![]() ![]() Is this way prescribed in Islam? If it is not, then what is the prescribed way, with evidence? But they do not read from al-Baqarah or al-Nisa’. The next day they do the same thing, and the day after that. One will read Soorat Yaa-Seen because it is the heart of the Qur’aan, a second will read Soorat al-Kahf, a third will read Soorat al-Waaqi’ah or al-Rahmaan or al-Dukhaan or al-Ma’aarij or Noon or Tabaarak i.e., al-Mulk, Muhammad, al-Fath and other similar soorahs. In Uganda, if a person wants to call upon his Lord – du’aa’ – especially for increased provision, he summons some of the learned and they come to him, each of them bringing his Mus-haf, and they start to read. The Standing Committee for Issuing Fatwas was asked: The entire Qur’aan is blessing and reward and goodness, but claiming that a certain verse has a certain effect, especially in the case of these claims that they can relieve difficulty and financial hardships, is something that requires evidence, and the author of this book has no evidence for the things he says, so attention must be paid to that. ![]() It is better for the Muslim to avoid that and not follow this example or act upon it. We do not think it is permissible to single out certain verses of the Qur’aan to recite for specific purposes, unless there is specific shar’i evidence to that effect, such as if there is a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning the virtues of a certain soorah, which the Muslim may recite with the aim of attaining those virtues and benefits.īut if a person selects for himself various verses of Qur’aan to recite, and claims that they may bring relief from hardship or help at times of crisis, and he compiles them in a book to be recited regularly by the Muslim as part of a recommended wird, then that is more akin to innovation (bid’ah) than following the Prophet (peace and blessings of Allaah be upon him). ![]()
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