Category: al-Qur’an

Praise be to Allah.Sujud in the Quran
There are fifteen places in the Quran where we should perform sajdat al-tilawah (prostration of recitation) when reciting them. 
‘Amr ibn al-’As narrated that the Messenger of Allah (peace and blessings of Allah be upon him) recited to him fifteen verses in the Quran where one should prostrate, three of which are in al-Mufassal and two in Surat al-Hajj. It was reported by Abu Dawud, Ibn Majah, al-Hakim and al-Daraqutni, and classed as hasan by al-Mundhiri and al-Nawawi. 
Verses of sujud al-tilawah
The fifteen verses of sujud al-tilawah are:

Surely those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him. [al-A’raf 7:206]
And unto Allah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons. [al-Ra’d 13:15]
And to Allah prostrate all that is in the heavens and all that is in the earth, of the live moving creatures and the angels, and they are not proud [i.e., they worship their Lord (Allah) with humility]. [al-Nahl 16:49]
Say (O Muhammad): Believe in it (the Quran) or do not believe (in it). Verily! Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. [al-Isra 17:107-109]
When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping. [Maryam 19:58]
See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and al-dawab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none can honour him. Verily! Allah does what He wills. [al-Hajj 22:18]
O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful. [al-Hajj 22:77]
And when it is said to them: Prostrate to the Most Beneficent (Allah)! They say, And what is the Most Beneficent? Shall we fall down in prostration to that which you (O Muhammad) command us? And it increases in them only aversion. [al-Furqan 25:60]
[As Shaytan has barred them from Allah’s Way] so that they do not worship (prostrate before) Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. [al-Naml 27:25, 26]
Only those believe in Our ayat (verses, signs, etc.) who, when they are reminded of them, fall down prostrate, and glorify the Praises of their Lord, and they are not proud. [al-Sajdah 32:15]
And Dawud guessed that We had tried him and he sought forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance. [Sad 38:24]
And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Him Who created them, if you (really) worship Him. [Fussilat 41:37, 38]
So fall down in prostration to Allah, and worship Him (Alone). [al-Najm 53:62]
And when the Quran is recited to them, they fall not prostrate. [al-Inshiqaq 84:21]
Fall prostrate and draw near to Allah! [al-’Alaq 96:19] (See Fiqh al-Sunnah by Sheikh Sayyid Sabiq, 186-188)

Scholarly views of the narration of ‘Amr ibn Al-’As about sujud al-tilawah
Al-Albani said, in Tamam al-Minnah (296):
On the contrary, the hadith is not hasan, because it includes two majhul [unknown] narrators. Al-Hafiz said in al-Talkhis, after quoting the opinion of al-Mundhiri and al-Nawawi that it is hasan: ‘Abd al-Haqq and Ibn Qattan classed it as da’if [weak]. It includes ‘Abd-Allah ibn Munayn, who is majhul, and the one who narrated from him is al-Harith ibn Sa’id al-Atqi, who is also unknown. Ibn Makula said: He did not narrate any hadith apart from this one.”
Hence al-Tahawi was of the opinion that there is no second sajdah in Surat al-Hajj, towards the end of the surah. This is also the opinion of Ibn Hazm who said in al-Muhalla:
“Because it is not narrated in any sahih report that this was the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him), and there is no scholarly consensus to this effect. But it was reported with a sahih isnad that ‘Umar ibn al-Khattab, his son ‘Abd-Allah and Abu Darda performed sajdah in (the second verse quoted from Surat al-Hajj).”
Then Ibn Hazm discussed whether the sajdahs for the other verses quoted are prescribed in Islam. He mentioned that the scholars are agreed upon the first ten, that performing sujud when reciting these verses is prescribed.
 Al-Tahawi also reported this consensus in Sharh al-Ma’ani (1/211), but he said that the sajdah in Surat Fussilat was prescribed, instead of the sajdah in Surat Sad. 
Both scholars narrated ahadith with sahih isnads from the Messenger of Allah (peace and blessings of Allah be upon him) concerning the sajdahs in Sad, al-Najm, al-Inshiqaq and al-’Alaq. These last three are from the Mufassal, which is referred to in the hadith of ‘Amr mentioned above.
