Related Posts Plugin for WordPress, Blogger... holy quran online blog: March 2012

Wednesday, March 21, 2012

Timing of evening adhkaar

What is the timing of the evening adhkaar? What is the best time for reciting them? Can they be made up later on if one forgets them?

Praise be to Allaah.

The evening (al-masaa’) is a lengthy period, from after ‘asr prayer until ‘ishaa’ prayer – all of this period is called masaa’ (evening). It is the same whether one recites the dhikr at the beginning of this time or at the end, apart from those adhkaar which the reports specifically say should be recited at night, such as reciting Aayat al-Kursi at night. Adhkaar which should be recited specifically at night should be recited at night, and those which should be recited specifically during the day should be recited during the day. With regard to making them up if one forgets them, I hope that he will be rewarded for doing that.

Reading Qur’aan after Fajr prayer

At what times Quran can be read. My understanding is Quran is one of forms of dhikar and dhikar can be done at any time. But few brothers in our mosque feel that it cannot be read between fajr and sun rise, reason is we cannot perform sajjud during this time and if sajde-thilawa comes we cannot perform sajdah and hence we should be reading during this time. Please answer this question in light of Quran and Sunnah with some evidence.

Praise be to Allaah.

This question covers a number of issues

1 – When is a Muslim not allowed to read the Qur’aan?

It is permissible for a Muslim to read Qur’aan in all situations, except when he is junub (in a state of major impurity following sexual activity); he is not permitted to read Qur’aan in this situation. Shaykh al-Islam [Ibn Taymiyah] said: “The scholars are unanimously agreed that it is forbidden for the person who is junub to read Qur’aan.” (See Tawdeeh al-Ahkaam by ‘Abd-Allaah al-Bassaam, vol. 1, p. 309)

With regard to what is mentioned about reading Qur’aan being dhikr, this is correct, indeed it is one of the best forms of dhikr, because it is the words of Allaah.

2 – The Prophet (peace and blessings of Allaah be upon him) forbade prayer at certain times. See the answer to Question # 8818. It was narrated that it is not allowed to pray or to bury the dead at those times, but that does not include reading Qur’aan. Rather it was narrated from the Prophet (peace and blessings of Allaah be upon him) that it is mustahabb to remember Allaah (dhikr) after Fajr, which undoubtedly includes reading Qur’aan. Al-Tirmidhi narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays Fajr in jamaa’ah, then sits and remembers Allaah until the sun comes up, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah.” He said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Complete, complete, complete.” (al-Jumu’ah 535; classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, 480). Disallowing this is not valid unless there is evidence (daleel) to that effect; how can that be when there is evidence to indicate that it is mustahabb?

3 – Is sujood al-tilaawah (prostration during recitation of Qur’aan) considered to be salaah (prayer)?

Shaykh Ibn ‘Uthaymeen said:

Some of the scholars were of the view that it is prayer.

Some of the scholars were of the view that it is not prayer, because the definition of prayer does not apply to it, as it is not proven in the Sunnah that there is any takbeer (saying “Allaahu akbar” as in the beginning of prayer) or tasleem (saying salaams, as at the end of prayer) involved in it. The ahaadeeth narrated concerning Sujood al-Tilaawah do not mention anything except sujood (prostration) – “he prostrated and we prostrated with him” – except for one hadeeth which was narrated by Abu Dawood, but its isnaad is subject to question (“he said ‘Allaahu akbar’ when he prostrated”). But there is no tasleem. It was not narrated in any hadeeth, da’eef (weak) or saheeh (sound), that he said tasleem after doing sujood al-tilaawah. If if there is no saheeh hadeeth to indicate that one should say tasleem, then it is not prayer, because prayer has to begin with takbeer and end with tasleem. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). On this basis there is no need for tahaarah (to have wudoo’) or to cover one’s ‘awrah or to face the qiblah. It is permissible to prostrate even if one has broken one’s wudoo’ (minor impurity). Whoever studies the words of Ibn Taymiyah will see that the correct view is that which he expressed, which is that sujood al-tilaawah is not prayer and is not subject to the same conditions as prayer. If you recite Qur’aan from memory and you do not have wudoo’, and you come to an aayah where sujood is required, then according to this view you may prostrate and it is OK. Ibn ‘Umar (may Allaah be pleased with him), even though he was known to be very strict, used to prostrate when he did not have wudoo’, but to be on the safe side it is better not to prostrate without having wudoo’.

Al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 126

On this basis, it is permissible to read Qur’aan after praying Fajr, indeed it is mustahabb. With regard to the issue of the reader coming across an aayah where sujood al-tilaawah is required, after Fajr or after ‘Asr, Shaykh Ibn Baaz (may Allaah have mercy on him) was asked whether the person who is reading Qur’aan after ‘Asr or after Fajr should do sujood al-tilaawah. He said:

It is prescribed to do sujood al-tilaawah after Fajr and after ‘Asr, because this is something that is done for a reason, and because it does not come under the rulings of prayer according to the more correct of the two scholarly views. Rather it comes under the ruling of reading Qur’aan and saying tasbeeh (“subhaan Allaah”) and tahleel (“laa ilaaha ill-Allaah”), so it is permissible for the one who is reading Qur’aan to do sujood al-tilaawah, even if he does not have wudoo’, according to the more correct of the two scholarly opinions.

Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him), vol. 2, p. 344

Adhkaar al-wudoo’ (du’aa’s to be recited when doing wudoo’)

What is mustahabb (recommended) to be done during wudoo’? What should one say afterwards?

Praise be to Allaah.

The correct procedure for wudoo’ is: a person should pour water from the vessel onto his hands three times, then put his right hand into the vessel and rinse his mouth and nose three times, then wash his face three times, then wash his arm up to the elbow three times, then wipe his head and ears once, then wash his feet up to the ankles three times. If he washes everything twice, or once, this is sufficient. Then after doing wudoo’ he should say: “Ashhadu an laa ilaaha illa-Allaah wahdahu laa shareeka lah, wa ash-hadu anna Muhammadan ‘abduhu wa rasooluh. Allaahumma-j’alni min al-tawwaabeen waj’alni min al-mutatahhireen (I bear witness that there is no god but Allaah Alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allaah, make me one of those who repent and make me one of those who are purify themselves).”

Fataawa al-Lajnah al-Daa’imah, 5/231.

Before doing wudoo’, one should say Bismillah, because of the hadeeth: “There is no wudoo’ for the one who does not mention the name of Allaah when he starts.” (Sunan al-Tirmidhi, 56)

Du’aa’ of wudoo’

Is there any du’aa’ to be recited during wudoo’?

Praise be to Allaah.

There is no proof that the Prophet (peace and blessings of Allaah be upon him) made any du’aa’ during wudoo’ whilst washing or wiping his limbs etc. Any such du’aa’s that are known are bid’ah (innovation) and have no basis. What is known from Islamic sources is that one should say “Bismillaah il-Rahmaan il-Raheem” at the beginning, and after finishing one should recite the Shahaadatayn and say, “Allaahumma aj’alni min al-tawwaabeen waj’alni min al-mutatahhireen (O Allaah, make me one of those who repent and make me one of those who purify themselves).”

Is there a set time for reciting the morning and evening dhikrs?

Is there a set time for reciting the morning and evening dhikrs, and if there is a set time but I do not remember until after that time has ended, should I still recite them, or not?

Praise be to Allaah.
The correct view is that there is a set time for reciting the morning and evening dhikrs, because of the time mentioned in many ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) in which he said: “Whoever says such and such in the morning…” and “whoever says such and such in the evening…”

But the scholars differed to the exact start and end of the time in the morning and the evening. Some of the scholars said that the time in the morning begins when the dawn comes, and ends when the sun rises. Others said that it ends when the forenoon (al-duha) ends, but the preferred time for dhikr is from when dawn begins until the sun has risen. With regard to the evening, some scholars said that the time (for dhikr) begins at the time of ‘Asr and ends when the sun sets, and others said that the time lasts until one-third of the night has passed. And some of them said that the time for the evening dhikr starts after sunset.

Perhaps the most appropriate view is that a person should strive to recite the morning dhikrs between dawn and sunrise, then if he misses that it will be acceptable if he recites them before the time of the forenoon (al-duha) ends, which is shortly before the time for Zuhr prayer. And he should recite the evening dhikrs between the time of ‘Asr and Maghrib, then if he misses that it will be acceptable if he recites them before one-third of the night has passed. The evidence for this preference is the fact that the Qur’aan urges us to remember Allaah in the early morning (bukoor) and in the late afternoon (‘ashiy), which is the time between ‘Asr and Maghrib.

