Welfare reform: government vows to reverse Lords defeats

Chris Grayling said he had believed his Liberal Democrat colleagues would reverse the Lords defeats. Photograph: Dave Thompson/PA

The government has vowed to reverse a triple defeat in the Lords over plans to cut benefits for people with disabilities, but was being pressed by crossbench peers to make concessions or face further defeats during the report stage of the welfare bill next week over housing benefit caps and other issues.

Labour peer Lady Meacher said the government had crossed the line of decency with its proposed reforms, arguing that young disabled people should have an independent life even if their parents are wealthy.

But the employment minister, Chris Grayling, said if people have savings they cannot expect the state to support them as well. He added: "I am particularly disappointed by the attitude of the Labour party, who last week were talking about the need to take tough decisions on welfare."

He said he had no reason to believe his Liberal Democrat colleagues in the coalition will do anything but reverse the Lords defeats.

Meacher said she would be meeting the welfare minister, Lord Freud, on Thursday evening and would urge him to tell the government to accept the defeats.

She said the "majorities were very considerable, unusually high" adding it was important that these amendments hold if the government "wants to retain the support of the British public".

Meacher said she recognised the need to make savings in the welfare bill, but said these reforms went too far.

In practice, the government has plenty of time to reverse the changes ahead of the end of the parliamentary session in April even if there is other important legislation bogged down in the Lords, a chamber in which there is no guillotine on debate and no overall government majority.

Ministers will have been taken aback by the scale of the crossbench rebellion, and the reluctance of a few Liberal Democrat peers on specific issues to toe the government line.

Ministers are also facing a concerted lobbying campaign by cancer and disabled charities that traditionally receive a sympathetic hearing in the Lords, and can hardly be dismissed as welfare scroungers.

The Liberal Democrats have been reluctant to rebel on welfare reform but on the final and most controversial issue – protecting employment support allowance (ESA) rights for some cancer sufferers, more than half of all Lib Dem peers failed to support the government.

Only five Lib Dem peers rebelled and voted against the government; 42 Lib Dem peers voted for the government. Many abstained, aware on the basis of the previous vote, means testing ESA after one year, that the government was going to be defeated.

The government will have to choose its territory carefully on how to attack Labour. Although it is tempting to criticise Labour for talking tough about the deficit, but failing to deliver in the Lords, ministers will not want to look hard-hearted by withdrawing state help from some of the most vulnerable in society.

They are also up against highly experienced former welfare and social security experts that are as well briefed as ministers in the labyrinth of the benefit system.

Grayling said the welfare state had to be seen as a safety net and help could not be given to all people at all times. He stressed the means testing of ESA after a year was only aimed at those in the work-related activity group, those disabled people deemed fit enough to find work at some stage.

He said jobseekers allowance was already means tested after six months, and it could not be right to provide help to disabled people if they had received a large inheritance or had savings in the bank. Ministers have put the cost of the defeats as close to £1.8bn, but this figure is regarded as over-estimate by campaigners.

Richard Hawkes, the chief executive of disability charity Scope, said: "This is a victory for common sense. Disabled people have been telling the government over and over again that plans to restrict and time-limit employment and support allowance payments were going to make it impossible for them to live their lives.

"The government has so far ignored disabled people, but it cannot ignore the strength of feeling the Lords have shown.

The shadow work and pensions secretary, Liam Byrne, said: "In the year of the Beveridge report's 70th anniversary, this government has sought to break one of its core principles – a welfare state based on a fair contributory bargain. In seeking to break that bargain on the backs of cancer patients they have shown they have no interest in keeping that bargain."

Reading Qur’aan with an accent in which some letters such as tha’ and dhal are altered

Is it permissible to read Qur'aan in the manner of some non-Arab people who pronounce letters such as tha’ as if it is seen, and dhal as if it is za’ and so on?.

Praise be to Allaah.

It is obligatory to read Qur’aan with the letters with which Allaah has revealed it, with sound Arabic pronunciation, as Allaah says (interpretation of the meaning): 

“And truly, this (the Qur’aan) is a revelation from the Lord of the ‘Aalameen(mankind, jinn and all that exists),

193. Which the trustworthy Rooh [Jibreel (Gabriel)] has brought down

194. Upon your heart (O Muhammad) that you may be (one) of the warners,

195. In the plain Arabic language”

[al-Shu’ara 26:192-195] 

“Verily, We have sent it down as an Arabic Qur’aan in order that you may understand”

[Yoosuf 12:2] 

It is not permissible for anyone to deliberately change any letter of it when he is able to pronounce it correctly. This is a kind of mistake which is a sin. 

If a person finds it difficult to pronounce the letters correctly – such as people in whose language some of the Arabic letters, such as tha’, dhal and kha’ do not exist – they have to try to learn the correct pronunciation, but if they are unable to master it then they are excused, but their example should not be followed, and they should be called upon to strive their hardest to learn and correct their pronunciation. And none of them should lead the prayer, unless he is leading others like him who cannot pronounce well either. 

Ibn al-Jazari (may Allaah have mercy on him) said: Whoever is able to read the words of Allaah with correct Arabic pronunciation but he deliberately pronounces it incorrectly like a non-Arab, out of arrogance, stubbornness and complacency, or because he is too proud to go to a scholar who could help him to correct his pronunciation, is undoubtedly falling short and sinning and being dishonest. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Religion is sincerity: to Allaah, to His Book, to His Messenger, and to the leaders of the Muslims and their common folk.” 

