Thursday, November 20, 2008
12 Tips for Muslim Youth
Why should you, a young Muslim, be helping to bring your friends closer to Allah?
After all, you've got your own struggles to deal with: trying to explain why you pray to hostile teachers, Hijab
discrimination, standing up in class when the professor attacks Islam, dealing with parents who think you've gone nuts
because you're growing a beard, or all the other difficulties faced by a number of practicing Muslim youth?
Islam was never meant to be an individualistic faith, reserved for the "chosen few". Muslims have a duty to spread the
Deen, and practicing Muslim youth, whether beginners, activists or leaders have a crucial role to play.
"Allah has put them in a position that perhaps no one else is in," notes Sheema Khan, former Muslim Youth of North
America (MYNA) advisor for eastern Canada. "They have the means to communicate with their peers, they have an
understanding of what they're going through plus they have the guidance of Islam."
Who is your childhood friend, who would rather spend Fridays at MacDonald's than the Masjid, or your classmate who is
Muslim in name and only knows that "Muslims don't eat pork" going to listen to: the nice Imam of the Masjid who would
freak out if he saw the way they were dressed and talked or you who may have grown up with them, joked with them, or
see them everyday in school?
The answer is obvious: you.
Don't panic. Here are some tips and advice which can help from other Muslims, many of whom have been there and
done that:
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Tip #1: Make your intention sincere
All work we do should ideally be for the sake of Allah. That includes the task of bringing someone closer to Allah. That of
course means this should not be connected to arrogance, thinking you're the teacher and everyone else should be lucky
you've embarked on a crusade to save them. Guidance is from Allah. Make Dua and make sincere efforts and remember
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Tip #2: Practice what you preach
Not practicing what you preach is wrong and you will lose the confidence of anyone, young or old, once they figure you
out. Don't do it
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Tip #3: Use the Qur'an and Seerah (biography of the Prophet) as Dawa guides
Read and understand those chapters of the Qur'an which talk about how the Prophets presented the message of Islam
to their people. Read the Seerah (for some good Seerah books) to see especially how the Prophet Muhammad (peace
and blessings be upon him) brought Islam to so many different people, including young people.
As well, talk to Dawa workers, and check out books that have been written on introducing dawa to non Muslims
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Tip #4: Talk to people as if you really don't know them
Don't assume you know someone just by looking at them. You don't know that the Muslim girl in your homeroom who
walks through the school's hallways as if they were fashion show catwalks is not someone you can talk to about Allah
because she looks like a snob. Or that the Muslim guy who you've never seen at Jumah at your university is a "bad
Muslim". Maybe he was never really taught Islam and has no idea what importance Friday prayers have in Islam,
especially for Muslim men.
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Tip #5: Smile
Did you know the Prophet was big on smiling? But many "practicing" Muslims seem to have "their faces on upside down"
as one speaker once said-frowning and serious.
Smiling, being polite and kind are all part of the manners of the Prophet, which we must exercise in our daily lives. If we
want to approach others with Islam, we have to make ourselves approachable. Smiling is key to this.
But note that being approachable does not mean being flirtations with the other gender. There are Islamic rules for how
men and women should deal with each other which have to be respected. Dawa is no excuse to have long and private
conversations and meetings with the other sex, for example. Set up a system where someone expressing an interest in
Islam is referred to someone of the same sex.
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Tip #6: Take the initiative and hang out with them
Take the first step and invite someone you may have spoken to a couple of times to sit at lunch together, to check out a
hockey game or invite them over for Iftar in Ramadan. Also, share difficulties, sorrows and frustrations. Help with
homework, be a shoulder to cry on when depression hits, or just plain listen when your friend is upset, discuss common
problems and KEEP THEIR SECRETS. There are few things as annoying as a snitch and backstabber. But an important
note: if the problem is of a serious nature, (i.e. your friend is thinking of committing suicide or is taking drugs), notify and
consult an adult immediately.
Tip #7: Show them Islam is relevant today, right here, right now
Young people may think Islam is too "old fashioned" and not in tune with the modern age. Prove this wrong. Show how
Islam is really about relating to Allah, which any human being can do, anywhere, anytime. Allah is always closer to you
than your jugular vein and He hears and knows everything. Encourage friends to ask Allah's help during tests, exams,
and in dealing with problems at home with parents and siblings. Also point out how Islam relates to teenagers: Islam
gives you focus and an understanding of who you are and where you are going, which most of "teen culture" does not.
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Tip #8: Get them involved in volunteer work with you
If you are already involved in the community, get your friend to help out. Ask them to make a flyer for one of your youth
group's events or brainstorm for ideas about activities to hold this school year. This involvement makes them feel part of
the Muslim community and deepens your friendship, since you are now working together on something beneficial for both
of you. Make sure you thank them for their contribution.
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Tip #9: Ask them 4 fundamental questions
As your friendship develops, you will notice the topics you discuss may become more serious. You may be discussing,
for instance, future goals and plans. Khan recommends four questions to ask that can steer the topic to Allah and Islam:
a. Where am I going in life and what would make me really happy deep down inside?
b. What do I believe?
c. Who should I be grateful to?
d. Did I get to where I am today without the help of anyone?
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Tip #10: Emphasize praying five times a day before any other aspect of Islam
A person's main connection with Allah, on a daily basis, is through the prayer five times a day. Don't emphasize any
other aspect of Islam until your friend starts making a real effort to pray five times a day. Emphasize the direct connection
one has with Allah in prayer. If they are facing a problem, tell them to pray, and to ask Allah for help in Salah and outside
this time. When possible, make it a point to pray together during your "hang out time". If your friend begins to pray, that is
the first step to other aspects of Islam like giving up swearing, treating parents with respect or dressing Islamically.
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Tip# 11: Help instil confidence in adults
Adults, like Bart Simpson's dad Homer, are considered bumbling idiots in the eyes of "teen culture". Your job as a young
Muslim is to help turn the tables on this false and unIslamic belief. All you have to do is this: when a Muslim adult does
something good (i.e. saving someone's life, donating money to a worthy cause, the Imam gives a good speech, taking
good care of his/her family) bring it up in the course of your conversations with your friend and praise the adult in
question. Doing this regularly may not only change your friend's perspective, but could lead to them seeing their own
parents in a more respectful way.
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Tip #12: Support them even when they become more practicing
Remember, just because a person starts practicing Islam more regularly, this does not mean everything will be okay from
this point onwards. There will still be hard times, difficulties. There may be times when your friend may have doubts
about his or her newfound practice of Islam. Be there to reassure them.
Contributed by Abu Farhan
Friday, 21 March 2008
Last Updated Sunday, 23 March 2008
[www.missionislam. com]
22 Tips For Parents
What does it take for parents to get a teen to become a practicing Muslim?
After talking to parents, Imams, activists and Muslims who have grown up in the West to ask what are some practical things parents can do to help Muslim teens maintain their Deen. These are some of their suggestions:
Tip #1: Take parenting more seriously than you would a full-time job This means both parents must understand their children are a trust from Allah, and He will ask how they were raised. If the children do not grow up practicing Islam because of their parents’ negligence, it is not going to be pretty in this life or the next.
Tip #2:Reduce or change work hours and exchange them for time with the family It is better to have one full-time job, fewer luxuries in the house (i.e. more cars, expensive clothes, a bigger, fancier home) and more time with the family, than many material things and absent parents. This goes for mothers AND fathers. Parents can’t instill values in their children if they just aren’t there, period. Quit that extra job on the weekends or in the evenings and instead drive the kids to the mosque for Halaqas and activities instead. Or consider switching shifts at work so that you’re home when the kids are.
Tip #3: Read the Quran, understanding its meaning, for five minutes every day Just five minutes. Whether it’s in the car during a traffic jam, early morning after Fajr, or right before you go to bed, read the Quran with a translation and/or Tafseer. Then watch the snowball effect. You will, Insha Allah, reconnect with Allah, and in the long run, develop into a role model helping your whole family, not just your teen, reconnect with Him too.
Tip #4: Attend a weekly Halaqa Trade playing cards or watching television on Sunday afternoons for a Halaqa. If you don’t have something already in place during that time slot, help the Imam to set one up. Attend it vigilantly. The added bonus of this is that when children see their parents striving to learn about Islam, they will in many cases be encouraged to do the same.
Tip #5: Respect your teen Respecting your teen means not treating them like inept babies, but like maturing adults, not talking down to them or humiliating and insulting them. It means involving them in useful activities around the home and seeking their opinions on matters of importance.
Tip #6: Take an interest in what they do Does Noor play hockey in an all-girls’ sports league? Attend Noor’s games as regularly as possible. Does Ihsan collect stamps? See if you can find old letters from your parents in Malaysia or Lebanon and pass the stamps on them to her. Does Muhsin love building websites? Visit his site, post a congratulatory e-mail on the message board and offer some suggestions for the site. Give him a book on advanced web design as Eid gift.
Tip #7: Be aware of problems and address them straightforwardly As you spend more time with your teen, you will be more able to sense if there is something bothering them. Don’t brush this feeling under the carpet. Address it straight on. But don’t do this in the family meeting or n in front of others. Do it during the next tip.
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Tip #8: "Date" your teenager While dating is commonly associated with boy-girl social meetings, the concept can be extended to any meeting between two people wanting to get to know each other better.
It’s especially important to "date" your children on an individual level once they hit their teens because they are no longer just "one of the kids". They are young adults who need attention and guidance on an individual level. You can go out on a "date" when Sumayya graduates from high school (instead of going to the prom), when Ahmed gets his driver’s license or if you feel there is something bothering them and you want to address them alone.
Tip #9: Don’t just be your teen’s parent, be his or her partner Making them a partner means giving them responsibilities within the family. Get 16 year old Amir, who just got his driver’s license, to help his mom with grocery shopping on Saturday’s; get 15 year old Jasmine, who loves flowers, to be responsible for the garden and mowing the lawn. This way, teens will feel a part of the family, included and needed.
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Tip #10: Build a Masjid in your home Delegate a room, part of the basement or the living room as the home Masjid. You can do this for less than $25.
Make this Masjid entirely the responsibility of the kids. Get the eldest to be in charge and to delegate responsibilities for younger siblings. Responsibilities include keeping the Masjid clean, waking people up for Fajr, calling the Adhan, etc.
Tip #11: Don’t practice "men’s Islam" That means don’t exclude wives or daughters from prayers. When the men are praying in Jamaah, make sure the women are either behind them or also praying in congregation. Make sure the Imam recites the prayer loud enough for the women to hear if they are in another part of the house. Also, encourage women to pray in Jamaah if there are no men present.
