Is it permissible to have a favourite soorah of the Qur’aan that one recites and listens to a great deal because it has an impact on the heart?

My question is whether it is okay for a person to have a favourite surah that they like to read/listen to and think about all the time? From a young age I have always loved Surah Al-Waqiah. I try to read the Quran as much as I can on a daily basis but am always drawn to Surah Al-Waqiah. It brings about all sorts of wonderful emotions such as love, hope and gratitude, but also extreme fear and terror of ending up in the fire. Whenever I am faced with a problem/stressful situation, the verses just automatically pop into my head and make me feel better. But I sometimes feel that maybe I am doing wrong by focusing on it and loving it more than other surahs.

Praise be to Allaah.

There is nothing wrong with a Muslim singling out a soorah from the Book of Allah for extra attention, whether that is reciting it or listening to it or learning about its meanings and the like, and learning about what it contains of rulings, exhortation, warnings and so on, without that leading to neglect of the rest of the Qur’aan and neglecting to recite it, so long as that is based on some special reasons such as trying to develop a deeper understanding of the soorah or because one feels moved by its contents and the like. It should not be based on a belief in a particular virtue of that soorah for which there is no proof in sharee‘ah.

In a hadeeth that was narrated and classed as hasan by at-Tirmidhi (3297), it says that the Prophet (blessings and peace of Allah be upon him) said: “Hood, al-Waaqi‘ah, al-Mursalaat, ‘Amma yatsaa’iloon [al-Naba’] and Idha ash-‘shamsu kuwwirat [al-Takweer] have made my hair turn grey.”

Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi. Continue reading

Ruling on gathering to eat, offer condolences and recite Qur’aan together

The father of one of my friends has died and it was necessary to attend the dinner that they offered to the people present. Whilst we were waiting for the food to be served, some of the people present began to recite Qur’aan together, and I am aware that this is an innovation and that it is not proven from the Messenger of Allah (blessings and peace of Allah be upon him and his family). 
I wanted to object to this action but I was afraid of causing trouble and I did not have sufficient evidence.
Was I sinning by being present and listening to their recitation? 
Should I have objected to them, even if that was by saying that there is no proof of this from the Prophet (blessings and peace of Allah be upon him)?.

Praise be to Allaah.


It is not permissible for the family of the deceased to make food and invite people to come and eat. The Prophet (blessings and peace of Allah be upon him) forbade that. Jareer ibn ‘Abdullah said: We used to regard gathering with the family of the deceased and making food after the burial as coming under the same heading as wailing.. Narrated by Ahmad, 6866; classed as saheeh by al-Albaani in Talkhees Ahkaam al-Janaa’iz.

It is not permissible to go to these meals and gatherings; rather what must be done is to tell people not to do that and to explain to them that it is contrary to Islam.

With regard to reciting Qur’aan together, if the group starts to recite Qur’aan together in unison, this is another innovation; this was not narrated from the Prophet (blessings and peace of Allah be upon him) or from any of his Companions. Continue reading

Was the Qur’aan revealed all at once or piecemeal?

Some opinions suggest that the Qur’aan was revealed in a single night, and some say that the Qur’aan was revealed over several years in Makkah and Madinah. Do these opinions contradict one another? Is one right and the other wrong? Or are they both wrong?.

Praise be to Allaah.


The issue mentioned has two aspects, on one of which there is consensus and the other is a matter concerning which there are differences of opinion.

With regard to the aspect on which there is consensus, it is that the Qur’aan did not come down from heaven to the Messenger of Allah (blessings and peace of Allah be upon him) all at once; rather the Revelation came down to him from Allah piecemeal, according to events and circumstances.

There are verses which confirm that quite clearly with no confusion, and they affirm the wisdom behind its being revealed in that manner:


Allah, may He be exalted, says (interpretation of the meaning):

“And those who disbelieve say: Why is not the Qur’aan revealed to him all at once? Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages”

[al-Furqaan 25:32].  Continue reading

The difference of scholarly opinion as to whether the Basmalah counts as a verse of al-Faatihah does not come under the heading of distortions of the Qur’aan

The Holy Qur’aan was transmitted to us by mutawaatir reports (in which it was narrated by so many from so many that it is inconceivable that they could all have agreed upon a lie), with nothing added or taken away, and no doubt concerning it, and Falsehood cannot come to it from before it or behind it (cf. 41:42). This is what we have learnt and grown up with.
My question is: how come there was a difference of opinion among the scholars of the early generations as to whether the Basmalah (the phrase “Bismillah ir-Rahmaan ir-Raheem”) is a verse of Soorat al-Faatihah or whether it is a verse at all? Does this difference of opinion matter? I am not looking for the evidence of one group or the other, and I am not looking for additional information about this issue from a fiqhi point of view. I have read a great deal of information and research. Rather my question here is: how can we justify differences of opinion concerning a verse of the Holy Qur’aan that was transmitted to us via mutawaatir reports, by large numbers (of narrators) from large numbers, and so on, as to whether it is a verse or not? Is it not the case that there should be no difference of opinion concerning this matter?.

