Qur'aan in the car from speakers next to the feet

I have a question about the ruling on playing Qur'aan in the car, as the sound comes out directly next to the feet.

Praise be to Allaah.

Listening to Qur'aan in the car is a righteous deed and a beneficial act of worship. But having the speakers directly next to one's feet in such a way that the sound of the Qur'aan is heard from below is something that is not appropriate and you should limit it to the rear speakers if you have any, or do something to change the position of the speakers. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: In some cars the speakers are level with the feet, and feet or shoes may be placed on the speaker. My question is: when playing Qur'aan, is there any disrespect to the Book of Allah in doing this? Is this comparable to your fatwa against those who stretched out their feet in front of the Book of Allah? We hope that you can advise us, may Allah preserve you. 

He replied: If the speakers are beneath the feet as described or are level with the feet, then you should not play Qur'aan, because the fact that the Qur'aan is being heard from beneath a person’s feet is undoubtedly a kind of disrespect towards the Qur'aan. If a person must listen to Qur'aan, then he should lift the speakers above the level of his feet. 

End quote from Liqa’ al-Baab al-Maftooh, 57/13.

Definition of al-Mufassal in the Qur’aan, and the long and short soorahs of al-Mufassal

What is the Mufassal in the Holy Qur’aan? Who called it that and why was it called that?.

Praise be to Allaah.

Firstly: 

Al-Mufassal refers to the short soorahs of the Qur’aan which have many breaks between them, in which the Basmalah (“Bismillah al-Rahmaan al-Raheem”) appears. They are called mufassal (divided) because a lot of breaks appear in them. 

There was a difference of scholarly opinion concerning the definition of al-Mufassal. Does it begin from Soorat Qaaf or from al-Hujuraat? There was also a difference of opinion as to which soorahs are regarded as long, medium and short. There are several opinions: 

In al-Mawsoo‘ah al-Fiqhiyyah (33/48) it says: They differed concerning al-Mufassal. The Hanafis are of the view that the long soorahs of al-Mufassal start with al-Hujuraat and end with al-Burooj; the medium soorahs begin there and end with al-Bayyinah; and the short soorahs begin there and go to the end of the Qur'aan. 

The Maalikis said that the long soorahs of al-Mufassal start with al-Hujuraat and end with al-Naazi‘aat; the medium soorahs begin with ‘Abasa and end with al-Duha; and the short soorahs begin with al-Duha, until the end of the Qur'aan. 

The Shaafa‘is said: The long soorahs of al-Mufassal are soorahs such as al-Hujuraat, al-Qamar and al-Rahmaan; the medium soorahs are soorahs such as al-Shams and al-Layl; and the short soorahs are soorahs such as al-‘Asr and Qul Huwa Allaah Ahad (al-Ikhlaas), 

The Hanbalis are of the view that al-Mufassal begins with Soorah Qaaf, because of the hadeeth of Aws ibn Hudhayfah who said: I asked the companions of the Messenger of Allah (blessings and peace of Allah upon him) how they divided the Qur’aan. They said, Three and five and seven and nine and eleven and thirteen, and Hizb al-Mufassal [This refers to the number of soorahs in each hizb or portion of Qur’aan. Thus the first hizb contains the first three soorahs, the second contains the next five soorahs, and so on. Hizb al-Mufassal is the last portion of the Qur’aan, from Soorat Qaf until the end]. Narrated by Abu Dawood (1396) and Ibn Maajah (1345); its isnaad was classed as hasan by Ibn Katheer in Fadaa’il al-Qur’aan (83) and as da ‘eef (weak) by al-Albaani in Da‘eef Abi Dawood. They said: This implies that the beginning of al-Mufassal is the forty-ninth soorah from the beginning of al-Baqarah, not from al-Faatihah. The end of the long soorahs is al-Naba’, the medium soorahs go up to al-Duha and the short soorahs go from there to the end of the Qur’aan. End quote. 

See: Fath al-Baari, 2/249; al-Itqaan fi ‘Uloom al-Qur’aan by al-Suyooti, 1/180 

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: 

Al-Mufassal starts with Soorah Qaaf and goes to the end of the Qur’aan, according to the sound opinion. It is called mufassal because there many breaks between the soorahs, where the Basmalah appears, according to the correct opinion. End quote from Fath al-Baari, 2/295. See also Fath al-Baari, 9/43. 

Secondly: 

With regard to who first called that al-Mufassal, this name was widespread and well known among the Sahaabah and was narrated in many various hadeeths from the Sahaabah. 

