Chapter 1: FORTY AHAADITH

Translation: Hadhrat Usmaan رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said: “The best amongst you is he who learns the Qur-aan and teaches it.”

Note: In most books of Hadith it is quoted with the word ‘and’ between ‘learns and teaches’ as above. Thus, the greatest reward would be for that person who learns the Qur-aan Shareef and thereafter teaches it to others. But in some of the books this Hadith is narrated with the word ‘or’, in which case the meaning would be: “The best amongst you is he who learns the Qur-aan or teaches it.” According to this version, the reward is general, i.e. equally great whether one learns himself or teaches it to others. Thus, there would be equal reward for both. The Qur-aan Shareef is the basis of the Deen of Islam and the existence of this Deen depends on the preservation and propagation of the Qur-aan Shareef. Therefore, the reward of learning and teaching the Qur-aan Shareef is obvious and does not need further explanation.

However, there are different levels of learning. The highest is to learn the Qur-aan Shareef with its meaning and the least is to learn its words only. The Hadith mentioned above is also supported by another saying of Rasulullah ﷺ as reported by Hadhrat Sa’eed ibn Sulaim رَضِيَ اللّٰهُ عَنْهُ : “If a person who has learnt the knowledge of the Qur-aan thinks that another person, who has been gifted with something else, to be more fortunate than himself, has shown disrespect to the blessings of Allah Ta’ala upon him.” Since the Qur-aan Shareef is the Word of Allah Ta’ala, to recite and teach it is better than everything else. Mulla Ali Qari رَحْمَةُ اللّٰهِ عَلَيْهِ quotes from another Hadith that whoever learns the knowledge of the Qur-aan Shareef stores the knowledge of Nubuwat in his forehead. Sahl Tastari رَحْمَةُ اللّٰهِ عَلَيْهِ says that the proof of love that one has for Allah Ta’ala, is the love for the word of Allah Ta’ala in one’s heart. It is written in ‘Sharhul Ihyaa’ that, amongst the people who will be given shelter in the shade of the Arsh (Throne) of Allah Ta’ala on the fearful Day of Qiyaamah will be those who teach the Qur-aan Shareef to the children of Muslims and also those who learn the Qur-aan whilst young and read it throughout their lives.

Translation: Hadhrat Abu Sa’eed رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said: “Allah Ta’ala says, ‘If anybody finds no time for My zikr and for making dua to Me, because he is busy with the Qur-aan Shareef, I shall give him more than what I give to those who make dua to Me.

Translation: The greatness of the Word of Allah Ta’ala (the Qur-aan) over all other words is like the greatness of Allah Ta’ala over the entire creation.’”

Note: In other words, compared to those who are making dua to Allah Ta’ala, He will surely give a better reward to that person who remains so busy memorising the Qur-aan or learning and understanding it that he barely gets time for dua. It is commonly known that when a man distributes sweets etc., a share is set aside for him also because of the job of distribution given to him by the distributor himself. In another Hadith with a similar meaning it is mentioned that Allah Ta’ala would give such a person a better reward than what He would give to His ever-grateful servants.

Translation: Hadhrat ‘Uqbah ibn Aamir رَضِيَ اللّٰهُ عَنْهُ has said, “Rasulullah ﷺ came to us while we were sitting on the ‘Suffah’ (a certain spot in Masjidun Nabawi ﷺ ) and asked if any one of us would like to go to the market of Buthaan or Aqeeq every day and fetch two she camels of the best quality from there without committing any sin or cutting off family relations. We replied that every one of us would love to do so. Rasulullah ﷺ said that going to the Masjid and reading or teaching two aayaat of Qur-aan Shareef is much better than two she camels, and reading or teaching four aayaat is better than four she camels and an equal number of camels. (i.e. and so on).”