But if a person’s tongue will not obey him or he cannot find someone to teach him the correct pronunciation, then Allaah does not burden any soul beyond its scope. 

End quote from al-Nashr fi’l-Qiraa’aat al-‘Ashr, 1/299 

It should be noted that Allaah has made it easy to memorize and recite Qur’aan, as He says (interpretation of the meaning): 

“And We have indeed made the Qur’aan easy to understand and remember; then is there any one who will remember (or receive admonition)?”

[al-Qamar 54:17] 

Hence we see many of our brothers in the countries referred to who are able to pronounce the letters perfectly, better than many of their Arab brothers. So you should strive to learn the correct pronunciation and recite Qur’aan with proper Tajweed, and not despair or give up.

 And Allaah is the Source of strength.

Ruling on seeking refuge with Allaah before reciting al-Faatihah in the prayer

What is the ruling on seeking refuge with Allaah before reciting al-Faatihah in the prayer? Is it obligatory or mustahabb?.

Praise be to Allaah.

Firstly: 

It is proven that the Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah before reciting al-Faatihah in the prayer. Narrated by Abu Dawood (775) and classed as saheeh by al-Albaani. 

Secondly: 

The scholars differed as to the ruling on seeking refuge with Allaah before reciting al-Faatihah in the prayer. Some of them were of the view that it is obligatory. This is the view of ‘Ata’, al-Thawri, al-Awzaa’i and Dawood, as was narrated by Ibn Hazm in al-Muhalla (3/247-248), and it was the view favoured by him. It was also narrated from Ahmad and was favoured by Ibn Battah, as it says in al-Insaaf (2/119). Among later scholars this view was favoured by Shaykh al-Albaani (may Allaah have mercy on them all).  

Others were of the view that it is only mustahabb and is not obligatory. This is the view of the majority of scholars among the Sahaabah and Taabi’een and of the Imams Abu Haneefah and al-Shaafa’i, and Ahmad according to the well known view of his madhhab. 

See: Tabyeen al-Haqaa’iq (1/107); al-Majmoo’ (3/280-282), al-Mughni (1/283); al-Fataawa al-Kubra by Ibn Taymiyah (5/332). 

Those who say that it is obligatory quoted as evidence the verse in which Allaah says (interpretation of the meaning): 

“So when you want to recite the Qur’aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one)”

[al-Nahl 16:98] 

They said: In this verse there is the command to seek refuge with Allaah, and the basic principle is that a command means that something is obligatory, so long as there is no other evidence to indicate that what is meant in the command is mustahabb. 

Ibn Hazm said in al-Muhalla (2/279): 

With regard to the view of Abu Haneefah and al-Shaafa’i, that seeking refuge with Allaah is not obligatory, this is wrong, because Allaah, may He be exalted, says: “So when you want to recite the Qur’aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one)”. When Allaah commands something, it is wrong for anyone to say without any evidence from the Qur’aan or Sunnah that this is not obligatory, especially His command to pray for Him to protect us from the tricks of the shaytaan.  So this command is definitely obligatory, because avoiding the shaytaan and fleeing from him and asking for protection against him are things that no one can dispute are obligatory. Moreover, Allaah has enjoined that upon us when reading Qur’aan. End quote. 

The majority of scholars responded by noting that there is other evidence which indicates that it is mustahabb rather than obligatory. This other evidence is: 

1 – The hadeeth about the man who did not pray properly. The Prophet (peace and blessings of Allaah be upon him) taught him how to pray and said: “When you go to pray, say takbeer, then recite whatever you can of the Qur’aan. Then bow …” Narrated by al-Bukhaari and Muslim (397). And he did not tell him to seek refuge with Allaah. 

Imam al-Shaafa’i said in al-Umm (1/208): 

If he omits it by mistake or out of ignorance or deliberately, he does not have to repeat it or do the prostration of forgetfulness, but I regard it as makrooh to omit it deliberately. If he omits it in the first rak’ah, I prefer for him to say it in some other rak’ah. The only thing that keeps me from telling him to repeat the prayer is the fact that when the Prophet (peace and blessings of Allaah be upon him) taught a man what is sufficient in prayer he said: “say takbeer, then recite…”, and it is not narrated that he told him to seek refuge with Allaah or recite the opening du’aa’. This indicates that the Messenger of Allaah (peace and blessings of Allaah be upon him) regarded the opening du’aa’ as something optional, and that seeking refuge with Allaah is something that does not invalidate the prayer if it is omitted. End quote. 

2 –It says in al-Mawsoo’ah al-Fiqhiyyah (4/6): 

The majority quoted as evidence that the command means that it is recommended and not obligatory the fact that the salaf were unanimously agreed that it is Sunnah. End quote.  

The scholars of the Standing Committee for Issuing Fatwas also favoured the view that it is mustahabb and not obligatory, as did Shaykh Ibn ‘Uthaymeen. 

