Tag: Q n A

Praise be to Allah.
The verse is to be understood according to
its apparent meaning. The calamities and famines that Allaah decrees do not
harm anyone but those whose lives have ended and whose provision has ceased.
As for those who still have something left of their lives or provision,
Allaah brings their provision to them by many ways, which they may know or
may not know, because Allaah says (interpretation of the meaning): 

“And whosoever fears Allaah and keeps his
duty to Him, He will make a way for him to get out (from every difficulty).

3. And He will provide him from (sources)
he never could imagine”

[al-Talaaq 65:2-3]

“And so many a moving (living) creature
carries not its own provision! Allaah provides for it and for you”

[al-‘Ankaboot 29:60]

And the Prophet (blessings and peace of
Allaah be upon him) said: “No soul will die until it has received its
provision in full and completed its allotted  lifespan.”   

A person may be punished with poverty and
deprivation of provision because of his actions such as laziness and failing
to seek means of provision that he is able to do, or because of his
committing sins that Allaah has forbidden, as Allaah says (interpretation of
the meaning): 

“Whatever
of good reaches you, is from Allaah, but whatever of evil befalls you, is
from yourself”

[al-Nisa’ 4:79] 

“And whatever of misfortune befalls you,
it is because of what your hands have earned. And He pardons much”

[al-Shoora 42:30]

And it is narrated in a saheeh report that
the Prophet (blessings and peace of Allaah be upon him) said: “A person may
be deprived of provision because of a sin that he commits.” Narrated by Imam
Ahmad, al-Nasaa’i and Ibn Maajah with a jayyid isnaad. 

A person may be tested with poverty,
sickness and other calamities so as to test his gratitude and patience,
because Allaah says (interpretation of the meaning): 

“And certainly, We shall test you with
something of fear, hunger, loss of wealth, lives and fruits, but give glad
tidings to As‑ Saabiroon (the patient).

156. Who, when afflicted with calamity,
say: ‘Truly, to Allaah we belong and truly, to Him we shall return’”

[al-Baqarah 2:155-156] 

“And We tried them with good (blessings)
and evil (calamities) in order that they might turn (to Allaah’s Obedience)”

[al-A’raaf 7:168]

What is meant by good in this verse is
blessings, and what is meant by evil is calamities. And the Prophet
(blessings and peace of Allaah be upon him) said: “How wonderful is the
affair of the believer, for all his affairs are good. If harm befalls him,
he is patient and that is good for him, and if something good happens to him
he is grateful and that is good for him, and this is not for anyone except
the believer.” Narrated by Imam Muslim in his Saheeh. 

And there are many similar verses and hadeeths. And Allaah is the source of strength. End quote.

Praise be to Allah.
It was proven that the Messenger of Allaah (blessings and
peace of Allaah be upon him) said: “This Qur’aan has been revealed in seven
styles, so recite whichever is easiest.” And the scholars said: they are
close in meaning but different in wording. 

When ‘Uthmaan (may Allaah be pleased with him) heard of the
differences among the people and Hudhayfah (may Allaah be pleased with him)
came to him and said “Save the people,” he consulted the Companions who were
still alive at this time, such as ‘Ali, Talhah, al-Zubayr and others, and
they suggested compiling the Qur’aan in one style, so that the people would
not differ. So he compiled it (may Allaah be pleased with him), and he
formed a four-man committee for that task, headed by Zayd ibn Thaabit (may
Allaah be pleased with him). So they compiled the Qur’aan in one style, and
copied it and distributed it to the various regions so that the people could
rely on it and so as to put an end to disputes. 

With regard to the seven recitations or ten recitations, they
are present in what was compiled by ‘Uthmaan, and have to do with adding a
letter or omitting a letter, or elongating or shortening a vowel. All of
that is included in the one style that ‘Uthmaan (may Allaah be pleased with him) compiled. The intention behind that was to preserve the word of Allaah and protect people from differences that could harm them or cause fitnah among them. Allaah has not enjoined reciting it in the seven styles, rather the Prophet (blessings and peace of Allaah be upon him) said: “Recite whichever is easiest.” So the people’s agreeing upon one style is a good action for which ‘Uthmaan and the Companions (may Allaah be pleased with them) are to be appreciated, because it made things easier for people and prevented a cause of dispute among the Muslims. End quote.

Praise be to Allah.
Reading Qur’aan is an act of worship, pure and simple, an act
by means of which a person seeks to draw close to his Lord. The basic
principle concerning this and similar acts that are only worship is that the
Muslim does them seeking thereby the pleasure of Allaah and seeking the
reward that is with Him, and not to seek reward or appreciation from any
other person. Hence it was unknown among the righteous salaf to hire people
to read the Qur’aan for the dead or on weddings or at parties. There is no
report from any of the imams of Islam that they enjoined such a thing or
allowed it. Neither it is known that any of them accepted payment for
reading Qur’aan. Rather they would read it in the hope of attaining that
which is with Allaah, may He be glorified. The Prophet (blessings and peace
of Allaah be upon him) commanded the one who reads the Qur’aan to ask of
Allaah thereby, and he warned against seeking anything from people.
Al-Tirmidhi narrated in his Sunan from ‘Imraan ibn Husayn that he
passed by a reader who was reading the Qur’aan, then he asked (for
something). He said Inna Lillaahi wa inna ilayhi raaji’oon (verily to
Allaah we belong and to Him is our return — said when faced with calamity),
and then he said: I heard the Messenger of Allaah (blessings and peace of
Allaah be upon him) say: “Whoever reads the Qur’aan, let him ask of Allaah
thereby, for there will come people who will read the Qur’aan and ask of
people thereby.” 

