The Fruits Of Knowledge @fruitsofknowledge Channel on Telegram

The Fruits Of Knowledge

The Fruits Of Knowledge
Beneficial Posts & Audios

Learn the beautiful Names of Allaah through text and audio recordings - t.me/namesofallaah1

Learn Arabic Words - t.me/kalimaaaat

Send benefits to [email protected] for them to possibly be posted here.
7,612 Subscribers
1,191 Photos
196 Videos
Last Updated 06.03.2025 05:42

Similar Channels

From Print to Practice
2,837 Subscribers
BranchOfilm
1,356 Subscribers
Meadow Of The Wise
1,200 Subscribers

The Importance of Learning Arabic and the Names of Allah

Arabic is a Semitic language with a rich history and cultural significance, spoken by over 300 million people as a native language. It is the liturgical language of Islam, making it crucial for Muslims to learn, understand, and appreciate its nuances. The beauty of the Arabic language extends to its script, phonetics, and the meanings behind its words, especially the divine attributes of Allah. The concept of the '99 Names of Allah,' or Asma'ul Husna, plays a pivotal role in Islamic spirituality, offering believers a deeper understanding of their Creator. These names not only reflect the qualities of Allah but also serve as a means for Muslims to connect with Him in a profound way. This article delves into the significance of learning Arabic, the beautiful names of Allah, and the various resources available to facilitate this journey of knowledge and spirituality.

What are the beautiful names of Allah?

The beautiful names of Allah, known as Asma'ul Husna, encompass 99 names that describe the attributes and qualities of Allah. Each name reflects a unique characteristic of the divine, such as 'Al-Rahman' (The Most Merciful), 'Al-Hakeem' (The All-Wise), and 'Al-Malik' (The Sovereign). These names serve as a means for Muslims to invoke Allah in prayers and to understand more about His nature and relationship with creation.

Engaging with the names of Allah allows believers to cultivate a more personal and intimate relationship with God. When they learn the meanings and contexts of these names, it deepens their spirituality and enriches their prayers. Many Muslims choose to memorize these names, reciting them as a form of dhikr (remembrance of Allah) as part of their daily worship.

Why is learning Arabic important for Muslims?

Arabic is not only a means of communication for millions but also the language of the Quran, the holy book of Islam. Understanding Arabic allows Muslims to engage directly with the Quranic text, enabling them to grasp its meanings and teachings without the filter of translation. This direct engagement fosters a deeper appreciation and understanding of Islamic teachings.

Furthermore, learning Arabic enhances the ability to participate in religious discussions, lectures, and congregational prayers in a meaningful way. It allows Muslims to connect with their heritage and the rich literature of Islamic scholarship, fostering a sense of community and belonging among Arabic-speaking Muslims.

What resources are available for learning Arabic?

There are numerous resources available for those interested in learning Arabic, ranging from traditional classes to online platforms. Websites and mobile applications like Duolingo, Rosetta Stone, and Babbel offer interactive courses tailored for different levels. Additionally, many educational institutions provide structured Arabic courses, including dialects and Modern Standard Arabic.

The Fruits of Knowledge initiative also offers valuable resources, including text and audio recordings to help learners familiarize themselves with Arabic vocabulary and grammar. Joining online communities and forums can also enhance the learning experience, allowing students to practice conversing in Arabic with peers.

How can one memorize the names of Allah effectively?

Memorizing the names of Allah can be approached through various techniques that cater to different learning styles. Frequent repetition is essential; reciting the names regularly can help embed them in memory. Some find it helpful to understand the meanings and context behind each name, as this adds significance and aids retention.

Using mnemonic devices or visual aids can also enhance memorization. Creating flashcards with the name on one side and its meaning on the other can be an effective method. Moreover, incorporating these names into daily prayers and reflections allows for practical application, reinforcing the memorization process.

How can technology aid in learning Arabic and the names of Allah?

