What can be read after al-Fatiha in prayer from suras and verses? Wajibs of prayer. Rules of conduct when reading the Qur'an, what is desirable and what is not desirable when reading the Qur'an "7. Leisurely performing rukn."

Question: I am just learning how to pray, and now I am learning Surah al-Fatiha, but I cannot read Arabic script and I want to use Cyrillic. Is it possible to write a transcription of the Qur'an in order to teach the necessary suras and verses, such as al-Fatiha, al-Ihlyas, Ayatul-Kursi, etc.?

Answer:

There is a controversy among scholars-theologians regarding this issue. Following most of the reputable scholars of the Shafi'i madhhab, it is permissible to translate into transcriptions, since this is beneficial in teaching reading.

However, it is necessary that the learning process takes place under the guidance of a competent teacher who can read Arabic. Anyone who cannot read correctly is forbidden to self-study transcription. It is also forbidden to touch and transfer transcription without ablution. However, it is permissible to separate the letters of the verse for teaching students.

Argumentation:

‎ سئل الشهاب الرملي هل تحرم كتابة القرآن العزيز بالقلم الهندي أو غيره فأجاب بأنه لا يحرم لأنها دالة على لفظه العزيز وليس فيها تغيير له بخلاف ترجمته بغير العربية لأن فيها تغييرا

“Imam Shihabuddin al-Ramli was asked: “Is it forbidden to write the text in Hindi or in other letters?” To which he replied: "It is not forbidden, since these letters indicate the text, and this is not a change in the Holy Text of the Qur'an, unlike a translation into any language, since it involves a change in the Holy Text."

Also regarding this issue, Imam as-Suyuti in the book "Al-Itkan" quotes the words of Imam Az-Zarkashi:

‎ لم أر فيه كلاما لأحد من العلماء ويحتمل الجواز؛ لأنه قد يحسنه من يقرؤه، والأقرب المنع انتهت، والمعتمد الأول

"I have not seen any scholar's exhaustive opinion on this subject. It may be assumed that this is permissible, since the person who reads from the transcription will presumably read it correctly. However, it is more appropriate that this is not permissible." And the first opinion (of Imam ar-Ramli) is more reasoned.

‎ وعبارة ق ل على المحلي وتجوز كتابته لا قراءته بغير العربية وللمكتوب حكم المصحف في الحمل، والمس انتهت

Imam al-Qalyubi, in his subcommentaries on Sharh al-Mahali, writes the following: "Writing a transcription in a language other than Arabic is allowed, but reading in another language is not allowed. Concerning writing a transcription, the decision is as it is with respect to transferring and touching it." (See: Hashiya al-Jamal, vol. 1, p. 76).

‎ ويجوز كتابة القرآن بغير العربية بخلاف قراءته بغير العربية فيمتنع… وفائدة كتابته بغير العربية مع حرمة القراءة بها أنه قد يحسنها من يقرؤه بالعربية أي: ويحرم مسه وحمله، والحالة ما ذكر؛ لأنه مسمياتها ودوالها إنما هو القرآن؛ لأنه لو قيل لمن كتبه بالهندي: انطق بما كتبه نطق بلفظ القرآن

“Writing in non-Arabic (i.e. transcription) is permitted, unlike reading in non-Arabic. Reading in Ajam (non-Arabic) is prohibited. The benefit of writing in ajam, along with the prohibition of reading it in non-Arabic, is the likelihood that one who reads the text according to the rules

Question: Assalamu alaikum wa rahmatullahi wa barakatuh!
A non-Muslim woman asked me how and why we pray in a language we don't understand. She also asked how we can pray to God and not know exactly what we are saying to Him.
There is a certain meaning in her words, since most of us, young Muslims, do not know the true meaning of what we read, and what task it carries in the life of a Muslim. We are taught to read, and we just keep reading because we were told to do so.
I know a lot of the suras Ya-sin, Vakia and Rahman, but I do not know the meaning of these suras. Why does it happen that we do not know the meaning of most of the suras we read?
Will we be punished for not knowing their meaning?
It was embarrassing for me to say that I was reading something that I did not understand the meaning of. So, she asked me what I'm reading now. At that moment it was the sura "Ya-sin", but I do not know its translation. We pray regularly, but the only thing I'm sure of in prayer is intention. Is there really nothing in our prayer but intention?
Please reply as soon as possible.

