(Link are Dead) All Mishary al-Afaasy CD Rip Albums!!

Status
Not open for further replies.

wizra

Junior Member
:salam2:

May Allah bless you! That's wonderful

:ma:
wa alaikumus salaamu wa rahmatullaahi wa barakaatuh

ameen!


Salaam,

JazakaAllah Kheir for this, May Allah reward you for your hard work. Ameen

wa alaikumus salaamu wa rahmatullaahi wa barakaatuh

wa iyyaakum and ameen!

heres another album i got the other day. it is from the year 1426/2005. mashaAllah, i think its one of the best ones i've uploaded. its very emotional aswell.

1426 - Surah al-Mu'minun & Surah an-Naml (Chapter 23 & 27)

Cover.JPG


01 - Introduction
02 - Surah al-Faatiha
03 - Surah al-Mu'minun [1-35]
04 - Surah al-Mu'minun [36-74]
05 - Surah al-Mu'minun [75-118]
06 - Surah an-Naml [1-26]
07 - Surah an-Naml [27-55]
08 - Surah an-Naml [56-81]
09 - Surah an-Naml [82-93]
10 - Dua
 

A Muslim

Junior Member
Mashallah

:salam2:

may Allah (SWT) bless you and reward you brothers and sisters for posting Shiekh Mishary's recitation for indeed he is one of the best.
 

Yousuf.

Junior Member
SubhanaAllah

:salam2:

He has a great voice. Is it wrong to feel inspired by someone's voice? I mean, sincerely, I began to fall in love with the Qur'an after listening to beautiful Qur'anic recitations. Is that wrong?


Or you should just fall in love with the Holy Book naturally and not by external influences?


Im in doubt.
 

Marwa17

Junior Member
ya
my mom says he's practically singing and that's wrong...
....
since the qu'ran does not need to be beautified since it is beautiful on it's own
but on an aside note,
are the duas different or allthe same?
 

wizra

Junior Member
ya
my mom says he's practically singing and that's wrong...
....
since the qu'ran does not need to be beautified since it is beautiful on it's own

Abu Dawud
Book 8, Number 1463:
Narrated Al-Bara' ibn Azib:
The Prophet (Sallallahu alayhi wa sallam) said: "Beautify the Qur'an with your voices."

but on an aside note,
are the duas different or allthe same?

The Dua's are all different.
 

suumaya

Junior Member
Asalamu alaikum
Jazakallahu khair brother, i have been looking for those Dua. May Allah guide you and have mecy on you.
 

Marwa17

Junior Member
it's a tad bit long...sorry
but i found it to be pretty thorough

http://bewley.virtualave.net/ulum1.html

Abu Dawud
Book 8, Number 1463:
Narrated Al-Bara' ibn Azib:
The Prophet (Sallallahu alayhi wa sallam) said: "Beautify the Qur'an with your voices."



The Dua's are all different.

Al-Bukhari transmitted that Qatada said, "I asked Anas about the recitation of the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'He would lengthen syllables when he recited, 'In the Name of Allah, the All-Merciful, Most Merciful.' He would extend the name 'Allah', extend 'ar-Rahman' (the All-Merciful) and extend 'ar-Rahim' (the Most Merciful).

At-Tirmidhi reported that Umm Salama said, "The Messenger of Allah, may Allah bless him and grant him peace, used to put stops in his recitation. He would say, 'Praise be to Allah, the Lord of the worlds,' and stop, 'the All-Merciful, Most Merciful,' and stop. Then he would recite, 'Master of the Day of Repayment.'" (gharib, Abu Dawud transmitted a similar hadith.)

It is related that the Prophet, may Allah bless him and grant him peace, said, "The person with the best voice is the one that I see fears Allah Almighty when he recites." It is related that Ziyad an-Numayri came with the reciters to Anas ibn Malik and was told to recite. He raised his voice and intoned. He had a loud voice and Anas uncovered his face, as he had a black cloth over it, and said, "You! what is this you are doing?" When he saw something he objected to, he would remove the cloth from his face.