Ibn al-Qayyim (may Allaah have mercy on him) said: “Allaah says (interpretation of the meaning):

‘and glorify the Praises of your Lord, before the rising of the sun and before (its) setting’

[Qaaf 50:39]

This is the interpretation of what is mentioned in the ahaadeeth, ‘Whoever says such and such in the morning… and in the evening’. What is meant by this is before the sun rises, and before it sets. The time for that is between dawn and sunrise, and between ‘Asr and Maghrib. And Allaah says:

‘and glorify the praises of your Lord in the ‘Ashi (i.e. the time period after the midnoon till sunset) and in the Ibkaar (i.e. the time period from early morning or sunrise till before midnoon)’

[Ghaafir 40:55]

Ibkaar means the first part of the day, and ‘ashiy means the latter part. So the time for these dhikrs is after Fajr and after ‘Asr.”

(Summarized from al-Waabil al-Sayyib, 200. See also Sharh al-Adhkaar al-Nawawiyyah by Ibn ‘Allaaj, 3/74, 75, 100).

There are also dhikrs to be recited during the night, as was narrated in the hadeeth: “Whoever recites the last two verses of Soorat al-Baqarah at night, that will be sufficient for him.” (al-Bukhaari, 4008; Muslim, 807). And it is known that the night starts at sunset (Maghrib) and ends at dawn. So the Muslim must strive to recite every dhikr that is connected to a specific time at the right time, but if he misses it, should he make it up or not?

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: “With regard to making it up if he forgets it, I hope that he will be rewarded for that.”

See also Question no 11169 and 3781.

Can we say, “Praise be to Allaah besides Whom no one can be praised for that which is disliked”?

Is it Sunnah to make du’aa’ if we are afflicted by calamity and say, “Praise be to Allaah besides Whom no one can be praised for that which is disliked”? I hear this du’aa’ a great deal, but I do not know whether it was proven to be from the Prophet (peace and blessings of Allaah be upon him) or not.

Praise be to Allaah.
This du’aa’ was not narrated from the Prophet (peace and blessings of Allaah be upon him). What was narrated from the Prophet (peace and blessings of Allaah be upon him) is that which was narrated by Ibn Maajah (3803) from ‘Aa’ishah who said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw something that he liked, he would say, ‘Al-hamdu Lillaah alladhi bi ni’matihi tatimm ul-saalihaat (Praise by to Allaah by Whose blessing good things happen).’ And if he saw something that he disliked he would say, ‘Al-hamdu Lillaahi ‘ala kulli haal (praise be to Allaah in all circumstances).’” Classed as hasan by al-Albaani in Saheeh Ibn Maajah.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Tafseer Juz’ ‘Amma (p. 127):

With regard to what some people say. “Praise be to Allaah besides Whom no one can be praised for that which is disliked”, this is contrary to that which is taught in the Sunnah. Rather you should say what the Prophet (peace and blessings of Allaah be upon him) said: “Al-hamdu Lillaahi ‘ali kulli haal (praise be to Allaah in all circumstances).” If you say, “Praise be to Allaah besides Whom no one can be praised for that which is disliked”, then you are in fact announcing that you dislike what Allaah has decreed for you, and this is not appropriate. Rather what you should do is to bear with patience that which Allaah has decreed for you, whether you like it or not, because the One Who has decreed it is Allaah, may He be glorified. He is your Lord and you are His slave; He is your Owner and you belong to Him. If Allaah is the One Who has decreed for you something that you dislike, then do not panic, rather you must be patient and not get angry, whether you keep that in your heart or you express it in your words and physical actions. Be patient and put up with it, because circumstances change and nothing in this world lasts forever. The Prophet (peace and blessings of Allaah be upon him) said: “Know that victory comes with patience, and that ease comes with difficulties, and that with hardship there is relief.” Classed as saheeh by al-Albaani in Tahqeeq al-Sunnah li Ibn Abi ‘Aasim, 315.

Allaah is to be praised in all circumstances, at times of both ease and hardship, because if He decrees a time of ease, it is a test and a trial. Allaah says (interpretation of the meaning):

“and We shall make a trial of you with evil and with good”

[al-Anbiya’ 21:35]

If something bad happens to you, then bear it with patience, for that is also a test and a trial from Allaah, to see whether you will be patient or not. If you are patient and seek reward from Allaah, then Allaah says (interpretation of the meaning):

“Only those who are patient shall receive their reward in full, without reckoning”
[al-Zumar 39:10].

Ruling on facial peeling

What is the ruling on facial peeling, i.e., removing the external layer of facial skin?.

Praise be to Allaah.
Facial peeling is a kind of cosmetic surgery that is done by some people with the aim of looking younger, i.e., to remove signs of aging.

This kind of surgery is not essential, and the patient will not suffer any hardship if he or she does not do it. Rather the aim is to change the creation of Allaah and to play about with it according to people’s whims and desires. Thus it is haraam and it is not permissible to do it, for the following reasons:

1 – Allaah tells us that Iblees (may Allaah curse him) said:

“and indeed I will order them to change the nature created by Allaah”

[al-Nisa’ 4:119]

This verse indicates that changing the creation of Allaah is one of the haraam things that the Shaytaan tempts the sinners among the sons of Adam to do.

2 – Al-Bukhaari (5931) and Muslim (2125) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: “May Allaah curse the women who do tattoos and those who have them done, those who have their eyebrows plucked, and those who file their teeth for the purpose of beautification and change the creation of Allaah.” Then ‘Abd-Allaah said: “Why should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed.” See question no. 21119

The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed those who do these things and he gave the reason for that as being that they change the creation of Allaah. He made a connection between changing the creation of Allaah and seeking to beautify oneself. These two factors are both to be found in the case of facial peeling, because it is changing the creation of Allaah with the intention of making oneself more beautiful, so it is to be regarded as being included in this stern warning – i.e., the curse of Allaah – so it is not permissible to do that.

Some people make excuses and try to come up with a reason to make such operations permissible – that the person suffers psychologically and cannot achieve his aims and goals in this world because his beauty is imperfect. The way to deal with such fanciful notions is to instill faith in people’s hearts and teach them to accept whatever share of physical beauty Allaah has decreed for them. Outward appearance is not the means to achieve noble aims and goals. Rather they may be achieved by the help of Allaah, then by following His laws and having a good attitude and decent manners.

See Ahkaam al-Jaraahah al-Tibbiyyah by Shaykh Dr. Muhammad al-Mukhtaar al-Shanqeeti, p. 191-198.

Remembering Allaah in the washroom

Can one read Quran or remember God(Thiker)without speaking out loud but in ones heart, while in the washroom.

Praise be to Allaah.
1 – There are two types of dhikr: dhikr with the tongue such as reciting Qur’aan and du’aa’s, which is encouraged in sharee’ah, and dhikr in the heart, which means thinking of Allaah and His greatness and power, or reciting the Qur’aan in one’s heart. This does not bring the same reward as reading Qur’aan, because the reward has to do with reading, which can only done on the tongue (by moving the tongue and speaking the words). The same applies to du’aa’; they should be spoken on the tongue and it is not sufficient to recite it in the heart.

The scholars differentiated between the two types of dhikr. They said that it is makrooh to remember Allaah on the tongue (by speaking) in the bathroom and glorify Allaah in that place. With regard to remembering Allaah in one's heart, they said that this is not makrooh and there is nothing wrong with it.

The proof that this distinction is made between the two kinds of dhikr is the fact that the scholars are agreed that it is permissible for a person who is junub (in a state of impurity following sexual activity) to recite Qur’aan in his heart, but it is haraam for him to recite it out loud or utter it.

Al-Nawawi said:

(The scholars) are agreed that if a person who is junub thinks of Qur’aan in his heart, without moving his tongue, he is not reciting it in the way that is forbidden for one who is junub.

Sharh al-Nawawi ‘ala Saheeh Muslim, 4/103

Ibn al-Mundhir said in al-Awsat:

‘Ikrimah said: A person should not remember Allaah on his tongue (by speaking) when he is in the toilet, rather (he should do so) in his heart.

Al-Awsat, 1/341

The Standing Committee said:

It is part of Islamic etiquette that a person should remember his Lord when he wants to enter the toilet or the bathroom, by saying before he enters: “Allaahumma inni a’oodhu bika min al-khubthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from the male and female devils).” But he should not mention Allaah after he enters, rather he should stop mentioning Him after he enters.

Fataawa al-Lajnah al-Daa’imah, 5/93

Shaykh ‘Abd al-‘Azeez ibn Baaz said:

Remembering Allaah in one's heart is permissible at all times and in all places, in the washroom and elsewhere. Rather what is makrooh in the washroom and similar places is to remember Allaah on one’s tongue (by speaking), except for saying Bismillaah when beginning to do wudoo’. He should say that if it is not easy for him to do wudoo’ outside the bathroom, because it is obligatory according to some of the scholars, and it is Sunnah mu’akkadah (a confirmed Sunnah) according to the majority.

Fataawa al-Shaykh Ibn Baaz, 5/408

And Allaah knows best.

Takbeer at specified times and all the time

What is the takbeer at specified times and all the time? When does it start?.

