Throughout human history, gold has been praised for its glimmering beauty, yet within the fabric of Islamic teachings, its use as jewellery has been faced with a complicated set of rules and diverse interpretations.

Gold jewellery has been linked to the phrase “haram,” which in Islam denotes something that is prohibited, especially for men. One must sift through the complex web of religious precepts, cultural customs, and intellectual interpretations that have created the attitude towards this valuable metal in order to comprehend the motivations behind this prohibition.

We will explore the nuances of why wearing gold is regarded as “haram” in Islam in this investigation. We will explore the many factors that have contributed to this viewpoint, ranging from the guiding ideals of modesty and humility to the wisdom of abstaining from extravagance.

So let’s set out on a mission to comprehend the profound meaning behind the forbidding of gold jewellery and reveal the lessons it teaches.

We will cover these topics in this article: 

• What does the Quran say about wearing gold?
• Is wearing gold is haram in Islam?
• Why is gold haram for men?
• why gold is forbidden for male in islam
• scientific reason for not wearing gold
• gold is haram for male hadith
• Why is jewellery haram in Islam?
• why gold is haram for male islamqa
• benefits of wearing gold in islam
• why is it haram to wear silk
• gold is haram for male in quran
• how much gold can a man wear in islam

What Does The Quran Say About Wearing Gold?

The wearing of gold is not specifically mentioned in the Quran. The Prophet Muhammad’s sayings and deeds are known as hadiths, and some of them forbid men from wearing gold and silk.

For instance, the Prophet Muhammad is attributed with saying in one hadith:

“Gold and silk are forbidden for the males of my ummah and permitted for the females.” (Ahmad, Abu Dawud, an-Nasa’i, Ibn Hayyan, and Ibn Majah reported it.)

According to another hadith, the Prophet Muhammad reportedly said:

“Whoever wears gold in this world will not wear it in the Hereafter.” (According to Muslim and al-Bukhari)

Most Islamic scholars concur that wearing gold is haram (forbidden) for men based on these hadiths. There are, however, certain exceptions to this rule, including as if it is necessary for medical reasons or if it is mixed with other metals.

On the other hand, women are allowed to wear gold.

It is crucial to remember that hadiths are merely secondary sources of Islamic law; the Quran is its fundamental source. Hadiths are still regarded as being very significant since they serve as a record of the teachings and deeds of the Prophet Muhammad.

In the end, each Muslim must make his or her own decision regarding whether to wear gold or not. It’s crucial to understand the Islamic teachings on this subject, though.

Quran References:

Although the Quran makes several references to gold, it doesn’t give clear instructions on whether men or women should wear gold jewellery. Instead, the Quran discusses more general principles that govern Islamic teachings on money, humility, and beautification in addition to acknowledging the beauty and attraction of gold. Here are a few quotations from the Quran that discuss gold:

Surah Al-Imran (3:14): This verse recognises that part of what humans desire is the beautifying of material things, especially gold and silver. However, it is unclear whether it is acceptable or not to wear gold.

The gold ornaments of this world are mentioned in Surah Al-Zukhruf (43:32) as a source of temptation and a test. It makes no recommendations about how to wear gold in particular.

Gold is listed as one of the adornments of this worldly existence in Surah Al-Ahqaf (46:20). It emphasizes the fleeting nature of earthly joys but makes no explicit recommendations on the wearing of gold.

You can listen to those verses, and the entire Quran, by your favorite reciter using our free Listen to the Quran service here.

Why Is Gold Haram For Men?

Some Muslims hold the opinion that men should not wear gold for a number of reasons.

The fact that gold is seen as a feminine metal is one of the causes. Gold is frequently connected to ladies and jewellery in the Quran.

The fact that gold is viewed as a sign of riches and rank is another factor. Some Muslims think it is inappropriate for men to wear gold because it reveals their materialism and vanity.

Some Muslims hold the opinion that men should not wear gold for a number of reasons.

The fact that gold is seen as a feminine metal is one of the causes. Gold is frequently connected to ladies and jewellery in the Quran. For instance, the Queen of Sheba is claimed to have adorned herself with a substantial amount of gold jewellery in the legend.

The fact that gold is viewed as a sign of riches and rank is another factor. Some Muslims think it is inappropriate for men to wear gold because it reveals their materialism and vanity.

Finally, some Muslims think that men should not wear gold since it is a hindrance to religion. They think that guys will be more aggressive if they are wearing gold.

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Scientific Reasons For Not Wearing Gold

The choice to wear gold or not is largely determined by personal desire, cultural customs, and, in some circumstances, religious convictions.

It’s crucial to keep in mind that while there may be some health or scientific justifications against wearing gold, it’s important to remember that these arguments are not always accepted.
And are frequently overwhelmed by individual, cultural, and religious considerations.

Some people may question the scientific validity of wearing gold for the following reasons:

Certain metals,

especially the alloys used in gold jewellery, may cause allergic reactions in certain people. Skin irritation, rashes, and other skin-related problems can be brought on by allergic reactions to metals like nickel, which is frequently present in gold alloys. This may be a factor in choosing higher-quality, hypoallergenic metals instead of gold.

Gold is a somewhat weighty metal,

therefore it is comfortable to wear. When worn for lengthy periods of time, heavy jewellery, especially when worn in big amounts, can be uncomfortable and taxing on the body. Some people may choose to forego wearing gold altogether or wear it in moderation for this reason.

Maintenance

To maintain its lustre and brightness, gold jewellery may need to be cleaned and maintained on a regular basis. Some people can find this maintenance to be onerous and decide against gold because of its upkeep needs.

Cost

Gold is a precious metal with a potentially high market value. As a result, gold jewellery may become pricey, and some people could decide not to wear it.

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Benefits Of Wearing Gold In Islam

Islam generally views the wearing of gold as lawful and can have various social and psychological advantages, particularly for women. Although the Quran and Hadith (the sayings and deeds of the Prophet Muhammad) do not specifically encourage or forbid wearing gold, the practice has gained acceptance in various Muslim societies and may have the following advantages:

Women, in particular, can express their distinctive style and improve their appearance by accessorising with gold jewellery. It is a form of decoration that can foster a sense of beauty and elegance while also boosting self-confidence.

Cultural Significance

Many Muslim communities have strong traditions including the wearing of gold. It can have profound cultural and traditional importance and is frequently connected to major occasions like weddings, engagements, and festivals.

Gifts and inheritance

In many Muslim civilizations, gold jewellery is a popular form of inheritance and gifting. Families pass down gold jewelry from one generation to the next as a means of protecting riches and upholding family customs.

Investment in the economy

Gold is regarded as a valuable and largely reliable type of investment. Also, gold jewellery ownership can be a strategy to save money and protect riches for future generations.

Gold jewellery is frequently worn on special occasions. Such as weddings and religious festivals, which mark important life events and milestones. It is regarded as a sign of prosperity and may inspire happiness and celebration.

Gold jewellery is a necessary component of a woman’s dowry in various cultures, and it also plays a place in traditional marital practises. This custom shows that the bride and her family feel secure financially.

Charity and Zakat

Gold jewellery that is still in good condition can be sold or donated, with the revenues going to charity causes. The value of unused gold jewellery may be included in Zakat, the required almsgiving in Islam, if it exceeds the cap.

It’s vital to keep in mind that different Muslim communities and schools of thought may have different views on whether or not wearing gold is acceptable and has cultural significance. Although many Muslims consider wearing gold to be permissible, some people and communities may have more stringent views or traditions about gold jewellery.

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How Much Gold Can A Man Wear In Islam

The amount of gold that is acceptable for a man to wear in Islam is a matter of interpretation. It differs between Islamic traditions and various experts.

The instructions on this subject are frequently based on scholarly opinions and cultural practices. That’s because there is no exact quantity or weight of gold indicated in the Quran or Hadith.

Islamic clerics who allow males to wear gold typically emphasise moderation and decry excess. They encourage guys to refrain from donning a lot of gold jewellery. The definition of “excessive” is up to interpretation, but the idea of moderation is frequently emphasised.

The idea of moderation and abstaining from excess has its roots in the more general Islamic precepts of modesty, contentment, and abstaining from ostentation.

Therefore, when determining how much gold jewelry to wear, men are advised to use their judgment, consider their unique circumstances, and pay attention to cultural conventions.

Cultural Norms and Traditions

It’s crucial to remember that cultural norms and regional traditions can have a big impact on whether gold jewellery is acceptable for males in a certain group. While some areas and cultures may be more accepting of males wearing gold, others might be more traditional.

In conclusion, there is no set amount or weight of gold that Muslims must always carry on their person. Men may wear gold. But the amount of gold they may wear depends on a number of variables, including scholarly viewpoints, cultural customs, and personal preference.

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Why Is It Haram To Wear Silk

Islam forbids men from wearing silk, and this rule is based on certain Hadith (proverbs and deeds of the Prophet Muhammad) as well as cultural and religious norms. Here are some of the main justifications for the ban:

Advice from the Prophet

Hadith is the main source for the restriction against men wearing silk. According to reports, the Prophet Muhammad said;

“Gold and silk have been permitted for the women of my nation and forbidden for the men.”

