Her family took her away without her husband’s permission

I have a brother who has been married for several years, and he has a son and a daughter. He often has arguments with his wife, then they make up. The most recent incident was when she started to cursing her parents-in-law, then she went even further and hit her husband. Then she told her family, and they came and took her away without her husband’s permission. There is a lot of immorality and lack of religious commitment, the extent of which Allaah only knows. We have tried to advise them on many occasions but without success.
 I hope that you can help us and tell us to which department we may refer this matter, so that we can put an end to it.

Praise be to Allaah.  

Firstly: 

It is not permissible for a woman to go out of her husband’s house without permission, rather many of the scholars regarded this as nushooz (defiance) and going against the husband, if there is no excuse for doing that, such as if her husband is harming her in a manner that she cannot ward off and so on. 

Moreover, if the wife is withholding herself from her husband, he is no longer obliged to spend on her because of her defiance, as the fuqaha’ have stated. See al-Mughni, 8/182. 

Secondly: 

What your brother should do is to handle the situation wisely and carefully in order to bring his wife back home. He should remind her of Allaah, and remind her family of Him; if he cannot do that himself, then he should enlist the help of some relatives who have knowledge, experience and wisdom, and get them involved so that they can solve the issue. 

He should exercise deliberation and not be hasty in taking decisions, for “Deliberation is from Allaah and haste is from the Shaytaan,” as the Prophet (peace and blessings of Allaah be upon him) said. (Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1895). 

A man may make a decision at the time of anger, then regret it, but at a time when regret will be to no avail. 

He should also adopt an attitude of patience, put up with his wife and try to put an end to the disputes between them that have gone on for years and years. Let him start a new life with her, forgetting the past and its arguments. 

Thirdly: 

No one is perfect, so he should accept her good points and overlook her bad points, and try to change her in a wise and calm manner. The Prophet (peace and blessings of Allaah be upon him) said: “No believing man should hate a believing woman, for if he dislikes one of her characteristics, he will be pleased with another.” 

Al-Nawawi said: 

This means that he should not hate her, because if he sees in her a characteristic that he dislikes, he will find another that is pleasing; she may be bad-tempered but at the same time religiously-committed, or beautiful, or chaste, or kind to him, and so on. End quote. 

This is how all people are; they have good qualities and bad qualities. The wise man is the one who strikes the right balance between good and bad, accepting the good things and overlooking the bad, whilst also trying to correct them. 

Fourthly: 

If the husband does all that but the woman still does not change, then he may refer to the shar’i courts to resolve this dispute. 

And Allaah is the One Whom we ask to set the affairs of all the Muslims straight. 

And Allaah knows best.

Her husband only gives her maintenance, and he lives far away from her. Can she ask for a divorce?

Peace be upon you, and the mercy of Allaah, 
I have been divorced (with talaaq) two times. The first time was because I asked my husband to give me and my children just one day each month when we could sit together, against his wishes and those of his family. The second time was because he loves another woman and he humiliates me in front of my children, and he shows favour to her and does not care about my feelings or the feelings of my children. He tells her that he loves her on the phone, where I can see and hear him, even though he is not married to her. Now he had traveled and left me alone with our children, and he has no connection with us apart from some money which he sends via his family.
 If I get divorced, will Allaah compensate me with something better and make me independent of means by His bounty, and will He compensate me for the wrongs that have been done to me by this hard-hearted man? Or will that mean that I am not content with the decree of Allaah? Do I have the right to have a husband with whom I can live in love, mercy and tranquility, or do I have to put up with living a life of humiliation, me and my children, for the sake of this monthly allowance that he sends via his family in order to humiliate me even further? Am I regarded as patient or as weak and broken because I have put up with this life for 11 years for fear of the word of divorce?.

Praise be to Allaah.  