In conclusion, even though the isnad of the hadith is weak, it is supported by the consensus of the ummah which supports most of it, and by sahih ahadith which support the rest of it, except for the second sajdah in Suat al-Hajj, for which there is no evidence in the Sunnah or in the consensus of the scholars. But some of the Sahabah used to prostrate when reciting it, which could be taken as evidence, especially since no one is known to have disputed with them in this regard.
To sum up, the prostration of recitation should be performed when reciting the fifteen verses quoted above. 
And Allah knows best.

Praise be to Allah.Firstly: 
It is not possible for a Muslim to entertain doubts concerning the immutability of the Qur’aan, because Allaah has guaranteed to preserve the Qur’aan. Allaah says (interpretation of the meaning): 
“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)”
[al-Hijr 15:9]
The Qur’aan was preserved in the hearts of the Sahaabah who had memorized it, and on the trunks of trees and thin white stones until the time of the caliph Abu Bakr al-Siddeeq (may Allaah be pleased with him). During the Riddah wars many of the Sahaabah who had memorized the Qur’aan were killed, so Abu Bakr (may Allaah be pleased with him) was afraid that the Qur’aan may be lost. He consulted the senior Sahaabah concerning the idea of compiling the entire Qur’aan in one book so that it would be preserved and would not be lost, and this task was entrusted to the great hafiz Zayd ibn Thaabit and others who had written down the Revelation. Al-Bukhaari narrated in his Saheeh that Zayd ibn Thaabit (may Allaah be pleased with him) said:  
“Abu Bakr As-Siddeeq sent for me when the people of Yamamah had been killed (i.e., a number of the Prophet’s Companions who fought against Musaylimah). (I went to him) and found ‘Umar bin al-Khattaab sitting with him. Abu Bakr (may Allaah be pleased with him) said (to me), ‘ ‘Umar has come to me and said: “Casualties were heavy among the Qurra’ of the Qur’aan (i.e. those who knew the Qur’aan by heart) at the Battle of Yamaamah, and I am afraid that more heavy casualties may take place among the Qurra’ on other battlefields, whereby a large part of the Qur’an may be lost. Therefore I suggest that you [Abu Bakr] should issue orders that the Qur’aan be collected.” I said to ‘Umar, “How can you do something that the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do?” ‘Umar said, “By Allah, this is something good.” ‘Umar kept on urging me (to accept his proposal) until Allah opened my heart to it and I began to realize the good in the idea which ‘Umar had realized.’ Then Abu Bakr said (to me): ‘You are a wise young man and we have a great deal of confidence in you. You used to write down the Revelation for the Messenger of Allaah (peace and blessings of Allaah be upon him). So you should seek out the Qur’aan [i.e., the fragments on which it is written] and collect it (in one book).’ By Allaah, if they had ordered me to move one of the mountains, it would not have been harder for me than this command to collect the Qur’aan. I said (to Abu Bakr), ‘How can you do something which the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do?’ Abu Bakr said, ‘By Allaah, it is a good thing.’ Abu Bakr kept on urging me (to accept his proposal) until Allah opened my heart to it as He had opened the hearts of Abu Bakr and ‘Umar. So I started to look for the Qur’aan and collected it from (the fragments on which it was written of) palm-stalks, thin white stones and the hearts of men (i.e., from men who knew it by heart), until I found the last verse of Soorat al-Tawbah with Abu Khuzaymah al-Ansaari, and I did not find it with anybody other than him. The verse is :  
‘Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty…’
[al-Tawbah 9:128 – interpretation of the meaning]
… until the end of Soorat Baraa’ah (Soorat al-Tawbah). 
These fragments remained with Abu Bakr until he died, then with ‘Umar for the rest of his life, then with Hafsah bint ‘Umar (may Allaah be pleased with them both).” 
Secondly: 
With regard to al-Hajjaaj, it was not his idea to write out the Mus-haf, rather he was commanded by an intelligent man to do that. There follows the complete story: 
Al-Zarqaani said: 
It is known that the Mus-haf of ‘Uthmaan was unpointed (i.e., it had no diacritical marks). Whatever the case the addition of diacritical marks to the Mus-haf did not happen, according to the well-established view, until the era of ‘Abd al-Malik ibn Marwaan, when he realized that Islam had spread widely and the Arabs were mixing with the non-Arabs, which was having an effect on the Arabic language, so that there was much confusion about the correct reading of the Mus-hafs and it was becoming very difficult for people to tell the letters apart. By his deep insight, he realized that he should do something to solve the problem. So he commanded al-Hajjaaj to take care of this important matter. In obedience to the caliph, Al-Hajjaaj appointed two men to deal with this matter, namely Nasr ibn ‘Aasim al-Laythi and Yahya ibn Ya’mar al-‘Adwaani, both of whom were qualified and able to do the task required of them, because they were knowledgeable, righteous, pious and experts in Arabic language and the various readings of the Qur’aan. They had also both studied under Abu’l-Aswad al-Du’li. May Allaah have mercy on these two shaykhs, for they succeeded in their work and gave the Mus-haf diacritical points for the first time. They added dots to all the letters that look similar, not adding more than three dots to any one letter. That became widespread among the people and was very effective in dispelling confusion concerning reading of the Mus-haf.  