Answer:

In the name of the Gracious and Merciful Allah!
Assalamu alaikum wa rahmatullahi wa barakatuh!

First, we would like to remind you that the Holy Quran is the Speech of Allah. It will remain as it is, and reading or writing it in any other language will not count as the Qur'an. It can be called a translation or transliteration of the Qur'an, but it cannot be called the Qur'an.

And Allah knows best.
Wassalam.

Mufti Suhail Tarmahomed
Tested and Approved by: Mufti Ibrahim Desai
Department of Fatwas of the Council of Alims (KwaZulu-Natal, South Africa)

Assalamu Alaykum!

I heard the opinion that it is not allowed for a woman to read suras and ayahs from memory during the Haida period. Is there a Dalil confirming or denying this?

Wa alaikum assalam wa rahmatullah.

There is quite a lot of material on this topic, but I will try to present it in a concise but understandable way.

There is ikhtilaf in this issue since the time of the first imams.

I think we do not need to consider all 3 sides, because it will take a lot of space and time, but we will limit ourselves to only the first two, i.e. we will pay attention to the arguments of the side that prohibited, and to the arguments of the side that allowed (i.e. 1 and 2 sides).

1. The opinion of the majority of scholars of the Ummah that women during the periods of haid and nifas are forbidden to read the Qur'an. Arguing their opinion on this issue, the first side cited many hadiths, but we will limit ourselves to a few of them:

a) ‘Umar ibn al-Khattab said: “A person in a state of defilement (junub) does not read the Koran!”
Ibn Abi Shayba 1/97.
Hafiz Ibn Hajar confirmed the authenticity of the isnad. See "at-Talkhys" 1/1

b) ‘Ali ibn Abi Talib said: “Read the Qur’an until one of you is junub, and if someone is in a state of janaba, then let him not even read one letter!”
‘Abdur-Razzaq 1306, al-Bayhaqi 1/98. Imam ad-Darakutni confirmed the authenticity.

c) He ('Ali), may Allah be pleased with him, also said:
“I saw the Messenger of Allah, peace and blessings of Allah be upon him, perform ablution and read something from the Qur'an, after which he said:
“This is for those who are not defiled. The one who is in great defilement cannot read even one verse.
This hadith was narrated by Ahmad 1/110 and Abu Ya'la and the text belongs to the latter.

The unanimous opinion of the ummah is that a woman in the period of haid or nifaas is junub (i.e., in a state of great defilement).

All actions forbidden to a person who is in a state of defilement after intercourse or sleep with ejaculation are also forbidden to women in these two states, since they are considered as a great defilement.

Thus, it is clear that the first side considers the position of a woman during these periods as junub, and she enters under the prohibition, which is indicated in the above hadith.

2. I would like to add that the first side in this matter cited several hadiths, which indicated that it was forbidden for women to read the Qur'an during such periods, but all of them are weak.

a) “A woman who has her period and who has postpartum hemorrhage does not read anything from the Qur'an.” ad-Darakutni 2/87.

This hadeeth is also weak because Muhammad ibn Fadl is in its isnad.

Imam Ahmad said: "Hadith of him, the hadith of liars!" See "al-Kamil" 6/161.

This hadeeth is also weak, because in its isnaad Muhammad ibn Fadl, also in this isnad is his father Fadl ibn ‘Atiyah, who is also a weak transmitter, although there were disagreements regarding him.
See "al-Kamil" 6/161, "al-Jarh wa-tta'dil" 8/56, "Tahdhib at-tahdhib" 11/161.

b) Ibn Umara narrates that the Prophet (peace and blessings of Allaah be upon him) said: “A woman during her period and one who is in a state of janaabah should not read anything from the Qur'an”
(Narrated at-Tirmidhi 131, Ibn Maajah 595, Daaragutni 1:117, Al Bayhaqi 1:89.)

This is a weak hadeeth because it was narrated through Isail ibn Ayyash of Hijaz and his reports are known as weak among hadith scholars.
Sheikh ul-Islam ibn Taymiyyah (21:460): "This is a weak hadeeth, according to the unanimous opinion of the scholars of hadith."
Nasb al Rayyah 1:195, al Tallis al Khabir 1:183)

Based on the foregoing, the second side argued in favor of the fact that a person who is in sexual defilement, and also a woman in the period of haid or nifaas, are junub, but they differ in position.

It is based on the admissibility of reading the Qur'an to women during these periods, I ask you to emphasize that it is for women during these periods (!), Until there is evidence to the contrary.
There is no evidence that a woman should not read the Qur'an during her period, as detailed in:

1) http://fatwaonline.net/?view=question&id=2564

2) Also Sheikh al-Albani, speaking on this subject, stated:

"The position of a woman who has haid or nifas cannot be equated with the position of a man in great defilement, since the janib, i.e., who is in great defilement, is in a state of purification. He can be purified in order to read the Qur'an or touch it if he is capable, and it is better for him to do so.
However, a woman in the state of haida or nifaas, she cannot purify herself...
And how can one say, while showing favor to such a woman, that she refrain from reading the Qur'an, both from memory and from the Mushaf itself"

This opinion was supported by such scholars as Imam Malik, ash-Shaukani, Ibn Taymiyyah, and this is also one of the opinions of Imam Ahmad. Of modern scholars, this is the opinion of the Standing Committee, as well as Sheikh al-Albani.

3. Also, according to the opinion of the majority of the scholars of the Ummah, it is forbidden to touch the Qur'an, both without small and large ablution, and this is the opinion:

Abu Hanifa, Malik, ash-Shafi'i and Ahmad, and this opinion was chosen by Shaykhul-Islam Ibn Taymiyyah.
See “al-Bahru-rraik” 1/211, “Mawahib al-jalil” 1/303, “al-Khawi al-kabir” 1/143, “al-Kafi” 1/48, “Majmuul-fataawa” 21 /266.

This opinion was also shared by the scholars of the Standing Committee, al-Uthaymeen and Sayyid Sabik.

4. Since a woman, although it is allowed, according to the second side, to read the Qur'an during a haid or nifaas, it is still forbidden for her to touch the Qur'an, due to the fact that she is a junub.

As for the question: “Is it possible to touch or transfer the Koran through the cover”, then there is also a well-known disagreement regarding this. Most scholars forbade this if the cover is part of the Qur'an to which the pages are sewn. However, if we say the Koran is in a separate bag or a special box, then there is no problem to touch it.
See "Fataawa Ibn Baz" 10/149.

I would like to emphasize that there were scholars who allowed touching the Qur'an through the cover (i.e. through the cover of the Qur'an itself), without ablution. Among them was Abu Hanifa, but even he said:

“You must not touch the places where the verses are written.” See "Sharkhu-Ssunna" 2/48.

Finally.

The way out in such a situation for her, in shaa Allah, would be to buy a good thick cover for the Qur'an or something that could replace it, such as a stand for the Qur'an.

Ibn Baaz said:

If a person touches or transfers the Qur'an wrapped up, for example in a newspaper, then this is permissible. But it is not allowed to touch the Qur'an directly unless the person is in a state of purity (tahir).
Fataawa al-Shaykh Ibn Baaz (may Allah have mercy on him), 10/150

Ibn Baz also advised using gloves or something else in this case:

Sheikh Salih al Fawzan said:

"The Mus-haf must not be touched, except for those who are in a state of ablution, as it is said in the hadith:" You must not touch the Qur'an without being cleansed ""
Since it is not necessary to have ablution when reading the Qur'an from a mobile, then this makes it easier for a woman during monthly periods ... "

This is all that I could find and summarize in the shortest form, as far as Allah allowed me.

Allah knows best and He is the source of strength.

There are no related posts.

If you cannot pronounce dua in Arabic correctly, then there is no reason why you should not make dua in your native language, provided that you start learning Arabic. As for making a dua in non-Arabic outside of prayer, there is nothing wrong with it, especially if it allows you to focus better.