It is related that Qays ibn 'Ubbad said, "The Companions of the Messenger of Allah used to dislike raising the voice in dhikr." Those who disliked raising the voice in recitation of the Qur'an included Sa'id ibn al-Musayyab, Sa'id ibn Jubayr, al-Qasim ibn Muhammad, al-Hasan, Ibn Sirin, an-Nakha'i and others. Malik ibn Anas and Ahmad ibn Hanbal also disliked it. All of them disliked raising the voice with the Qur'an and intoning it. It is related that Sa'id ibn al-Musayyab heard 'Umar ibn 'Abdu'l-'Aziz leading the people and he intoned in his recitation. Sa'id sent a message to him saying, "May Allah put you right! Imams should not recite like that." So 'Umar stopped singing. Al-Qasim ibn Muhammad said, "A man recited in the mosque of the Prophet and intoned and al-Qasim objected to that. He said, Allah Almighty says, 'Truly it is a Mighty Book. Falsehood cannot reach it from before it or behind it.' (41:40-41)" Malik related that he was asked about nabr (raising the voice) when reciting the Qur'an in the prayer and he disliked that strongly and objected to the raising of the voice in recitation. Ibn al-Qasim related from him that he was asked about melody in the prayer and he said, "I do not like it." He said, "It is a kind of singing which they do and for which they are paid money."

One group permit raising the voice in the Qur'an and intoning it. That is because, when someone beautifies his voice in it, it settles more deeply in the selves and the hearts listen more to it. They find evidence in the words of the Prophet, may Allah bless him and grant him peace, "Adorn the Qur'an with your voices." Al-Bara' ibn 'Azib transmitted it as did Abu Dawud and an-Nasa'i. The Prophet, may Allah bless him and grant him peace, said, "He who does not sing the Qur'an is not one of us." (Muslim). There is also what Abu Musa told the Prophet: "If I had known that you listened to my recitation, I would have beautified it for you." 'Abdullah ibn Mughaffal said, "In a journey in the year of the Conquest, the Messenger of Allah, may Allah bless him and grant him peace, recited Surat al-Fath on his mount and he used a quavering tone in his recitation." Some of those who believed this were Abu Hanifa and his people, ash-Shafi'i, Ibn al-Mubarak and an-Nadr ibn Shumayl. It is the choice of at-Tabari, Abu'l-Hasan ibn Battal, Qadi Abu Bakr ibn al-'Arabi and others.

The first position is sounder because of what we already mentioned and will mention. As for using the first hadith as evidence, it is not apparent. It is an example of the reversal of the normal order and in fact means, "Adorn your voices with the Qur'an." Al-Khattabi said, "That is how more than one of the Imams of hadith have explained it, saying it is reversal."

Al-Khattabi related from al-Bara' that the Messenger of Allah, may Allah bless him and grant him peace, said, "Adorn the Qur'an with your voices." He said, "It means be melodious in the recitation and employ your voices to do it and take it as a sign and adornment. It is said that it means to encourage people to recite the Qur'an and persist in it. It is related from Abu Hurayra that he heard the Messenger of Allah say, "Adorn your voices with the Qur'an." It is related that 'Umar said, "Make your voices good with the Qur'an."