It says in Fataawa al-Lajnah al-Daa’imah (6/383): 

What is the ruling on one who forgets to seek refuge with Allaah from the accursed shaytaan and remembers after finishing the prayer, if he remembers that he did not say A’oodhu Billaahi min al-shaytaan il-rajeem (I seek refuge with Allaah from the accursed shaytaan) whilst he was praying? 

They replied: 

Seeing refuge with Allaah is Sunnah, and it does not matter if it is omitted from the prayer whether deliberately or by mistake. End quote. 

Shaykh Ibn ‘Uthaymeen was asked: Should one seek refuge with Allaah in every rak’ah or only in the first rak’ah? 

He replied: 

Seeking refuge with Allaah from the accursed shaytaan in prayer is Sunnah. 

The scholars (may Allaah have mercy on them) differed as to whether one should seek refuge with Allaah in every rak’ah or only in the first rak’ah, based on the recitation in prayer – is it regarded as one recitation or is the recitation in each rak’ah separate? 

It seems to me that the recitation in prayer is one recitation, so one should seek refuge with Allaah in the first rak’ah, unless there happens something that requires seeking refuge with Allaah, such as if there come whispers from the shaytaan (waswaas), because if whispers come from the shaytaan, the Messenger (peace and blessings of Allaah be upon him) enjoined spitting drily to the left three times and seeking refuge with Allaah from the accursed shaytaan. End quote. 

Majmoo’ Fataawa Ibn ‘Uthaymeen (13/110) 

This view is also favoured in the answer to question no. 65847. 

And Allaah knows best.

Repetition in the Qur’aan – types and benefits

I am researching a subject, which is the phenomenon of repetition in the Holy Qur’aan.

Praise be to Allaah.

There follows a brief discussion on the repetitions in the Qur’aan, which suits the nature of our site. You can examine the subject further by looking at the references we refer to, or by studying the books of ‘Uloom al-Qur’aan in general. 

1 – Definition of repetition 

Ibn al-Manzoor said: 

The word takraar (translated here as repetition) is derived from the word al-karr, which means going back to a thing.  

Lisaan al-‘Arab (5/135). 

In sharee’ah terminology, takraar means repeating a word or phrase more than once for various reasons, such as emphasis, exaggeration, reinforcement and so on. 

2 – Repetition is a kind of eloquence 

Some of those who do not have any understanding of the Arabic language criticized the repetition that appears in the Qur’aan, and thought that this is not eloquent. This stems from their ignorance. The repetition that appears in the Qur’aan is not the kind of worthless repetition that is of no value – as we shall see in detail below – and which appears in the speech of one who does not speak the language well or express himself well. 

Al-Suyooti (may Allaah have mercy on him) said: 

Repetition is more eloquent than merely emphasizing and it is reflective of good style, contrary to what some people think. 

Al-Itqaan fi ‘Uloom al-Qur’aan (3/280), Mu’sasat al-Nada’ edition. 

3 – Kinds of repetition 

The scholars have divided the repetition in the Qur’aan into two kinds: 

(i) Repetition of words and meanings 

This is where words are repeated with no difference in the meaning. There are two types, connected and disconnected. 

The connected type appears in various ways, either by repeating the words in the same verse, as when Allaah says (interpretation of the meaning): 

“Far, very far is that which you are promised!”

[al-Mu’minoon 23:36] 

or at the end of a verse and at the beginning of the following verse, such as when Allaah says (interpretation of the meaning): 

“And amongst them will be passed round vessels of silver and cups of crystal —

16. Crystal‑clear, made of silver. They will determine the measure thereof (according to their wishes)”

[al-Insaan 76:15,16] 

or at the end of a verse, such as when Allaah says (interpretation of the meaning): 

“Nay! When the earth is ground to powder [kallaa idha dukkat il-ardu dakkan dakka]”

[al-Fajr 89:21] 

or when a verse is repeated straight after another verse, such as when Allaah says (interpretation of the meaning): 

“5. Verily, along with every hardship is relief,

6. Verily, along with every hardship is relief”

[al-Sharh 94:5,6] 

As for that which is disconnected, it appears in two forms, either repeated in the same soorah, or repeated throughout the Qur’aan. 

Examples of repetition in the same soorah include the phrase “And verily, your Lord, He is truly, the All‑Mighty, the Most Merciful” which is repeated 8 times in Soorat al-Shu’ara’ and “Woe that Day to the deniers (of the Day of Resurrection)!” which is repeated 10 times in Soorat al-Mursalaat, and “Then which of the Blessings of your Lord will you both (jinn and men) deny?” which is repeated 31 times in Soorat al-Rahmaan.   

Examples of phrases which are repeated throughout the Qur’aan include the phrase “They say: ‘When will this promise (i.e. the Day of Resurrection) come to pass if you are telling the truth?’” which appears six times, in Yoonus 10:48, al-Anbiya’ 21:38, al-Naml 27:71, Saba’ 34:29, Yaa-Seen 36:48 and al-Mulk 67:25. And the phrase “O Prophet (Muhammad صلى الله عليه وسلم)! Strive hard against the disbelievers and the hypocrites, and be severe against them; their abode will be Hell, and worst indeed is that destination” appears twice, in al-Tawbah 9:73 and al-Tahreem 66:9.  

(ii) Repetition of meaning but not words 

Such as the stories of the Prophets with their peoples, and mention of Paradise and its people and Hell and its horrors. 