A man came to Ibn Mas‘ood and said: I recited al-Mufassal last night in one rak‘ah. He said: This is like the hasty recitation of poetry. I know the pairs of soorahs that the Messenger of Allaah (blessing and peace of Allah be upon him) used to recite in each rak‘ah. And he mentioned twenty soorahs from al-Mufassal, two soorahs in each rak‘ah. 

Narrated by al-Bukhaari (775), Muslim (922). 

The hadeeths in which the name al-Mufassal is mentioned are very many and various, in al-Saheehayn and elsewhere, which makes it likely that this name was narrated from the Prophet (blessings and peace of Allah be upon him). 

It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said: Mu‘aadh used to pray with the Prophet (blessings and peace of Allah be upon him), then he would go back and lead his people in prayer. [One night] he prayed ‘Isha’ and started to recite Soorat al-Baqarah, and one man left the congregation (and prayed by himself). It was as if Mu‘aadh criticized him. News of that reached the Prophet (blessings and peace of Allah be upon him) and he said: “[You are] one who puts people off praying in congregation, one who puts people off praying in congregation, one who puts people off praying in congregation roblems,” three times, and he told him to recite two of the medium-length soorahs of al-Mufassal. ‘Amr - the narrator of the hadeeth - said: I do not remember them. 

Narrated by al-Bukhaari (701) and Muslim (465). 

And Allah knows best.

Will he be rewarded for listening to the Qur’aan without understanding it?

Will a person (a believer) be rewarded if he listens to the Qur’aan without understanding what he is listening to, but he knows that it is Qur’aan? Or will he not be rewarded unless he understands what he is hearing? I hope you could give some evidence from the Qur’aan and saheeh hadeeth.

Praise be to Allaah.

Firstly: 

Allah, may He be exalted, has commanded the believers to listen to the Qur’aan attentively, in a general command. He says (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]. 

Shaykh al-Sa‘di (may Allah have mercy on him) said: 

This command is general and includes everyone who hears the Book of Allah being recited. He is enjoined to listen to it and keep quiet. The difference between listening and keeping quiet is that keeping quiet is done outwardly by not speaking or being distracted with anything that would keep one from focusing on listening to it. 

As for listening to it, this means that one hears it with an attentive heart, pondering the meaning of what one is listening to. The one who adheres to these two commands when the Book of Allah is recited will attain a great deal of good, beneficial knowledge, ongoing and renewed faith, increased guidance and insight into his religion. Hence Allah connected the attainment of mercy to them, which indicates that the one who does not keep quiet and listen attentively when the Book is recited to him will be deprived of the share of mercy and has missed out on a great deal of good. 

The most emphatic command with regard to listening to the Qur’aan attentively has to do with prayers in which Qur’aan is recited out loud by the imam, in which one is enjoined to listen attentively, to such an extent that most of the scholars say that his focusing on keeping quiet and listening attentively takes priority over his reciting al-Faatihah etc.

End quote from Tafseer al-Sa‘di, 314 

The greater aim of keeping quiet and listening attentively is so that the listener may ponder and understand the meanings, and act upon them. Imam al-Tabari (may Allah have mercy on him) said: 

Allah says to those who believe in Him and in His Book, for whom the Qur’aan is guidance and mercy: “So, when the Qur’aan is recited”, to you, O believers; “listen to it”, i.e. lend your ears so that you might understand its verses and learn from its exhortation; “and be silent” and listen to it attentively, so that you might understand and ponder, and do not utter idle talk during it lest you do not understand; “that you may receive mercy” i.e., that you might receive the mercy of your Lord by heeding His exhortation and adhering to His limits and to what He enjoins upon you in the verses. 

End quote from Tafseer al-Tabari, 13/244 

If a person manages to achieve that, i.e., keeping quiet, listening attentively, pondering what is recited to him and understanding its meanings, that will bring him goodness in this world and the Hereafter. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

By means of this listening, Allah guides His slaves and sets straight their affairs in this world and the Hereafter; with this the Messenger (blessings and peace of Allah be upon him) was sent, and he enjoined it upon the Muhaajireen and Ansaar and those who followed them in truth. The early generations used to gather for this purpose. When the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) gathered together, they would tell one of their number to recite whilst they listened. ‘Umar ibn al-Khattaab (may Allah be pleased with him) would say to Abu Moosa: Remind us of our Lord, and Abu Moosa would recite Qur’aan whilst they listened.