Note: ‘Suffah’ is the name of a raised platform in the Masjid of Nabi ﷺ in Madinah Munawwarah where the poor Muhaajireen used to stay. These Muhaajireen (those who left Makkah Mukarramah and settled down in Madinah Munawwarah) were known as the “Ashaab-us-Suffah” (The people of the Suffah). The number of these men varied from time to time. Allamah Suyuti رَحْمَةُ اللّٰهِ عَلَيْهِ has listed 101 names and also written an independent booklet about their names. Buthaan and Aqeeq were the two markets for camels near Madinah Munawwarah. The camel, especially a she camel with a fat hump, was a favourite of the Arabs. The expression “without sin” is significant. A thing can be obtained without working for it, either by blackmail, through illegal inheritance (by forcefully taking over the property of some relative) or by theft. Rasullullah ﷺ thus ruled out obtaining something incorrectly. Obtaining a thing without committing any sin is certainly liked by all, but much more valuable than that is the learning of a few Aayaat of the Qur-aan Shareef. Leave alone one or two camels, even if someone owns all the seven continents, he will be forced to leave it behind at the time of death. However, the reward of one Aayah will be ever-lasting. We see even in this life that a man feels happier when he is given only one Rupee (without having to return it), rather than if he is given 1000 Rupees for safe keeping for a while only. By safe keeping he is only burdened with a trust without getting any benefit out of it. In fact, this Hadith indirectly warns us not to compare something temporary with something everlasting. Whether he is busy with some work or resting, a man should ponder if his efforts are being wasted on acquiring the temporary gains of this world or are directed towards achieving the everlasting ones. We should grieve over all our wasted efforts for which we earn everlasting misery. The last part of the Hadith which says “superior to an equal number of camels” has three meanings. The reward for four camels has been mentioned in detail. Thereafter it is mentioned that the more Aayaat a person reads or teaches, the greater will be their superiority over the number of camels. In this case, the word “camels” at the end refers to either he-camels or she-camels and the number implied is more than four, because up to the number four, the reward has been mentioned in detail. The second meaning is that the numbers mentioned are the same as referred to earlier, the significance is that different people have different choices. Some people like she camels while others prefer he camels. Therefore Rasulullah ﷺ has used this expression to show that every Aayah is superior to a she or he-camel, whichever one a person prefers. The third meaning is that the numbers mentioned are the same as referred to before and not more than four. According to the second meaning, the explanation that an Aayah is superior to a she-camel or he-camel refers to both he and she camel, i.e., one Aayah is superior to both a he-camel and a she-camel considered together, and likewise every Aayah is superior to the combination of an equal number of he-camels or she-camels. Thus, a single Aayah has been compared to a pair or couple (of camels). My late father (May Allah Ta’ala bless his grave with noor) has preferred the latter interpretation because of its superior virtue. The Hadith does not mean that the reward of an aayah is equivalent to a camel or two camels; rather this example is given for our understanding. Actually, the Qur-aan Shareef cannot be compared to camels which will one day die. It has been clearly written before that the reward for even a single aayah is everlasting and is superior to being made a king over the seven continents, which will certainly be destroyed. Mulla Ali Qari رَحْمَةُ اللّٰهِ عَلَيْهِ has written about a pious person who went to Makkah Mukarramah for Haj. When he landed at Jeddah, some of his business friends asked him to stay longer in Jeddah, so that they could earn more money because of his blessed presence. In fact, they also wanted that some of the servants of the Shaikh to benefit from the profits of their business. At first the Shaikh refused to stay longer. When they insisted, he asked them how much they hoped to earn. They explained that they hoped to double their profits. The Shaikh said, “You have taken all this trouble for such a small amount. I cannot miss out one Salaah in the ‘Haram Shareef’ (the blessed Masjid in Makkah Mukarramah), where the reward of one Salaah is multiplied one hundred thousand times.” We should reflect how we sometimes lose great amounts of reward just for little worldly gain.

Translation: Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهَا narrates that Rasulullah ﷺ once said, “A person who reads the Qur-aan Shareef well will be with those noble and pious Malaaikah who are scribes (writers), and the person who has difficulty in reading the Qur-aan and has to exert himself to learn it, gets double the reward."

Note: The person who “reads the Qur-aan well” in the Hadith refers to the one who memorises the Qur-aan Shareef well and reads it fluently. It is highly praiseworthy if one also learns its meaning and significance as well. “To be with the Malaaikah” means that, just like how the Malaaikah brought the Qur-aan Shareef from the Lowhul Mahfooz (The Protected Tablet in the Heavens), he also conveys it to others by reciting it. Therefore, both have the same job, or it means that he will join the company of the Malaaikah on the Day of Qiyaamah. The person who has difficulty in reading the Qur-aan Shareef will get double reward, one for reading and the other for making effort in reading the Qur-aan Shareef, even though he makes many mistakes. It does not mean that his reward will be more than the person who reads it well. The reward that is mentioned for a good reader is far greater, so much so that he will be with the special Malaaikah. The explanation is that the hard work and effort in the reading of the Qur-aan Shareef has a separate reward. Therefore, reading of the Qur-aan Shareef should not be given up, even though you may struggle to read. Mulla Ali Qari رَحْمَةُ اللّٰهِ عَلَيْهِ has mentioned from the narration of Tabraani and Bayhaqi رَحْمَةُ اللّٰهِ عَلَيْهِ that if a person cannot memorise the Qur-aan Shareef well and yet tries to memorise it gets double the reward. Similarly, one who has a love for memorising the Qur-aan Shareef, and in spite of not having the ability to do so, does not give up his efforts, he will be counted by Allah Ta’ala amongst the Huffaaz on the Day of Qiyaamah.

Translation: Hadhrat ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا says that Rasulullah ﷺ said, “Hasad (Jealousy) is not permissible except for two people: One whom Allah Ta’ala blesses with the Qur-aan Shareef and he remains busy reading it day and night, and the other who is given a lot of wealth by Allah Ta’ala and he spends it day and night.”