4 – Benefits of repetition 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

There is no pointless repetition in the Qur’aan, rather there are benefits in every repetition. 

Majmoo’ al-Fataawa (14/408) 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, commenting on the repetition of the story of Moosa and his people:

 Allaah mentions this story in several places in the Qur'aan, and in every place He highlights a different idea and conclusion, just as Allaah, His Messenger and His Book are called by different names, each name indicating a meaning that is not indicated by another name. There is no repetition in that, rather it is a kind of diversity, like the names of the Prophet (peace and blessings of Allaah be upon him), as he is called Muhammad, Ahmad, al-Haashir, al-‘Aaqib, al-Muqaffa, the Prophet of Mercy, the Prophet of Repentance, and each name points to a meaning that is not indicated by any other name; the person is the same but the attributes are numerous. 

The same applies to the Qur’aan, which is also called Furqaan (criterion), Bayaan (a plain statement), Huda (guidance), Basaa’ir (clear evidence), Shifa’ (healing), Noor (light) and Rahmah (mercy). Each name points to a meaning that is not indicated by other names. 

The same applies to the names of the Lord, as He is called: al-Malik (the Sovereign), al-Quddoos (the Holy), al-Salaam (the One Free from all defects), al-Mu’min (the Guardian of faith), al-Muhaymin (the Watcher over His creatures), al-‘Azeez (the Almighty), al-Jabbaar (the compeller), al-Mutakabbir (the Majestic), al-Khaaliq (the Creator), al-Baari’ (the Inventor of all things), and al-Musawwir (the Bestower of forms). Each name points to a meaning that is not indicated by another name. The Essence is One but the attributes are numerous.  

The same applies to sentences that are complete in meaning. The story is told in one way that highlights one point, then it is told in another way which highlights a different point. The story is the same story, but its details are numerous, and every sentence conveys a meaning that is not indicated by other sentences. 

Majmoo’ al-Fataawa 919/167, 168). 

Al-Suyooti (may Allaah have mercy on him) said:  

There are a number of reasons for repetition: 

This includes confirmation. It is said that if words are repeated the meaning is confirmed. Allaah has indicated the reason why He repeats stories and reminders in the Qur’aan, as He says (interpretation of the meaning): 

“and have explained therein in detail the warnings, in order that they may fear Allaah, or that it may cause them to have a lesson from it”

[Ta-Ha 20:113] 

It also includes emphasis. 

It also includes highlighting a point so that the words will be accepted, such as the verse:  

“And the man who believed said: ‘O my people! Follow me, I will guide you to the way of right conduct [i.e. guide you to Allaah’s religion of Islamic Monotheism with which Moosa (Moses) has been sent].

39. ‘O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment’”

[Ghaafir 40:38].  

In the passage the call is repeated for this reason. 

Another example is if the speech is lengthy and there is the fear that what was said at the beginning may be forgotten, so it is repeated a second time to keep the idea fresh. For example, in the verses: 

“Then, verily, your Lord __ for those who do evil (commit sins and are disobedient to Allaah) in ignorance and afterward repent and do righteous deeds, verily, your Lord thereafter, (to such) is Oft‑Forgiving, Most Merciful”

[al-Nahl 16:119] 

“Then, verily, your Lord _for those who emigrated after they had been put to trials and thereafter strove hard and fought (for the Cause of Allaah) and were patient, verily, your Lord afterward”

[al-Nahl 16:110] 

“And when there came to them (the Jews), a Book (this Qur’aan) from Allaah confirming what is with them [the Tawraat (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allaah (for coming of Muhammad صلى الله عليه وسلم) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it”

[al-Baqarah 2:89] 

“Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,— think not you that they are rescued from the torment”

[Aal ‘Imraan 3:188] 

“Verily, I saw (in a dream) eleven stars and the sun and the moon — I saw them”

[Yoosuf 12:4] 

It may also be done for emphasis, as in the verses: 

“The Inevitable (i.e. the Day of Resurrection)!

2. What is the Inevitable?”

[al-Haaqqah 69:1] 

“Al‑Qaari‘ah (the striking Hour, i.e. the Day of Resurrection).

2. What is the striking (Hour)?”

[al-Qaari’ah 101:1] 

“And those on the Right Hand —how (fortunate) will be those on the Right Hand?”

[al-Waaqi’ah 56:27] 

al-Itqaan fi ‘Uloom al-Qur’aan (3/281, 282). 

5 – Benefits of repeating some stories and verses 

1 – Abu’l-Faraj Ibn al-Jawzi (may Allaah have mercy on him) said: 

If it is said: What is the point of repeating the verse “Then which of the Blessings of your Lord will you both (jinn and men) deny?” [in Soorat al-Rahmaan]? 

The answer is: This repetition is in order to confirm the blessing and emphasize the remembrance thereof. Ibn Qutaybah said: It is the habit of the Arabs to repeat things for emphasis and to ensure that they are understood, although they may also speak briefly so as not to tire the listener, because if a speaker addresses a point from different angles, that is better than him approaching it from just one angle, such as if someone said:  By Allaah, I will not do it, and by Allaah, I will not do it – because he wanted to emphasize his point and put an end to any hope that he could do it. And f he wanted to be brief he may say:  By Allaah I shall do it, but omitting the word ‘not’ for the sake of brevity. Similarly, one who is in a hurry may say, Hurry up, hurry up! And it may be said to the archer: Shoot, shoot! 