It is to this sense that the words of the Prophet, may Allah bless him and grant him peace, refer when he said, "The one who does not sing the Qur'an is not one of us," meaning "the one who does not make his voice good with the Qur'an is not one of us." That is how 'Abdullah ibn Abi Mulayka interpreted it. 'Abdu'l-Jabbar ibn al-Wird said that he heard Ibn Abi Mulayka say that 'Abdullah ibn Abi Yazid said, "Abü Lubaba passed us and we followed him until he went into his house. He was a man of shabby appearance. I heard him say, 'I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "He who does not sing the Qur'an is not one of us."' 'Abdu'l-Jabbar said, "I asked Ibn Abi Mulayka, 'Abu Muhammad, what do you think of the one who does not have a good voice?' He replied, 'He makes it as good as he can.'" (Abu Dawud)

This is also the meaning of Abu Musa's words to the Prophet, may Allah bless him and grant him peace: "If I had known that you were listening to my recitation, I would have made my voice good in the Qur'an, adorned it and used tartil (slow recitation)." This indicates that he was quick in his recitation with a good natural voice. If he had known that the Prophet, may Allah bless him and grant him peace, was listening, he would have extended his recitation and used tartil as he usually did when he recited to the Messenger of Allah. He used to do that in order to increase the beauty of his voice when reciting.

We seek refuge with Allah from interpreting what the Messenger of Allah, may Allah bless him and grant him peace, said as meaning that the Qur'an is adorned by voices or anything else! Whoever interprets it in this way has committed something terrible in saying that the Qur'an is in need of someone to adorn it. It is Light, Illumination, and the Highest Adornment for the one who wears its splendour and is illuminated by its light. It is said that the command to adorn means to learn the readings and to adorn them with our voices. That implies: "adorn the recitation with your voices," since "qur'an" means recitation as Allah says, "The recitation (qur'an) of dawn." (17:78) According to this interpretation, it is valid that it simply means "to recite" as we made clear.

It is said that the word understood as "singing" (yataghanna) comes from istighna, "not having any need", not from ghina' (singing). This was the interpretation adopted by Sufyan ibn 'Uyayna and Waki' ibn al-Jarrah. Sufyan related that from Sa'd ibn Abi Waqqas. Another point is also related from Sufyan which Ishaq ibn Rahawayh mentioned, which is that it means "to be enriched and without need of other words". This is the interpretation preferred by al-Bukhari when he dealt with the verse, "Is it not enough for them that We have sent down to you the Book which is recited to them?" (29:51) What is meant by being enriched by the Qur'an is not being in need of the history of nations. Interpreters have said that.

It is said that "yataghanna" means to display sorrow. In other words sorrow should appear in the reciter when he reads and recites, and it does not come from "ghunya" (being able to dispense with) because a different form of the verb would have been used for that. A group of scholars believed that, including Imam Ibn Hibban al-Busti. Their evidence was what Mutarrif ibn 'Abdullah ibn ash-Shikhkhir related from his father: "I came to the Messenger of Allah, may Allah bless him and grant him peace, while he was praying and his chest was heaving like a cauldron from weeping." They said, "This report makes it clear that what is meant is displaying sorrow. This is also supported by what the Imams related from 'Abdullah: "The Prophet, may Allah bless him and grant him peace, said, 'Recite to me.' So I recited Surat an-Nisa' to him until I reached the ayat, 'How will it be when We bring a witness from every nation and bring you as a witness against them?' (4:41) I saw his eyes overflowing with tears."

These are four interpretations and none of them indicate that recitation is done with tunes or quavering voices. Abu Sa'id al-A'rabi said about "He who does not sing the Qur'an is not one of us": "The Arabs were keen on singing and using verse in most of what they said. When the Qur'an was revealed, they wanted to use the Qur'an as their chant instead of singing, and the Prophet said this."

The fifth interpretation is what some claim as evidence for quavering and singing. 'Umar ibn Shayba said, "I told Abu 'Asim about Ibn 'Uyayna's interpretation regarding 'singing' meaning 'beyond need' and he said, 'Ibn 'Uyayna did not do well.'" Ash-Shafi'i was asked about the interpretation of Ibn 'Uyayna and said, "I know better than this. If the Prophet, may Allah bless him and grant him peace, had meant not having need, he would have said it. He said, 'singing' and so we know that he meant singing." At-Tabari said, "What is known in our view is that taghannin is singing in the language of the Arabs, which is using a good voice with quavering." As for those who claim that it means 'being without need', that is not part of the language and poems of the Arabs. We do not know any of the people of knowledge who said that.