Note: According to many Aayaat of the Qur-aan and Ahaadith, jealousy is a bad quality and is absolutely haraam. This Hadith, however, allows one to be jealous of two people. The Ulama have explained this Hadith in two ways. Firstly, jealousy here means ghibtah (envy). There is a difference between jealousy and envy. Jealousy is when you see someone who has something that you like and you wish that he should lose it whether it comes to you or not, while envy is a feeling within yourself to also own a thing which someone else has and which you like. Since jealousy is haraam, the Ulama have explained the word jealousy here to mean ‘ghibtah’ (envy). ‘Ghibtah’ is permissible in worldly things (e.g. a car, etc.) and commendable in Deeni matters. The second meaning is that if jealousy was permissible, it would have been permissible for the two people mentioned above.

Translation: Hadhrat Abu Musa رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “The example of a Mu’min who reads the Qur-aan Shareef is like that of a citron (type of orange), which has a nice smell and a sweet taste. The example of a Mu’min who does not read the Qur-aan Shareef is like that of a date, which has no smell, but its taste is sweet. And the hypocrite who reads the Qur-aan Shareef is like a rayhaan (sweet-smelling flower), which has a good smell but has a bitter taste. The hypocrite (one who pretends to be a Muslim) who does not read the Qur-aan Shareef is like a wild gourd (a bitter fruit), which has a bitter taste and no smell.”

Note: In this Hadith, reading of the Qur-aan Shareef has been compared to worldly objects in order to make us understand the difference between reading and not reading the Qur-aan Shareef. Otherwise it is obvious that material objects of this world like citrons and dates cannot match the sweetness and perfume of the Qur-aan Shareef. However, there are special points in this example, which indicates the deep knowledge of Nubuwwat and proves the vast understanding of Rasulullah ﷺ . Consider the example of the citron, which gives flavour to the mouth, cleans the stomach and helps digestion. These qualities are specially associated with the recitation of the Qur-aan Shareef which results in fragrance in the mouth, internal purity and spiritual strength. It is also said that if there is citron in the house, no jinn can enter it and if this is true, then this is the speciality of the Qur-aan Shareef also. Some doctors say that citron strengthens the memory. It is reported in ‘Ihyaa’ by Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ that, three things strengthen the memory i.e., cleaning the teeth with miswaak, fasting and reading the Qur-aan Shareef. In the kitaab of ‘Abu Dawood’, it is mentioned at the end of the Hadith given above that a good companion is like a person having musk. Even if you do not get the musk, you will at least enjoy its fragrance. An evil companion is like a person with a fire place. If you do not get blackened in his company, you certainly cannot avoid the smoke. It is, therefore, important that one should be very careful in choosing his companions, with whom he has to generally mix.

QUR-AAN HADITH 7 - THE EFFECT OF THE QUR-AAN IN THE RISING AND THE FALLING OF NATIONS

Translation: Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “Allah Ta’ala gives honour to many people because of the Qur-aan Shareef and He also disgraces many people because of the Qur-aan.”

Note: People who believe in the Qur-aan Shareef and practice upon it are given honour and respect by Allah Ta’ala, both in this life as well as in the Aakhirah, while those who do not act upon it are disgraced by Allah Ta’ala. Allah Ta’ala says in the Qur-aan;

Translation: “Allah misleads many with this Qur-aan and guides many with it.” (Surah Baqarah – Aayah 26)

At another place in the Qur-aan Shareef we come across:

Translation: “And We have revealed such a Qur-aan that is a cure and mercy for the believers, and it only increases the loss of the oppressors.” (Surah Bani Israaeel – Aayah 82)

Nabi ﷺ is also reported to have said: “Many hypocrites of this Ummah will be the Qurraa, i.e., those who recite the Qur-aan Shareef correctly.” In ‘Ihyaaul-Ulum’ it is reported from some Mashaaikh, “As soon as a man starts reciting a surah of the Qur-aan Shareef, the Malaaikah make dua of mercy for him. They continue to do so till he stops. On the other hand, another person begins reciting a surah, and the Malaaikah curse him. They continue to do so till he completes his recitation. Sometimes, a person invites the curse of Allah Ta’ala on himself whilst reading the Qur-aan Shareef without him even knowing. For example, a person has the habit of oppressing others. He reads the aayah of the Qur-aan:

Translation: “Beware, the curse of Allah Ta’ala is on the oppressors.” (Surah Hood – Aayah 18)

He exposes himself to this warning because of his wrong doings. In the similar manner, he reads in the Qur-aan Shareef;

Translation: “The curse of Allah Ta’ala is upon the liars.” (Surah Aale I’mraan - Aayah 61)

In reality he is cursing himself because he himself speaks lies. Aamir ibn Waathilah رَضِيَ اللّٰهُ عَنْهُ says that Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ had appointed Naafi ibn Abdul Haaris as the Governor of Makkah Mukarramah. Once Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ asked Naafi as to whom he had appointed as the administrator of the forests. “Ibn Abzi” replied Naafi. “Who is Ibn-e-Abzi?” asked Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ . “He is one of our slaves,” was the reply. “Why have you appointed a slave as the ameer (leader)?” objected Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ . “Because he recites the kitaab of Allah Ta’ala” said Naafi. At this, Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ narrated the Hadith where Rasullullah ﷺ said, that because of this Book, Allah Ta’ala honours many people and disgraces many.