End quote from Majmoo‘ al-Fataawa, 11/626 

Secondly: 

As listening in the complete sense is that in which one understands and ponders, there is no doubt that the one who does that as much is he is able is to be commended for what he does, and he is excused for what he is incapable of. But what one is incapable of should not be an excuse for not doing what one is able to do of goodness. What is possible is not to be omitted because of what is difficult; in other words, whatever a person is able to do of obligatory or mustahabb actions is not waived because of what he is incapable of doing, because Allah says (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16].  

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: 

Will a person be rewarded if he reads the Qur’aan, even if he does not understand its meanings? 

He replied: 

The Holy Qur’aan is blessed, as Allah, may He be exalted, 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]. So man is enjoined to read it, whether he understands its meanings or not. But the believer who is enjoined to act upon it should not read Qur’aan without understanding its meanings. If a person wants to learn medicine, for example, and studies the books of medicine, he cannot benefit from them unless he understands their meanings and they are explained to him; in fact he will be very keen to understand the meanings so that he can apply them. So why do you think anyone should read the Book of Allah, may He be glorified and exalted, which is a healing for what is in the hearts and exhortation to people, without pondering and without understanding its meanings? For this reason the Companions (may Allah be pleased with them) would not move on from ten verses until they had learned them and learned the knowledge they contained and how to act upon it. So they learned the Qur’aan and knowledge and action all together. 

A person will be rewarded for reading the Qur’aan whether he understands its meanings or not, but he should be very keen to understand its meanings and to learn these meanings from scholars who are trustworthy in their knowledge. If he has no access to a scholar who can teach him the meanings, he may refer to the trustworthy books of tafseer, such as Tafseer Ibn Jareer, Tafseer Ibn Katheer and others which pay attention to the tafseer that is based on reports narrated from the Sahaabah and the Taabi‘een (may Allah be pleased with them).

End quote from Fataawa Noor ‘ala al-Darb, tape 85, side A. 

And Allah knows best.

Is there anything in Islam to suggest that the one who memorises the Qur’aan with the numbers of its verses will have a greater reward than the one who is not like that?

I am sixteen years old and I have memorised the entire Qur’aan, praise be to Allah, but I want to memorise it with the numbers of its verses. Does the one who memorizes the Qur’aan with the numbers of its verses attain greater virtue than the one who memorises it without memorising the numbers of the verses?.

Praise be to Allaah.

Firstly: 

We ask Allah to make you steadfast in adhering to goodness and guidance. 

In the answer to questions no. 14035 and 20803 we have discussed the reward for memorising the Qur’aan and the status of its bearers. We ask Allah not to deprive you of any of that. 

Secondly: 

There is no text in Islam to suggest that the one who memorises the Qur’aan with the numbers of its verses will attain a greater reward or a higher status than the one who memorises it without that. 

Our advice to you is not to do that and not to focus on it, because it is a kind of showing off and time is too precious to spend it on something in which there is no point and will not benefit you in your religion or bring you closer to your Lord, may He be exalted. 

You should pay attention to perfecting your recitation and memorisation, and striving to understand the verses and ponder their meanings, as well as paying attention to acting upon what it says in it, regarding as halaal what it permits and as haraam what it forbids, and following its commands and avoiding what it prohibits. Acting in accordance with the Qur’aan is the greatest aim behind reading it and memorising it. 

It was narrated that ‘Abd-Allah ibn Mas‘ood (may Allah be pleased with him) said: When one of us learned ten verses, he would not move on from them until he understood the meaning and acted upon them. 

Abu ‘Abd al-Rahmaan al-Sulami -- one of the Taabi‘een -- said: Those who used to teach us the Qur’aan, such as ‘Uthmaan ibn ‘Affaan, ‘Abd-Allah ibn Mas‘ood and others, told us that when they learned ten verses from the Prophet (blessings and peace of Allah be upon him) they would not move on from them until they learned what was in them of knowledge and action. And they said: So we learned the Qur’aan and knowledge and action all together.  

And Allah knows best.

Soorat al-Isra’ is also called Soorat Bani Isra’eel

Is Surat Al-Israa also called Surat Banii Israel (Children of Israel)?? if yes, could you tell me why ??.

Praise be to Allaah.

Soorat al-Isra’ is called Soorat Bani Israa’eel in two saheeh mawqoof hadeeths, in which it is the words of the Sahaabah (may Allah be pleased with them): 

The first hadeeth was narrated from ‘Abd-Allah ibn Mas‘ood (may Allah be pleased with him), who said concerning (the soorahs) Bani Israa’eel, al-Kahf, Maryam, Ta-Ha and al-Anbiya’: They are among the best and earliest and they are among the first I received.

