Tag: Q n A

  • Q n A : Can You Listen to the Quran while Sleeping?


    Q
    Can You Listen to the Quran while Sleeping?


    A

    Praise be to Allah.Can you listen to Quran while sleeping?
    There is nothing wrong with a Muslim listening to Quran before he sleeps , or listening to a lecture or anything permissible. Indeed it is narrated in the sahih Sunnah that among the adhkar to be recited before going to sleep are some du`as and verses and Surahs from the Quran . 
    Al-Bukhari said: 
    Chapter: Seeking refuge with Allah and reciting Quran when going to sleep 
    `Aishah (may Allah be pleased with her) narrated that when the Messenger of Allah (peace and blessings of Allah be upon him) went to bed, he would blow into his hands and recite the Mu’awwadhat, and wipe his body with them. (Narrated by al-Bukhari, 5960)
    Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) appointed me to guard the zakah of Ramadan, and someone came and started to rummage in the food. I took hold of him and said: “I am going to take you to the Messenger of Allah (peace and blessings of Allah be upon him)”… And he said: “When you go to your bed, recite Ayat al-Kursi, and you will have ongoing protection from Allah and no devil will come near you until morning comes.” The Prophet (peace and blessings of Allah be upon him) said: “He spoke the truth even though he is a liar; that was a devil.” (Narrated by al-Bukhari, 3101) 
    Benefits of listening to Quran while sleeping
    Listening to Quran before going to sleep and after, during Ramadan and at other times, instills tranquility in the heart and helps one relax. Allah says (interpretation of the meaning):  
    “Verily, in the remembrance of Allah do hearts find rest.” [Al-Ra’d 13:28]
    For more, please see these answers: 14590 , 78370 , 124657 , and 228366 .
    And Allah knows best.

  • Q n A : One of the characteristics of Makkan verses is that they are addressed to all of mankind


    Q
    One of the characteristics of Makkan verses is that they are addressed to all of mankind


    A

    Praise be to Allah.
    Firstly: 

    The call in the Holy Qur’aan, “O mankind” is mentioned in
    twenty places in the Book: two in Soorat al-Baqarah, four in al-Nisa’, one
    in al-A’raaf, four in Yoonus, four in al-Hajj, one in Luqmaan, three in
    Faatir and one in al-Hujuraat. 

    The one who ponders all of these verses will find that they
    are addressed to all of mankind, believers and disbelievers, righteous and
    evildoers, calling them to think about that which will benefit them in the
    Hereafter and reminding them of the Lordship of Allah over them and their
    need for Him, so that this will motivate them to worship Him alone with no
    partner or associate, and to devote their religious commitment sincerely to
    Him alone. Because this is addressed to all of mankind, and is not limited
    to any specific group, it is appropriate that it should say “O mankind”
    rather than “O you who believe.” 

    That has nothing to do with mention of the Ka’bah, Makkah or
    Hajj in particular; rather most of the soorahs mentioned above in which the
    call, “O mankind” appears, do not mention anything about the Ka’bah, Makkah
    or Hajj at all. We do not think that this call comes only when there is
    mention of the Ka’bah or Makkah, to the exclusion of other Islamic duties. 

    Some scholars have mentioned, when discussing the difference
    between Makkan and Madinan soorahs, that the words “O mankind” appear in the
    Makkan soorahs and “O you who believe” appear in the Madinan soorahs. This
    is what is usually the case. In Madinan soorahs such as al-Baqarah and al-Nisa’,
    it says “O mankind” and in some of the Makkan soorahs such as al-Hajj, it
    says “O you who believe.” 

    Secondly: 

    With regard to places in the Holy Qur’aan in which words
    addressed in general to “mankind” appear in the context of Hajj and its
    rituals, perhaps the reason for that is that Hajj was first enjoined with
    the call of Ibraaheem (peace be upon him) to all the people of Earth,
    calling them to visit the sacred House of Allah and to perform the Hajj
    rituals there. That appears in the verse in which Allah says (interpretation
    of the meaning):

    “And proclaim to mankind the Hajj (pilgrimage). They will
    come to you on foot and on every lean camel, they will come from every deep
    and distant (wide) mountain highway (to perform Hajj)”

    [al-Hajj 22:27]. 