It was said that the first person to add diacritical marks to the Mus-haf was Abu’l-Aswad al-Du’li, and that Ibn Seereen had a Mus-haf to which diacritical marks had been added by Yahya ibn Ya’mar. These opinions may be reconciled by noting that Abu’l-Aswad was the first one who added diacritical marks to the Mus-haf, but he did that for his own individual use, then Ibn Seereen followed him in that, and that ‘Abd al-Malik was the first one to add diacritical marks to the Mus-haf  in an official and public manner that was spread widely among the people in order to dispel any confusion with regard to reading Qur’aan.” 
Manaahil al-‘Irfaan, 1/280, 281 
Thirdly: 
With regard to what is mentioned in the question, quoting from al-Masaahif by Ibn Abi Dawood, there follows the report concerning that and the ruling thereon: 
It was narrated from ‘Abbaad ibn Suhayb from ‘Awf ibn Abi Jameelah that al-Hajjaaj ibn Yoosuf changed eleven letters in the Mus-haf. He said that in Soorat al-Baqarah 2:259 it said lam yatasanna wa’nzur, with no ha’, and he changed it to lam yatasannah wa’nzur (they show no change, and look…) 
In al-Maa’idah 5:48 it said sharee’atan wa minhaajan, and he changed it to shir’atan wa minhaajan (a law and a clear way) 
In Yoonus 10:22 it said, Huwa alladhi yunshirukum and he changed it to Huwa alladhi yusayyirukum (He it is Who enables you to travel…) 
In Yoosuf 12:45 it said Ana aateekum bi ta’weelihi and he changed it to Ana unabbi’ukum bi ta’weelihi (I will tell you its interpretation) 
In al-Zukhruf 43:32 it said, Nahnu qasamnaa baynahum ma’aayishahum and he changed it to Nahnu qasamnaa baynahum ma’eeshatahum (It is We Who portion out between them their livelihood) 
In al-Takweer 81:24 it said Wa ma huwa ‘ala’l-ghaybi bi zaneen and he changed it to Wa ma huwa ‘ala’l-ghaybi bi daneen (and he withholds not a knowledge of the unseen) 
Kitaab al-Masaahif by al-Sajistaani, p. 49. 
This report is da’eef jiddan (very weak) or mawdoo’ (fabricated), because its isnaad includes ‘Abbaad ibn Suhayb, whose hadeeth is to be rejected. 
‘Ali ibn al-Madeeni said: his hadeeth is no good. Al-Bukhaari, al-Nasaa’i and others said: he is matrook (to be rejected). Ibn Hibbaan said: he was a Qadari who promoted his innovated ideas, and he narrated things which a beginner in this field would realize were fabricated if he heard them. Al-Dhahabi said: he is one of those who are to be rejected. 
See Meezaan al-I’tidaal, by al-Dhahabi, 4/28. 
The text of the report is also false, because it dos not make sense that these changes could be made in the Qur’aan and then spread throughout the world. Even some of the non-Muslims, such as the Raafidis (Shi’ah) who think that the Qur’aan is incomplete, rejected this and criticized its text. 
Al-Kho’i, who is one of the Raafidis, said: “This claim is like the hallucination of one who is suffering a fever, or like the fairy tales of the insane or of children. Al-Hajjaaj was one of the governors of the Umayyads, and he is too incapable to do anything to the Qur’aan. He is even incapable of changing any of the minor issues of Islam, so how could he change the thing which is the foundation of the religion and the basis of sharee’ah? Where would he get the power to introduce this change throughout the realm of Islam and beyond at the time when the Qur’aan was well known throughout the Muslim world? How come no historian has ever mentioned this disastrous event even though it is so serious and they would have a lot of motives to mention it? How come no one among the Muslims of his time narrated it? How could the Muslims have turned a blind eye to such an action after the reign of al-Hajjaaj came to an end? Even if we assume that he could have gathered all the copies of the Qur’aan and that not one single copy escaped his grasp anywhere in the far-flung regions of the Islamic world, how could he have removed it from the hearts of the Muslims and those who had memorized it, the number of whom at that time is known only to Allaah.” 