Sunni Muslims hold Sahih al-Bukhari and Sahih Muslim, both of which are included in a number of Hadith collections, to be of the highest calibre of authenticity.

Islamic teachings place a strong emphasis on keeping a significant separation between the attire and ornaments worn by men and women. Silk has historically been linked to women’s clothing due to its silky and opulent texture. Allowing males to wear silk can cause confusion and muddle the lines separating gender differences in look and attire.

Avoiding Extravagance

Silk is frequently considered a luxurious material, and its use is connected to extravagance. Islam promotes modesty while opposing ostentatious displays of luxury or prosperity. It may be argued that allowing males to wear silk goes against these ideals.

Cultural and Historical Practises

Silk was regarded as a prestige and wealth symbol during the time of the Prophet Muhammad in the historical and cultural setting. Men were not allowed to wear silk as a means of avoiding the ostentatious customs of the pre-Islamic era.

It is significant to note that the majority of Islamic scholars. Particularly those who practice Sunni Islam, typically agree that males should not wear silk. Different Islamic schools of thought may have slightly different viewpoints. And some scholars may interpret the sorts of silk that are forbidden differently.

In conclusion, the Hadith-based ban on men wearing silk in Islam aims to:

• uphold gender differences in attire
• encourage modesty, and discourage luxury.

It is a custom that many Muslims still uphold as a crucial element of Islamic modesty and tradition since it has roots in the historical and cultural environment of the Prophet Muhammad’s day.

Conclusion

Each Muslim must make his or her own judgement regarding whether to wear gold or not. Each person must determine what is best for himself because there is no right or incorrect answer. However, it is crucial to be informed of the Islamic teachings on this subject and to choose a course of action that is in line with them.

It’s crucial to carefully assess the benefits and drawbacks before wearing gold if you’re a man. Consider the arguments put forth by certain Muslims as to why gold is prohibited for men and determine whether you concur. Consider your own personal values and views as well. What in life do you value most? Do you desire to be regarded as a materialistic person? Do you want to be distracted from your worship of God?

You can decide whether or not to wear gold after taking into account all of these variables. If you choose to wear gold, do so sparingly and without being ostentatious or boastful.

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 Can Muslim men Wear Gold in Islam? is a serious question that arises for Muslim males when it comes to wearing gold, one of the most prized and treasured metals.

This Article explores the core ideas of Islamic doctrine, as well as cultural practices and the various interpretations that exist within the Muslim world.

While the answer may appear obvious to some, further investigation of the subject shows an intriguing tapestry of viewpoints that sheds light on the relationship between faith and fashion.

In this piece, we set out to explore the complex layers that surround the use of religious regulations as well as the larger socio-cultural environment that determine this aspect of individual expression, such as the wearing of gold by Muslim men in Islam.

Wearing Gold In Quran

Islam’s sacred book, the Quran, offers instructions on a variety of topics, including how to dress and beautify oneself.

Numerous verses discuss the subject of wearing gold, and whether it is acceptable for men to do so is up for interpretation and scholarly dispute. As always, to answer any question, even the question of can muslim men wear gold in islam, we need to go back to the Quran to find our answer.

The following are some significant Quranic allusions to the wearing of gold:

Surah Al-Imran (3:14); This verse emphasizes the beauty of material goods, such as gold and silver, that people want. It does not expressly state whether men are allowed to wear gold or not.

The gold ornaments of this world are mentioned in Surah Al-Zukhruf (43:32) as a test and a source of temptation. Once more, it doesn’t address the problem of males wearing gold in particular.

Gold is listed as one of the adornments of this worldly existence in Surah Al-Ahqaf (46:20). It emphasizes the fleeting nature of earthly joys but makes no recommendations about how to wear gold.

By the way you can listen to all those verses – and the entire quran – by your favorite reciter in our listen to the Quran page here, completely for free and accessible from any device!

These verses do not specifically forbid or allow Muslim males from wearing gold, although acknowledging the appeal of gold and its presence in the physical world.

The Hadith, which are the sayings and deeds of the Prophet Muhammad, and the interpretations of Islamic scholars are the main sources for the legitimacy of men wearing gold in Islam.

An important note; different scholars, different opinions

You might think that a simple question like can muslim men wear gold in islam has a simple yes or no answer, but as always, the matter is more complicated.

It’s crucial to remember that different schools of thought within Islam have varied views on jurisprudence. While some thinkers and schools of thought condemn or forbid men from wearing gold jewellery, others permit it.

The interpretation of the Hadith and the rule against excess and conceit in personal ornamentation are frequently the points of contention.

In conclusion, the Quran acknowledges the existence and allure of gold in the physical world. But it does not expressly forbid Muslim men from donning gold.

The wearing of gold is either permitted or prohibited for men according to the interpretation. Which differs among Islamic scholars and schools of thought.

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Can Muslim Men Wear Gold In Islam

Islamic scholars from various schools of thought have differing interpretations of whether men wearing gold in islam. It’s crucial to remember that there isn’t a distinct, unanimous consensus on this matter, and viewpoints can differ.

Muslim men should generally avoid wearing gold jewelry. Especially if it is extravagant or flashy, according to some Islamic scholars and schools of thought. They frequently base their arguments on the virtues of modesty, humility, and abstaining from excess. Wearing excessive amounts of gold jewelry may result in pride, arrogance, or a focus on material possessions. This is contrary to Islamic beliefs. Gold is viewed as a symbol of riches and elegance.

Some people are more tolerant and allow males to wear gold in moderation. Especially if it is worn as a wedding band or a present. They contend that wearing gold in moderation might be appropriate. That’s as long as it does not result in haughtiness or extravagance.

The acceptance of males wearing gold can also depend on cultural and regional customs. Men wearing gold jewelry may be a popular practice in some Muslim-majority nations or groups. While it may be frowned upon in others.

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Why Is It Haram To Wear Gold

Based on interpretations of Islamic teachings, particularly Hadith (sayings and deeds of the Prophet Muhammad), as well as the values of modesty, humility, and abstaining from extravagance, why gold is haram for males.

It’s significant to note that different Islamic schools of thought have differing views on this matter. And that not all Muslims or Islamic scholars share these views.

The following are some justifications for why some scholars and Islamic traditions view wearing gold as haram (forbidden) or discourage it:

Extravagance and Pride;

One of the main arguments put out is the issue of extravagance and pride. A sense of pride and arrogance can result from wearing excessive amounts of gold jewelry. That’s because gold is frequently linked to wealth and luxury. Islam promotes modesty and humility while dissuading conduct that can foster conceit or a sense of superiority.

Imitating the Opposite Gender;

According to some academics, wearing gold jewelry is a custom more frequently practiced by women. They encourage men not to wear accessories generally associated with femininity. Including gold jewelry, in order to preserve gender disparities in dress and decoration.

Distraction from Worship;

The wearer of gold jewelry as well as bystanders may be distracted by it. It could cause one to lose concentration while performing religious responsibilities, praying,and worship, which is considered undesirable in Islam.

Cultural and Historical Context;

Cultural and historical practices that are common in some areas may have an impact on the ban or discouragement of wearing gold.

Some academics contend that wearing gold was a custom practiced by non-Muslims at the time of the Prophet Muhammad. They forbade the wearing of gold in order to distinguish Muslims from non-Muslims and to prevent emulating their practices.

It’s crucial to remember that there are differing opinions among Muslims regarding whether males can wear gold.

The views of various Islamic schools of thought and scholars may differ on this issue. While some Muslims and Islamic traditions absolutely forbid it, others allow males to wear gold in moderation.

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Can Men Wear Fake Gold In Islam

In general, wearing false or imitation gold (things that are gold-plated or gold-colored but are not made of genuine gold) is more acceptable and less controversial in Islam than wearing real gold. Wearing imitation gold is frequently regarded as acceptable for Muslim men. Even though different Islamic scholars may have different views on the problem.

That’s because it doesn’t raise the same issues as genuine gold in terms of:

• Extravagance
• Pride
• Impersonating the opposite gender.

Islam generally permits the wearing of imitation gold for the following reasons:

Avoiding Extravagance;

Fake gold is typically less expensive and is not associated with the same level of extravagance as real gold. Islam encourages moderation and discourages extravagant spending, so wearing imitation gold can align more closely with these principles.

Maintaining Gender Distinctions;

Since fake gold does not carry the same gender connotations as real gold, it is less likely to be seen as imitating the opposite gender. This helps maintain the distinction between men’s and women’s attire and adornment, as is encouraged in Islamic tradition.

Avoiding the Draw of Real Gold;

The allure of real gold, which may lead to pride or distraction from worship, is not a concern with fake gold. Therefore, it is less likely to lead to undesirable behavior or attitudes.