    Al-Haafiz Ibn Katheer (may Allah have mercy on him) said: 

    Meaning: give the call to mankind, calling them to come on
    the pilgrimage to this House which We have commanded you to build. 

    It was narrated that he said: O Lord, how can I call mankind
    when my voice will not reach them? It was said: Call, and it is for Us to
    convey. So he stood on his Maqaam (station), or it was said on the Hijr, or
    on al-Safa, or on Abu Qubays [a mountain beside the Ka’bah], and said: O
    mankind, your Lord has established a House, so come on pilgrimage to it. It
    was said that the mountains lowered themselves so that his voice could reach
    all the corners of the earth, and those who were still in their mothers’
    wombs and fathers’ loins heard it, and everything that heard him of rocks,
    plains and trees responded, as did those who Allah decreed would perform
    Hajj until the Day of Resurrection, saying: Labbayk Allahumma labbayk. This
    is a summary of what is narrated from Ibn ‘Abbaas, Mujaahid, ‘Ikrimah,
    Sa’eed ibn Jubayr and others of the salaf. And Allaah knows best. 

    It was narrated by Ibn Jareer and Ibn Abi Haatim at length.
    End quote. 

    Tafseer al-Qur’aan al-‘Azeem,
    5/414 

    And Allah knows best.

  • Q n A : Ruling on Musaajalah with Qur’aanic verses (i.e., where a person who has memorized Qur’aan is asked to quote a verse starting with the letter with which another verse ended)


    Q
    Ruling on Musaajalah with Qur’aanic verses (i.e., where a person who has memorized Qur’aan is asked to quote a verse starting with the letter with which another verse ended)


    A

    Praise be to Allah.There is nothing wrong with
    using means that help one to remember and properly memorize the Holy
    Qur’aan, such as competitions and testing those who have memorized it, and
    paying attention to verses that sound similar, rather these are things that
    are recommended (mustahabb), because they reinforce one’s memorization and
    help with it. 
    That includes what is
    called musaajalah, where a verse is recited to the hafiz then he is asked to
    recite a verse that starts with the letter with which the first verse
    ended. 
    And Allaah knows best.

  • Q n A : Playing Qur’aan in the car from speakers next to the feet


    Q
    Playing Qur’aan in the car from speakers next to the feet


    A

    Praise be to Allah.
    Listening to Qur’aan in the car is a righteous deed and a
    beneficial act of worship. But having the speakers directly next to one’s
    feet in such a way that the sound of the Qur’aan is heard from below is
    something that is not appropriate and you should limit it to the rear
    speakers if you have any, or do something to change the position of the
    speakers. 

    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
    asked: In some cars the speakers are level with the feet, and feet or shoes
    may be placed on the speaker. My question is: when playing Qur’aan, is there
    any disrespect to the Book of Allah in doing this? Is this comparable to
    your fatwa against those who stretched out their feet in front of the Book
    of Allah? We hope that you can advise us, may Allah preserve you. 

    He replied: If the speakers are beneath the feet as described
    or are level with the feet, then you should not play Qur’aan, because the
    fact that the Qur’aan is being heard from beneath a person’s feet is
    undoubtedly a kind of disrespect towards the Qur’aan. If a person must
    listen to Qur’aan, then he should lift the speakers above the level of his
    feet. 

    End quote from Liqa’ al-Baab al-Maftooh, 57/13.

  • Q n A : Which is better — reading Quran or listening to it on tapes?


    Q
    Which is better — reading Quran or listening to it on tapes?