As for accepting payment for teaching it, or performing
ruqyah in which the Qur’aan is recited, and other things in which the
benefit goes to someone other than the reader, the saheeh hadeeths indicate
that it is permissible, because of the hadeeth of Abu Sa’eed who accepted a
flock of sheep as payment for performing ruqyah for the man who had been
stung by a scorpion, and he recited Soorat al-Faatihah for him as a ruqyah;
and the hadeeth of Sahl about when the Prophet (blessings and peace of
Allaah be upon him) gave a woman in marriage to a man in return for his
teaching her what he had memorised of the Qur’aan. So the one who accepts
payment just for reading or hires a group of people to read the Qur’aan is
going against the Sunnah and against what the righteous salaf (may Allaah be
pleased with them all) were agreed upon. 

And Allaah is the source of strength. May Allaah sent
blessings upon our Prophet Muhammad and his family and Companions. End
quote 

Standing Committee For Academic Research and Issuing Fatwas

Praise be to Allah.The scholars differed
concerning the ruling on what many Qur’aan reciters do when completing the
Qur’aan, which is starting a new recitation, by going back to Soorat
al-Faatihah and reading it along with the first five verses of Soorat
al-Baqarah only. The difference of opinion is reflected in the two following
views: 
The first view is: that
this is prescribed and is mustahabb. This is the view favoured by the
reciters and was stated by some of the scholars. They quoted a number of
things as evidence for this view, among which is the following: 
(i)
the hadeeth narrated from
‘Abd-Allaah ibn ‘Abbaas, from Ubayy ibn Ka’b, from the Prophet (peace and
blessings of Allaah be upon him), which says that when he recited “Qul
A’oodhu bi Rabbi l-Naas”, he would start again with al-Faatihah, then he
would recite al-Baqarah up to the verse (interpretation of the meaning):
“and they are the successful” [al-Baqarah 2:5]. Then he would recite
du’aa’ al-khatmah (du’aa’ for completing the Qur’aan), then he would get
up. 
This was narrated by
al-Daarimi, as attributed to him by al-Suyooti in al-Itqaan (1/295),
and he said it was narrated with a hasan isnaad. It was also narrated by
al-Haafiz Abu ‘Amr al-Daani and al-Haafiz Abu’l-A’la’ al-Hamadhaani, as
narrated from them by Ibn al-Jazari in al-Nashr (688-694), and by
al-Hasan ibn ‘Ali al-Jawhari in Fawaa’id Muntaqaah (2/29). They all
narrated it via one isnaad:
Al-‘Abbaas ibn Ahmad
al-Barti, ‘Abd al-Wahhaab ibn Faleeh al-Makki narrated to us, ‘Abd al-Malik
ibn ‘Abd-Allaah ibn Sha’wah narrated to us, from his maternal uncle Wahb ibn
Zam’ah ibn Saalih, from Zam’ah ibn Saalih, from ‘Abd-Allaah ibn Katheer,
from Darbaas the freed slave of Ibn ‘Abbaas, and from Mujaahid, from
‘Abd-Allaah ibn ‘Abbaas, from Ubayy ibn Ka’b, from the Prophet (peace and
blessings of Allaah be upon him). 
Shaykh al-Albaani (may
Allaah have mercy on him) said: 
This is a da’eef (weak)
isnaad, for two reasons: 
The first is that it hinges
on Zam’ah ibn Saalih. Al-Dhahabi said in al-Kaashif: He was classed
as da’eef by Ahmad. Al-Haafiz said in al-Taqreeb: (he is) da’eef and
his hadeeth is maqroon according to Muslim.
The other reason is that
there is confusion concerning its isnaad for two reasons. The first is this
hadeeth quoted above from Darbaas and from Mujaahid, who are mentioned
together in the isnaad. 
The second is from Darbaas
alone, and Mujaahid is not mentioned with him. Ibn al-Jazari quoted the
isnaads like this in al-Nashr (2/420-425). 
According to a version
narrated from Wahb ibn Zam’ah ibn Saalih, from ‘Abd-Allaah ibn Katheer, from
Darbaas, from ‘Abd-Allaah ibn ‘Abbaas… in a marfoo’ report. No mention is
made in this isnaad of Zam’ah. 
He said following that: a
ghareeb hadeeth, which we know only through this isnaad. Its isnaad is hasan
but al-Haafiz Abu’l-Shaykh al-Asbahaani and Abu Bakr al-Zaynabi narrated it
from Wahb from his father Zam’ah,… and this is the correct isnaad. 
I say: This suggestion is
correct, because it is what appears in most reports. On that basis there is
no way to class its isnaad as hasan, because it hinges on Zam’ah ibn Saalih
who is da’eef, as stated above. 
How can it be hasan when it
includes Darbaas the freed slave of Ibn ‘Abbaas, who is majhool – as Abu
Haatim said and was followed in that by al-Dhahabi and al-‘Asqallaani? Yes,
he was mentioned with Mujaahid in some reports, as in the version narrated
by al-Jawhari and others, but even if that is correct, the fault in it is
still the same, namely Zam’ah. And Allaah knows best. end quote. 
Al-Silsilah al-Da’eefah
(no. 6134). 
(ii)
A marfoo’ hadeeth in which
it says: 
A man said: O Messenger of
Allaah, which deed is most beloved to Allaah? He said: The one who reaches
(the end) then keeps going. He said: Who is the one who reaches (the end)
then keep going? He said: The one who reads the Qur’aan from the beginning
to the end, then when he reaches the end he starts again from the beginning.
 