Technology plays a pivotal role in modern education, especially in language learning. Various applications and online platforms offer interactive lessons, quizzes, and audio resources for learning Arabic. These technological tools provide learners with the flexibility to study at their own pace and revisit challenging concepts as needed.

For the names of Allah, many apps specifically focus on teaching these names through engaging features such as audio pronunciation, translation, and explanatory notes. Online communities and social media platforms allow users to share their learning journeys, ask questions, and seek guidance from others who are also interested in deepening their understanding of Arabic and Islamic teachings.

The Fruits Of Knowledge Telegram Channel

Are you looking to expand your knowledge and understanding of the beautiful Names of Allaah and learn Arabic words? Look no further than the Telegram channel 'The Fruits Of Knowledge'! With the username '@fruitsofknowledge', this channel offers beneficial posts and audios that will enrich your spiritual journey

Through text and audio recordings, you can delve into the depths of learning the beautiful Names of Allaah. Gain a deeper understanding of the significance and meanings behind these Names, and strengthen your connection with the Divine

Additionally, 'The Fruits Of Knowledge' provides a platform to learn Arabic words, enhancing your linguistic skills and opening up a whole new world of communication. Whether you are a beginner or looking to expand your vocabulary, this channel offers a valuable resource to aid in your language learning journey

Want to contribute to the community? You can send benefits to [email protected] for them to possibly be posted on the channel. Share your knowledge and insights with others who are on the same path of seeking knowledge and enlightenment

Join 'The Fruits Of Knowledge' Telegram channel today and embark on a journey of discovery and growth. Expand your understanding of the beautiful Names of Allaah and dive into the world of Arabic words. Let the fruits of knowledge nourish your mind and soul, guiding you towards greater wisdom and enlightenment.

The Fruits Of Knowledge Latest Posts

Post image

🌕 Ramaḍhān Benefits (3)

The Ruling on Qunūt in Witr Prayer

Scholars have differed regarding the Qunūt in Witr. A group of scholars, including Ibn Mas’ūd, Ibrāhīm, Aḥmad, Is-ḥāq, and Ahl Ar-Ra'yi, as well as a narration from Al-Ḥasan, have supported its legitimacy throughout the entire year.

On the other hand, Ibn Sīrīn, Sa’eed ibn Abil-Ḥasan, Az-Zuhri, Yaḥyā, and Mālik (in an uncommon narration), as well as Ash-Shāfi’ee and a narration from Aḥmad, and a report from ’Ali and Ubayy, have maintained that Qunūt in Witr is only prescribed during the last half of Ramaḍhān.

Conversely, Mālik (in his well-known opinion), Ṭāwūs, and a report from Ibn ’Umar have opposed the practice altogether, asserting that Qunūt is not performed in Witr during Ramaḍhān or at any other time.

Mālik raḥimahullāh stated:
«لا أقنت أنا في رمضان ولا غيره ولا أعرف القنوت قديما»
"I do not perform Qunūt in Ramaḍhān or any other time, nor do I recognise it as an established practice."

Similarly, Ṭāwūs raḥimahullāh said:
«القنوت في الوتر بدعة»
"Qunūt in Witr as an innovation."

This opinion appears to be the stronger view—Allāh knows best—as there is no authentic evidence definitively proving that the Prophet ﷺ established this practice.

-----------------

What about the narration of Al-Ḥasan ibn ’Ali (may Allāh be pleased with them)?

