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#31 [Permalink] Posted on 18th April 2018 13:04
Arfatzafar wrote:
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Well facts are facts. We cannot determine what is compulsory in our deen based on our preferences , nor we can we impose the hanafi madhab view on the other madhabs. And what you quoted is from a Mufti who is quoting hanafi authorities.

In my mind , it is better for a person to pray esha with jamat omit taraweeh and go home and sleep, than to force oneself to pray taraweeh while falling asleep (if one is genuinely tired from working the whole day), or pray while wishing the imams read faster and faster and sit and afterwards sit and complain about how slow the imam is reading, or join the imam only when he is going in ruku for every two units of taraweeh, or campaign for only superfast imams to lead taraweeh, or to purposely seek out the fastest taraweeh congregation. (Fastest here meaning faster than acceptable)
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#32 [Permalink] Posted on 18th April 2018 14:01
Goongi ho Gai aaj Zuban kuch kehte kehte
Hichkicha gaya main khud ko musalman kehte kehte

Ye baat nahi keh mujh ko Us par yaqeen nahi
Bas dar gaya khud ko Saahib e Imaan kehte kehte

Tofeeq na huwi mujhe ek waqt ki namaaz ki
Aur chup huwa moazzan Azaan kehte kehte

Kisi kafir ne jo poocha ke ye kia hai Maheena?
Sharam se paani haath se gir gaya, Ramzan kehte kehte

Meri almaari me gard se atti KITAAB ka jo Poocha,
Main garh gaya zameen main, Quraan kehte kehte

Yeh sun ke chup saadh li "IQBAL" us ne
Yoon laga jese ruk gaya wo mujhe, Hewaan kehte kehte.

Poet: Unknown

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#33 [Permalink] Posted on 18th April 2018 14:19
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#34 [Permalink] Posted on 18th April 2018 14:46
abu mohammed wrote:
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beloved Prophet (SAW) said:“Verily the one who recites the Quran beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then he will have TWICE that reward.”(Sahih Al-Bukhari)
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#35 [Permalink] Posted on 18th April 2018 14:56
@concerned:

Quote:
In my mind , it is better for a person to pray esha with jamat omit taraweeh and go home and sleep


Choice is yours...

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#36 [Permalink] Posted on 18th April 2018 15:09
Arfatzafar wrote:
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Brother, with all due respect, this is not for someone running a marathon taraweeh. It is for those with genuine reasons!

Please don't use this as evidence.
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#37 [Permalink] Posted on 18th April 2018 18:43

Qur’anic Methodology

Levels of understanding Qur’ān

  1. To recite Qur’ān without knowing its meaning. Since Qur’ān is kalāmUllah, they will get the nūr through recitation even if they don’t understand it.
  2. To know the translation. They understand the vocabulary and know what the Arabic words mean.
  3. To have a deep understanding. They know the context in which the surahs were revealed, their connection, relevance, and interpretations over time etc.
  4. To have the feelings of Qur’ān.  On top of their deep understanding, they also have an emotional connection with it. 

There are some people who do not understand Qur’ān but they keep crying while reciting it. While there are also some people who know the meanings but they cannot feel it. For example, we all know the meaning of Surah al-Fātiḥah, but how many of us truly feel it during salah?

Allah سبحانه وتعالى says that it may be that you dislike a thing which is good for you and that you like a thing which is bad for you [Q. 2,216]. We can use our mind to come up with different interpretation for this. But Imām Ghazālī (rah) writes that sometimes a person commits a sin and he dislikes the sin so much that he repents and becomes even closer to Allah سبحانه وتعالى.

How can the average man get guidance through Qur’ān?

There are many people in ummah who are illiterate. Then some people can understand it only on the surface-level. The question here is that there are so many people who do not academically study Qur’ān so how then can guidance be provided to the average man? 

Our scholars have divided Qur’ān in different topics such as taqwāhayasila reḥmī, etc. Different relevant verses are collected on a topic and they are explained in simple terms so people can get the gist of it.  

