27/04/2015

Sujood al-Shukr

  Islam Question and Answer

  

21888: What is to be said in sujood al-shukr (prostration of gratitude)?

Praise be to Allaah.  

There is no specific du’aa’ narrated in the ahaadeeth for sujood al-shukr, hence the scholars said that what is to be said in sujood al-shukr is the same tasbeeh and du’aa’ as are said when prostrating in prayer. So one should say Subhaana Rabbiy al-A’laa (Glory be to my Lord Most High), Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu, sajada wajhi lillahi khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu, tabaaraka Allaah ahsan ul-khaaliqeen (O Allaah, unto You I prostrate, in You I believe and to You I submit. My face has prostrated to the One who created and formed it, and gave it hearing and sight. Blessed be Allaah, the best of creators). Then he should make du’aa’ as he likes. 

Ibn Qudaamah (may Allaah have mercy on him) said: the description, rulings and conditions of sujood al-shukr are the same as those for sujood al-tilaawah (prostration required when reciting certain verses of Qur’aan). (al-Mughni, 2/372). And he said concerning sujood al-tilaawah: he should say in this prostration what he says in the prostration during prayer. (al-Mughni, 2/362). 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Sujood al-shukr is done in response to a calamity that is averted or a blessing which come to a person. It is like sujood al-tilaawah outside prayer. Some of the scholars said that wudoo’ and takbeer is required, and some said that only the first takbeer is required. Then he should fall down in prostration, and make du’aa’ after saying “Subhaana Rabbiy al-A’laa (Glory be to my Lord Most High).”

(Fataawa Islamiyyah, 1/205)

And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad.

http://islamqa.info/en/21888

Sujud al-Tilaawah

Islam Question and Answer

22650: How to do sujood al-tilaawah, and do you need wudoo’ for it?

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Is it necessary to have wudoo’ in order to do sujood al-tilaawah (prostration required when reading certain verses of the Qur’aan)? Do we have to say Allaahu akbar when going down and coming up, whether that is whilst praying or otherwise? What should be said in this prostration? Are the du’aa’s that have been narrated for it saheeh? Is it prescribed to say salaam after this prostration if it is done outside of prayer?

Praise be to Allaah.  

It is not essential to have wudoo’ for sujood al-tilaawah, according to the more correct of the two scholarly opinions, and there is no salaam or takbeer when coming up from it, according to the more correct of the two scholarly opinions. 

It is prescribed to say takbeer when prostrating, because evidence to that effect is proven in the hadeeth of Ibn ‘Umar (may Allaah be pleased with him). 

But if the sujood al-tilaawah is done during prayer, then it is obligatory to say takbeer when going down and when coming up, because the Prophet (peace and blessings of Allaah be upon him) used to do that in every movement of the prayer, and he said: “Pray as you have seen me praying.” (Narrated by al-Bukhaari in his Saheeh, 595). The same dhikr and du’aa’s are prescribed in sujood al-tilaawah as in the prostration during prayer, because of the general meaning of the ahaadeeth concerning that. Among these du’aa’s are: 

Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu, sajada wajhi lilladhi khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu bi hawlihi wa quwwatihi, tabaarak Allaahu ahsan al-khaaliqeen (O Allaah, unto You I have prostrated and in You I have believed, and unto You I have submitted. My face has prostrated before Him Who created it and fashioned it, and brought forth its faculties of hearing and seeing by His Might and Power. Blessed is Allah, the Best of creators). 

This was narrated by Muslim in his Saheeh, 1290 from the Prophet (peace and blessings of Allaah be upon him); he said that he used to say this dhikr during the prostration of prayer, according to the hadeeth of ‘Ali (may Allaah be pleased with him). 

We have mentioned above that it is prescribed to say the same in sujood al-tilaawah as in the prostration in prayer. It was narrated that the Prophet (peace and blessings of Allaah be upon him) used to make du’aa’ when he did sujood al-tilaawah, and he would say:  

“Allaahumma aktub li biha ‘indaka ajran wa’mhu ‘anni biha wizran waj’alha li ‘indaka dukhran wa taqabbalha minni kama taqabbaltaha min ‘abdika Dawood (O Allaah, record for me a reward for this (prostration), and remove from me a sin. Save it for me and accept it from me just as You accepted it from Your slave Dawood).” (Narrated by al-Tirmidhi, 528). 