(al-Bayaan fi Tafseer al-Qur’aan, p. 219) 
What the questioner mentions about Imam al-Sajistaani, and that he wrote a book called Ma Ghayyarahu al-Hajjaaj fi Mus-haf ‘Uthmaan (What al-Hajjaaj altered in the Mus-haf of ‘Uthmaan) is not true, rather it is a blatant lie. All there is, is the commentary that al-Sajistaani wrote concerning the words quoted above from al-Hajjaaj, entitled Baab Ma Kataba al-Hajjaaj ibn Yoosuf fi’l-Mus-haf (Chapter on what al-Hajjaaj wrote in the Mus-haf). 
On this basis, we cannot rely upon this report under any circumstances whatsoever. The fact that until now it has not been proven that anyone has succeeded in his attempt to change even one letter (of the Qur’aan) is sufficient to prove that it is a lie. If what has been narrated is true, then it would be possible to repeat it, especially at the times when the Muslims were weak and their enemies plotted against them.  It is such specious arguments that prove that these claims are false, and that our enemies are incapable of refuting the evidence of the Qur’aan or its clarity, so they resorted to attacking it. 
And Allaah knows best.

Praise be to Allah.The ruling on placing the Mus-haf (copy of the Quran) in cars to ward off the evil eye and for protection from danger is a bidah. The Sahaabah (may Allah be pleased with them) never carried the Mus-haf to ward off danger or the evil eye. If it is bidah, then we should remember that the Prophet (peace and blessings of Allah be upon him) said: Every bidah is a going-astray and every going-astray will lead to Hell.
(Telephone conversation with Shaykh Muhammad ibn Saalih al-Uthaymeen) (al-Bida wal-Muhdathaat wa maa laa aslun lahu, p. 259).
Shaykh Abd al-Azeez ibn Baaz (may Allah have mercy on him) was also asked the following question: Some people hang up aayaat of the Quran and ahaadeeth of the Prophet (peace and blessings of Allah be upon him) in the rooms of their homes or in restaurants or offices. In some hospitals and doctors offices they hang the aayah (interpretation of the meaning): And when I am ill, it is He Who cures me [al-Shuara 26:80], and so on. Is this considered to be the use of amulets which is forbidden in shareeah, knowing that the intention behind it is to seek blessings and ward off the shayaateen, or to remind the forgetful and warn the negligent? Is it like using amulets to put the Mus-haf in one’s car in order to seek blessings?
His Eminence replied as follows:
If the intention is as described, to remind people and teach them something beneficial, then there is no harm in that. But if they believe that it is a protection against the shayaateen or jinn, then I know of no basis for this. By the same token, there is no basis for putting the Mus-haf in one’s car to protect it, and doing so is not allowed, but if a person puts it in his car so that he can read it sometimes or so that some of his passengers can read it, then this is good and there is nothing wrong with it. And Allah is the Source of strength.

Praise be to Allah.It is permissible for you to recite Quran, or any soorah from it, at any time and in any situation, except when you are in a state of janaabah (impurity following sexual activity), in which case it is haraam to recite Quran, because of the hadith of ‘Ali who said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to recite Quran to us in all situations so long as he was not in a state of janaabah.” (Narrated by al-Tirmidhi, al-Tahaarah, 136. al-Tirmidhi said: this hadith of ‘Ali is hasan saheeh). This was also the view of the scholars among the companions of the Messenger of Allah (peace and blessings of Allah be upon him) and the Taabi’een. They said a man may recite Quran without wudoo’ but he should not read from the Mus-haf unless he is taahir (pure, i.e., has wudoo’). This was the view of Sufyaan al-Thawri, al-Shaafa’i, Ahmad and Ishaaq. 
See Da’eef Sunan al-Tirmidhi by al-Albaani, hadith no. 22 
Shaykh al-Islam Ibn Taymiyah said: The imams are agreed that it is haraam to recite Quran when in a state of janaabah. 
