The second question is then posed: "Why then do you call yourself a Hanafi? Doubts are then created in his mind. He soon starts gradually drifting towards the abandoning of taqleed i. Imam Abu Hanifa R. This is an absolute fallacy. The question that arises here is that why then should one follow any of the four Imams?
This can be answered by posing a counter-question: "Do you know all the various laws of Deen? Are you capable of extracting and deriving the laws pertaining to wudu, salah, zakah, etc. Do you know which Hadith has abrogated another? Do you have the ability to reconcile between the various Ahadith which apparently contradict each other?
Do you know which verses of the Qur'an are general in their application and which verses are qualified by other texts? In that case the following aayah applies directly to oneself: "Ask those of knowledge if you do not know.
He attained the knowledge of Hadith from approximately teachers. His piety was such that for 40 years he performed fajr salah with the wudu of Isha salah i. His knowledge, brilliance and righteousness was such that all the great scholars of his time attested to his mastery. Thus one can be well assured that such a person is absolutely capable of deriving the laws directly from the Qur'an and Hadith. Another reason for adopting one of the Imams as a guide is the following aayah of the Qur'an: Allah Ta'ala says: "And follow the path of those who turn to me" In this regard the four Imams were in an extremely high category.
Makki bin Ibrahimwho was one of the renowned teachers of Imam Bukhari R. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta'ala and His Rasul sallallahu alaihi wasallam. At this point somebody may ask: "If all the Imams deduced the laws directly from the Qur'an and Hadithhow is it possible for them to differ on various aspects?
The purpose was to lay a siege upon them for having broken the pact that they had made with the Muslims. In order to impress the urgency of the matter upon the Sahaaba R. Some Sahaaba radhiallahu anhum felt that they should perform their Asr immediately. They regarded the instruction of Rasulullah sallallahu alaihi wasallam as actually being a command to proceed very swiftly to their destination.
It did not imply that the Asr salah could not be performed en-route. They thus performed their salah there. Another group of Sahaaba radhiallahu anhum. They therefore continued and only performed their Asr salah after having reached Banu Quraizah. Later when Rasulullah sallallahu alaihi wasallam was informed about this, he did not rebuke either group.Similar Answers. The maqaamaat melodic modes mentioned in the question are kinds of tunes or melodies used by musicians and singers.
Those who specialise in that art have classified the tunes by specific rhythms and called them maqaamaat. This is not an invented science; rather it was compiled by studying and listening to the tunes of people, as was done by al-Khaleel ibn Ahmad al-Faraaheedi with the rhythms of poetry.
What he compiled was sixteen meters bahr. With regard to the modes compiled by musicologists, there are six modes, as follows:. This is a maqaam that evokes humility and monasticism. It is the maqaam that focuses the heart and makes it ponder the verses of Allah and their meanings.
Rast is Persian word meaning steadfastness. Specialists in maqaamaat prefer this maqaam when reciting verses that tell narratives or prescribe rulings. This maqaam evokes emotions of compassion and gentleness, and instils humility and reflection. Nahawand is an Iranian city after which this maqaam was named. This is a maqaam of Arabian origin, named after the Hijaz region of Arabia.
These are the words of specialists in that field, and these are their literal definitions. It may be noted that they are all non-Arabic maqaamat, except for the last one. It may also be noted that the maqaamaat are based on the tunes used by people in their singing and music.
Readers may recite according to one of the maqaamaat without knowing anything about it, and a reciter may vary his recitation, using a variety of maqaamaat, according to the verses and their meanings. With regard to the ruling on reciting according to these maqaamaat, in the answer to question no.
In the answer to question no. Tunes that a person naturally comes up with, without much conscious effort. In this case the ruling is that it is permissible and mustahabb. Developed tunes and musical rhythms that can only be acquired by learning and training, for which there are certain measures and vocal control without which they cannot be done properly. This is something that is not allowed.