In Christian communities they sometimes have a bible-reading group. People form a circle – then the average man is asked to read and give meanings to words of bible. So these people explain whatever they can understand from their own minds. None of these people are scholars, they do not even know the original language of the bible.

When Muslims use this approach, the problem is that they have no knowledge or amal. And they have a very high chance of failing in doing the right tafsīr.  

For Islamic scholarship a person should have mastered several different subjects before getting into tafsīr or translation of Qur’ān.  

Ḥadrat Shāh WalīUllah Dehelvī (rah) was a big scholar of subcontinent. Ḥadīth sciences have reached us through him. He states that there are three levels for understanding Qur’ān . 

  1. Level of the general public – to know the core teachings for example the basics of beliefs 
  2. Level of the scholars – they have an academic approach towards Qur’ān and they will understand it on a scholarly level 
  3. Level of the Awliyā – their understanding is such that they feel the feeling of every word in Qur’ān  

Difference between Makkī and Madnī Surahs 

The ones before hijrah are Makkī and after hijrah are Madnī. There are certain differences in Makkī and Madnī: 

  1. The style of explaining words is different.Makkī Surahs are smaller and have more rhyme and they appear clipped – in parts.  
  2. The audience is different. Makkī is by and large mukhātib (addressing) to kuffār. In Madnī the audience are Muslims.
  3. Subject matter is different. Makkī has more ayahs about Day of Judgement, Jannah and Jahannum. They also talk about the historical incidents of previous nations at length. Madnī ayahs are more about aḥkām (laws) like ṭalāq, and ikhlāqiyat e.g. do not raise your voice in front of Rusūl Allah (sws) [Q. 49,2]. 

Sources of understanding Qur’ān  

  1. To understand Qur’ān through Qur’ān. For example Surah al-Fātiḥah says guide us on the path whom You have blessed [Q. 1,7], while another ayah explains that these blessed people are siddiqeen, shuhuda, saliheen… [Q. 4,69] 
  2. To understand Qur’ān through Sunnah.Rusūl Allah (sws) was asked to recite the ayahs and then to explain them as well. This is waḥī-ghayr matlū (from tilāwah; waḥī that is not recited, that did not become a part of Qur’ān). It means they were not the exact words of Allah سبحانه وتعالى but the meanings were from Allah سبحانه وتعالى and Rusūl Allah (sws) would state it in his own words. This is ḥadīth. In addition to ḥadīth (verbal) the actions, forbidding of actions or permissibility of actions by Rusūl Allah (sws) all fall in sunnah category. This is also used to understand Qur’ān.  
  3. To understand Qur’ān through Aqwāl (quotes) of Ṣahāba رضي الله عنه. All Ṣahāba رضي الله عنه received the knowledge of Islam on a kāmil (perfect/complete) level through Rusūl Allah (sws). Some of them were more involved in administrative tasks (like Ḥadrat Umar رضي الله عنه) while some were more involved in learning and transmission of knowledge (like Ḥadrat Abū Huraira رضي الله عنه), but they all had the complete guidance.
  4. To understand Qur’ān through history.Scholars will verify the sources of history. Not every history will be considered valid. Scholars do not derive rulings from this method but they can use history to explain certain stories or incidents. Also, these historical facts are not necessary for guidance of people, but just to develop their understanding of a particular time period.  

Q. If an ayah was revealed regarding some kafir or munafiq, will that apply to us today in this day and age? 

Every ayah of the Qur’ān has a general meaning, even though it might be specifically related to a certain person or a historical event. It will not just be for that specific time – Qur’ān is not time-bound. It will have a generic meaning and it will be applicable even in this day and age.  

Knowledge based approach: To have an in-depth knowledge of Qur’ān, ḥadīth and related sciences and coming to a conclusion on the basis of that deep knowledge.  

Pull quote journalism: To have a pre-conceived notion and then to look for ayahs or ḥadīth to support that point of view.