Translation: Hadhrat ‘Abdur Rahmaan ibn Auf رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said, “On the Day of Qiyaamah, three things will be under the shade of Allah’s Arsh; Firstly, the Qur-aan Shareef which will argue on behalf of the people. The second will be ‘Amaanat’ (trust) and the third will be ‘Family Relations’, which will say, ‘O Allah! Have mercy on the person who joined family ties and don’t have mercy on him who cut off family ties.’”

Note: “Three things being under the shade of the Arsh” shows their nearness and importance to Allah Ta’ala. The Qur-aan Shareef will “argue” means that it will beg for forgiveness for those who recited it, respected it and acted upon it. It will plead on their behalf and beg for their rank to be raised. Mulla Ali Qaari رَحْمَةُ اللّٰهِ عَلَيْهِ has narrated from ‘Tirmizi Shareef’ that, in the presence of Allah Ta’ala, the Qur-aan Shareef will beg for clothing to be granted to its reader. Allah Ta’ala will give him a crown of honour. The Qur-aan Shareef will again beg for additional favours whereupon Allah Ta’ala will award the reader clothing of honour. The Qur-aan Shareef will again ask Allah Ta’ala to be pleased with him. Allah Ta’ala will then become happy with the reader. We find in this life that the pleasure of the beloved is considered to be the most desired gift. In the Aakhirah there will be no gift greater than the pleasure of our Beloved Allah Ta’ala. As for those who did not care about the Qur-aan Shareef and ignored it, it will challenge them saying, “Did you care for me? Did you fulfil your duty towards me?” It has been reported on the authority of Imam Abu Hanifa رَحْمَةُ اللّٰهِ عَلَيْهِ in ‘Ihya’ that it is the right of the Qur-aan Shareef that it should be recited completely twice a year. Those of us who never care to recite the Qur-aan Shareef should first consider how they will defend themselves against such a strong accuser. Death is certain and there can be no escape from it. The meaning of the expression “exterior and interior of the Qur-aan” is obvious. The Qur-aan Shareef has an outward meaning which can be understood by all, but the deeper spiritual meaning is not understood by everybody. It is in this connection that Rasulullah ﷺ has said: “Whoever gives his personal opinion in respect of anything in the Qur-aan Shareef commits a mistake, even if his opinion is correct.” Some Ulama are of the opinion that the word “exterior” refers to its words, which can be recited properly by everybody and the word “interior”, refers to its meanings and its underlying ideas, the understanding of which varies with the ability of the readers. Hadhrat Ibn Mas’ood رَضِيَ اللّٰهُ عَنْهُ said, “If you seek knowledge, you should meditate on the meanings of the Qur-aan, because it contains the history of past as well as of latter times.” However, it is necessary to know the requirements for interpreting the Qur-aan Shareef. In today’s time even those who have little or no knowledge of the Arabic vocabulary offer their personal opinions using translations of the Qur-aan in their own language. Mufassireen say that anyone trying to do a commentary of the Qur-aan Shareef should have the knowledge of fifteen subjects. These subjects, which are briefly given below, will show that it is not possible for everybody to understand and comment on the real meanings of the Qur-aan Shareef.

1) Lughat: A study of language. It helps in understanding the appropriate meanings of words. Mujaahid رَحْمَةُ اللّٰهِ عَلَيْهِ says, “One who believes in Allah Ta’ala and the Day of Qiyaamah should not open his lips in respect of the Qur-aan Shareef, unless he is thoroughly familiar with the lughat of the Arabic language. Quite often, an Arabic word has several meanings. A person may know only one or two of them, though, in a given context, the actual meaning may be quite different.”

2) Nahwu (syntax) is a branch of grammar, which helps to understand the relation of one sentence with another and also of the I’raab (vowel sounds/harkats) of the letters of a word. A change in I’raab (vowel sounds/harkats) often leads to a change in the meaning.

3) Sarf (etymology) is a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and with a change in its conjugation. Ibn Faaris رَحْمَةُ اللّٰهِ عَلَيْهِ says, “One who loses the knowledge of sarf loses a great deal.’ Allamah Zamakhshari رَحْمَةُ اللّٰهِ عَلَيْهِ mentions that, when a certain person wanted to translate the Aayah:

Translation: “The day when We will call every person with his leader,” (Surah Bani Israaeel – Aayah 71)

he ignorantly translated it as: “On the day that We shall call each people after their mothers.” He assumed that the singular Arabic word “imam” (leader) was the plural of the Arabic word “umm” (mother). If he had been familiar with sarf (etymology), he would have known that the plural of “umm” is not “imam”.