Tip #12: Establish an Islamic library and choose a librarian Equip your home with an Islamic library with books, video and audio cassettes about various aspects of Islam, catering to everyone’s age and interests. If 13-year-old Bilal likes adventure novels, for example, make sure you have a couple of Islamic adventure books
Get one of your teens to be the librarian. S/he keeps materials organized and in good condition. Any requests for materials to be added to the collection have to go through him or her. Give this librarian a monthly budget for ordering new books, cassettes, etc.
Tip#13: Take them out.....to Islamic activities Instead of a fancy dinner at a restaurant, save your money to take everyone out to the next Muslim community dinner or activity. Make a special effort to go to events where other Muslim teens will be present and the speaker caters his/her message to this crowd.
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It’s also important to regularly take Bilal and Humayra to Islamic camps and conferences where they will meet other Muslim kids their age on a larger scale.
Tip #14: Move to a predominantly Muslim neighborhood in your city Ideally, this should be near the mosque. This step is necessary if you want to surround your kids with other Muslim children of more or less the same age on a daily basis.
Tip #15 : Help teens start their own youth group After living in a Muslim neighborhood and attending Islamic activities regularly, teens in many cases will develop a friendship with other Muslims their age. Don’t let this end here.
Help them establish a youth group, not just to learn about Islam, but to go to the amusement park together, go swimming, etc. Have meetings at members’ houses on a weekly or bimonthly basis. Get this group involved in useful work like cleaning up litter around the Masjid or visiting senior citizens’ homes.This group must have parental supervision, although teens’ decision-making powers should not be interfered with unless really necessary.
Tip #16: Establish a TV-free evening and monitor TV watching in general Parents’ biggest competitor for their children’s attention is the T.V. Sound Vision’s unTV guide. Monitoring what everyone watches simply means taking care to remind and help everyone avoid shows which depict sex, violence and encourage unIslamic activities. Put up a list of acceptable and unacceptable shows on the wall beside the T.V.
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Establishing TV-free evenings means having one evening of the week when no one, adult, teen or child is allowed to watch television. Hopefully, this is a first step towards general TV reduction in the home. This is an ideal time to have the next tip.
Tip #17: Have weekly family meetings The purpose: to find out what is going on in everyone’s lives and to consult the family on important issues. Hanan started attending a Halaqa, Imran just returned from a Muslim youth camp, Bilal aced the last algebra test. The point is not to just give this news in point form. It’s to elicit discussion and communication between everyone, and to keep up-to-date about what is going on in everyone’s life, which gets harder when kids become teenagers.
This is also the place to consult the family and decide on major issues affecting everyone: a move to another city; a marriage of one of the family members; difficulties with a bully in school, etc.
Please note: Shura in the family does not mean a majority vote determines what to do about a situation. While the parents remain in charge, teens and younger children voice opinions and suggestions parents will consider in making a final decision about a matter.
Tip #18: Have "Halal Fun night" once a month "Fun is Haram" is a joke sometimes heard amongst Muslim youth, mocking the attitude of some Muslims for whom virtually anything enjoyable is automatically labeled Haram (forbidden).
Islamic entertainment is a much neglected area of Muslim concern. Islamic songs, skits, etc. are a viable tool for the transmission of Islam. Maybe 16-year-old Jameel knows how to play the Duff, while his sister Amira, 14, can write and sing well. Let them present their own Islamic song to the whole family. Or have 12-year-old Ridwan recite some of his best poetry. Make one of the teens in charge of this event. Help them establish a criteria of acceptable and unacceptable Halal entertainment.
Tip #19: Provide the right role models-What would Abu Bakr have done? Apart from being a role model yourself by trying to practice Islam, make sure you provide teens with reading material about the Prophet Muhammad (peace and blessings be upon him) and his Companions (Sahaba), both the men and the women. Otherwise, the characters on the programs your kids watch on television may become their "Sahabas".
Discuss what a Companion may have done in a situation relevant to teens’ lives. What would Abu Bakr Siddiq do if he saw a someone selling answers to the grade 11 math final exam? What would Aisha have done is she was confronted with the opportunity to cheat her parents?
Tip #20: Read books on Positive Parenting These can be books written by Muslims, but even books by non-Muslims can help. However, just be ready and make sure you are able to identify what is Islamically acceptable versus what is not.
Tip #21: Get them married early The societies of the West are permeated by sex: on TV, billboards, on the streets, buses, in movies, etc. A Muslim teenager facing this is in a tough position: succumb to the temptations or try really, really hard not to. Getting them married early (check out some tips for parents) will ease the pressure, and they don't have to stop their studies to do this. Remember, as a parent you will also be partly responsible if your son or daughter wanted to marry, you stopped them and they ended up having sex outside of marriage. You should also remember when undertaking this step not to force your son or daughter to marry someone they do not like.
Tip #22: Last but not least-Make Dua Make Dua. It is really Allah who guides and misguides, but if you’ve done your job as a parent, Insha Allah, keeping your teen a practicing Muslim will be easier to do than if you had neglected this duty. As well, make Dua for your teen in front of them. This reminds them how much you love them and your concern for them.
Tuesday, November 18, 2008
Arabic Letters
Arabic is the language of the Quran, the text revealed to Prophet Muhammad. Muslims from Indonesia to China, from the Middle East to America, all over the world do their five daily prayers in Arabic. Arabic language is written from right to left. It is incumbent upon every seeker of the truth to gain an understanding of Arabic. The Arabic alphabet is given below.
Words are formed cursively as the following Arabic text shows. See if you can identify the letters. Make sure you read it from right to left. Marks around the letters give the vowels ad help sound the words correctly.
Acknowledgment: The above table is copy-righted by and taken from http://www.blss.portsmouth.sch.uk/hsc/arscript.shtml
"THE BIBLE, THE QUR'AN AND SCIENCE"
Taken from "The Origin of Man", by Dr. Maurice Bucaille.
Dr. Maurice Bucaille is an eminent French surgeon, scientist, scholar and author of "THE BIBLE, THE QUR'AN AND SCIENCE" which contains the result of his research into the Judeo-Christian Revelation and the Qur'an. It is a unique contribution in the field of religion and science.
Being an outstanding scientist, he was selected to treat the mummy of Merneptah (Pharaoh), which he did. During his visit to Saudi Arabia he was shown the verses of the Holy Qur'an in which Allah says that the dead body of the Pharaoh will be preserved as a "Sign" for posterity. An impartial scientist like Dr. Bucaille, who (being also a Christian) was conversant with the Biblical version of Pharaoh's story as being drowned in pursuit of Prophet Moses. He was pleasantly surprised to learn that unknown to the world till only of late, the Holy Qur'an made definite prediction about the preservation of the body of that same Pharaoh of Moses' time. This led Dr. Bucaille to study the Holy Qur'an thoroughly after learning the Arabic language. The final conclusion of his comparative study of Qur'an and the Bible is that the statements about scientific phenomena in the Holy Qur'an are perfectly in conformity with the modern sciences whereas the Biblical narrations on the same subjects are scientifically entirely unacceptable.
FROM THE ORIGIN OF MAN
As most people in the West have been brought up on misconceptions concerning Islam and the Qur'an; for a large part of my life, I myself was one such person. Let me cite one or two specific examples to indicate the kind of inaccurate ideas generally current.
MISCONCEPTIONS
As I grew up, I was always taught that 'Mahomet' was the author of the Qur'an; I remember seeing French translations bearing this information. I was invariably told that the 'author' of the Qur'an simply compiled, in a slightly different form, stories of sacred history taken from the Bible; the 'author' was said to have added or removed certain passages, while setting forth the principles and rules of the religion he himself had founded. There are moreover Islamic scholars today in France whose duties include teaching and who express exactly these views, although perhaps in a more subtle form.
This description of the origins of the Qur'anic text, which is so out of touch with reality, might lead one immediately to assume that if there are scientific errors in the Bible, there must also be errors of this kind in the Qur'an! This is the natural conclusion to be drawn in such circumstances, but it is based on a misconception. We are well aware that at the time of Muhammad - the Qur'anic Revelation took place between 610 and 632 A.D - scientific obscurantism prevailed, both in the Orient as well as in the West.
In France, for example, this period corresponded roughly to the reign of King Dagobert, the last of the Mrovingians. This approach to what was supposedly the Qur'anic text may on first sight seem logical, but when one examines the text with an informed and impartial eye, it becomes clear that this approach is not at all in keeping with reality. We shall see in a moment the truth of this statement, which is obvious from the texts.
Whenever there is textual proof of the existence in the Qur'an of statements that are in agreement with modern knowledge, but which in the Bible are related in a manner that is scientifically unacceptable, the stock response is that, during the period separating the two Scriptures, Arab scientists made discoveries in various disciplines which enabled them to arrive at these supposed adaptations. This approach takes no account whatsoever of the history of the sciences. The latter indicates that the great period of Islamic civilisations, during which, as we know, science made considerable progress, came several centuries after the communication of the Qur'an to the communication of the Qur'an to man.
Furthermore, scientific history informs us that, as far as the subjects dealt with in this present book are concerned, no discoveries were made during, the period separating the Bible from the Qur'an.
When this aspect of the Qur'an is mentioned in the West, however, we are likely to hear it said that while this may indeed be so, nowhere is this fact referred to in the translations of the Qur'an which we possess today, or in the prefaces and commentaries that accompany them.
This is a very judicious remark. Muslim - and indeed non-Muslim -
translators who have produced a French version of the Qur'an are basically men of letters. More often than not, they mistranslate a passage because they do not possess the scientific knowledge required to understand its true meaning. The fact is, however, that in order to translate correctly, one must first understand what one is reading. A further point is that translators - especially those mentioned above - - may have been influenced by notes provided by ancient commentators often came to be regarded as highly authoritative, even though they had no scientific knowledge - nor indeed had anybody else at that time. They were incapable of imagining that the texts might contain allusions to secular knowledge, and thus they could not devote attention to a specific passage by comparing it to other verses in the Qur'an dealing with the same subject - a process that often provides the key to the meaning of a word or expression. From this results the fact that any passage in the Qur'an that gives rise to a comparison with modern secular knowledge is likely to be unreliably translated.
Very often, the translations are peppered with inaccurate - if not totally nonsensical - statements. The only way to avoid such errors is to possess a scientific background and to study the Qur'anic text in the original language.
