That is what the Koran says. What does the Quran say about love? — Thank you very much, Mr. Mohammed, for an interesting conversation
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The Prophet Muhammad (peace and blessings be upon him) said: “Indeed, in whom there is [in whose memory there is] nothing from the [original] Quran [in Arabic], he is like a destroyed (ruined, devastated) house.”
The Prophet Muhammad (peace and blessings of God be upon him) said: “He who knows how to skillfully read the Qur'an [in the original language] is at the level of angels. The one who reads the Qur'an haltingly, with difficulty [but making an effort, learning and trying], receives a double reward.
The Prophet Muhammad (peace and blessings be upon him) said: “Indeed, Allah (God, Lord) through the Qur’an raises some[Quranic meanings motivate them to become better in every way: smarter, stronger, more pious, richer, more generous] and lowers others[by means of Quranic meanings they justify their impotence, laziness, miserable beggarly existence, their cruelty, violence, bad manners]” .
Through powerful Qur'anic meanings, the Creator raises someone and lowers someone. By their choice!
Our time, as well as, I believe, the past centuries and millennia, have vivid living examples of this prophetic statement. Holy Scriptures they raised some believers with their deep and great meanings to the highest levels of creation and abundance and lowered others to the lower levels of cruelty and destruction, murder and violence “in the name of God”. That's what Judgment Day is for - to put everything in its place.
The Prophet Muhammad (peace and blessings of God be upon him) said: “The most meritorious thing for which you can take a reward is the Book of the Most High [Holy Quran].”
As the scholars comment, "this hadith indicates the permissibility (javaz) of receiving a reward for reading the Qur'an or teaching it, as well as writing talismans-spells or treating them." For example, the famous theologian ash-Sha'bi said: “A person should not make it a condition that he should be paid so much for studying or reading. If he is given (as a reward or gratitude, that is, in the form of a gift or alms), then he accepts. Al-Hakyam said: "I have not heard anyone say that the remuneration of a tutor is undesirable (that is, any undesirability of receiving remuneration for teaching)". Imam al-Shafi‘i, relying on a reliable hadith, allowed the initial agreement on the remuneration of a teacher.
It should be noted that the payment is not mandatory, except in the case of some specific agreement, when it is necessary to fulfill the agreed obligations.
The Prophet Muhammad (peace and blessings be upon him) said: “Whoever reads a letter (harf) from the Book of the Almighty [that is, from the Koran], then he will receive a unit of reward (hasana) for this, and the reward for it is tenfold. I am not saying that "aliflammim" (word) is a letter (harf). However, "alif" (letter Arabic) - This harf, "lam" (Arabic letter) is harf, "mim" (also an Arabic letter) is harf» .
The Prophet Muhammad (peace and blessings of God be upon him) said: “Four [Quranic fragments] were sent down [in a special way] from the treasury [located] under the Throne: (1) sura al-Fatiha, (2) ayat al-Kursi ”, (3) the last two verses of Surah al-Baqarah and (4) Surah al-Kyavsar.
The Prophet Muhammad said: “Allah (God, the Lord) did not send down either in the Torah or in the Gospel the similarity [in significance, content, capacity] of the al-Fatiha sura, consisting of seven sentences and divided between God and the person [reading it] , and the servant of God receives what he asks [desired for him]."
The words of the Almighty, transmitted by the prophet Muhammad (peace and blessings of Allaah be upon him): “I [the Lord God] divided the prayer [theologians believe that the word“ prayer ”means the reading of the al-Fatiha surah in any of the prayers] between Me and the one who prays man into two parts. My servant will receive what he asks. When he says: “Al-hamdu lil-lyahi rabbil-‘alamin” (“True praise belongs only to Allah, the Lord of the worlds”), then I will say: “My servant thanks Me”; when he says: “Ar-rahmani rrahim” (“Whose Mercy is boundless and eternal”), then I will say: “My servant praises Me”; when he says: “Myaliki yavmid-din” (“Lord of the Day of Judgment”), then I will say: “My servant glorifies Me”; when he says: “Iyakya na'budu va iyakya nasta'in” (“We worship You and ask You for help”), I will say: “This is between Me and those who turn to Me. He [I will give] whatever he asks”; when he says: “Ihdina ssyratol-mustakym, syratol-lyaziyna an'amta 'alaihim, gairil-magdubi 'alaihim va lyaddollin” (“Guide us to the right path. The path of those to whom it was bestowed. Not those with whom You were angry, and not those who came down from it”), then I will say: “This is for My servant. And to him - what he asks.
Prophet Muhammad (peace and blessings of God be upon him) said: “Do not turn your houses into graves [into something dead, lifeless, empty]. Indeed, Satan (the Devil) runs away from the house in which the Surah al-Baqarah is recited.
The Prophet Muhammad (peace and blessings of God be upon him) said: “Whoever reads the last two verses from Surah al-Baqara at night, they will be enough [to gain spiritual peace, peace, and protection from all forms of evil].”
The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Whoever reads the ayat “al-Kursi” after the obligatory prayer [-prayer], he will be under the protection of Allah (God, Lord) until the next prayer.”
The Prophet Muhammad (peace and blessings of God be upon him) said: “To the one who reads the ayat“ al-Kursi ”after each obligatory prayer [-prayer], [if he dies] nothing will prevent him from entering Paradise.”
The Prophet Muhammad (peace and blessings of Allah be upon him) once quoted from the Qur'an: "Indeed, in the creation of the heavens and the earth, in the fact that the night is replaced by day, there are signs for those who have understanding." And he exclaimed: “Woe to those who read this verse, but do not think about it [do not understand the indescribable perfection, pointing to the Creator, Lord of the worlds].”
The Prophet Muhammad said: "Whoever reads the sura" Cave "on Friday, the next seven days of that will be illuminated by heavenly light."
The Prophet Muhammad (peace and blessings of Allaah be upon him) called: “Convey (bring to the attention of others) at least one verse from what I have left. [And you are not forbidden] to quote from the fact that from the children of Israel [parable-Israeliyat], there is no sin in this. Whoever deliberately lies to me [attributing to me what I actually did not say and did not], he is preparing a place for himself in Hell.
The Prophet Muhammad (peace and blessings be upon him) sometimes turned to the Almighty with a prayer: “Lord, help me benefit from what You have taught me; teach me what will be useful to me; increase my knowledge. I am grateful to You for everything and ask You to remove from the state of the inhabitants of Hell [from everything that brings it closer] ”.
Transliteration: Allahumma-nfa‘ni bima ‘allyamtani, wa ‘allimni ma yanfa‘uni, vazidni ‘ilma. Al-hamdu lil-layahi ‘ala kulli hal, wa a’uuzu bil-layahi min haali ahlin-naar.