    A

    Praise be to Allah.Reading Quran and listening to it are both righteous deeds for which the Muslim will be rewarded. 
    The Prophet (blessings and peace of Allah be upon him) sometimes liked to listen to Quran from other people. 
    Al-Bukhaari (4582 and 5049) and Muslim (800) narrated from ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) that he said: The Messenger of Allah (blessings and peace of Allah upon him) said to me: “Recite the Quran to me.” I said: O Messenger of Allah, should I recite to you when it was revealed to you? He said: “I like to hear it from someone else.” So I recited al-Nisa’, and when I reached the verse, “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad ) as a witness against these people?” [al-Nisa’ 4:41], I raised my head, or a man who was beside me nudged me and I raised my head, and I saw his tears flowing.. 
    So what is best is to do that which is in his best interests and will have the best effect on him, whether it is reading or listening, because the purpose of reading is to ponder and understand the meanings and act upon what is indicated by the Book of Allah, as Allah says (interpretation of the meaning):
    “(This is) a Book (the Quran) 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]
    “Verily, this Quran guides to that which is most just and right” [al-Isra’ 17:9]
    “Say: It is for those who believe, a guide and a healing” [Fussilat 41:44]. 
    End quote from Fatawa al-Shaykh Ibn Baz, 11/364 
    And Allah knows best.

  • Q n A : If the imam forgets some verses, how can he recite them so that he will have completed the Qur’aan?


    Q
    If the imam forgets some verses, how can he recite them so that he will have completed the Qur’aan?


    A

    Praise be to Allah.
    The reader will not attain the reward for
    completing the Holy Qur’aan unless he has recited all of it and not
    omitted any part of it. If he omits a verse and does not recite it, then
    he has not completed the Holy Qur’aan. 

    The scholars even said that he should recite
    the Basmalah at the beginning of every soorah except Soorat Baraa’ah (al-Tawbah),
    and he should pay attention to that so that he will have completed the
    Qur’aan. 

    Al-Nawawi (may Allah have mercy on him)
    said: 

    He should always recite Bismillaah al-Rahmaan
    al-Raheem at the beginning of every soorah except Baraa’ah, as most of the
    scholars said that it is a verse, as it is written in the Mushaf and it is
    written at the beginning of all soorahs except Bara’aah. If he recites it
    then he has definitely completed the recitation, and if he omits the
    Basmalah he has omitted part of the Qur’aan according to the majority. End
    quote. 

    Al-Tibyaan,
    p. 61, 62 

    Based on that, it is essential for the
    reader to recite what he forgot of the verses, so that he may attain the
    reward for completing the Qur’aan. 

    The scholars (may Allah have mercy on them)
    mentioned two ways narrated from the Salaf (early generation) of reciting
    the verse or verses that the imam forgot during Taraweeh prayers: 

    1.He should put all
    these verses together and recite them all on the last night of Ramadan. This
    is what the imams used to do in Makkah in the past.

    2.When he remembers
    the verse that he forgot, he should recite it [this applies if he is still
    reciting in the prayer] and then resume his recitation until he has
    finished. This was narrated from ‘Ali (may Allah be pleased with him).

    Shaykh al-Islam Ibn Taymiyah (may Allah have
    mercy on him) said, noting that the order in which it is prescribed to
    recite is waived in the case of forgetting: 

    … if he forgets some of the verses of the
    soorah when praying qiyaam in Ramadan (i.e., Taraaweeh), he should not
    repeat it [the entire soorah] or repeat what comes after it, but if he
    deliberately changes the order of the verses in the soorah and recites the
    later ones before the earlier ones, that is not permissible according to
    scholarly consensus. 

    Imam Ahmad (may Allah have mercy on him) was
    asked about the imam during the month of Ramadan omitting some verses from
    the soorah: did he think that the one who was praying behind him should
    recite them? 

    He said: Yes, he should do that. In Makkah
    they used to appoint a man to write down what the imam forgot of verses and
    so on, then on night of completion he would recite what he had omitted. 

    His companions — such as Abu Muhammad (Ibn
    Qudaamah) — said: Rather that is mustahabb in order to complete the Qur’aan
    and so as to attain a complete reward. The people of Makkah and Ahmad and
    his companions thought that if the one who had omitted some verses recited
    them later on when he remembered them, that was sufficient to be regarded as
    having completed the Qur’aan and to attain the reward, even if that meant
    the order of verses was not followed in this instance, because without
    reciting these verses, his recitation of the soorah could not be regarded as
    complete. This was narrated from ‘Ali: he forgot a verse from a soorah, then
    whilst he was still reciting he recited it, then resumed his recitation from
    where he had got to, and no one noticed that he had forgotten anything
    except those who were Haafiz (i.e., had memorised the entire Qur’aan). 