Narrated by al-Bukhaari, 4994 

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: ‘Itaaq (translated above as “best”) is the plural of ‘ateeq, which means ancient, or it may mean everything that reaches the utmost of excellence; the second meaning was preferred by a number of scholars in this hadeeth. 

“and they are among the first I received (tilaadi)” i.e., among that which I memorized a long time ago. Tilaad means long-standing possession; it is the opposite of taarif (recent acquisition). What Ibn Mas‘ood meant was that they were among the first soorahs he learned of the Qur’aan, and that they possess virtue because of what they contain of stories of the earlier Prophets and nations.

End quote from Fath al-Baari, 8/388 

The second hadeeth was narrated from ‘Aa’ishah (may Allah be pleased with her) who said: The Prophet (blessings and peace of Allah be upon him) used not to sleep until he had recited Bani Israa’eel and al-Zumar. Narrated by al-Tirmidhi, 3402, who said: It is a hasan hadeeth. It was also classed as hasan by al-Haafiz Ibn Hajar in Nataa’ij al-Afkaar, 3/65; and it was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

The scholars said that this soorah was better known by the name Soorat Bani Isra’eel at the time of the Sahaabah and Taabi’een, because the first verse of Soorat al-Isra’ speaks of the Isra’ (Night Journey) to al-Masjid al-Aqsa, then in the second verse it starts to speak of an important stage in the story of Bani Isra’eel (the Children of Israel) and their mischief in the land, which is not mentioned in any of the stories of Bani Isra’eel anywhere else in the Qur’aan. That is in the passage where Allah, may He be exalted, says (interpretation of the meaning):

“Glorified (and Exalted) is He (Allâh) [above all that (evil) they associate with Him]. Who took His slave (Muhammad SAW) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad SAW) of Our Ayât (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer

2. And We gave Mûsa (Moses) the Scripture and made it a guidance for the Children of Israel (saying): ‘Take not other than Me as (your) Wakîl (Protector, Lord, or Disposer of your affairs).

3. ‘O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave.’

4. And We decreed for the Children of Israel in the Scripture, indeed you would do mischief in land twice and you will become tyrants and extremely arrogant!”

[al-Isra’ 17:1-4]. 

Al-‘Allaamah al-Taahir ibn ‘Ashoor (may Allah have mercy on him) said: 

In many Mushafs it is called Soorat al-Isra’. Al-Aloosi stated that it is called by this name, because at the beginning it mentions the Isra’ (Night Journey) of the Prophet (blessings and peace of Allah be upon him) and that is the only place where it is mentioned. But at the time of the Sahaabah it was called Soorat Bani Israa’eel, the reason for that being that it mentions things about Bani Isra’eel that are not mentioned in other soorahs, namely their subjugation by those who were given to terrible warfare (cf. 17:4) -- the Assyrians; then their subjugation by another people -- namely the Romans. It is also called Soorat Subhaan, because it begins with this word.

End quote from al-Tahreer wal-Tanweer, 15/5 

See also the answer to question no. 131664 

And Allah knows best. 

Its the responsibility of every Moslem in learning Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be aware of the basic of Islam and why it was reviled you bet it was vituperated and verity teaching of holy Quran and with Quranic tajweed we read Quran we can understand better all the replies that are necessitated if we study koran from a qualified Quran tutor he will let you know verity substance of Islam and why koran was reviled for it we should gain the information of the Holy Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we continue with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the query remains the very same that the reasons why we are here in the world but if yes then whom we have to respond is there any Divine All these response can be found when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our job.

Are Taha and Yaseen names of the Prophet (blessings and peace of Allah be upon him)?

I would like to know whether Taha and Yaseen are names of the Messenger (blessings and peace of Allah be upon him)?.

Praise be to Allaah.

Taha and Yaseen are not names of the Prophet (blessings and peace of Allah be upon him); rather they are among the separate letters that appear at the beginning of some soorahs of the Holy Qur’aan, which point to the miraculous nature of the Qur’aan and the fact that these letters are part of the language of the Arabs, yet despite that they were unable to produce anything like it, which indicates that it was revealed from Allah, may He be exalted. 

Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) said in Adwa’ al-Bayaan (4/3), commenting on Soorah Ta-Ha: 

The most correct opinion concerning it in my view is that these are the separate letters that appear at the beginning of some soorahs. What may prove that is the fact that the ta’ and ha’ that appear at the beginning of this soorah also appear in other places in which there is no dispute that they are among these separate letters. The letter ta’ appears at the beginning of ash-Shu‘ara’ (Soorah 26), “Ta Seen Meem”; and at the beginning of an-Naml (Soorah 27), Ta’ Seen, and at the beginning of as-Qasas (soorah 28). As for the letter ha’, it appears at the beginning of Soorat Maryam where Allah, may He be exalted, says “Kaaf Ha’ Yaa ‘Ayn Saad.” End quote. 

Shaykh as-Sa‘di (may Allah have mercy on him) said in his Tafseer (1/501): “Ta-Ha” is one of the separate letters with which many soorahs begin, and it is not one of the names of the Prophet (blessings and peace of Allah be upon him). End quote. 

Shaykh Ibn Baaz (may Allah have mercy on him) said: Taha and Yaseen are not names of the Prophet (blessings and peace of Allah be upon him) according to the more correct of the two scholarly opinions; rather these are some of the separate letters that appear at the beginning of some soorahs, such as saad, qaaf, noon and so on.

End quote from Majmoo‘ al-Fataawa, 18/54 

And Allah knows best. 

online

Its the responsibility of every Moslem to learn Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be conscious of the basic of Islam and why it was reviled you bet it was railed and truth teaching of holy Quran and with tajweed we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know verity core of Islam and why koran was reviled for it we should gain the information of the Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we keep on with not simply learning quran for beginners but gaining the ability of Quran tafseer and one inquiry that we all is necessary to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the exact same that the reasons why we are here in the world but if yes then whom we have to reply is there any Lord All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

Are the ahaadeeth about matters of the unseen revelation (wahy) from Allaah?

I have a question regarding hadith. I know the Prophet (saaw) never spoke from his own desires about the deen so how did he know information about stuff like the signs of the dat of judgement and so on? Did Allah (swt) tell him all these things?
Please clearify this matter for me. Thank you

Praise be to Allaah.

Everything that the Messenger (peace and blessings of Allaah be upon him) has told us about the unseen, past, present and future, such as the beginning of creation, the resurrection, Paradise, Hell, the signs of the Hour, the angels and the Prophets, all of that is by revelation (wahy) from Allaah, as Allaah says (interpretation of the meaning):

 “Nor does he speak of (his own) desire. It is only a Revelation revealed” (al-Najm 53:3-4)

 “This is of the news of the Unseen which We reveal unto you (O Muhammad)” [Hood 11:49]

 “Say (O Muhammad): ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the Unseen; nor I tell you that I am an angel. I but follow what is revealed to me.’” [al-An’aam 6:50]

 Hence it is obligatory to believe everything that Allaah has told the Messenger (peace and blessings of Allaah be upon him) concerning the unseen and other matters, for he is the one who tells the truth and is to be believed. Whoever disbelieves him, even if it is with regard to only one report that he knows to be sound (saheeh), becomes an apostate thereby, if he is Muslim.

 Al-Nubuwwaat (Prophethood)

Did the Prophet (peace and blessings of Allaah be upon him) commit sin?

My question is about the Prophet( ). Some muslims believe that he was sinless while others say he was not. I personally dont think he was sinless cause he was just a human. Can u tell me which is true using Quran or Hadith, please? Thank you very much. Allahu Akbar

Praise be to Allaah.

Firstly: the use of the word “sin” in the question is a grave mistake, because sin (khatee’ah, pl. khataayaa) is impossible in the case of the Messengers. It is more correct to say mistakes, because a mistake may be made unintentionally, which is not the case with sins.

Secondly: with regard to sins, the Messengers, including Muhammad (peace and blessings of Allaah be upon him), never committed any sin intentionally as an act of disobedience towards Allaah after receiving their Mission (risaalah). This is according to the consensus of the Muslims. They were protected from major sins (kabaa’ir) but not from minor sins (saghaa’ir).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

The view that the Prophets were protected from major sins (kabaa’ir) but not from minor sins (saghaa’ir) is the view of the majority of the scholars of Islam and all the sects… It is also the view of the majority of the scholars of tafseer and hadeeth, and of the fuqahaa’. Nothing was reported from any of the Salaf, Imaams, Sahaabah, Taabi’een or the successive generation that does not agree with this view.

(Majmaa’ al-Fataawaa, 4/319).