Praise be to Allaah.

The Muslims did not disagree that Allah, may He be exalted, has preserved His Book from additions and subtractions, in fulfilment of His words (interpretation of the meaning):

“Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption)”

[al-Hijr 15:9].

The Muslims are unanimously agreed that anyone who disagrees with this and claims that there is something in the Book of Allah that is not part of it, or that something that Allah revealed has been taken away from it, is a disbeliever. Continue reading

Reading Qur’aan from the computer

Is it valid to read Qur’aan from the computer instead of from the Mushaf ?
In other words, reading from websites on the Internet or from text files that contain the entire Qur’aan, which is displayed on the computer screen. I work in a company and during my breaks I read Qur’aan on the computer.
Is it necessary to have wudoo’ for this kind of reading, as is the case when reading from the Mushaf?.

Praise be to Allaah.

There is no difference between reading Qur’aan from the Mushaf or reading from an electronic Mushaf, or from pages on the Internet, or from the screen of a mobile phone. What counts is reading, moving the lips and looking at the written words of Allah, may He be exalted, and all of that is achieved when reading from an electronic screen. So it attains the reward of reading concerning which the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever reads a letter of the Book of Allah will have one hasanah (good deed) for it, and the hasanah (good deed) brings a tenfold reward. I do not say that ‘Alif-Laam-Meem’ is a letter; rather Alif is a letter, Laam is a letter and Meem is a letter.”

Narrated by at-Tirmidhi, 2910. classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

It says in al-Mu‘jam al-Waseet (2/360): Reading the Book means following the words with the eyes and uttering them. End quote.  Continue reading

Will the one who had memorised the Qur’aan remember on the Day of Resurrection the verses he had forgotten?

ALlah said:
يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى
I believes that in the day of judgement we will remember our all deeds when we were living in this dunya so what if theres a HAFIDH/HAFIDHA who memorized the HOLY QUR’AN but he/she die in a state that he/she forgot the some or more words of ALLAH,what i mean is not forgot of acting the good deed and forbids the forbidden but what she memorized in holy qur’an some or more of ayah have not reviewed. And there’s a hadith “Abdullah ibn Amr ibn Al-As may Allah bless him reported: The Prophet peace be upon him said, “The one who was devoted to the Qur’an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.”’ [Abu Dawud and At-Tirmidhi].
SO my Question is ” IS IT POSSIBLE TO HAFIDH/ HAFIDHA to remember ALL the AYAH in the HOLY QUR’AN while ascending when in fact she/he died without fully reviewing the HOLY Qur’an. Allah said:
 ” يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى ”
my second question is “what is the deepest meaning of this hadith ” Narated By Anas ibn Malik Radi Allahu Ta’ala Anhu: Sayyidinah Rasoolullah Sallal Laahu Ta’ala Alayhi Wa Sallam said: The rewards of my people were presented before me, so much so that even the reward for removing a mote by a person from the mosque was presented to me. The sins of my people were also presented before me. I did not find a sin greater than that of a person forgetting the Qur’anic chapter or verse memorised by him.”.

Praise be to Allaah.


The verse (interpretation of the meaning): “But when there comes the greatest catastrophe (i.e. the Day of Recompense, etc.), The Day when man shall remember what he strove for” [an-Naazi‘aat 79:34-35] speaks of a person remembering what he strove for, i.e., what he sent on ahead and what he did in this world of good or evil, and what he attained of hasanaat (rewards for good deeds) or sayi’aat (requital for bad deeds). The terror of the Reckoning will cause everyone to remember what he did and he will see in his mind’s eye his life playing out quickly in front of him. So he will hope that Allah will reward him for his good deeds and pardon him for his bad deeds and errors. So the verse is stating that the individual will remember his deeds and what he earned in this world. It has nothing to do with a person remembering what he had forgotten of the Holy Qur’aan, which is clearly beyond this context, and paying attention to the context is one of the basic foundations of sound tafseer.  Continue reading

Reading Qur’aan together, giving good deeds to the dead, and al-Mawlid al-Nabawi (celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him))