It is not proper etiquette to recite Quran when one is in a state of janaabah because it is the words of Allah which must be respected and venerated, and kept away from all unclean places and places where haraam things take place, which could dishonour it and show disrespect towards its sanctity. Moreover the person who is in a state of janaabah can remove the impurity whenever he wants, so he is not allowed to recite Quran. But if you are impure in the sense of minor impurity then it is permissible for you to recite only, without touching the Mus-haf. See question no. 10672. With regard to women when they are menstruating or bleeding following childbirth, see question no. 2564. And Allah knows best. 
See Tawdeeh Ahkaam al-Nisa’, 1/309.

Praise be to Allah.
This soorah is Soorat al-Mujaadilah (no. 58).

Praise be to Allah.The Standing Committee was asked about whether it is permissible to accept payment for teaching Qur’aan. They replied: 
Yes, it is permissible to accept payment for teaching Qur’aan according to the more correct of the two scholarly views, because of the general meaning of the hadeeth:
“The thing for which you most deserve to take payment is the Book of Allaah,” (narrated by al-Bukhaari), and because there is a real need for that. And Allaah is the Source of strength. May Allah bless our Prophet Muhammad.

Praise be to Allah.You
might as well ask, why does the Qur’aan not explain the number of prayers
during the day and night, and the number [of rak’ahs in] each prayer,
and what should be recited in the prayer, and how the prayer should
be done… And why does it not speak in detail about zakaah, and Hajj,
and fasting, and so on? 
Allaah
has made the Sunnah of the Prophet
(peace and blessings of Allaah be upon him) the detailed explanation
of that which is mentioned in general terms in the Qur’aan. Allaah says
(interpretation of the meaning): 
“And
We have also sent down unto you (O Muhammad) the Dhikr [reminder and
the advice (i.e. the Qur’aan)], that you may explain clearly to men
what is sent down to them”
[al-Nahl
16:44]
The
matters which you mention are explained in the Sunnah, and both of them
– the Sunnah and the Qur’aan – are wahy
(revelation) from Allaah. 
Shaykh
Sa’d al-Humayd 
There
follows the story of Haajar and Zamzam from the Sunnah, so that you
will have no need of the Bible, of which we cannot be sure that the
content is correct. 
Ibn
‘Abbaas (may Allaah be pleased with him) narrated the story of Haajar,
the wife of Ibraaheem and the mother of his son Ismaa’eel. He said: 
Ibraaheem brought her and her son Ismaa’eel while
she was suckling him, to a place near the Ka’bah under a tree on the
spot of Zamzam, at the highest place in the mosque. During those days
there was nobody in Makkah, nor was there any water. So he made them
sit over there and placed near them a leather bag containing some dates,
and a small water-skin containing some water, and set out homeward.
Ismaa’eel’s mother followed him saying, “O Ibraaheem! Where are
you going, leaving us in this valley where there is no person whose
company we may enjoy, nor is there anything (to enjoy)?” She repeated
that to him many times, but he did not look back at her. Then she asked
him, “Has Allah ordered you to do this?” He said, “Yes.”
She said, “Then He will not neglect us,” and returned while
Ibraaheem went on his way. When he reached al-Thaniyyah, where they
could not see him, he faced the Ka’bah, and raising both hands, prayed
to Allaah in the following words:
“O
our Lord! I have made some of my offspring to dwell in an uncultivable
valley by Your Sacred House (the Ka‘bah at Makkah) in order, O our Lord,
that they may perform As‑Salaah (Iqaamat‑as‑Salaah).
So fill some hearts among men with love towards them, and (O Allaah)
provide them with fruits so that they may give thanks”[Ibraaheem 14:37
– interpretation of the meaning] 
Ismaa’eel’s mother went on suckling Ismaa’eel and
drinking from the water (she had). When the water in the water-skin
had all been used up, she became thirsty and her child also became thirsty.
She started looking at him (i.e. Ismaa’eel) tossing in agony (or he
said: kicking with his heels). She left him, for she could not endure
looking at him, and found that the mountain of al-Safa was the nearest
mountain to her on that land. She stood on it and started looking at
the valley keenly so that she might see somebody, but she could not
see anybody. Then she descended from al-Safa and when she reached the
valley, she tucked up her robe and ran in the valley like a person in
distress and trouble, till she crossed the valley and reached al-Marwa
where she stood and started looking, expecting to see somebody, but
she could not see anybody. She repeated that (running between al-Safa
and al-Marwa) seven times.