    Majmoo’ al-Fataawa,
    21/410, 411. 

    And Allah knows best.

  • Q n A : Is it permissible to read the Qur’aan without understanding its meanings?


    Q
    Is it permissible to read the Qur’aan without understanding its meanings?


    A

    Praise be to Allah.
    Yes, it is permissible for believing men and women to read
    the Qur’aan even if they do not understand the meaning, but it is prescribed
    to ponder and think so that one may understand, and to refer to books of
    tafseer (commentaries) if one has enough knowledge to understand them, and
    to refer to books of tafseer and Arabic language in order to benefit from
    that, and he can ask scholars about anything he does not understand. What is
    meant is that he should ponder the meanings, because Allah 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]. 

    The believer should ponder the meanings, i.e., he should pay
    attention to reading and think about what it means; he should understand the
    meanings and thus he will benefit from it. If he does not understand the
    meaning perfectly, he will still understand many meanings. So let him read
    carefully and ponder and understand. This also applies to women. The reader
    should benefit from the words of his or her Lord and understand the meaning
    so that he may act upon it. Allah says (interpretation of the meaning): 

    “Do they not then think deeply in the Qur’aan, or are
    their hearts locked up (from understanding it)?”

    [Muhammad 47:24]. 

    Our Lord, may He be glorified and exalted, urges and
    encourages us to think and ponder His words. When the believer — man or
    woman — reads the Book of Allah, it is prescribed for them to ponder and
    think and pay attention to what is read, so that they may benefit from the
    words of Allah and so that they may understand the words of Allah and so
    that they may act upon what they learn from the words of Allah. They may
    seek help in doing so from books of tafseer that have been written by
    scholars such as those by Ibn Katheer, Ibn Jareer, al-Baghawi, al-Shawkaani
    and others. They may also make use of books of Arabic language and ask
    scholars who are known for their knowledge and virtue about anything they do
    not understand. End quote. 

    Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).

  • Q n A : Ways of saying Isti’aadhah and Basmalah when quoting from the middle of one soorah and then from the middle of another


    Q
    Ways of saying Isti’aadhah and Basmalah when quoting from the middle of one soorah and then from the middle of another


    A

    Praise be to Allah.
    After researching and looking into the matter, we did not
    find any comments of the scholars of tajweed and recitation concerning this
    particular issue, in the commentaries on al-Shaatibiyyah,
    al-Jazariyyah, al-Durar al-Lawaami’ and others, namely on the
    issue of the ways of isti’aadhah (saying “A’oodhu Billaahi min al-Shaytaan
    al-rajeem (I seek refuge with Allaah from the accursed Shaytaan)) and saying
    Basmalah when moving from the middle of one soorah to another. Hence we
    cannot give the questioner the names of the sources and references. But what
    we found with some contemporary specialists in tajweed is the statement that
    one may move from the middle of one soorah to another without saying
    Isti’aadhah or Basmalah; rather one should pause briefly. 

    Shaykh Husaam al-Keelaani says: 

    There is no need to say Isti’aadhah or Basmalah when moving
    from one soorah to some verses in another soorah that are not at the
    beginning of it. End quote. Al-Bayaan fi Ahkaam Tajweed al-Qur’aan,
    p. 27. 

    There may be some evidence for that in khutbat al-haajah
    which the Prophet (blessings and peace of Allaah be upon him) used to say in
    his khutbah and which he taught to his Companions. The Prophet (blessings
    and peace of Allaah be upon him) used to recite in it a number of verses
    from various soorahs, and it is not narrated that he said Isti’aadhah or
    Basmalah. It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be
    pleased with him) said: The Prophet (peace and blessings of Allaah be upon
    him) taught us Khutbat al-Haajah: Al-hamdu Lillaahi nasta’eenahu wa
    nastaghfiruhu, wa na’oodhu billaahi min shuroori anfusinaa wa sayi’aati
    a’maalinaa. Man yahdih Illaahu falaa mudilla lahu wa man yudlil falaa
    haadiya lahu. Wa ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan
    ‘abduhu wa rasooluhu (Praise be to Allaah, we seek His help and His
    forgiveness. We seek refuge with Allaah from the evil of our own souls and
    from our bad deeds. Whomsoever Allaah guides will never be led astray, and
    whomsoever Allaah leaves astray, no one can guide. I bear witness that there
    is no god but Allaah, and I bear witness that Muhammad is His slave and
    Messenger).