It’s crucial to remember that different Islamic scholars and schools of thought may still disagree on whether or not wearing faux gold is acceptable, and that local cultural practises may also have an impact on these views. Some people and societies may interpret Islamic law more strictly, whereas others may do it more laxly.

can a man wear a gold watch in islam

Depending on the scholarly consensus and local customs, a Muslim man may or may not be allowed to wear a gold watch in Islam. The following main aspects affect whether wearing a gold watch is regarded as appropriate:

Material of the Watch;

If the watch is fully composed of real gold, it is more likely to be the target of harsher interpretations that forbid or discourage males from wearing it. Since it can be interpreted as an excess and can foster pride or arrogance.

The watch may be perceived differently if it is constructed of materials other than gold but merely has gold-plated or gold-colored components.

Local customs and cultural norms may have an impact on whether wearing a gold watch is regarded as appropriate in a particular Muslim community. Wearing a gold watch may be a popular and culturally acceptable practice in some areas or communities. While it may be discouraged in others.

Scholarly Opinions; The views of various Islamic scholars and schools of thought about the wearing of gold watches by males may differ. Some scholars might think it’s okay, especially if the watch isn’t totally composed of actual gold, but others would take a tougher view.

Personal Interpretation; Depending on how they comprehend Islamic teachings and their unique situations, some people may choose to wear a gold watch in accordance with their personal interpretations of Islamic principles.

It’s crucial to understand that there are differing opinions among Muslims on whether males can wear gold watches.

can muslim man wear gold ring

Islamic scholars have been debating the subject of whether Muslim males are allowed to wear gold rings for centuries. There is no agreement among experts on the subject, and each one interprets the Quran and Hadith differently.

According to certain experts, Muslim men may wear gold rings so long as they are not overly ornate or conspicuous. They make reference to the gold ring that the Prophet Muhammad (peace be upon him) personally wore.

According to certain authorities, Muslim men are not allowed to wear gold rings at all. They point out that the Prophet Muhammad (peace be upon him) prohibited men from donning gold jewelry as well.

The choice of wearing a gold ring or not is ultimately one that each Muslim man must determine for himself.

Conclusion

In conclusion, there are many different interpretations and viewpoints regarding whether Muslim males can wear gold in Islam.

Although the Quran sheds light on the allure of riches in this world, it does not provide a clear-cut verdict on the subject. Instead, differing scholarly interpretations, regional customs, and cultural norms frequently influence whether men are permitted to wear gold in Islam.

It’s important to keep in mind that Islam supports concepts of modesty, humility, and refraining from extravagance as we navigate the junction of faith and clothing.

A gold ornament’s acceptance or rejection may ultimately rely on its composition, intended use, and the prevailing standards of a specific culture.

In the end, the decision to wear gold or not is a personal one that is determined by your knowledge of religious teachings and the customs that align with your views.

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The holy book of Islam, the Quran, was written over the course of around 23 years. Beginning in the year 610 CE (Common Era) and ending in the year 632 CE. 

The Prophet Muhammad was alive when this compilation was completed.

Prophet Muhammad received the Quran’s revelations from the angel Gabriel. Over the course of his prophetic mission, he received these revelations in Arabic. 

The Prophet’s companions memorized and recorded them on a variety of papers, including parchments, palm leaves, and pieces of bone.

The third Caliph of Islam, Uthman ibn Affan (may Allah be pleased with him), oversaw the official compilation of the Quran into a single written volume. 

To prevent potential discrepancies in the copies of the Quran that were dispersed over various countries, Uthman understood the necessity for a consistent version of the Quran.

On the basis of the materials gathered and the recollections of individuals who had remembered the complete Quran during the lifetime of the Prophet Muhammad, he appointed a committee of scholars to produce multiple copies of the Quran.

Any Muslim has a lot of other inquiries running through their heads like:

Any muslim has a lot of other inquiries running through their heads like;

• When was the Quran written and who wrote it?
• How was the Quran revealed and compiled? 
• What are the stages of writing the Qur’an?

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When was the Quran written and who wrote it?

We are unable to determine who wrote the first Quran. That’s because the Qur’an was not authored by a single person who was sent down from God to creatures.

The Quran was not “written” by a single human author in the traditional sense.

Rather,  it was revealed orally to the Prophet Muhammad, who then conveyed it to his companions and followers. The companions, known as the Sahabah, memorized and recorded the revelations on various materials. These included parchment, bones, and palm leaves. 

So the answer to the question of when was the quran compiled is that the compilation of the Quran into a single written text took place after the death of Prophet Muhammad.

The third Caliph of Islam, Uthman ibn Affan, is traditionally credited with overseeing the compilation of the Quran into a standardized written text around 650 CE. 

This compilation aimed to ensure the accuracy and consistency of the Quranic text across the growing Muslim community. It’s important to note that the Quran’s content, however, it

remained unchanged throughout this process, as it is believed to be the unchanged and unaltered word of God

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How was the Quran revealed and compiled ? 

The revelation and compilation of the Quran are central aspects of Islamic history and theology. Here’s a brief overview of how the Quran was revealed and compiled:

Muslims hold that the Quran was revealed to the Prophet Muhammad by the angel Gabriel (Jibril in Arabic). And that it is the exact, literal word of God (Allah).

Approximately 23 years passed between the beginning of the revelation process in 610 CE, when Muhammad was about 40 years old, and his death in 632 CE.

Muhammad described the revelations as a series of contacts with the angel Gabriel. During which he was given instructions and messages from God.

These revelations covered a wide range of topics, including religion, ethics, social issues, rules of law, and recommendations for proper behavior.

In turn, after memorizing them, Muhammad would share these revelations with his companions, who would orally share them with others.

The freshly revealed scriptures would occasionally be recited by the Prophet to a group of his adherents. They would subsequently memorize and spread them.

The Oral Transmission of the Quran

The Compilation of the Quran was not collected into a single written document during the lifetime of Muhammad. Instead, oral transmission was the main method of preservation. The Prophet’s associates recorded the revelations on various objects, including parchment, bones, and palm leaves, and some also memorized them.

It became necessary to gather the scattered written and oral accounts of the Quran into a single, unified book after the Prophet passed in 632 CE. That’s in order to assure its preservation and avoid any potential contradictions. This collection was created during the reign of Uthman ibn Affan, the third Caliph.

Based on the resources at hand and the recollections of individuals who had memorized the complete Quran, Uthman ordered the preparation of an official written copy of the Quran. 

He formed a group of academics to oversee this procedure. The compilation aims to guarantee the reliability and uniformity of the Quranic text throughout the quickly growing Muslim population.

Copies of the standardized text were distributed throughout the Islamic realm after compilation was finished. These copies served as the originals from which all other copies were produced and sent out.

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What are the stages of writing the Qur’an?

There are three stages of compilation of quran, each contributing to the preservation and dissemination of the holy scripture. While the Quran was initially revealed orally to the Prophet Muhammad, it was eventually compiled into a standardized written text. The three main stages of the compilation of the Quran are:

First stage: Oral Transmission During the Prophet Muhammad’s Life:

The Prophet Muhammad received the Quran orally over the course of about 23 years.

The Prophet would receive revelations from the angel Gabriel during this period. Which he would then recite to his companions and followers.

 The companions would then commit the lyrics to memory and spread them orally. This phase was essential for keeping the Quran true to itself and ensuring that it was accurately transmitted.

Second Stage: Compilation of the Quran during Abu Bakr’s Caliphate:

After the Prophet Muhammad passed away in 632 CE, some of his companions who had memorized the Quran were killed in battle. This led to worries about the possible loss of Quranic knowledge.

 Abu Bakr, the first Caliph of Islam, commissioned the creation of a written document after realizing the value of maintaining the Quranic teachings. A scribe named Zaid ibn Thabit was given the duty of compiling the dispersed written sources and oral traditions of the Quran into a single copy. Zaid had memorized the Quran. 

This collection functioned as a master copy for reference and preservation but was not intended for general distribution.

Third Stage:  Standardization and compilation of quran in the time of hazrat usman:

Around 650 CE, the third Caliph, Uthman ibn Affan, oversaw the most major and well-known compilation of the Quran. By this time, Islam had spread to a number of locations, and there were a few minor changes in how the verses of the Quran were recited.

 To avoid inconsistencies and guarantee the unity of the Muslim community, Uthman understood the necessity of a standardized text.

Uthman appointed a committee of scholars, including Zaid ibn Thabit, to create a unified written version of the Quran. 

This version was based on the master copy compiled during Abu Bakr’s time and the oral traditions passed down from the companions.

 Copies of this standardized text were then sent to different regions of the Islamic empire. Previous copies of the Quran were ordered to be destroyed to prevent confusion.

These three stages of compilation ensured the preservation, standardization, and widespread dissemination of the Quranic text as it is known today.

Muslims believe that the Quran has been preserved without alteration since its revelation and that it serves as a timeless and unchanging source of guidance.

Ready to dive deeper into the remarkable stages of Quranic compilation? Explore the intricate process that safeguarded the Quran’s authenticity and made it an unwavering guide for millions. For a closer look at this extraordinary journey:

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Its profound spiritual significance and guidance have been a cornerstone of the Islamic faith for over fourteen centuries. Yet, beyond its profound teachings, the question of how many versions of the quran are there remains a topic of intrigue and scholarly debate.

