Is it permissible to enter into the marriage contract with a woman when she has her monthly period?.

Praise be to Allaah.  

The basic principle concerning that is that it is permissible. There is nothing to suggest that it is not allowed in the Qur’aan, Sunnah, scholarly consensus, words of the Sahaabah or correct analogy. I do not know of any scholar who regarded that as haraam or makrooh. But some of the fuqaha’ regarded it as makrooh for a woman to have the wedding party if she is menstruating, lest her husband have intercourse with her at that time and thus fall into sin. 

The common folk confuse the ruling on this matter with the ruling on divorcing a woman when she is menstruating; there is nothing in common between the two. 

It is permissible to marry a woman when she is menstruating, according to consensus, and it is haraam to divorce a menstruating woman with whom one has had intercourse, according to consensus.

Obstacles to a Christian woman marrying a Muslim man

I allready posted my question yesterday, but in the section "submit feedback" because I didn't understand why this link wasn't working. Her followes my problem/question: My boyfriend is a Muslim and has problems with his parents accepting me. They never even have met me, but his mother allready said to him several times that if he doesn’t leave me, he will never set a foot in their house again, she has treatend that they will cut him off. I don’t know what his father thinks, he talkes to his mother most of the time. (I understand that talking to a father is often difficult in the Muslim culture) I know that Muslims can mary Christians and Jews if the're chaste, and I know that his parents aren’t permitted to cut him off just because they don’t approve of this, but what are we to do when even talking about it is out of the question ? What am I to do when they judge me before they even got to know me ? We are boy- and girlfriend and that isn’t acceptable in Islam, but we would like to mary. (Our kids will be raised as Muslims and I’m planning to learn more about the Islam so that there’s no confusion) My boyfriend doesn’t want to hurt anyone, especially not his parents, he has great respect for them. He can’t make his parents see that he loves me so much and that I’m a good girl. Also I can’t help him and talk to them, because he said that it’s not allowed to bring a woman/girl into his parents house. How can I help him with this ? Why is’t talking about it possible ? How can you solve problems when you can’t even have a discussion ? Didn’t Allah create people so they would know one another ? I believe in God/Allah, I’m trying to be a good person and pray every day. My parents raised me as a christian, but sinds I got to know a little bit about the Islam I can’t believe in the christian’s ways anymore. I think that the Islam is for me, but my boyfriend and I agreed that we concentrate on this when our problem – accepting of his parents of us - is solved. I want my relation with Allah to be pure and not being influenced by other things; A boyfriend can not be the reason why I should accept the Islam in my life, can it ? Am I to blame when I accept the islam – and keep on believing in Allah as I do now- to make things easyer for us, because the parents want that. I know a good Muslim not only thinks about him-/her-self and has to think about all the people around him/her, but I can’t accept the fact that our love has to end, just because his parents want this. Is this the will of Allah ? Please give us advise on what to do. Why can’t they talk to me ? How can we make them understand that they cannot judge before they even know me ? And do you have any advise for him, is't going to be a very difficult dicision.

Praise be to Allaah.  

We ask Allaah to guide you and to show you the right path, for He is Able to do that. 

Firstly: 

We thank you for submitting your question to this Islamic website, which indicates that you have trust and are keen to find out the correct answer. 

Secondly: 

A number of the things that you find strange, as mentioned in your question, are regarded by us Muslims as normal, whereas others find them objectionable. 

The reason is well known among the Muslims: the attitude of worldview of the Muslim is based on full submission to the rulings of Allaah and His Messenger (peace and blessings of Allaah be upon him), and total obedience to Allaah, the Creator, the Provider, the Giver of life and death, because He has enjoined that upon us, and He knows best what is right for us. 

For example: you find it very strange that your boyfriend’s parents denounce the relationship between you, because according to the way you were brought up and what you are used to in the non-Islamic society in which you live, you think that this relationship is something natural and normal, in which two human souls come together and feel at ease with one another and satisfy their physical inclinations; he does things for you and you do things for him in return, and he speaks softly to you and you speak softly to him, and you can exchange gifts, etc. 