Ibn ‘Abbaas said: the Prophet
(peace and blessings of Allaah be upon him) said, “This is the
source of the tradition of the walking between them (i.e. al-Safa and
al-Marwa). When she reached al-Marwa (for the last time) she heard a
voice and she asked herself to be quiet and listened attentively. She
heard the voice again and said, “O (whoever you may be)! You have made
me hear your voice; have you got something to help me?” And she
saw an angel at the place of Zamzam, digging the earth with his heel
(or his wing), till water flowed from that place. She started to make
something like a basin around it, using her hand in this way, and started
filling her water-skin with water with her hands, and the water started
flowing out after she had scooped some of it.”
Ibn
‘Abbaas said: The Prophet
(peace and blessings of Allaah be upon him) added, “May Allah bestow Mercy on Ismaa’eel’s
mother! Had she left the Zamzam alone (flowing without trying to control
it) (or had she not scooped from that water) (to fill her water-skin),
Zamzam would have been a stream flowing on the surface of the earth.”
The Prophet further added, “Then she drank (water) and suckled
her child. The angel said to her, ‘Don’t be afraid of being neglected,
for this is the House of Allah which will be built by this boy and his
father, and Allah never neglects His people.’ The House (i.e. Ka’bah)
at that time was on a high place resembling a hillock, and when torrents
came, they flowed to its right and left. She lived in that way till
some people from the tribe of Jurhum or a family from Jurhum passed
by her and her child, as they (i.e. the Jurhum people) were coming through
the way of Kada’. They landed in the lower part of Makkah where they
saw a bird that had the habit of flying around water and not leaving
it. They said, ‘This bird must be flying around water, though we know
that there is no water in this valley.’ They sent one or two messengers
who discovered the source of water, and returned to inform them of the
water. So, they all came (towards the water).”
The
Prophet
(peace and blessings of Allaah be upon him) added,
“Ismaa’eel’s mother was sitting near the water. They asked her,
‘Do you allow us to stay with you?’ She replied, ‘Yes, but you will
have no right to possess the water.’ They agreed to that.” Ibn
‘Abbaas said: the Prophet
(peace and blessings of Allaah be upon him) further said, “Ismaa’eel’s mother was pleased with
the whole situation as she used to love to enjoy the company of the
people. So, they settled there, and later on they sent for their families
who came and settled with them so that some families became permanent
residents there. The child (i.e. Ismaa’eel) grew up and learnt Arabic
from them and (his virtues) caused them to love and admire him as he
grew up, and when he reached the age of puberty they made him marry
a woman from amongst them. 
After Ismaa’eel’s mother had died, Ibraaheem
came after Ismaa’eel’s marriage in order to see his family that he had
left before…
Then
Ibraaheem came back later on. He saw Ismaa’eel under a tree near Zam-zam,
sharpening his arrows. When he saw Ibraaheem, he stood up to welcome
him, and they greeted each other as a father does with his son and a
son does with his father. Ibraaheem said, ‘O Ismaa’eel! Allah has given
me an order.’ Ismaa’eel said, ‘Do what your Lord has ordered you to
do.’ Ibraaheem asked, ‘Will you help me?’ Ismaa’eel said, ‘I will help
you.’ Ibraaheem said, ‘Allah has ordered me to build a house here,’
pointing to a hillock higher than the land surrounding it.” The
Prophet added, “Then they raised the foundations of the House (i.e.
the Ka’bah). Ismaa’eel brought the stones and Ibraaheem was building,
and when the walls became high, Ismaa’eel brought this stone and put
it for Ibraaheem who stood on it and carried on building, while Ismaa’eel
was handing him the stones, and both of them were saying, ‘Our
Lord! Accept (this service) from us. Verily, You are the All-Hearer,
the All-Knower’ [al-Baqarah 2:127 – interpretation of the meaning].
The Prophet (peace and blessings
of Allaah be upon him) added, “Then both of them went on building
and going round the Ka’ba saying: ‘Our
Lord! Accept (this service) from us. Verily, You are the All-Hearer,
the All-Knower’ [al-Baqarah 2:127 – interpretation of the meaning]
. Saheeh al-Bukhaari, 3113

Praise be to Allah.There is nothing wrong with that, but you have to get the
dog out of the house and not keep it inside, unless it is for one of
three reasons, namely hunting, farming or herding livestock. The Prophet
(peace and blessings of Allaah
be upon him) said: “Whoever keeps a dog, unless it is a dog for hunting,
herding or farming, his reward will decrease by two qiraats (i.e., a
large amount) every day.” (Agreed upon).