In the pursuit of understanding the Quran’s textual history, scholars have delved into the intricacies of its transmission, preservation, and variations that have emerged over time. 

The diverse interpretations and regional pronunciations of the Quranic text have given rise to discussions about the nature and scope of these differences. 

While the Quran’s core message remains unchanged, the existence of textual variants offers a fascinating glimpse into the historical, linguistic, and cultural dimensions of its dissemination.

This article embarks on a journey to unravel the complexities surrounding the various versions of the Quran. We will explore how many Quran books are there, the different Arabic versions of the Quran, how many translations of the Quran are there, and the Hafs and warsh Quran differences. 

Through this exploration, we hope to gain a deeper appreciation for the multifaceted nature of the Quranic tradition and the unwavering devotion of scholars who have dedicated their lives to preserving and understanding this timeless scripture.

The importance of the Quran

The Quran holds immense importance for Muslims and is regarded as a foundational and sacred text within the Islamic faith. Its significance extends beyond religious beliefs, impacting various aspects of personal, social, and spiritual life. Here are some key reasons highlighting the importance of the Quran:

1. Divine Revelation: Muslims believe that the Quran is the literal word of God (Allah), revealed in Arabic to the Prophet Muhammad over a period of approximately 23 years. As such, it is considered the ultimate source of guidance, wisdom, and moral principles for all aspects of life.

2. Spiritual Guidance: The Quran provides a comprehensive guide for Muslims on how to live a righteous and fulfilling life. It addresses matters of faith, ethics, morality, and spirituality, helping believers navigate challenges and make decisions in accordance with their beliefs.

3. Legal and Ethical Framework: The Quran lays the foundation for Islamic jurisprudence (Sharia), offering principles and guidelines for legal matters, social justice, and ethical conduct. It outlines rights and responsibilities for individuals, families, and communities.

4. Social Cohesion: The Quran emphasizes the importance of unity, compassion, and empathy among individuals and communities. It encourages believers to show kindness, fairness, and generosity to others, fostering a sense of unity and social cohesion.

5. Personal Development: The Quran encourages self-reflection and self-improvement, urging believers to develop qualities such as humility, patience, gratitude, and forgiveness. It offers a roadmap for personal growth and character development.

6. Cultural Identity: The Quran is a cornerstone of Islamic culture and identity. It shapes the values, customs, and traditions of Muslims around the world, fostering a sense of belonging and shared heritage.

7. Intellectual and Scholarly Pursuits: The Quran has been a source of inspiration for scholars, thinkers, and philosophers throughout history. Its profound language, intricate narratives, and ethical teachings have sparked intellectual exploration and discussions.

8. Recitation and Devotion: The act of reciting the Quran is a form of worship for Muslims. Regular recitation is believed to bring spiritual blessings and strengthen the bond between the believer and God.

9. Healing and Comfort: Many Muslims turn to the Quran for solace during times of difficulty, grief, or distress. Its verses offer words of encouragement, hope, and consolation.

10. Eternal Message: Muslims believe that the Quran is a timeless message meant for all generations. Its teachings remain relevant and applicable, offering guidance and solutions to contemporary challenges.

In summary, the Quran’s importance lies in its role as a divine guide for Muslims, shaping their beliefs, values, actions, and relationships. Its teachings provide a framework for living a life of purpose, virtue, and devotion to God and fellow human beings.

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How many versions of the Quran are there?

The only book that exists is the Quran. It has a total of 114 chapters, called suras. Due to the fact that they are not all the same length, the surahs are presented in decreasing order of length. Al-Fatiha and Al-Naas are the shortest and longest surahs, respectively.

The Quran also consists of 30 juz’, or portions. This division was established to make it easier to recite the Quran over the course of a month.

Considering how frequently the Quran has been printed and duplicated throughout history, it is extremely challenging to estimate the precise number of copies that are in existence. One of the most widely read and published books in the world, the Quran is available in many versions, languages, and formats.

The Quran is widely accessible due to its availability in digital formats, audio recordings, and internet resources in addition to printed versions.

In mosques, Islamic centers, libraries, homes, and other places of worship around the world, the Quran is usually available in many copies. 

 There are so many copies and editions that it is practically impossible to count them all.

The basic principles and message of the Quran always remain the same because it is believed to be the original word of God as given to Prophet Muhammad in Arabic, despite the script, language, calligraphy, and design of the physical copies of the Quran varying.

Important literature mentioned in the Quran

The Qur’an does, however, specify names and a number of sacred literature. Here are a few examples:

Tawrat (Torah): The Torah, revealed to Prophet Moses (Musa in Arabic), is mentioned as a divine scripture in the Quran. It is considered the holy book given to the Children of Israel (Bani Israel). The term “Tawrat” refers to the first five books of the Old Testament in the Bible.

Zabur (Psalms): The Zabur, attributed to Prophet David (Dawud in Arabic), is also mentioned in the Quran. The Zabur is believed to contain praises, supplications, and songs of worship.

Injil (Gospel): The Injil, revealed to Prophet Jesus (Isa in Arabic), is mentioned in the Quran. It is considered the message of guidance and teachings revealed to Jesus. The term “Injil” is commonly associated with the New Testament of the Christian Bible.

Suhuf (Scrolls): The term “Suhuf” refers to scrolls or writings that were given to various prophets. While the specific content and recipients of these scrolls are not detailed in the Quran, they are generally believed to be early revelations to earlier prophets.

It’s important to note that while the Quran acknowledges the existence of these earlier scriptures, it also emphasizes that the final and complete revelation is the Quran itself. Muslims believe that the previous scriptures may have undergone changes or distortions over time, which is one of the reasons why the Quran was sent as a final and preserved revelation.

These are the principal holy books that are specifically addressed in the Quran, however it does not list all of them. The Quran primarily focuses on delivering its own message and providing direction for humanity.

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Different Arabic Versions of the Quran: 

Muslims hold the Quran in the highest regard as a holy text, believing its verses to be the exact words of God in Arabic. The script, handwriting, and linguistic styles utilized in various printed or handwritten copies of the Quran can vary, but the text’s central message and precepts never change. These variations are frequently linked to the Arabic script’s regional and cultural diversity.

It’s crucial to stress that these variances have no bearing on the Quran’s actual content or meaning. The differences are mainly cosmetic and have no bearing on the scripture’s religious or spiritual value. 

 Muslims across the world recognize and accept these differences as part of the diverse cultural expressions within the Islamic tradition.

Examples of different Arabic versions or scripts of the Quran:

Here are a few illustrations of several Quranic scripts or variants in Arabic:

The Quran was first composed in the Uthmani script during the reign of the third Caliph, Uthman ibn Affan. It is regarded as one of the earliest and most reliable cursive scripts and has distinctive calligraphic characteristics.

Naskh script: Naskh is a script that is frequently used to copy the Quran. It is suitable for printed editions because of its readability and clarity. Many contemporary printed editions of the Quran make use of it.

Older script known as Kufic is distinguished by its angular and geometric features. In manuscripts and mosque décor, it is frequently utilized as ornamentation.

The Maghrebi script, which is mostly employed in North Africa, is distinguished by a distinctive calligraphic style that is influenced by the history and culture of the area.

This writing system, known as the Indo-Pak Script (Nastaliq), is widely used throughout South Asia, particularly in India and Pakistan. It is distinguished for its elegance and includes a special fusion of Naskh and Ta’liq styles.

The flowing and ornamental design of the Andalusian script, which was inspired by the calligraphic traditions of the Andalusian area of Spain, gives it its name.

Ottoman script: During the Ottoman Empire, this script was frequently employed to copy manuscripts and is recognized for its distinctive calligraphic elements.

It’s important to emphasize that regardless of the script or calligraphy used, all versions of the Quran are considered sacred and are treated with utmost respect by Muslims. The choice of script is often a matter of tradition, culture, and personal preference.

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Hafs and Warsh Quran differences: 

The terms “Hafs” and “Warsh” refer to two different methods of reciting the Quran. These methods are variations in the way certain words and verses are pronounced.

They are part of the broader field of Quranic recitation, known as “Qira’at.”

Both Hafs and Warsh are valid recitation methods, and they are widely recognized and respected within the Islamic tradition. Here are some key differences between the Hafs and Warsh recitations:

Origin and Transmission:

Hafs: The Hafs recitation is named after the transmitter Hafs ibn Sulaiman al-Asadi, who was a prominent scholar of Quranic recitation. This method of recitation is the most widely used and accepted throughout the Muslim world, especially in North Africa, the Middle East, and most parts of Asia.

Warsh: The Warsh recitation is named after the transmitter Nafi’ ibn ‘Abd al-Rahman al-Madani al-Qurashi al-Kufi. This recitation method is primarily used in parts of North and West Africa, including Morocco, Algeria, Mali, and Mauritania.

Pronunciation Differences:

While the overall meaning of the Quran remains consistent in both recitation methods, there are variations in the pronunciation of certain words, phrases, and verses. These differences may involve vowel sounds, consonant pronunciation, or the length of vowels.