On every last Sunday of the month, we get together with a group of 30 or more sisters and each of us reads two or three hizb (portions of Qur’aan) until we complete the Holy Qur’aan in one and a half or two hours. We have been told that this will count – in sha Allaah – as a completion of the Qur’aan for each one of us. Is that correct? After that we make du’aa’ and ask Allaah to give the reward for our reading to the rest of the believers, living and dead. Will the reward reach the dead? They quote as evidence for that the words of our master Muhammad (peace and blessings of Allaah be upon him): “When a man dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge or a righteous son who will pray for him.” 
On the festival of the Prophet’s birthday (al-mawlid al-nabawi), they hold a ribaat (vigil) which starts at 10 a.m. and lasts until 3 p.m. They start with prayers for forgiveness, praise of Allaah, tasbeeh and takbeer, and sending blessings upon our master Muhammad (peace and blessings of Allaah be upon him) silently, then they read the Qur’aan, and some sisters fast on that day. Is singling out this day for all these acts of worship regarded as an innovation (bid’ah)? We also have a lengthy du’aa’ seeking blessing that we say at the time of suhoor, for those who are able to say it. It is called du’aa’ al-raabitah. It starts by sending blessings and salaams upon our master Muhammad and his party and the other Prophets, and the Mothers of the Believers, and the female companions of the Prophet, the Rightly Guided Caliphs, the Taabi’een, and the righteous close friends (awliya’) of Allaah, mentioning each of them by name. Is it correct that mentioning all these names will make their owners recognize us and call out to us in Paradise? Is this du’aa’ an innovation? I feel that it is, but most of the sisters disagree with me. Will I be punished by Allaah if I am wrong? How can I convince them if I am correct? This matter is making me lose sleep and every time I remember the hadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him) which says that every newly-invented matter is an innovation and every innovation is a going-astray, and every going-astray will be in the Fire, my worry and grief get even worse.

Praise be to Allaah.


In the saheeh Sunnah there are many reports which speak of the virtues of gathering to read the Book of Allaah, but in order for the Muslim to attain those rewards, he should ensure that the gathering is in accordance with sharee’ah. One of the prescribed ways in which people may gather to read Qur’aan is for the people gathered to read together for the purpose of study, learning the meanings and how to recite properly. Another kind of gathering that is prescribed is for each of them to read and the others to listen, so that they may ponder the meanings of the verses. Both are mentioned in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).  Continue reading

Printing the Qur’aan is not one of the things that zakaah should be spent on

There is a charitable organization that distributes and prints the Holy Qur’aan, and translates its meanings into many different languages. Is it permissible to give zakaah money for this project?

Praise be to Allaah.

The apparent meaning of the Qur’aan indicates that zakaah should not be spent on this project, because it is not one of the groups on which zakaah is to be spent, as mentioned in the aayah (interpretation of the meaning):

“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al-Masaakeen (the poor)…”[al-Tawbah 9:60]

The Council of Senior Scholars issued a statement saying that zakaah money should not be given to this project, as stated above.

And Allaah knows best. Continue reading

Is it permissible for us to gather on New Year’s Eve to remember Allah, offer supplication (du‘aa’) and read Qur’aan?

This is a message that I have seen a lot on the Internet, but in fact I have not sent it to anyone because I am not sure if it is an innovation (bid‘ah) or not. Is it permissible to spread it and will we be rewarded for doing so, or is this not permissible because it is an innovation? 
“In sha’ Allah, at 12 midnight on New Year’s Eve we will all pray two rak‘ahs, or read Qur’aan, or remember our Lord, or offer du‘aa’, because if our Lord looks at the Earth at a time when most of the world is disobeying Him, he will find that the Muslims are still obeying Him. By Allah, you have to send this message to everyone you know, because the more our numbers increase, the more our Lord will be pleased.” 
Please advise me, may Allah bless you.

Praise be to Allaah.

You have done very well not to spread this message which is widespread on many websites on which uneducated attitudes and ignorance prevail.

With regard to those who published this message and want the Muslims to pray and recite dhikr, we do not doubt that their intentions are good and great, especially if they want acts of obedience and worship to be done at a time when sins are being committed. But this good and righteous intention does not make the actions legitimate, sound or acceptable in sharee‘ah. Rather it is essential that the action be in accordance with sharee‘ah in terms of its reason, type, quantity, manner, time and place. For a detailed discussion on these six categories, please see the answer to question number 21519. In this manner the Muslim may distinguish between legitimate and innovated actions.  Continue reading

Ruling on naming a Facebook page after a verse from the Qur’aan

Is it permissible to name a religious page on Facebook after a verse from the Qur’aan?.

Praise be to Allaah.

What is required is to respect and venerate the Qur’aan and not show disrespect to its verses by naming a place, website, page or a person after them, because Allah did not send down the Qur’aan for that purpose, and because that is exposing the Qur’aan to disrespect and being uttered in vain.

And Allah knows best. Continue reading