Praise be to Allaah.
Firstly – The virtue of Takbeer

The first ten days of Dhu’l-Hijjah are venerated days. Allaah swore by them in His Book, and swearing by a thing is indicative of its importance and great benefit. Allaah says (interpretation of the meaning):

“By the dawn;

By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah)”

[al-Fajr 89:1]

Ibn ‘Abbaas, Ibn al-Zubayr, Mujaahid and others among the earlier and later generations said: This refers to the ten days of Dhu’l-Hijjah. Ibn Katheer said: This is the correct view.

Tafseer Ibn Katheer, 8/413

Good deeds during these days are beloved to Allaah, because the Prophet (peace and blessings of Allaah be upon him) said: “There are no days in which righteous deeds are more beloved to Allaah than these ten days.” They said, “O Messenger of Allaah, not even jihad for the sake of Allaah?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Not even jihad for the sake of Allaah, except in the case of a man who went out to fight, giving himself and his wealth up for the cause, and came back with nothing.” Narrated by al-Bukhaari, 969; al-Tirmidhi, 757. This version was narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 605.

One of the righteous deeds during these days is to remember Allaah by reciting takbeer (saying “Allaahu akbar”) and tahleel (saying “Laa ilaaha ill-Allaah”), because of the following evidence.

1 – Allaah says (interpretation of the meaning):

“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days”

[al-Hajj 22:28]

The “appointed days” are the first ten days of Dhu’l-Hijjah.

2 – Allaah says (interpretation of the meaning):

“And remember Allaah during the appointed Days”

[al-Baqarah 2:203]

These are the days of al-Tashreeq, i.e. the 11th, 12th and 13th of Dhu’l-Hijjah.

3 – The Prophet (peace and blessings of Allaah be upon him) said: “The days of tashreeq are the days of eating, drinking and remembering Allaah.” Narrated by Muslim, 1141.

Secondly: Description of the Takbeer

The scholars differed concerning the form of the Takbeer.

1 – The first view is that it is:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah, Allaah is Most Great, Allaah is Most Great, and to Allaah be praise).

2 – The second view is that it is:

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god but Allaah, Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, and to Allaah be praise).

3 – The third view is that it is:

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god but Allaah, Allaah is Most Great, Allaah is Most Great, and to Allaah be praise).

The matter is broad in scope because there is no text narrated from the Prophet SAW which specifies a particular form of the Takbeer.

Thirdly – The time of the Takbeer

The takbeer is divided into two categories:

1 – Takbeer at any time. This is takbeer that is not limited to a specific time, and it is Sunnah to say it all the time, morning and evening, before prayer and after prayer, at all times.

2 – Takbeer at certain times. This is takbeer that is limited to the time immediately after prayer.

It is Sunnah to recite takbeer at any time during the first ten days of Dhu’l-Hijjah and all the days of Tashreeq, starting from the beginning of the month of Dhu’l-Hijjah (i.e., from sunset on the last day of Dhu’l-Qa’dah) until the end of the days of al-Tashreeq, which is when the sun sets on the thirteenth day of Dhu’l-Hijjah).

With regard to at certain times, it starts from Fajr on the day of ‘Arafah and lasts until the sun sets on the last day of the days of Tashreeq, in addition to the takbeer that may be recited at any time. So when a person says the tasleem at the end of the obligatory prayer, he should pray for forgiveness (by saying Astaghfir-Allaah) three times, and say, “Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam (“O Allaah, You are al-Salaam [the One Who is free from all defects and deficiencies), and from You is all peace, blessed are You, O possessor of majesty and honour)”, then start the takbeer.

This is for those who are not on Hajj. The pilgrims should start the takbeer recited after prayer from Zuhr on the Day of Sacrifice (the 10th of Dhu’l-Hijjah).

And Allaah knows best.

See Majmoo’ Fataawa Ibn Baaz (may Allaah have mercy on him), 13/17; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen (may Allaah have mercy on him), 5/220-224.

Mentioning the name of Allaah in the washroom

Sometimes I feel afraid when I am in the washroom and I mention the name of Allaah in my heart. What is the ruling on that?

Praise be to Allaah.

A person should not mention the name of his Lord inside the washroom, because the place is not appropriate for that. If he remembers Him in his heart that is OK, so long as he does not say this out loud. Otherwise it is better not to say it out loud in this place; he should wait until he comes out.

Important note to learn and Read Quran online
The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist) He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to lean the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well

He invented a wird made up of du’aa’s narrated in the Qur’aan and Sunnah, reciting them a certain number of times, so as to make the length of dhikr longer

If a person recites a daily wird from the Qur’aan and Sunnah, such as reciting du’aa’s a certain number of times to make his time of worshipping and sitting longer, is there anything wrong with that? What is the evidence?.

Praise be to Allaah.
It is mustahabb for the Muslim to remember Allaah a great deal (dhikr), because Allaah says (interpretation of the meaning):

“O you who believe! Remember Allaah with much remembrance.

42. And glorify His Praises morning and afternoon”

[al-Ahzaab 33:41-42]

“…and the men and the women who remember Allaah much with their hearts and tongues. Allaah has prepared for them forgiveness and a great reward (i.e. Paradise)”

[al-Ahzaab 33:35]

And there are many similar verses. And the Prophet (peace and blessings of Allaah be upon him) also encouraged us to do that, when he said: “Keep your tongue moist with the remembrance of Allaah.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2687. The dhikrs that were narrated from the Messenger (peace and blessings of Allaah be upon him) are of two types:

1 – Those for which a specific number has been narrated, in which case it is obligatory to keep to the number narrated from the Prophet (peace and blessings of Allaah be upon him), no more and no less – such as the dhikrs to be recited following the prayer, or saying Subhaan-Allaah wa bi hamdih (glory and praise be to Allaah) one hundred times morning and evening, or saying Laa ilaaha ill-Allaah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise be to Him, and He is Able to do all things) one hundred times each day, and so on.

2 – Those for which no specific number has been narrated, such as the general encouragement to say tasbeeh (‘Subhaan-Allaah’ – Glory be to Allaah), tahmeed (‘Al-hamdu Lillaah’ - Praise be to Allaah) and tahleel (‘Laa ilaaha ill-Allaah’ – There is no god but Allaah), and to recite Qur’aan and so on. This may be done in general terms, without keeping to any specific number, as prescribed by the Prophet (peace and blessings of Allaah be upon him).

It says in Fataawa al-Lajnah al-Daa’imah:

The basic principle with regard to dhikr and acts of worship is tawqeef (i.e., adhering to what is mentioned and prescribed in the Qur’aan and Sunnah and not worshipping Allaah in any way except that which has been prescribed on the lips of the Messenger of Allaah (peace and blessings of Allaah be upon him)). Based on this, in cases where a certain time, number of times, place or manner has been specified, we must worship Allaah in the way that has been proven in sharee’ah. But when Allaah has prescribed dhikrs, du’aa’ and other kinds of worship in general terms without specifying a particular time, number, place or manner, then it is not permissible for us to set limits with regard to the manner, time or number of times. Rather we should worship Him in general terms as it was narrated.

From: Fataawa Islamiyyah, 4/178.

For more information on this subject, please see questions no. 22457, 21902.

And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Ruling on writing (S) or (SAWS) etc

Is it permissible to write (S) or (SAWS) etc when mentioning the Prophet SAWS (peace and blessings of Allaah be upon him), instead of writing out the blessing in full?.

Praise be to Allaah.
What is prescribed is to write “salla Allaahu ‘alayhi wa salaam (May Allaah send blessings and peace upon him)” in full, and not to write it in abbreviated form, such as writing (S) or (SAWS) etc.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

As it is prescribed to send blessings upon the Prophet (peace and blessings of Allaah be upon him) in prayer when saying the tashahhud, and it is prescribed when giving khutbahs, saying du’aa’ and praying for forgiveness, and after the adhaan, and when entering and exiting the mosque, and when mentioning him in other circumstances, so it is more important to do so when writing his name in a book, letter, article and so on. So it is prescribed to write the blessing in full so as to fulfil the command that Allaah has given to us, and so that the reader will remember to say the blessing when he reads it. So we should not write the blessing on the Prophet (peace and blessings of Allaah be upon him) in short form such as writing (S) or (SAWS) etc, or other forms that some writers use, because that is going against the command of Allaah in His Book, where He says (interpretation of the meaning):

“Send your Salaah on (ask Allaah to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As‑Salaamu ‘Alaykum)”

[al-Ahzaab 33:56]

And that (writing it in abbreviated form) does not serve that purpose and is devoid of the virtue of writing “salla Allaahu ‘alayhi wa salaam (May Allaah send blessings and peace upon him)” in full. Moreover the reader may not take notice of it and may not understand what is meant by it. It should also be noted that the symbol used for it is regarded as disapproved by the scholars, who warned against it.

Some du’aa’s and remedies for one who suffers from pain in his body

I get bad pains in the front sides of my head. Is there a prayer or something I can do to stop this pain?.