Ibn Qutaybah said: When Allaah listed His blessings in this soorah, and reminded His slaves of His signs, and drew attention to His power, He repeated this phrase between each two blessings, so that they would appreciate the blessings and recognize them, such as when you say to a man: Didn’t I give you accommodation when you were homeless – can you deny that? Didn’t I take you for Hajj when you had never been – can you deny that?  

Zaad al-Maseer (5/461). 

2 – al-Qurtubi (may Allaah have mercy on him) said: 

As for the way in which the repetition is done – i.e., “Say (O Muhammad صلى الله عليه وسلم to these Mushrikoon and Kaafiroon): “O Al‑Kaafiroon (disbelievers)” – it is said that it is for emphasis to cut off their hopes, as one might say: By Allaah, I will not do it, and by Allaah I will not do it. 

Most of the scholars of semantics said: The Qur’aan was revealed in the language of the Arabs, and it is their way to repeat things for emphasis and to ensure that they are understood, and also to speak briefly so as not to tire the listener, because when the speaker uses different phrases in his speech, it is better than limiting himself to one phrase. Allaah says (interpretation of the meaning): “Then which of the Blessings of your Lord will you both (jinn and men) deny?” and “Nay, they will come to know! Nay, again, they will come to know!” [al-Naba’ 78:4, 5] and “5. Verily, along with every hardship is relief,6. Verily, along with every hardship is relief” [al-Sharh 94:5,6]. In all cases, the aim is emphasis. 

Tafseer al-Qurtubi (20/226). 

And Allaah knows best.

Saying takbeer from Soorat al-Duha to Soorat al-Naas

Is it permissible to say tahleel (laa ilaaha ill-Allaah) and takbeer (Allaahu akbar) from after Soorat al-Duha until Soorat al-Naas? Is that proven from the Messenger (peace and blessings of Allaah be upon him) or the Sahaabah or Taabi’een?.

Praise be to Allaah.

Firstly: 

The scholars differed concerning the ruling on saying takbeer after every soorah from Soorat al-Duha to al-Naas. Imam Ahmad regarded it as mustahabb but the other imams differed with him. There is another report from Imam Ahmad which is in accordance with the view of the majority. The correct view is that it is not prescribed to say takbeer, and this is not proven in any marfoo’ hadeeth from the Prophet (peace and blessings of Allaah be upon him). There is also no saheeh report about this takbeer from any of the Sahaabah (may Allaah be pleased with them), rather it was proven from some of the qurraa’ (reciters) of the people of Makkah. 

It was narrated that ‘Ikrimah ibn Sulaymaan said: I recited to Ismaa’eel ibn ‘Abd-Allaah ibn Constantine, and when I reached Wa’l-duha (i.e., Soorat al-Duha), he said to me: Say takbeer, say takbeer at the end of every soorah until you complete (the Qur’aan). ‘Abd-Allaah ibn Katheer told him that he recited to Mujaahid and he told him to do that, and Mujaahid told him that Ibn ‘Abbaas had told him to do that, and Ibn ‘Abbaas told him that Ubayy ibn Ka’b told him to do that, and Ubayy ibn Ka’b told him that the Prophet (peace and blessings of Allaah be upon him) told him to do that.  

Narrated by al-Haakim in al-Mustadrak (3/304). 

This hadeeth is da’eef (weak). Its isnaad includes Ahmad ibn Muhammad ibn ‘Abd-Allaah ibn Abi Bazzah al-Muqri’. Abu Haatim said: His hadeeth is da’eef (weak) and I will not narrate from him. Al-‘Aqeeli said: His hadeeth is munkar (odd). Al-Dhahabi said: This is a ghareeb (strange) hadeeth, and it is one of the hadeeth of al-Bazzi that were regarded as munkar. Abu Haatim said: This is munkar. And he said: Al-Haakim regarded his hadeeth about takbeer as saheeh, but it is munkar. 

See: al-Du’afa’ by al-‘Aqeeli (1/127); and Mizaan al-I’tidaal (1/144, 145) and Siyar A’laam al-Nubala’ (12/51), both by Imam al-Dhahabi. 

Ibn Muflih al-Hanbali (may Allaah have mercy on him) said: 

Ahmad regarded it is mustahabb to say takbeer from the beginning of Soorat al-Duha until the end of the Qur’aan. This was mentioned by Ibn Tameem and others, and this is the recitation of the people of Makkah, which al-Bazzi took from Ibn Katheer, and Ibn Katheer took it from Mujaahid, and Mujaahid took it from Ibn ‘Abbaas, and Ibn ‘Abbaas took it from Ubayy ibn Ka’b, and Ubayy ibn Ka’b took it from the Prophet (peace and blessings of Allaah be upon him). A number of them narrated that, including al-Baghawi in his Tafseer, and the reason for that is that the Wahy (revelation) ceased.  

This is a ghareeb hadeeth, reported by Ahmad ibn Muhammad ibn ‘Abd-Allaah al-Bazzi, who is sound with regard to recitation but da’eef (weak) with regard to hadeeth. 