What is obligatory is to say “Subhaana Rabbiy al-A’laa (Glory be to my Lord Most High), as is obligatory during the prostration of prayer. Any additional du’aa’ or dhikr is mustahabb. 

Sujood al-tilaawah, whether during prayer or outside of it, is Sunnah, not obligatory, because evidence to that effect was narrated from the Prophet (peace and blessings of Allaah be upon him), in the hadeeth of Zayd ibn Thaabit and in the hadeeth of ‘Umar (may Allaah be pleased with him). 

Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 11/406.

http://islamqa.info/en/22650

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AYAT AL KURSIY

Benefits of Ayat al Kursy

Praise be to Allaah. 

Imaam Ibn Katheer (may Allaah have mercy on him) said in his Tafseer of Aayat al-Kursiy from Soorat al-Baqarah:

 This is Aayat al-Kursiy, which has a high status. It was reported in a saheeh hadeeth from the Messenger (peace and blessings of Allaah be upon him) that it is the greatest aayah in the Book of Allaah… It was narrated from Ubayy, i.e., Ubayy ibn Ka’b that the Prophet (peace and blessings of Allaah be upon him) asked him which aayah in the Book of Allaah was the greatest. He said, “Allaah and His Messenger know best.” He repeated it several times, then he said, “Aayat al-Kursiy.” The Prophet (peace and blessings of Allaah be upon him) said, “Congratulations upon your knowledge O Abu’l-Mundhir. 

 It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “In Soorat al-Baqaraah there is an aayah which is the best of all the aayahs of the Qur’aan. It is never recited in a house but the Shaytaan leaves: Aayat al-Kursiy.”

 It was narrated in a marfoo’ report that Abu Umaamah said: “The greatest name of Allaah, which if He is called by it, He responds, is in three (soorahs): Soorat al-Baqarah, Aal ‘Imraan and Ta-Ha.” Hishaam, i.e., Ibn ‘Ammaar, the khateeb of Damascus, said: “In al-Baqarah, it is ‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exist’  [al-Baraqah 2:255 – interpretation of the meaning]. In Aal ‘Imraan it is ‘Alif-Laam-Meem. [These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.] Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)’ [Aal ‘Imraan3:1-2 – interpretation of the meaning]. And in Ta-Ha it is ‘And (all) faces shall be humbled before (Allaah), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)’ [Ta-Ha 20:111].”

 Concerning the virtue of reciting this aayah after the prescribed prayers, it was narrated that Abu Umaamah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites Aayat al-Kursiy immediately after each prescribed prayer, there will be nothing standing between him and his entering Paradise except death.” This is how it was narrated by al-Nasaa’i in al-Yawm wa’l-Laylah, from al-Hasan ibn Bishr. It was also narrated by Ibn Hibbaan in his Saheeh from Muhammad ibn Humayr, who is al-Homsi, and is also one of the men of al-Bukhaari. The isnaad meets the conditions of al-Bukhaari.

Arabic Syntax

• Arabic Syntax. According to Siibawayh words are noun إسم , verb فِعل , or particle حَرف intended for items which are neither noun nor verb. The basic difference between the three parts is the declension,  الأعراب .In principle, only nouns and their adjectives have case endings to indicate their syntactic function in a sentence. This classification remained intact throughout the history of the Arabic grammatical traditions. The noun category was defined either as a word with certain syntactic characteristics such as its combinability with the definite article or as a word denoting an essence. Unlike the definition of the noun in Western grammar, the Arabic noun category includes adjectives, pronouns and even a number of prepositions and adverbs. The category of the verb was defined as a word that denotes an action and could be combined with some particles. The particle category includes the remaining words, and their function is to assist other words in their semantic function in the sentence.

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20/04/2015

Surah Al Baqarah

The Benefits of the two last verses of Surah Al Baqarah;

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad  is His slave and Messenger.

With regard to the last two verses of Surah Al-Baqarah being sent down from Paradise, then there is a Hadeeth with the wording: “I was given these last verses of Surah Al-Baqarah from a treasure under the Throne. None before me has been given them, and none after me will be given them.” This Hadeeth was narrated by An-Nasaa’i in As-Sunan Al-Kubra and Ibn Hibbaan in As-Saheeh. Al-Arna’oot said: “Its chain of narrators is Saheeh (sound) according to the conditions of a Saheeh Hadeeth.”