The narration of Al-Ḥasan ibn ’Ali (رضي الله عنهما) states:
عَلَّمَنِى رَسُولُ الله ﷺ كَلِمَات أَقُولُهُنَّ فِى قُنُوتِ الْوِتْرِ ((اللَّهُمَّ اهْدِنِى فِيمَنْ هَدَيْتَ وَعَافِنِى فِيمَنْ عَافَيْتَ وَتَوَلَّنِى فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لِى فِيمَا أَعْطَيْتَ وَقِنِى شَرَّ مَا قَضَيْتَإِنَّكَ تَقْضِى وَلاَ يُقْضَى عَلَيْكَ وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ وَلاَ يَعِزُّ مَنْ عَادَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ)).
The Messenger of Allāh (ﷺ) taught me a supplication to say in the Qunūt of Witr: "O Allāh, guide me among those You have guided, grant me well-being among those You have granted well-being, protect me among those You have protected, bless me in what You have given, and shield me from the evil of what You have decreed. Indeed, You decree, and none can decree over You. Verily, he whom You support is never humiliated, and he whom You oppose is never honoured. Blessed are You, our Lord, and Exalted."

This ḥadīth was recorded by Abū Dāwūd, At-Tirmidhi, and others. At-Tirmidhi commented:
«هَذَا حَدِيثٌ حَسَنٌ، وَلَا نَعْرِفُ عَنْ النَّبِيِّ ﷺ فِي الْقُنُوتِ شَيْئًا أَحْسَنَ مِنْ هَذَا»
"This is a good (حسن) ḥadīth, and we do not know of anything concerning Qunūt (Witr) more authentic from the Prophet ﷺ than this."

The mentioned wording was authenticated by some scholars, including Sheikh Al-Albāni and Sheikh Muqbil Al-Wādi‘ee (may Allāh have mercy on them all). However, Al-Ḥāfidh, in his book Takhrīj Al-Adhkār (2/146), noted that while the original narration is good (حسن) and has been transmitted through multiple chains from Al-Ḥasan ibn ‘Ali, the specific phrase «في قنوت الوتر» "in Qunūt of Witr" within this particular chain is weak (غريبة) and not firmly established. This is due to the presence of either an unknown narrator or a disconnection in the chain of transmission.

Imam Abū Bakr Ibn Khuzaymah, in his Ṣaḥīḥ, stated: "I do not recall any authentic report from the Prophet (ﷺ) regarding Qunūt in Witr. I have previously clarified the weakness in the narration of Ubayy ibn Ka‘b concerning the mention of Qunūt in Witr, along with its chains of transmission. In that discussion, I demonstrated that the reference to Qunūt in Ubayy’s report is not authentic, and that the entire narration itself is not firmly established regarding Witr through three. However, it has been reported from Yazīd ibn Abī Maryam, from Abū Al-Ḥawrā', from Al-Ḥasan ibn ’Ali, that the Prophet (ﷺ) taught him a supplication to recite in the Qunūt of Witr. This was reported from Yazīd ibn Abi Maryam, from Abū Hurairah, from Al-Ḥasan ibn ’Ali, stating that the Prophet (ﷺ) taught him a supplication to be recited in Qunūt of Witr."

03 Mar, 09:19
373
Post image

Imam Aḥmad narrated the ḥadīth (1727) from Yaḥyā ibn Sa‘eed, from Shu‘bah, who reported that Buraid ibn Abi Maryam said in the wording:
((كان يعلمنا هذا الدعاء اللهم اهدني فيمن هديت...))
"He used to teach us this supplication: O Allāh, guide me among those whom You have guided...”

Ibn Khuzaymah said: "This narration was reported by Shu’bah ibn Al-Ḥajjāj from Buraid ibn Abi Maryam regarding the story of the supplication, but it does not mention Qunūt or Witr. Shu’bah is more precise in memorisation than many narrators of the caliber of Yūnus ibn Abi Is-ḥāq. Additionally, it is not known whether Abū Is-ḥāq heard this narration directly from Buraid or whether he transmitted it with Tadlees (concealment of narrators). Unless one adheres to the claim made by some scholars that whatever Yūnus narrates from those his father (Abū Is-ḥāq) narrated from is necessarily something he heard firsthand, the authenticity remains uncertain. If it were established that the Prophet (ﷺ) commanded Qunūt in Witr or practiced it himself, then it would be impermissible to oppose his practice. However, I am not aware of any firmly established evidence on this matter."