Firstly: 

Allaah has permitted a man to have several wives, and has forbidden men to mistreat their wives. If a man wants to have more than one wife, then he can keep the first wife on a decent and reasonable basis, or he can let her go in a kindly manner. It is not permissible for him to keep her married to him whilst forsaking her and not giving her her rights. It is not permissible for him to be negligent with regard to his family and the upbringing of his children. Plural marriage has not been prescribed in order to destroy families, rather it is prescribed to build families and increase their numbers. 

This forsaking of his wife and negligence is haraam for him, even if he had another wife according to sharee’ah, so how about if he is forsaking his wife and neglecting his family for an illegitimate reason such as a haraam relationship and corrupt desires? 

Secondly: 

The wife has the right to ask for a divorce from her husband if she cannot bear his bad treatment. This does not mean that she does not accept the decree of Allaah. Indeed in some cases it may be haraam for her to stay with a husband who commits major sins and whose children are not safe from his evil influence and bad treatment. As divorce is allowed in Islam and it may even be obligatory to ask for a divorce in some cases, there is no need to think that this may go against belief in the divine will and decree, because Allaah has decreed both marriage and divorce. 

The wife has the right to live with her husband and be treated in a decent and reasonable manner, and to have a husband with whom she can feel happy and who will be like a garment for her, so that there will be love and compassion between them. This is the reason for which marriage was prescribed, and if anything detracts from what we have mentioned, then it is contrary to the reason for which marriage was prescribed. 

Hence the husband should choose a woman who is religiously-committed, and fathers and guardians should marry their daughters and female relatives under their care to men who are religiously-committed and of good character, because if the Muslim household is established on the basis of the laws of Allaah, no wrongdoing or cruelty will be seen in it. If a wife dislikes her husband for a legitimate shar’i reason, then she can ask for divorce (talaaq) or can divorce him by khula’, and if he dislikes her he can divorce her by talaaq and give her her rights in full. He should either retain her on reasonable terms or release her with kindness.  

If divorce takes place, then Allaah may decree that she finds a good, righteous husband, as He says (interpretation of the meaning): 

“But if they separate (by divorce), Allaah will provide abundance for everyone of them from His Bounty”

[al-Nisa’ 4:130] 

Thirdly: 

Some woman stay and put up with their husbands because of the possibility that Allaah may reform them, or so that he will remain in contact with his children and take care of them and spend on them. If a long time goes by and he does not reform or he mistreats his wife and children too much, and she has sufficient money to spend on herself and her children, then there is no point in her staying with him. Rather the right thing to do is to rid herself of him so that she can live a better and more decent life, and raise her children to obey Allaah and His Messenger (peace and blessings of Allaah be upon him). 

You should take stock of yourself and repent to Allaah for any sins or transgressions that you may have committed against the rights of Allaah or the rights of your husband, or anyone else. Perhaps what has happened to you may be a punishment for a sin that you have committed, because Allaah says (interpretation of the meaning): 

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

[al-Shoora 42:30] 

Think long and hard about your situation and how likely it is that you may find a husband after him or live a peaceful life without him. Consult people around you who are close to you and are sincere. I advise you, if they agree with you, to divorce him if the situation is as you describe in your question. So pray istikhaarah and ask Allaah for guidance, and if you feel at ease with the idea of divorce then go ahead, and ask Allaah to make you independent of means by His bounty. We ask Allaah to set your affairs straight and to relieve your distress and reconcile between you if that is better for you both. 

And Allaah knows best.

Speaking during intercourse to provoke desire

Is it permissible to say inappropriate words (i.e., words that are not permissible) during intercourse in order to provoke desire in one's wife?.

Praise be to Allaah.  

It is permissible for both husband and wife to say whatever they want to provoke desire during intercourse, and that does not have to be something that was narrated in the Sunnah, but it is not permissible to say anything that is forbidding in Islam, such as lies or slanderous words. But with regard to mentioning the genitals by their colloquial names or other things that provoke desire in word or deed, the basic principle is that it is permissible. 