SCIENTIFIC ERRORS
On the subject of man, as well as the other topics mentioned earlier, it is not possible to find any corresponding data in the Bible. Furthermore the scientific errors contained in the Bible - such as those describing man's first appearance on earth, which, as we have seen, may be deduced from the Genealogies that figure in Genesis are not to be found in the Qur'an. It is crucial to understand that such errors could not have been 'edited out' of the Qur'an since the time they first became apparent: well over a thousand years have elapsed since the most ancient manuscripts and today's texts of the Qur'an, but these texts are still absolutely identical. Thus, if Muhammad were the author of the Qur'an (a theory upheld by some people), it is difficult to see how he could have spotted the scientific errors in the Bible dealing with such a wide variety of subjects and have proceeded to eliminate every single one of them when he came to compose his own text on the same themes. Let us state once again, that no new scientific facts had been discovered since the time the Bible was written that might have helped eliminate such errors.
In view of the above, it is imperative to know the history of the texts, just as it is essential to our understanding of certain aspects of the Bible for us to be aware, of the conditions in which it was written.
As we have noted earlier, experts in Biblical exegesis consider the books of Old and New Testaments to be divinely inspired works. Let us now examine, however, the teachings of Muslim exegetes, who present the Qur'an in quite a different fashion.
When Muhammad was roughly forty years old, it was his custom to retire to a retreat just outside Mecca in order to meditate. It was here that he received a first message from God via the Angel Gabriel, at a date that corresponds to 610 A.D. After a long period of silence, this first message was followed by successive revelations spread over some twenty years. During the Prophet's lifetime, they were both written down and recited by heart among his first followers. Similarly, the revelations were divided into suras(chapters) and collected together after the Prophet' death (in 632 A.D.) in a book: the Qur'an. The Book contains the Word of God, to the exclusion of any human additions. Manuscripts dating from the first century of Islam authenticate today's text, the other form of authentication being the recitation by heart of the Qur'an, a practice that has continued unbroken from the time of the Prophet down to the present day.
UNCORRUPTED NATURE OF THE QUR'AN
In contrast to the Bible, therefore, we are presented with a text that is none other than the transcript of the Revelation itself; the only way it can be received and interpreted is literally. The purity of the revealed text has been greatly emphasized, and the uncorrupted nature of the Qur'an stems from the following factors:
First, as stated above, fragments of the text were written down during the Prophet's lifetime; inscribed on tablets, parchments and other materials current at the time. The Qur'an itself refers to the fact that the text was set down in writing. We find this in several suras dating from before and after the Hejira (Muhammad's departure from Mecca to Medina in 622 A.D.) In addition to the transcription of the text, however, there was also the fact that it was learned by heart. The text of the Qur'an is much shorter than the Old Testament and slightly longer than the New Testament. Since it took twenty years for the Qur'an to be revealed, however, it was easy for the Prophet's followers to recite it by heart, sura by sura. This process of recitation afforded a considerable advantage as far as an uncorrupted text was concerned, for it provided a system of double-checking at the time the definitive text was written down. This took place several years after the Prophet's death; first under the caliphate of Abu Bakr, his first successor, and later under the caliphate of Omar and in particular that of Uthman (644 to 655 A.D.) The latter ordered an extremely strict recension of the text, which involved checking it against the recited versions.
TEXT OF QUR'AN UNCORRUPTED
After Muhammad's death, Islam rapidly expanded far beyond the limits of the area in which it was born. Soon, it included many peoples whose native language was not Arabic. Very strict steps were taken to ensure that the text of the Qur'an did not suffer from this expansion of Islam: Uthman sent copies of his entire recension to the principal centers of the vast Islamic empire. Some copies still exist today, in more or less complete form, in such places as Tashkent (U.S.S.R) and Istanbul. Copies have also been discovered that date from the very first centuries after the Hejira; they are all identical, and all of them correspond to the earliest manuscripts.
Today's editions of the Qur'an are all faithful reproductions of the original copies. In the case of the Qur'an, there are no instances of rewriting or corruption of the text over the course of time.
If the origin of the Qur'an had been similar to those of the Bible, it would not be unreasonable to suppose that the subjects it raised would be presented in the light of the ideas influenced by certain
opinions of the time, often derived from myth and superstition. If this were the case, one might argue that there were untold opportunities for inaccurate assertions, based on such sources, to find their way into the many and varied subjects briefly summarised above. In actual fact, however, we find nothing of the kind in the Qur'an.
But having said this, we should note that the Qur'an is a religious book par excellence. We should not use statements that have a bearing on secular knowledge as a pretext to go hunting after any expression of scientific laws. As stated earlier, all we should seek are reflections on natural phenomena, phrases occasioned by references to divine omnipotence and designed to emphasise that omnipotence in the eyes of mankind throughout the ages. The presence of such reflections in the Qur'an has become particularly significant in modern times, for their meaning is clearly explained by the data of contemporary knowledge. This characteristic is specific to the Qur'an.
UNEXPECTED DISCOVERIES
It was not until I had learnt Arabic and read the Qur'an in the original that I realised the precise meaning of certain verses. Only then did I make certain discoveries that were astounding. With my basic ideas on the Qur'an - which to begin with were inaccurate, just as those of most people in the West - I certainly did not expect to find in the text the statements that I in fact uncovered. With each new discovery, I was beset with doubt lest I might be mistaken in my translation or perhaps have provided an interpretation rather than a true rendering of the Arabic text.
Only after consultations with several specialists in linguistics and exegesis, both Muslim and non-Muslim, was I convinced that a new concept might be formed from such a study: the compatibility between the statements in the Qur'an and firmly established data of modern science with regard to subjects on which nobody at the time of Muhammad - not even the Prophet himself - could have had access to the knowledge we possess today. Since then, I have not found in the Qur'an any support given to the myths or superstitions present at the time the text was communicated to man. This is not the case for the Bible, whose authors expressed themselves in the language of their period.
In 'La Bible le Coran et la Science' (The Bible, the Qur'an and Science), which first appeared in the original French in 1976 and which subsequently appeared in English in 1978, I set forth the main points of these findings. On November 9, 1976, I gave a lecture to the Academia de Medecine (French academy of Medicine) in which I explored the statements of the origins of man contained in the Qur'an; the title of the lecture was 'Donnees physiologiques et embryologiques de Coran'(Physiological and Embryological Data in the Qur'an). I emphasised the fact that these data - which I shall summarise below - formed part of a much wider study. The following are some of the points which arise from a reading of the Qur'an:
* a concept of the creation of the world which, while different from the ideas contained in the Bible, is fully in keeping with today's general theories on the formations of the universe;
* statements that are in perfect agreement with today's ideas concerning the movements and evolution of the heavenly bodies;
* a prediction of the conquest of space;
* notions concerning the water cycle in nature and the earth's relief, which were not proven correct until many centuries later.
All of these data are bound to amaze anyone who approaches them in
an objective spirit. They add a much wider dimension to the problem studied in the present work. The basic point remains the same , however: we must surely be in the presence of facts which place a heavy strain on our natural propensity for explaining everything in materialistic terms, for the existence in the Qur'an of these scientific statements appears as a challenge to human explanations.
That does not mean to say, however, that the statements in the Qur'an - especially those concerning man - may all of them be examined in the light of the findings of modern science. The creation of man as described in both the Bible and the Qu'ran totally eludes scientific investigation of the event per se.
Similarly, when the New Testament or the Qur'an informs us that Jesus was not born of a father, in the biological sense of the term, we cannot counter this Scriptural statement by saying that there is no example in the human species of an individual having been formed without receiving the paternal chromosomes that make up one half of its genetic inheritance. Science does not explain miracles, for by definition miracles are inexplicable, thus, when we read in both the Qur'an and the Bible that man was moulded from the ground, we are in fact learning a fundamental religious principle: Man returns from where he came, for from the place he is buried, he will rise again on the judgment.
Side by side with the main religious aspect of such reflections on man, we find in the Qur'an statements on man that refer to strictly material facts. They are quite amazing when one approaches them for the first time. For example, the Qur'an describes the origins of life in general and devotes a great deal of space to the morphological transformation undergone by man, repeatedly emphasizing the fact that God fashioned him as He willed. We likewise discover statements on human reproduction that are expressed in precise terms that lend themselves to comparison with the secular knowledge we today possess on the subject.
INTEREST TO MEN OF SCIENCE
The many statements in the Qur'an that may thus be compared with modern knowledge are by no means easy to find. In preparing the study published in 1976, I was unable to draw on any previous works known in the West, for there were none. All I could refer to were a few works in Arabic dealing with themes treated in the Qur'an that were of interest to men of science - there was, however, no overall study. Over and above this, research of this kind requires scientific knowledge covering many different disciplines. It is not easy, however, for Islamologists to acquire such knowledge, for they possess a mainly literary background. Indeed, such questions hardly seem to occupy a place in their field of classic Islamology, at least as far as the West is concerned. Only a scientist, thoroughly acquainted with Arabic literature, can draw comparisons between the Qur'anic text - for which he must be able to read Arabic - and the data supplied by modern knowledge.
There is another reason why such statements are not immediately apparent: Verses bearing on a single theme are scattered throughout the Qur'an. The book is indeed a juxtaposition of reflections on a wide variety of subjects referred to one after the other and taken up again later on, often several times over. The data on a precise theme must therefore be collected from all over the Book and brought together under a single heading. This requires many hours' work tracking down verses, in spite of the existence of thematic indexes provided by various translators, for such lists may perhaps be incomplete and indeed, in many cases, they often are.
Dr. Maurice Bucaille is an eminent French surgeon, scientist, scholar and author of "THE BIBLE, THE QUR'AN AND SCIENCE" which contains the result of his research into the Judeo-Christian Revelation and the Qur'an. It is a unique contribution in the field of religion and science.
Being an outstanding scientist, he was selected to treat the mummy of Merneptah (Pharaoh), which he did. During his visit to Saudi Arabia he was shown the verses of the Holy Qur'an in which Allah says that the dead body of the Pharaoh will be preserved as a "Sign" for posterity. An impartial scientist like Dr. Bucaille, who (being also a Christian) was conversant with the Biblical version of Pharaoh's story as being drowned in pursuit of Prophet Moses. He was pleasantly surprised to learn that unknown to the world till only of late, the Holy Qur'an made definite prediction about the preservation of the body of that same Pharaoh of Moses' time. This led Dr. Bucaille to study the Holy Qur'an thoroughly after learning the Arabic language. The final conclusion of his comparative study of Qur'an and the Bible is that the statements about scientific phenomena in the Holy Qur'an are perfectly in conformity with the modern sciences whereas the Biblical narrations on the same subjects are scientifically entirely unacceptable.
FROM THE ORIGIN OF MAN
As most people in the West have been brought up on misconceptions concerning Islam and the Qur'an; for a large part of my life, I myself was one such person. Let me cite one or two specific examples to indicate the kind of inaccurate ideas generally current.
