112 Amazing Facts About the Holy Qur’an

 

Bismillahir Rahmanir Rahim
Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

112 Amazing Facts About the Holy Quran

 

 1. The Holy Quran is Universal and the most exalted Book.

2. Holy Quran is a treasure of guidance.

3. The Holy Quran is a Beacon.

4. The Holy Quran is a sea of chemistry.

5. The Holy Quran is the most exalted of all Divine Books.

6. The Holy Quran is the Law of Almighty Allah.

7. The Holy Quran is a message of guidance and mercy.

8. The Holy Quran is the only Book free from doubt.

9. The Holy Quran is the only Book free from errors.

10. The Holy Quran is in the Arabic language.

11. The Holy Quran is not poetry but wisdom.

12. The Holy Quran is light and brightness.

13. The Holy Quran is Blessed and Glorious.

14. The Holy Quran explains everything clearly.

15. The Holy Quran is complete and comprehensive.

16. The Holy Quran is a Pure Book.

17. The Holy Quran is a Revelation from Almighty Allah.

18. The Holy Quran is Revelation on to the Holy Prophet Muhammad (sallal laahu alaihi wasallam).

19. The Holy Quran is Cure and Sustenance.

20. The Holy Quran is advice to the unaware.

21. The Holy Quran is not a story but is the Word of Almighty Allah.

22. The Holy Quran is a Book of Facts.

23. The Holy Quran is simple and pleasant.

24. The Holy Quran is the dominator of all Arabic Books.

25. The Holy Quran is the most truthful Book of all books.

26. The Holy Quran is the Book of Books.

27. The Holy Quran is Glorious and Praiseworthy.

28. The Holy Quran is full of Mercy and Wisdom.

29. The Holy Quran is exalted and Bountiful.

30. The Holy Quran is the soul.

31. The Holy Quran cannot be destroyed.

32. Almighty Allah has promised to protect the Holy Quran.

33. The Holy Quran can be memorised by young and old.

51 Sunnah’s of Salaah

Bismillahir Rahmanir Rahim
Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

51 SUNNATS OF SALAAH

THERE  ARE 11 WHILST STANDING UP

(1) AT THE TIME OF STANDING, ONE SHOULD HAVE HIS BACK UPRIGHT; THE HEAD SHOULD NOT BE POINTING DOWN.
(2) THE TOES SHOULD BE FACING QIBLAH.
(3) THE MUQTADEES (FOLLOWERS) SHOULD RAISE THEIR HANDS TO SAY TAKBIR-E-TAHREEMA (I.E. ALLAHU-AKBAR) IMMEDIATELY AFTER THE IMAM *.
(4) AT THE TIME OF SAYING TAKBEER-E-TAHREEMA BOTH HANDS SHOULD BE RAISED TO THE EARS *.
(5) THE PALM OF THE HANDS SHOULD BE FACING QIBLAH AT THE TIME OF TAKBIR.
(6) THE FINGERS SHOULD BE IN THEIR NATURAL POSITION AT THE TIME OF TAKBIR IE. NEITHER SPREAD OUT NOR TIGHTLY CLOSED.
(7) WHEN FOLDING THE HANDS THE PALM OF THE RIGHT HAND SHOULD BE PLACED ON THE BACK OF THE LEFT HAND.
( THE SMALL FINGER AND THE THUMB OF THE RIGHT HAND SHOULD FORM A CIRCLE ROUND THE WRIST OF THE LEFT HAND.
(9) THE MIDDLE THREE FINGERS SHOULD BE LEFT FLAT OVER THE FOREARM.
(10) ONE SHOULD POSITION THE HANDS BELOW THE NAVEL (BELLY BUTTON)*.
TO READ THANAA.

THERE ARE 7 SUNNATS WHILST PRAYING QIRAAT

(12) ONE SHOULD RECITE TA’AWWUZ (A-OOTHO-BILLAH).
(13) TO RECITE TASMIA (IE. BISMILLAH)
(14) TO SAY AA’MEEN SOFTLY.
(15) IN FAJR AND ZUHR SALAT, ONE SHOULD PRAY ANY SURATS FROM SURAH HUJRAAT (26 JUZ) TO SURAH BOROOJ (30 JUZ). IN ASAR AND ISHA SALAT PRAY ANY SURATS FROM SURAH BOROOJ TO SURAH LAMYAKUN (30 JUZ). IN MAGHRIB SALAT ONE SHOULD PRAY ANY SURATS FROM SURAH LAMYAKUN TO SURAH NAAS (30 JUZ).
(16) TO LENGTHEN THE FIRST RAKAT OF FAJR SALAT (ONLY).
(17) QURAN SHOULD NOT BE RECITED VERY FAST NOR VERY SLOW BUT TO DO QIRAAT AT A STEADY PACE.
(1 ONLY SURAH FATEEHA SHOULD BE READ IN THE THIRD AND FOURTH RAKATS OF FARDH SALAT.