Some of the scholars are of the view that this is makrooh, and they regarded it as contrary to proper etiquette. But the correct view is that it is permissible. Even if we accept that it is makrooh, then that ruling may be lifted when there is the least need for it, and the need her is obvious. 

If it is permissible for the husband to touch his wife’s private part, look at it and enjoy it, then it is more appropriate that he is permitted to call it by a name that will provoke his wife; and the converse is also permitted. 

See also the answer to question no. 13621

Its the responsibility of every Moslem in learning quran and read tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then begin to see the basic of Islam and why it was reviled you bet it was railed and truth teaching of holy Quran and with tajweed quran we read Quran we can understand better all the responses that are involved if we study koran from a qualified Quran tutor he will let you know verity heart of Islam and why koran was reviled for it we should gain the information of the Word of God with there translation and the context of when those verses were reviled and why and that is only potential when we carry on with not simply learning quran for beginners but gaining the information of Quran tafseer and one inquiry that we all needs to ask our self that why we all are here in the world to do good acts or to do bad humen action to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the identical that the reasons why we are here in the world but if yes then whom we have to reply is there any Maker All these reply exist when we go deep in to the Quran education do Quran reading and the so let us connect hands to full fill our job. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

And Allaah knows best.

She feels attracted to someone other than her husband

I am a married woman with kids.My husband treats me very well and takes care of me well.Recenetly one of his relatives a guy almost about 10 years younger than I am and I became very close and before I knew it he fell in love with me.I told him that its not on but his feelings for me grew and grew. I asked him to make Istikaara namaaz and ask Allahs guidance and he did so and he performed his namaaz thrice and all 3 times he got a positive answer with me.I dont see him but I know that since his a very decent boy and sincere. I have also grown to have feelings for him but I try and hide it all the time.Is it possible for me to make istikaara whilst married and also what do we do? Please make duaa for me and help me in this very diffcult situation as I dont want to cause any pain to my husband and my family.

Praise be to Allaah.

Allaah has caused men to be attracted to women, and women to be attracted to men, and this inclination sometimes results in haraam relationships such as zina, and sometimes it results in permissible relationships such as marriage. Allaah has made the wife a covering for her husband and has made the husband a covering for his wife. Allaah says (interpretation of the meaning): 

“They are Libaas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them)] for you and you are the same for them”

[al-Baqarah 2:187] 

One of the blessings that Allaah bestows upon some spouses is that He creates love and compassion between them, and helps each of them to do that which causes harmony to grow in the family and ward off disputes and arguments. This is a very great blessing indeed, which is not appreciated by anyone but those whose family relationships are disrupted and disputes and arguments arise amongst them, which turn the marital relationship into an unbearable hell. If that happens, each spouse starts to dream of a stable family life, and the man wishes for a wife with whom he can live in peace, and the wife wishes for a man with whom she can live in peace. 

From your question, it may be understood that Allaah has bestowed all these blessings upon you, so what you should do is be grateful to Allaah for this great blessing and strive to preserve it and the family with which Allaah has blessed you, for millions of women wish that they could be in the good situation in which you are, but you do not appreciate its value. 

You should note that it is not permissible for a woman to form a relationship with a non-mahram man. If she is married, then such a relationship is even more haraam, because it is a transgression against the husband’s rights and honour. 

Based on this, it is not permissible for you and this evil lover to pray istikhaarah, because istikhaarah is only prescribed in cases where it is not clear if the matter is good or bad, and the Muslim does not know where his interests lie, so he prays istikhaarah asking that Allaah will help him to attain that which is good if it is good, or divert it from him if it is bad. But if a Muslim prays istikhaarah with regard to disobeying Allaah or going against His commands, this is a sin for which he has to repent to Allaah. 

To explain further: if a Muslim woman prays istikhaarah about marrying someone other than her husband when she is still married to her husband, then in fact she is praying istikhaarah about wrecking her home and family, and praying istikhaarah about hurting her children, and praying istikhaarah about divorcing a husband who is treating her well and taking good care of her. So she is praying istikhaarah about betraying him and stabbing him in the back by tearing apart his family, so that his home and hers will be destroyed at her hands. She is praying istikhaarah about responding to great kindness and good treatment with a great wrong and denying the rights of one who has treated her well. 

All of these factors and many others apply to the istikhaarah prayer that you offered. 

As for the positive result that you say your friend got, undoubtedly this is a case of the shaytaan making following one's whims and desires appear attractive. The Muslim should not pray istikhaarah about doing something that is haraam, so how can he pray istikhaarah and claim that he got a positive result?! 

Moreover, after praying istikhaarah the Muslim should resolve firmly either to do it or not to do it. Whatever Allaah makes easy for him is what is good, but if he waits until he feels good about it or sees a dream and the like, these are usually illusionary matters on which no shar’i ruling can be based. 

Based on the above, you should push away all whispers from the shaytaan that have to do with this matter, and do not give evil any way of reaching you or your family or children. You should realize that you have fallen into a trap of the shaytaan, because he has made you attractive to this young man and has made him attractive to you so that he may achieve what is his greatest dream, namely the destruction of a stable, believing Muslim family and the divorce of two spouses who love one another, and the neglect of their children. 

Thwart the plans of the shaytaan by not letting this young man destroy your life and your family. Cut off all means that may enable him to continue to have any place in your life. 

One of the ways in which you can ward off these devilish whispers is to ask yourself the following questions and answer them honestly: 

1.     If this young man is righteous, then how can he accept to destroy the home of his Muslim brother and split up his family?

2.     If this person really loves you, why is he striving to wreck your home and destroy your family? Does he love you or does he love himself and is only looking out for his own interests and desires?

3.     If this young man were to get what he wants and you were to get divorced from your husband – Allaah forbid – what would be the fate of your children who are a trust about which Allaah will question you on the Day of Resurrection?

4.     What guarantee do you have that this young man will treat you as nicely after marriage as he does now? It should be noted that many marriages that are based on “love” are doomed to failure after only a few months, because they are based on a weak foundation, not on a foundation of pleasing Allaah and His Messenger (peace and blessings of Allaah be upon him).

5.     Do you expect that trust will last between you after you get married? If he loves you although you are married, then how can you be sure that he will not fall in love with someone else who is also married or not married? How can he trust you if you destroyed your home for his sake? This pattern may be repeated when you are married to him. These doubts will persist and will be a cause of anxiety for both of you. You have both accepted something haraam and you have not refrained from establishing a haraam relationship even though there is a legitimate marriage contract between you and your husband, so who can guarantee that it will not happen again? 

With regard to your request for a du’aa’, I ask Allaah, the Most High, the Almighty, by His grace and favour, to make goodness easy for you and to ward off all evil from you, and to continue to bless you and your family with stability and love, and to keep you and your husband and children safe, and to ward off from you the whispers of the shaytaan and his making falsehood attractive. 

And Allaah knows best.

Who wrote the Qur’aan and how was it put together?

Who wrote the Qur’aan and how was it put together?.

Praise be to Allaah.  

Firstly: 

Allaah has guaranteed to preserve this Qur’aan Himself. Allaah says (interpretation of the meaning): 

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

[al-Hijr 15:9] 

Ibn Jareer al-Tabari said in his Tafseer, 14/8: 

Allaah is saying, it is We Who have sent down the Dhikr (Reminder), i.e. the Qur’aan, and We will guard the Qur’aan against anything false being added to it that is not part of it, or anything that is part of it being taken away, whether that has to do with rulings, hudood punishments or matters having to do with inheritance. 

Al-Sa’di said in his Tafseer (p. 696): 

It is We Who have sent down the Qur’aan in which there is mention of all issues and clear evidence, and in which We remind those who want to be reminded.  