Ibn Haatim al-Raazi said: This is a munkar hadeeth. 

It was also narrated from him – i.e., Imam Ahmad – that there should be no takbeer, as is the view of all reciters. End quote. 

Al-Adaab al-Shar’iyyah (2/295, 296). 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a group who gathered to read the entire Qur’aan (khatmah) and they were reading to ‘Aasim and Abu ‘Amr. When they reached Soorat al-Duha, they did not say Laa ilaaha ill-Allaah or Allaahu akbar, until they reached the end of the Qur’aan. Is what they did better or not? Is the hadeeth which is narrated about saying tahleel and takbeer saheeh and mutawaatir, or not? 

He replied: 

Praise be to Allaah. Yes, if they recited in accordance with a recitation other than that of Ibn Katheer, their not doing that is better, and is in fact what is prescribed and is Sunnah. These imams of recitation did not say takbeer either at the beginning of the soorahs or at the ends. If it is acceptable to say that Ibn Katheer narrated the takbeer from the Messenger of Allaah (peace and blessings of Allaah be upon him), it is acceptable for others to say that these people narrated the omission of that from the Messenger of Allaah (peace and blessings of Allaah be upon him) too. It is not possible that the recitation of the majority that was narrated by more people than the recitation of Ibn Katheer omitted something enjoined by the Messenger of Allaah (peace and blessings of Allaah be upon him), because those who narrated mutawaatir reports could not have concealed something for which there was good reason to narrate it. The one who accepts that the Messenger of Allaah (peace and blessings of Allaah be upon him) told the majority of reciters to add an extra takbeer then they disobeyed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) and failed to do what he had commanded them to do, deserves to be punished severely as a deterrent to him and others like him. 

With regard to the takbeer, the one who says that it is part of the Qur’aan has gone astray according to scholarly consensus and must be asked to repent; if he repents, all well and good, otherwise he should be executed. How could the one who does not recite it be denounced for not reciting it? The one who regard a person who does not say this takbeer as an innovator or one who goes against the Sunnah or a sinner, is closer to kufr than Islam and should be punished; indeed if he insists on that after having the proof explained to him, then he should be executed. 

If we assume [?] that the Prophet (peace and blessings of Allaah be upon him) told some of those who recited it to say takbeer, then at most this indicates that it is permissible or mustahabb. If it were obligatory, the majority of reciters would not have neglected it and the imams of the Muslims would not have agreed that it is not obligatory. But none of the imams narrated that the takbeer is obligatory, rather the most that anyone who reads according to the recitation of Ibn Katheer can say is that it is mustahabb. This is unlike the Basmalah, recitation of which is obligatory according to those who regard it as part of the Qur’aan, but despite that the reciters allow not reciting it if one does not want to use it as a break between one soorah and another. So how could it not be allowed to omit the takbeer, which is not part of the Qur’aan?   End quote. 

Majmoo’ al-Fataawa (13/417-419) 

And he (may Allaah have mercy on him) said: 

The takbeer that is narrated from Ibn Katheer is not narrated with an isnad from the Prophet (peace and blessings of Allaah be upon him), and no one attributed it to the Prophet (peace and blessings of Allaah be upon him) except al-Bazzi, who thus went against all those who narrated it, as they only narrated it as something optional that was done by some of those who came after the Prophet (peace and blessings of Allaah be upon him), and he was the only one who attributed it to the Prophet (peace and blessings of Allaah be upon him). His transmission was regarded as da’eef (weak) by the specialists in hadeeth and biography among the scholars of recitation and hadeeth, as was mentioned by more than one of the scholars. End quote. 

Majmoo’ al-Fataawa (17/130). 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:  

Some of the reciters of Qur’aan separate one soorah from another by saying Allaahu akbar instead of the basmalah. Is that permissible, and is there any evidence for it? 

He replied: 

This is contrary to what the Sahaabah (may Allaah be pleased with them) did, who separated one soorah from another by saying Bismillaah il-Rahmaan il-Raheem, and it is contrary to the scholarly view that the soorahs of the Qur’aan should not be separated by takbeer throughout the Qur’aan. 

At the very most, there are some reciters who regard it as mustahabb for a person to say takbeer when he finishes every soorah from al-Duha to the end of the Qur’aan, along with the Basmalah between every two soorahs. But the correct view is that this is not Sunnah, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). Based on this, what is prescribed is to separate one soorah from another by saying the Basmalah,  Bismillaah il-Rahmaan il-Raheem, except in the case of Soorat Baraa’ah (al-Tawbah), as there is no Basmalah between al-Anfaal and it. End quote. 

Fataawa Islamiyyah (4/48). 

Shaykh Bakr Abu Zayd (may Allaah preserve him) mentions in his Book Bida’ al-Qurraa’ (p. 27) seven things that have to do reading the entire Qur’aan, of which we may mention: 

Saying takbeer at the end of Soorat al-Duha until the end of Soorat al-Naas, both when praying and otherwise. 

Then he said: 

There are no saheeh reports about these seven things from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them). Most of that which is narrated about some of them cannot be taken as evidence. The correct view is that none of these things are prescribed in sharee’ah. End quote. 