"Prophet Muhammad (peace and blessings of Allah be upon him) [usually] did not go to bed until he read the surah al-Sajda and the surah al-Mulk" .
The Prophet Muhammad (peace and blessings of Allah be upon him) said: “Verily, everything has a heart [something important, most important, key], and the heart of the Koran is [sura] Yasin. I really want (strongly desire) that she (this sura) be in the heart of each of my followers [be memorized and periodically read] ".
Ibn ‘Asakir relates in his narrative about the well-known companion of the Prophet Muhammad ‘Abdullah Ibn Mas‘ud. “When the latter fell ill with a disease that subsequently caused death, ‘Uthman ibn ‘Affan visited him.
What are you complaining about? asked 'Uthman.
My sins ... - he answered.
What are you passionate about? 'Usman continued.
Mercy of the Lord! - was the answer of Ibn Mas'ud.
Shouldn't you invite a doctor?
The doctor was the cause of my illness.
Maybe give you something as a gift? 'Uthman asked again.
I do not need this!
This will remain a support for your daughters, insisted the fourth righteous caliph.
Do you think that poverty can overtake them? - said ‘Abdullah ibn Mas‘ud. - I ordered my daughters to constantly read the Surah al-Waki'a at night. Indeed, I heard the Messenger of the Lord (may the Creator bless him and greet him) say: “Whoever reads the Surah al-Waqi’a every night, never poverty, need will not befall.
Reading the Holy Quran at night is certainly useful, but since the muhaddis consider this hadith unreliable, it is impossible to unequivocally state that reading this sura will protect against poverty.
It is transmitted from Anas: “Teach your children (your wives, daughters) Surah al-Waqi‘a! Truly, it is a sura of prosperity (independence) [that is, it helps a person with God's blessing to become wealthy and self-confident, independent of others]."
The Prophet Muhammad (peace and blessings of Allah be upon him) said: “Indeed, in the Qur’an there is a sura [consisting] of thirty verses, which will intercede for a person (intercede for him) [on the Day of Judgment before God] until he [ a person who periodically reread it or knew it by heart] will not be forgiven [his sins are forgiven], and this is “tabaarakyal-lyazi bi yadihil-mulk ...” [these words begin sura al-Mulk]].
The Prophet Muhammad (peace and blessings of God be upon him) said: “There is a chapter in the Qur'an, consisting of thirty verses. She will intercede [at the judgment of the Lord] for the owner of it [who knew it by heart or constantly read it] until she enters him into Paradise [with God's blessing for that]. And this is “tabaarakya ...” [the sura “al-Mulk” begins with these words].
The Prophet Muhammad (peace and blessings be upon him) said: “Sura Tabaarakya ... [that is, Sura al-Mulk] is protective [for those who periodically read it or knew it by heart] from torment in the grave (in the afterlife)” .
The Prophet Muhammad (peace and blessings of Allah be upon him) once asked his companions: "Can you read a third of the Qur'an in a night?" It seemed hard to them. They replied: “O Messenger of God, who among us is able to read so much in a night?! [It is very difficult]". Then the messenger of God said: "Sura" al-Ihlyas "is a third of the Koran."
The Prophet Muhammad (peace and blessings of God be upon him) said: “By God, verily, it [surah al-Ihlyas] is equal to a third of the Koran [in meaning and Divine retribution]!”
Hadith from Ibn ‘Abbas; St. X. Ahmad, at-Tirmidhi, al-Hakim. See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiyya, 1990, p. 128, hadith no. 2093, “sahih”; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Beirut: Ibn Hazm, 2002. p. 813, hadith no. 2918, "hasan sahih"; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar ad-dawliya, 1999. S. 465, hadith no. 2913.
Hadith from ‘Aisha; St. X. Muslim. See: an-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar ad-dawliyya, 1998. S. 312, hadith No. 244–(798).
Hadith from ‘Umar; St. X. Muslim and Ibn Maja. See, for example: an-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar al-dawliya, 1998. S. 318, hadith No. 269–(817); al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. p. 117, hadith no. 1909, “sahih.”
Hadith from Ibn ‘Abbas; St. X. al-Bukhari and others. See: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 vols. Beirut: al-Maktaba al-‘asriyya, 1997, vol. 2, p. 671; T. 4. S. 1833, hadith No. 5737; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in the understanding of the new) through comments on the set of hadiths of al-Bukhari]. In vol. 18 Beirut: al-Kutub al-‘ilmiya, 2000, vol. 13, p. 244, hadith no. 5737; al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001. T. 21. S. 392, hadith No. 5737.
The overwhelming majority of theologians (Imam Malik, Imam Shafi‘i, Imam Ahmad ibn Hanbal and many others) spoke about the admissibility of receiving payment for reading the Koran or teaching it, substantiating their opinion with the mentioned hadith from Ibn ‘Abbas. Only a few, and among them the theologians of the Hanafi madhhab (Abu Hanifa and others), spoke about the undesirability, and sometimes even the prohibition of this. But it must be clarified that "undesirable or forbidden" refers to the case when payment is a condition for learning or studying the Qur'an. When this happens in the form of an unspecified, unexpected gift or reward, then its acceptance was allowed by the Hanafi theologians. One of the arguments in favor of undesirability is that these actions are forms of worship of the Almighty, and retribution (ajr) must be expected from the Lord. For more details, see, for example: al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam Ahmad ibn hanbal ash-shaibani [God's revelation (help) for streamlining the set of hadiths of Ahmad ibn Hanbal ash-Shaibani]. At 12 t., 24 h. Beirut: Ihya at-turas al-‘arabi, [b. G.]. T. 9. Ch. 17. S. 184; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. V 18 vol., 2000. V. 5. S. 571, 572; al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001, vol. 12, pp. 135–138.
Imam al-Khattabi also spoke about permission and permissibility. See: al-Khattabi H. Ma‘alim as-sunan. Sharh sunan abi daud [Sights of Sunn. Commentary on the collection of hadith by Abu Dawud]. In 2 vols., 4 hours. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 2. Part 4. S. 211.
See, for example: al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 9. Ch. 17. S. 184; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. V 18 vol., 2000. V. 5. S. 570–577; al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001, vol. 12, p. 135.
The fact that al-Hakyam did not hear about it does not tell us about the complete absence of undesirability. Some scholars spoke about undesirability, and sometimes even prohibition, especially since along with the hadiths there are permissive and condemning. See: al-‘Ayni B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001, vol. 12, p. 138.
I note that the hadiths condemning the acceptance of payment have a very low degree of reliability. See: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. V 18 t., 2000. T. 5. S. 572; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 12. S. 136.
See: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriyya, 1997. Vol. 2. S. 671.