They were too pious to recite in accordance with those tunes and to allow that.Having good character and performing good deeds is very important in religion Islam that every Muslim must perform for pleasing Almighty Allah.Dihkr 4 : How to perfom Dhikr (Sunnah Way of Counting Tasbih in )-How to make a Tasbih
From above verse, we can say that when we perform good deeds for the sake of Almighty Allah then we will get Paradise as a reward. Therefore, the committing of good deeds actually stands for a person making his or her life better and it also helps Muslims to become closer to Allah. Islam is the religion of society it expects from its followers to develop a society where every individual work towards helping and taking care of each other and where everyone should do good deeds for the sake of Allah Almighty.
The seven modes of recitation are mutawaatir and it is not permissible to cast aspersions on them
Islam has given the instructions those have the objective that people could change their lives for better and continue living it in a better manner. Doing a deed and doing the deed with good intention are separate things. The intention that doing this deed will reward a Muslim with virtues and help to attain the mercy of Allah in this world and afterward then this surely is a base that Allah will accept the deed and will reward accordingly. So, a person who wants to get reward and blessings from Almighty Allah should perform good deeds with good intention.
In this article, we will discuss the kinds of good deeds that every person can do every day. The kinds of good deeds are the following:. Above mentioned are some of the good deeds that every Muslims can perform in his daily life routine and can earn the great reward.
Try to do urgency in performing good deeds because life is all about spreading happiness, do good, and have good. Importance of Good Deeds Having good character and performing good deeds is very important in religion Islam that every Muslim must perform for pleasing Almighty Allah. Kinds of Good Deeds and Rewards In this article, we will discuss the kinds of good deeds that every person can do every day. Offering prayer in Mosque has the great reward that is Paradise in Hereafter that every Muslim wish for.
Instead of this great reward, we have some other benefits for this life too and those are we get the chance of socializing with other Muslims and in this way we came to know about them. By meeting with other Muslims five times a day in Mosque we get closer to others and can make the society stronger. This verse concludes that, if a person commits mistake and stick to it, Allah neither will forgive him nor will accept his good deeds. For acceptance of good deeds, we should ask for forgiveness every day and every time.
I turn to Him in repentance a hundred times a day. So, we can say that whenever glorify Allah and offer prayers five times a day, do integrate forgiveness in your daily remembrance. When a Muslim offers funeral prayer he receives reward equivalent to one great mountain, but if he stays with the funeral till the burial takes place then he earns double the reward.
In addition, to reward, the offering of funeral and staying at the funeral serves as a kind of respect to the one deceased. From above hadith, we can conclude that by upholding the ties of kinship not just only increase your provision but it also spreads love across the family.
Avoid Procrastination: Avoid delaying any good deed, that means if any good act and thought come to your mind then do it at once. From hadith, we come to know that every single word of recitation of Holy Quran brings ten rewards.
So by reciting Quran daily helps us to understand the words of Allah with great rewards on daily basis. Replying to Adhaan: Adhaan is the call to prayer. Muslim must reply to call by repeating after the caller and earn whatever you wish against this action. Thanking Allah is a simple way towards worshipping the Exalted Lord as whatever we are today and we do is because of His favors.Ruling on an accountant entering invoices for alcohol sales into the accounting system.
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When making up missed Ramadaan fasts, they need not be done consecutively. Making up missed obligatory fasts during the days of Tashreeq is not valid.
Ruling on one who breaks the fast because he is working in intense heat. Does expiation have to be offered for having intercourse when making up a missed Ramadaan fast?
Should he start with the six days of Shawwaal before making up missed fasts, if there are not enough days left?
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Similar Answers. The majority of scholars of recitation and usool are of the view that the seven modes of recitation are mutawaatir going back to the Prophet blessings and peace of Allah be upon him. Some of them differed concerning that, such as Abu Shaamah — according to one of his views — and at-Tawfi and ash-Shawkaani.
However the correct view concerning that is the view of the majority; that is the right view which must be adopted. No one would stubbornly disagree with that except one who is ignorant. He said: We could elaborate on the proof and evidence, but we do not have room to discuss this matter at length here. However, what is expected of every Muslim, and what he should do is to accept before Allah, may He be exalted, and be certain that what we have mentioned is mutawaatir and is known for certain, and there is no room for doubt or uncertainty about it.
This is the correct view which one must accept, and whoever says otherwise is wrong or ignorant. The seven modes of recitation are mutawaatir according to the four imams and other leading Sunni scholars. The fact that is supported by evidence is that the ten modes of recitation are all mutawaatir. This is the view of the scholars of usool and of recitation, such as Ibn as-Subki, Ibn al-Jazari and an-Nuwayri. The response to that is: this is an old specious argument, which was answered by more than one of the scholars of recitation and usool.
The leading scholars who specialised in this field, on whose teachings these modes of recitation are based, and to whom the isnaads go back, are not the only ones who were proficient in these modes of recitation or the only ones who specialised in them.
Rather these modes of recitation were mutawaatir during their time, and remained so after their time, as there were other scholars like them who also specialised in that field and had other students who learned from them this branch of knowledge, which has to do with the modes of recitation and the rules and regulations governing them. The fact that the isnaads that have to do with the modes of recitation are limited to one group does not mean that the modes of recitation did not have other isnaads.
Rather the reports that have to do with the modes of recitation are attributed to them because they are the ones who became specialised in that matter and recorded the names of their shaykhs from whom they learned it, and each of them [the narrators in the isnaads] in his generation had many others who specialised in that field, which would raise the reports to the level of being mutawaatir. This is the view of the scholars, and the dissenting view of Ibn al-Haajib, who differed with regard to some of what we have mentioned, was refuted by one who was very well versed in this field, namely Ibn al-Jazari, who refuted it at length in his book al-Munjid, which is worth reading.
Some said that the reports concerning the modes of recitation were aahaad reports, such as at-Tawfi in his Sharh. He said: The fact is that they the modes of recitation are widely known as being attributed to them, but they were not widely narrated from them, because the isnaads of the seven imams of recitation for the seven modes of recitation going back to the Prophet blessings and peace of Allah be upon him are to be found in the books of recitation, which were transmitted from one scholar to another at a time, so they do not fulfil the conditions of being mutawaatir.
The response to that is as follows: the fact that the isnaads are limited to a particular group does not mean that the modes of recitation were not transmitted via other narrators. The inhabitants of every city used to learn recitation according to the recitation of their Imam, who was one of the Sahaabah or otherwise, so a large number of people would learn from another large number like them, and so on.
Therefore the transmission of the recitations was mutawaatir, but the imams who became specialised in the modes of recitation recorded the names of their shaykhs from whom they learned their mode of recitation, and that is why they made their isnaads available whilst others did not.
This is like the reports about the Farewell Pilgrimage which are known to be aahaad, but the reports of the Farewell Pilgrimage continued to be transmitted in the manner of mutawaatir reports, from one large number of people to another, throughout the ages. So one should pay attention to that, and not be deceived by the arguments of those who say that the isnaads of the scholars of recitation are aahaad.
What is meant by something being mutawaatir is learning something on the basis of certainty when there is no doubt at all, as opposed to learning something on the basis of probability. The level of certainty concerning the soundness of the seven modes of recitation is established, and it was transmitted by way of mutawaatir reports, which effectively gives certainty. And that is the point, regardless of whether this terminology was known at that time or not.
This is simply the matter of terminology that has to do with setting out guidelines in various fields of knowledge and developing them. The Arabs before Islam used to observe the rules of grammar in their language, giving words case endings according to whether words were nominative, accusative or genitive, and so on, but if the people of the Jaahiliyyah were to come back to life now, none of them would know the terminology of Arabic grammar; in fact none of them knew anything about grammar as people speak of it now.All rights reserved - Cancel Send.
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