Islam does not forbid kind words, good treatment and gift-giving, but a Muslim man should not be alone with a non-mahram woman [i.e., one who is not a close blood relative] and be intimate with her outside the framework of marriage, because the evil consequences and harm that that leads to, such as loss of chastity, committing zina (unlawful sexual relationship), the violation of honour, conception of illegitimate children and confusion of lineage, are far worse than nice relationships and the exchange of gifts. 

If it were not for the intimacy you are seeking from one another, the nice treatment you are giving to one another would not have taken place. 

Also if there is the firm intention and resolve to get married in the future and have children who will grow up as Muslims, that still does not justify this forbidden relationship which involves many things that are forbidden in Islam. 

We wonder, if the relationship is so deep and strong, and you have the sincere intention of getting married, why don’t you both repent from this forbidden relationship and immediately enter upon a proper, legitimate relationship as allowed in Islam, based on marriage which Allaah has prescribed. 

The Islamic marriage contract is not something difficult or complicated, rather it is very easy. See question no. 2127 and 813 for more information about the marriage contract in Islam. 

Thirdly: 

It is not true that speaking to one’s father is difficult among Muslims. There is no society that is more distinguished by its strong family ties than the Muslim societies. Indeed, a quick glance at the state of the family in the west will show that sons are far away from their parents and the parents’ rights are not respected, let alone what that leads to of children being neglected and daughters being lost. Islam enjoins children to show respect to their parents, as non-Muslims who do not enjoy such a relationship realize. Because the mother tends to be gentle, loving and compassionate towards her children, and the father tends be to strict and take a rational and unemotional approach towards things, many children find it easier to talk to their mothers than to their fathers, especially with regard to emotional problems. But that does not mean that it is difficult for Muslims to talk to their fathers. 

But some people may have been brought up in a way that was not entirely right, which may have affected some of their behaviour and attitudes, but only in a general sense. The Muslim is supposed to love his fellow-Muslim who is a stranger, so what about one who is close to him – what about sons and fathers? Each of them should care about the interests of the other and love that which is best for him. This brings us to the second point: which is that his parents’ objection to this marriage does not mean that they are trying to control their son and does not mean that they have judged you without seeing you. Rather any father – and especially in a Muslim society – wants the best life for his son, and because the father has greater experience of life and has lived longer, and he knows how things are, he does not want his son to do something reckless which he may later regret. 

The father will try to keep his son away from everything that may be labeled a failure, so he does not want him to embark on something risky such as this marriage, because marriage in Islam is a strong relationship which does not just last for a limited time like the forbidden love of boyfriends and girlfriends; rather it is a relationship between the two spouses which should be ongoing and stable. So the choice (of a marriage partner) should only be made after much serious consideration and consultation with those who know more about life than we do. Naturally the difference of religion will be a cause of division between spouses, or will cause problems in the future, especially when children come along. We have heard of many such problems on this site. 

Yes, Islam does not forbid a Muslim man to marry a chaste Christian or Jewish woman; Islam allows that, but it does not encourage it. Our Prophet (peace and blessings of Allaah be upon him) urged us to choose a wife who is righteous, religiously committed and has a good attitude. 

Hence the fact that his parents have rejected this marriage was not a hasty judgement, rather it was because they know how things are. 

You may say, “My marriage to this man will be different, but they don’t realize that.” 

Again I say: it will be different, but no father wants his son to go through an experience he does not need, especially when the current relationship between you is forbidden according to Islam. 

Fourthly: 

You ask, Will there by any blame on me if I accept Islam – outwardly – and continue to believe in Allaah as I do now? 

The answer is that this is a serious matter. Our pure monotheistic religion cannot be toyed with, or used for personal motives. Hence one of the basic principles of this religion is: 

“There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taaghoot and believes in Allaah, then he has grasped the most trustworthy handhold that will never break” [al-Baqarah 2:256] 

If a person enters the religion of Allaah as a game with no serious intent, he deserves the curse of Allaah and he will be with the disbelievers, as Allaah says (interpretation of the meaning): 

“Verily, the hypocrites will be in the lowest depth (grade) of the Fire”

[al-Nisa’ 4:145] 

Fifthly: 

This problem may be solved in several ways, the first, best and quickest of which is for you to start to learn what Islam really is, the comprehensive nature of this religion, and how it is in accordance with the sound nature of man. So learn about the religion of Islam, for no other reason than to find out the truth and to get out of the vicious circle of confusing ideas and beliefs that go against sound nature and reason. 