THERE ARE 8 SUNNAHS DURING RUKU

(19) TO SAY TAKBIR WHILST GOING INTO RUKU.
(20) TO GRASP THE KNEE CAPS BY THE HANDS *.
(21) WHILST GRASPING THE KNEE CAPS THE FINGERS SHOULD BE SPREAD *.
(22) TO KEEP THE CALVES OF THE LEGS STRAIGHT (I.E. THE SECTION FROM THE ANKLES TO THE KNEES).
(23) TO KEEP THE BACK STRAIGHT.
(24) TO KEEP THE HEAD AND THE LOWER BACK IN A STRAIGHT LINE *.
(25) TO READ SUBHANA-RABBIYALAZEEM AT LEAST 3 TIMES IN RUKU.
(26) THE IMAM SHOULD SAYY SAMI’-ALLAHU LIMAN HAMIDAH, WHILST THE FOLLOWERS SHOULD SAY RABBANA-LAKAL-HAMD. IF ONE IS PRAYING SALAT ALONE HE SHOULD SAY BOTH.

THERE ARE 12 SUNNAHS WHILST IN SAJDAH

(27) TO RECITE TAKBIR GOING INTO SAJDAH.
(2 TO PLACE BOTH KNEES ON THE FLOOR FIRST.
(29) THEN PLACE BOTH HANDS ON THE FLOOR
(30) THEN PLACE THE NOSE ON THE FLOOR.
(31) THEN TO PLACE THE FOREHEAD ON THE FLOOR.
(32) THE HEAD SHOULD BE PLACED BETWEEN THE TWO HANDS ON THE FLOOR.
(33) TO KEEP A GAP BETWEEN THE STOMACH AND THE THIGHS, TO PERFORM SAJDAH IN A RELAXED STRETCHED OUT POSITION *.
(34) ARMS SHOULD NOT TOUCH THE SIDES OF THE BODY *.
(35) TO KEEP THE ELBOWS OFF THE GROUND (I.E. RAISED) *.
(36) TO RECITE SUBHA-NA-RABIYAL-AALA AT LEAST 3 TIMES.
(37) TO RECITE TAKBIR WHILST GETTING UP FROM SAJDAH.
(3 WHEN GETTING UP FROM SAJDAH THE FOREHEAD THEN THE NOSE THEN THE HANDS AND THEN THE KNEES SHOULD BE RAISED. ONE SHOULD PAUSE AND SIT WITH EASE BETWEEN THE TWO SAJDAHS.