MISCONCEPTIONS
As I grew up, I was always taught that 'Mahomet' was the author of the Qur'an; I remember seeing French translations bearing this information. I was invariably told that the 'author' of the Qur'an simply compiled, in a slightly different form, stories of sacred history taken from the Bible; the 'author' was said to have added or removed certain passages, while setting forth the principles and rules of the religion he himself had founded. There are moreover Islamic scholars today in France whose duties include teaching and who express exactly these views, although perhaps in a more subtle form.
This description of the origins of the Qur'anic text, which is so out of touch with reality, might lead one immediately to assume that if there are scientific errors in the Bible, there must also be errors of this kind in the Qur'an! This is the natural conclusion to be drawn in such circumstances, but it is based on a misconception. We are well aware that at the time of Muhammad - the Qur'anic Revelation took place between 610 and 632 A.D - scientific obscurantism prevailed, both in the Orient as well as in the West.
In France, for example, this period corresponded roughly to the reign of King Dagobert, the last of the Mrovingians. This approach to what was supposedly the Qur'anic text may on first sight seem logical, but when one examines the text with an informed and impartial eye, it becomes clear that this approach is not at all in keeping with reality. We shall see in a moment the truth of this statement, which is obvious from the texts.
Whenever there is textual proof of the existence in the Qur'an of statements that are in agreement with modern knowledge, but which in the Bible are related in a manner that is scientifically unacceptable, the stock response is that, during the period separating the two Scriptures, Arab scientists made discoveries in various disciplines which enabled them to arrive at these supposed adaptations. This approach takes no account whatsoever of the history of the sciences. The latter indicates that the great period of Islamic civilisations, during which, as we know, science made considerable progress, came several centuries after the communication of the Qur'an to the communication of the Qur'an to man.
Furthermore, scientific history informs us that, as far as the subjects dealt with in this present book are concerned, no discoveries were made during, the period separating the Bible from the Qur'an.
When this aspect of the Qur'an is mentioned in the West, however, we are likely to hear it said that while this may indeed be so, nowhere is this fact referred to in the translations of the Qur'an which we possess today, or in the prefaces and commentaries that accompany them.
This is a very judicious remark. Muslim - and indeed non-Muslim -
translators who have produced a French version of the Qur'an are basically men of letters. More often than not, they mistranslate a passage because they do not possess the scientific knowledge required to understand its true meaning. The fact is, however, that in order to translate correctly, one must first understand what one is reading. A further point is that translators - especially those mentioned above - - may have been influenced by notes provided by ancient commentators often came to be regarded as highly authoritative, even though they had no scientific knowledge - nor indeed had anybody else at that time. They were incapable of imagining that the texts might contain allusions to secular knowledge, and thus they could not devote attention to a specific passage by comparing it to other verses in the Qur'an dealing with the same subject - a process that often provides the key to the meaning of a word or expression. From this results the fact that any passage in the Qur'an that gives rise to a comparison with modern secular knowledge is likely to be unreliably translated.
Very often, the translations are peppered with inaccurate - if not totally nonsensical - statements. The only way to avoid such errors is to possess a scientific background and to study the Qur'anic text in the original language.
SCIENTIFIC ERRORS
On the subject of man, as well as the other topics mentioned earlier, it is not possible to find any corresponding data in the Bible. Furthermore the scientific errors contained in the Bible - such as those describing man's first appearance on earth, which, as we have seen, may be deduced from the Genealogies that figure in Genesis are not to be found in the Qur'an. It is crucial to understand that such errors could not have been 'edited out' of the Qur'an since the time they first became apparent: well over a thousand years have elapsed since the most ancient manuscripts and today's texts of the Qur'an, but these texts are still absolutely identical. Thus, if Muhammad were the author of the Qur'an (a theory upheld by some people), it is difficult to see how he could have spotted the scientific errors in the Bible dealing with such a wide variety of subjects and have proceeded to eliminate every single one of them when he came to compose his own text on the same themes. Let us state once again, that no new scientific facts had been discovered since the time the Bible was written that might have helped eliminate such errors.
In view of the above, it is imperative to know the history of the texts, just as it is essential to our understanding of certain aspects of the Bible for us to be aware, of the conditions in which it was written.
As we have noted earlier, experts in Biblical exegesis consider the books of Old and New Testaments to be divinely inspired works. Let us now examine, however, the teachings of Muslim exegetes, who present the Qur'an in quite a different fashion.
When Muhammad was roughly forty years old, it was his custom to retire to a retreat just outside Mecca in order to meditate. It was here that he received a first message from God via the Angel Gabriel, at a date that corresponds to 610 A.D. After a long period of silence, this first message was followed by successive revelations spread over some twenty years. During the Prophet's lifetime, they were both written down and recited by heart among his first followers. Similarly, the revelations were divided into suras(chapters) and collected together after the Prophet' death (in 632 A.D.) in a book: the Qur'an. The Book contains the Word of God, to the exclusion of any human additions. Manuscripts dating from the first century of Islam authenticate today's text, the other form of authentication being the recitation by heart of the Qur'an, a practice that has continued unbroken from the time of the Prophet down to the present day.
UNCORRUPTED NATURE OF THE QUR'AN
In contrast to the Bible, therefore, we are presented with a text that is none other than the transcript of the Revelation itself; the only way it can be received and interpreted is literally. The purity of the revealed text has been greatly emphasized, and the uncorrupted nature of the Qur'an stems from the following factors:
First, as stated above, fragments of the text were written down during the Prophet's lifetime; inscribed on tablets, parchments and other materials current at the time. The Qur'an itself refers to the fact that the text was set down in writing. We find this in several suras dating from before and after the Hejira (Muhammad's departure from Mecca to Medina in 622 A.D.) In addition to the transcription of the text, however, there was also the fact that it was learned by heart. The text of the Qur'an is much shorter than the Old Testament and slightly longer than the New Testament. Since it took twenty years for the Qur'an to be revealed, however, it was easy for the Prophet's followers to recite it by heart, sura by sura. This process of recitation afforded a considerable advantage as far as an uncorrupted text was concerned, for it provided a system of double-checking at the time the definitive text was written down. This took place several years after the Prophet's death; first under the caliphate of Abu Bakr, his first successor, and later under the caliphate of Omar and in particular that of Uthman (644 to 655 A.D.) The latter ordered an extremely strict recension of the text, which involved checking it against the recited versions.
TEXT OF QUR'AN UNCORRUPTED
After Muhammad's death, Islam rapidly expanded far beyond the limits of the area in which it was born. Soon, it included many peoples whose native language was not Arabic. Very strict steps were taken to ensure that the text of the Qur'an did not suffer from this expansion of Islam: Uthman sent copies of his entire recension to the principal centers of the vast Islamic empire. Some copies still exist today, in more or less complete form, in such places as Tashkent (U.S.S.R) and Istanbul. Copies have also been discovered that date from the very first centuries after the Hejira; they are all identical, and all of them correspond to the earliest manuscripts.
Today's editions of the Qur'an are all faithful reproductions of the original copies. In the case of the Qur'an, there are no instances of rewriting or corruption of the text over the course of time.
If the origin of the Qur'an had been similar to those of the Bible, it would not be unreasonable to suppose that the subjects it raised would be presented in the light of the ideas influenced by certain
opinions of the time, often derived from myth and superstition. If this were the case, one might argue that there were untold opportunities for inaccurate assertions, based on such sources, to find their way into the many and varied subjects briefly summarised above. In actual fact, however, we find nothing of the kind in the Qur'an.
But having said this, we should note that the Qur'an is a religious book par excellence. We should not use statements that have a bearing on secular knowledge as a pretext to go hunting after any expression of scientific laws. As stated earlier, all we should seek are reflections on natural phenomena, phrases occasioned by references to divine omnipotence and designed to emphasise that omnipotence in the eyes of mankind throughout the ages. The presence of such reflections in the Qur'an has become particularly significant in modern times, for their meaning is clearly explained by the data of contemporary knowledge. This characteristic is specific to the Qur'an.
UNEXPECTED DISCOVERIES
It was not until I had learnt Arabic and read the Qur'an in the original that I realised the precise meaning of certain verses. Only then did I make certain discoveries that were astounding. With my basic ideas on the Qur'an - which to begin with were inaccurate, just as those of most people in the West - I certainly did not expect to find in the text the statements that I in fact uncovered. With each new discovery, I was beset with doubt lest I might be mistaken in my translation or perhaps have provided an interpretation rather than a true rendering of the Arabic text.
Only after consultations with several specialists in linguistics and exegesis, both Muslim and non-Muslim, was I convinced that a new concept might be formed from such a study: the compatibility between the statements in the Qur'an and firmly established data of modern science with regard to subjects on which nobody at the time of Muhammad - not even the Prophet himself - could have had access to the knowledge we possess today. Since then, I have not found in the Qur'an any support given to the myths or superstitions present at the time the text was communicated to man. This is not the case for the Bible, whose authors expressed themselves in the language of their period.
In 'La Bible le Coran et la Science' (The Bible, the Qur'an and Science), which first appeared in the original French in 1976 and which subsequently appeared in English in 1978, I set forth the main points of these findings. On November 9, 1976, I gave a lecture to the Academia de Medecine (French academy of Medicine) in which I explored the statements of the origins of man contained in the Qur'an; the title of the lecture was 'Donnees physiologiques et embryologiques de Coran'(Physiological and Embryological Data in the Qur'an). I emphasised the fact that these data - which I shall summarise below - formed part of a much wider study. The following are some of the points which arise from a reading of the Qur'an:
* a concept of the creation of the world which, while different from the ideas contained in the Bible, is fully in keeping with today's general theories on the formations of the universe;
* statements that are in perfect agreement with today's ideas concerning the movements and evolution of the heavenly bodies;
* a prediction of the conquest of space;
* notions concerning the water cycle in nature and the earth's relief, which were not proven correct until many centuries later.
All of these data are bound to amaze anyone who approaches them in
an objective spirit. They add a much wider dimension to the problem studied in the present work. The basic point remains the same , however: we must surely be in the presence of facts which place a heavy strain on our natural propensity for explaining everything in materialistic terms, for the existence in the Qur'an of these scientific statements appears as a challenge to human explanations.
That does not mean to say, however, that the statements in the Qur'an - especially those concerning man - may all of them be examined in the light of the findings of modern science. The creation of man as described in both the Bible and the Qu'ran totally eludes scientific investigation of the event per se.