    “O mankind! Be dutiful to your Lord, Who created you from
    a single person (Adam), and from him (Adam) He created his wife [Hawwa
    (Eve)], and from them both He created many men and women; and fear Allaah
    through Whom you demand (your mutual rights), and (do not cut the relations
    of) the wombs (kinship). Surely, Allaah is Ever an All‑Watcher over you”

    [al-Nisa’ 4:1]

    “O you who believe! Fear Allaah as He should be feared,
    and die not except in a state of Islam (as Muslims) with complete submission
    to Allaah.)’

    [Aal ‘Imraan 3:102]

    “O you who believe! Keep your duty to Allaah and fear Him,
    and speak (always) the truth.

    71. He will direct you to do righteous good deeds and will
    forgive you your sins. And whosoever obeys Allaah and His Messenger (صلى
    الله عليه وسلم), he has indeed achieved a great achievement (i.e. he
    will be saved from the Hell‑fire and will be admitted to Paradise)”

    [al-Ahzaab 33:70-71]

    Narrated by Abu Dawood, no. 2118; classed as saheeh by Shaykh
    al-Albaani in Saheeh Abi Dawood. 

    And Allaah knows best.

  • Q n A : Is the Quran the Word of Allah?


    Q
    Is the Quran the Word of Allah?


    A

    Praise be to Allah.Praise be to Allah Who has made good dear to you; we ask Him to increase you in guidance and faith, and to guide your parents to practice Islam and adhere to its rulings. 
    Quran is the word of Allah
    With regard to the Quran and the proof that it is the word of Allah, these are specious arguments which were put forward out of stubbornness and arrogance by the first disbelievers to whom the Prophet (peace and blessings of Allah be upon him) was sent. Allah refuted what they said in many ways, proving their words to be false and pointing out what was wrong with it. For example: 

    In this Quran is a challenge from Allah to mankind and the jinn to produce anything like it, but they were unable to. Then He challenged them to produce only ten surahs like it, and they were unable to. Then He challenged them to produce something like the shortest surah in the Quran , and they could not do it, even though those who were being challenged were the most eloquent and well-spoken of mankind, and the Quran was revealed in their language. Yet despite that they stated that they were completely incapable of doing that. This challenge has remained down throughout history, but not one person has been able to produce anything like it. If this were the word of a human being, some people would have been able to produce something like it or close to it. There is a great deal of evidence for this challenge in the Quran, for example, the ayah (interpretation of the meaning): 

    “Say: If mankind and the jinn were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another.” [al-Isra 17:88]
    Allah says, challenging them to produce just ten surahs: 
    “Or they say, He (Prophet Muhammad) forged it (the Quran). Say: Bring you then ten forged Surahs (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!” [Hud 11:13 interpretation of the meaning]
    Allah says, challenging them to produce just one surah: 
    “And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful.” [al-Baqarah 2:23 interpretation of the meaning]

    No matter how much knowledge and understanding mankind attains, they will still inevitably make mistakes, forget things or fall short. If the Quran were not the word of Allah, there would be some contradictions and shortcomings in it, as Allah says: 

    “Had it been from other than Allah, they would surely have found therein many a contradiction.” [al-Nisa 4:82 interpretation of the meaning]
    But it is free from any shortcoming, error or contradiction; indeed, all of it is wisdom, mercy and justice. Whoever thinks that there is any contradiction in it, that is because of his diseased thinking and mistaken understanding; if he refers to the scholars they will explain to him what is correct and clear up the confusion for him, as Allah says: 
    “Verily, those who disbelieved in the Reminder (i.e. the Quran) when it came to them (shall receive the punishment). And verily, it is an honourable well fortified respected Book (because it is Allah’s Speech, and He has protected it from corruption). Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allah)” [Fussilat 41:41-42 interpretation of the meaning]

    Allah has guaranteed to preserve this Quran, and He says: 

    “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 interpretation of the meaning]
    Every letter of it was transmitted by thousands from thousands down throughout history, and not one letter of it was altered. If any person tried to alter anything in it, or add something or take something away, then he would be exposed straight away, because Allah is the One Who has guaranteed to preserve the Quran, unlike the case with other divinely-revealed Books which Allah revealed to the people of a particular Prophet only, and not to all of mankind, so He did not guarantee to preserve them, rather He delegated their preservation to the followers of the prophets. But they did not preserve them, rather they introduced alterations and changes which distorted most of the meanings. The Quran, on the other hand, was revealed by Allah to all of mankind until the end of time, because the Message of Muhammad (peace and blessings of Allah be upon him) is the final message, so the Quran is preserved in men’s hearts and in written form, as is proven by the events of history. How many people have tried to change the verses of the Quran and deceive the Muslims, but they were quickly exposed and their falsehood was discovered, even by Muslim children. 
    Another of the definitive signs that this Quran was not produced by the Messenger of Allah (peace and blessings of Allah be upon him) but that it came revealed by Allah to him is the following: 

    The great miracles which the Quran contains of legislation, rulings, stories and beliefs, which could not be produced by any created being no matter how great his intelligence and level of understanding. No matter how hard people try to promulgate laws to regulate their lives, they can never succeed so long as they are far away from the teachings of the Quran; the further away they are, the greater their rate of failure. This is something that has been proven by the disbelievers themselves.  
    Reports of matters of the unseen, both past and future, which no human being could speak of independently, no matter how great his knowledge, especially at that time which is regarded as primitive in terms of technology and modern tools. There are many things which had not been discovered yet, and which have only been discovered after lengthy and difficult exploration with the most modern equipment, but Allah told us about them in the Quran, and the Messenger of Allah (peace and blessings of Allah be upon him) mentioned them, fifteen centuries ago, such as the stages of embryonic development, the nature of the oceans, etc. These things have made some kafirs state that this could only have come from God, as in the case of the development of the embryo: 