This hadeeth was narrated
via two isnaads: 
The first is muttasil: via
Saalih al-Murri, from Qataadah, from Zaraarah ibn Awfa, from Ibn ‘Abbaas. It
was narrated with this isnaad from Saalih al-Murri by al-Haytham ibn
al-Rabee’ – as quoted by al-Tirmidhi (no. 2948) – and by ‘Amr ibn ‘Aasim –
as quoted by al-Bazzaar (2/213) – and by ‘Aasim al-Kilaabi, ‘Amr ibn Marzooq
and Zayd ibn al-Habbaab in al-Mustadrak (1/757), and by Ibraaheem ibn
Abi Suwayd al-Dhaari’ – as quoted in Mu’jam al-Tabaraani (12/168). 
The second is mursal, via
Saalih al-Murri, from Qataadah, from Zaraarah ibn Awfa, from the Prophet
(peace and blessings of Allaah be upon him), without any mention of Ibn
‘Abbaas. It was narrated from Saalih al-Murri with this isnaad by Muslim ibn
Ibraaheem, as quoted by al-Tirmidhi (no. 2948); Ishaaq ibn ‘Eesa, as quoted
by al-Daarimi (2/560); ‘Abd-Allaah ibn Mu’aawiyah al-Jumahi – as quoted in
al-Nashr by Ibn al-Jazari (p. 699). Al-Tirmidhi regarded as more
correct the report of the one who narrated it as mursal, and said: This is a
ghareeb hadeeth; we do not know of it from the hadeeth of Ibn ‘Abbaas except
through this isnaad, and it is not qawiy (strong). This – meaning the mursal
report – in my view is more saheeh than the hadeeth of Nasr ibn ‘Ali from
al-Haytham ibn al-Rabee’. End quote. 
There is a corroborating,
marfoo’ report in the hadeeth of Abu Hurayrah which was narrated by
al-Haakim in al-Mustadrak (1/758), in the isnaad of which there is
Miqdaam ibn Dawood who is da’eef al-hadeeth. See: Lisaan al-Mizaan
(6/84). There is another corroborating report from Zayd ibn Aslam from the
Prophet (peace and blessings of Allaah be upon him), which is mursal. Abu
‘Amr al-Daani gives its isnaad in al-Nashr (p. 700). 
This hadeeth was classed as
da’eef by a number of scholars, including its narrator Imam al-Tirmidhi,
al-Haafiz Ibn Hajar, as it says in al-Futoohaat al-Rabaaniyyah
(3/248) and Shaykh al-Albaani in al-Silsilah al-Da’eefah (no. 1834). 
(iii)
The action of the righteous
salaf; this Sunnah was part of their traditions. 
Ibn al-Jazari (may Allaah
have mercy on him) said: 
Al-Haafiz Abu ‘Amr also
narrated with a saheeh isnaad from al-A’mash, from Ibraaheem who said: When
they completed the Qur’aan, they regarded it as mustahabb to read a few
verses from the beginning. This is a clear statement of the validity of the
view favoured by the reciters and held by the salaf. End quote. 
Al-Nashr
(2/449, p. 703). 
Al-Haafiz Abu ‘Amr al-Daani
said: 
The fact that Ibn Katheer –
meaning the famous reciter – did that is indicated in the narrated texts and
the reports are mawqoof and do not go back to the Messenger of Allaah (peace
and blessings of Allaah be upon him). There are many other reports narrated
from the Sahaabah, Taabi’een and those who come after them. End quote from
al-Nashr fi’l-Qiraa’at al-‘Ashar by Ibn al-Jazari (p. 688). 
(iv)
The fact that the Muslims
followed this Sunnah in all regions. 
Ibn al-Jazari (may Allaah
have mercy on him) said: 
This action was done in all
Muslim regions according to the recitation of Ibn Katheer and others, to
such an extent that there was hardly anyone who completed a reading of the
Qur’aan but he would immediately start another, whether he completed what he
started or not, and whether he intended to complete it or not. That became
part of the Sunnah of completing a reading of the Qur’aan among them, and
they describe the one who did that as “the one who reaches (the end) then
keeps going”, i.e., the one who reaches the end of the Qur’aan and then
starts again from the beginning. End quote. 
Al-Nashr
(p. 694). 
Al-Nawawi (may Allaah have
mercy on him) said: 
It is mustahabb when
finishing a complete reading, to start another one immediately after
completing it. This was regarded as mustahabb by the earlier and later
generations, and they quoted as evidence for it the hadeeth of Anas (may
Allaah be pleased with him). End quote. 
Al-Tibyaan fi Adaab
Hamalat al-Qur’aan (p. 110). 
Al-Suyooti (may Allaah have