THERE ARE 13 SUNNATS WHILST SITTING IN QA’ADAH

(39) WHILST SITTING IN QA’ADAH THE RIGHT FOOT SHOULD BE UPRIGHT. WHILST THE LEFT FOOT SHOULD BE LAYED OUT TO SIT ON THE TOES OF BOTH FEET SHOULD BE FACING QIBLAH *.
(40) TO PLACE BOTH HANDS ON THE THIGHS.
(41) IN TASHAHOOD WHILE RECITING ASH-HADO-AL LAA-ELAAHA, THE THUMB, AND THE MIDDLE FINGER SHOULD FORM A CIRCLE WHILST THE INDEX FINGER (KALIMAH) SHOULD BE RAISED, WHEN PRAYING ELAAHA, IT SHOULD BE LOWERED AGAIN, BUT THE CIRCLE TO REMAIN TILL THE END.
(42) TO RECITE DUROOD SHARIFF IN THE FINAL QA’ADAH.
(43) AFTER DUROOD SHARIFF PRAY A DUA WHICH APPEARS IN THE QURAN OR HADITH SHARIF.
(44) TO DO SALAAM ON BOTH SIDES ON CONCLUSION OF SALAT.
(45) TO BEGIN SALAAM FROM THE RIGHT HANDSIDE.
(46) THE IMAM WHILST DOING SALAAM SHOULD DO NIYAAT FOR THE MUQTADEES (FOLLOWERS), ANGELS PIOUS JINNS *.
(47) THE MUQTADEES (FOLLOWERS) WHILST DOING SALAAM SHOULD DO NIYYAT FOR THE IMAM ANGELS, PIOUS JINNS, AND ALL THE FOLLOWERS ON HIS RIGHT AND LEFT SIDE RESPECTIVELY.
(4 THE MUNFARID (A PERSON PRAYING THE SALAT ON HIS OWN) SHOULD DO NIYYAT ONLY FOR THE ANGELS *.
(49) THE MUQTADEE (FOLLOWER) SHOULD DO SALAAM AT THE SAME TIME AS THE IMAM *.
(50) THE SECOND SALAAM SHOULD BE SAID IN A LOWER TONE THAN THE FIRST SALAAM.
(51) THE MASBOOQ (A PERSON WHO HAS JOINED THE JAMMAT LATE) SHOULD WATT FOR THE IMAM TO FINISH HIS SECOND SALAAM BEFORE GETTING UP TO PERFORM THE MISSED RAKAATS.

NOTE * THESE APPLY TO MALE MUSALLI’S ONLY.

Tawassul:Seeking a Means to Allahu ta ‘ala with His Permission

Bismillahir Rahmanir Rahim

                                Nahmaduhu wa Nusalli ‘Alaa Rasulihil Kareem wa ‘alaa Aalihi wa Sahbihi ajma’een  :

                                                         ”There is no intercessor except after His permission.” 10:4 

“Whoso makes a righteous intercession shall partake of the good that ensues there from, and whoso makes an evil intercession will bear the consequence thereof.” 4:85 

Tawassul

Seeking a Means to Allahu ta ‘ala with His Permission

The principle of intercession (Tawassul) is firmly established in Qur’an and Hadith as are all truly Islamic principles.  Those who are sincere seekers will be lead down the path of truth.  Once one is presented with clear proof from Quran and Sahih Hadith, and then protests or rejects those clear proofs, he commits  kufr and leaves the fold of Islam . Now a day Muslims are declaring others Muslims kafr based on their lack of knowledge of the intimate details of Deen.  May Allahu ta ‘ala give  us the insight and himma to accept all aspects of Islam, Ameen 

The Former Mufti of Mecca, al-Sayyid Ahmad Ibn Zayni Dahlan (d. 1304) said in “Khulasat al-kalam”: Tawassul (using means), tashaffu` (using intercession), and istighatha (asking help) all have the same meaning, and the only meaning they have in the hearts of the believers is that of tabarruk (using blessings) with the mention of Allah’s beloved ones, since it is established that He grants His mercy to all His servants for the sake of His beloved ones, and this is the case whether they are alive or dead, because in either case the actual effecting agent and true executor is Allah Himself, and these beloved ones are only ordinary causes for His mercy. Like any other secondary causes, they have no effective power of influence in themselves. 

Shafa`a is the Arabic noun for intercession or mediation or asking forgiveness from Allah for someone else. The word is used also in laying a petition before a king, interceding for a debtor, and in judicial procedure: · “Whoso makes a righteous intercession shall partake of the good that ensues there from, and whoso makes an evil intercession will bear the consequence thereof” (4:85); · “He who by his intercession invalidates one of Allah’s hudud (laws concerning transgressions) is challenging (tahadda) Allah” (Bukhari, Anbiya’ ch. 54). He who makes intercession is called shâfi`.             

 Intercession in no way diminishes the fact that everything is under Allah’s sovereignty. However, Allah created secondary causes and means, and He has said: “Seek the means to Allah” (5:35). Intercession is but one of those means and not the smallest. The fact that the Prophet said that to utter la ilaha illallah from the heart guaranteed his intercession, implies that there is immense good in his intercession; what would we wish for in addition to the benefit brought by uttering the kalima, if it were not to be prized immensely? 

            That is why sincere love of the Prophet and of pious people is of a tremendous benefit, as one hopes thereby to be loved back. The Prophet said to the Arab who had prepared nothing for the Final Hour other than love for Allah and His Prophet: yuhshar al-mar’ ma` man ahabb, “One is raised in the company of those he loves,” and the Companions who were present said this was the happiest day of their lives for hearing this promise.[ Narrated in Bukhari.] All this implies reliance, and contradicts the assertion of the book al-Wala’ wal-Bara’ that “relying on an intermediary between oneself and Allah when seeking intercession negates Islam.” 