    Only 60 years ago, researchers confirmed that man does not come into existence all at once, but rather he passes through stages of development one after another. Only 60 years ago, science discovered this one Quranic fact. 
    Shaykh al-Zindani said, we met an American professor, one of the greatest American scientists, whose name was Professor Marshall Johnson, and we told him that it says in the Quran that man is created in stages. When he heard this, he was sitting down, but he stood up and said, Stages? We said, That was in the seventh century CE! This Book came and said, man was created in stages. He said, That is impossible, impossible We told him, Why do you say that? This Book says (interpretation of the meaning):  
    “He creates you in the wombs of your mothers, creation after creation in three veils of darkness.” [al-Zumar 39:6] 
    What is the matter with you, that [you fear not Allah (His punishment), and] you hope not for reward (from Allah or you believe not in His Oneness).
    “While He has created you in (different) stages.” [Nuh 71:14]
    Then he sat back down on his chair and after a few moments he said, There are only three possibilities. The first is that Muhammad had a huge microscope through which he managed to study these things and he knew things that the people did not know, and he said these things. The second is that this happened by accident, it was a coincidence. The third is that he was a Messenger from God. We said, With regard to the first idea, that he had a microscope and other equipment, you know that a microscope needs lenses, and lenses need glass and technical expertise and other equipment. Some of this information can only be discovered with an electron microscope which needs electricity, and electricity needs knowledge which should have been acquired by an earlier generation. It is not possible for this knowledge to have been acquired all at once in a single generation; the previous generation would have had to strive hard in developing science and transmitting it to the next generation, and so on. But for this to be the work of one man, with no one coming before him or after him, either in his own land or the neighbouring lands for the Romans, Persians and Arabs were ignorant and had no such equipment for one man to have all these instruments and tools which he did not pass on to anyone else this is not possible. He said, Thats right, it would be very difficult. We said, And for it to have been an accident or coincidence, what would you think if we said that the Quran did not mention this fact only in one verse but in several verses, and that it did not refer to it in general terms but that it gave details of every stage, saying that in the first stage such and such happens, in the second stage such and such happens, in the third stage and so on. Could that be a coincidence? When we explained to him all the details of those stages, he said, It is wrong to say that this is an accident! This is well-founded knowledge. We said, Then how do you explain it? He said, There is no explanation except that this is revelation from above!
    With regard to the many statements in the Quran concerning the sea, some of these facts were not discovered until very recently, and many of them are still unknown. For example, these facts were discovered after hundreds of marine stations had been set up, and after images had been taken by satellites. The one who said this was Professor Schroeder, one of the greatest oceanographers in West Germany. He used to say that if science advanced, religion would have to retreat. But when he heard the translation of the verses of the Quran, he was stunned and said, These could not be the words of a human being.   And Professor Dorjaro, a professor of oceanography, told us of the latest developments on science, when he heard the verse: 
    “Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light.” [al-Nur 24:40 interpretation of the meaning]
    He said:
    “In the past, man could not dive to a depth of more than twenty meters because he had no special equipment. But now we can dive to the bottom of the ocean, using modern equipment, and we find intense darkness at a depth of two hundred meters. The ayah says a vast deep sea . The discoveries in the depths of the sea give us an understanding of the verse, (layers of) darkness upon darkness. It is known that there are seven colours in the spectrum, including red, yellow, blue, green, orange, etc. When we dive down into the depths of the ocean, these colours disappear one after another, and the disappearance of each colour results in more darkness. Red disappears first, then orange, then yellow and the last colour to disappear is blue, at a depth of two hundred meters. Each colour that disappears adds to the darkness until it reaches total darkness.  With regard to the phrase waves topped by waves, it has been proven scientifically that there is a separation between the upper and lower parts of the ocean, and that this separation is filled with waves, as if there are waves on the edge of the dark, lower portion of the sea, which we do not see, and there are waves on the shores of the sea, which we do see. So it is as if there are waves above waves. This is a confirmed scientific fact, hence Professor Dorjaro said concerning these Quranic verses, that this cannot be human knowledge.” (Al-Adillah al-Maddiyyah ‘ala Wujud-Allah by Muhammad Mutwalli al-Sha’rawi) 
    And there are very many such examples 

    In the Quran there are some verses which rebuke the Prophet (peace and blessings of Allah be upon him) and mention some things to which Allah drew his attention. Some of them may have been embarrassing for the Prophet (peace and blessings of Allah be upon him). But if this Quran had come from the Messenger of Allah, there would have been no need for this; if he were to conceal any part of the Quran, he would have concealed some of these verses which contained rebukes or drew his attention to certain matters which he should not have done, such as the verse in which Allah says to His Prophet (peace and blessings of Allah be upon him): 

    “But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him.” [al-Ahzab 33:37 interpretation of the meaning]
    After this, can there be any doubt left in the mind of any intelligent person that this Quran is the word of Allah, and that the Messenger (peace and blessings of Allah be upon him) conveyed that which was revealed to him in full? 
    Moreover, we tell this person, try it for yourself, read a sound translation of the Quran and use your mind to ponder these rules and regulations. There is no doubt that any intelligent person who has the power of discernment will see a great difference between these words (of Allah) and the words of any person on the face of the earth. 
    Man-woman relationship in Islam
    With regard to your relationship with this young man, this noble religion forbids women to mix with men for a great and wise reason. So you have to stop meeting him and break off your relationship with him until he becomes Muslim, in which case you can marry him in a proper Islamic marriage. In the answer to Question no. 1200 you will find an explanation of the rulings on a Muslim woman mixing with non-mahram men. 
    With regard to your love for him, this is a test from Allah: will you put your love of Allah before your love for one of His creation, or will you put your love for this person before the love of your Almighty Lord Who has forbidden such things. Note that whoever gives up something for the sake of Allah, Allah will compensate him with something better than that, the first of which is that you will find, in sha Allah, that Allah will compensate you with comfort and tranquility in loving Him and striving to draw closer to Allah by means of that which He loves; so your love for your Lord and your attachment to Him will increase, and  your attachment to all of His creation will become weaker. In the answer to Question no. 10254 you will find some solutions to this problem. 
    Can Muslim women marry non-Muslim men?
    With regard to the ruling on a Muslim woman marrying a non-Muslim man , this is haram according to scholarly consensus, indeed it is one of the major immoral actions which Allah has forbidden in the Quran. In the answers to Questions no. 8396 and 1825 you will find a detailed response to this question. 
    We advise you to be patient and to put up with difficulties, and to keep far away from everything that may cause you to do things that would anger your Lord. Note that Allah has made this world a place of trial and testing for His believing slaves; whoever is patient and refrains from following his desries, seeking the pleasure of Allah, Allah will compensate him with Paradise where He will bestow upon him all kinds of delight which cannot be compared with the fleeting worldly pleasures that he sacrificed. This is in addition to the happiness and tranquility that he will find in his heart when he obeys his Lord. 
    Perhaps if he sees how you adhere to your religion and avoid meeting him and sitting with him despite your love for him, he will come to realize the greatness of this religion which makes its followers prepared to sacrifice all that they love in order to please their Lord, and that they hope for a great reward from their Lord for their patience in obeying Him and keeping away from that which He has forbidden and perhaps that will be the cause of his becoming Muslim. 
    We ask Allah to guide him to Islam, and to make goodness easy for you, and to keep all evil away from you, Ameen.
    And Allah knows best.