Sheikh ul-Islam ibn Taymiyyah said: “It is permissible to make dua in Arabic and not in Arabic. Allah knows the intention of the one who asks and what he wants, no matter what language he speaks, because He hears all voices in all languages ​​asking for anything ”(Majmoo al-Fatawa, 22-488-489).

In whatever language you ask Allah, He understands everything, because the Almighty knows both our words and our thoughts. The most important thing when pronouncing a dua is your sincerity and piety. You can address the Creator with a dua, using any words expressing humility, humility and obedience to Allah Almighty, which can bring you closer to Him.

All praise be to Allah, Lord of the worlds!

The Quran is a holy book sent to us by Allah through the Prophet Muhammad (sallallahu "alayhi wa sallam). Therefore, it must be treated with awe and reverence. There are external and internal rules of conduct when reading the Quran. External ones are the purity of the reader, the environment around and the behavior itself internal - this is the mood of a person when reading, the state of his soul.

External Rules for Reading the Qur'an:

Be sure to be in a state of ritual purity. “Verily, this is a noble Quran, which is in the Preserved Scripture, only the purified ones touch it.”(Sura al-Waqia 77-79). That is, it is strictly forbidden for men and women to touch and read the Koran after intimacy before performing ghusl - a complete ablution, and for men also after janabah (pollutions). It is also forbidden for women to touch the Qur'an with their hands during menstruation and postpartum hemorrhage, but they can recite it by heart if they are afraid to forget what they know from the Qur'an or as a dhikr. If the reader has already done ghusl, then he must do taharat (small ablution, wudu), that is, only those who have cleansed themselves with taharat can touch the Quran. And most scholars agree on this. However, if there is a ghusl, but there is no taharat, they can read the Qur'an from memory without touching it. Abu Salam said: “It was reported to me by someone who saw the Prophet (PBUH) once recite something from the Quran after urinating before touching the water (to perform ablution)”. (Ahmad 4/237. Hafiz Ibn Hajar called this hadith authentic. See “Nataij al-afqar” 1/213), another confirmation: Imam an-Nawawi said: “ Muslims are unanimous that it is permissible to read the Qur'an in the absence of a small wudu, although it is better to have a wudu for this. Imam al-Haramain and al-Ghazali said: “We do not say that reading the Qur'an without a small ablution is reprehensible, since it is reliably known from the Prophet (sallallahu "alayhi wa sallam) that he read the Koran without a small ablution!"” (See al-Majmu’ 2/82). As for the translations of the Quran or the electronic version on a computer or mobile, you can read and listen to the Quran without wudu. It is still better to have a ghusl out of respect for the words of Allah.

It is advisable to brush your teeth with miswak. (Miswak are sticks used to clean teeth made of Salvador Persian wood or arak). As the Prophet Muhammad (PBUH) said: “Indeed, your mouths are the ways of the Qur'an, so purify it with miswak."(Suyuti, Fathul Kabir: 1/293).

The next is clothes. The clothes of the one who reads the Koran must comply with the requirements of Sharia. It is necessary to dress like during prayer observing the awra (for men, the part from the navel to the knees is closed, for women everything is closed except for the face and hands), and of course the clothes must be clean.

You need to sit down with respect, with wudu (taharat) facing the qibla. Although not forbidden in any direction. Take your time in reading, read with tartil (arrangement) and tajweed. That is, you need to read with reverence and respect, observing the rules of pronunciation and reading.

Try to cry, and even force yourself. The Koran says: “They fall on their faces, touching the ground with their chins and weeping. And this increases their humility.”. (Sura Al-Isra 109). Prophet Muhammad (PBUH) said: The Qur'an was sent down with sorrow and you weep while reading it. If you can't cry, at least pretend to cry". People asked one Alim: “Why don’t we cry while reading the Qur’an like the Sahaba (radiyallahu anhum) cried?” He replied: “Yes, simply because when the Sahaba read about the inhabitants of hell, they were afraid that they were among them and wept, and we always think that this is someone there, but by no means us. And when the companions of the Messenger of Allah (sallallahu "alayhi wa sallam) read in the Qur'an about the inhabitants of paradise, they said: how far we are before them and after we cried, and when we read about the people of paradise, we already imagine ourselves among them."