mercy on him) said: 
It is Sunnah when
comp’leuting a reading of the Qur’aan to start another immediately after
completing it, because of the hadeeth of al-Tirmidhi and others… End
quote.  
Al-Itqaan (1/295). See
also: Sunan al-Qurra’ wa Manaahij al-Mujawwideen (p. 227). 
The second view is that it
is not allowed and is not mustahabb. This was stated by Imam Ahmad (may
Allaah have mercy on him). 
The basis for this opinion
is that this action was not narrated from the Prophet (blessings and peace
of Allaah be upon him). He would review the Qur’aan with Jibril once every
year, and he reviewed it with him twice in the year in which he died, and no
one has transmitted anything to us about this practice which is followed
today.
Ibn Qudaamah (may Allaah
have mercy on him) said: 
Abu Taalib said: I asked
Ahmad when he recited “Qul a’oodhu bi Rabbi l-naas”, whether he recited
anything of al-Baqarah? He said no, and he did not regard it is mustahabb to
follow his completion of the Qur’aan with the recitation of anything.
Perhaps he had no verification of any saheeh report to indicate that. End
quote. 
Al-Mughni
(1/838). 
It says in al-Furoo’
(1/554): 
He should not read
al-Faatihah and the first five verses of al-Baqarah. al-Aamidi said: meaning
before the supplication. And it was said that it is mustahabb. End quote. 
Ibn Muflih said in
al-Adaab al-Shar’iyyah (2/319): 
If one finishes reciting
Soorat al-Naas, he should not add al-Faatihah and five verses of al-Baqarah.
He said in the commentary: Perhaps he did not have any proven saheeh report.
And it was said: it is permissible after the du’aa’, or it is mustahabb. 
Al-Qaadi said, after
mentioning the meaning of this report from the hadeeth of Anas which was
narrated by Ibn Abi Dawood – meaning the hadeeth which mentions “The one who
reaches (the end) then keeps going” –: The apparent meaning of this is that
this is mustahabb. The answer is that what is meant is to encourage repeated
reading of the entire Qur’aan, time after time. There is nothing in this to
indicate that the du’aa’ should not come immediately after completing the
Qur’aan. End quote. 
Imam Ibn al-Qayyim (may
Allaah have mercy on him) said: 
Some of them understood
from this that every time one finishes reading the entire Qur’aan, he should
read the Opening of the Book (al-Faatihah) and three verses of Soorat
al-Baqarah, because he has reached the end then kept going by starting again
from the beginning. 
None of the Sahaabah did
this, nor did the Taabi’een, and none of the imams regarded it as
mustahabb. 
The hadeeth “The one who
reaches (the end) then keeps going” may mean either of two things. One is
that every time he reaches the end of a soorah or juz’, he keeps going and
moves on to the next; the second is that every time he completes the Qur’aan
he starts it again from the beginning. End quote. 
I’laam al-Muwaqqi’een
(4/306). 
The second view is more
likely, based on the evidence, in sha Allaah, because there is no proven
evidence that such a thing is mustahabb, rather the apparent meaning of the
Sunnah indicates the opposite, as explained above. This view is favoured in
the answer to question no. 12032. 
But we should note that
this issue, even though we have pointed out what we believe is more correct,
is a matter of ijtihaad, and it is not a definitive matter. If someone has
sound evidence that the salaf used to do that, or he believes that the
hadeeth narrated concerning it is saheeh, then he is not innovating or going
astray, rather he should not be denounced. 
Similarly, those who follow
the view that we regard as more correct should not be denounced. Rather Imam
al-Jazari (may Allaah have mercy on him), who is one of those who say that
this is prescribed, says: 
Whatever the case, we do
not say that this is binding upon every reader, rather we say what our imam
Faaris ibn Ahmad and others said: Whoever does that has done well, and
whoever does not do it, there is no blame on him. End quote. 
Al-Nashr
(p. 704). 
And Allaah knows best.

Praise be to Allah.Firstly: 
Allah sent Muhammad (peace and blessings of Allah be upon him) with a religion that covers all aspects of life, as Abu Dharr (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) left us and no bird flapped its wings in the sky except that he had taught us some knowledge about it. 
(Narrated by Ahmad, 20399. See Majma’ al-Zawaa’id, 8/263. al-Haythami said: it was narrated by al-Tabaraani and its men are the men of saheeh apart from Muhammad ibn ‘Abd-Allah ibn Yazeed al-Muqri’ who is thiqah (trustworthy)). 
Islam came to meet the needs of people in all aspects of their lives.  
Secondly: 
What is narrated in the Sunnah from the Prophet (peace and blessings of Allah be upon him) complements what is in the Quran. These two sources are the principal sources for Muslims. The Prophet (peace and blessings of Allah be upon him) has told us that Allah has not sent down any disease but He has also sent down a cure for it. 
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Allah has not sent down any disease but He has also sent down a cure for it.” 
Narrated by al-Bukhaari, 5678. 
Thirdly: 
What the questioner has mentioned, that some Muslims say that many remedies were discovered through the Holy Quran, we say that this is somewhat exaggerated. 
The Quran is not a book of medicine or geography or geology as some Muslims like to say to westerners. Rather it is a book of guidance for mankind and one of the greatest of its miracles is its eloquence and the ideas and concepts that it contains. This is the main aspect of its miraculous nature. Allah revealed it to His Prophet (peace and blessings of Allah be upon him) at a time when eloquence had reached great heights, so this book came to amaze those people and challenge them in their area of expertise, to prove to them that it was from Allah. 
This is not strange, and it is nothing new in religion. The signs of Moosa (peace be upon him) – his stick and his hand – were of the kind that was prevalent during his time, which was magic (sihr). The signs of ‘Eesa (peace be upon him) – raising the dead and healing the blind and lepers – were of the kind that his people were skilled in and that was widespread among them, which was medicine. 
Hence we say that the greatest feature of the Quran is its eloquence. Scholars nowadays are still discovering new aspects of its eloquence through their study of its verses.  
This does not mean that there is no other miraculous aspects to the Quran. Rather in some verses Allah mentions things about the design of the human body, the stages of its creation and development, some natural phenomena, etc. 
But with regard to cures for various diseases, as the questioner mentions, the Quran is a healing for the believers. This includes healing the heart (mental or spiritual disease) and physical healing. Allah mentions honey in the Quran and says that it is a healing for mankind. And He mentions the principle of preserving good health and guarding against sickness. So whoever says that the Quran says a lot about medicine in this regard is right, but whoever goes beyond that is exaggerating. Rather this is a kind of exaggeration coined by some Muslims. The Quran is not a book of medicine. There are some diseases that did not exist previously, so how could their cure come – according to what the questioner says – before they appeared? 
Fourthly: 
(a)The following are some of the verses which indicate that the Quran is healing:
Allah says (interpretation of the meaning): 
“And We send down of the Quran that which is a healing and a mercy to those who believe”
[al-Isra’ 17:82]
Ibn al-Qayyim (may Allah have mercy on him) said: 
Allah says “And We send down of the Quran that which is a healing and a mercy to those who believe”. The correct view is that the word min (translated here as “of”) serves to explain the nature of the Quran as a whole, not to refer to parts of it and not other parts.  
Allah says (interpretation of the meaning): 
“O mankind! There has come to you a good advice from your Lord (i.e. the Quran, enjoining all that is good and forbidding all that is evil), and a healing for that which is in your hearts”
[Yoonus 10:57]
The Quran is the complete healing for all mental, spiritual and physical diseases, all diseases of this world and the Hereafter. But not everyone is guided to use it for the purpose of healing. If the sick person uses the Quran for healing in the proper way, and applies it to his disease with sincerity, faith, complete acceptance and firm conviction, fulfilling all its conditions, then no disease can resist it. 
How can disease resist the words of the Lord of heaven and earth which, if He had revealed it to the mountains they would have crumbled and if He had revealed it to the earth it would have broken it apart? There is no sickness, spiritual or physical, but in the Quran there is that which indicates its remedy, its cause and how to protect against it for those who are blessed with understanding of His Book. 
Zaad al-Ma’aad, 4/352 
(b)The Quran contains the treatment for hearts and souls, and as such it is a means of expelling all sicknesses from the body. In this regard the Quran is a healing and a remedy for many diseases.
Ibn al-Qayyim (may Allah have mercy on him) said: 
We and others have tried this on many occasions and we have seen that it works in ways that physical remedies do not. Indeed we now regard physical medicine as the doctors regard folk medicine. This is in accordance with the law of divine wisdom, not contrary to it, but the causes of healing are many and varied. When the heart is in contact with the Lord of the Worlds, the Creator of the disease and the remedy, the Controller of nature Who directs it as He wills, he has other remedies apart from the remedies that are sought by the heart that is far away from Him and that turns away from Him. It is known that when a person’s spirits are high and his body is in good shape, they cooperate in warding off disease and suppressing it, so if a person is in high spirits and physical good shape, finds comfort in being close to his Creator, loving Him, enjoying remembrance of Him (dhikr), devoting all his strength and power for His sake and focusing on Him, seeking His help, putting his trust in Him, how can anyone deny that this is the greatest medicine or that this spiritual power gives him the means to ward off pain and defeat it completely? No one would deny this but the most ignorant of people, those who are furthest away from Allah and the most hard-hearted and unaware of human nature. 
Zaad al-Ma’aad 4/12 
(c)In the Quran there is Soorat al-Faatihah which is a ruqyah to be recited as a prayer for healing.
It was narrated that Abu Sa’eed (may Allah be pleased with him) said: “A group of the companions of the Prophet (peace and blessings of Allah be upon him) set out on a journey and traveled until they stopped in (the land of) one of the Arab tribes. They asked them for hospitality but they refused to welcome them. The chief of that tribe was stung by a scorpion and they tried everything but nothing helped them. Some of them said, ‘Why don’t you go to those people who are camped (near us), maybe you will find something with them.’ So they went to them and said, ‘O people, our chief has been stung by a scorpion and we have tried everything but nothing helped him. Can any of you do anything?’ One of them said, ‘Yes, by Allah, I will recite ruqyah for him, but by Allah we asked you for hospitality and you did not welcome us, so I will not recite ruqyah for you until you give us something in return.’ Then they agreed upon a flock of sheep.’ Then he went and spat drily and recited over him Al-hamdu Lillaahi Rabb il-‘Aalameen [Soorat al-Faatihah]. (The chief) got up as if he was released from a chain and started walking, and there were no signs of sickness on him. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the ruqyah said, ‘Do not divide them until we go to the Prophet (peace and blessings of Allah be upon him) and tell him what happened, then wait and see what he tells us to do.’ So they went to the Messenger of Allah (peace and blessings of Allah be upon him) and told him what had happened. The Messenger of Allah (peace and blessings of Allah be upon him) asked, ‘How did you know that it (al-Faatihah) is a ruqyah?’ Then he added, ‘You have done the right thing. Share out (the flock of sheep) and give me a share too.’ And the Messenger of Allah (peace and blessings of Allah be upon him) smiled.”   
Narrated by al-Bukhaari, 2156; Muslim, 2201 
Ibn al-Qayyim said concerning Soorat al-Faatihah:  
Whoever is guided by Allah and is given good insight to understand the deep meaning of this soorah and what it contains of Tawheed, understanding of the Divine nature, the names, attributes and actions of Allah, the Divine decree, the Resurrection, rejecting any misconception that undermines the concept of the Oneness of the Divine Lordship and Divine nature, complete trust in Allah and referring all one’s affairs to the One Who has full control of all things – to Him be all praise, for all goodness is in His hand and to Him all things return – and feeling in need of Him in seeking guidance that is the root of happiness in this world and in the Hereafter, will realize the connection between the contents of this soorah and bringing good and warding off evil. He will understand that ultimate goodness and blessing is connected to this soorah and is dependent upon understanding it and acting upon it. Then this soorah will make him independent of many other kinds of medicine and ruqyah, and it will open the door to a great deal of goodness and ward off a great deal of evil. 
Zaad al-Ma’aad, 4/347 
(d)The Quran mentions the principle of maintaining good health.
Ibn al-Qayyim said: 
The basic principles of medicine are three: prevention, maintaining good health, and removing harmful substances from the body. 
Allah has mentioned them all together, to His Prophet and his ummah in three places in His Book. 
He prevented the sick person from using water lest it harm him, as He says (interpretation of the meaning): 
“And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum)”
[al-Nisa’ 4:43]
Allah allowed the sick person to do tayammum to protect him, just as He permitted it to the one who has no water. 
Allah says concerning the maintenance of good health: 
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
The traveller is allowed to break his fast during Ramadaan, to protect his health lest the combination of fasting and the difficulties of travel weakens him and affects his health. 