“and surely, We will guard it” means, when it is being revealed and after it has been revealed. When it is revealed, We protect it from the tampering of every accursed devil, and after it has been revealed Allaah instilled it in the heart of His Messenger. Allaah protected the words from being changed and from anything being added or taken away, or from its meanings being distorted. So no one can attempt to distort its meanings but Allaah will guide someone to explain the truth of the Qur’aan. This is one of the greatest signs of Allaah and His blessing to His believing slaves. Another aspect of this protection is that Allaah protects the people of the Qur’aan against their enemies, and no enemy can overpower them and eliminate them.  

The Qur’aan was revealed to the Prophet (peace and blessings of Allaah be upon him) in stages over a period of twenty-three years. Allaah says (interpretation of the meaning): 

“And (it is) a Qur’aan which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages”

[al-Isra’ 17:106] 

al-Sa’di (may Allaah have mercy on him) said: 

This means, We have revealed this Qur’aan in stages, to differentiate between guidance and misguidance, between truth and falsehood.

 “in order that you might recite it to men at intervals” means, slowly, so that they may ponder and think about its meanings, and understand the different branches of knowledge contained therein. 

“And We have revealed it by stages” means, gradually, over a period of twenty-three years. 

Tafseer al-Sa’di, p. 760. 

Secondly: 

Literacy was not widespread among the Arabs. Allaah described them in such terms when He said (interpretation of the meaning): 

“He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves”

[al-Jumu’ah 63:2] 

They used to memorize the Qur’aan by heart, and a few of them used to write down some verses or soorahs on animal skins, thin white stones and the like. 

Thirdly: 

At first the Prophet (peace and blessings of Allaah be upon him) forbade the writing of anything other than the Qur’aan, and he forbade them to write down his words for a while, so that the Sahaabah would focus on memorizing the Qur’aan and writing it down, and so that the words of the Prophet (peace and blessings of Allaah be upon him) would not be confused with the words of Allaah, and so the Qur’aan was protected from anything being added or taken away. 

Fourthly: 

The Prophet (peace and blessings of Allaah be upon him) appointed a group of his companions who were trustworthy and knowledgeable to write down the revelation. They are known in their biographies as those who wrote down the Revelation, such as the four Caliphs, ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas, Mu’aawiyah ibn Abi Sufyaan, Zayd ibn Thaabit and others – may Allaah be pleased with them all. 

Fifthly: 

The Qur’aan was revealed in seven dialects as was narrated in the saheeh hadeeth of ‘Umar ibn al-Khattaab (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him). This was narrated by al-Bukhaari (2287) and Muslim (818); these were the dialects of the Arabs which were known for their eloquence. 

Sixthly: 

The Qur’aan continued to be preserved in the hearts of the Sahaabah who had memorized it, and on the skins and other materials until the time of the caliph Abu Bakr al-Siddeeq (may Allaah be pleased with him). During the Riddah wars many of the Sahaabah who had memorized the Qur’aan were killed, and Abu Bakr (may Allaah be pleased with him) was afraid that the Qur’aan would be lost. So he consulted the senior Sahaabah about compiling the Qur’aan in a single book so that it would remain preserved and would not be lost. He entrusted this mission to the chief of memorizers Zayd ibn Thaabit (may Allaah be pleased with him). Al-Bukhaari narrated in his Saheeh (4986) that Zayd ibn Thaabit (may Allaah be pleased with him) said:  