This question was posed to the Standing Committee on this topic:

Question:

Some people, including the heretics, say that the Prophets and Messengers could make mistakes, i.e., they could make mistakes like all other people. They say that the first mistake ever made was when the son of Adam, Qaabeel, killed Haabeel… and when the two angels came to Dawood, he listened to the first and did not listen to what the second had to say… and the story of Yoonus when the big fish swallowed him; and the story of the Messenger with Zayd ibn Haarithah, they say that he concealed something which he should have declared openly; and with his Sahaabah, he told them, “You know better about your worldly affairs,” and they say that this is because he made a mistake in this regard; and what happened with the blind man, which is referred to in the aayah (interpretation of the meaning), “(The Prophet) frowned and turned away, because there came to him the blind man…” [‘Abasa 80:1-2]. Could the Prophets and Messengers really make mistakes? How can we respond to these sinners [who say these things]?

Answer:

Yes, the Prophets and Messengers made mistakes, but Allaah did not approve of their mistakes; rather, He pointed out their mistakes as a Mercy to them and their ummahs, and He forgave their mistakes and accepted their repentance as a Grace and Mercy, for Allaah is Oft-Forgiving, Most Merciful. This will be clear to anyone who checks out the aayaat of the Qur’aan in which the matters raised in the question are discussed… With regard to the sons of Aadam, even though they were not Prophets… Allaah explained how evil was the deed which he did to his brother…

(Fataawaa al-Lajnah al-Daa’imah, no. 6290, 3/194).

Thirdly: before they were given their Mission (risaalah), the scholars have said that it is possible that they may have committed some minor sins, but they were protected from committing major sins such as zinaa, drinking wine, etc.

But after they received their Mission, the correct view is that they may have committed some minor mistakes but this was not approved of and they were rebuked.

Shaykh al-Islam [Ibn Taymiyah] said:

Most of the reports from the majority of scholars state that they were not infallible with regard to minor mistakes, but they were not allowed to persist in them; they do not say that this could never happen at all. The first suggestion that they were completely infallible came from the Raafidis, who say that they are so infallible that they could never make any mistake even by way of forgetfulness and misunderstanding.

(Majmoo’ al-Fataawaa, 4/320).

They are infallible with regard to conveying the Message from Allaah, may He be exalted.

Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said:

The aayaat which indicate the Prophethood of the Prophets also indicate that they are infallible with regard to the conveying of the Message from Allaah; so what they say can only be true. This is the meaning of Prophethood, which implies that Allaah tells the Prophet something of the Unseen and he tells it to the people. And the Messenger is commanded to call the people to Allaah and to convey the message of his Lord.

(Majmoo’ al-Fataawaa, 18/7)

Fourthly: mistakes which are committed unintentionally are of two types:

With regard to worldly matters: this happened to the Messenger of Allaah (peace and blessings of Allaah be upon him). With regard to agriculture, medicine, carpentry, etc., he was like all other people. Allaah did not tell us that he was sent to us as a businessman or a farmer or a carpenter or a doctor. His mistakes in these fields are quite natural and do not impact on his Message at all.

It was reported that Raafi’ ibn Khudayj said: The Prophet (peace and blessings of Allaah be upon him) came to Madeenah, and they were pollinating the date-palms. He said, “What are you doing?” They said, “We always used to pollinate them.” He said, “Perhaps if you do not do that, it will be better.” So they did not do it, and the harvest was lacking. They mentioned that to him, and he said, “I am only a human being like you. If I tell you to do something with regard to religion, then follow it, but if I tell you to do something based on my own opinion, I am only a human being.” (narrated by Muslim, 2361).

We note that the Messenger (peace and blessings of Allaah be upon him) made a mistake in this worldly matter, because he was like all other human beings, but with regard to matters of religion he did not make mistakes.

With regard to unintentional mistakes concerning matters of religion:

The most correct view among the scholars is that the way this happened with regard to the Prophet (peace and blessings of Allaah be upon him) is that he might do something which is OK but it was not the more appropriate choice.

He was sometimes faced with issues concerning which there was no shar’i text on which he could base his decision, so he sought to make ijtihaad based on his own opinion, just as any Muslim scholar may make ijtihaad, and if he makes the right decision, he will be given two rewards, and if he makes the wrong decision, he will still be given one reward. This is what the Prophet (peace and blessings of Allaah be upon him) said: “If the judge makes ijtihaad and gets it right, he will have two rewards, and if he makes ijtihaad and gets it wrong, he will have one reward.” (Narrated by al-Bukhaari, 6919; Muslim, 1716, from the hadeeth of Abu Hurayrah).

This also happened to him concerning the prisoners of Badr.