And Allah said concerning the removal of harmful things by shaving the head of the person in ihraam (for Hajj or ‘Umrah): 
“And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Sawm (fasts) (three days) or giving Sadaqah (charity — feeding six poor persons) or offering sacrifice (one sheep)”
[al-Baqarah 2:196]
So if a person has an ailment in his scalp when he is in ihraam, he is permitted to shave his head and remove the harmful thing or the bad substance that is causing lice to develop – as happened to Ka’b ibn ‘Ajrah – or if it is causing sickness to develop. 
These three matters are the basic principles of medicine. We have mentioned an example of each one in order to point out the blessing of Allah to His slaves in preventing sickness, protecting their health and removing harmful substances from them, as a mercy and kindness towards His slaves, for He is the Most Kind, Most Merciful. 
Zaad al-Ma’aad, 1/164, 165 
Ibn al-Qayyim said: On one occasion I discussed this with one of the chief doctors of Egypt, and he said: By Allah if I had to travel to the west to obtain these benefits that would not be too much – or words to that effect. 
Ighaathat al-Lahfaan, 1/25 
(e)Mention of honey in the Quran, and that it is a healing for mankind.
 Allah says (interpretation of the meaning): 
“There comes forth from their [bees’] bellies, a drink of varying colour wherein is healing for men”
[al-Nahl 16:69]
Ibn al-Qayyim (may Allah have mercy on him) said: 
With regard to the Prophet’s guidance concerning drinking, it is the most perfect guidance that maintains good health. He used to drink honey mixed with cold water. This is very healthy and no one can understand how healthy it is except the most prominent doctors. For drinking honey on an empty stomach dissolves phlegm, cleanses the stomach, reduces its viscosity, washes away waste matter, warms it up a little and opens its inlet and exit. It has a similar effect on the liver, kidneys and urethra. It is more beneficial to the stomach than any other kind of sweet that enters it. However it may cause side effects in people who are suffering from jaundice because it is hot and jaundice is hot, so it may aggravate it; in order to avoid this effect vinegar may be added, then honey will become beneficial and drinking it will be more useful than many or most of the drinks that are made from sugar, especially for those who are not used to these drinks, for if they drink them they will not suit them as well as honey does, or even come close.  
With regard to drinking it when it is collected and well-prepared, this is one of the most beneficial things for the body, and one of the greatest means of preserving health; it is very refreshing and energizing, and it is good for the liver and heart. If it is well-prepared it provides nutrition and makes food reach all parts of the body in the most effective manner. 
Zaad al-Ma’aad, 4/224, 225 
And he said (may Allah have mercy on him): 
Honey contains great benefits, for it cleanses impurities from the veins and stomach etc, whether it is eaten or applied to the skin. It is good for the elderly, the phlegmatic and those whose humours are cold and wet. It is nourishing, aids digestion, energizes, makes unpleasant medicine palatable, is good for the liver and chest, is a diuretic and helps to ease coughs caused by phlegm. If it is drunk warm mixed with rosewater it is beneficial for one who has been bitten by a scorpion or who has consumed opium. If it is drunk on its own mixed with water, it is good for the one who has been bitten by a rabid dog or eaten poisonous mushrooms. If fresh meat is placed in honey, it will stay fresh for three months, as will cucumbers, pumpkins and eggplants. Many fruits can be kept in it for six months. It will also preserve a dead body, and it is known as the trustworthy preserver. If the body of one who is afflicted with lice is painted with honey, it will kill the lice and their eggs. It makes the hair long, beautiful and smooth. If used on the eyes like kohl it clears the vision. If the teeth are brushed with it, it whitens the teeth and makes them bright, and keeps the gums healthy. It opens the veins and induces menstruation. If taken on an empty stomach it takes away phlegm and cleanses the stomach, clearing away waste matter and restoring the correct temperature. It does likewise to the liver, kidneys and urethra.
 As well as all this, it has no side effects and causes little harm. It may cause side effects in one who is suffering from jaundice, but that may be counteracted by vinegar and the like, in which case it becomes very beneficial for him.
 It is a kind of nourishment, a kind of medicine, a kind of drink, a kind of sweet, a kind of cream. There is nothing that has been created for us for a similar purpose that is better than it, or even comes close. The ancient peoples relied on it, and in most of the books of the ancients there is no mention of sugar at all and it was unknown to them, for it is something that is very new. The Prophet (peace and blessings of Allah be upon him) used to drink honey mixed with water on an empty stomach, and this is the secret of maintaining good health that no one can understand except one who is intelligent and blessed.
Zaad al-Ma’aad, 4/33, 34.