Abu Bakr al-Siddeeq sent for me when the people of al-Yamaamah had been killed [i.e., a number of the Prophet's Companions who fought against the false prophet Musaylimah]. (I went to him) and found ‘Umar ibn al-Khattaab sitting with him. Abu Bakr then said (to me), “ ‘Umar has come to me and said: ‘Casualties were heavy among the Qurra' of the Qur'aan (i.e. those who knew the Qur’aan by heart) on the day of the battle of al-Yamaamah, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur’aan may be lost. Therefore I suggest that you (Abu Bakr) order that the Qur’aan be collected.” I said to 'Umar, "How can you do something that the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do?" 'Umar said, "By Allah, this is something good." 'Umar kept on urging me to accept his proposal till Allaah opened my heart to it and I began to realize the good in the idea which 'Umar had realized." Then Abu Bakr said (to me). “You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for the Messenger of Allaah (peace and blessings of Allaah be upon him). So search for (the fragmentary scripts of) the Qur’aan and compile it in one book." By Allah If they had ordered me to move one of the mountains, it would not have been heavier for me than this ordering me to compile the Qur’aan. Then I said (to Abu Bakr), "How can you do something that the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do?" Abu Bakr replied, "By Allaah, it is a good thing." Abu Bakr kept on urging me to accept his idea until Allaah opened my heart to that to which He had opened the hearts of Abu Bakr and 'Umar. So I started looking for the Qur’aan and collecting it from (what it was written on) palm stalks, thin white stones and also from the men who knew it by heart, until I found the last Verse of Soorat al-Tawbah with Abu Khuzaymah al-Ansaari, and I did not find it with anybody other than him. The verse is (interpretation of the meaning):  

"Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty...” [al-Tawbah 9:128] until the end of Soorat Baraa’ah (i.e., al-Tawbah).  

Then the complete manuscript (copy) of the Qur’aan remained with Abu Bakr until he died, then with 'Umar until the end of his life, and then with Hafsah, the daughter of 'Umar (may Allaah be pleased with him). 

The Sahaabi Zayd ibn Thaabit (may Allaah be pleased with him) knew the Qur’aan by heart but he was methodical in his confirmation; he would not agree to write down any verse until two of the Sahaabah testified that they had heard it from the Messenger of Allaah (peace and blessings of Allaah be upon him).  

This Mus-haf (written copy of the Qur’aan) remained in the hands of the caliphs until the time of the Rightly-Guided Caliph ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him). The Sahaabah (may Allaah be pleased with them) had dispersed to different lands, and they used to recite the Qur’aan according to what they had heard of the seven recitations from the Messenger of Allaah (peace and blessings of Allaah be upon him), and each of their students used to recite according to what he had heard from his shaykh. If a student heard someone reciting in a manner different from what he knew, he would denounce him and accuse him of making a mistake, and this went on until the Sahaabah feared that there would be fitnah (trouble) between the Taabi’een and successive generations. So they thought that they should unite the people in following one recitation, which was in the dialect of Quraysh in which the Qur’aan had first been revealed, so as to dispel any disputes and resolve the matter. ‘Uthmaan (may Allaah be pleased with him) was consulted, and he agreed with this opinion. 

Al-Bukhaari narrated in his Saheeh (4988) from Anas ibn Maalik that Hudhayfah ibn al-Yamaan came to ‘Uthmaan at the time when the people of Shaam (Syria) and the people of Iraq were waging war to conquer Armenia and Azerbaijan. Hudhayfah was alarmed by their (the people of Sham and Iraq) differences in the recitation of the Qur’aan, so he said to 'Uthmaan, "O Ameer al-Mu’mineen! Save this nation before they dispute about the Book (Qur’aan) as the Jews and the Christians did before." So 'Uthmaan sent a message to Hafsah saying, "Send us the manuscript of the Qur’aan so that we may make copies of the Mus-haf and we will return the manuscript to you."  

Hafsah sent it to 'Uthmaan. Then 'Uthmaan ordered Zayd ibn Thaabit, 'Abdullah ibn al-Zubayr, Sa’eed ibn al-‘Aas and ‘Abd al-Rahmaan ibn Haarith ibn Hishaam to copy out the manuscripts. 'Uthmaan said to the three men who were from Quraysh (the tribe of which the Prophet (peace and blessings of Allaah be upon him) was a member), “In case you disagree with Zayd ibn Thaabit on any point in the Qur’aan, then write it in the dialect of Quraysh, for the Qur’aan was revealed in their tongue." They did so, and when they had written many copies, 'Uthmaan returned the original manuscripts to Hafsah.  