Hadith and the opinion of Imam ash-Shafi‘i, see: at-Tirmidhi M. Sunan at-tirmidhi [Code of Hadith of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002, pp. 600, 601, hadith no. 2068, hasan sahih, and also no. 2069, sahih.
Hadith from Ibn Mas'ud; St. X. at-Tirmizi, ad-Darami, etc. See, for example: at-Tirmizi M. Sunan at-tirmizi [Collection of Hadiths of Imam at-Tirmizi]. Beirut: Ibn Hazm, 2002. p. 812, hadith no. 2915, hassan sahih.
The Throne is the majestic creation of the Creator, which is larger than all the galaxies put together.
See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiyya, 1990, p. 63, hadith no. 927, “sahih”.
Hadith from Ubayy ibn Kya'b; St. X. At-Tirmizi. See, for example: at-Tirmidhi M. Sunan at-tirmidhi [Code of Hadith of Imam at-Tirmidhi]. Riyadh: al-Afkyar al-dawliya, 1999, p. 497, hadith no. 3125, "sahih".
Hadith from Abu Hurairah; St. X. Imam Muslim. See: an-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar ad-dawliya, 1998. S. 169, hadith 38–(395); al-Kurtubi A. Talkhys sahih al-imam Muslim [Abridged set of hadiths of Imam Muslim]. In 2 volumes. Cairo: as-Salam, 1993. V. 1. S. 176 (section "Prayer" (kitab as-sala), hadith No. 17); Ibn Kasir I. Tafsir al-kur'an al-'azim [Commentaries on the Great Quran]. In 4 volumes. Beirut: al-Khair, 1993. T. 1. S. 12, 13.
Hadith from Abu Hurairah; St. X. Muslim and at-Tirmidhi. See, for example: an-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar al-dawliya, 1998, p. 307, hadith no. 212–(780).
Hadith from Abu Mas'ud; St. X. Al-Bukhari, Muslim, Abu Dawud, an-Nasai, at-Tirmidhi and Ibn Maja. See, for example: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 vols. Beirut: al-Maqtaba al-‘asriyya, 1997. Vol. 3. S. 1615, hadith No. 5009; al-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar ad-dawliyya, 1998. S. 315, hadith No. 256–(808); Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar al-dawliya, 1999, p. 169, hadith no. 1397, "sahih"; al-Suyuty J. Al-jami ‘as-sagyr. S. 538, hadith no. 8927; al-Zuhayli V. At-tafsir al-munir. In 17 vols. T. 2. S. 144.
"Children of Israel" are the descendants of Ya'qub (Jacob), the son of Ishak (Isaac), the grandson of Ibrahim (Abraham). Ya'qub was nicknamed Israel. See: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 vols. Beirut: al-Kutub al-‘ilmiya, 2000, vol. 8, p. 614.
The phrase "children of Israel (descendants of Ya'qub)" is often found in the Holy Quran.
Can be translated as "parables and wise narrations of the people of the Scripture."
See: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 vols. Beirut: al-Maqtaba al-‘asriyya, 1997, vol. 2, p. 1075, hadith no. 3461; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. V 18 t., 2000. T. 8. S. 614, hadith No. 3461.
See, for example: at-Tirmidhi M. Sunan at-tirmidhi [Code of Hadith of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002. S. 994, hadith no. 3608.
Hadith from Jabir; St. X. Ahmad, at-Tirmizi and others. See, for example: at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar al-dawliya, 1999, p. 462, hadith no. 2892, "sahih"; al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiyyah, 1990, p. 428, hadith no. 6921, “sahih”.
See, for example: Zaglul M. Mavsu'a atraf al-hadith an-nabawi ash-sharif. T. 3. S. 385; al-‘Ajluni I. Kashf al-khafa’ wa muzil al-ilbas. In 2 parts. Beirut: al-Kutub al-‘ilmiya, 2001. Part 1. S. 207; as-Sabuni M. Mukhtasar tafsir ibn kasir. T. 3. S. 154; al-Suyuty J. Al-jami ‘as-sagyr. S. 146, Hadith No. 2423, "Da'if"; as-Sabuni M. Safwa at-tafasir. T. 3. S. 5.
The degree of authenticity of this hadeeth is low, but it is canonically permissible and beneficial in all respects to practice it.
The hadith is given by Ibn 'Asakir in his description of the biography of 'Abdullah ibn Mas'ud. See: as-Sabuni M. Mukhtasar tafsir ibn kasir [Abbreviated tafsir of Ibn Kasir]. In 3 volumes. Beirut: al-Kalam, [b. G.]. T. 3. S. 427; al-Zuhayli V. At-tafsir al-munir. In 17 vols. T. 14. S. 257. In six well-known collections of authentic hadiths, this hadith is not given.
The well-known muhaddith theologian al-Suyuty spoke about the unreliability (da‘if) of this hadith. See: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. S. 538, hadith no. 8942, “da’if”.
I note that this hadith is also not given in the six known collections of hadith. For more details, see, for example: al-Zuhayli V. At-tafsir al-munir. In 17 vols. T. 14. S. 256; al-‘Ajluni I. Kashf al-khafa’ wa muzil al-ilbas: In 2 hours Beirut: Al-kutub al-‘ilmiya, 2001. Part 1. S. 406, hadith No. 1499.
Hadith from Abu Hurairah; St. X. Ahmad, Abu Dawud, an-Nasai, at-Tirmidhi, Ibn Maja, Ibn Habban and al-Hakim. See, for example: as-Suyuty J. Al-jami‘ as-sagyr. S. 138, hadith no. 2279, "sahih"; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar ad-dawliya, 1999. S. 462, hadith No. 2891, "hasan".
Hadith from Anas; St. X. at-Tabarani. See, for example: as-Suyuty J. Al-jami‘ as-sagyr. S. 290, Hadith No. 4726, Sahih.
Hadith from Ibn Mas'ud; St. X. Ibn Mardawaihi. See: as-Suyuty J. Al-jami‘ as-sagyr. S. 290, Hadith No. 4727, "Hasan".
See, for example: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maqtaba al-‘asriyya, 1997. Vol. 3. S. 1616, hadith No. 5015.
For more information about what is supposedly meant by the words "equal to a third of the Qur'an", see, for example: al-'Asqalani A. Fath al-bari bi sharh sahih al-bukhari hadith of al-Bukhari]. In 18 vols. Beirut: al-Kutub al-‘ilmiya, 2000, vol. 11, pp. 74, 75.
See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 3. S. 1616, hadith No. 5013.
For more details, see, for example: as-Sabuni M. Mukhtasar tafsir ibn kasir [Abbreviated tafsir of Ibn Kasir]. In 3 volumes. Beirut: al-Kalam, [b. G.]. T. 3. S. 691, 692.