As regards these verses being written two thousand years before creation, then there is a Hadeeth with the wording: “Allaah wrote a book two thousand years before He created the heavens and the Earth, and in it are the last two verses of Surah Al-Baqarah. The devil will not come near a house in which they are recited for three nights." [Sunan At-Tirmithi and Musnad Ahmad]

As to what is mentioned in regard to being sufficient instead of Tahajjud prayer in the night, then there is a Hadeeth narrated by Abu Mas'ood Al-Badri  with the wording, “Whoever recites the last two verses from Surah Al- Baqarah, they will be sufficient for him.” [Al-Bukhaari and Muslim]

It was said that the meaning of ‘sufficient for him’ is that they are sufficient for him instead of night prayer; it was also said: sufficient as protection from the devil, and it was further said: sufficient as protection from calamities; or possibly all those meanings put together. This is said by Imaam An-Nawawi in Sharh Saheeh Muslim.

Moon Letters

The Moon Letters have the definite article fully pronounced. They are:

 أ ب ج ح خ ع غ ف ق ك م هـ  و ي     

     الکتابُ                                          

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                                 Mohammed Jiyad

Sun Letters

The Sun Letters. Due to a Phonological rule, the /ل/ sound of the definite article is assimilated by any of the following sun consonants. Therefore, you need to use Shadda to replace the assimilated /ل/. The Sun Letters are:

              
      ت ث د ذ ر ز س ش ص ض ط ظ ل ن   الدَّرسُ

A Hundred and One Rules !

                                 Mohammed Jiyad

           

Short Vowels,Nunation

                               Short Vowels in Arabic

The notation of the short vowels was a complicated problem. Abu Al-Aswad Al-Du'ali is credited with introduction of the system of colored dots in the writing system, and the terminology, "FatHa -َ , Dhamma -ُ , Kasra -ِ.". But, a substantial improvement in the system of short vowels notation is usually attributed to the first lexicographer of the Arabic language, Al-Khalil Ibn Ahmed. He replaced the colored dots with specific shapes for the short vowels and the Shadda. With Al-Khalil's reform, the system of Arabic orthography was almost the same ever since.

When used at the end of a definite noun or adjective they indicate case.

                        

                   (a) -ُ indicates Nominative case as in الکتابُ

                   (b) -َ indicates Accusative case as in الکتابَ

                   (c) -ِ  indicates Genitive case as in     الکتابِ

  As you might have noticed, Siibawaih did not include the short vowels. Neither did he talk about the diphthongs which are created every time you have a short vowel proceeding the long vowels  وand ي as in يَوم   ،  بَيت

•  Nunation. When a noun or an adjective is indefinite it carries Nunation, which is any of the short vowels plus /n/ sound.

  (a)  -ٌٌ indicates Nominative case as in  استاذةٌ

  
(b) -ً  indicates Accusative case as in  استاذةً

    (c) -ٍ   indicates Genitive case as in    استاذةٍ

Please notice that the accusative Nunation  -ً  is always written on

 ( ا ) as in بيتاً. An exception to that is when the final consonant is either the feminine marker, Taa' MarbuTa طالبة ً, or Hamza, سماءً

7. The Shadda is used when you have two identical consonants in a sequence, providing that the first has a Sukuun (zero vowel).

                  

                    دَرْرَسَ         is written as  دَرَّسَ

A Hundred and One Rules !

                                 Mohammed Jiyad

13/04/2015

Arabic Alphabet Lessons 6/4/2015

Arabic Alphabet Lessons 13/04/2015

06/04/2015

Consonatial System

3. One Direction Connectors. Of the 29 letters that make the Arabic Alphabet only six connect to the proceeding letter. These include two long vowels ا  and و , and four consonants; ،  د ، ذ ر ، ز . The rest connect to both sides.

4. Emphatic Consonants are a Semitic languages phenomenon. In Arabic there are four which include
ص ، ط ، ظ   ض ،. These consonants are articulated by a process of velarization: the tip of the tongue is lowered, the root of the tongue is raised towards the soft palate (velum), and in the process the timbre of the neighboring vowels is shifted towards a posterior realization.

A Hundred and One Rules !

                                                Mohammed Jiyad

30/03/2015