Firstly:

With regard to the sickness that you have, if you bear it with patience and seek reward, Allaah will make your sickness an expiation for your sins.

It was narrated from Abu Sa’eed al-Khudri and Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “No tiredness, exhaustion, worry, grief, distress or harm befalls a believer in this world, not even a thorn that pricks him, but Allaah expiates some of his sins thereby.” Narrated by al-Bukhaari, 5318 and Muslim, 2573.

Secondly:

We recommend to you some remedies and du’aa’s that are prescribed in sharee’ah. Remedies include the following:

1 – Honey. Allaah says (interpretation of the meaning):

“Then, eat of all fruits, and follow the ways of your Lord made easy (for you).” There comes forth from their bellies, a drink of varying colour wherein is healing for men. Verily, in this is indeed a sign for people who think”

[al-Nahl 16:69]

2 – Indian aloes wood (al-‘ood al-hindi).

It was narrated that Umm Qays bint Muhsin said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “You should use Indian aloes wood for in it are seven cures.”

Narrated by al-Bukhaari, 5368; Muslim, 287.

3 – Cupping

It was narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) was treated with cupping when he was in a state of ihraam on his head for a migraine that he was suffering.

Narrated by al-Bukhaari, 5374; Muslim, 1202.

Al-Bukhari included it in a chapter which he called: Chapter on cupping for migraines and headaches.

4 – Black seed

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “In the black seed is healing for every disease except death.”

Narrated by al-Bukhaari, 5364; Muslim, 2215.

With regard to the du’aa’s which we recommend to you, we will mention some du’aa’s from the saheeh Sunnah:

1 – It was narrated from ‘Uthmaan ibn Abi’l-‘Aas that he complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) about a pain in his body that he had suffered from the time he became Muslim. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Put your hand on the part of the body that hurts and say Bismillaah (in the name of Allaah) three times. And say seven times: A’oodhu Billaahi wa qudratihi min sharri ma ajid wa uhaadhir (I seek refuge in Allaah and His power from the evil of what I feel and worry about).”

Narrated by Muslim, 2202.

2 – It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) came to a sick person or a sick person was brought to him, he would say: “Adhhib al-ba’s Rabb an-naas, wa’shfi anta al-Shaafi, laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (Take away the pain, O Lord of mankind, and grant healing, for You are the Healer, and there is no healing but Your healing that leaves no trace of sickness).”

Narrated by al-Bukhaari, 5351, Muslim, 2191.

You should also recite al-Faatihah and al-Mu’awwidhaat, and in the whole Qur’aan there is healing, as Allaah says (interpretation of the meaning):

“And We send down of the Qur’aan that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zaalimoon (polytheists and wrongdoers) nothing but loss”

[al-Isra’ 17:82]

3 – It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that some of the companions of the Prophet (peace and blessings of Allaah be upon him) came to one of the Arab tribes. They asked them for hospitality but they refused to welcome them. Whilst they were like that, the chief of that tribe was stung. They said: ‘Do you have any remedy or someone who can recite ruqyah?’ They said: ‘You did not offer us hospitality, so we will not do anything until you give us something in return.’ Then they agreed upon a flock of sheep. Then he started to recite the Essence of the Qur’aan – i.e., Soorat al-Faatihah – and he collected his saliva and spat at him (at the site of the injury), and he recovered. The sheep were brought and they (the companions) said: We will not take them until we ask the Prophet (peace and blessings of Allaah be upon him). So they asked him and he smiled and said: “How did you know that it is a ruqyah? Take them and give me a share of them.”

Narrated by al-Bukhaari, 5404; Muslim, 2201.

4 – It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to recite al-mu’aawidhaat and blow over himself during his final illness, and when he became too ill (to do that), I used to recite them and blow over him and wipe his hand on him for blessing.

Mu’ammar said: I asked al-Zuhri how he used to blow and he said: He used to blow on his hands then wipe his face with them.

Narrated by al-Bukhaari, 5403; Muslim, 2192.

And Allaah knows best.

The time for the evening adhkaar, and is there any overlap between the adhkaar of prayer and the adhkaar of morning and evening?

I want to ask about the evening adkhaar. Should they all be said in the time between ‘Asr prayer and Maghrib, or it is true that Ayat al-Kurisy, al-Ikhlaas and al-Mi’wadhatayn should be said after the adhaan and “Hasbi Allaah alladhi laa illaha illa huwa ‘alayhi tawwakaltu wa huwa rabb al-‘arsh il-‘azeem (Sufficient for me is Allaah, besides Whom there is no other god; in Him have I put my trust and He is the Lord of the mighty Throne)” after praying Maghrib?.

Praise be to Allaah.
Firstly:

The scholars differed concerning the time for the evening adhkaar. Some of them said that that it is between ‘Asr and Maghrib; some said that it is when the sun passes the zenith (which is when the time for Zuhr begins) until the sun sets, and the first part of the night; and some said that it is from when the sun passes its zenith until halfway through the night.

The first view was held by Ibn al-Qayyim (may Allaah have mercy on him). In al-Waabil al-Sayyib (p.127) he said: Concerning the two ends of the day, which are the period between dawn and sunrise and the period between ‘Asr and Maghrib. Allaah says (interpretation of the meaning):

“O you who believe! Remember Allaah with much remembrance

42. And glorify His Praises morning and afternoon [the early morning (Fajr) and ‘Asr prayers]”
[al-Ahzaab 33:41-42]

With regard to the word aseel (translated here as afternoon), al-Jawhari said: it is the time after ‘Asr, until sunset.

And Allaah says (interpretation of the meaning):

“and glorify the praises of your Lord in the ‘Ashi (i.e. the time period after the midnoon till sunset) and in the Ibkaar (i.e. the time period from early morning or sunrise till before midnoon)”
[Ghaafir 40:55]

Ibkaar means the beginning of the day, and ‘ashi means the end of it.

And Allaah says (interpretation of the meaning):

“and glorify the Praises of your Lord, before the rising of the sun and before (its) setting”

[Qaaf 50:39]

This is the explanation of what is mentioned in the hadeeth of the one who said such and such in the morning and in the afternoon; what is meant is before the sun rises and before it sets, so the time for these adhkaar is after Fajr and after ‘Asr.

The second view was held by some of the scholars and was stated in a fatwa issued by the Standing Committee, when they were asked: Should the evening adhkaar be after ‘Asr or after the sun sets or after Maghrib prayer?

They replied: The evening adhkaar begin after the sun passes its zenith, until it sets, and at the beginning of the night. The morning adhkaar begin from when dawn breaks until the sun passes the zenith. Allaah says (interpretation of the meaning):

“and glorify the praises of your Lord before the rising of the sun, and before its setting”
[Ta-Ha 20:130]

“And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons [asaal]”
[al-A’raaf 7:205]

The word asaal (translated here as “afternoons”) refers to the period between ‘Asr and Maghrib.

And Allaah says (interpretation of the meaning):

“So glorify Allaah [above all that (evil) they associate with Him (O believers)], when you come up to the evening [i.e. offer the (Maghrib) sunset and (‘Ishaa’) night prayers], and when you enter the morning [i.e. offer the (Fajr) morning prayer].

18. And His are all the praises and thanks in the heavens and the earth; and (glorify Him) in the afternoon (i.e. offer ‘Asr prayer) and when you come up to the time, when the day begins to decline (i.e. offer Zuhr prayer)”
[al-Room 30:18]

end quote from Fataawa al-Lajnah al-Daa’imah (24/178)

The third view was held by al-Suyooti (may Allaah have mercy on him) as was quoted from him by Ibn ‘Allaan in al-Futoohaat al-Rabbaaniyyah ‘ala al-Adhkaar al-Nawaawiyyah (3/73).

Thus it is also clear that there is a difference of opinion concerning the time for the morning adhkaar – it is the time between dawn and sunrise, or until the sun reaches its zenith?

There are a number of opinions on this matter, but we have limited ourselves to those which are most well known.

Secondly:

The saheeh Sunnah indicates that Ayat al-Kurisy should be recited among the adhkaar of morning and evening. That was narrated by al-Nasaa’i in ‘Aml al-Yawm wa’l-Laylah and al-Tabaraani in al-Kabeer from Ubayy ibn Ka’b (may Allaah have mercy on him), who said that he had a pile of dates from which some were disappearing, so he guarded it one night and he saw a beast that resembled a grown boy. He greeted him and he returned the greeting, and said: “What are you, a jinni or a human?” He said: “A jinni.” He said: “Stretch out your hand to me.” So he stretched out his hand and he saw that it was the paw of a dog with the hair of a dog. He said: “Is this the form of the jinn?” He said: “The jinn know that there is no man among them who is stronger than me.” He said: “What brought you here?” He said: “We heard that you love to give charity so we came for a share of your food.” He said: “What will protect us from you?” He said: “This verse that is in soorat al-Baqarah: ‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)…’ [al-Baqarah 2:255]. Whoever recites it in the evening will be protected from us until morning, and whoever recites it in the morning will be protected from us until the evening.” The next morning he came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and mentioned that to him, and he said: “The evil one spoke the truth.” This isnaad of this hadeeth was classed as jayyid by al-Mundhiri in al-Targheeb wa’l-Tarheeb, and was classed as saheeh by al-Albaani in Saheeh al-Targheeb (662).