"I would like to address the issue of 'beating women', which in recent times caused a serious public outcry among users social networks Qur'an also regulates this problem...
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In verse 34 of Surah Nisa, Alla Tagala says:
“If you are afraid that your wives will become capricious and stop obeying,
influence them with a word - carry out propaganda work
If campaigning fails, stop intimacy sleep separately.
If that doesn't work, beat them up little by little,
without causing serious damage. If after that she corrects herself and begins to obey, do not touch, do not humiliate and do not harm on various trifles - do not offend them.
Now let's try to explain this verse with the help of tapseer books (commentary on the Qur'an). This verse raises two issues.
First, it prescribes the necessity of subordinating wives to their husbands. We will not dwell on it in detail, we will limit ourselves to stating what is said there -
if the husband demands what is outlined within the framework of the rights defined by Shariah, the woman is obliged to obey him
Second, it prescribes what kinds of disciplinary measures may be taken against women who disobey and oppose their husbands. Among them there is such a measure as "beating". However, it must be taken into account that
The main goal is education. Applying this measure, you can not go beyond the Sharia!
So, a man who is faced with the problem of disobedience to his wife can take the following four measures prescribed by the Koran Karim regarding her (however, he is not obliged to apply these measures. You can say these are recommendations for men regarding this situation).
- Conducting an educational conversation. This is an attempt by the husband to reason with the rebellious wife, to explain to her the need to be “God-fearing” and that her actions contradict the postulates of Sharia, universal values. In addition, the conversation should be conducted politely, kindly, artistically, as prescribed in the Qur'an (16:125). If this measure fails, it is necessary to move on to the next type of educational work.
- Sleep separately from wives, refuse intimacy. That is, to show by action one’s dissatisfaction with the behavior of the spouse, to make her realize her mistake, to pacify, reassure her. Imam al-Matrudi wrote: “You can sleep in the same bed, but with your back turned to it.” (Tafsirul Maturidi, 3/164). However, Sharia does not allow a man not to talk to his wife for more than three days. And also the Sahaba (companion of the Prophet Muhammad) Ibn Abbas said: “If, after refusing intimacy, the wife submits to her husband, calms down, then the husband has no right to beat her.” But if this does not give results, you can move on to the third measure prescribed by the Qur'an.
- Minor beatings. Men who have fully taken these measures, according to all the requirements of Sharia, are allowed to punish disobedient wives with a small beating. This is a verdict fixed on the basis of the verses of the Qur'an and the hadith of the Prophet. However, one cannot proceed to it without understanding and realizing all this.
- Arbitration. If all three of the above fail, the families of both parties should move on to the next solution, arbitration.
Almighty Allah says in verse 35:
“If you are afraid of a divorce of spouses, appoint one arbitrator from the side of the husband’s family, another from the wife’s family. If the true goal of these two arbitrators is the reconciliation of the spouses, Alla Tagala will certainly reconcile them. Shүbаsіz, Alla - Alim (bаrіn bіletіn sheksіz іlіm еіеі - the owner of unlimited knowledge), Khabir (barlyk närseden tolyk khabardar bolushy - a person who knows everything)" (4:35).
Regarding these measures, the Prophet (S.A.U.) said:
“When it comes to women, fear Allah! Take them as a command from Allah. By the words of Allah, make them true to yourself.
They are obliged not to let people into the house who are unpleasant to you. If they do not fulfill this duty, beat them a little.
But you are obliged to support them, dress them and provide them with everything necessary.
Ibn Juraij Ata ibn Abu Rabah gives the following explanation of the concept of "beating" in the hadith:
“A small beating is done with a misuak (misuak is a device for cleaning teeth made from willow roots, the size of a pencil) and objects similar to it” (Al-Jassas. Akhkamul Kuranda, 2/189).
Professor U. Az-Zuhayli in his explanatory book "At-Tafsirul Munir" writes:
“The beating is carried out with three small blows of the palm, a misuak or a rod on the back of the spouse. The main goal is the education of a woman ... In addition, you can’t hit the same place twice, as well as in the face - all the beauty of a woman is concentrated there!
Also, you can not beat women with a whip and a stick. You need to know the measure, beatings should be light, insignificant. After all, their main goal is education, prevention, and not infliction of injury and pain, as the ignoramuses do” (3/60).
Summing up the above, it must be said that although the word “Beat” in the Qur'an allows the Sharia to beat a woman, the prophet Muhammad, sent by Allah to earth to clarify the postulates of the Qur'an (saw), said that
a noble man does not raise his hand to a woman
In addition, it is well known that the first Muslim, who serves as a role model for all the faithful, never beat women. It is not for nothing that the prophet warned:
“Hang a whip at home or throw it in a place where the wife can see, but never beat your wife with it”
Translated articles contain only estimates of the original and do not reflect the position of 365info.
With Christianity and Judaism, the teachings of the Koran closely intersect. Many data and fundamental principles, one way or another, find their echoes in the religion close to us - Christianity. However, what is written in the Quran is such that millions of people unconditionally listen to its truth. But first things first.
First of all, it is worth mentioning that the prophet Muhammad, who received the message of the angel Gabriel from Allah himself, wrote down the religious teaching in one book.
The first chapter of the Koran, consisting of 114 chapters, has the same meaning for Muslims as the prayer "Our Father" for Christians. The suras located at the beginning are in the nature of full-fledged treatises, while the final ones include literally a few lines. Moreover, the information contained in the suras is extremely diverse. At the same time, they present both a description of the real events of the confrontation between Mecca and Medina, and a presentation of the fundamental foundations of Muslim law and a retelling of biblical stories.
What does quran mean
For Muslims, the Quran is a Divine encyclopedia, a constitution sent down by Allah himself so that each person reconsiders and improves his relationship with society, himself and, first of all, with the Lord. The Qur'an is called upon to educate and strengthen in Muslims the spirit of benevolence, piety and righteousness. It is believed that to follow the Qur'anic path means to follow the path of happiness and prosperity, while moving away from it will cause misfortune.
What does the Quran say
Like any other religious book, the Quran contains the usual collection of laws, traditions, and established practices of the past. It also contains traditions, legends, mythical tales, including those borrowed from other religious teachings. The Qur'an speaks of the widespread views of the Arab population of the period of the 6th-7th centuries. n. e., which are, as it were, " mirror reflection» socio-economic relations that existed on the Arabian Peninsula.
The Quran is the word of Allah Almighty. It was sent down to the Prophet Muhammad (peace and blessings be upon him) by Allah Almighty through the archangel Jibril (peace be upon him) and came to us unchanged through tawattur (that is, transmission from generation to generation). To invent, compose, create something similar to the Koran is beyond the power of anyone except Almighty Allah, and the very reading of the Koran is one of the types of worship of the Almighty Creator. Because the Qur'an is the word of Allah, and the word of Allah is one of His attributes.