Anas said: the Messenger of Allaah (peace and blessings of Allaah be upon him) consulted the people concerning the prisoners who had been captured on the day of Badr. He said, “Allaah has given you power over them.” ‘Umar ibn al-Khattaab stood up and said, “O Messenger of Allaah, strike their necks [execute them]!” The Prophet (peace and blessings of Allaah be upon him) turned away from him. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) came back and said, “O people, Allaah has given you power over them and they were your brothers.” ‘Umar stood up and said, “O Messenger of Allaah, strike their necks [execute them]!” The Prophet (peace and blessings of Allaah be upon him) turned away from him. Then the Prophet (peace and blessings of Allaah be upon him) came back and said something similar to the people. Abu Bakr stood up and said, “O Messenger of Allaah, why don’t you forgive them and accept payment of ransom from them?” The worried expression left the face of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he forgave them and accepted their payment of ransom. Then Allaah revealed the words (interpretation of the meaning):

“It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allaah desires (for you) the Hereafter. And Allaah is All-Mighty, All-Wise” [al-Anfaal 8:67]

Narrated by Ahmad (13143).

We may note that in this case, the Messenger of Allaah (peace and blessings of Allaah be upon him) did not have any clear text so he made ijtihaad and consulted his companions, and he made a mistake in deciding what was the best thing to do.

Cases like this are few in the Sunnah. We have to believe that the Messengers and Prophets are infallible, and we know that they did not disobey Allaah. We should also beware of the words of those who want to cast aspersions on his conveying of the Message by referring to the fact that he (peace and blessings of Allaah be upon him) made some mistakes with regard to earthly matters. There is a huge difference between the former and the latter. We should also beware of those misguided people who say that some of the rulings of sharee’ah which the Prophet (peace and blessings of Allaah be upon him) told us about are his own personal ijtihaad which could be right or wrong. What would these misguided people say in response to the words of Allaah (interpretation of the meaning): “Nor does he speak of his own desire. It is only an Inspiration that is inspired” [al-Najm 53:3]? We ask Allaah to protect us from confusion and misguidance, And Allaah knows best.

How was ‘Eesaa (peace be upon him) created?

can you tell me how nabi Isa was created in relation to his conception?

Praise be to Allaah.

Allaah commanded Jibreel to blow through the neck of Maryam’s garment, and this breath went down and by the will of Allaah entered her womb, so it became a soul that Allaah had created. Allaah has explained how He created ‘Eesaa (peace be upon him), as He said (interpretation of the meaning):

“And she who guarded her chastity [Virgin Maryam (Mary)], We breathed into (the sleeves of) her (shirt or garment) [through Our Rooh — Jibreel (Gabriel)]” [al-Anbiya’ 21:91]

Then Allaah explains that the Rooh reached her womb, as Allaah says (interpretation of the meaning):

“And Maryam (Mary), the daughter of ‘Imraan who guarded her chastity. And We breathed into (the sleeve of her shirt or her garment) through Our Rooh [i.e. Jibreel (Gabriel)]”. [al-Tahreem 66:12]

The aayah (interpretation of the meaning):

“(The angel) said: ‘I am only a messenger from your Lord, (to announce) to you the gift of a righteous son’” [Maryam 19:19] – indicates that the one who blew into her was Jibreel, who does not do anything except by the command of Allaah.

Some commentaries have been narrated from some Mufassireen suggesting that her pregnancy lasted only a few seconds, but this is not clearly indicated by the texts. If that had been the case, it would have been a miracle in and of itself: people would have accepted that this was not a normal pregnancy as experienced by women, and they would not have accused her of fornication, as they said (interpretation of the meaning):

“O Mary! Indeed you have brought a thing Fariyy (a mighty thing)” [Maryam 19:27]

There follow comments on this matter from two of the great Mufassireen, one from the past – Ibn Katheer, may Allaah have mercy on him, and one from more recent times – al-Shanqeeti, may Allaah have mercy on him.
Imaam Ibn Katheer, may Allaah have mercy on him, said:

The Mufassireen differed as to the length of time (Maryam was) pregnant with ‘Eesaa (peace be upon him). The best known view of the majority is that she carried him for nine months… Ibn Jurayj said: al-Mugheerah told me, from ‘Utbah ibn ‘Abd-Allaah al-Thaqafi, that he heard Ibn ‘Abbaas being asked about the pregnancy of Maryam, and he said: no sooner had she conceived him then she gave birth!

This is strange (ghareeb), and it was based on what might be the apparent meaning of the aayah (interpretation of the meaning):

“So she conceived him, and she withdrew with him to a far place. And the pains of childbirth drove her to the trunk of a date palm” [Maryam 19:22].