In respect of what at-Tabari claimed about taghanna not meaning istighna in Arabic, al-Jawhari stated what we mentioned as did al-Harawi. There is nothing to prevent it meaning istighna, as it is indeed more appropriate to accept that which is it related from a great Companion as Sufyan reported. Ibn Wahb said about Sufyan, "I have not seen anyone with better knowledge of the interpretation of ahadith than Sufyan ibn 'Uyayna."

A sixth interpretation is what has come in the form of an addition in Sahih Muslim which is that Abu Hurayra heard the Messenger of Allah, may Allah bless him and grant him peace, say, "Allah does not listen to anything so gladly as He listens to a Prophet with a good voice chanting the Qur'an aloud." At-Tabari said, "If it had been as Ibn 'Uyayna said, there would be no point in mentioning a good voice and aloud." The word "aloud", can be part of the words of the Prophet, Abu Hurayra or someone else. If it is the first, which is unlikely, it is evidence of lack of warbling (tatrib) and quavering because he did not say that. He said, "aloud", meaning so that he and those around him can hear him as the Prophet said to someone he heard raising his voice in the shahada, "O mankind! Be kind to yourselves. You are not calling out to someone dead or absent." So there is no evidence for what they claim. Some of our scholars preferred this interpretation, saying that it is the most likely because the Arabs use the term translated as "singing out" for the one who raises his voice and directs it to someone absent even if it had no tune. He said, "This is the explanation of the Companion, and he knows their manner of speaking far better."

Abu'l-Hasan ibn Battal argues for the school of ash-Shafi'i and says, "The removal of the difficulty in this question is found in what Ibn Abi Shayba reported É from 'Uqba ibn 'Amir who said that the Messenger of Allah, may Allah bless him and grant him peace, said, "Learn the Qur'an, sing it and write it. By the One who has my soul in His hand, it is more likely to escape than a camel from the hobble." Our scholars said, "Even if this hadith has a sound isnad, what is known absolutely and definitively refutes it: the recitation of the Qur'an has reached us mutawatir from many shaykhs, generation after generation back to the noble era and to the Messenger of Allah, may Allah bless him and grant him peace, and there was no making of tunes or intoning (tatrib) related by them while they go into depth regarding the pronunciation of the letters, madda, idgham, izhar and other types of recitation.

Furthermore, in quavering and intoning, there is putting a hamza on what does not have a hamza and a lengthening of what should not be lengthened. So the single alif will be made into two alifs and one waw into two. That leads to an increase in the Qur'an which is forbidden. If that occurs in a place where there is hamza, they make several hamzas. It may be said that 'Abdullah ibn Mughaffal said that Messenger of Allah, may Allah bless him and grant him peace, recited on his camel in the Year of the Conquest of Makka (8/630) and quavered, which al-Bukhari mentioned. He said, describing it, "a' a' a'" three times. That may mean ishba' which is lengthening the vowel of the madda in its proper place.

It is also possible that the story of his voice has to do with the rocking of his camel, as it happens to someone in a loud voice when he is riding and his voice tightens and is cut because of the rocking of the camel. Since this is possible, then there is no evidence in it. 'Abdu'l-Ghani ibn Sa'id transmitted from the hadith of Qatada from 'Abdu'r-Rahman ibn Abi Bakr who reported that his father said, "The recitation of the Messenger of Allah, may Allah bless him and grant him peace, was extended (madd) but there was no quavering (tarji')." Ibn Jurayj reported that Ibn 'Abbas said, "The Messenger of Allah had a mu'adhdhin who intoned. The Messenger of Allah, may Allah bless him and grant him peace, said, "The adhan should be easy and smooth (i.e. without trilling). If your adhan is not easy and smooth, then do not give the adhan." (ad-Daraqutni) If the Prophet, may Allah bless him and grant him peace, forbade it in the adhan, it is more likely that he would not permit in the Qur'an which the All-Merciful preserves as Allah says, "It is We who have sent down the Reminder and We will preserve it." (15:9)

This disagreement regarding recitation is a result of the meaning of the Qur'an not being understood due to the repetition of voices and the great amount of quavering. If the matter goes further so that the meaning cannot be understood, then that is agreed to be forbidden. This is done by reciters in the towns of Egypt who recite before kings and at funerals and receive wages and stipends for doing so. Their effort is misguided and their work is ruined. By so doing they allow the alteration of the Book of Allah and it makes it easy for them to be bold against Allah by adding to His revelation what was not in it out of ignorance in their deen, deviation from the Sunna of their Prophet, rejecting the course of the righteous Salaf in respect of that matter, and longing for what shaytan has made seem attractive in what they do. They "suppose that they are doing good" while they repeat their error and play with the Book of Allah. We are returning to Allah, but the Truthful One, may Allah bless him and grant him peace, reported that that would happen and so it is as he, may Allah bless him and grant him peace, reported it would be.

Imam Razin and at-Tirmidhi al-Hakim in Nawadir al-Usul reported the hadith transmitted by Hudhayfa in which the Messenger of Allah, may Allah bless him and grant him peace, said, "Recite the Qur'an with the tunes and voices of the Arabs and beware of the tunes of the people of passionate love and the tunes of the People of the two Books [meaning the Torah and Gospel]. After you will come a people who quaver their voices while reciting the Qur'an, as is done in singing and wailing. That will not go beyond their throats. Their hearts are tempted and attracting the hearts of those who admire them are what really concerns them." "Tunes" refers to intoning, quavering the voice and being good in recitation, poetry and singing.

Our scholars state that this is like those of the reciters of our time who do that before prayers and in gatherings, using foreign tunes which the Prophet, may Allah bless him and grant him peace, forbade. Quavering (tarji') in recitation is to repeat the letters like the Christians do. Tartil in reciting the Qur'an is to recite slowly and deliberately, and to make the letters and vowels clear. It is like the petals of the daisy. It is desirable when reciting the Qur'an. Allah says, "Recite the Qur'an distinctly." (73:4) Umm Salama was asked about the recitation and prayer of the Prophet, peace be upon him, and she said, "What do you have to do with his prayer! He prayed and then slept the amount he prayed. Then he prayed the amount he slept and then he slept the amount he prayed until morning." Then she described his recitation, which was an explanatory recitation, letter by letter. An-Nasa'i, Abu Dawud and at-Tirmidhi transmitted it as being hasan sahih gharib.
 

at-trablusi

New Member
Salam,

Excuse my ignorance but are ALL the recitations in this thread from Mishary? I was listening to Ar-Rahman and just couldn't believe it was him for the early part of it! Masha'allah he really is the most talented recitor out there in my opinion.

May allah reward wizra_ukhra and all the posters in this thread.

One thing to remind us though, we should try and listen to recitations from others as well to avoid developing attachment to the quran for the sake of a particular recitor.

Ma'salama.
 

mafia658

New Member
SUBHANALLAH

ASALAM-O-ALIKUM.....

I VE RECENTLY JOINED THIS BEAUTIFULL WEBSITE AND I REALLY LOVE BROTHER MISHARY'S VOICE.... AND I REALLY APPRECIATE YOUR EFFORTS FOR Keeping this Site UpDate and Great SOurce of Knowledge and True Meaning of Islam.....


ALLAH HO AKBER
 

pcozzy

Junior Member
:salam2:
Jazak Allahu Khair. I appreciate all contributions to this thread and may Allah reward you all.

I am very happy with what I downloaded and listened to in this thread. Thank you.
 
Status
Not open for further replies.
Top