The Shaykh of the reciters in al-Madeenah al-Munawwarah, Shaykh Ibraaheem al-Akhdar, has written an essay entitled Takbeer al-Khatam bayna al-Qurraa’ wa’l-Muhadditheen, at the end of which he says: 

From the above discussion of the reports, examination of their isnaads and biographies of their narrators, we could not find anything but the report of al-Bazzi – as the scholars said – and it is a report whose isnaad is filled with weak and majrooh narrators, and there is no other report apart from the report of al-Bazzi. This was stated clearly by many scholars of reports, although some of the most famous reciters, such as Ibn Mujaahid in his book al-Sab’ah, did not narrate the takbeer, and neither did Abu’l-Qaasim al-Hudhali in his book al-Kaamil. This indicates that the report was not proven in their view. And Allaah knows best. 

A Sunnah cannot be established by means of such a report, rather it is better not to do that, whether it is mentioned in the report of al-Bazzi or the report of anyone else. That is so as to protect the Book of Allaah and to keep out of it anything that is not part of it, whether it is thought to be Sunnah or not. Praise be to Allaah, the Lord of the Worlds. End quote. 

Secondly: 

Many reasons for this takbeer have been mentioned, the most well known of which is that the Revelation to the Prophet (peace and blessings of Allaah be upon him) ceased for a while, and when it resumed after that, the first thing that was revealed was Soorat al-Duha, in which it says (interpretation of the meaning): “Your Lord (O Muhammad صلى الله عليه وسلم) has neither forsaken you nor hates you” [al-Duha 93:3], and he said takbeer in joy at that. Even if this is saheeh, it does not indicate that it is mustahabb to say takbeer as suggested by some scholars of recitation, for several reasons: 

1.     It does not indicate that takbeer is to be said after every recitation of the soorah.

2.     It does not indicate that takbeer is to be said until Soorat al-Naas.

3.     The takbeer was said only once, because of the Revelation resuming after it had ceased for a while.

4.     The other soorahs do not have the same content as Soorat al-Duha. 

Moreover, this report does not have any saheeh isnaad, or even any da’eef (weak) one.   

Imam Ibn Katheer (may Allaah have mercy on him) said:  

With regard to saying takbeer after Soorat al-Duha, the reciters said that when the revelation was late in coming to the Messenger of Allaah (peace and blessings of Allaah be upon him), and that went on for a while, then the angel came to him and brought the words (interpretation of the meaning): “By the forenoon (after sunrise). By the night when it darkens (and stands still)” [al-Duha 93:1-2], he said takbeer out of joy and happiness. 

But this was not narrated with any isnaad that can be judged to be saheeh or da’eef. And Allaah knows best. 

Tafseer Ibn Katheer (8/423). 

And Allaah knows best.

When it is obligatory to listen attentively to recitation of the Qur’aan?

What is the ruling if we are sitting in a large gathering in which Qur’aan is being read, and my friend and I are sitting apart from the others who are present, and chatting together; 
If we are in a car or bus, and the driver is listening to Qur’aan or is reciting it, and we are not taking part in what he is reciting, or we are in a room and there is someone there who is praying one of the prayers in which Qur’aan is to be recited out loud, or is reading Qur’aan out loud; 
Or in any other situation in a place where Qur’aan is being recited and we are not taking part in it, must we listen attentively until the reciter finishes, and does the verse apply to us?.

Praise be to Allaah.

The scholars differed concerning the ruling on listening attentively to recitation of Qur’aan outside of prayer. There are two opinions: 

1 – The first view is that is it obligatory. This is the view of the Hanafis, and some of them regarded it as an individual obligation, whilst others said that it is a communal obligation. They quoted as evidence the verse in which Allaah says (interpretation of the meaning): 

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204] 

It says in al-Mawsoo’ah al-Fiqhiyyah (4/86): 

Listening to recitation of Qur’aan when it is recited outside of prayer is obligatory if there is no legitimate shar’i excuse for not listening. 

The Hanafis differed with regard to this obligation: is it an individual obligation or a communal obligation? 

Ibn ‘Aabideen said: The basic principle is that listening to Qur’aan is a communal obligation, because it is establishing its right to be listened to and not ignored, which is achieved by some listening attentively, as is the case with returning salaams (i.e., it is sufficient for some members of a group to return the greeting). 

Al-Hamawi narrated that his teacher, the prominent judge Yahya who is better known as Minqaarizaadah, said that listening to the Qur’aan is an individual obligation. 

Yes, the verse in Soorat al-A’raaf, “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” was revealed to abrogate the permission to speak during prayer, but what counts is the general meaning of the words, not the specific reason for its revelation, and the general meaning includes recitation of Qur’aan both during prayer and otherwise. End quote. 

2 – The second view is that it is mustahabb and recommended. They interpreted the verse in Soorat al-A’raaf as referring to recitation in prayer only. Outside of prayer it is recommended and mustahabb. This is the view of the majority of scholars.  