The first point of the ethics of honoring the Holy Quran is the awareness of the greatness and holiness of the Quran. The Quran is the word of Almighty Allah, as mentioned above, sent down to the blessed Prophet (peace and blessings be upon him), and there is no equal or more majestic, supernatural miracle in the world. From the moment of sending down until the Day of Judgment, the Qur'an will remain unchanged, without addition or subtraction. With all the efforts and possibilities of people and genies, they are not able to compose at least one verse similar to the sura of the Koran.
The Qur'an includes the meaning of all the books sent down by Allah earlier to other messengers-prophets. The Koran does not grow old, no matter how much time passes, it never loses its novelty, and in every era it gives each nation its priceless fruits that correspond to their interests and life. The Qur'an mentions the lives of previous prophets and their followers, those who disbelieved, the erring kings and their subjects - and this is an edification and a lesson for future generations.
The Qur'an provides general legislative aspects of life and the need to follow them, speaks of the greatest destiny of mankind, good morals and good deeds. It also tells about bad deeds, condemned morals and qualities of people and the need to reject them and counteract them. The Qur'an gives arguments and proofs of the unity of Allah, provides information about the highest attributes of Allah, about His the most beautiful names, about the abundant blessings of Paradise, about the severe punishment in Hell. The Qur'an speaks convincingly about all this, describing vivid, memorable pictures of the afterlife.
Describing nature, the Sun, Moon, stars, heaven, earth, rivers, seas, mountains, winds, plants, subterranean interiors, animals and people, the Qur'an encourages people to think about all this. The Quran encourages us to follow the truth and reject all that is bad. The Qur'an rejects everything except truth and true science, points to the hidden slanders of hypocrites and unbelievers, their vile intentions, reveals the path leading to error. There was no more readable, more useful book in the history of mankind than the Koran. There is no limit to the depth of his scientific knowledge, meaning and miraculous manifestations. Only Almighty Allah can know the number of hafiz - people who know the Koran by heart. It would not be an exaggeration to say that in every era, in every century, the number of hafiz exceeded tens of thousands. And today the number of only minor children, not to mention adults who know the Koran by heart, exceeds hundreds of thousands. The merits and the degree of reward for teaching the Qur'an, studying and reading cannot be overestimated - they are too great.
We list some of them based on the hadiths of the Prophet Muhammad (peace and blessings be upon him).
1."The best among you is the one who studies the Qur'an and teaches it to others"(Al-Bukhari, Muslim).
2. “If someone reads one letter from the Qur'an, one reward is written to him, and then this reward is increased ten times more”(At-Tirmizi).
3. “If people gather in the house of Allah (in a mosque or in another place) and read the Book of Allah, teach each other to read the Koran, peace and abundance of the mercy of Allah Almighty, His blessings will descend on them, they will be surrounded by angels and Allah will praise them among the slaves close to Him , i.e. prophets, angels(Muslim, Abu Dawud).
4. The Prophet (peace and blessings be upon him) said to his companions: “Would you like to go to Bhutan or Akik (places near Medina) and, without committing a single sin for the whole day, without oppressing, without offending anyone, get two thoroughbred big camels and return home?” “O Messenger of Allah, who would not want this? We would all like it." Then the blessed Prophet (peace and blessings be upon him) said: “Then why don’t you go to the mosque and study or read at least one or two verses from the Book of Allah there? But the study or reading of two verses is more expensive than the cost of two camels, three verses is more expensive than three camels, four verses is more expensive than four camels, and no matter how many verses you read, they are more expensive than the same number of camels.(Muslim, Abu Dawud).
5. “Whoever listens to the recitation of one verse from the Qur'an will receive a reward increased several times. And the one who reads this verse, on the Day of Judgment will become a light (nur), illuminating his path to Paradise. ( Ahmad).
6. “Experts of the Koran will be next to the saints, the most worthy angels. And the one who finds it difficult to read the Qur'an, but still reads it, will receive a double reward.(Al-Bukhari, Muslim, Abu Dawud, at-Tirmizi, an-Nasai).
7."Read the Qur'an, on the Day of Judgment it will come and intercede for you"(Muslim).
9. “If a person reads the Qur'an and follows it, then on the Day of Judgment his parents will be put on a crown, the light of which will be brighter sunlight. And how much reward will be received by the one who follows the Koran, think for yourself!”(Abu Dawud and Hakim).
10. “A person who reads the Qur'an is one who has introduced prophecy into himself, but revelation (wahya) does not descend to him”(Hakim).
11. “Of the deeds with which you turn to Allah, the best is the reading of the Qur'an received from Him”(Hakim, Abu Dawud).
12. “Readers of the Quran are special people close to Allah”(Nasai, Hakim).
13. “Whoever reads ten verses in one night, that night his name will not be written among the careless, distracted from Allah people”(Hakim).
14. “Whoever, after reading the Qur’an, thinks that Allah has given another better than he has given him, is the one who humiliated what Allah exalted”(Tabarani).
15. “The Almighty Allah says: Whoever, while reading the Qur’an, remains without asking anything from Me, will receive from Me the greatest reward that deserves those who thank Me.”(At-Tirmizi).
16. “The example of a reciter of the Quran is like a quince, which has a pleasant aroma and a delicious taste”(Al-Bukhari).
17. “The exaltation and dignity of the speech of the Almighty over the speech of His creations is the same as the exaltation and dignity of Allah Himself over His creations”(At-Tirmizi).
To obtain such high merits, diligence and striving to constantly observe the following ethical standards of reverence for the Holy Quran are necessary.
2. You should take the Qur'an in your hands and put it back at the end of reading, if possible avoiding turning your back to it.
3. It is forbidden to touch and carry the Qur'an, even the box or cloth in which the Qur'an is wrapped, without ablution. It is allowed to read the Qur'an by heart without ablution, but in this case it is also possible to be in ablution - the sunnah of the Prophet (peace and blessings be upon him).
4. The one who, according to Shariah, is obliged to perform a complete ablution of the body (after sexual intimacy, etc.), and a woman, when she cannot perform prayer (during menstruation, postpartum discharge), it is forbidden not only to touch the Koran, but also to read it by heart.
6. Putting the Qur'an on the floor (even clean) is considered a violation of the ethics of worshiping the Qur'an. It is better to put it on a pillow or a special stand, because it is Sunnah.
8. The Qur'an must be placed above all other books, it is impossible to put another book on the Qur'an.
9. If someone deliberately throws the Qur'an or a piece of paper with a sura or verse written on it into the dirt or throws dirt on the Qur'an, then he falls into disbelief.
10. It is forbidden to take with you to the toilet and similar unclean places, even a piece of paper with the verses of the Koran, as well as read them aloud there.
11. It is considered sunnah when the reader of the Qur'an sits facing the Qibla. There is no sin in reciting the Qur'an lying down.
13. It is considered sunnah to start reading the Quran by saying the phrase:
أعوذباللهمنالشيطانالرجيم . بسماللهالرحمنالرحيم
« A'uzu billahi mina-shchaytani-rrajim" (I resort to the help of Allah against the wiles of the accursed shaitan!), and then "Bismillahi-rrahmani-rrahim”(In the name of Allah, Merciful in this world to everyone, and in the next world - only to believers).
14. The rewards for reading the Qur'an are the highest for those who read it in the mosque or when they wake up at night.
16. It is Sunnah to cry while reading the Quran. The Prophet (peace and blessings be upon him) said: “The Quran was sent down with sorrow, and you weep while reading it. If you can't cry, at least pretend to cry."
17. If, while reading the Qur'an, they reached the verse of sujda (i.e., the verse of prostration), it is considered sunnah to prostrate. It is considered sunnah to bow down to the ground both for the imam during prayer, if he read the verse of the bow to the ground, and for the jama’at standing behind him. After reading the verse of the prostration, the intention is pronounced for the prostration of the reading of the Koran. Imam, saying الله أكبر "Allahu Akbar" , begins to prostrate, the worshipers do the same after him, then the imam gets up, also saying "Allahu Akbar", and the worshipers repeat the same thing after him. If a person who is not currently performing prayer hears the reading of an ayat of prostration, it is also advisable for him to prostrate. But the one who performs the Sujda must be in a state of ritual purity, with the ‘Awrah covered (that is, those places that, according to Shariah, should be closed during prayer) and turned towards the Qibla. It makes the intention: "I intend to make a sunnat prostration of reading the Qur'an", then, saying "Allahu akbar", makes a prostration, then, again saying "Allahu akbar", rises, and then says a greeting with the words:
السلامعليكمورحمةاللهوبركاته
“As-salamu ‘alaikum wa rahmatullah” turning your head to the right and left.
18. Reading the Qur'an, following the text with the eyes, is valued more than reading by heart, because here there is worship of Allah with the eyes.
19. It is impossible to call a full-fledged reading of the Qur'an if at the same time the reader himself does not hear his own voice. But you can also read the Qur'an silently - it depends on the intention of the reader. If there is danger riya'a(ostentatious, proud reading) or loud reading interferes with others, it is better to read to yourself. And if no one interferes and there is no danger of reading for show, if there is an intention to inspire yourself or others, then it is better to read aloud.
20. When reading the Qur'an with an understanding of the meaning, it is sunnah to express the corresponding feelings, one's attitude to the verses. For example, if an ayat is read where Allah is glorified, then one should glorify Him by saying “Subhanallah”; if an ayat of praise of Allah is read, praise Him, saying “Al-hamdu lillah”, if the verse is about the mercy of Allah, one should ask for mercy for oneself and others, if the verse is about hellish torments for sins, then one should ask Allah to save yourself and others from such torments. So did the Prophet Muhammad (peace and blessings be upon him).
21. The greatest disrespect for the Quran should be considered the actions of those who, without understanding the true meaning of the verses of the Quran, try to interpret them superficially, according to their own understanding, following translations into Russian and other languages. An inaccurate transmission of the meaning of the Quran misleads people, and such a person, hiding behind the lofty words of following and calling others to the Quran, actually opposes Islam, as do the Wahhabis and others. The Prophet (peace and blessings be upon him) said about such people: “Those who interpret the Quran according to their own understanding, let them prepare a place for themselves in the fire of Hell”(At-Tirmidhi, Abu Dawud and an-Nasai).
If a pause is made while reading the Qur'an, then before you start reading again, you should say "A'uzu billahi meena-shchaytani-rrajim", brush your teeth and gums with a sivak.
23. If you belch or yawn while reading, you should stop reading. Then, after exiting this state, you should continue reading.
24. Reading the Qur'an in a state of drowsiness is not approved, since with such reading there is a high probability of making mistakes.
25. It is Sunnah to listen to the recitation of the Qur'an attentively. There are Ulama (scholars) who claim that listening to the recitation of the Qur'an is more valuable than the recitation itself.
26. If they hear an verse of the Qur'an a second time, a third time, etc., they should listen to it as attentively, with love, as they did the first time. This is considered Sunnah and respect for the Qur'an.
27. If the reader of the Qur'an hears the adhan, that is, the call to prayer, or someone greets him, he should stop at the end of the verse, answer the call or greeting, stop reading the Qur'an, and then resume reading again.
29. The reader of the Qur'an should be so focused, as if he is talking quietly, in a whisper with Allah, being sure that he is in front of Him and reading His Word.
31. The reader of the Quran should not pronounce other words in the process of reading, unless it is absolutely necessary, you should not laugh, play with your fingers - you should sit calmly and with respect.
32. Permission to speak "al-hamdu lillah" الحمد لله when sneezing and "yarhamukallah" يرحمك الله if another sneezes. When reading the Qur'an, it is allowed to stand up if an older, respected, well-behaved person has entered.
37. It is considered sunnah if there is a good reciter of the Qur'an in a group of people gathered, ask him to read some part aloud and listen to him.
38. When reading verses from the Qur'an that speak of unbelievers, in which unbelievers express their delusions and wrong thoughts about Allah, they should be read in a humble voice, this is a sunnah.
39. When they finish reading a verse from the Qur'an,
﴿اuzzَ اللهfter وail.Ru feathous 33: الاية 56
the meaning of which: “Indeed, Allah and His angels bless the Prophet, bless and greet you!”, it is considered sunnah to bless and greet the Prophet (peace and blessings be upon him).
40. Upon completion of the reading of Surah At-Tin (Quran, 95), it is considered sunnah to pronounce the words:
بلا وانا على ذلك من الشاهدين
“Balya wa ana ‘ala zalika mina-shshahidina.”
41. It is approved to read the Qur'an at least once during the day, it is better to read the juz (One thirtieth part of the Qur'an). The more they read, the better.
42. A beginner reader should not be afraid of mistakes and therefore put off reading the Qur'an. If you do not read for fear of making a mistake, you can never learn to read the Qur'an all your life. In an authentic hadith narrated by al-Bukhari, it is said that if a beginner, trying to learn the Qur'an, reads it with hesitation, with difficulty, he will receive a reward twice as much.