The prefix “fa” here [in the phrase fa ajaa’ahaa al- makhaad - And the pains of childbirth drove her] indicates a succession of events, but things follow one another according to their own merits and characteristics, as in the aayah (interpretation of the meaning):

“And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones” [al-Mu’minoon 23:12]

Here the fa’ [translated as ‘then’] implies a succession of events according to their own merits and characteristics. It was reported in al-Saheehayn (al-Bukhaari, 3208, Muslim, 2643) that “between each stage there are forty days.”

And Allaah says (interpretation of the meaning):

“See you not that Allaah sends down water (rain) from the sky, and then [fa’] the earth becomes green?” [al-Hajj 22:63].

The apparent meaning – although Allaah is able to do all things – is that her pregnancy was like that of other women… When Maryam felt that her people were becoming suspicious about her, she hid herself away from them “[in] a far place” [Maryam 19:22], i.e. far away so that she would not see them and they would not see her… she hid away from them and “placed a screen (to screen herself) from them” [Maryam 19:17 – interpretation of the meaning]. So no one could see her and she could not see anyone else. (Tafseer Ibn Katheer, 3/122).

Shaykh al-Shanqeeti (may Allaah have mercy on him) said:

We will not mention all the views of the scholars concerning the length of time Maryam carried ‘Eesaa (peace be upon him), because of the lack of evidence (daleel) for these views. The strongest opinion is that her pregnancy was like that of other women, even though its beginning was miraculous. And Allaah knows best. (Adwaa’ al-Bayaan, 4/264)

Some ignorant people interpret the aayah (interpretation of the meaning):

“So when I have fashioned him and breathed into him (his) soul created by Me” [Saad 38:72] as meaning that the Messiah was a part of the spirit of Allaah!

[The original Arabic says min roohi, lit. ‘of My spirit’]

Ibn al-Qayyim (may Allaah have mercy on him) explained that this interpretation is misguided, as he said:

With regard to the misinterpretation of the genitive (or possessive) construction [idaafah] in the aayah (interpretation of the meaning):

“So when I have fashioned him and breathed into him (his) soul created by Me [min roohi, lit. ‘of My spirit’]” [Saad 38:72] – it should be known that when this construction appears in conjunction with the name of Allaah, may He be glorified, it may be one of two types:

(The first) is qualities that cannot stand alone, such as knowledge, power, words, hearing, sight. Here the attribute is attached in a genitive construction (idaafah) to the One Who is described in this manner. So His knowledge, His words, His will, His power, His life are all attributes or qualities which are not created (because this refers to His Essence); the same applies to His Face and His Hand, may He be glorified.

The second kind are things which exist separately and are mentioned in idaafah (genitive construction), such as (His) house, (His) she-camel, (His) slave, (His) Messenger, (His) spirit. Here the created thing is connected by the genitive construction to its Creator, but in this case the idaafah implies that the thing mentioned is special and is honoured, and is thus distinguished from other things. For example, the House of Allaah [meaning the Ka’bah] – although all houses belong to Allaah – and the she-camel of Allaah – although all camels belong to Allaah and are created by Him. This idaafah is connected to the idea of His Divinity (uloohiyah), which implies that he loves and honours the thing so described. In contrast, idaafah in the general sense has to do with His Lordship (ruboobiyyah), which implies that He created and formed it. So the general kind of idaafah implies that He is the Creator of that thing, whilst the specific kind of idaafah implies that Allaah has chosen that thing. Allaah creates what He wills and chooses some of His creation, as He says (interpretation of the meaning):

“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68]

So in this case – the phrase min roohi (lit. ‘of My spirit’), the idaafah (genitive construction) is of the specific type, not the general type, and it does not refer to the attributes of Allaah. Think about this matter, for it will save you from the many errors into which people have fallen by the will of Allaah.

(al-Rooh, p. 154, 155)

In conclusion, the description of ‘Eesaa (peace be upon him) as the spirit (rooh) of Allaah is by way of honouring him. This idaafah (whereby the word rooh (spirit) is connected in a genitive construction to the Name of Allaah) does not serve to ascribe an attribute to the One Who is so described, as is the case in the phrases “the hand of Allaah”, “the Face of Allaah.” On the contrary, it connects the created being in a genitive construction to the Creator, as the Ka’bah is described as the House of Allaah, and the she-camel – which was the miracle that Allaah gave to His Prophet Saalih (peace be upon him) – was described as the she-camel of Allaah.

And Allaah knows best.