Ibn Katheer says in Tafseer al-Qur’aan il-‘Azeem (2/372): 

‘Ali ibn Abi Talhah narrated from Ibn ‘Abbaas concerning the verse (interpretation of the meaning): 

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204]: 

i.e., in the obligatory prayer. Something similar was narrated from ‘Abd-Allaah ibn al-Mughaffal. Ibn Jareer said: Humayd ibn Mas’adah told us, Bishr ibn al-Mufaddal told us, al-Jareeri told us, that Talhah ibn ‘Ubayd-Allaah ibn Kurayz said: I saw ‘Ubayd ibn ‘Umayr and ‘Ata’ ibn Abi Rabaah talking whilst the storyteller was speaking, and I said: Why don’t you listen to the reminder, lest you be subject to the warning? They looked at me, then they went back to their conversation. I repeated it, and they looked at me, then they went back to their conversation. I said it a third time and they looked at me and said: That is only in prayer: “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204].  

This is how it was narrated by more than one person from Mujaahid. ‘Abd al-Razzaaq narrated from al-Thawri from Layth that Mujaahid said: There is nothing wrong with speaking if a man recites Qur’aan other than in prayer. 

Something similar was stated by Sa’eed ibn Jubayr, al-Dahhaak, Ibraheem al-Nakha’i, Qataadah, al-Sha’bi, al-Saddi and ‘Abd al-Rahmaan ibn Zayd ibn Aslam, that what is meant (in the verse) is in prayer. 

This was the view favoured by Ibn Jareer, that what is meant is listening attentively in prayer and during the khutbah, as it says in the ahaadeeth which enjoin listening attentively behind the imam and during the khutbah. End quote. 

It seems that this view is the correct one, because in order for a thing to be obligatory, clear evidence is required, otherwise obliging the people to adhere to that will clause undue hardship without any evidence for it. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked, as it says in Liqaa’aat al-Baab il-Maftooh (no. 197/ question no. 26): 

There was a group of people travelling by car, and one of them put on a tape of Qur’aan; should they all listen to this tape, and is anyone who speaks whilst the tape is playing sinning thereby? 

The answer was: 

Imam Ahmad (may Allaah have mercy on him) said concerning this verse: This applies to prayer. He said: They were unanimously agreed that this applies to prayer. Based on this, if I am next to a person who is reciting Qur’aan out loud, but I am reciting tasbeeh and saying laa ilaaha ill-Allaah, then I do not have to listen to him, rather that applies to prayer only. 

But I say to the brother who put the tape on: Do not put it on when people are not paying attention, because the least that may said about that is that it is like those of whom Allaah says (interpretation of the meaning): “And those who disbelieve say: ‘Listen not to this Qur’aan, and make noise in the midst of its (recitation) that you may overcome’” [Fussilat 41:26]. If you see that your brothers do not want to listen, and they are busy talking to one another, then do not put the tape on. If you want to listen to it, then there are small headphones that you can put in your ears, and you can listen to it by yourself. End quote. 

It says in al-Muntaqa fi Fataawa al-Fawzaan (3/question no. 437): 

Sometimes I spend a lot of time in the kitchen, to prepare food for my husband, and I want to make good use of my time, so I listen to the Holy Qur’aan either on the radio or on tapes. Is this action of mine correct or should I not do that, because Allaah says (interpretation of the meaning): “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”[al-A’raaf 7:204]? 

The answer is: There is nothing wrong with listening to the Holy Qur’aan on the radio or on tapes when one is working, and that does not go against the words “So, when the Qur’aan is recited, listen to it, and be silent”, because listening attentively is required as much as one is able to do, and the one who puts on the tape should listen attentively to the Qur’aan as much as he can. End quote. 

Favouring the view that it is mustahabb does not mean that one may be careless and deliberately fail to listen attentively to the words of Allaah, may He be glorified and exalted, when they are recited. Keenness to listen attentively should be the basic principle that is established in the life of the Muslim, and he should not do otherwise except in the case of work or need. 

Al-Nawawi said in al-Tabyaan fi Adaab Hamalat al-Qur’aan (92): 

Something that attention must be paid to and which should be affirmed is respecting the Qur’aan in cases where some of the negligent may be heedless about it in gatherings where Qur’aan is recited, such as not laughing, chatting or talking during the recitation, except in cases of necessity; obeying the words of Allaah, “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”; and following the example that was narrated from Ibn Abi Dawood from Ibn ‘Umar (may Allaah be pleased with him), that when the Qur’aan was recited he would not talk until the recitation ended. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Liqaa’aat al-Baab il-Maftooh (no. 146, question no. 9): It is not good manners to ignore the Book of Allaah when it is being recited, even if it is on a tape.” End quote. 

And Allaah knows best.

Haq Islam Rotating Header Image Listening to Quran

Listening to recitation is the perfume of the souls, the calmer of hearts, and the food of the spirit. Is is one of the most important psychological medicines. It is a source of pleasure, even to some animals – and pleasure in moderation purifies inner energy, enhances the functioning of the faculties, slows down senile decay by driving out its diseases, improves the complexion, and refreshes the entire body. Pleasure in excess, on the other hand, makes the illnesses of the body grow worse.
Abu Nu’aim states, in his Tib an-Nabbi, that the Prophet (صلى الله عليه وسلم) said that the benefits of listening to recitation are increased when it is understood – that is, when its meaning is understood. Allah Himself says:
…so give good news to My slaves, those who listen to the word and then follow the best of it…(Qur’an: 39.17-18)
Source: As-Suyuti’s Medicine of the Prophet (صلى الله عليه وسلم)