4) Ish-tiqaaq (derivatives): It is necessary to have the knowledge of ish-tiqaaq (derivatives) and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g. the word “maseeh” is derived from “masah” which means to touch or to pass wet hands over something, and also from “masaahat” which means measurement.

5) Ilmul Ma’aani (knowledge of semantics): because phrase constructions are understood from their meanings.

6) Ilmul Bayaan (knowledge of figures of speech): like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.

7) Ilmul Badee’ (knowledge of idioms): the knowledge which reveals the beauty of language and its implications. The last three are the branches of Ilmul Balaaghah (knowledge of speaking fluently with the right choice of words) and are considered very important subjects, which a commentator should master, because the Qur-aan Shareef is a perfect miracle and its amazing sentence constructions can only be understood after mastering these subjects.

8) Ilmul Qiraa’ah (knowledge of the art of pronunciation): The different methods of recitation of Qur-aan Shareef sometimes convey different meanings, and sometimes one meaning is to be preferred over the other.

9) Ilmul Aqaaid (The knowledge of the fundamental beliefs of Deen): This is necessary to explain certain analogies or comparisons. The literal meaning of certain Aayaat referring to Allah Ta’ala is not the correct one. For example, the comparison in the Aayah:

Translation: “The hand of Allah Ta’ala is over their hands.” (Surah Fath – Aayah 10)

will have to be explained because Allah Ta’ala has no physical hands.

10) Usoolul Fiqh (Principles of Islamic jurisprudence): These are necessary for finding proofs and deriving masaail (Islamic Laws).

11) Asbaabun Nuzool (Specific situations due to which Allah Ta’ala sent down wahy (revelation): The meaning of an Aayah will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an Aayah is understood only if we know the situations in which the Aayah had been revealed.

12) Naasikh wal Mansookh: This is the knowledge of those commandments that were later on cancelled or changed so that the cancelled commandments may be distinguished from the commandments that were revealed later.

13) Ilmul Fiqh (knowledge of Islamic Jurisprudence): It is only through this knowledge that we arrive at a complete understanding of general principles.

14) Knowledge of Ahaadith: Those Ahaadith that happen to be a commentary on certain Aayaat of the Qur-aan.

15) The last but most important is the Wahbi ilm, or the gifted understanding, bestowed by Allah Ta’ala upon His selected servants, as is referred to in the Hadith;

Translation: “Whosoever acts upon what he knows, Allah Ta’ala grants him the knowledge of things not known to him.” 1

Translation: It is this special understanding that was meant in the reply of Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ when he was asked by the people if he received from Rasulullah ﷺ any special knowledge or instructions which were not received by others. Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ said, “I swear by Him Who created Jannah and created life that I possess nothing special, except the clear understanding which Allah Ta’ala grants a person in respect of the Qur-aan.” Ibnu Abid Dunyaa رَحْمَةُ اللّٰهِ عَلَيْهِ says that the knowledge of the Qur-aan Shareef and that which can be derived from it is such an ocean which has no shores. The branches of knowledge described above are like tools that are an essential requirement for a commentator. A commentary written by a person who is not learned in these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ already had the advantage of the Arabic language as their mother-tongue, and they reached the depth of the rest of the knowledge by means of their personal contact that they had with Rasulullah ﷺ . Allamah Suyuti رَحْمَةُ اللّٰهِ عَلَيْهِ says that those who think that it is beyond the capacity of a man to acquire Wahbi ilm, or gifted understanding, are not right. To get this knowledge from Allah Ta’ala, one should adopt the means to this end, which are, acting upon the knowledge that one has acquired and creating a dislike towards the world. It is stated in ‘Keemiyaa-e-Sa’aadat’ that three people are not blessed with the complete understanding of the Qur-aan Shareef. Firstly, the one who is not well versed in Arabic. Secondly, one who persists in committing a major sin or indulges in acts of bidat (innovations), because these actions blacken his heart, which in turn prevents him from understanding the Qur-aan Shareef. Thirdly, one who wants proofs and reasoning for everything, even in the matters of Deen, and feels

Translation: embarrassed when he reads an Aayah of the Qur-aan which he is not able to fully understand and comprehend.

Translation: May Allah Ta’ala protect us from all such sins and evils.

Translation: Hadhrat Abdullah ibn Amr رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “On the Day of Qiyaamah, it will be said to the Haafiz of the Qur-aan, ‘Go on reading the Qur-aan and continue climbing the high positions of Jannah and read slowly like how you used to read in the world; your final place in Jannah will be where you reach at the time of the last aayah of your recitation.”