Word Order:

In some cases, the order of words in a verse may vary slightly between the Hafs and Warsh recitations. However, these differences are relatively minor and do not significantly alter the overall meaning of the text.

Geographical Distribution:

Hafs is more widely practiced and taught in Islamic centers and educational institutions around the world. It is the standard recitation method for most Muslims.

Warsh is primarily prevalent in North and West Africa, where it has been traditionally transmitted and preserved.

Scholarly Study:

Both recitation methods have been subject to scholarly study and analysis. Scholars have compiled books and treatises on the differences between the two methods, aiming to document and explain the variations.

Acceptance and Respect:

Both Hafs and Warsh recitations are considered valid and authentic ways of reciting the Quran. Muslims who follow either method do so out of respect for the diverse historical transmission of the Quranic text.

It’s important to note that regardless of the recitation method, the essential message and teachings of the Quran remain unchanged.

The differences between Hafs and Warsh are mainly matters of pronunciation and recitation style, and both methods have been preserved and passed down through generations of scholars and reciters.

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How many translations of the Quran are there: 

The Holy Quran, revered by more than 1 billion Muslims worldwide, is now available in 47 different languages and has portions of it translated into 114 more languages.

These translations vary in terms of linguistic style, depth of interpretation, and intended audience. Some translations are more literal, aiming to provide a word-for-word rendering of the Arabic text. While others focus on conveying the broader meanings and messages of the Quran.

It’s important to note that while translations are valuable tools for understanding the Quran’s message, they are interpretations of the original text and may carry some degree of subjectivity based on the translator’s understanding and perspective.

In conclusion, the question of how many versions of the Quran exist reveals the rich tapestry of its historical transmission, linguistic diversity, and global impact.

While the title might suggest multiple distinct versions, it’s important to understand that at its core, the Quran remains a singular, unchanging revelation in Arabic, believed by Muslims to be the literal word of God as revealed to Prophet Muhammad.

The true Meaning of Versions

The concept of “versions” when discussing the Quran encompasses several dimensions:

• The physical copies and manuscripts
• The varying Arabic calligraphy and scripts used across different cultures
• The recitation styles exemplified by Hafs and Warsh
• And the multitude of translations that strive to convey its meanings to diverse linguistic audiences.

The multiplicity of Quranic expressions highlights the Quran’s universal appeal and adaptability. As it seeks to connect with people from all walks of life and linguistic backgrounds.

 The variations in scripts and recitations, such as Hafs and Warsh, reflect the deep reverence and meticulous preservation efforts undertaken by scholars over centuries. 

These variations, while encompassing nuances of pronunciation and rhythm, do not alter the fundamental message and spiritual essence of the Quran.

Translations of the Quran further extend its reach, enabling millions to engage with its wisdom, guidance, and moral teachings. Each translation offers a unique perspective, influenced by the translator’s insights and cultural context. 

Conclusion

However, it is vital to remember that translations, while invaluable, are interpretations and convey only a glimpse of the profound depth and eloquence found in the original Arabic text.

As we explore the multifaceted dimensions of the Quranic tradition – from its original Arabic text to its myriad translations, from its distinct recitation methods to its global influence – we are reminded of its timeless significance. 

The Quran, in its unity and diversity, continues to inspire and guide countless individuals, serving as a source of spiritual solace, moral compass, and intellectual pursuit across the globe. 

It is this unity within diversity that truly captures the essence of the Quran, transcending linguistic and cultural boundaries while remaining a testament to the profound wisdom and divine guidance it offers to humanity.

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This article explores the Quran’s structure and the impact the Quran has on Muslims. From the opening verses to the closing surahs.

So, how is the Quran organized? The Quran is organized into 114 chapters, known as surahs, which are arranged in descending order of length. This structure places longer surahs at the beginning and shorter ones toward the end. aiding memorization and recitation.

If you want to know more about the fascinating origin story of how is the quran organized and put together, how the order was determined, and what’s the original language of the Quran, all you have to do is keep reading.

How Is The Quran Organized?

The Quran is organized into chapters called “surahs” and verses called “ayat.” The Quran is divided into 114 surahs of varying lengths, and each surah is further divided into ayat. 

The arrangement of surahs in the Quran is not chronological; rather, it is organized based on the length of the surahs, with the longest ones generally placed at the beginning and the shorter ones towards the end.

The surahs are often named based on a keyword mentioned within them. The Quran was revealed to the Prophet Muhammad (peace be upon him) over a period of approximately 23 years, and the different revelations were recorded and compiled into the holy Quran we have today.

The Quran covers a wide range of topics, including theology, guidance for personal conduct, legal principles, stories of previous prophets, and discussions on various aspects of life. 

Some surahs were revealed in Mecca, while others were revealed in Medina, and this distinction is significant as it impacts the context and content of the verses.

The arrangement of the surahs and the content within them is considered by Muslims to be divinely ordained and holds deep spiritual and practical significance within the Islamic faith, that’s why it’s so important to understand this to learn the concepts of how is the quran organized.

How Are The Chapters Of The Quran Arranged?

Here’s a general overview of how the chapters of the Quran are arranged to gain a good understanding of how is the Quran organized;

• Shortest Chapters: The shorter surahs are placed towards the end of the Quran. These surahs are often referred to as the “Makki” surahs, as many of them were revealed during the Prophet Muhammad’s time in Mecca. Examples include Surah Al-Kawthar (Chapter 108) and Surah Al-Ikhlas (Chapter 112).

• Longer Chapters: The longer surahs are found towards the beginning of the Quran. These surahs include both “Makki” surahs (revealed in Mecca) and “Madani” surahs (revealed in Medina). Examples include Surah Al-Baqarah (Chapter 2) and Surah Al-‘Imran (Chapter 3).

• Opening Chapter: The first chapter of the Quran is Surah Al-Fatiha (Chapter 1), which serves as an opening prayer and is recited in every unit of the Islamic prayer (Salat).

• Centerpiece: The surah at the center of the Quran is Surah Al-Kahf (Chapter 18), which holds special significance and is often read on Fridays by many Muslims.

• Topics: The arrangement of the surahs also groups together chapters with similar topics. For example, many of the early Makki surahs deal with matters of faith, the Oneness of God, and the stories of past prophets. Later Madani surahs often address legal and practical matters for the growing Muslim community.

It’s important to note that while the order of the surahs is consistent across various versions of the Quran, the division into verses (ayat) was done later for ease of reading and referencing. 

Who Wrote The Quran?

The Quran was revealed to the Prophet Muhammad (peace be upon him) through the angel Gabriel (Jibril in Arabic). 

The process of revelation took place over a period of approximately 23 years, during which the Prophet Muhammad received guidance, teachings, and instructions from Allah.

The Quran was transmitted orally by the Prophet Muhammad to his companions, who memorized and recorded it. 

The companions, known as the Sahabah, preserved the Quranic revelations both in their memories and in written form. 

After the Prophet Muhammad’s passing, the Quranic revelations were collected and compiled into a single book during the caliphate of the third caliph, Uthman ibn Affan.

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How Was The Quran Put Together?

The compilation of the Quran was a meticulous and careful process. It was undertaken during the caliphate of the third caliph, Uthman ibn Affan (may Allah be pleased with him). 

The process involved collecting the various written and oral versions of the Quranic revelations and producing a standardized written text. Here’s a general overview of how the Quran was put together:

• During the Prophet’s Lifetime: Throughout the Prophet Muhammad’s (PBUH) prophethood, the Quranic revelations were received in segments over a period of about 23 years. 
• These revelations were preserved both in the memories of the Prophet and his companions (Sahabah). They were preserved in written form on various materials such as parchment, and palm leaves.
• Compilation Under Abu Bakr: After the passing of the Prophet Muhammad, Abu Bakr (may Allah be pleased with him), the first caliph, recognized the importance of compiling the Quran to ensure its preservation. 

Zayd Ibn Thabit:

• He assigned Zayd ibn Thabit, a scribe who had been close to the Prophet, to collect the scattered written portions of the Quran. 
• Zayd and his team gathered the Quranic verses from various sources and compiled them into a single manuscript.
• Final Compilation Under Uthman: During the caliphate of Uthman ibn Affan, around 20 years after the passing of the Prophet Muhammad, the Muslim community had spread far and wide, and variations in the way the Quran was recited had emerged due to dialectal differences.

Uthman recognized the need to establish a standard version of the Quran to maintain its authenticity and unity.

Uthman ordered the preparation of multiple copies of the compiled Quranic text that Abu Bakr and Zayd had put together. 

These copies were written in the Quraishi dialect, the dialect of the Prophet Muhammad. Uthman sent these copies to different regions of the Islamic empire, along with expert reciters, to ensure the correct pronunciation and recitation of the Quranic verses.

Standardization and Preservation: Uthman’s compilation efforts resulted in a standardized written text of the Quran that was consistent across the Muslim world. 

The copies he distributed were considered authoritative, and any variations that existed were reconciled according to the standardized text.