Similarly, when the New Testament or the Qur'an informs us that Jesus was not born of a father, in the biological sense of the term, we cannot counter this Scriptural statement by saying that there is no example in the human species of an individual having been formed without receiving the paternal chromosomes that make up one half of its genetic inheritance. Science does not explain miracles, for by definition miracles are inexplicable, thus, when we read in both the Qur'an and the Bible that man was moulded from the ground, we are in fact learning a fundamental religious principle: Man returns from where he came, for from the place he is buried, he will rise again on the judgment.
Side by side with the main religious aspect of such reflections on man, we find in the Qur'an statements on man that refer to strictly material facts. They are quite amazing when one approaches them for the first time. For example, the Qur'an describes the origins of life in general and devotes a great deal of space to the morphological transformation undergone by man, repeatedly emphasizing the fact that God fashioned him as He willed. We likewise discover statements on human reproduction that are expressed in precise terms that lend themselves to comparison with the secular knowledge we today possess on the subject.
INTEREST TO MEN OF SCIENCE
The many statements in the Qur'an that may thus be compared with modern knowledge are by no means easy to find. In preparing the study published in 1976, I was unable to draw on any previous works known in the West, for there were none. All I could refer to were a few works in Arabic dealing with themes treated in the Qur'an that were of interest to men of science - there was, however, no overall study. Over and above this, research of this kind requires scientific knowledge covering many different disciplines. It is not easy, however, for Islamologists to acquire such knowledge, for they possess a mainly literary background. Indeed, such questions hardly seem to occupy a place in their field of classic Islamology, at least as far as the West is concerned. Only a scientist, thoroughly acquainted with Arabic literature, can draw comparisons between the Qur'anic text - for which he must be able to read Arabic - and the data supplied by modern knowledge.
There is another reason why such statements are not immediately apparent: Verses bearing on a single theme are scattered throughout the Qur'an. The book is indeed a juxtaposition of reflections on a wide variety of subjects referred to one after the other and taken up again later on, often several times over. The data on a precise theme must therefore be collected from all over the Book and brought together under a single heading. This requires many hours' work tracking down verses, in spite of the existence of thematic indexes provided by various translators, for such lists may perhaps be incomplete and indeed, in many cases, they often are.
PRINSIP ILMU AL QIRAAT
1)Takrif :
Satu ilmu tentang cara untuk menyebut kalimah-kalimah Al-Quran berserta dengan kepelbagaian padanya dengan disandarkan kepada periwayatnya.
2)Tajuk perbincangan :
Kalimah-kalimah Al-Quran dari sudut keadaan dalam menyebutnya. Perkara yang dibincangkan adalah seperti mad dan qasr, idgham dan izhar dan sebagainya.
3)Tujuan :
1.Memelihara kesucian Al-Quran.
2.Mengetahui apa yang dibaca oleh setiap imam qurra' serta dapat membezakan manhaj setiap imam. Dan lain-lain lagi.
4)Kelebihannya :
Diantara semulia-mulia ilmu kerana kaitannya dengan kalam Allah.
5)Namanya :
Ilmu Al-Qiraat (القراءات ) lafaz jamak kepada ( القراءة ) bermakna wajah yang dibaca.
6)Sandarannya :
Daripada sunnah dan ijmak. Juga dikatakan daripada riwayat yang sohih dan mutawatir daripada imam-imam qiraat daripada rasulullah S.A.W.
7)Hukum Syarak :
Fardhu kifayah belajar dan mengajar.
8)Masalah-masalahnya :
Kaedah-kaedah tertentu seperti setiap 2 huruf hamzah yang berada dalam satu kalimah ( ءألد , ءأنذرتهم ) dibaca dengan tashil oleh Hijaziyyun.
APAKAH HUBUNGAN DI ANTARA AL-QURAN DAN AL-QIRAAT ?
Ulama berselisih pendapat dalam persoalan adakah kedua-duanya merupakan perkara yang sama atau sebaliknya.
Imam Badruddin Azzarkashi menyatakan bahawa Al-Quran dan Al-Qiraat adalah 2 hakikat yang berlainan. Ini kerana Al-Quran adalah wahyu yang diturunkan kepada Rasulullah saw sebagai mukjizat dan keterangan. Sebaliknya Al-Qiraat pula adalah kepelbagaian lafaz-lafaz wahyu itu pada huruf dan kaedah pembacaan seperti takhfif dan tashdid. Al-Qiraat juga tidak dapat tidak diambil melalui proses talaqqi dan mushafahah.
Ad Doktor Muhammad Salim Muhaisin pula berpendapat bahawa Al-Quran dan Al-Qiraat adalah dua hakikat dengan satu makna. Berdasarkan Al-Quran adalah masdar yang seerti dengan Al-Qiraah. Al-Qiraat pula jamak kepada Al-Qiraah. Maka bagi beliau kedua-duanya adalah mempunyai satu makna.
"سبعة أحرف" TUJUH HURUF
Al-Quran Turun Dengan ' Tujuh Huruf '
Terdapat beberapa hadis yang menerangkan perkara tersebut, diantaranya :
روى البخارى و مسلم فى صحيحيهما عن ابن عباس رضى الله عنهما أنه قال : قال رسول الله صلى الله عليه و سلم : (( أقرأنى جبريل على حرف فراجعته , فلم أزل أستزيده ويزيدنى حتى انتهى إلى سبعة أحرف ))
روى البخارى و مسلم أيضا ( واللفظ للبخارى ) أن عمر بن الخطاب رضى الله عنه قال (( سمعت هشام بن حكيم يقرأ سورة الفرقان فى حياة رسول الله صلى الله عليه وسلم , فاستمعت لقراءته فإذا هو يقرؤها على حروف كثيرة , لم يقرئنيها رسول الله صلى الله عليه و سلم فكدت أساوره فى الصلاة , فانتظرته حتى سلم , ثم لببته بردائه , فقالت : من أقرأك هذه السورة التى سمعتك تقرأ ؟ قال أقرأنيها رسول الله صلى الله عليه و سلم . فقالت له : كذبت , فوالله إن رسول الله صلى الله عليه و سلم أقرأنى هذه السورة التى سمعتك تقرؤها , فانطلقت أقوده إلى رسول الله صلى الله عليه و سلم فقالت : يا رسول الله إنى سمعت هذا يقرأ بسورة الفرقان على حروف لم تقرئنيها , وأنت أقرأتنى سورة الفرقان , فقال رسول الله صلى الله عليه و سلم : (( أرسله يا عمر. اقرا يا هشام . فقرأ عليه القراءة التى سمعته يقرؤها قال رسول الله صلى الله عليه و سلم : (( هكذا أنزلت . ثم قال رسول الله صلى الله عليه و سلم (( اقرا يا عمر)) فقرأت القراءة التى أقرأنى , فقال رسول الله صلى الله عليه و سلم : (( كذلك أنزلت إن هذا القرءان أنزل على سبعة أحرف فاقرأوا ما تيسر منه ))
Makna Huruf
Huruf dari sudut bahasa mempunyai banyak makna. Diantaranya :
Hujung sesuatu { ومن الناس من يعبد الله على حرف }
Huruf hijaiyyah
Sebahagian sesuatu atau satu pihak.
Bahasa atau lahjah sesuatu bahasa.
Wajah-wajah qiraat yang terdapat dalam Al-Quran.
Yang Dikehendaki Dengan Tujuh Huruf Di sini Ialah….
Ulamak berselisih pendapat dalam memberi pengertian " سبعة أحرف " dalam hadis yang telah lalu. Di antara pendapat mereka :
Tujuh bahasa daripada bahasa-bahasa arab dengan memberi satu makna.
Tujuh bahasa daripada bahasa-bahasa arab dan keseluruhan wajah bagi kalimah-kalimah tidak terkeluar daripada 7 bahasa.
Suruhan, tegahan, janji baik, janji buruk, perbantahan, kisah-kisah dan perumpamaan. Atau suruhan, tegahan, halal, haram, muhkam, mutashabih, dan perumpamaan.
Tujuh kepelbagaian wajah yang merangkumi. Pendapat Ibnu Al Jazari.
1)Kepelbagaian pada baris tanpa melibatkan perubahan pada makna dan bentuk tulisan. {يحسب } dengan fathah dan kasrah huruf sin.
2)Kepelbagaian pada baris melibatkan perubahan pada makna sahaja {فتلقى ءادم من ربه كلمت } dengan rafa' pada ءادم dan nasab pada كلمت atau dengan sebaliknya.
3)Kepelbagaian pada huruf melibatkan perubahan pada makna tidak pada bentuk tulisan. {تتلوا , تبلوا }.
4)Kepelbagaian pada huruf melibatkan perubahan pada bentuk tulisan tidak pada makna. {الصراط , السراط }.
5)Kepelbagaian pada huruf dan bentuk tulisan { يأتل , يتال }.
6)Kepelbagaian dengan mendahulukan dan mengakhirkan { وقاتلوا وقتلوا }
7)Kepelbagaian dengan menambah dan mengurangkan { ووصى , و أوصى }
Tujuh wajah yang berbagai-bagai mencakupi kepelbagaian Qiraat. Pendapat Imam Fakhruddin Ar Razi.
1)Kepelbagaian pada kata nama sama ada dengan tunggal atau jamak seperti { والذى لأمانتهم و عهدهم راعون }
2)Kepelbagaian pada wajah-wajah I'rab seperti { فتلقى ءادم من ربه كلمت}
3)Kepelbagaian pada tasrif seperti {فقالوا ربنا باعد بين أسفارنا }
4)Kepelbagaian dengan mendahulukan dan mengakhirkan seperti {أفلم ييأس, فيقتلون ويقتلون }
5)Kepelbagaian dengan menukarkan. Sama ada huruf dengan huruf atau kalimah dengan kalimah seperti {وانظر إلى العظام كيف ننشزها } {كالعهن المنفوش }
6)Kepelbagaian dengan menambah dan mengurangkan seperti {وأعد لهم جنت تجرى تحتها الأنهر }
7)Kepelbagaian lahjah dengan tafkhim dan tarqiq, fathah dan imalah, izhar dan idgham, tashil, ishmam dan sebagainya.
Hikmah Turunnya Al-Quran Dengan Tujuh Huruf
1)Menjadi dalil terpeliharanya kitab Allah daripada perubahan dan penyelewengan.
2)Sebagai keringanan kepada umat Islam dalam membacanya.
3)Menyatukan umat Islam kepada lisan yang satu iaitu Quraish ( Al-Quran diturunkan dengan bahasa Quraish). Dan sebagainya…
Adakah Mushaf Uthmani Mengandungi Ketujuh Tujuh Huruf ?
Ulamak berselisih pendapat.