Muḥkamāt: Certain ayahs of Qur’ān are clear to understand. There is no room for any other meaning. Muḥkamāt means something that has a clear meaning. Qur’ān says that in it are muḥkamāt (verses with precise meanings) — they are the foundation of the book — and others mutashābihāt (unspecific) [Q. 3,7]

Mutashābihāt: It does not mean doubt. It means that it can hold different meanings and each meaning will be closely associated to one another and you would not know which meaning is the intended one on the surface-level.

For example: Allah سبحانه وتعالى is istawa (over) the Throne [Q. 32,4]. We do not know what this means because we cannot fully grasp the greatness of Allah سبحانه وتعالى. Some say it means Allah’s qudrat is over the Throne, etc. But at the end they do say that only Allah سبحانه وتعالى knows best the real meaning behind this verse.

But the person who has a khot (fault) in their hearts will go after such ayahs. They might say that Allah سبحانه وتعالى has a physicality like the creation. While what they should have said was: Amanna bih (we believe in this). 

Why has Allah سبحانه وتعالى told us of these mutashābihāt? Qur’ān is Umm al-Kitāb. It has mostly muḥkamāt that holds guidance for us. Sifat (attribute) of īmān requires it to be bil ghayb (on blind faith). In Qur’ān at times Allah سبحانه وتعالى will point towards this sifat and what we have to say is that whatever it is, we believe in it. Deviant people will try to interpret it from their intellect. Because they think our intellect has the ability to understand everything.  

One of the reasons people leave Islam is because such interpretations confuses them. This problem is becoming more common now. A woman once went to a cafe in Lahore and saw a group of children discussing how to tell their parents that they had become atheists.

One philosophical assumption is that intellectually we are progressing and the human mind has reached the epitome of rationality in the evolutionary timeline and now there is nothing that we cannot understand intellectually. While Islamic understanding is that we have a rūh and our rūh also has a heart and that heart also has an intellect. Recent research also shows that our heart communicates with our brain that significantly effects how we perceive and react to the world.

Tafsīr has different types:

  1. Some ayahs are very obvious to understand. People who know Arabic language can understand them just by reading.
  2. Some ayahs cannot be understood just by reading, but to know their meaning is necessary for everyone.
  3. Some ayahs hold meanings that are not necessary for everyone to know and only scholars would need to know them.
  4. Some ayahs hold meanings only known to Allah سبحانه وتعالى. Such as ayat–i–mutashābihāt.  

The beginning of tafsīr sciences

When Qur’ān was revealed, Rusūl Allah (sws) would tell Ṣahāba رضي الله عنه its meaning, then Ṣahāba رضي الله عنه would memorize those ayahs and apply them in their lives. Some ayahs would be revealed in response to particular situations. Qur’ān was explained in detail to Ṣahāba رضي الله عنه.  

If a person has a good command on Arabic language, they can understand Qur’ān to a certain extent, but there is also a part that cannot be understood just with language. This is something said by Ḥadrat Ibn Abbās رضي الله عنه who was himself a great scholar.  

For example, to set limit for fasting, Allah سبحانه وتعالى said that you should eat and drink at night until you can differentiate between the white and black threads [Q. 2:187]. A Ṣahābī رضي الله عنه literally took two threads, one black and the other white, and waited till he could tell the difference between the two. When he told Rusūl Allah (sws) about this, he (sws) replied that by black and white thread the night sky and the light on the sky was meant.  

Reasons of Prophethood

  1. To recite Qur’ān
  2. To purify people (Ṣahāba رضي الله عنه) and the teachings of this purification would be taught generation after generation
  3. To explain the Qur’ān
  4. To teach wisdom through ḥadīth

Rusūl Allah (sws) told us the meanings and explanations of Qur’ān.  