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How Was The Order Of The Quran Determined?

The arrangement of the surahs was established during the time of the third caliph, Uthman ibn Affan, and it is considered part of the Quran’s preservation.

While the exact reasoning behind the order chosen by Uthman is not explicitly documented in historical sources, scholars and historians have suggested a few possible reasons for the arrangement:

Length and Complexity: The arrangement of surahs follows a general pattern of length, with longer surahs positioned at the start and shorter ones towards the end.

Spiritual and Rhetorical Considerations: Some scholars propose that the arrangement might also have spiritual and rhetorical significance, guiding the reader through a journey of faith and understanding. 

The Quranic text is known for its intricate and profound use of language and rhetoric, and the arrangement could contribute to the overall impact of the message.

Instructional Progression: The order might have been designed to facilitate a gradual understanding of Islamic teachings, with fundamental concepts introduced early on and more intricate matters elaborated upon later.

It’s important to note that while scholars have offered insights into the potential reasons behind the arrangement, the exact intentions of Uthman and the early Muslim community are not definitively documented. 

What Is The Original Language Of The Quran?

The original language of the Quran is Classical Arabic. The Quranic text is highly regarded for its linguistic beauty, eloquence, and depth of meaning. 

It has had a significant impact on the Arabic language itself and has served as a foundational text for Arabic literature, grammar, and rhetoric.

Because of the divine origin and the importance of Islamic worship, the Quran is traditionally recited, memorized, and studied by Muslims around the world in its original language, even if they do not speak Arabic as their first language. 

Translations of the Quran exist in many languages to facilitate understanding for non-Arabic speakers, but the original Arabic text is considered unique and untranslatable due to the intricacies of its language and the depth of its meaning.

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Related Questions

Which Prophet is mentioned the most in the Quran?

The Prophet Moses (Musa in Arabic) is mentioned the most frequently among all the prophets in the Quran. His story and teachings are recounted in various surahs, The Quran narrates aspects of his life, and encounters with Pharaoh, providing valuable lessons and insights for believers.

Who is the only woman named in the Quran?

The only woman explicitly named in the Quran is Maryam, the mother of Isa AS. Her story and her miraculous birth are mentioned in several places within the Quran, including Surah Maryam (Chapter 19). Maryam holds a special place as a symbol of virtue and faith.

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A remarkable aspect of the Quran is the verses prompting Muslims to prostrate, a practice referred to as Sajdah Tilawat.

Sajdah Tilawat is a particular type of prostration that is performed when reciting or listening to the Quran. It is a way of showing reverence and submission to God.

So, how many Sajdah Tilawat are in the Quran? There are 15 sajdah Tilawat in the Quran. The verses have a unique mark so you can recognize them. They exist in some verses, and you should prostrate when reading them because the word sujud is mentioned in the verse.

There’s more to that answer, keep reading to learn more about the sajdah Tilawat in Quran.

What is Sajda Tilawat in Quran?

Sajdah Tilawat, often referred to as the prostration of recitation, is a sacred act of devotion prescribed in the Quran during the recitation of specific verses. 

When you encounter one of these designated verses, you are required to perform a physical prostration as an outward expression of humility, reverence, and submission to the divine message.

The act of Sajdah Tilawat involves bowing down in a specific manner, placing one’s forehead, nose, palms, knees and the toes of both feet on the ground exactly like the sujud you perform when you pray.

Then remain in this position briefly, supplicating and seeking closeness to Allah. Afterward, they return to the standing position and continue with the recitation.

This unique practice serves as a profound reminder of the power and significance of the Quranic verses that prompt it.

The verses that call for Sajdah Tilawat often contain profound teachings, descriptions of the greatness of Allah, or reminders of the ultimate purpose of human existence. 

By physically prostrating, believers not only honor the words of Allah but also engage in a moment of intimate connection with the divine message.

It’s also important to note that Sajdah Tilawat is a specific form of prostration that is distinct from the regular daily prayers (Salah). 

It is performed spontaneously when encountering these designated verses while reciting the Quran. 

This practice highlights the dynamic relationship between Muslims and the Quran, as well as the deep spiritual experience that can be found within the verses.

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How Many Sajdah Tilawat in Quran?

The Quran contains a total of 15 verses that require the performance of Sajdah Tilawat, also known as the prostration of recitation. 

These particular verses hold a unique significance within the text, prompting believers to physically express their reverence and submission to the divine message.

Throughout the Quran, these instances serve as potent reminders of the profound impact that the words of Allah hold, inviting readers to pause, reflect, and offer their devotion through this humbling act of prostration. 

The importance of Sajdah can be represented via a Hadith, according to Prophet Muhammad (peace be upon him) (SAW):

“Once, a person prostrates himself after reading a verse requiring the performance of Sajdah; the shaitan starts crying and wailing in a corner, saying: ‘Alas! The children of Adam were forbidden to perform Sajdah, and they carried it out and became entitled to enter Paradise, but I refused to do so and was condemned to Hell.”

Where are Sajdah Tilawat in Quran?

Here’s a list of where you will find Sajdah Tilawat in the Quran.

If you come across one of these verses while reciting or listening to the Quran, it is important to perform the sajdah immediately. 

What are the rules for Sajda?

The rules for performing Sajda (prostration) in Islam are as follows:

Cleanliness (Taharah):

Before performing Sajda, the person must ensure they are in a state of physical cleanliness. This typically involves having performed Wudu or, if required, a full ritual bath (Ghusl).

Proper Intention (Niyyah):

Like all acts of worship in Islam, Sajda must be performed with a sincere and focused intention. The person should intend to perform Sajda as an act of worship to Allah.

Facing the Qibla:

The person should face the direction of the Kaaba in Mecca (known as the Qibla) when performing Sajda.

Reciting Dhikr (Remembrance):

While in Sajda, it is recommended to engage in remembrance of Allah (Dhikr) by saying phrases like “Subhana Rabbiyal A’la”.

Remaining Motionless:

During Sajda, one should remain still and composed. The head and other body parts should be in contact with the ground until the recitation and supplications are completed.

Completion of Sajda:

To conclude the Sajda, the person lifts their head from the ground while saying “Allahu Akbar” and sits back in a composed manner.

Avoiding Distractions:

While performing Sajda, one should concentrate on their worship and avoid distractions or unnecessary movements.

Modesty and Humility:

Sajda is a symbol of submission and humility. While performing it, one should exhibit a sense of awe and respect toward Allah.

It’s important to note that these rules are general guidelines, and it’s advisable to seek guidance, for example, you can go to a mosque, it’s the best place to learn about Islam.

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Related Questions

Can we read dua in Sajdah?

Yes, absolutely, reading dua during Sajda (prostration) is encouraged and permissible. In both regular prayers and Sajda Tilawat (prostration of recitation), you can earnestly supplicate to Allah. This is a highly regarded moment for personal and heartfelt communication with Allah.

What to say during Sajdah Tilawat?

To perform this, begin by standing and facing the Qiblah. Say “Allahu Akbar,” then proceed into Sajdah. While in Sajdah, recite “Subhaana Rabbi’al A’laa” (at least) three times. Conclude by saying “Allahu Akbar” and rising back up.

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Dogs are lovely creatures, loyal, and loveable. But even though they are helpless creatures people tend to hurt them for fun. So, what will happen to them in the afterlife?

Do dogs go to heaven in Islam? No, dogs don’t go to heaven in Islam, but as said in the holy Quran and many hadiths, animals will be resurrected on the day of judgment, so that Allah takes justice for them. After that, they will be turned into dust.

If you want to know what happens to dogs in Islam, and what Islam says about pets’ death, then keep reading.

What does Islam Say about Pet’s death?

Allah said in the Holy Quran about the death of pets:

“There is no creature moving on the earth, nor a bird flying on its two wings. but they are all communities like you. We have not missed anything in the Book. Then, to their Lord all of them shall be gathered.” (Quran 6:38)

From the verse, we understand that all animals will be gathered on the day of judgment so that Allah takes justice to them.

“And when the wild beasts are gathered…” (Quran 81:5)

In another verse, we read what means:

The companion Abbas said about the above verse: “Everything will be gathered, even the flies.”

Abu Hurairah (may Allah be pleased with him) narrated that the prophet of Allah (PBUH) said:

“All scores will be settled on the Day of Resurrection; even the hornless sheep will settle its scores with the horned sheep.” (Muslim)

More proof

In another narration of the hadith the prophet (peace and blessings of Allah be upon him) said:

“Allah will judge between His creation, jinn, humans, and animals. On that Day, the score will be settled between the hornless and the horned. until there are no outstanding issues left. Then Allah will say, ‘Be dust!’ At the point, the infidel will say, ‘Would that I was dust!’”

From the above hadith, we can conclude that all animals will be turned into dust after their scores are settled. Perhaps, the reason is that animals can’t be held accountable for their deeds and actions.

Therefore they won’t go to heaven or hell. 

From this, we understand that dogs don’t go to heaven in Islam.

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What happens to dogs in Islam?