Note: “The man of the Qur-aan” apparently means a Haafiz. Mulla Ali Qari (rahamatullahi alayh) has explained it fully that this honour is reserved for a haafiz, and that this hadith does not apply to one who reads by looking into the Qur-aan Shareef. Firstly, because the words “Man of Qur-aan” refers to a haafiz and secondly, there is a Hadith in ‘Musnad Ahmad’:

Translation: Till he reads of whatever Qur-aan is with him This word more clearly refers to a haafiz, although a reader who remains very often engaged in reciting the Qur-aan may also be included. It is written in ‘Mirqaat’ that this Hadith does not apply to a reader who is cursed by the Qur-aan Shareef. This is with reference to the Hadith that there are many readers of the Qur-aan who read the Qur-aan but the Qur-aan curses them. Therefore, the reading of Qur-aan by a person who does not have the correct Aqaaid (beliefs) does not justify Him to be acceptable to Allah Ta’ala. Many Ahaadith of this type relate to the Khawaarij (a sect who were opposed to Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ ).

Translation: In this commentary, Shah Abdul Aziz رَحْمَةُ اللّٰهِ عَلَيْهِ has written that ‘tarteel’ literally means reading with good and clear pronunciation, while according to Islamic principles it means reading in accordance with certain rules as follows: (1) The letters of the alphabet should be correctly pronounced so that is not read as أت and is not read as and so on. (2) Stopping correctly at the pauses, so that the joining or finishing of the Aayaat may not be at the wrong places. (3) The correct pronunciation of the vowel sounds. (4) Raising the voice slightly so that the sound of the recitation of the Qur-aan may reach the ears and thus influence the heart. (5) Setting the sound in a way that it may become full of sorrow and may affect the heart quickly, because a sad voice influences the heart at once and moves and strengthens the soul more effectively. The doctors are of the opinion that if a medicine is required to affect the heart quickly, it should be given a sweet smell by means of a perfume, because the heart is sensitive to sweet smell. If the medicine is required to affect the liver, it should be sweetened with sugar because the liver likes sweet things. Therefore, if a perfume is used at the time of recitation, it will have a better influence on the heart. (6) Tashdeed - (doubling of letters) and maddانَ - (pulling of letters) should be fully pronounced because this reveals the beauty of the Quraan Shareef and adds to its effectiveness. (7) As stated earlier, the reader’s heart should respond to the Aayah indicating mercy or punishment of Allah Ta’ala.

The above-mentioned seven rules explain the correct way of reciting the Qur-aan Shareef, which is called tarteel, and the object of all this is to get the correct understanding of the deeper meaning of the Qur-aan Shareef. Hadhrat Umm-e-Salamah رَضِيَ اللّٰهُ عَنْهَا was once asked by someone as to how Rasulullah ﷺ used to recite the Qur-aan Shareef. She said, “In a way that all vowel sounds were clear and the pronunciation of each letter was distinct.” It is desirable to recite the Qur-aan correctly with tarteel (correctly and properly) even if one may not understand the meaning. Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا said that he preferred to recite short surahs like الْقَارِعَ ) or Az-Zilzaal (إِ ا زُلَزِلَتُ ) with tarteel correctly, rather Al-Qaari’ah (than to recite long surahs like Surah Baqarah and Surah Aali Imraan (آل لا ) without tarteel (incorrectly without tajweed). The Mufassireen and Ulama explain the above Hadith to mean that, for each Aayah recited, the reciter will be raised up to a higher level in Jannah. From other Ahaadith, it appears that there are as many levels in Jannah equal to the number of Aayaat in the Qur-aan Shareef. Therefore, the status of a person will be raised by as many levels in Jannah as the number of Aayaat which he knows well. Therefore, the one who is the most learned in the whole Qur-aan will reach the highest level in Jannah. According to Mulla Ali Qari رَحْمَةُ اللّٰهِ عَلَيْهِ , it is mentioned in a Hadith that there is no level in Jannah higher than that given to the reader of the Qur-aan. So the position of the readers will be raised according to the number of Aayaat recited by them in the world. Allamah Daani رَحْمَةُ اللّٰهِ عَلَيْهِ says that the Ulama agree there are 6000 aayaat in the Qur-aan Shareef. But there is some difference of opinion about the numbers over and above 6000. These are variously reported to be 204, 14, 19, 25, 36. It is written in ‘Sharhul-Ihya’ that each Aayah corresponds to a higher level in Jannah. So a reader will be asked to climb according to his recitation. One who reads the whole Qur-aan Shareef will reach the highest level in Jannah. One who knows only a part of the Qur-aan Shareef will rise up to the corresponding level. In brief, the stage or level reached will be fixed by the number of Aayaat recited.

According to my humble understanding, the above Hadith has a different meaning;

Translation: If my interpretation is correct, it is from Allah Ta’ala and, if it is wrong, it is from me and from shaytaan, and Allah Ta’ala and His Nabi ﷺ are free from it.