Scope of Tafsīr

Q. Why do we need contemporary tafsīr if the meanings and explanation was given by Rusūl Allah (sws)? 

All the Ṣahāba رضي الله عنه had the knowledge of Qur’ān but some of them had more knowledge, because some spent more time with Rusūl Allah (sws) or dedicated their lives to ʾilm. Ḥadrat Ibn Masood رضي الله عنه said that there is no ayah of Qur’ān that anyone knows more than I do. If I would know of anyone who knew something that I did not, I would go and get that knowledge from them.

Why did he say that, isn’t that ujub? Because when Rusūl Allah (sws) left, a lot of people entered Islam. Now people could have doubted that since Rusūl Allah (sws) has left, perhaps the knowledge has also left. Ṣahāba رضي الله عنه made this claim to let people know that we have preserved the knowledge so do not have doubt that the guidance has left us.  

Scholars are the inheritors of Rusūl Allah (sws). It means that guidance and knowledge is still here. And scholars did not just get the knowledge, but also the feelings/kaifiyāt. 

Personal Interpretation 

Rusūl Allah (sws) made duʾā for Ḥadrat Ibn Abbās رضي الله عنه that O Allah give him understanding of deen and teach him interpretation of Qur’ān. This opens the door to interpretation. The meaning of this duʾā is that interpretation is there. But it also does not mean everyone can now interpret. 

There are two extremes.  

No Interpretation 

Some say there should be no tafsīr, because even if you do it you are still wrong.  

Mere Personal Opinion (IMO) 

The other extreme is the Qur’ān reading-group where lay people interpret knowledge. Even people with surfacy knowledge should not be doing this, let alone people who do not even understand Arabic. Ye jo “apka khyal hai na this is swimming in dangerous waters.  

Some people do convert after just reading the translation. But to interpret Qur’ān one needs to have a lot of knowledge. In personal opinion then we have things like I’m always connected to Allah سبحانه وتعالى so I do not need salah, etc. Interpretation strictly on basis of opinion is forbidden. [ref?] They will end up ruining their own beliefs and that of others.  

Well Founded Knowledge (WFK) 

This is the in-depth knowledge of Qur’ānic sciences on the basis of which interpretation is done.

History and Development of Tafsīr 

Khulfā-i-Rāshidūn 

At the time of Ṣahāba رضي الله عنه there were some writings, but most of the preservation was done through memorization (Arabs had a very sharp memory). The Qur’ān that had been written was compiled after the passing away of Rusūl Allah (sws).  

Tabiʾīn 

Tabiʾīn were teaching Taba-Tabiʾīn. They were also compiling tafsīr work. Some great scholars from the time of Ṣahāba رضي الله عنه had some great students. These Taba-Tabiʾīn started writing down the teachings of their teachers. There’s a sequence of sources that takes precedence in Qur’ānic sciences:

  1. For WFK, first and foremost Qur’ān
  2. Then its explanation through Rusūl Allah (sws) himself
  3. The explanation of Ṣahāba رضي الله عنه
  4. Sayings of Tabiʾīn
  5. Sayings of Taba-Tabiʾīn
  6. The tafsīr and aqwāl of pious predecessors

Then on that scholars can build up their interpretation. They cannot say out of the blue that all these people have said this, but in my opinion this is what it means (as opposed to the accepted interpretation). This is what happens in scientific community as well. The greatest of scientists admit that they are standing on the shoulders of giants.

Historical groups 

Ṣahāba رضي الله عنه had traveled to spread out the knowledge and therefore different groups were formed in different regions. 

Makkan Group: Ḥadrat Ibn Abbās رضي الله عنه and his students — ʾAtā Ibn Abi Razā and Ikramah (rah), etc.

Madian Group: Ḥadrat Ubay Ibn ka’ab رضي الله عنه and his students Abū Āliya and Zaid Ibn Aslam (rah), etc.  

Kufī Group: Ḥadrat Ḥasan Basrī (rah), etc. 

We are never taught these things in our Islamic studies which is why students have a lot of doubts in their minds later on.  