And Allaah is the Source of strength.

Praise be to Allah.There is nothing to prevent a person looking at the Qur’aan
without reciting it, in order to ponder its meanings and understand
it. But he is not considered to be “reading” Qur’aan when he does that,
and he does not earn the reward for reading it unless he pronounces
(the words of) the Qur’aan, even if those around him do not hear him.
The Prophet (peace and blessings
of Allaah be upon him) said:
“Read the Qur’aan, for it will come on the Day of Resurrection to
intercede for its companions.” (Narrated by Muslim).
What he (peace and blessings
of Allaah be upon him) meant by its companions is those who act upon
it, as stated in other ahaadeeth. The Prophet
(peace and blessings of Allaah be upon him) said: “Whoever reads one
letter of the Qur’aan will have one hasanah, and the hasanah will be
rewarded tenfold.”  (Narrated by al-Tirmidhi and al-Daarimi with
a saheeh isnaad). And one cannot be counted as reading Qur’aan unless
once actually pronounces it.
And Allaah is the source of strength.

Praise be to Allah., and peace and blessings be upon the Messenger of Allaah.
 Celebrating the completion of memorizing the Qur’aan is not Sunnah, because nothing of that nature was narrated from the Prophet (peace and blessings of Allaah be upon him) or from any of his Sahaabah. Doing this on the grounds that it is part of religion is bid’ah. But people do it as a customary expression of joy for the blessing of having memorized Qur’aan, like celebrations for the return of one who has been away, or for finding work, or for moving to a new home. If the celebration for completing the Qur’aan is of this nature, then there is nothing wrong with it. If a passage from the Qur’aan is recited, from the beginning or the end, without having to recite a specific soorah or recite in a particular way such as joining the end to the beginning, then this is fine, because reciting from Qur’aan is the best thing that can be done in a gathering and it is a reminder for those who are present. With regard to making du’aa’ when completing the recitation of the Qur’aan, it was reported with a saheeh isnaad from Anas (may Allaah be pleased with him) that when he completed the Qur’aan, he would gather his family together and make du’aa’ with them. If the reader makes du’aa’ when he completes the Qur’aan, and those who are present say “Ameen” to his du’aa’, this is fine.
 With regard to calling the teacher “shaykhah” , there is nothing wrong with this. Now you know, may Allaah bless you, that there is no reason not to have the celebration you have described. There is no need to read from the end of the Mus-haf and then join it to the beginning. Doing something in this manner requires evidence (daleel), because reading Qur’aan is an act of worship, and acts of worship must be done only in the manner in which the Prophet (peace and blessings of Allaah be upon him) did them, as Allaah says (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much” [al-Ahzaab 33:21]
 Written by Shaykh ‘Abd-Al-Rahmaan al-Barraak
 There is a hadeeth about the person who stops for a rest immediately carrying on, which was narrated by al-Tirmidhi (may Allaah have mercy on him) from Ibn ‘Abbaas. According to this hadeeth, a man said, “O Messenger of Allaah, which deed is most beloved to Allaah? He said, “Al-haal al-murtahil.” The man said, ‘What is al-haal al-murtahil?” He said, “The one who starts from the beginning of the Qur’aan until he reaches the end, and when he stops for a rest, he immediately carries on.”
 But this hadeeth is da’eef (weak), as al-Tirmidhi (may Allaah have mercy on him) says after he quotes it: this is a ghareeb (strange) hadeeth which we only know from Ibn ‘Abbaas with this isnaad, and this isnaad is not strong.
 Hence Ibn al-Qayyim (may Allaah have mercy on him) said in al-I’laam (p.289, part2), after he mentioned this hadeeth: Some of them understood from this that when a person has finished reading the whole Qur’aan, he should then read al-Faatihah and three verses of Soorat al-Baqarah, because he stopped when he completed it, and he continued when he started again. But none of the Sahaabah or Taabi’een did this, and none of the imaams regarded it as mustahabb (encouraged). What is referred to in the hadeeth is when a person returns from one military campaign and immediately joins another, or every time he completes one good deed, he starts another which he  completes as he did the first one. But what some readers do is not what was meant in the hadeeth at all. And Allaah is the source of strength.