'Uthmaan sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur'aanic materials, whether written in fragmentary manuscripts or whole copies, be burnt.  

Ibn Shihaab said: Khaarijah ibn Zayd ibn Thaabit told me that he heard Zayd ibn Thaabit say: “When we made copies of the Mus-haf I missed a verse of al-Ahzaab that I used to hear the Messenger of Allaah (peace and blessings of Allaah be upon him) recite. So we searched for it and we found it with Khuzaymah ibn Thaabit al-Ansaari. (The verse was) ‘Among the believers are men who have been true to their covenant with Allaah’ [al-Ahzaab 33:23 – interpretation of the meaning]. So we put it in its place in its soorah in the Mus-haf.”

 Thus an end was put to dispute and the Muslims were united. The Qur’aan has remained and will remain narrated from generation to generation and preserved in men's hearts until the Day of Resurrection. This is how Allaah has preserved His Book, in confirmation of the verse in which He says (interpretation of the meaning):

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

[al-Hijr 15:9]

 And Allaah knows best.

The Qur’aan is a healing and a mercy to the believers

Tell me more about quran.

Praise be to Allaah.  

The Qur’aan is the word of Allaah that was revealed to His Prophet Muhammad (peace and blessings of Allaah be upon him) and is recited as an act of worship.  

This definition of the Qur’aan is comprehensive.  

Our saying “the word of Allaah” excludes the words of human beings or others. 

Our saying “revealed to His Prophet Muhammad (peace and blessings of Allaah be upon him)” excludes anything that was revealed to anyone else, such as the Injeel (Gospel), Tawraat (Torah) and Zaboor (Psalms). 

Our saying “it is recited as an act of worship” excludes the hadeeth qudsi (ahaadeeth in which the Prophet (peace and blessings of Allaah be upon him) narrated words from Allaah which are not part of the Qur’aan). 

It brings light and gives certainty, it is the strong rope, it is the path of the righteous. It tells us of those who came before us, Prophets and righteous people, and how those who disobeyed them tasted the punishment of Allaah and were humiliated. It contains verses which speak of the miracles of Allaah and His power in this great universe. It tells us of the origins of human beings who are created from “despised water” (semen). It contains the basic principles of faith which must be embraced by every humble heart. It contains the rules of sharee’ah which tells us what is permissible and what is forbidden; what is true and what is false. It tells us of the Resurrection and the fate of human beings, either in the Fire in which they will burn and be among those who are humiliated, or in Paradise with its gardens, springs, plants and places of security. 

In it there is healing for men’s hearts, light and illumination for the blind. Allaah says (interpretation of the meaning): 

“And We send down of the Qur’aan that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zaalimoon (polytheists and wrongdoers) nothing but loss”

[al-Isra’ 17:82] 

Al-Haafiz Ibn Katheer said in his commentary on this verse: 

Here Allaah tells us about His Book, which He revealed to His Messenger Muhammad (peace and blessings of Allaah be upon him) and which is the Qur’aan which “Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise” [Fussilat 42:41- interpretation of the meaning], that it is “a healing and a mercy to those who believe” – i.e., it takes away the diseases in the heart such as doubt, hypocrisy, shirk, deviation and misguidance; the Qur’aan heals all of that. And it is also a mercy which brings about faith, wisdom and the pursuit of and desire for goodness. This is only for those who believe in it and follow it; for such it will be a healing and a mercy. But as for the kaafir and those who wrong themselves thereby, their hearing the Qur’aan only makes them further away (from truth) and increases them in kufr. The problem comes from the kaafir, not from the Qur’aan. Allaah says (interpretation of the meaning): 

“Say: It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur’aan) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)”

[Fussilat 41:44] 

“And whenever there comes down a Soorah, some of them (hypocrites) say: ‘Which of you has had his Faith increased by it?’ As for those who believe, it has increased their Faith, and they rejoice.