  • Q n A : Commentary on the verse in which Allaah says: “Verily, Allaah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allaah)” [al-Ra’d 13:11]


    Q
    Commentary on the verse in which Allaah says: “Verily, Allaah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allaah)” [al-Ra’d 13:11]


    A

    Praise be to Allah.
    This is an important verse which indicates that Allaah, may
    He be blessed and exalted, in His perfect justice and wisdom does not change
    the condition of the people from good to bad or from bad to good, from ease
    to hardship or from hardship to ease, unless they change their condition
    themselves. So if they are in a state of righteousness and goodness and they
    change, Allaah will change things for them with punishment, calamities,
    hardship, drought, famine, disunity and other kinds of punishments as
    appropriate requital. Allaah says (interpretation of the meaning): “And
    your Lord is not at all unjust to (His) slaves” [Fussilat 41:46]. 

    Or He may give them respite and give them time so that they
    might truen to the right path, but if they do not then they will be seized
    unexpectedly, as He says (interpretation of the meaning):
    “So, when they forgot (the warning) with which they had been
    reminded, We opened for them the gates of every (pleasant) thing, until in
    the midst of their enjoyment in that which they were given, all of a sudden,
    We took them (in punishment), and lo! They were plunged into destruction
    with deep regrets and sorrows” [al-An’aam 6:44].,
    meaning despairing of all goodness — we seek refuge in Allaah from the
    punishment and wrath of Allaah. Or they may be given respite until the Day
    of Resurrection, when their punishment will be more severe, as Allaah says
    (interpretation of the meaning):

    “Consider not that Allaah is unaware of that which the
    Zâlimûn (polytheists, wrongdoers) do, but He gives them respite up to a Day
    when the eyes will stare in horror”[Ibraaheem 14:42],
    meaning that they are given respite until after death, and that will be a
    greater and more severe punishment. 

    Or they may be in a state of evil and sin, then they repent
    to Allaah and turn back to Him, and they regret their sins and adhere to
    obedience, so Allaah changes their state of wretchedness, hardship and
    poverty to ease, unity and righteousness because of their good deeds and
    their repentance to Allaah, may He be glorified and exalted. It says in
    another verse (interpretation of the meaning):
    “That is so because Allaah will never change a grace which He has bestowed
    on a people until they change what is in their ownselves” [al-Anfaal 8:53].
    This verse tells us that if they are in a state of ease, comfort and
    goodness, then they change and turn to sin, their situation will be changed
    — there is no power and no strength except with Allaah — or they may be
    given respite, as stated above. The opposite is also true: if they were in a state of evil and sin, or disbelief and misguidance, then they repent, regret their sin and adhere to obedience to Allaah, Allaah will change their situation from bad to good; He will change their disunity into unity and harmony; He will change their hardship to ease, well being and plenty; He will change their situation from draught, famine, , lack of water and so on to rainfall, fertile land and other kinds of goodness. End quote.