Naqlī ulūm: To quote the aqwāl of Ṣahāba رضي الله عنه, Tabiʾīn (rah) etc.  

Aqlī ulūmTo interpret on the basis of WFK. Not everyone can do it. According to one source you need to know 300 different ulūm before even qualifying for getting into this; in depth knowledge Arabic language, qirat, Qur’ān related knowledge — like knowledge of nasikh and mansūkh, in depth knowledge of fiqh, and those ayahs which ʿulamā have an ijmāʿ on, seerah, etc., etc. Tafsīr is an amānah and demands a high level of responsibility from the scholar.  

Source

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#38 [Permalink] Posted on 18th April 2018 18:51
Alhamdulillah many deobandi masajids complete full quran in 29 nights with excellent tajweed and moderate speed even in these summer months when fasts are 20 hours long. 20 raqaats are completed in 1 hour
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#39 [Permalink] Posted on 18th April 2018 19:51
abu mohammed wrote:
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I replied to your post #28 where wrote this:

''I wouldn't say it's preferable, rather it is a command in the Quran.''

If you don't like marathon recitation then can pray tarawih in any masjid where Quran is recited with tajweed but if you agree with bro concerned that tarawih isn't necessary ibadat to perform, then it's a different matter.
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#40 [Permalink] Posted on 18th April 2018 19:55
Rajab wrote:
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and where I pray it takes more than 1 hour.
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#41 [Permalink] Posted on 18th April 2018 21:08
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Alhamdulilah. From my experience, One hour for one juz of quran in taraweeh alone is fine. If that includes witr then from my experience some of the reciters may be a little too quick. If they were finishing on the 27th, then one hour for one and a quarter juz is too quick.

Most of the time goes in the different postures. You really only save 10 to 15 mins by reading too fast. Alahamduliah due to a high number of Hafiz in our communities we often have 4 or 5 huffaz taking turns. In my experience one or two of them are the problem, and the other s are good or acceptable. The problem is the congregation wish that the problematic ones get more rakas, and they only want to give the good reciters 4 rakas.

We also have those who recite fatiha in one breath, or so fast as if they just want to get it out of the way. We have those who recite fast even when they reach the last half of the last juz. We have those who recite fast even when reading the last 10 suras. It is a culture we have.

A few years ago I read in a huge Pakistani masjid in walsal, cant remember the name, maybe it was Abu Bakr. Masha Allah they read at a nice pace but also beautifully. they also had a late taraweeh for taxi drivers , and i think they had a female only taraweeh for lady hafizas.
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#42 [Permalink] Posted on 18th April 2018 21:27
Quote:
but if you agree with bro concerned that tarawih isn't necessary ibadat to perform, then it's a different matter.


What do you mean by necessary? I was merely pointing out that at most, taraweeh is sunnah muakada. In 3 of the four madhabs, it is not considered a sin to leave out sunnah muakkada. The shafis and malikis aren't allowed to read sunnah muakada if they still have qaza prayers due. According to the hanafi madhab, , as far as I know it is not a sin to read taraweeh individually at home, and it is definitely not a sin if the entire Quran is not completed.

The above is not to discourage people from reading the entire Quran in the masjid, but to show that there is no justification in reciting too fast that it becomes disrespectful to the Qur'an and a wrong action, just so that musallees can get their Quran khatam . I also keep explaining these points because we have developed a culture of looking down at those who for some reason don't come to the masjid for taraweeh regularly.

From my experience , the same people who want a quick Quran khatam on the 27th, are the same ones to object if the imam recites anything other than the last 10 suras twice in the last remaining days.
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#43 [Permalink] Posted on 18th April 2018 21:44
Concerned wrote:
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1.5 hours from isha adhaan till witr salam
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#44 [Permalink] Posted on 19th April 2018 04:41
@concerned

No more clarification is needed.

Thanks

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#45 [Permalink] Posted on 21st April 2018 01:35
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