Thus, the addition «في قنوت الوتر» in the ḥadīth is شاذّة (anomalous).

The addition was reported by four narrators:
1) Abū Is-ḥāq As-Sabī‘ee – a mudallis (narrator known for ambiguous transmission) who reported this addition using ‘an‘anah (ambiguous wording).
2) Yūnus ibn Abi Is-ḥāq As-Sabī‘ee – a narrator of acceptable reliability (صدوق).
3) Al-‘Alā ibn Ṣāliḥ At-Taymi – also a narrator of acceptable reliability (صدوق).
4) Al-Ḥasan ibn ‘Amārah – a narrator of severe weakness.

However, three other narrators contradicted these four and reported the hadith without the additional wording [regarding Qunūt al-Witr]:
1) Shu‘bah ibn Al-Ḥajjāj.
2) Al-Ḥasan ibn ‘Ubaydillāh An-Nakha‘ee – a narrator of acceptable reliability (صدوف).
3) Al-‘Alā ibn Ṣāliḥ At-Taymi – in another version of his narration.

There is no doubt among the scholars of ḥadīth, may Allāh have mercy on them, that the narration of Shu‘bah ibn Al-Ḥajjāj and those who supported him is stronger and more reliable than the opposing report.

Imām Aḥmad, may Allāh have mercy on him, said:
«لا يصحّ فيه عن النَّبيِّ ﷺ شيء...»
"There is no authentic narration from the Prophet ﷺ regarding this matter." [Al-Talkhīṣ by Ibn Ḥajar (2/18)]

Furthermore, indication of its weakness is the fact that Al-Ḥasan ibn ‘Ali (may Allāh be pleased with them both) was only eight years old when the Prophet ﷺ passed away. So it is highly unlikely that the Prophet ﷺ would have taught this significant act of worship to a young child while excluding the senior Companions (may Allāh be pleased with them).

Likewise, the Prophet ﷺ consistently prayed Witr—both while travelling and during residency—and even made up for it during the day if he missed it at night, there is no authentic report of him performing Qunūt in Witr. On the other hand, Qunūt Nāzilah, despite being practiced only a few times in his lifetime, is authentically established from the Prophet ﷺ in Bukhāri and Muslim.

Based on this, it is better to avoid doing Qunūt in Witr, as its establishment is not definitively proven.

----------------------

How do we deal with those who perform Qunūt during Witr?

Know—may Allāh grant me and you success—that this issue is among the issues where ijtihād is permissible, and no criticism should be directed at those who hold a differing opinion, as there is no explicit evidence on the matter. Each person should adopt a view that brings them closer to Allāh and in which their heart finds peace, without one group denouncing another. This is to prevent division and discord among the Muslims, as the matter is broad and does not reach the level of bid‘ah. What the scholars have condemned and strongly opposed, however, is excessive lengthening of Qunūt and excessive rhyming.

03 Mar, 09:19
386
Post image

FINAL NOTE: Although some scholars state that there is nothing authentic to the Prophet ﷺ in this regard, they may still practice Qunūt as it has authentically been reported that some of the Companions practiced Qunūt in Witr. When ‘Aṭā’ was asked about Qunūt, he said:
«كان أصحاب النَّبيّ ﷺ يفعلونه»
"The Companions of the Prophet ﷺ used to do it." It has also been authentically narrated from ‘Umar ibn Al-Khaṭṭāb (may Allāh be pleased with him) in the collections of Ahmad, Abū Dāwūd, and At-Tirmidhi, who classified it as a good (حسن).

_
References:
https://t.me/AbdulkareemAlhassni/117

https://t.me/madrasatuna/4747

Source:
https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v

03 Mar, 09:19
443
Post image

Three Great Means To Attain The Forgiveness Of Allaah

Ash-Shaykh 'Abdur-Razzaaq Al-Badr, may Allaah preserve him

Join the telegram channel: t.me/FruitsOfKnowledge

20 Feb, 07:03
1,805