The Sunnah also indicates that al-Mi’wadhatayn (i.e., the last two soorahs of the Qur’aan) are part of the adhkaar for morning and evening. Abu Dawood (5082), al-Tirmidhi (3575) and al-Nasaa’i (5428) narrated from ‘Abd-Allaah ibn Khubayb that he said: We set out on a very rainy and dark night, looking for the Messenger of Allaah (peace and blessings of Allaah be upon him) to lead us in prayer. We caught up with him and he said: “Did you pray?” I did not say anything, and he said, “Say something,” but I did not say anything. He said, “Say something,” but I did not say anything. He said: “Say something,” and I said: “O Messenger of Allaah, what should I say?” He said: “Say: ‘Qul huwa Allaahu ahad (Soorah 112) and al-Mi’wadhatayn in the evening and in the morning, three times, and that will suffice you against everything.” This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.

With regard to reciting the verse of repentance, there is a report narrated by Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah (21) from Abu’l-Darda’ (may Allaah be pleased with him), from the Prophet (peace and blessings of Allaah be upon him) who said: “Whoever says every day, in the morning and the evening, Hasbi Allaah alladhi laa illaha illa huwa ‘alayhi tawwakaltu wa huwa rabb al-‘arsh il-‘azeem (Sufficient for me is Allaah, besides Whom there is no other god; in Him have I put my trust and He is the Lord of the mighty Throne), seven times, Allaah will suffice him with regard to what he is worried about, in this world and in the Hereafter.” This hadeeth was classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq Zaad al-Ma’aad (2/342).

Thirdly:

The ahaadeeth quoted above indicate that there is no difference between these adhkaar; all of them may be said in the morning and in the evening. It is not correct to say that some of them should be said after the adhaan and some should be said after Maghrib prayer.

But based on the three well-known scholarly opinions on the time for the evening adhkaar, which we mentioned above, the one who says them between ‘Asr and Maghrib has said the adhkaar at the right time. As for reciting them after the adhaan or Maghrib or after Maghrib prayer, this is in accordance with the view that the time for them extends until Maghrib or until halfway through the night, as stated above.

Fourthly:

There may be some overlap between the adhkaar of prayer and the adhkaar for morning and evening. The Sunnah indicates that Ayat al-Kursiy and al-Mi’wadhatayn are among the adhkaar which it is prescribed to recite following the prayers. Al-Nasaa’i narrated that Abu Umaamah (may Allaah have mercy on him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites Ayat al-Kurisy after every prayer, nothing stands between him and entering Paradise except death.” This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1595).

Abu Dawood (1523), al-Nasaa’i (1336) and al-Tirmidhi (2903) narrated that ‘Uqbah ibn ‘Aamir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told me to recite al-Mu’awwidhaat after every prayer.” This was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

So whoever recites that after Fajr prayer. This will suffice for the adhkaar of prayer and the morning adhkaar, but he should recite al-Mu’awwidhaat three times, as mentioned above in the hadeeth of ‘Abd-Allaah ibn Khubayb.

Whoever recites that after ‘Asr prayer, or after Maghrib prayer – according to the view that the time for the evening adhkaar lasts until then – that will suffice for the adhkaar of prayer and the evening adhkaar.

And Allaah knows best.

Is there a du’aa’ for memorizing the Qur’aan?

Is there a du’aa’ for memorizing the Qur’aan, and what is the way to memorize it?

Praise be to Allaah.

I do not know of any du’aa’ for memorizing Qur’aan, except one hadeeth. It was narrated that the Prophet (peace and blessings of Allaah be upon him) taught it to ‘Ali ibn Abi Taalib (may Allaah be pleased with him), but there is some dispute as to how sound it is. Ibn Katheer said concerning it: it is ghareeb, rather munkar (i.e., it is not saheeh).

Al-Sayyid Muhammad Ridaa said, commenting on it: its style is that of the fabricated reports, not the style of the most eloquent of mankind, Muhammad (peace and blessings of Allaah be upon him) or the style of ‘Ali ibn Abi Taalib (may Allaah be pleased with him), nor the style of their age.

Al-Dhahabi said this is a shaadhdh (odd) munkar hadeeth.

How can she make use of her time when she is cooking in Ramadaan?

I would like to know what actions are recommended during this blessed month in order to increase one’s reward, such as dhikrs, acts of worship, and mustahabb actions. I know about Taraweeh prayer, reciting Qur’aan a great deal, seeking forgiveness a great deal and praying at night. But I want to know some words I can repeat during my daily duties such as when I am cooking or doing housework, because I do not want to miss out on the reward.

Praise be to Allaah.
May Allaah reward you with good for this concern and eagerness to do good and righteous deeds during this blessed month.

To the good deeds that you have mentioned may be added charity, feeding the poor, going for ‘Umrah and observing i’tikaaf for those who are able to do so.

As for the words that you can repeat whilst you are working, these include tasbeeh (saying Subhaan Allaah (Glory be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)), takbeer (saying Allaahu akbar (Allaah is most Great)), praying for forgiveness, making du’aa’ and responding to the muezzin. Keep your tongue moist with the remembrance of Allaah and seek a great reward with a few words which you can utter. For every tasbeehah you will have (the reward of) one charity, for every tahmeedah (saying Alhamdulillah (Praise be to Allaah)) you will have (the reward of) one charity, for every takbeerah you will have (the reward of) one charity, and for every tahleelah you will have (the reward of) one charity.

The Prophet (peace and blessings of Allaah be upon him) said: “Every person’s every joint must perform a charity every day the sun comes up, every tasbeehah is a charity, every tahmeedah is a charity, every tahleelah is a charity, every takbeerah is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and if you do two rak’ahs at duha time (the forenoon), that may be sufficient.” Narrated by Muslim, 720.

And he (peace and blessings of Allaah be upon him) said: “Two words which are light on the tongue and heavy in the Balance, and beloved to the Most Merciful: Subhaana Allaah wa bihamdih, subhaan Allaah il-‘Azeem (Glory and praise be to Allaah, glory be to Allaah the Almighty).” Narrated by al-Bukhaari, 6682; Muslim, 2694.

And he (peace and blessings of Allaah be upon him) said: “Whoever says ‘Subhaan Allaah il-‘Azeem wa bi hamdih (Glory and praise be to Allaah the Almighty),’ a palm tree will be planted for him in Paradise.” Narrated by al-Tirmidhi, 3465; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

And he (peace and blessings of Allaah be upon him) said: “Whoever says ‘Astaghfir Allaah ul-‘azeem alladhi laa ilaaha illa huwa al-hayy ul-qayyoom wa atoobu ilayh (I seek the forgiveness of Allaah the Almighty, beside Whom there is no other god, and I repent to Him),’ will be forgiven even if he fled from the battlefield.” Narrated by Abu Dawood, 1517; al-Tirmidhi, 3277’ classed as saheeh by al-Albaani in Saheeh Abi Dawood.

And he (peace and blessings of Allaah be upon him) said: “There is no Muslim on earth who prays to Allaah for something but Allaah will grant him it, or divert an equivalent evil from him, so long as he does not pray for sin or the severing of family ties.” A man among the people said: “Then we will pray a great deal.” He said: “Allaah is most generous.” Narrated by al-Tirmidhi, 3573; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

And he (peace and blessings of Allaah be upon him) said: “When you hear the muezzin, say what he says, then send blessings upon me, for whoever send one blessing upon me, Allaah will send ten blessings upon him. Then ask Allaah to grant me al-waseelah, which is a position in Paradise which will be attained by only one of the slaves of Allaah, and I hope that I will be the one. Whoever asks for al-waseelah for me, intercession will be granted for him.” Narrated by Muslim, 384.

And he (peace and blessings of Allaah be upon him) said: “Whoever says when he hears the call to prayer, ‘Allaahumma rabba hadhhi’l-da’wat il-taammah wa’l-salaat il-qaa’imah, aati Muhammadan al-waseelah wa’l-fadeelah wab’athhu maqaaman mahmoodan alladhi wa’adtahu (O Allaah, Lord of this perfect call and the prayer which is about to begin, grant Muhammad al-waseelah (a station in Paradise) and al-fadeelah (a rank above the rest of creation), and raise him to the praised position that You have promised),’ my intercession will be granted for him on the Day of Resurrection.” Narrated by al-Bukhaari, 614.

See also the answer to question no. 4156

May Allaah increase us and you in beneficial knowledge and righteous deeds.

And Allaah knows best.