Islam instructs all Muslims to be kind to dogs and animals in general. To feed and take care of them and not hurt them.

Did you know that there are chapters (surahs) in the Holy Quran that are named after some animals? That is right, their names are surah Al-Baqarah (The Cow), surah Al-An`am (The Cattle), surah An-Nahl (The Bee), surah Naml (The Ant), surah Al-`Ankabut (The Spider), and surah Al-Fil (The Elephant).

Allah said in the holy Quran:

“There is no creature moving on the earth, nor a bird flying on its two wings, but they are all communities like you. We have not missed anything in the Book. Then, to their Lord, all of them shall be gathered.” (Quran 6:38)

Why Allah has created Animals

Allah created animals to help us and for us to benefit from them, as Allah says in the holy Quran:

“And He created the cattle for you as a source of warmth, food, and many other benefits. They are also pleasing to you when you bring them home and when you take them out to graze. And they carry your loads to ˹distant˺ lands which you could not otherwise reach without great hardship. Surely your Lord is Ever Gracious, Most Merciful. ˹He also created˺ horses, mules, and donkeys for your transportation and adornment. And He creates what you do not know.” [surah Nahl: 5: 8]

Show Kindness to Animals

As Muslims, we should show them kindness and mercy, as we learned from our beloved prophet (peace and blessings of Allah be upon him).

The prophet (peace be upon him) said:

“Whilst a man was walking on the road, he became very thirsty. He found a well so he went down into it and drank, then he came out. There he saw a dog that was panting and biting the ground out of thirst. The man said: this dog is feeling the same thirst that I felt. So, he went back down into the well and filled his shoe with water, then he held it in his mouth until he climbed back up, and he gave the water to the dog. Allah appreciated (his action) and forgave him.” The Companions said: O Messenger of Allah, will we have reward with regard to these animals? He said: “In every living thing there is reward.”

The one who hurt an animal will go to hell, as the prophet told us about the woman who entered hell for mistreating a cat.

The prophet (peace and blessing of Allah be upon him) said: “A woman entered the (Hell) Fire because of a cat which she had tied. She neither gave it food nor set it free to eat from the vermin of the earth.” [Sahih al-Bukhari 3318, Book 59, Hadith 124, Vol. 4, Book 54, Hadith 535]

Conclusion.

Dogs don’t go to heaven in Islam, but all animals will be resurrected on the day of judgment to settle their scores. As Muslims we should be kind to animals, treat them well, feed them and show them mercy.

Anyone who mistreats an animal will go to hell, and the one who treats them well will be rewarded for it. remember, if you have a pet then be good to it.

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We know that as Muslims we should be kind to cats and feed them. When the prophet was asked about the reward of taking care of animals “O Allah’s Messenger (ﷺ)! Is there a reward for us in serving the animals?” He replied: “Yes, there is a reward for serving any animal (living being).”  [Sahih al-Bukhari 2466, Book 46, Hadith 27, Vol. 3, Book 43, Hadith 646]

But what about selling them is selling cats haram? Let’s find out.

Is selling and buying cats haram in Islam?

No, selling and buying cats is not Haram in Islam: as most scholars agreed that selling and buying cats is allowed in Islam.

Imam an-Nawawi said:

“Selling pet cats is permissible, and there is no difference of opinion among us concerning that… This is the view of the majority of scholars… The concession to sell cats was given by Ibn ‘Abbaas, Ibn Sireen, al-Hakam, Hammaad, Maalik, ath-Thawri, ash-Shaafa‘i, Ahmad, Ishaaq, Abu Haneefah, and all the ashaab ar-ra’y.”

[Al-Majmoo‘ Sharh al-Muhadhdhab 9/229].

Imam an-Nawawi also said:

“If the cat is of the type that is useful and he sells it. The sale is valid and its price is halaal.”

The scholars take the following hadith as evidence that selling cats is not haram in Islam. Muslim (2619) from Abu Hurayrah, that the Messenger of Allah (blessings and peace of Allah be upon him) said:

“A woman entered Hell because of a cat which she had and which she tied up and did not feed it or let it loose to eat of the vermin of the earth until it died of starvation.”

( عُذّبت امرأة في هرّة ، سجنتها حتى ماتت ، فدخلت فيها النار . لا هي أطعمتها ، ولا سقتها إذ حبستها ، ولا هي تركتها تأكل من خشاش الأرض )

Some scholars are of the view that that selling cats is not Allowed and take the following hadith to prove. Ibn al-Mundhir narrated from Abu Hurayrah, Taawoos, Mujaahid, and Jaabir ibn Zayd, that:

“it is not permissible to sell cats.”

(Sharh Saheeh Muslim 10/233).

They also take the following hadith as evidence. Imam Muslim narrated in his Saheeh (1569) via Ma‘qil from Abu’z-Zubayr, who said:

“I asked Jaabir about the price of a dog or cat. He said: The Prophet (peace and blessings of Allah be upon him) prohibited that.”

Ibn al-Mundhir said: “If it is proven that the Prophet (blessings and peace of Allah be upon him) forbade selling cats, then the sale of cats is invalid, otherwise it is permissible.” [Al-Majmoo‘  9/269].

Scholars on selling dogs and cats

Here’s what the scholars say about the hadith that forbid selling dogs and cats:

Their opinions are divided into three opinions and they are as follows:

1. What is proven in the hadith is that the price of the dog is haram. Which means that selling dogs is haram. However, that part about the price of a cat in the hadith is weak.

Ibn Rajab said:

“This report is only known from Ibn Luhay‘ah from Abu’z-Zubayr, and Imam Ahmad did not accept the reports of Ma‘qil from Abu’z-Zubayr. He said: They are similar to the hadiths of Ibn Luhay‘ah. These reports were examined and were found to be as Ahmad (may Allah have mercy on him) suggested. [from Jaami‘ al-‘Uloom wa’l-Hikam (p. 418)].

At-Tirmidhi said: “There are some problems in the isnad of this hadith, and it is not valid with regard to the sale of cats.” [Sunan at-Tirmidhi 2/568].

Abu ‘Awaanah said: “Regarding the reports which say that the sale of cats is not permissible, there is some doubt about their soundness and they are weak.” [Al-Mustakhraj 12/336].

Ibn ‘Abd al-Barr said:

“Regarding anything that it is permissible to keep and benefit from, and it is useful, in principle it is permissible to buy and sell it unless there is something (that is, a report) to disallow that, which we must accept if there is no report to the contrary regarding that issue. There is no sound report regarding the sale of cats, so the matter remains permissible.” [At-Tamheed 8/403].

Wild vs domesticated cats

2. some say that the hadith is regarding wild cats, not domesticated cats.

Al-Khattaabi said:

“Rather it is makruh (disliked) because it is like something wild that cannot be controlled, and it is not possible to deliver it [if it is sold]. That is because the cat frequents people’s houses and goes around among them. Then it keeps away from people for a while, and it is not like animals that can be tied up to a post, or like birds that are kept in cages. It may revert to being wild after having been tamed and may stay in the wilderness to the extent that it does not come near humans and no human can control it, so if the purchaser tries to keep it in his house or tie it with a rope or chain, he will not benefit from it.” [Ma‘aalim as-Sunan 3/130].

Shaykh Ibn ‘Uthaymeen said:

“The scholars differed concerning that. Some of them regarded it as permissible and interpreted the hadith which forbids it as referring to a cat in which there is no benefit because most cats are aggressive, but if we find a domesticated cat that is useful, then the view that it is permissible to sell it is clearly sound because there is some benefit in it.” [Ash-Sharh al-Mumti‘ (8/114].

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3. The third opinion: What the hadith wants people to give cats and lend them instead of selling them.

Ad-Dumayri said:

“It was said that the prohibition is not stringent so that people will get used to giving cats away and lending them, as is usually the case. “

[in Hayaat al-Hayawaan (1/577)]

Ibn Rajab (may Allah have mercy on him) concluded the three opinions and said: “Some of the scholars interpreted the prohibition as referring to cats in which there is no benefit, such as wild cats and the like. Others said that it is only prohibited to sell them because selling them is greedy and undignified since they are readily available and there is a need for them. Cats are always available, and there is no harm to people in giving away surplus cats, so being stingy in that regard is one of the worst of blameworthy characteristics. Hence it is not allowed to sell a cat and keep its price.” [Jaami‘ al-‘Uloom wa’l-Hikam  p. 418].

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Do cats bring angels in the house in Islam? No, cats do not bring angels into the house, but they don’t scare them. Meaning that angels can enter the house where there are cats in. Unlike the house in which there are dogs. The prophet (peace and blessings be upon him) said: “The angels do not enter a house in which there is a dog or an image.”

[Narrated by al-Bukhaari, 3322; Muslim, 2106.]

Many people love cats, as they are cute and adorable little animals, and they are one of the animals that are permissible in Islam because they are clean and pure. But do they bring blessings? Does touching a cat break the wudu? That’s what we will find out in this article, let’s get started.

Do cats bring Blessings in Islam?