But as for those in whose hearts is a disease (of doubt, disbelief and hypocrisy), it will add suspicion and doubt to their suspicion, disbelief and doubt; and they die while they are disbelievers”

[al-Tawbah 9:124-125] 

Qutaadah said, concerning the phrase “And We send down of the Qur’aan that which is a healing and a mercy to those who believe”: when the believer hears it he benefits from it, memorizes it and understands it. “and it increases the Zaalimoon (polytheists and wrongdoers) nothing but loss” means, they do not benefit from it, memorize it or understand it. Allaah has made this Qur’aan a healing and a mercy for the believers. 

Tafseer Ibn Katheer, 3/60. 

Allaah says (interpretation of the meaning): 

“O mankind! There has come to you a good advice from your Lord (i.e. the Qur’aan, enjoining all that is good and forbidding all that is evil), and a healing for that which is in your breasts, — a guidance and a mercy (explaining lawful and unlawful things) for the believers”

[Yoonus 10:57] 

“And if We had sent this as a Qur’aan in a foreign language (other than Arabic), they would have said: ‘Why are not its verses explained in detail (in our language)? What! (A Book) not in Arabic and (the Messenger) an Arab?’ Say: ‘It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur’aan) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)’”

[Fussilat 41:44] 

In it is guidance for mankind, away from misguidance and to the truth. Allaah says (interpretation of the meaning): 

“This is the Book (the Qur’aan), whereof there is no doubt, a guidance to those who are Al-Muttaqoon [the pious”

[al-Baqarah 2:2] 

“And thus We have revealed to you (O Muhammad) a Qur’aan in Arabic that you may warn the Mother of the Towns (Makkah) and all around it, and warn (them) of the Day of Assembling of which there is no doubt, when a party will be in Paradise (those who believed in Allaah and followed what Allaah’s Messenger brought them) and a party in the blazing Fire (Hell) (those who disbelieved in Allaah and followed not what Allaah’s Messenger brought them)”

[al-Shoora 42:9] 

“And thus We have sent to you (O Muhammad) Rooh (a revelation, and a mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allaah’s religion of Islamic Monotheism).

The path of Allaah to Whom belongs all that is in the heavens and all that is in the earth. Verily, all matters at the end go to Allaah (for decision)”

[al-Shoora 42:52-53] 

It contains innumerable benefits, so everyone who seeks happiness in this world and in the Hereafter must refer to it for judgement and follow its commands.  

Imam Ibn Hazm said:

Because the proof and the miracles indicate that the Qur’aan is the covenant of Allaah with us, we must believe in it and act in accordance with it. It has come down to us through generations of Muslims narrating it to those who came after them, which leaves no room for doubt that the Qur’aan is the one which is written in the Mus-hafs which we find everywhere. We have to follow its teachings, for it is our reference-point, because we read in it the words (interpretation of the meaning): 

“There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered”

[al-An’aam 6:38] 

Whatever commands and prohibitions are in the Qur’aan, we must adhere to them. 

Al-Ihkaam, 1/92  And Allaah knows best.

It is permissible to accept payment for teaching Qur’aan

Is it right to take/accept money for teaching Quran?

Praise be to Allaah.  

The Standing Committee was asked about whether it is permissible to accept payment for teaching Qur’aan. They replied: 

Yes, it is permissible to accept payment for teaching Qur’aan according to the more correct of the two scholarly views, because of the general meaning of the hadeeth:

“The thing for which you most deserve to take payment is the Book of Allaah,” (narrated by al-Bukhaari), and because there is a real need for that. And Allaah is the Source of strength. May Allah bless our Prophet Muhammad.