43. At the end of the reading of the Qur'an, one should say:
صدق الله العظيم وبلغ رسوله الكريم . اللهم انفعنا به و بارك لنا فيه والحمد لله رب العالمين و استغفر الله الحى القيوم
“Sadaqallahul-‘azim wa ballaga rasulukhul-kareem. Allahhumma-nfa‘na bihi wa barik lyana fihi wal-hamdu lillahi rabbil ‘alamin wa astagfirullahal-hayyal-qayyuma”. (“Great Allah spoke the truth and the noble Prophet brought it to the people. O Allah, grant us the benefit and grace of reading the Qur'an. All praise be to Allah, the Lord of the worlds, and I turn to You with a request for the forgiveness of sins, O eternally Living and remaining forever!")
44. The imperative sunnah of the Prophet (peace and blessings be upon him) is to read a prayer (du'a) at the end of the reading of the Qur'an. Allah accepts such a prayer and answers it. It is also considered an important sunnah to hold a meeting (majlis) with the participation of all family members, relatives and friends after reading the Qur'an. You should sincerely, for a long time and from the bottom of your heart ask Allah for the blessings of both worlds, not only for yourself, but also for your parents, household, relatives, relatives, friends and for all Muslims, ask Allah to elevate Islam and guide Muslim rulers on the path truth.
45. If someone deliberately adds at least one letter to the Qur'an or omits it, or considers a letter of the Qur'an to be false, doubts it, then such a person falls into disbelief, into kufr (may Allah save us from this and such people!).
47. The Qur'an is allowed both to be sold and to be bought as a book, but not as a text.
48. Reading the Qur'an for the souls of dead people is allowed, and the benefit of this to the deceased is obvious, as it is said in many hadiths. Reading the Qur'an is also approved at the grave, since Imam al-Shafi'i himself ordered us to do this, basing his command on the Qur'an and the Sunnah. Some misguided people who distort Islam claim that reading the Koran on the grave is a forbidden innovation (bid'ah) in Islam. As an argument, they cite a hadith that says: “You do not turn your houses into graves where the Koran is not read”. They distort the meaning of this hadeeth. The meaning of this hadeeth is that we should read the Qur'an in our homes, for the dead do not read the Qur'an in their graves, and we should not liken our houses to graves. This hadeeth does not prohibit reading the Qur'an at the grave. And there are a lot of arguments in favor of reading the Koran for the dead or on the graves. The blessed Prophet (peace and blessings be upon him) said: “You read Surah Yasin over the dead”(Ahmad, Abu Dawud, Hakim).
Hakim reported from Sha'abi that the Ansar, that is, the companions of the blessed Prophet (peace and blessings be upon him), who lived in Medina, also went to the cemetery and read the Koran on the graves. An-Nasai's hadeeth expressly states: "You recite the Qur'an over your dead". The well-known companions of the Prophet (peace and blessings be upon him) 'Abdullah ibn 'Umar and others, may Allah have mercy on them, wrote in their wills that after their death, the beginning and end of the surah Al-Baqarah be read over their graves (Quran, 2 ). Imam al-Shafi'i and Imam Ahmad, may Allah have mercy on them, believed that reading the Qur'an on the graves of the dead was a useful activity. Imam ash-Shafi’i himself, may Allah have mercy on him, read the entire Quran from beginning to end on the grave of Lays ibn Saad. Additional arguments about the permissibility of reading the Qur'an on the graves and about its benefits for the dead can be found in the books "Ithaf sadat al-muttakin" and "Sharh as-sudur" (p. 311).
49. At the end of the reading of the entire Qur'an, it is better to additionally read the sura "Al-Fatiha"(Quran:1) and the beginning of the sura "Al-Baqara"(Quran: 2), that is, lay the foundation for later reading.
50. After reading the suras to the end, starting from the sura "Ad-Duha"(Quran: 93), one should say:
لاالهالااللهواللهاكبر
"La ilaha illallahu wallahu akbar".
The listed meanings of the hadiths are taken from the book “at-Targhib wa at-Tarhib”, written by al-Hafiz Abdul-Aziz al-Munziri. In addition to the above, it contains many hadiths that tell about the virtues of reading the Qur'an.
The provisions of the ethics of reverence for the Holy Quran given here are given according to the books: An-Nawawi. "At-Tibyan"; Az Zabidi. "Ithaf".
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The hypocrites are described in the Qur'an as two-faced people, the essence of unbelievers, but living among believers and hiding behind faith in order to achieve their goals and certain benefits. Almighty Allah informs in His Book that the hypocrites bring confusion to the society of believers (Muminov), conduct secret actions in order to split their unity and brotherhood. To denote this essence of hypocrites in the Qur'an, the word is used in relation to them "munafiq"(مُنَافِق), which comes from the root of the Arabic word "nifak"(نِفَاق), meaning "discord", "discord", "separation".
One more distinctive feature hypocrites is that they very skillfully disguise their duplicity - their true face is revealed only when the community of the faithful is faced with difficulties and trials. But the hypocrites are deeply mistaken, thinking that they can deceive the believers: by their actions they harm themselves first of all. Allah says in the Qur'an what delusion these people plunged themselves into:
“And some among the people say: ‘We have believed in Allah and the Last Day. But they don't believe. They try to deceive Allah and those who believe, but they only deceive themselves and do not know. There is sickness in their hearts. May Allah increase their sickness! For them it is a painful punishment for lying" (2:8-10).
These people saw the messengers of Allah with their own eyes and lived among the believers, knew everything about faith, the truth of the Day of Judgment and eternal life, but, despite this, they showed amazing dishonor and baseness, turned away and acted evil against faith and those who believed secretly, sowed seeds of discord in the community set the atheists against the sincere servants of Allah. All this is just a manifestation of their vice - pride and lack of fear of future retribution, which will certainly overtake them:
By what signs can a munafiq be identified?
Almighty Allah, having described in the Qur'an many features of munafiqs, warned believers about the need to be vigilant and wise, knowing about the existence of this wicked type of people who will exist at all times. Therefore, for a Mu'min who knows the Qur'an well, it will not be difficult to see all the signs and signs of this traitorous community operating behind the backs of the believers.
Munafiqs, in whose hearts there is vice, will never be able to hide their essence from the penetrating mind of a sincerely believing Muslim: no matter how much they try to hide disbelief in their hearts, they still betray themselves by their behavior, manner of speech, reaction to this or that worldly test.
However, the Mumins cannot say about such a person or people: “These are truly hypocrites!”, even if all the characteristic descriptions of the Koran are present, but they are forced to build relationships with this category of people with utmost attention and forethought. Here is just one of the many verses of the Qur'an, where Allah Almighty warns us about obvious signs pointing to hypocrites:
The insincerity of the behavior of the munafiqs described in this verse, who seek to earn only public praise through the commission of acts of a demonstrative nature, undoubtedly cannot go unnoticed by the sensitive heart of a sincere believer. The Koran also says that, by the will of Allah, each munafiq will sooner or later reveal to the community his true essence in appearance, speeches or deeds:
“Do those who have sickness in their hearts think that Allah will not reveal their wickedness? And if We had willed, We would have shown them to you, and you would have known them by their signs; and you would, of course, recognize them by the sounds of speech. And Allah knows their deeds!” (47:29-30).