Pay tribute to the verses of mercy and punishment as mentioned above. That is, if in some sura it is written about the Day of Judgment or hellfire, reading the Koran, he should be aware of the importance of what is written and be afraid with all his heart and rejoice when reading verses that describe the mercy of Allah Almighty.

Recite in a singsong voice, because many hadiths give instructions for reciting the Qur'an in a singsong voice. One hadith says: Allah does not listen to anything like he listens to a prophet with a beautiful voice who recites the Qur'an aloud in a singsong voice". (Al-Maqdisi, "al-adab ash-shariyya", vol. 1, p. 741). The Prophet of Allah (PBUH) said: "Do not treat us who does not recite the Qur'an in a singsong voice." (Abu Dawud).

Internal rules defined by Mashaikhs (Sheikhs)

“Keep in your heart the Majesty of the Qur'an, how lofty these words are.

Keep in your heart the Majesty, Sublimity, Power of Allah Ta "ala, whose words are the Koran.

Clear the heart of waswas (doubts) and fears.

Reflect on the meaning and read with pleasure. The Prophet Muhammad (sallallahu "alayhi wa sallam) once spent the night reading the following verse again and again:" If You punish them, then they are Your slaves, and if You forgive them, then You are the Great, the Wise. Meal: 118). One night, Hazrat Sa "id ibn Jubair (radiallahu" anhu) read the following verse before morning: "Separate yourself today, sinners." (Sura Yasin: 59)

Subdue your heart to the verse you are reading. For example, if the verse is about mercy, then the heart should be filled with joy, and if the verse is about punishment, then the heart should tremble.

Make the hearing so attentive, as if Allah Ta'ala himself is speaking, and the one who reads Him is listening. May Allah Ta'ala, with His Kindness and Grace, give us the opportunity to read the Quran with all these rules.

Adaba regarding the Holy Qur'an.

The Arabic word "adab" in translation into Russian means "ethics", "correct behavior", "good attitude". Adaba is the rules of etiquette for Muslims. In this case, adabs are given in relation to the Qur'an. They also include the rules listed above.

Do's and Don'ts with regard to the Qur'an

You can not put the Koran on the floor, it is better to put it on a stand or pillow.

Don't slobber your finger when turning pages.

You can not throw the Koran when passing it to another person.

You can not put it on your feet or under your head or lean on it.

Do not take the Koran or any texts that contain verses from the Koran to the toilet. It is also not allowed to say the verses of the Qur'an in the toilet.

Do not eat or drink while reading the Qur'an.

You can not read the Koran in noisy places, in markets and bazaars, as well as where they have fun and drink alcohol.

Do not yawn while reading the Quran. Also if belching is tormenting. It is best to stop and continue when the yawning or burping has passed.

One cannot freely retell and translate the Qur'an. The Prophet (PBUH) said: Those who interpret the Qur'an according to their own understanding, let them prepare a place for themselves in the fire of Hell"(At-Tirmidhi, Abu Dawood and an-Nasai).

The Qur'an should not be read for worldly gain or to stand out from other Muslims. Prophet Muhammad (PBUH) said: After reading from the Koran, ask for the goodness of Allah, ask for Paradise! Do not ask for a reward from worldly things (money, property). There will come a time when people will read the Qur'an in order to get close to people (to solve their worldly problems)."

You can’t talk about worldly things, laugh while reading the Koran.

Desirable actions in relation to the Qur'an

It is considered sunnah to start reading the Quran by saying: A'uzu billahi meena-shchaytani-rrajim» (I resort to the help of Allah against the wiles of the accursed shaitan!), and then « Bismillahi-rrahmani-rrahim (In the name of Allah, the Gracious and the Merciful).

It is considered sunnah to make a judgment (bow to the earth) if you have reached the verse with a sign of judgment (i.e., the verse of the bow to the earth).