Pertama : Sekumpulan daripada fuqaha' , qurra' dan mutakallimin berpendapat bahawa mushaf uthmani mengandungi ketujuh-tujuh huruf. Alasan mereka ialah tidak boleh diabaikan tujuh huruf dalam meriwayatkan Al-Quran kerana bersama-samanyalah Al-Quran diturunkan.
Kedua : Jumhur ulamak salaf dan khalaf bahawa mushaf uthmani mengandungi apa yang ditanggung oleh bentuk penulisannya daripada tujuh huruf. Ini lebih rajih.
PERKEMBANGAN ILMU QIRAAT
Setelah kita fahami bahawa Al-Quran turun dengan tujuh huruf dan kita juga sudah jelas apa yang dimaksudkan dengan tujuh huruf tersebut, kini kita akan ikuti perkembangan ilmu ini sejak zaman junjungan besar s.a.w.
Rasulullah saw membacakan kepada sahabat-sahabat baginda akan Al-Quran dengan tujuh huruf ini. Maka berlaku kepelbagaian dalam bacaan setiap sahabat. Bacaan yang dibaca oleh seorang sahabat tidak sama dengan sahabat yang lain. Lalu bertebaranlah para sahabat menyebarkan agama Allah. Disebabkan kepelbagaian itu generasi tabi'in juga mengalami perkara yang sama. Begitulah seterusnya sehinggalah sampai kepada zaman Imam-imam yang agung. Mereka telah menyusun semula Qiraat dan mengembangkannya dengan lebih tersusun.
Bilakah Bermulanya Penurunan Al-Qiraat
Persoalannya adakah semasa Rasulullah saw di Makkah ataupun di Madinah ? Ada 2 pendapat.
Pertama : Ketika di Makkah bersama dengan bermulanya penurunan Al-Quran. Pendapat ini berdasarkan bahawa sebahagian besar surah Al-Quran adalah Makkiyyahdan pada surah-surah tersebut terdapat wajah qiraat yang terdapat dalam surah-surah Madaniyyah.
Kedua : Diturunkan di Madinah selepas hijrah rasul. Seperti diketahui bahawa selepas hijrah ramai manusia telah memeluk Islam. Mereka adalah daripada pelbagai bangsa dengan berbagai-bagai dailek dan bahasa. Maka Al-Qiraat sebagai kemudahan kepada umat Islam bagi membaca Al-Quran dengan tujuh huruf.
Siapakah Yang Mula Membukukan Ilmu Qiraat ?
Ahli sejarah telah menyebutkan bahawa yang paling awal mengarang ilmu ini ialah ABU UBAID AL QASIM IBN SALAM (233H) yang telah mengarang kitab Qiraat dengan 25 orang qari.
Ada juga pendapat mengatakan seawal-awal pengarang kitab dalam qiraat sab'ah ialah AL HUSAIN IBN OSMAN IBN THABIT AL BAGHDADI AL A'ZIR (378H)
PEMBAHAGIAN Al-QIRAAT DARI SUDUT SANAD
Al-Qiraat jika ditinjau dari sudut sanad terbahagi kepada enam :
1)Al Mutawatir
Qiraat yang diriwayatkan oleh sekumpulan dari sekumpulan yang tidak mungkin persepakatan mereka di atas pendustaan ; contohnya Qiraat yang disepakati daripada imam-imam yang tujuh.
2)Al Mashhur
Qiraat yang sah sanadnya kerana periwayatnya adil, mempunyai kekuatan ingatan dan meriwayatkan daripada periwayat yang sepertinya. Begitu juga Qiraat itu berbetulan dengan bahasa arab dan salah satu daripada mushaf-mushaf uthmani. Sama ada daripada Qiraat Sab'ah atau A'sharah. Juga Qiraat tersebut mashhur di kalangan qurra' dan tidak di kira sebagai salah.
Contohnya , Qiraat yang diriwayatkan daripada imam yang tujuh tetapi tidak disepakati. Ada periwayat yang meriwayatkan Qiraat yang tidak diriwayatkan oleh yang lain.
Hasil agung dalam kedua-dua bahagian ini adalah seperti At Taisir bagi Imam Ad Dani, As Shathibiyyah dan Toyyibatun Nashri.
Kedua-dua bahagian ini adalah dibaca dengan wajib beri'tikad akan kebenarannya dan tidak boleh mengingkarinya.
3)As Sohih
Qiraat yang sah sanadnya tetapi bersalahan dengan rasm atau bahasa arab atau tidak mashhur seperti yang disebutkan.
Bahagian ini tidak dibaca dan tidak wajib beri'tikad akan kebenarannya. Seperti {متكئين على رفرف خضر وعبقري حسان , لقد جاءكم رسول من أنفسكم }
4)As Shaz
Qiraat yang tidak sah sanadnya seperti Qiraat Ibn As Sumaiqi' {فاليوم ننحيك ببدنك لتكون لمن خلفك ءاية}
5)Al Maudu'
Qiraat yang diriwayatkan kepada periwayatnya tanpa ada asas.
6)As Shabih Bil Mudraj
Qiraat yang ditambah kerana menafsirkan ayat seperti Qiraat Saad Ibn Abi Waqqas {وله أخ أو ام أخت من }
posted by MOHD TAUFIK PANGILUN
fiqsan3.blogspot.com
Satu ilmu tentang cara untuk menyebut kalimah-kalimah Al-Quran berserta dengan kepelbagaian padanya dengan disandarkan kepada periwayatnya.
2)Tajuk perbincangan :
Kalimah-kalimah Al-Quran dari sudut keadaan dalam menyebutnya. Perkara yang dibincangkan adalah seperti mad dan qasr, idgham dan izhar dan sebagainya.
3)Tujuan :
1.Memelihara kesucian Al-Quran.
2.Mengetahui apa yang dibaca oleh setiap imam qurra' serta dapat membezakan manhaj setiap imam. Dan lain-lain lagi.
4)Kelebihannya :
Diantara semulia-mulia ilmu kerana kaitannya dengan kalam Allah.
5)Namanya :
Ilmu Al-Qiraat (القراءات ) lafaz jamak kepada ( القراءة ) bermakna wajah yang dibaca.
6)Sandarannya :
Daripada sunnah dan ijmak. Juga dikatakan daripada riwayat yang sohih dan mutawatir daripada imam-imam qiraat daripada rasulullah S.A.W.
7)Hukum Syarak :
Fardhu kifayah belajar dan mengajar.
8)Masalah-masalahnya :
Kaedah-kaedah tertentu seperti setiap 2 huruf hamzah yang berada dalam satu kalimah ( ءألد , ءأنذرتهم ) dibaca dengan tashil oleh Hijaziyyun.
APAKAH HUBUNGAN DI ANTARA AL-QURAN DAN AL-QIRAAT ?
Ulama berselisih pendapat dalam persoalan adakah kedua-duanya merupakan perkara yang sama atau sebaliknya.
Imam Badruddin Azzarkashi menyatakan bahawa Al-Quran dan Al-Qiraat adalah 2 hakikat yang berlainan. Ini kerana Al-Quran adalah wahyu yang diturunkan kepada Rasulullah saw sebagai mukjizat dan keterangan. Sebaliknya Al-Qiraat pula adalah kepelbagaian lafaz-lafaz wahyu itu pada huruf dan kaedah pembacaan seperti takhfif dan tashdid. Al-Qiraat juga tidak dapat tidak diambil melalui proses talaqqi dan mushafahah.
Ad Doktor Muhammad Salim Muhaisin pula berpendapat bahawa Al-Quran dan Al-Qiraat adalah dua hakikat dengan satu makna. Berdasarkan Al-Quran adalah masdar yang seerti dengan Al-Qiraah. Al-Qiraat pula jamak kepada Al-Qiraah. Maka bagi beliau kedua-duanya adalah mempunyai satu makna.
"سبعة أحرف" TUJUH HURUF
Al-Quran Turun Dengan ' Tujuh Huruf '
Terdapat beberapa hadis yang menerangkan perkara tersebut, diantaranya :
روى البخارى و مسلم فى صحيحيهما عن ابن عباس رضى الله عنهما أنه قال : قال رسول الله صلى الله عليه و سلم : (( أقرأنى جبريل على حرف فراجعته , فلم أزل أستزيده ويزيدنى حتى انتهى إلى سبعة أحرف ))
روى البخارى و مسلم أيضا ( واللفظ للبخارى ) أن عمر بن الخطاب رضى الله عنه قال (( سمعت هشام بن حكيم يقرأ سورة الفرقان فى حياة رسول الله صلى الله عليه وسلم , فاستمعت لقراءته فإذا هو يقرؤها على حروف كثيرة , لم يقرئنيها رسول الله صلى الله عليه و سلم فكدت أساوره فى الصلاة , فانتظرته حتى سلم , ثم لببته بردائه , فقالت : من أقرأك هذه السورة التى سمعتك تقرأ ؟ قال أقرأنيها رسول الله صلى الله عليه و سلم . فقالت له : كذبت , فوالله إن رسول الله صلى الله عليه و سلم أقرأنى هذه السورة التى سمعتك تقرؤها , فانطلقت أقوده إلى رسول الله صلى الله عليه و سلم فقالت : يا رسول الله إنى سمعت هذا يقرأ بسورة الفرقان على حروف لم تقرئنيها , وأنت أقرأتنى سورة الفرقان , فقال رسول الله صلى الله عليه و سلم : (( أرسله يا عمر. اقرا يا هشام . فقرأ عليه القراءة التى سمعته يقرؤها قال رسول الله صلى الله عليه و سلم : (( هكذا أنزلت . ثم قال رسول الله صلى الله عليه و سلم (( اقرا يا عمر)) فقرأت القراءة التى أقرأنى , فقال رسول الله صلى الله عليه و سلم : (( كذلك أنزلت إن هذا القرءان أنزل على سبعة أحرف فاقرأوا ما تيسر منه ))
Makna Huruf
Huruf dari sudut bahasa mempunyai banyak makna. Diantaranya :
Hujung sesuatu { ومن الناس من يعبد الله على حرف }
Huruf hijaiyyah
Sebahagian sesuatu atau satu pihak.
Bahasa atau lahjah sesuatu bahasa.
Wajah-wajah qiraat yang terdapat dalam Al-Quran.
Yang Dikehendaki Dengan Tujuh Huruf Di sini Ialah….
Ulamak berselisih pendapat dalam memberi pengertian " سبعة أحرف " dalam hadis yang telah lalu. Di antara pendapat mereka :
Tujuh bahasa daripada bahasa-bahasa arab dengan memberi satu makna.
Tujuh bahasa daripada bahasa-bahasa arab dan keseluruhan wajah bagi kalimah-kalimah tidak terkeluar daripada 7 bahasa.