The meaning of blessings and salaams upon the Prophet (peace and blessings of Allaah be upon him)

What is the meaning of blessings and salaams upon the Prophet (peace and blessings of Allaah be upon him)?.

Praise be to Allaah.
“Blessings upon the Prophet (peace and blessings of Allaah be upon him)” – according to the majority of scholars, what is meant is mercy from Allaah, prayers for forgiveness offered by the angels, and du’aa’ offered by humans. Others – including Abu’l-Aaliyah among the earlier scholars and Ibn al-Qayyim among the later scholars, and Ibn ‘Uthaymeen among the contemporary scholars – are of the view that the meaning of blessings upon the Prophet (peace and blessings of Allaah be upon him) is praise for him among the “higher group” (al-mala’ al-‘a’la, i.e., the angels, cf. al-Saffaat 37:8), and the prayers of the angels and the Muslims for blessings upon him (peace and blessings of Allaah be upon him) are for him to be praised by Allaah among the “higher group” (the angels). Ibn al-Qayyim (may Allaah have mercy on him) wrote a book on this topic entitled Jala’ al-Afhaam fi Fadl al-Salaati wa’l-Salaam ‘ala Khayr il-Anaam, in which he discussed at length the meaning of blessings upon the Prophet (peace and blessings of Allaah be upon him), the rulings thereon, and its benefits.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The phrase “Bless Muhammad (salli ‘ala Muhammad)” – it was said that blessing from Allaah means mercy, blessings from the angels means prayer for forgiveness, and blessing from humans means du’aa’.

If it is said: “The angels sent blessings upon him,” it means that they prayed for forgiveness for him.

If it is said, “The khateeb sent blessings upon him,” it means that he prayed for blessing for him.

If it is said, “Allaah sent blessings upon him,” it means that He bestowed mercy upon him.

This is well known among the scholars, but the correct view is something different, because blessing (salaah) is more specific than mercy. Hence the Muslims are unanimously agreed that it is permissible to pray for mercy for every believer, but they differed as to whether we may pray for blessings (using this specific word of salaah or salli ‘ala…) for anyone other than the Prophets. If the word salaah here is taken to mean mercy, then there is no difference between them, and just as we pray for mercy for a person we may send blessings upon them.

Moreover, Allaah says (interpretation of the meaning):

“They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”

[al-Baqarah 2:157].

The word rahmah (mercy) is mentioned in conjunction with the word salawaat (blessings), which indicates that they are two different things, so the meaning of the verse is clear. The scholars (may Allaah have mercy on them) used the word salaah (blessings) in some places and the word rahmah (mercy) in others, so salaah is the not the same as mercy. The best that cane be said concerning this is what Abu’l-‘Aaliyah (may Allaah have mercy on him) said: The salaah (blessing) of Allaah upon the Prophet (peace and blessings of Allaah be upon him) is His praising him among the “higher group” (the angels).

So what is meant by Allaahumma salli ‘alayhi (O Allaah send blessings upon him) is: O Allaah, praise him among the higher group, i.e., among the angels who are close to Allaah.

If someone were to say that this is unlikely from a linguistic point of view, because salaah in Arabic means supplication, not praise, the answer to that is that the word salaah is also connected to the word silah (gift), and there can be no doubt that praise for the Messenger of Allaah (peace and blessings of Allaah be upon him) among the higher group (angels) is one of the greatest gifts, for praise may sometimes be more important to a person than all else. So a good mention is a great gift.

Based on this, the correct view is that sending blessings (salaah) upon him means praise for him along the higher group (the angels). End quote.

Al-Sharh al-Mumti’, 3/163, 164

With regard to the meaning of sending salaams upon him (peace and blessings of Allaah be upon him), this means praying for the soundness (salaamah) of his body during his lifetime, and the soundness of his religious commitment (peace and blessings of Allaah be upon him), the soundness of his body in the grave, and his safety and well being on the Day of Resurrection.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The phrase al-salaamu ‘alayka. It was said that the meaning of al-Salaam is one of the names of Allaah, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is al-Salaam (the One Free from all defects)” and Allaah says in His Book (interpretation of the meaning): “the King, the Holy, the One Free from all defects” [al-Hashr 59:23]. So according to this view, the meaning is: May Allaah protect, keep safe and take care of His Messenger (peace and blessings of Allaah be upon him). It is as if we are saying: Allaah is watching over you, protecting you, helping you, etc.

And it was said that salaam is a noun that comes from the root sallama (to greet), and means a greeting, as Allaah says (interpretation of the meaning): “O you who believe! send your Salaah on (ask Allaah to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As‑Salaamu ‘Alaykum)” [al-Ahzaab 33:56]. The meaning of greeting the Messenger (peace and blessings of Allaah be upon him) is to pray for him and ask that he be kept safe from all harm.

It may be said: This du’aa’ is something obvious during his lifetime, (peace and blessings of Allaah be upon him), but after his death, how can we pray that he be kept safe and sound when he (peace and blessings of Allaah be upon him) has died?

The answer is that prayer for safety and well-being are not limited to the time when someone is alive. There are the terrors of the Day of Resurrection yet to come. Hence the prayer of the Messengers when the people cross al-siraat (a bridge over Hell) will be: “Allaahumma, sallim, sallim (O Allaah, grant safety, grant safety).” A man does not cease to face danger and harm just because he has died.

So we pray for the Prophet (peace and blessings of Allaah be upon him), that he will be kept safe from the terrors of the standing (on the Day of Resurrection).

We also say that there may be a more general meaning, i.e., that safety and protection for him also includes protection for his sharee’ah and Sunnah, that they may be kept safe from the hands of those who would tamper with them, as the scholars said concerning the verse (interpretation of the meaning): “refer it to Allaah and His Messenger” [al-Nisa’ 4:59] – they said: Refer to him during his lifetime, and to his Sunnah after his death.

Is the phrase “al-salaamu ‘alayka” a statement or a du’aa’? i.e., are you saying that the Messenger is protected, or are you praying that Allaah will protect him?

The answer is that it is a du’aa’, asking that Allaah will protect him. So it is a statement that serves as a du’aa’.

Is addressing the Messenger (peace and blessings of Allaah be upon him) like one person addressing another?

The answer is no. If that were the case, then the prayer would be invalidated thereby, because no ordinary human speech is acceptable during this prayer. If that were the case, the Sahaabah would have said it out loud so that the Prophet (peace and blessings of Allaah be upon him) would hear them, and he would have returned the greeting, as happened when they met him. But, as Shaykh al-Islam [Ibn Taymiyah] said in his book Iqtida’ al-Siraat al-Mustaqeem: Because you think so much about the Messenger (peace and blessings of Allaah be upon him) when you send salaams upon him, it is as if he is in front of you and you are addressing him.

Hence the Sahaabah used to say “Al-salaamu ‘alayka” although he could not hear them, and they would say “Al-salaamu ‘alayka” when they were in one land and he was in another, and we say “al-salaamu ‘alayka” although we are in lands other than his, and in a time other than his. End quote.

Al-Sharh al-Mumti’, 3/149, 150

And Allaah knows best.

Learning quran and understand the teaching of quran
Learn Quran it brings happiness in this world and the Here after. Reading quran online inspires a man to explore the Arabic quran teachings in a new manner and see the world in a different way the way of truth and guidance. Learn holy Quran it brings happiness in this world and the world after death. The Prophet (Peace be upon him) said: If you desire the life of the fortunate, the death of a martyr, the salvation on the Day of Regret and the shade on the Day of Extreme Heat, then you should study the Quranic education because it is the word of the Merciful, a sanctuary from Shaytaan and a causes the tilting of the Balance. It is the deputy of every Muslim to spread the word of justice let teach kids quran from the beginning the quran quida and ask then for listening to quran online from different reciter’s and learn quran tafsir and the quranic tafseer with translation and let the do quran memorization and learn tajweed quran rules from quran tutor and guide them to spread the word of peace

What are the means of remembering adhkaar and not forgetting them?

What are the ways in which a person can avoid forgetting the adhkaar for morning and evening; what are your suggestions?
We are also very keen to learn the names of some resources on adhkaar.

Praise be to Allaah.
Firstly:

Remembrance of Allaah (dhikr) is one of the greatest acts of worship and best acts of obedience. It is a means of rising in status. Allaah has not set any limit for remembrance of Him, rather He has enjoined remembering Him a great deal. Allaah says (interpretation of the meaning):

“and remember Allaah much, that you may be successful”

[al-Jumu’ah 62:10]

“Verily, the Muslims (those who submit to Allaah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allaah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allaah has ordered and in abstaining from all that Allaah has forbidden), the men and the women who are humble (before their Lord ___Allaah), the men and the women who give Sadaqaat (i.e. Zakaah and alms), the men and the women who observe Sawm (fast) (the obligatory fasting during the month of Ramad├ón, and the optional Nawafil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allaah much with their hearts and tongues. Allaah has prepared for them forgiveness and a great reward (i.e. Paradise)”

[al-Ahzaab 33:35]

In the Qur’aan, Allaah does not enjoin doing any act of worship a great deal, except remembrance of Allaah (dhikr). In the remembrance of Allaah hearts find rest.