At the end of reading the Qur'an, even if the entire Qur'an is not read completely, but only a part, you need to say the dua: “ Sadaqallahul-‘azim wa ballaga rasulukhul-kareem. Allahhumma-nfa‘na bihi wa barik lyana fihi wal-hamdu lillahi rabbil ‘alamin wa astagfirullahal-hayyal-qayyuma ". (“Great Allah spoke the truth and the noble Prophet brought it to the people. O Allah, grant us the benefit and grace of reading the Qur'an. All praise be to Allah, the Lord of the worlds, and I turn to You with a request for the forgiveness of sins, O eternally Living and remaining forever!")

It is considered sunnah to read dua after reading the Qur'an. Any. Allah accepts such a prayer and answers it.

The Qur'an should be kept above other books and no other books should be placed on top of it.

« When the Qur'an is read, then listen to it and remain silent - perhaps you will have mercy"(Sura al-Araf 204).

It is advisable to repeat those verses of the Qur'an that have affected you. Once the Prophet Muhammad (PBUH), who knows the entire Qur'an, spent the whole night repeating the same verse: “If You punish them, then they are Your servants, and if You forgive them, then You are - Great, Wise!(Sura al-Maida (Meal): 118)

It is advisable to read the Quran at the time indicated by Allah: “ Pray from noon until nightfall and recite the Qur'an at dawn. Indeed, at dawn the Qur'an is recited in front of witnesses. ”(Sura al-Isra: 78) Because at dawn the angels are replaced: those who were with you at night are replaced by the angels of the morning. The reverse shift takes place in the late afternoon, after the afternoon prayer ʻAsr. And they are also witnesses to the recitation of the Qur'an.

Read the Qur'an slowly, pausing between verses. Meditate if you know the meanings of the verses, or read in parallel the translation of the meanings of the Qur'an. It is not recommended to read the Qur'an quickly. It is narrated that the Prophet (sallallahu alayhi wa sallam) said: The one who read it in less than three days did not understand the Qur'an".(Tirizi, Quran: 13; Abu Dawud, Ramadan: 8-9; Ibni Maja, Ikamat: 178; Darimi, Salat: 173; Ahmad bin Hanbal: 2/164, 165, 189, 193, 195) will be able to think about the verses, will not be able to understand, as he will follow the speed of reading.

It is correct to read the letters, because for each letter of the Qur'an there is a tenfold reward. " If someone reads one letter from the Qur'an, one reward is written to him, and then this reward is increased ten times more."(At-Tirmizi).

Even if the reading of the Quran is not good, do not give up, but continue on, because the Prophet Muhammad (sallallahu alayhi wa sallam) said: “ Experts of the Koran will be next to the saints, the most worthy angels. And the one who finds it difficult to read the Qur'an, but still reads it, will receive a double reward.. (Al-Bukhari, Muslim, Abu Dawud, at-Tirmizi, an-Nasai). But this does not mean that one should not learn how to pronounce and read the Qur'an correctly.

Do not leave the Quran open after reading.

It is allowed if you sneezed yourself, say “al-hamdu lillah” and if another sneezed - “yarhamukallah”. It is also allowed to get up while reading the Qur'an, if an older, respected and well-behaved person has entered.

It is not forbidden to read the Quran lying down.

It is not forbidden to read the Koran on the graves, as there are hadiths that speak of the benefits of this reading for the departed: “ You read Surah Yasin over the dead"(Ahmad, Abu Daoud, Hakim).

The provisions of the ethics of honoring the Holy Quran given here are taken from the books: An-Nawawi. "At-Tibyan"; Az Zabidi. "Ithaf", Imam al-Kurtubi "Tafsir al-Kurtubi".

In conclusion, a few hadiths about the benefits of reading the Qur'an

The Prophet (peace and blessings be upon him) said: The Quran is an intercessor before Allah and justifies the reader before Him, and the one who is guided by it (the Quran), he will lead to Paradise, and the one who is not guided by it is drawn into the fire of hell"(al-Khaytham, at-Tabarani).

« You read the Qur'an, on the Day of Judgment he will come and become your intercessor."(Muslim).

“Whoever reads ten verses in one night, on that night his name will not be written among the careless people distracted from Allah"(Hakim).