Taking care of animals in general is a good deed that brings us many blessings. So it’s not that cat brings blessings to its owner or the house but taking care of it and being kind to it does.

As Muslims, we are instructed to be kind to animals and take care of them.

There are two hadiths to prove so. As our beloved prophet (peace and blessings be upon him) told us the story of the woman who entered hell for mistreating a cat and the man who was granted paradise for helping a dog. You can also learn more about keeping a dog in Islam here.

The Prophet (peace be upon him) said, “A woman entered the (Hell) Fire because of a cat which she had tied. She neither gave it food nor set it free to eat from the vermin of the earth.” [Sahih al-Bukhari 3318, Book 59, Hadith 124, Vol. 4, Book 54, Hadith 535]

حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ، أَخْبَرَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ دَخَلَتِ امْرَأَةٌ النَّارَ فِي هِرَّةٍ رَبَطَتْهَا، فَلَمْ تُطْعِمْهَا، وَلَمْ تَدَعْهَا تَأْكُلُ مِنْ خِشَاشِ الأَرْضِ ‏”‏‏.‏ قَالَ وَحَدَّثَنَا عُبَيْدُ اللَّهِ عَنْ سَعِيدٍ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏

 Narrated Abu Huraira:

The Prophet (ﷺ) said,

“A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst, and came out. Meanwhile, he saw a dog panting and licking mud because of excessive thirst. He said to himself, “This dog is suffering from thirst as I did.” So, he went down the well again and filled his shoe with water, and watered it. Allah thanked him for that deed and forgave him. The people said, “O Allah’s Messenger (ﷺ)! Is there a reward for us in serving the animals?” He replied: “Yes, there is a reward for serving any animal (living being).”  [Sahih al-Bukhari 2466, Book 46, Hadith 27, Vol. 3, Book 43, Hadith 646]

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ سُمَىٍّ، مَوْلَى أَبِي بَكْرٍ عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏”‏ بَيْنَا رَجُلٌ بِطَرِيقٍ، اشْتَدَّ عَلَيْهِ الْعَطَشُ فَوَجَدَ بِئْرًا فَنَزَلَ فِيهَا فَشَرِبَ، ثُمَّ خَرَجَ، فَإِذَا كَلْبٌ يَلْهَثُ يَأْكُلُ الثَّرَى مِنَ الْعَطَشِ، فَقَالَ الرَّجُلُ لَقَدْ بَلَغَ هَذَا الْكَلْبَ مِنَ الْعَطَشِ مِثْلُ الَّذِي كَانَ بَلَغَ مِنِّي، فَنَزَلَ الْبِئْرَ، فَمَلأَ خُفَّهُ مَاءً، فَسَقَى الْكَلْبَ، فَشَكَرَ اللَّهُ لَهُ، فَغَفَرَ لَهُ ‏”‏‏.‏ قَالُوا يَا رَسُولَ اللَّهِ وَإِنَّ لَنَا فِي الْبَهَائِمِ لأَجْرًا فَقَالَ ‏”‏ فِي كُلِّ ذَاتِ كَبِدٍ رَطْبَةٍ أَجْرٌ ‏”‏‏.‏

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Do cats break the wudu?

No, cats don’t break the wudu, and we can conclude that from the recent incident that affected the whole world when a cat climbed on the imam shoulder while praying tarawih.

The imam simply carried out the prayer like nothing happened and the cat stayed calm listening to his recitation of the Quran.

So, simply, no cats don’t break the wudu as they are pure animals. 

Proof that Cats are pure

It was narrated by Abu Dawood (75), at-Tirmidhi (92), an-Nasaa’i (68), and Ibn Maajah (367) from Kabshah bint Ka‘b ibn Maalik, that Abu Qataadah came in when she had prepared water for Abu Qataadah to do wudu.

A cat came and drank from the water, and he tilted the vessel for it so that it could drink. Kabshah said: He saw me looking at him and said: Do you find it strange, O daughter of my brother? The Messenger of Allah (peace and blessings of Allah be upon him) said: “They (cats) are not impure, they are of those who go around amongst you.” [Classed as saheeh by al-Albaani in Saheeh Abi Dawood and elsewhere.]

As-San‘aani (may Allah have mercy on him) said: “In this explanation, there is an indication that Allah has made them like servants in that they are very close to the people of the household and spend a lot of time with them. Therefore Allah has made things easy for His slaves by ordaining that cats are not impure, so as to avoid hardship. The hadeeth indicates that cats and water that they have drunk from are pure (taahir)” [from Subul as-Salaam, 1/24]

From all of this we conclude that the water in which cats drink from is pure and we can perform Wudu with it. so, whether cats’ hair or saliva is pure and doesn’t break the wudu.

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Is keeping a cat sunnah? No, keeping a cat is not a sunnah and the prophet (peace and blessings be upon him) didn’t have a cat. But as Muslims, we are allowed to keep cats as Aa’ishah narrated that the Prophet (SAW) said: “The Messenger of Allaah (peace and blessings of Allah be upon him) said: ‘They (cats) are not najis (impure), rather they are among those who go around among you.”

If you want to know the ruling of keeping cats in Islam and if the prophet used to have a cat called muezza then keep reading.

Did the prophet have a cat and named it muezza?

No, the prophet did not have a cat called muezza, as there’s no proof of such a thing. Actually, the prophet didn’t keep cats, but he instructed us to be kind to them and to feed them, as they are pure animals.

Is it allowed to keep cats in Islam?

Yes, it is allowed for Muslims to keep cats, as they are pure animals. It was narrated by Abu Dawood (75), at-Tirmidhi (92), an-Nasaa’i (68), and Ibn Maajah (367) from Kabshah bint Ka‘b ibn Maalik, that

“Abu Qataadah came in when she had prepared water for Abu Qataadah to do wudu. A cat came and drank from the water, and he tilted the vessel for it so that it could drink. Kabshah said: He saw me looking at him and said: Do you find it strange, O daughter of my brother? The Messenger of Allaah (pbuh) said: “They (cats) are not impure, they are of those who go around amongst you.”

[Classed as saheeh by al-Albaani in Saheeh Abi Dawood and elsewhere.]

What the Hadeeth Means

At-Tirmidhi said regarding this hadith:

“This is a saheeh hasan hadeeth. And this is the opinion of most of the scholars of the Companions of the Prophet (pbuh). And of the Taabi‘een and those who came after them, such as ash-Shaafa‘i, Ahmad and Ishaaq. They did not see anything wrong with the water that a cat has drunk from.”

As-San‘aani said:

“In this explanation, there is an indication that Allah has made them like servants in that they are very close to the people of the household and spend a lot of time with them. Therefore, Allah has made things easy for His slaves by ordaining that cats are not impure. So as to avoid hardship. The hadeeth indicates that cats and water that they have drunk from are pure (Tahir)”

[from Subul as-Salaam, 1/24]

Ibn Qudaamah (may Allah have mercy on him) said:

“In the case of all animals, the ruling on their skin, hair, sweat, tears, and saliva is the same as the ruling on water from which it has drunk, with regard to whether it is pure or impure.”

[from al-Mughni, 1/46]

From this we can conclude that the water from which cats drink from is pure, meaning that their saliva is pure. And if their saliva is pure then this also means that their hair is pure and doesn’t break the wudu.

Actually, the hair of any animal is pure and doesn’t break the wudu. Shaykh Ibn Taymiyah (may Allah have mercy on him) said:

“All hair, feathers, and wool are pure (Tahir), whether they are from the hide of an animal whose flesh may be eaten or an animal whose flesh may not be eaten, and whether the animal is alive or dead. This is the scholarly view that is most correct.”

[Majmoo‘ al-Fataawa, 21/38]

The answer in a Nutshell

So, is keeping a cat sunnah? And are we allowed to keep cats in the house? Keeping a cat is not sunnah, and yes, we are allowed to keep cats in the house because they are pure animals and their hair and saliva are pure.

The prophet’s companion Abu Hurayrah (may Allah be pleased with him) used to have cats therefore he was called Abu Hurayrah.

It was narrated that ‘Abdullah ibn Raafi‘ said: I said to Abu Hurayrah: Why do you have the kunyah of Abu Hurayrah? He said: I used to tend my family’s sheep, and I had a small kitten (hurayrah) that I used to put in a tree at night, then during the day I would take it with me and play with it. Hence, they called me Abu Hurayrah (“father of the kitten”).” [Narrated by at-Tirmidhi (3840); classed as hasan by al-Haafiz in al-Isaabah (13/30).]

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Is it permissible to sell and buy cats?

Most scholars agreed that it is permissible to buy and sell cats. Imam an-Nawawi said: “Selling pet cats is permissible, and there is no difference of opinion among us concerning that… This is the view of the majority of scholars… The concession to sell cats was given by Ibn ‘Abbaas, Ibn Sireen, al-Hakam, Hammaad, Maalik, ath-Thawri, ash-Shaafa‘i, Ahmad, Ishaaq, Abu Haneefah, and all the ashaab ar-ra’y.” [Al-Majmoo‘ Sharh al-Muhadhdhab 9/229].

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