Translation: I think that the raising of the level referred to in this Hadith is not that which can be determined by the number of Aayaat to be recited, that is when one Aayah is recited, then the status will be raised by one step, whether it be read correctly or not. But this Hadith indicates to the raising of the inner spiritual level of a person which is related to the recitation either being read correctly or incorrectly. So a person will be able to read in the same way as he read in this worldly life. Mullah Ali Qari رَحْمَةُ اللّٰهِ عَلَيْهِ has quoted from one Hadith which says that if a person reads the Qur-aan Shareef very often in this life, he will remember it in the Aakhirah, otherwise he will forget it. May Allah Ta’ala help us there also. There are many who memorised the Qur-aan Shareef in their childhood through the Deeni enthusiasm of their parents, but through carelessness and negligence, have forgotten it. It is mentioned in other Ahaadith that a person who dies while attempting to memorise the Qur-aan Shareef, will be counted amongst the Huffaaz. Allah Ta’ala’s favours have no limits. We should only look for it. As a poet says:

Poetic Translation: O Shaheedi! His bounties are common for all, You could not be denied (these bounties), if you were all worthy,

Translation: Hadhrat Abdullah ibn Mas’ood رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said, “Whosoever reads one letter of the Book of Allah Ta’ala is rewarded with one blessing, and one blessing is multiplied ten times in reward. I do not say that alif laam meem is one letter, but alif is one letter, laam is one letter, and meem is one letter.”

Note: Usually a reward is given for a whole action, but in the case of the Qur-aan Shareef it is not so. Reading each letter is counted as one good deed, and the reward of each good deed will be increased ten times, as promised by Allah Ta’ala:

Translation: “A person who does a good deed, for him will be ten times its reward.” (Surah An’aam - Aayah 60)

Ten times, however, is the least.

Translation: “Allah Ta’ala multiplies the reward for whomsoever He wishes as much as He desires.” (Surah Baqarah – Aayah 261)

The reading of each letter of the Qur-aan Shareef equals to a good deed. This has been explained to us by Rasulullah ﷺ that, ﷺ (Alif Laam Meem) is not one letter, but (alif),

(laam) and (meem) are three separate letters, so it will add up to thirty rewards. There is a difference of opinion amongst the Ulama whether;

الَمْ تَرَ .

(Alif, Laam, Meem) is the beginning of Surah Baqarah or Surah Feel If it is the beginning of Surah Baqarah, and they are counted as they are هِيْمْ , (alif الِفْ ), ٠٢٠ (laam لامْ ) and (meem مِيْمْ ), it will be الِفْ لَامُ مِ written i.e. nine letters. Therefore, its rewards will be ninety. If it is the beginning of

Translation: and only three letters are counted, the reward will be Surah Feel (

Translation: thirty. Bayhaqi رَحْمَةُ اللّٰهِ عَلَيْهِ has reported another Hadith similar to the one mentioned above; “I do not say thatبِسْمِ اللّٰهِ (bismillah) is one letter, but that بِسْمِ اللّٰهِ (ba) بِسْمِ اللّٰهِ (sin) and بِسْمِ اللّٰهِ (meem), etc, are separate letters.”

Translation: Hadhrat Mu’aaz Juhani رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “Whosoever reads the Qur-aan Shareef and acts upon what is in it, his parents will be made to wear a crown on the Day of Qiyaamah, the brightness of which will be far more than that of the sun, if the sun was inside your worldly houses. So, what do you think about the person who himself acts upon it?”

Note: Thus, it is because of reading the Qur-aan Shareef and acting upon it that the parents of the reader will be honoured with a crown, the brightness of which will be more than the brightness of the sun, as if the sun was inside your house. Even though the sun is very far from us, its light is very bright. Imagine if the sun comes down into our house, how much brighter it will be. The brightness of the crown to be worn by the parents of the Haafiz will be even brighter. When this is the reward for the parents, what will be the reward of the reader himself? Surely if the parents get so much, the reward of the person who is the real cause should be much more. The parents get this reward because they were the cause of the reader coming into this world and were responsible for his education.