Hypocrisy - behavior that covers insincerity and malice with feigned sincerity and virtue. The hypocrites have no faith:
“And some among the people say: ‘We have believed in Allah and the Last Day. But they do not believe” (2:8).
Hypocrites are liars who try to deceive their Creator:
“They try to deceive Allah and those who believe, but they only deceive themselves and do not know” (2:9).
“Indeed, the hypocrites try to deceive Allah, while He deceives them! And when they get up to pray, they get up lazy, pretending to people, and remember Allah, only a little” (4:142).
Hypocrisy is a disease of the soul:
“There is a disease in their hearts. May Allah increase their sickness! For them it is a painful punishment for lying” (2:10).
Those affected by this disease believe that they are on the true path:
“And when they are told: “Do not spread wickedness on earth!” - they say: “We are only those who do good” (2:11).
But in fact, their duplicity breeds wickedness:
"Is not it so? For they are spreaders of wickedness, but they do not know” (2:12).
The hypocrites are stupid:
“And when they are told: “Believe, as the people believed!” - they answer: “Shall we begin to believe, as the fools believed?”. Is not it so? Verily, they are fools, but they do not know!” (2:13).
Two-faced people tend to mock those who truly believe:
“And when they meet those who believed, they say: “We believed! And when they stay with their shaitans, they say: “We are with you, we are only mocking” (2:14).
But they do not know that Allah is mocking them:
“Allah mocks them and increases their delusion, in which they wander blindly!” (2:15).
They prefer delusion to the true path:
“These are those who have bought delusion for the right way. Their trade was not profitable, and they were not on the right track!” (2:16).
Another one of them hallmark is demagogy:
“And what happened to you when two parties met, by the permission of Allah and so that He would recognize the believers and recognize those who are hypocrites. And it was said to them: “Come, fight in the way of Allah or drive away!”. They said: "If we knew the battle, we would follow you!" They in that day are closer to unbelief than to faith! They say with their lips what is not in their hearts, and Allah knows best what they hide!” (3:166-167).
Sometimes they are sweet-tongued, but their hearts are filled with malice:
“Among the people there is one whose speech delights you in the next life, and he calls Allah as a witness to what is in his heart, and he is stubborn in strife” (2:204).
Munafiqs - distributors of wickedness:
“And when he turns away, he walks on the earth to spread wickedness there and destroy both crops and offspring - and Allah does not love wickedness!” (2:205).
They do not accept instructions:
“And when they say to him:“ Fear Allah! ”, then greatness seizes him in sin. Gehenna is enough for him, and she is a nasty haven! (2:206).
Their minds are clouded:
“And if good befalls them, they say: ‘This is from Allah,’ and when evil befalls them, they say: ‘This is from you. Say: Everything is from Allah. Why can't these people understand the story? (4:78).
Hypocrites are inherently unfaithful:
“Why are you two parties in relation to hypocrites? Allah cast them down for what they gained. Would you like to lead to the straight path those whom Allah has led astray? After all, if Allah knocked down someone, you will not find a way for him!” (4:88).
They tend to reveal other people's secrets:
“And when some business comes to them, safe or dangerous, they divulge it. And if they returned him to the Messenger and those in power among them, then those who try to penetrate him would recognize him. And if it were not for the bounty of Allah towards you and not for His mercy, then you would have followed Satan, except for a few” (4:83).
Therefore, they should be turned away:
“They say: ‘Obedience!’ And when they go out from you, then a group of them plot at night not what you say, and Allah writes down what they plot at night. Turn away from them and rely on Allah! And enough is the surety of Allah!” (4:81).
They rejoice at the disbelief of others:
“They would like you to be unfaithful, as they were unfaithful, and you would be the same” (4:89).
In the end, God's punishment will overtake them:
“Rejoice the hypocrites with the news that they will have a painful punishment” (4:138).
In Hell, the most terrible punishment is prepared for them:
“Indeed, the hypocrites are in the lower layer of fire, and you will never find a helper for them” (4:145).
The hypocrites have the audacity to mock the verses of the Holy Quran:
“Allah has already revealed to you in the Scripture that when you listen to the signs of Allah, which they do not believe in and which they mock, then do not sit with them until they are immersed in another story: then you are like them. Verily, Allah will gather the hypocrites and disbelievers all in Gehenna!” (4:140).
They do not like war, but strive for war trophies:
“Those who are waiting for what will happen to you if you have a victory from Allah, they will say:“ Were we not with you? And if there is an inheritance for the unbelievers, they will say: “Did we not try to help you and protect you from the believers?” But Allah will judge you on the Day of Resurrection. And Allah will never make a way for the unbelievers against the believers! (4:141).
These are the lost people.
“Walking between this (faith and disbelief), neither to one nor to the other. Indeed, if Allah leads anyone astray, then you will not find a way for him! (4:143).
However, they claim that Muslims are proud:
“Here say the hypocrites and those in whose hearts there is disease: ‘Their religion has seduced these. And whoever relies on Allah ... Verily, Allah is Great, Wise! (8:49).
Munafics strive for an easy life and are afraid of difficulties:
“If the direction were close and the path moderate, they would follow you. But the distance is far for them, and they will swear by Allah: “If we could, we would go out with you!”. They destroy themselves, and Allah knows that they are liars” (9:42).
The best test for identifying hypocrites is war:
“May Allah forgive you! Why did you let them stay at home until it became clear to you who was telling the truth and who was a liar?” (9:43).
In the battles "Uhud" and "Khandak" they carried out sabotage activities:
“And they used to seek confusion and turn things before you until the truth came and the command of Allah was revealed, although they hated” (9:48).
They cannot bear other people's joy and rejoice at other people's troubles:
“If something good befalls you, it makes them sad; and if misfortune befalls you, they say: “We took care of our business before!” - and depart, rejoicing. (9:50).
Allah does not accept their help of religion, and the reason why their help is not accepted is because of their unbelief:
“Say: “Spend voluntarily or under compulsion - it will not be accepted from you! You were a dissolute people." And the only thing that prevents them from accepting their expenses is that they did not believe in Allah and His Messenger, that they come to prayer only when they are lazy and spend only under duress” (9:53-54).
The hypocrites die unbelievers:
“Let you not admire their wealth and their children. Allah wants to punish them with this in the next life; their souls will go out, and they will be disbelievers” (9:55).
And in life they are always cowardly:
“And they swear by Allah that they are from among you, although they are not from among you, but they are people who are afraid. If they had found a shelter, a cave, or a hiding place, they would hastily go there” (9:56-57).
