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Miftah-ul-Janna (Booklet for way to Paradise)

ta’âlâ’, one of

ta’âlâ’, one of the contemporary religious scholars, states as follows in the twenty-three hundred and sixty-first page of the third volume of his book of Tafsîr: [As is seen, the commandments pertaining to ‘listening and silence’ have been made incumbent as regards qirâat, which in turn is an optional linguistic activity and is performed by observing the prescribed places of articulation and voicing in association with intention and comprehension. As a matter of fact, even the act performed by Jibrîl, (i.e. the Archangel Gabriel,) (during the revelation of the Qur’ân al-kerîm to Muhammad ‘’alaihis-salâm’,) was an act of making (the blessed Prophet) perform qirâat, rather than performing the qirâat himself. The divine act (performed by Allâhu ta’âlâ), on the other hand, was an act of tenzîl (revelation) and the creation of (the act of) qirâat. Therefore, voices issuing from brainless beings cannot be called qirâat; nor should we call a sound reflected off a surface qirâat. It was for that matter that the Fuqahâ, (i.e. the Islamic scholars who had majored in the Islamic branch of science termed Fiqh,) have stated that the echo of a qirâat being performed should not be called qirâat and that it would not necessitate a performance, such as performing the sajda termed ‘tilâwat’, [1] which is incumbent on a Muslim who (reads or recites or) hears an âyat of sajda. As quiet study of a certain book is not an activity of qirâat, likewise, listening to the echo of a sound ringing or being produced by something (such as a musical instrument) being played is not actually listening to an activity of qirâat. Hence, sound or voice issuing from a record player or a radio (or a television set or a DVD player) reflecting the voice of a man reading or reciting the Qur’ân al-kerîm, is the echo and reproduction of qirâat, rather than qirâat itself, and therefore it does not make listening and silence incumbent (upon a Muslim who hears it or listens to it). In other words, the (verses of the) Qur’ân al-kerîm that is wâjib (compulsory) to quietly listen to is the verses that are being read or recited in the act of qirâat, rather than the (sounds of the) verses that are being played. Still, the fact that listening to it is not an act of wâjib or mustahab should not bring one to the conclusion that it is not permissible to listen to it or that it is wâjib not to listen to it. For, playing (âyats from) the Qur’ân alkerîm (on the radio, etc.) and listening to (âyats from) the Qur’ân al-kerîm being thus played are two different activities. It is obvious that it is not something justifiable to play (âyats from) the Qur’ân [1] Please see the latter part of the sixteenth chapter of the fourth fascicle of Endless Bliss. – 118 –

al-kerîm (on the radio, etc.) or to convey it through instrumentation. As a matter of fact, an act of qurbat [1] as it is to read (or recite the Qur’ân al-kerîm, it is a guilty act to do so at places detrimental to the veneration that should go with the performance. However, should this guilty act be committed (by some people), not listening to it, rather than listening to it, will be another guilty act. For instance, it is a guilty act to perform qirâat, (i.e. read or recite the Qur’ân al-kerîm,) in a public bath. Yet, should it be performed (by others), it will not yield any thawâb (reward in the Hereafter) not to listen to it, either. By the same token, the already precarious supposition that it is not a duty to listen to an echo of a qirâat of the Qur’ân al-kerîm being performed or its much the same reproduction being played on (something like) a record player or being broadcast on the radio, should not be stretched into a forged duty of not listening to it. For, it is something resembling a qirâat, although it is not a qirâat itself. For, it is something indicative of the Kelâm-i-nafsî, (i.e. Word of Allâhu ta’âlâ.) Therefore, although it is not wâjib or mustahab like listening to the qirâat itself, it is not only permissible, but also commendable; in fact, irreverence towards it is by no means justifiable. A situation of that sort is akin to one wherein a Muslim saw a page of the Qur’ân al-kerîm left at a place sacrilegious to its high honour and in which case it would be his religious duty to pick it up and put it somewhere worthy of its holiness, instead of just passing by indifferently.”] It is written in most books of Fiqh, e.g. in Qâdikhân: “It is an act of sunnat to perform the Azân (or Adhân). Because it is one of the characteristics, symbols of the Islamic religion, if the inhabitants of a certain city or quarter of a city cease from performing the Azân, the government should use force to make them resume the practice. A muazzin, (i.e. Muslim whose duty is to perform the azân,) has to know the direction of Qibla and the times of the daily five prayers. For, it is sunnat to perform, (i.e. to call,) the Azân standing with your face towards the Qibla from the beginning till the end. The Azân is called for the purpose of letting the people know the times of the daily five prayers of namâz and the time of iftâr, (i.e. time when Muslims are to break fast.) It causes fitna for a person who does not know prayer times or a fâsiq one to perform the Azân. It is makrûh for an indiscreet child or a drunkard or a [1] See the thirteenth paragraph of the first chapter of the first fascicle of Endless Bliss. – 119 –

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Seadet-i Ebediyye - Endless Bliss Fifth Fascicle
Seadet-i Ebediyye - Endless Bliss Second Fascicle
Seadet-i Ebediyye - Endless Bliss First Fascicle
Seadet-i Ebediyye - Endless Bliss Sixth Fascicle
Seadet-i Ebediyye - Endless Bliss Third Fascicle
The Rising and the Hereafter
Answer to an Enemy of Islam
Ethics of Islam
Belief and Islam
The Sunni Path
Sahaba - The Blessed
Could Not Answer
Islam and Christianity
Confessions of a British Spy and British Enmity Against Islam
Why Did They Become Muslims
The Proof of Prophethood
Islams Reformers
Pitfalls in the Quest for Knowledge - IslamBasics
Documents of the Right Word
Advice for the Muslim
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