Suruhan, tegahan, janji baik, janji buruk, perbantahan, kisah-kisah dan perumpamaan. Atau suruhan, tegahan, halal, haram, muhkam, mutashabih, dan perumpamaan.
Tujuh kepelbagaian wajah yang merangkumi. Pendapat Ibnu Al Jazari.
1)Kepelbagaian pada baris tanpa melibatkan perubahan pada makna dan bentuk tulisan. {يحسب } dengan fathah dan kasrah huruf sin.
2)Kepelbagaian pada baris melibatkan perubahan pada makna sahaja {فتلقى ءادم من ربه كلمت } dengan rafa' pada ءادم dan nasab pada كلمت atau dengan sebaliknya.
3)Kepelbagaian pada huruf melibatkan perubahan pada makna tidak pada bentuk tulisan. {تتلوا , تبلوا }.
4)Kepelbagaian pada huruf melibatkan perubahan pada bentuk tulisan tidak pada makna. {الصراط , السراط }.
5)Kepelbagaian pada huruf dan bentuk tulisan { يأتل , يتال }.
6)Kepelbagaian dengan mendahulukan dan mengakhirkan { وقاتلوا وقتلوا }
7)Kepelbagaian dengan menambah dan mengurangkan { ووصى , و أوصى }
Tujuh wajah yang berbagai-bagai mencakupi kepelbagaian Qiraat. Pendapat Imam Fakhruddin Ar Razi.
1)Kepelbagaian pada kata nama sama ada dengan tunggal atau jamak seperti { والذى لأمانتهم و عهدهم راعون }
2)Kepelbagaian pada wajah-wajah I'rab seperti { فتلقى ءادم من ربه كلمت}
3)Kepelbagaian pada tasrif seperti {فقالوا ربنا باعد بين أسفارنا }
4)Kepelbagaian dengan mendahulukan dan mengakhirkan seperti {أفلم ييأس, فيقتلون ويقتلون }
5)Kepelbagaian dengan menukarkan. Sama ada huruf dengan huruf atau kalimah dengan kalimah seperti {وانظر إلى العظام كيف ننشزها } {كالعهن المنفوش }
6)Kepelbagaian dengan menambah dan mengurangkan seperti {وأعد لهم جنت تجرى تحتها الأنهر }
7)Kepelbagaian lahjah dengan tafkhim dan tarqiq, fathah dan imalah, izhar dan idgham, tashil, ishmam dan sebagainya.
Hikmah Turunnya Al-Quran Dengan Tujuh Huruf
1)Menjadi dalil terpeliharanya kitab Allah daripada perubahan dan penyelewengan.
2)Sebagai keringanan kepada umat Islam dalam membacanya.
3)Menyatukan umat Islam kepada lisan yang satu iaitu Quraish ( Al-Quran diturunkan dengan bahasa Quraish). Dan sebagainya…
Adakah Mushaf Uthmani Mengandungi Ketujuh Tujuh Huruf ?
Ulamak berselisih pendapat.
Pertama : Sekumpulan daripada fuqaha' , qurra' dan mutakallimin berpendapat bahawa mushaf uthmani mengandungi ketujuh-tujuh huruf. Alasan mereka ialah tidak boleh diabaikan tujuh huruf dalam meriwayatkan Al-Quran kerana bersama-samanyalah Al-Quran diturunkan.
Kedua : Jumhur ulamak salaf dan khalaf bahawa mushaf uthmani mengandungi apa yang ditanggung oleh bentuk penulisannya daripada tujuh huruf. Ini lebih rajih.
PERKEMBANGAN ILMU QIRAAT
Setelah kita fahami bahawa Al-Quran turun dengan tujuh huruf dan kita juga sudah jelas apa yang dimaksudkan dengan tujuh huruf tersebut, kini kita akan ikuti perkembangan ilmu ini sejak zaman junjungan besar s.a.w.
Rasulullah saw membacakan kepada sahabat-sahabat baginda akan Al-Quran dengan tujuh huruf ini. Maka berlaku kepelbagaian dalam bacaan setiap sahabat. Bacaan yang dibaca oleh seorang sahabat tidak sama dengan sahabat yang lain. Lalu bertebaranlah para sahabat menyebarkan agama Allah. Disebabkan kepelbagaian itu generasi tabi'in juga mengalami perkara yang sama. Begitulah seterusnya sehinggalah sampai kepada zaman Imam-imam yang agung. Mereka telah menyusun semula Qiraat dan mengembangkannya dengan lebih tersusun.
Bilakah Bermulanya Penurunan Al-Qiraat
Persoalannya adakah semasa Rasulullah saw di Makkah ataupun di Madinah ? Ada 2 pendapat.
Pertama : Ketika di Makkah bersama dengan bermulanya penurunan Al-Quran. Pendapat ini berdasarkan bahawa sebahagian besar surah Al-Quran adalah Makkiyyahdan pada surah-surah tersebut terdapat wajah qiraat yang terdapat dalam surah-surah Madaniyyah.
Kedua : Diturunkan di Madinah selepas hijrah rasul. Seperti diketahui bahawa selepas hijrah ramai manusia telah memeluk Islam. Mereka adalah daripada pelbagai bangsa dengan berbagai-bagai dailek dan bahasa. Maka Al-Qiraat sebagai kemudahan kepada umat Islam bagi membaca Al-Quran dengan tujuh huruf.
Siapakah Yang Mula Membukukan Ilmu Qiraat ?
Ahli sejarah telah menyebutkan bahawa yang paling awal mengarang ilmu ini ialah ABU UBAID AL QASIM IBN SALAM (233H) yang telah mengarang kitab Qiraat dengan 25 orang qari.
Ada juga pendapat mengatakan seawal-awal pengarang kitab dalam qiraat sab'ah ialah AL HUSAIN IBN OSMAN IBN THABIT AL BAGHDADI AL A'ZIR (378H)
PEMBAHAGIAN Al-QIRAAT DARI SUDUT SANAD
Al-Qiraat jika ditinjau dari sudut sanad terbahagi kepada enam :
1)Al Mutawatir
Qiraat yang diriwayatkan oleh sekumpulan dari sekumpulan yang tidak mungkin persepakatan mereka di atas pendustaan ; contohnya Qiraat yang disepakati daripada imam-imam yang tujuh.
2)Al Mashhur
Qiraat yang sah sanadnya kerana periwayatnya adil, mempunyai kekuatan ingatan dan meriwayatkan daripada periwayat yang sepertinya. Begitu juga Qiraat itu berbetulan dengan bahasa arab dan salah satu daripada mushaf-mushaf uthmani. Sama ada daripada Qiraat Sab'ah atau A'sharah. Juga Qiraat tersebut mashhur di kalangan qurra' dan tidak di kira sebagai salah.
Contohnya , Qiraat yang diriwayatkan daripada imam yang tujuh tetapi tidak disepakati. Ada periwayat yang meriwayatkan Qiraat yang tidak diriwayatkan oleh yang lain.
Hasil agung dalam kedua-dua bahagian ini adalah seperti At Taisir bagi Imam Ad Dani, As Shathibiyyah dan Toyyibatun Nashri.
Kedua-dua bahagian ini adalah dibaca dengan wajib beri'tikad akan kebenarannya dan tidak boleh mengingkarinya.
3)As Sohih
Qiraat yang sah sanadnya tetapi bersalahan dengan rasm atau bahasa arab atau tidak mashhur seperti yang disebutkan.
Bahagian ini tidak dibaca dan tidak wajib beri'tikad akan kebenarannya. Seperti {متكئين على رفرف خضر وعبقري حسان , لقد جاءكم رسول من أنفسكم }
4)As Shaz
Qiraat yang tidak sah sanadnya seperti Qiraat Ibn As Sumaiqi' {فاليوم ننحيك ببدنك لتكون لمن خلفك ءاية}
5)Al Maudu'
Qiraat yang diriwayatkan kepada periwayatnya tanpa ada asas.
6)As Shabih Bil Mudraj
Qiraat yang ditambah kerana menafsirkan ayat seperti Qiraat Saad Ibn Abi Waqqas {وله أخ أو ام أخت من }
posted by MOHD TAUFIK PANGILUN
fiqsan3.blogspot.com
Sunday, November 9, 2008
A collection of various du'a that may be recited while studying or working
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*AdSense Trick* *masakan-resepi* *Anime-download-upload*
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Du'as before/during study
اللَّهُمَّ لا سَهْلَ إلَّا مَا جَعَلْتَهُ سَهْلاً وَ إنْتَ تَحْعَلُ الْحزْنَ إذَا شِئْتَ سَهْلاً
Allahumma la sahla illa ma ja'altu sahla, wa 'anta taj-alul hazna idha shi'ta sahla
O Allah! There is nothing easy except what You make easy, and You make the difficult easy if it be Your Will
[Ibn Hibban]
اللَّهُمَّ الْطُفْ بِىْ فِىْ تَيْسِيْرِ كُلِّ عَسِيْرٍ فَاِنَّ تَيْسِيْرَ ; كُلِّ عَسِيْرٍ عَلَيْكَ يَسِيْرٌَ
Allahumma Tufiltuf bi fi taysiri kulli 'asirin, fainna taysirra kuuli 'asirin 'alaika yassirun
O Allah! Make easy for me every difficult thing, with Your special favour and Kindness, for it is easy for You to make every difficult thing easy
أللِّهُم النّفَعنِي بِمَا عَلَّمتَنِي وَ عَلِّمنِيِ مَا يَنفَعنِي
Allahumma infa'nii bimaa 'allamtanii wa'allimnii maa yanfa' unii
O Allah! Make useful for me what You taught me and teach me knowledge that will be useful to me.
اللهم اني اسالك العفو والعافية
Allahumma inni as'alukal 'afuwawal-afiya
O Allah! I seek your forgiveness and well being (meaning in examination, memory, and concentration etc)
اَللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا , وَ رِزْقًا طَيَّبًا , وَ عَمَلاً مُتَقَبَّلاً
Allahumma inni as'aluka 'Ilman naafi'an, wa rizqan tayyiban, wa 'amalan mutaqabbalan
O Allah! I ask You for knowledge that is of benefit, a good provision and deeds that will be accepted.
[Ibn Majah and others]
اللَّهُمَّ اِنِّى اَسْئَلُكَ فَهْمَ الَنَّبِيِّن وَ حِفْظَا الْمُرْسَلِيِّن الْمُقَرِّبِين
Allahumma inni as'aluka fahmal-nabiyyen wa hifthal mursaleen al-muqarrabeen
O Allah! I ask You for the understanding of the prophets and the memory of the messengers, and those nearest to You.