“Those who believed (in the Oneness of Allaah — Islamic Monotheism), and whose hearts find rest in the remembrance of Allaah verily, in the remembrance of Allaah do hearts find rest”

[al-Ra’d 13:28]

In order to find out the means that help one to remember the adhkaar for the morning and evening, it is essential, first of all, to find out the causes of forgetting and neglecting them, then deal with these causes.

1. Carelessness in memorizing these adhkaar and relying on booklets to recite them.

2. Being distracted by worldly matters at the expense of time for the morning and evening adhkaar.

3. Not knowing the worldly benefits of these adhkaar, such as protection for the one who recites them, opening the door to provision and warding off evil for the one who recites them, and the benefits in the Hereafter, such as a reward equivalent to that of freeing a slave, making the Balance weigh heavily, and earning the good pleasure of Allaah, may He be exalted

4. Committing many sins, which affects the person’s heart and prevents him from remembering Allaah.

5. Ignorance of the time for the morning and evening adhkaar, so he thinks that the time for the morning adhkaar ends with Fajr prayer, for example, and the time for the evening adhkaar ends with ‘Asr prayer, for example. In fact the time for the morning adhkaar lasts until after sunrise, and the time for the evening adhkaar lasts until after sunset. For more information please see question no. 22765.

The way to deal with these causes is as follows:

1. Try to memorize most of these adhkaar so that you will be able to recite them in the car or on the way to work or school, without needing the book.

2. Pondering the meanings of these adhkaar that are prescribed in Islam, because many people recite these adhkaar without understanding the meanings, which weakens or cancels out their effect on reforming the heart.

3. Setting aside a specific time in the morning and evening for reciting these adhkaar and sticking to it, and ignoring everything that may distract you from that.

4. Do not delay reciting these adhkaar when you remember to do so, because putting off such things may lead to forgetting them.

5. Finding out what has been narrated in the Qur’aan and Sunnah of the great rewards in this world and in the Hereafter for the one who remembers Allaah. Undoubtedly this will encourage you to remember them and not neglect them.

6. Keep away from sins so that your heart will remain sound and sincere, longing to remember Allaah.

7. Strive to take a gradual approach in learning these adhkaar. Do not set yourself a program of reciting everything that is narrated in the book of adhkaar, so that you will not make things too difficult for yourself, which may lead you to give up. Rather you should recite a small portion so that you can taste the sweetness of dhikr, and increase it gradually.

8. Read the biographies of worshippers who strove hard in the remembrance of Allaah, so that it will encourage you to follow their example and strive as they strove.

9. Urge your wife, children and family to remind one another of these adhkaar, for the believer gains great support through his brothers.

10. Seek righteous friends who will help you to remember Allaah and remind you of adhkaar and acts of worship.

Thirdly:

Book which speak of these adhkaar and their virtues include the following:

1. al-Adhkaar by al-Nawawi

2. al-Kalim al-Tayyib by Ibn Taymiyah, annoted by al-Albaani.

3. al-Waabil al-Sayyib by Ibn Qayyim al-Jawziyyah

4. Tuhfat al-Dhaakireen by al-Shawkaani

5. Tuhfat al-Akhyaar by Shaykh Ibn Baaz

6. Fiqh al-Ad’iyah wa’l-Adhkaar by Shaykh ‘Abd al-Razzaaq ibn ‘Abd al-Muhsin al-‘Abbaad

7. al-Ma’thooraat min al-Adhkaar wa’l-Da’waat by Shaykh ‘Abd-Allaah al-Qusayr

8. Saheeh al-Adhkaar wa’l-Du’aa al-Mustajaab by Shaykh Mustafa al-‘Adawi

And Allaah knows best.

Is it essential to move the tongue when reciting Qur’aan and dhikr?

When we want to say some dhikrs, is it obligatory to move the mouth? For example, when we want to enter the bathroom and recite dhikr, should we move our mouths or is it sufficient to say it in our minds? And when we want to go to sleep or say the adhkaar for the morning?.

Praise be to Allaah.
Firstly:

Remembering Allaah (dhikr) is one of the noblest deeds that a Muslim can do. Dhikr is not only verbal; rather we may remember Allaah in our hearts, on our lips and in our physical actions.

Shaykh ‘Abd al-Rahmaan ibn Sa’di (may Allaah have mercy on him) said:

The phrase dhikr Allaah (remembrance of Allaah) includes everything by means of which a person may draw close to Allaah, such as belief (‘aqeedah), thoughts, actions of the heart, physical actions, praising Allaah, learning and teaching beneficial knowledge, and so on. All of that is remembrance of Allaah.

Al-Riyaadh al-Nadrah, p. 245

Shaykh Ibn ‘Uthaymeen said:

Remembrance of Allaah (dhikr) may be in the heart, on the tongue or in one’s physical actions. The basic principle is remembrance in the heart as the Prophet (peace and blessings of Allaah be upon him) said: “In the body there is a piece of flesh which, if it is sound, the entire body will be sound, but if it is corrupt the entire body will be corrupt. It is the heart.” Narrated by al-Bukhaari and Muslim. What counts is remembrance in the heart, because Allaah says (interpretation of the meaning):

“and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts”

[al-Kahf 18:28]

Remembering Allaah with one's tongue or physical actions without remembering Him in one's heart is a serious shortcoming; it is like a body without a soul.

Remembering Allaah in one's heart means thinking about the signs of Allaah, loving Him, venerating Him, turning in repentance to Him, fearing Him, putting one's trust in Him, and other actions of the heart.

Remembering Allaah on one's tongue means speaking all words that will bring one closer to Allaah, above all saying Laa ilaaha ill-Allaah.

Remembering Allaah with one's physical actions means every deed which brings one closer to Allaah, such as standing, bowing and prostrating in prayer, engaging in jihad, paying zakaah. All of these are remembrance of Allaah, because when you do them you are obeying Allaah. Hence you are remembering Allaah when you do these actions. Hence Allaah says (interpretation of the meaning):

“and perform As‑Salaah (Iqaamat‑as‑Salaah). Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed) and the remembering (praising) of (you by) Allaah (in front of the angels) is greater indeed [than your remembering (praising) of Allaah in prayers]”

[al-‘Ankaboot 29:45]

One of the scholars said: this means that what prayer includes of remembrance of Allaah is more important. This is one of the two scholarly views concerning this verse.

Tafseer Soorat al-Baqarah, 2/167, 168.

Secondly:

With regard to the adhkaar which are spoken on the tongue, such as reciting Qur’aan, saying tasbeeh (Subhaan Allaah – glory be to Allaah), tahmeed (al-hamdu Lillaah – praise be to Allaah) and tahleel (Laa ilaaha ill-Allaah – there is no god but Allaah), and the dhikrs to be recited in the morning and evening, when going to sleep, when entering the washroom, and so on, it is essential to move the tongue, and a person is not regarded as having said them if he does not move his tongue.

Ibn Rushd narrated in al-Bayaan wa’l-Tahseel (1/490) that Imam Maalik (may Allaah have mercy on him) was asked about a person who recites when praying, but no one can hear him, not even himself, and he does not move his tongue. He said: “This is not recitation, rather recitation is that in which the tongue moves.” End quote.

Al-Kasaani said in Badaa’i’ al-Sanaa’i’ (4/118)

Recitation can only be done by moving the tongue to say the sounds. Do you not see that if a worshipper who is able to recite does not move his tongue, his prayer is not acceptable? Similarly he swears that he does not recite a soorah from the Qur’aan but he looks at it and understands it but he does not move his tongue, then he is not breaking his oath. End quote. i.e. because he has not recited it, rather he has only looked at it.

This is also indicated by the fact that the scholars said it is not allowed for a person who is junub to recite Qur’aan with his tongue, but they said it is permissible for him to look at the Mus-haf and recite Qur’aan in his heart, without moving his tongue. This indicates that there is a difference between the two things, and that not moving the tongue is not counted as reading or reciting.

See al-Majmoo’, 1/187-189

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it obligatory to move the tongue when reciting Qur’aan in prayer or is it sufficient to say it in one's heart?

He replied:

Recitation must be done with the tongue. If a person recites it in his heart when he is praying, that is not sufficient. The same applies to all other adhkaar; it is not sufficient to recite them in one's heart, rather it is essential to move one's tongue and lips, because they are words to be spoken, and that can only be achieved by moving the tongue and the lips. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 13/156

And Allaah knows best.

The virtue of reciting some verses of Qur’aan just before going to sleep

I heard a hadeeth from the Prophet (peace and blessings of Allaah be upon him), the meaning of which is, Whoever recites ten verses of Qur’aan at night before going to sleep, will not be recorded as one of the heedless.
Is this hadeeth saheeh? If it is saheeh, then is it correct to recite Aayat al-Kursiy and Soorat al-Ikhlaas and al-Mi’wadhatayn by heart? Thus I will have recited my wird, and I will have recited more than ten verses. Or must it be ten verses read from the Mus-haf?.