Then – if you strive hard – you will come to know the clear truth and the light of certain faith, and the matter of marriage will become easy for you – if Allaah wills. There is nothing wrong with your marriage to this man being a reason for you finding out about Islam. 

But if you take this first step, it is better and more appropriate than getting married and then thinking about Islam.  

If the family consists of two Muslim spouses from the outset, then Allaah will bless it and care for it, and they will be the basis of a family that is beloved to Allaah, because it is Muslim. 

Perhaps if you and your boyfriend announce that you have repented and get married according to Islamic sharee’ah, this will reduce his parents’ worries and negative attitude. 

If you tell them that you have entered Islam, then the One Who is more important than anyone else will be pleased with that, namely Allaah, may He be exalted. If you please Allaah, no matter whom you anger among your family, He will be pleased with you and will cause people to be pleased with you. 

It may be appropriate – but you need to think about this and choose the right time– for you to visit his mother yourself, without your boyfriend being with you, so you can tell her that you are keen to enter Islam and repent from this forbidden relationship, and marry her son according to the laws of Allaah. 

As we have mentioned above, Islam allows marriage to chaste non-Muslim women, so why not start to live a chaste and pure life, far away from any relationship that goes against that? 

Your saying that your boyfriend cannot be the reason why you accept Islam is true in a sense, in that you will become Muslim not for love of this person but for love of the truth and love of Allaah Who has chosen Islam as the religion for mankind. The evidence for this is clear and does not need a strong emotional motive, because the evidence and proof of the truth is sufficient.  

We must not forget, before ending this answer, to commend the phrase you used in your question, which is, “Since I got to know a little bit about Islam I can’t believe in the Christians’ ways any more.” This indicates that you are very close to the truth and that your conviction is taking the right shape, and that truth and falsehood cannot reside together in your heart. This is a good sign. 

Ask Allaah to guide you to the path of truth and to open your eyes to the light. May Allaah guide you to the straight path. And Allaah knows best. 

For more information please see questions no. 33656, 20884. 2527.

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.

Ruling on hanging Soorat al-Ikhlaas on the rear window of the car as a reminder

Is it okay to print out Surah Ikhlas and hang it from the inside of my car back window showing out as a form of Dawah?
Also, is it permissible to put the word god next to Allah in translation to help those who may not understand?.

Praise be to Allaah.

There is nothing wrong with hanging Qur’aanic verses for the purpose of reminding and exhorting, so long as they are put in places that are appropriate, such as the walls of meeting places and offices, in such a way that the verses will not be exposed to disrespectful treatment. 

In the case of hanging verses in car windows, there is the fear that they may be exposed to disrespectful treatment and damage, so it is better not to do that and to be content with some adhkaar or advice. 

Shaykh Ibn Baaz (may Allah have mercy on him) was asked: There are some who say that hanging soorahs or verses of Qur’aan on the wall is haraam. Please note that these verses or soorahs are only hung up because of their virtues, such as Soorah Ya-Seen or Ayat al-Kursiy and so on. We hope that you can explain the ruling on that; may Allah reward you with good. 

He replied: There is nothing wrong with hanging verses and soorahs on the wall in offices and meeting places for the purpose of providing and exhorting, according to the correct view. Some contemporary scholars and others regarded it as makrooh, but there is nothing wrong with that if it is done for the purpose of reminding and exhorting, and it is in an appropriate place such as a meeting place or office and the like. (There is also nothing wrong with) hanging a hadeeth of the Prophet (blessings and peace of Allah be upon him). All of that is exhortations and reminders. But if the aim behind it is something other than that, such as believing that they offer protection from the jinn or the evil eye and so on, it is not permissible to do this with that intention and that belief, because this is not narrated in sharee‘ah and there is no basis for it. And Allah is the source of strength.

End quote from Fataawa Islamiyyah. 

But if the purpose of hanging it is to translate the meaning of this soorah or other verses and soorahs of the Qur’aan, then the issue of hanging it is less strict with regard to translations because they do not have the same sanctity as the Qur’aan and do not come under the same rulings. 

And Allah knows best.