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Ya Hayyu, Ya Qayyumu, Ya Rabba Musa waHarun waNuh waIbrahim waIsa waMuhammadin Sallallahu alayhi wasallam Akrimni bi jawdatil hifdhi wasur�ati fahhmi, Warzuqni hikmata wama�rifatal ilmi wa thabat- dhihni wa'l aqli wa'l-hilmi bi haqqi sayyidina Muhmmadin Salallahu alayhi wasalam. Ya Rabbal Alamin
O Living! O One Through Whom All Subsists! O Lord of Musa, Harun, Nuh, Ibrahim, Isa, and Muhammad, honour me with good memory and understanding, Bestow me with wisdom, true knowledge and a firm intellect and mind with the blessing of Prophet Muhammad (Allah bless him and give him peace). O Lord of the Worlds.
اللَّهُمَّ اجْعَلْ لِّسَانِي آمِراً بِذِكْرِكَ قِلْبِي بِخَاشِعَتِكَ
Allahumma ijal leesanee 'amiran bi thikrika wa qalbi bi khashyatika.
O Allah! Make my tongue full of Your remembrance, and my heart with consciousness of You.
رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
Rabbi 'inni limaa 'anzalta 'ilayya min khairin-faqeer
O my Lord! I am indeed needy of whatever good You may send to me
[Surah Qassas; 28:24]
The above du'a was made whilst sayyidina Musa (alayhis salam) was traveling to the desert of Madyan, with no place of shelter. He made this du'a while resting under the shade of a tree, Subsequently, he was invited to stay with a man and his two daughters.
رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي يَفْقَهُوا قَوْلِي
Rabb-ishrah ii sadri, wa yassir li 'amri, Wah-lul 'uqdatam-mil-li-saani, Yaf-qahuu qawlii
O my Lord! Expand me my breast; Ease my task for me; And remove the impediment from my speech, so they may understand what I say
[Surah Ta-Ha; 20:25-28]
A du'a that Musa (alayhis salam) made when proceeding to the court of Fir'awn (Pharoah) for the arguments (inviting him to Islam)
اَللَّهُمَّ اَصْلِحْ لِىْ دُنْيَاى الَّتِىَْ فِيْهَا مَعَاشِىْ وَ اَصْلِحْ لِىْ اخِرَتِىَ الَّتِىْ فِيْهَا مَعَادِىْ وَ اجْعَلِْ الْحَيوةَ زِيَادَةً لِّىْ فِىْ كُلِّ خَيْرٍ وَّ اجْعَلِ الْمَوْتَ رَاحَةً لِىْ مِنْ كُلِّ شَرٍّ
Allahumm-aslih li diniyalladhi huwa ismatu amri, wa aslih li dunyaya-llati fiha ma'ashi, wa aslih li akhirati-llati fiha ma`adi, waj`alil-hayata ziyadatan li fi kulli khair, waj`alil-mauta rahatan li min kulli sharrin
O Allah! Set right my faith which is the safeguard of my affairs. And set right for me my worldy affairs wherein is my living. And set right for me my Hereafter on which depends my after-life. And make my life for me (a source) of abundance for every good and make my death a source of comfort for me protecting me against every evil
[Muslim, 35/6565]
[Abu Hurairah (radiAllahu anhu) reported that the Messenger of Allah (salAllahu alayhi wasalam) used to say (the above)]
اللَّهُمَّ اِنِّى اَسْئَلُكَ الْفَوْزَ فِى الْقَضَآءِ
Allahumma inni as'alukal fauza fil qadaai'
O Allah! I ask You for success concerning my destiny
اللَّهُمَّ اِنِّى اَسْئَلُكَ مِنَ الْخَيْرِ كُلِّه عَاجِله وَ اجِلِه مَا عَلِمْتُ مِنْهُ وَ مَا لَمْ اَعْلَمْ
Allahumma inni as'aluka min al khairi kullihi 'ajilihi wa ajilihi, ma 'alimtu minhu wa ma lam a'alam
O Allah! I ask You for all the good which is in the present or in the future, which I know and which I do not know
[a comprehensive du'a taught to Aisha by the Prophet (saws)]
Du'as for anxiety/difficulty
اللَّهُمَّ إنِّي أعُوذُ بِكَ مِنَ الْهَمِّ وَ الْحَزَنِ ، وَ الْعَجْزِ وَ الْكَسَلِ ، وَ الْبُخْلِ وَ الْجُبْنِ ، وَ ضَلَعِ الدِّيْنِ وَ غَلَبَةِ الرِّجَالِ
Allahumma inni a'udhubika minal hammi wal hazan, wal 'ajzi wal kasal, wal bukhli wal jubn, wa dhala'id-dayni wa ghalabatir rijaal
O Allah! I seek refuge in You from grief and sadness, from weakness and from laziness, from miserliness and from cowardice, from being overcome by debt and from being overpowered by men (other people)
[Sahih al-Bukhari 7:158]
اللَّهُمَّ إنِّي اُنْزِلُ بِكَ حَاجَتِىْ وَ اِنْ قَصُرَ رَابِىْ وَ ضُعْفَ عَمَلِى افْتَقَرْت ;ُ اِلى رَحمَتِكَ
Allahumma inni unzila bika haajati wa-in qasuura rubbi wa du'fa 'amali iftaqartu illa Rahmatika
O Allah! I ask You to answer my needs, though my intellect is weak, and my actions are defective, O Allah! I am in need of Your Mercy
إنك على ما تشاء قدير وأنت حسبي ونعم الوكيل
Innaka 'ala ma-tasha'-u qadeer wa anta hasbeeya wa na'mal wakeel
O Allah! You do whatever You wish, and You are my Availer and Protector and the best of aid.
حَسْبِيَ اللهُ وَنِعْمَ الْوَكِيلُ
HasbiyAllahu wa ni'mal wakeel
Allah is my availer and protector and the best of aids.
رَبِّ اِنِّىْ مَغْلُوْبٌ فَانْتَصِرْ
Rabbi inni maghlubun fan-tass-ssir
O Allah! I am overpowered, so help me.
[surah al-Qamar, 54:10]
This was the du'a of sayyidna Nuh (alayhis salam) after 950 years of preaching to a stubborn people.
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Du'as for Knowledge
اللَّهُم¡ اِنِّى اَسْئَلُكَ عِلْمًا نَجِيْحًا
Allahumma inni as'aluka 'ilman-naaji'han
O Allah! I ask You for useful Knowledge
سُبْحَانَكَ لاَ عِلْمَ لَنَا إِلاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ
Subhanaka la 'ilma lana 'illa ma 'allamtana 'innaka 'antal-'Alimul Hakim
Glory be to you, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise
[surah Baqarah; 2:32]
رَبِّ زدْنيِ عِلْماً وَ رْزُقْنيِ فَهْماً
Rabbi zidni 'ilman war zuqni fahman
O Allah! Advance me in Knowledge and true understanding
يَا عَلِيمُ عَلِّمْنِىْ
Ya Alimu, alimni
O All-Knowing, grant me knowledge
رَّبِّ زِدْنِى عِلْمًا
Rabbi zidni ilma
O my Lord! Advance me in Knowledge
[surah Ta-Ha; 20:114]
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Du'as after studying
اَللَّهُمَّ ذَكِّرْنِِىْ مِنْهَ ، وَ عَلِّمْنِىْ مِنْهُ مَا جَهِلْتُ
Allahumma zakkirni minhu, wa 'alimni minhu ma jahiltu
O Allah! Assist me to remember it, and teach me whatever I am ignorant of it
اللهم إني أستودعك ما قرأتُ وما حفظتُ. فرده عليّ عند حاجتي إليه
Allahhumma inni astaodeeuka ma qara'tu wama hafaz-tu. Faradduhu 'allaya inda hagati elayhi
O Allah! I entrust You with what I have read and I have studied. (O Allah!) Bring it back to me when I am in need of it.
Du'as after studying
صلى الله على محمد وال محمد اللهم اني أسألك يا مدخر الخير وفاعله والآمر به ذكرني ما انسانيه الشيطان
SallAllahu 'ala Muhammad wa 'aali Muhammad. Allahumma inni as'aluka ya Mudhakkiral khayr wa faa'ilahu wal-aamimira bihi dhakirni ma ansaanihi-shaytan
Blessings of Allah be upon Muhammad and his progeny. O Allah! I ask You, The One who mentions goodness and actualizes it and commands it, Remind me of that which the shaytan makes me forget
اللَّهُمَّ انْفَعَنِىْ بِمَا عَلَّمْتَنِىْ وَ عَلِّمْنِىْ مَا يَنْفَعَنِىْ
Allahummanf'ani bima 'allamtani, wa 'allimni ma yaufa'uni
O Allah! Let the knowledge that You have granted me, be useful for me, and teach me whatever can be fruitful for me
رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
Rabbana ta-qabbal minna 'innaka 'Antas-Sami-'ul-'Aliim
Our Rabb! accept from us. You indeed, You are the all-Hearing, the all-Knowing.
[Surah Baqarah, 2:127]
Du'as for those studying
ألله يْوَفِقْكم وِيْنَجِّحْكُم فِي قْرَايِتْكُم
...
May Allah grant you success in your studies
تَبَارَك الله عَلِيْك
Tabarak-Allah 'alayka
The blessing of Allah be upon you.
May Allah grant you every happiness and success in your academic endeavors, for you to fulfil your aspirations and achieve your goals. Ameen.
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Study Tips:
1. Do the prayers at their correct times.
2. Pray a 2 rakat nafl prior to exam
3. Write " بِسْمِه تَعَاَلى " - In the Name of the Most High - (instead of Bismillah...) at the top of the page or cover.
4. Say بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ (In the name of Allah, the Most Merciful, the Most Kind) - before commencing the exam - indeed before anything that you do.
5. Recire some du'as (like the ones listed above), and keep in constant dhikrullah (i.e. the daily dhikrs when waking, dressing, eating, sleeping, etc)
6. Come home and pray 2 rakat nafl after the exam for shukr (offer thanks to Allah) for granting you the strength and persistence and ability to complete the exam and accomplish goals inshaAllah
7. Increase in your reading and listening of the Qur'an and performing more ibadah (worship) (i.e. nafilah (voluntary) prayers, charity and other good deeds). Keep away from bad actions and deeds - Follow up a bad deed with a good deed, to cancel it out.
Please keep me, my familiy, and loved ones in your duas. May Allah keep our intetnions pure and grant us all success in this world and the Akhirah. Ameen.
by Mutmainaa
www.geocities.com/mutmainaa
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