Praise be to Allaah.
Firstly:

The text of the hadeeth referred to by the questioner is:

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites ten verses at night will not be recorded as one of the heedless.” Narrated by al-Haakim in al-Mustadrak (1/742), and he said: This hadeeth is saheeh according to the conditions of Muslim although they (al-Bukhaari and Muslim) did not narrate it. It was also narrated by al-Albaani in Saheeh al-Targheeb (2/81)

It was also narrated that this was the view of a number of the Sahaabah (may Allaah be pleased with them):

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: Whoever recites ten verses at night will not be recorded as one of the heedless. A similar report was narrated from Tameem al-Daari (may Allaah be pleased with him). Both were narrated by al-Daarimi in his Musnad (2/554-555).

Secondly:

Is what is meant in the hadeeth reciting these verses in one’s prayer at night, or can this virtue be attained simply by reciting these verses at night, whether during prayer or otherwise?

Both are possible. The former is supported by the report narrated by Abu Dawood (1398) from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the heedless. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of those who collected a great deal of reward.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood (1264).

It says in ‘Awn al-Ma’bood: What is meant here is qiyaam al-layl. Hence Ibn Hibbaan narrated this hadeeth in the chapters on qiyaam al-layl in his Saheeh (4/120), and gave it the title: “Statement that the one who prays qiyaam reciting ten verses is not heedless.”

This is also supported by the hadeeth of Abu Hurayrah (may Allaah be pleased with him) which says: “Whoever prays at night reciting one hundred verses will not be recorded as one of the heedless, and whoever prays at night with two hundred verses will be recorded as one of the sincere and devout.” Narrated by al-Haakim (1/452) and classed as saheeh according to the conditions of Muslim. But al-Albaani was of the view that it is da’eef, as it says in al-Saheehah (2/243) and Da’eef al-Targheeb (1/190).

In the report narrated by Ibn Khuzaymah (2/180) it says: “The one who offers these prescribed prayers regularly will not be recorded as one of the heedless, and whoever recites one hundred verses at night will not be recorded as one of the heedless.”

Al-Albaani said in al-Saheehah (643): Its isnaad is saheeh according to the conditions of the two Shaykhs (al-Bukhaari and Muslim).

The fact that recitation is mentioned alongside the prescribed prayer suggests that the command is to recite it during the prayer, i.e., the night prayer.

Hence Ibn Khuzaymah narrated that hadeeth of Abu Hurayrah (may Allaah be pleased with him) in a chapter called “The virtue of reciting one hundred verses in the night prayer, because the one who recites one hundred verses in the night prayer will not be recorded as being among the heedless.” It was also narrated by Muhammad ibn Nasr al-Marwazi in his book Qiyaam al-Layl (164) in the chapters that speak of reciting in the night prayer.

And this virtue may also be attained by the one who recites this number of verses at night in general, whether that is during prayer or otherwise, before going to sleep or after waking up, if he wakes during the night. This general meaning was understood by many of the scholars when they narrated the hadeeth in their collections of hadeeth. Al-Daarimi (may Allaah have mercy on him) included it in a chapter called “The virtue of one who recites ten verses” (2/554).

Al-Haakim included it in his Mustadrak (1/738) in a chapter called “Reports concerning the virtue of the Qur’aan in general.”

Al-Mundhiri included it in al-Targheeb wa’l-Tarheeb (2/76) in a chapter called “Encouragement to recite Qur’aan in prayer and at other times, and the virtue of learning it and teaching it.”

He mentioned it a second time in a chapter entitled “Encouragement to recite adhkaar to be said by night and by day, not just in the morning and in the evening” (2/116).

Al-Nawawi (may Allaah have mercy on him) said in al-Adhkaar (1/255):

Reciting Qur’aan is the most important of adhkaar, which should be done regularly. No day or night should be without it and it may be attained by reciting a few verses.

Then he mentioned a number of ahaadeeth including the hadeeth of Abu Hurayrah that we have quoted above. End quote.

It is hoped that the one who recites ten verses at night will not be recorded among the heedless, whether he recites them during his night prayer or otherwise, for the bounty of Allaah is great indeed.

In Saheeh Muslim (789) it is narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If the companion of the Qur’aan persists in reciting it by night and by day, he will remember it, but if he does not do that he will forget it.”

The apparent meaning of the hadeeth is that what is meant by qiyaam here (idha qaama = if [he] persists) is broader in meaning than the idea of praying qiyaam. Al-Manaawi (may Allaah have mercy on him) said: i.e., if he commits himself to reading Qur’aan at night and during the day, and does not neglect that… This is a recommendation to read Qur’aan constantly, without singling out a specific time or place. End quote.

Thirdly:

In the Sunnah it is recommended for the Muslim to recite certain verses when he goes to bed.

Among the soorahs and verses which we are recommended to recite are the following:

1 – Aayat al-Kursiy (al-Baqarah 2:255)

It says in a mu’allaq report narrated in Saheeh al-Bukhaari (2311) that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) appointed me to guard the zakaah of Ramadaan, then someone came and started rummaging in the foodstuff … and at the end of the hadeeth he said: “When you go to your bed, recite Aayat al-Kursiy, for there will remain with you a guardian from Allaah, and no devil will approach you, until morning comes.” The Prophet (peace and blessings of Allaah be upon him) said: “He told you the truth although he is a liar. That was a devil.”

2 – The last two verses of Soorat al-Baqarah

It was narrated from Abu Mas’ood al-Ansaari (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever recites the last two verses of Soorat al-Baqarah at night, they will suffice him.” Narrated by al-Bukhaari (5009) and Muslim (2714). Ibn al-Qayyim said in al-Waabil al-Sayyib (132): They will suffice him against any evil that may harm him.

It was narrated that ‘Ali (may Allaah be pleased with him) said:

“I did not think that any sane person could sleep without reciting the last three verses of Soorat al-Baqarah.”

In al-Adhkaar (220), al-Nawawi attributed it to the report of Abu Bakr ibn Abi Dawood, then he said: It is saheeh according to the conditions of al-Bukhaari and Muslim.

3, 4 – Soorat al-Isra’ and Soorat al-Zumar

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) would not go to sleep until he had recited Bani Israa’eel (Soorat al-Isra’) 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.

5 – Soorat al-Kaafiroon

It was narrated that Nawfal al-Ashja’i (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “Recite Qul yaa ayyuha’l-kaafiroon then go to sleep at the end of it, for it is a disavowal of shirk.”

Narrated by Abu Dawood (5055) and al-Tirmidhi (3400); classed as hasan by Ibn Hajar in Nataa’ij al-Afkaar (3/6); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

6, 7, 8 – al-Ikhlaas and al-Mi’wadhatayn [i.e., the last three soorahs of the Qur’aan]

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the Prophet (peace and blessings of Allaah be upon him) went to bed every night, he would hold his hands together and blow into them, and recite into them Qul Huwa Allaahu Ahad, Qul a’oodhu bi rabb il-falaq and Qul a’oodhu bi rabb il-naas. Then he would wipe them over whatever he could of his body, starting with his head and face and the front of his body, and he would do that three times. Narrated by al-Bukhaari (5017).

It was narrated that Ibraaheem al-Nakha’i said:

They regarded it as mustahabb to recite these soorahs every night three times: Qul Huwa Allaahu Ahad and al-Mi’wadhatayn. Al-Nawawi said in al-Adhkaar (221): its isnaad is saheeh according to the conditions of Muslim.

Fourthly:

Al-Nawawi (may Allaah have mercy on him) said in al-Adhkaar (221):

It is better for a person to do all that has been narrated of this matter, but if he cannot do that he should do whatever he is able to do. End quote.

It is not essential to read from the Mus-haf. It is sufficient for the Muslim to recite whatever he can from memory of the passages mentioned above, and Allaah will decree for him what He has promised.

And Allaah knows best.
1 - Reading Quran and reflecting over the Quran Is our Duty
Read quran and it will guided us to the true teaching of The Prophet Muhammad (Peace be upon him) he summarized the religion of Islam with this statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?’” He said: “To Allah, HIS BOOK holy quran, His Messenger, the leaders of the people, and their common folk.” [Muslim] so to study the religion people should go to the source of and source of Islam is the quran so learning quran and reading quran with the meaning the quran tafsir and then explore the words of wisdom. And for the Muslims the sincerity that is due to the Book of Allah includes doing the quran recitation, listening to quran along with learning the tajweed rules and reciting it beautifully, letting our kids learn quran learning holy quran tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it and teaching quran to spread the word or truth and calling to it. So by learning quran education online and reflecting over the Quran online, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Quran then becomes a proof for him on the Day of Judgment! And that is our second benefit we will take by embracing this Noble Book...