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

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

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

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

End quote from Fataawa Islamiyyah. 

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

And Allah knows best.

Praise be to Allah.There is nothing wrong with reading the Quran from the Mus-haf whilst lying down.  
Al-Bukhari (7549) and Muslim (301) narrated that the Prophet (peace and blessings of Allaah be upon him) used to lie in ‘Aishah’s lap and recite Quran. 
Al-Nawawi (may Allaah have mercy on him) said in Sharh Sahهh Muslim: 
“This indicates that it is permissible to read Quran when reclining and lying down.” 
Shaykh Salih al-Fawzan said: 
“There is nothing wrong with reading the Quran when lying down, whether one is lying on a bed or on the ground. There is nothing wrong with that. A person may recite Quran whatever position he is in, standing or sitting or reclining, and whether he has wudu or is in a state of minor impurity, if he is reciting from memory. But if he is reading from the Mus-haf, then it is not permissible for the one who does not have wudu to touch the Mus-haf unless he has done wudu.” (Al-Muntaqa min Fatawa al-Fawzan)
For more information about the issues related to lying down and sitting, please see these answers: 294088 , and 13822 . 
And Allah knows best.

Praise be to Allah.Soorat al-Isra’ is called Soorat Bani Israa’eel in two saheeh mawqoof hadeeths, in which it is the words of the Sahaabah (may Allah be pleased with them): 
The first hadeeth was narrated from ‘Abd-Allah ibn Mas‘ood (may Allah be pleased with him), who said concerning (the soorahs) Bani Israa’eel, al-Kahf, Maryam, Ta-Ha and al-Anbiya’: They are among the best and earliest and they are among the first I received.
Narrated by al-Bukhaari, 4994 
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: ‘Itaaq (translated above as “best”) is the plural of ‘ateeq, which means ancient, or it may mean everything that reaches the utmost of excellence; the second meaning was preferred by a number of scholars in this hadeeth. 
“and they are among the first I received (tilaadi)” i.e., among that which I memorized a long time ago. Tilaad means long-standing possession; it is the opposite of taarif (recent acquisition). What Ibn Mas‘ood meant was that they were among the first soorahs he learned of the Qur’aan, and that they possess virtue because of what they contain of stories of the earlier Prophets and nations.
End quote from Fath al-Baari, 8/388 
The second hadeeth was narrated from ‘Aa’ishah (may Allah be pleased with her) who said: The Prophet (blessings and peace of Allah be upon him) used not to sleep until he had recited Bani Israa’eel and al-Zumar. Narrated by al-Tirmidhi, 3402, who said: It is a hasan hadeeth. It was also classed as hasan by al-Haafiz Ibn Hajar in Nataa’ij al-Afkaar, 3/65; and it was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 
The scholars said that this soorah was better known by the name Soorat Bani Isra’eel at the time of the Sahaabah and Taabi’een, because the first verse of Soorat al-Isra’ speaks of the Isra’ (Night Journey) to al-Masjid al-Aqsa, then in the second verse it starts to speak of an important stage in the story of Bani Isra’eel (the Children of Israel) and their mischief in the land, which is not mentioned in any of the stories of Bani Isra’eel anywhere else in the Qur’aan. That is in the passage where Allah, may He be exalted, says (interpretation of the meaning):
“Glorified (and Exalted) is He (Allâh) [above all that (evil) they associate with Him]. Who took His slave (Muhammad (blessings and peace of Allah be upon him)) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad (blessings and peace of Allah be upon him)) of Our Ayât (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer
2. And We gave Mûsa (Moses) the Scripture and made it a guidance for the Children of Israel (saying): ‘Take not other than Me as (your) Wakîl (Protector, Lord, or Disposer of your affairs).
3. ‘O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave.’
4. And We decreed for the Children of Israel in the Scripture, indeed you would do mischief in land twice and you will become tyrants and extremely arrogant!”
[al-Isra’ 17:1-4]. 
Al-‘Allaamah al-Taahir ibn ‘Ashoor (may Allah have mercy on him) said: 
In many Mushafs it is called Soorat al-Isra’. Al-Aloosi stated that it is called by this name, because at the beginning it mentions the Isra’ (Night Journey) of the Prophet (blessings and peace of Allah be upon him) and that is the only place where it is mentioned. But at the time of the Sahaabah it was called Soorat Bani Israa’eel, the reason for that being that it mentions things about Bani Isra’eel that are not mentioned in other soorahs, namely their subjugation by those who were given to terrible warfare (cf. 17:4) — the Assyrians; then their subjugation by another people — namely the Romans. It is also called Soorat Subhaan, because it begins with this word.
End quote from al-Tahreer wal-Tanweer, 15/5 
See also the answer to question no. 131664 
And Allah knows best.

Praise be to Allah.
There is nothing wrong with quoting Qur’aanic verses as
proverbs, if that is for a valid purpose, such as saying This is something
that “will neither nourish nor avail against hunger” or saying
“Thereof (the earth) We created you, and into it We shall return you, and
from it We shall bring you out once again”, if one wants to remind
people of their relationship with the earth, from which they were created
and to which they will return. If quoting Qur’aan as a proverb is not
intended by way of mockery and making fun, there is nothing wrong with it.
But if it is done by way of mockery and making fun, as the questioner
mentions, then this is regarded as apostasy from Islam, because the one who
makes fun of the Qur’aan or of any mention of Allaah, may He be glorified
and exalted, has apostatized from Islam, as Allaah says (interpretation of
the meaning): 

“Say: “Was it at Allaah (
عز و جل
), and His Ayaat (proofs, evidences, verses, lessons, signs, revelations,
etc.) and His Messenger (صلى
الله عليه وسلم) that you were mocking?”

66. Make no excuse; you disbelieved after you had
believed”

[al-Tawbah 9:65-66]

It is essential to venerate and respect the Qur’aan, but that does not mean that one cannot quote it as a proverb in a proper and respectful manner. There is nothing wrong with that, but using it by way of mockery and making fun is apostasy from Islam. And Allaah knows best.

Praise be to Allah.
Firstly: 

We ask Allah to make you
steadfast in adhering to goodness and guidance. 

In the answer to questions no.
14035 and 20803 we have discussed the
reward for memorising the Qur’aan and the status of its
bearers. We ask Allah not to deprive you of any of
that. 

Secondly: 

There is no text in Islam to
suggest that the one who memorises the Qur’aan with the
numbers of its verses will attain a greater reward or a
higher status than the one who memorises it without
that. 

Our advice to you is not to do
that and not to focus on it, because it is a kind of showing
off and time is too precious to spend it on something in
which there is no point and will not benefit you in your
religion or bring you closer to your Lord, may He be
exalted. 

You should pay attention to
perfecting your recitation and memorisation, and striving to
understand the verses and ponder their meanings, as well as
paying attention to acting upon what it says in it, regarding
as halaal what it permits and as haraam what it forbids, and
following its commands and avoiding what it prohibits. Acting
in accordance with the Qur’aan is the greatest aim behind
reading it and memorising it. 

It was narrated that ‘Abd-Allah
ibn Mas‘ood (may Allah be pleased with him) said: When one of
us learned ten verses, he would not move on from them until
he understood the meaning and acted upon them. 

Abu ‘Abd al-Rahmaan al-Sulami —
one of the Taabi‘een — said: Those who used to teach us the
Qur’aan, such as ‘Uthmaan ibn ‘Affaan, ‘Abd-Allah ibn Mas‘ood
and others, told us that when they learned ten verses from
the Prophet (blessings and peace of Allah be upon him) they
would not move on from them until they learned what was in
them of knowledge and action. And they said: So we learned
the Qur’aan and knowledge and action all together.
 

And Allah knows
best.