            The asking of intercession from the intercessor, as the asking of du`a  from a pious Muslim, in no way implies that the person who asks believes any good can come apart from Allah. In effect he is asking Allah, but he is using the means that Allah put at his disposal, including the intercession of those who may be closer than himself to Allah. To refuse to believe that other may be closer than us to Allah is the sin of Iblis. 

The clearest evidence for the permissibility of Tawassul are the words of Allahu ta ‘ala: 

2:255: “Who should intercede with him, except by his permission?”  

10:4: “There is no intercessor except after His permission.”- 19:87: “They will have no power of intercession except him who has made a covenant with his Lord.” -  43:86: “And those unto whom they cry instead of Him possess no power of intercession, except him who bear witness unto the truth knowingly.”  

Types of intercession: 

1. Asking for help from Allahu ta ‘ala by virtue of one good deeds
2. By virtue of asking those who have been given permission to intercede for one such as Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Sallim and pious Persons such as companions and Saints.
3. By virtue of certain relics of Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa sallim

Asking for help from Allahu ta ‘ala by virtue of one good deeds

[Sahih Bukhari, English translation Volume 8, Book 73, Number 5}:  

Narrated Ibn `Umar: Allah's Apostle said, "While three persons were traveling, they were overtaken by rain and they took shelter in a cave in a mountain. A big rock fell from the mountain over the mouth of the cave and blocked it. They said to each other: Think of such righteous deeds which you did for Allah's sake only, and invoke Allah by mentioning those deeds so that Allah may relieve you from your difficulty.  One of them said: O Allah! I had my parents who were very old and I had small children for whose sake I used to work as a shepherd. When I returned to them at night and milked the sheep, I used to start giving the milk to my parents first before giving to my children. And one day I went far away in search of a grazing place for my sheep, and didn't return home till late at night and found that my parents had slept. I milked my livestock as usual and brought the milk vessel and stood at their heads, and I disliked to wake them up from their sleep, and I also disliked to give the milk to my children before my parents though my children were crying from hunger at my feet. So this state of mine and theirs continued till the day dawned. O Allah! If you considered that I had done that only for seeking Your pleasure, then please let there be an opening through which we can see the sky. So Allah made for them an opening through which they could see the sky.  

Then the second person said: O Allah! I had a female cousin whom I loved as much as a passionate man loves a woman. I tried to seduce her but she refused till I paid her one-hundred dinars So I worked hard till I collected one hundred dinars and went to her with that But when I sat in between her legs (to have illegal relationship with her), she said: O Allah's slave! Be afraid of Allah! Do not deflower me except legally (by marriage contract). So I left her alone. O Allah! If you considered that I had done that only for seeking Your pleasure then please let the rock move a little to have a wider opening. So Allah shifted that rock to make the opening wider for them.  And the last person said: O Allah! I employed a laborer for wages equal to a faraq (a certain measure) of rice, and when he had finished his job he demanded his wages, but when I presented his due to him, he gave it up and refused to take it. Then I kept on sowing that rice for him (several times) until I managed to buy, with the price of the yield, some cows and their shepherd. Later on the laborer came to me an said: Be afraid of Allah, and do not be unjust to me an give me my due. I said to him: Go and take those cows and their shepherd. So he took them and went away. If You considered that I had done that for seeking Your pleasure, then please remove the remaining part of the rock. And so Allah delivered them."] 

By virtue of asking those who have been given permission to intercede for one such as Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Sallim and pious Persons such as companions and Saints.

From Holy Qur’an: 

3:159: “Pardon them and ask forgiveness for them and consult with them upon the conduct of affairs.” -  

4:64: “And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah forgiving, merciful.” -  4:106-107:”And ask forgiveness of Allah (for others). Allah is ever forgiving, merciful. And plead not on behalf of those who deceive themselves.” -  

8:33:”But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.” -  9:80, 84: “Ask forgiveness for them (the hypocrites) or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them… And never pray for one of them who dieth, nor stand by his grave.” -  

9:103:”Pray for them. Lo! thy prayer is an assuagement for them.” 

The intercession of the Prophet in his lifetime is explicitly and frequently established: