Virtues of reading the Quran

To reflect upon the verses of Allah is a form of worship; it is something that will draw one close to Allah, Most High. This reflection is not a reckless and wandering one, rather, it includes a study of the classical Tafseer (exegesis) of the verses being pondered over. Allah, Most High, Says in the Quran (what means): “Then do they not reflect upon the Quran? If it had been from [any] other than Allah, they would have found within it much contradiction.” [Quran: 4:82]

The Book of Allah is unlike any other; it is the timeless Speech of Allah, and not a created thing. It is the study guide for life, death, and what follows. Therefore, it deserves a far more careful study than anyone else’s speech. It necessitates that its reader return to the early narrations of those who witnessed its revelation and heard its explanation by the one deputed by Allah to rehearse and explain His Words to humanity, Muhammad . For if one would try to ponder over the meanings of the verses without having done this study, then surely the filth of the time that he lives in and his ignorance of the correct application and understanding that the early Muslims had would cause him to understand some things not intended by Allah, Most High, and therefore he would go astray, thinking to be worshipping Allah. So, let every sincere Muslim who hopes to earn Allah’s Love by reciting and reflecting over Allah’s Book hold tight to the meanings explained by the Prophet  and those taught by the Companions and their immediate followers, and the early scholars of Islam.

Dear Muslim brother and sister! Know that reciting and pondering over the Book of Allah and devoting regular time to its study and implementation has tremendous benefits in this life and the next. Let us now look at just a few of them to attach ourselves more firmly to the majestic Words of Allah. Each benefit stands as enough of an encouragement to shun any laziness we have and dedicate ourselves wholly to the Quran.

Reading and Reflecting Over the Quran Fulfils an Islamic Duty

The Prophet  summarised this religion with his statement: “The religion (of Islam) is naseehah (offering sincere advice)!” Tameem bin Aws said: “We asked, ‘To whom?’” He  replied: “To Allah, His Book, His Messenger, the leaders of the people, and to their subjects.” [Muslim] The sincerity that is due to the Book of Allah includes its regular recitation, learning the rules of Tajweed (the recitation of the Quran, according to specified rules) and reciting it beautifully, learning about its Tafseer and the reasons for its revelation, affirming that it is the truth, the perfect Speech of Allah and not part of the creation, honouring it and defending it, abiding by the orders and prohibitions found in it, and teaching it and calling to it.

The Quran will be a Proof for or against Us on the Day of Judgement

This is due to the statement of the Messenger : “And the Quran is a proof for you or against you.” [Muslim] So, one of two things will occur with this proof, the Book of Allah. It will either be in one's favour, a proof for us on the Day when we will desperately need every single good deed, or it will be something standing against us. The very Speech of our Creator as a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against Him?

Think carefully, dear Muslim brothers and sisters, about your position with the Quran. Are you neglecting it, contradicting it, and being heedless of its orders and prohibitions? Are you thinking deeply over it? Will it be on your side on the Day of Judgement?

The Quran will Intercede for Us on the Day of Judgement

Abu Umamah  related that the Prophet  said: “Read the Quran, for indeed it will come on the Day of Standing (Judgement) as an intercessor for its companions.” [Muslim]

The Quran Raises One's Status in this Life

In Saheeh Muslim, which is one of the two most authentic books of prophetic narrations, we find a wonderful story about how a man from the people of Paradise, ‘Umar bin Al-Khattab  understood this principle. The story is that once, some men came to question him during his reign as caliph regarding the leadership of Makkah. The men asked: “Who do you use to govern Makkah?” He  said: “Ibn Abzaa.” They asked: “And who is Ibn Abzaa?” ‘Umar  replied: “A freed slave from those we freed.” They remarked: “You left a freed slave in command of the People of the Valley (the noble tribes of the Quraysh)?” He  replied: “Indeed he is a reciter of the Book of Allah and is knowledgeable about the obligations of the Muslims. Haven’t you heard the statement of your Messenger : “Verily Allah raises some people by this Book and lowers others by it””?

The People of the Quran are from Best of People

‘Uthman  said that the Prophet  said: “The best of you are those who learn the Quran and teach it to others.” [Al-Bukhari]

There are Ten Rewards for Every Letter Recited from the Quran

As a Hadeeth (prophetic statement) in At-Tirmithi proves: “Whoever reads a letter from the Book of Allah, he will have a reward, and this reward will be multiplied by ten. I am not saying that 'Alif, Lam, Meem' (a combination of letters frequently mentioned in the Holy Quran) is a letter, rather I am saying that ‘Alif’ is a letter, ‘Lam’ is a letter and ‘Meem’ is a letter.” [At-Tirmithi] So increase your recitation of the Quran to gain these merits, as well as the following ones.

The Reciters of the Quran Will Be in the Company of the Noble and Obedient Angels

‘Aa'ishah  related that the Prophet  said: “Indeed the one who recites the Quran beautifully, smoothly, and precisely, will be in the company of the noble and obedient angels. As for the one who recites with difficulty, stammering or stumbling through its verses, then he will have twice that reward.” [Al-Bukhari and Muslim]

So dear brother or sister Muslim, do not let the Shaytan (Satan) give you false excuses, such as ‘I am not an Arab.’ or ‘It is not in my language.’ This Hadeeth is a firm proof against these whisperings.

Dedicate yourself to the Book of Allah, whether you are an Arab or not! The excuses have been eliminated and the pathway has been cleared for you to embrace the Book of Allah without holding back or offering excuses! Surely you will not hesitate to seek a teacher or a study circle for the Quran once you hear the last and perhaps greatest benefits of reading and contemplating over the Quran.

One’s Position and Rank in Paradise is Determined by the Amount of Quran He Memorised in this Life

‘Abdullah bin ‘Amr bin Al-‘Aas  heard the Prophet  saying: “It will be said to the companion of the Quran: 'Read and elevate (through the levels of Paradise) and beautify your voice as you did when you were in the worldly life! For verily, your position in Paradise will be at the last verse you recite!’” [Abu Dawood and At-Tirmithi]

The Quran Leads to Paradise

The Quran states (what means): "Indeed the Quran guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward." [Quran: 17:9]

The Prophet  said: “The Quran is an intercessor - something given permission to intercede, and it is rightfully believed in. Whoever puts it in front of him, it will lead him to Paradise; whoever puts it behind him, it will steer him to the Hellfire.” [At-Tabarani]

Know, dear brothers and sisters, that these nine benefits from the numerous benefits available can only be attained by a sincere commitment to the Book of Allah, and not simply by an empty claim of love for it. Rather, the heart must be sincerely attached to the Book of Allah and the limbs and tongue will follow suit in this attachment. One must know that we only mentioned a few of the numerous benefits of reading and reflecting over the Quran. There are many other benefits that await your reading of the Quran and books of Hadeeth, such as the chapter of the Quran that will plead on your behalf in the grave, and that it is a physical healing, a source of rest and relaxation for your heart, among many other things. -islamweb.net

CHAPTER 3, VERSES 144 & 145: FUNDAMENTAL TRUTHS ABOUT LIFE AND DEATH

"Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm God at all; but God will reward the grateful. And it is not [possible] for one to die except by permission of God at a decree determined. And whoever desires the reward of this world - We will give him thereof; and whoever desires the reward of the Hereafter - We will give him thereof. And we will reward the grateful." (Quran 3:144-145)

The third chapter of Quran, The Family of Imran (Aali-Imran), was revealed in Medina. All chapters revealed in Medina are primarily concerned with the building and sustaining of a sound and functioning Muslim community.  The Family of Imran contains 200 verses that can be divided into four discourses. All the discourses are interconnected, and the entire chapter is addressed to The People of the Book and the new Muslim nation. Verses 144 and 145 are found in the final discourse, towards the end of the chapter. It is believed that this section was revealed after the ill-fated Battle of Uhud. The verses we are concerned with are contained in a section of the chapter that reviews the Battle of Uhud in order to teach the Muslims a lesson. They are encouraged to overcome worldly weaknesses and nourish the virtues that enable them to carry out their obligations.

During the Battle of Uhud a rumor swept through the ranks that Prophet Muhammad, may the mercy and blessings of God be upon him, was killed. This had a devastating effect on the majority of the Muslims. A series of events lead to a defeat and to God allowing the Muslims to experience the consequences of their weaknesses. Prophet Muhammad had stationed a detachment of soldiers on a hilltop with orders to not to abandon their positions under any circumstances. From the hilltop the archers wrongly presumed that the Muslims were victorious and decided to join their brothers on the battlefield. This gave the enemy an opening.[1]

During the chaotic skirmish that ensued Prophet Muhammad was injured leading someone to shout out that he had been killed. Many of the Muslims ran away back to Medina, others ran up onto the hill where they collapsed in despair. Meanwhile a small band of followers had surrounded the very much alive Prophet and protected him with consummate skill and daring. At the same time some Muslims were impudent enough to question whether Prophet Muhammad was a prophet at all, expressing the idea that a prophet would not have been killed.[2]

This sequence of events is used by God in the Quran to explain some fundamental principles about life and death. God says that Muhammad is only a messenger and that all the messengers before him have died or been killed. God rebukes those who lost faith saying that Muhammad is a human being with a fixed lifespan just like every other human being. God goes on to say that if their attachment to Islam is really an attachment to Prophet Muhammad then they are standing on very shaky ground. If any of the Muslims intended to return to disbelief at the death of the Prophet, then Islam really has no need for them. All the messengers preached the same message; it goes back to the beginning of time. The message is greater than those who teach it and it will last until the end of time while the messengers, all of them human beings, will have a normal lifespan.

This was not the only time that the new Muslim nation had to be reminded of the mortality of Prophet Muhammad and continuance of the message. According to the sayings and traditions of those closest to Prophet Muhammad the morning after the Prophet died, Abu Bakr came into the mosque and found the people all distracted and despairing. Umar ibn Al-Khattab was telling them that it was a sin to say that the Prophet was dead. Abu Bakr took control of the situation saying "Lo! As for him who worshipped Muhammad, Muhammad is dead, but for those worship God, God is alive and does not die. He then quoted this verse that confirm his words and remind them of lessons previously learned.[3]

The second verse we are discussing here, verses 145, teaches Muslims that fleeing from death will be of no avail. Nobody dies except at the time appointed by God. Thus, a person should not waste time fleeing from death rather they should make use of their time by preparing for their afterlife. A person’s effort should be directed to their well-being in the next world because God states clearly that whoever desires a reward in this life will get it but those who desire a reward in the Hereafter will achieve indescribable bliss. A Muslim should focus on worldly results only in so much as they will accrue rewards in the next life.

Both verses conclude with God reminding the Muslims that He will reward the grateful.  Those who appreciate His bounty and demonstrate their gratitude by following and glorifying Him will be rewarded in this life and even more so in the next. However, Muslims must remember that they do not always get exactly what they want no matter how hard they try or how grateful they are. A grateful person is grateful for anything decreed for him by God.  Sometimes righteousness leads to suffering in this world. Those who are grateful appreciate God’s favor towards them; He has made the true religion available to them and given them knowledge of a place more vast and everlasting then this small planet. -islamreligion.com

FOOTNOTES:

[1]Safiur-Rahman Al-Mubarakpuri. Ar-Raheeq Al-Makhtum (The Sealed Nectar): Biography of the Noble Prophet. Dar-us-Salam Publications. Revised edition 2002.

[2]Ibid

[3]Saheeh Al-Bukhari

Etiquette towards The Messenger of Allah

One of the joys that Allah grants His servant is to love His beloved Noble Prophet  and how can it be otherwise, when to love the Prophet  is one of the conditions of faith?

Imam Al-Bukhari, may Allah have mercy upon hin, related from Abu Hurayrah  that the Messenger of Allah  said: "I swear by Him in Whose Hands my soul lies, none of you will truly believe until I am more beloved to him than his father and son."

Imaam Muslim  related from Anas  that he said: The Messenger of Allah  said: "None of you will truly believe until I am more beloved to him than his family, wealth and all the people."

In the same way that love of the Prophet  is a reason for attaining the good of this world and the Hereafter, then loving him is also a reason for achieving the sweetness of Eeman (faith).

Al-Bukhari and Muslim both related from Anas  that the Prophet said: "Whoever possesses the following three qualities will taste the sweetness (delight) of Eeman: One to whom Allah and His Messenger are dearer than anything else; whoever loves his brother solely for Allah's sake; and whoever hates to convert to disbelief just as he hates to be thrown into the Fire."

The meaning of "sweetness of Eeman", as the scholars have stated is: "Deriving pleasure from obedience and enduring hardship in religion and preferring this over worldly things." (Sharh An-Nawawee and Fat- Hul-Baree)

Loving the Prophet  will also be a means of taking one to the place of felicity.

It has been related by Al-Bukhari and Muslim from 'Abdullah Ibn Mas'ood  that he said: [A man came to the Messenger of Allah  and said: 'O Messenger of Allah! What do you say of a man who loves a people and never joins them?' The Messenger of Allah  said: The person will be with those whom he loves (i.e. in the Hereafter)."]  (Al-Bukhari & Muslim)

We all claim that we love the Noble Prophet  and that he  is more beloved to us than our fathers, sons and all the people. However, are we really truthful in this claim? Does our claim have any value in the Sight of Allah?

The scholars have mentioned signs and criterion by which the love of the Prophet  can be judged i.e. whether it is in a person's heart or not. Some of the most apparent signs are the following:

1) being eager to see and keep company with him . Thus, the loss of these two wishes would be worse than the loss of anything in the world.

2) Having total willingness to sacrifice oneself and one's wealth for him.

3) Following his orders and refraining from what he prohibited.

4) Making his Sunnah (Prophetic traditions) victorious and protecting the Sharee`ah (Islamic law).

If one finds these signs in himself, then he should praise Allah, The Most Mighty and The Most Majestic, that he possesses in his heart the true love for the beloved, the Noble [Prophet] . He should ask Allah for steadfastness upon this.

Whoever lacks some or all of these signs, should hold himself to account before he is held to account, on a Day which will turn the hair of children gray (i.e. the Day of Resurrection). Nothing will be hidden from Allah and he (the slave) will not consider or attempt to deceive Allah and the believers; because one who attempts to deceive Allah will only deceive himself as Allah says:

"They (think to) deceive Allah and those who believe, while they deceive not except themselves, and perceive (it) not." [Quran, 2: 9]

'Umar Ibn Al-Khattab  said to Allah's Messenger  "O Messenger of Allah, you are more beloved to me than anything except my own self." Allah's Messenger  then told him, "No, by the One in Whose Hand is my soul, not until I am more beloved to you than your own soul." 'Umar then told him, "By Allah, now you are more beloved to me than my own soul (i.e. you will not truly believe)." Allah's Messenger  then told him that now he had true and correct faith." [Al-Bukhari and Muslim]

Ibn Rajab  says about love of the Messenger :

Love for the Messenger  is at two levels.

The first level is obligatory. This is the love that requires one to accept whatever the Messenger  brought from Allah and to receive it with love, pleasure, esteem and submission, without seeking guidance from any other source whatsoever. This is then followed by excellent following of him in whatever he conveyed from his Lord and to affirm whatever he has reported of obligations, to remain away from anything he has prohibited of forbidden acts, to give support for his religion and to strive against those who oppose him according to one's ability. All of these are necessary components that one must possess and a person's Faith is not complete without them.

The second level is superior [and not an absolutely necessary component of Faith]. This type of love requires following his example in an excellent way and fulfilling the following of his Sunnah (tradition) with respect to his behavior, manners, voluntary deeds, supererogatory actions, eating, drinking, dressing, excellent behavior with his wives and other aspects of his perfect manners and pure behavior. It also includes learning about the details of his life and practices. It also includes the heart trembling when mentioning him, exalting his mention often, out of what resides in the heart of love for him, esteem for him and respect for him. It also includes loving to listen to his words and preferring them over the words of others of the creation. And one of the greatest aspects of this love is to follow him in his abstinence of this world, his being sufficed with little of this world and his turning to and desiring of the everlasting Hereafter. -islamweb.net