In addition to the fact that the light of the sun will be far greater if it were inside one’s own house, this example explains another delicate point. A person becomes attached and likes something when it always remains with him. Therefore, the feeling of strangeness for the sun due to being very far away, will be replaced with the feeling of attachment because it is very close to him in his house. Therefore, in addition to describing the brightness of the crown, the Hadith indicates this attachment with the crown and also the great satisfaction that it belongs to him. Everybody benefits from the sun, but if it were to be given entirely to a single person, how proud would he feel. Haakim رَحْمَةُ اللّٰهِ عَلَيْهِ has reported from Buraidah, رَضِيَ اللّٰهُ عَنْهُ the saying of Rasulullah ﷺ ; “A person who reads the Qur-aan Shareef and acts upon it will be made to wear a crown made of noor, and his parents will be made to wear clothing, which will be more valuable than the entire world. They will say, ‘O Allah! Why are we being given these clothes?’ ‘Because your child learnt the Qur-aan,’ will be the reply.” It is mentioned in ‘Jam’ul Fawaa’id’ by Tabrani رَحْمَةُ اللّٰهِ عَلَيْهِ that Hadhrat Anas رَضِيَ اللّٰهُ عَنْهُ had reported the saying of Rasulullah ﷺ , “Whoever teaches his son to read the Qur-aan Shareef (without memorising it), then all his future and past sins will be forgiven and whoever makes his child memorise the Qur-aan Shareef will be raised on the Day of Qiyaamah shining like the full moon and his son will be asked to start reciting. For every Aayah read by the child, the status of the parent will be raised to the next higher stage of Jannah, till the recitation of the entire Qur-aan Shareef is completed.” There are great rewards for teaching the Qur-aan Shareef to your children. But on the other hand, Allah Ta’ala save us, if you deprive your child of the knowledge of Deen for the sake of a few cents, not only shall you be deprived of everlasting reward but you shall also be held responsible before Allah Ta’ala. Is it not a fact that you are depriving your dear child of reading the Qur-aan Shareef for fear that Ulama and Huffaaz, after memorising the Qur-aan Shareef, become dependent on others for their living? Please remember that not only do you expose your children to everlasting misery, but you will also have to answer for this. The Hadith that says;

كُلَّكُمْ رَاعِ وَكُلَّكُمْ مَسْنُوْلٌ عَنْ رَعِيَّتِهِ ( (

“Each one of you is a guardian, and will be questioned about those under his control”

This means that everyone shall be questioned about those that are under him and his dependents, as to how much Deen he taught them. Surely one should guard himself and his dependents against these shortcomings. But as the saying goes; “Should one get rid of his clothes because of the fear of lice?” Not at all! Rather one should surely try to keep his clothes clean. If you taught Deeni knowledge to your child, then you would have fulfilled your responsibility towards him. Whatever good deeds he does for the rest of his life, i.e. he performs Salaah and he seeks forgiveness from Allah Ta’ala on your behalf, makes dua for you, this will raise your position in Jannah. If, for the sake of this life and for the desire of a few cents, you keep him ignorant of Deen, then you will have to suffer for this wrong and whatever evil and sins he does, will be your responsibility and also be written in your account. For Allah Ta’ala’s sake, have pity on yourselves. This life is only a passing phase and death will put an end to all its hardships, but the sufferings of the Aakhirah will be everlasting.

Translation: Hadhrat ‘Uqbah ibn Aamir رَضِيَ اللّٰهُ عَنْهُ narrated that Rasulullah ﷺ said, “If the Qur-aan is placed in a skin and then put in the fire, it will not get burnt.”

Note: The Ulama have explained this in two ways. Some of them take the words ‘skin’ and ‘fire’ to mean the actual skin and a normal fire. In this case the Hadith refers to a miracle which took place in the lifetime of Rasulullah ﷺ and is specific to his time in the same way as the miracles of other Ambiyaa (alayhimus salam) were specific to their lifetime. In the second case, the word ‘skin’ means the human skin and the word ‘fire’ means the fire of Jahannam. Therefore this Hadith is general and not limited to any particular period. Thus the Hadith means that if any Haafiz of the Qur-aan Shareef is thrown into Jahannam due to any sin, the fire of Jahannam will not burn him. In another Hadith it is said that the fire will not even touch him. The second interpretation of the above Hadith is also supported by another Hadith reported by Abu Umaamah رَضِيَ اللّٰهُ عَنْهُ and also given in the book ‘Sharhus Sunnah’, by Mulla Ali Qari رَحْمَةُ اللّٰهِ عَلَيْهِ , which says, “Learn the Qur-aan by heart, because Allah Ta’ala does not punish the heart which contains the Qur-aan Shareef.” The meaning of this Hadith is clear and confirmed by the Qur-aan Shareef. Those who regard memorising the Qur-aan Shareef as useless and a waste of time should, for Allah Ta’ala’s sake, think about these benefits. The last Hadith alone should encourage a person to spend his whole life learning the Qur-aan Shareef by heart, as there is no one who has not done any sins and does not deserve the fire of Jahannam. In ‘Sharhul Ihya’ there is a list of people who will rest in the shade of Allah Ta’ala’s mercy (protection) on the dreadful Day of Qiyaamah. It is mentioned therein that, according to a Hadith reported from Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ by Daylami رَحْمَةُ اللّٰهِ عَلَيْهِ , those who guard the Qur-aan Shareef, in other words those who learn the Qur-aan Shareef by heart, will be in the shade of Allah Ta’ala, in the company of the Ambiyaa عَلَيْهِمُ السَّلَامُ and other pious people.

Translation: Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “Whoever reads the Qur-aan and learns it by heart, and then regards what is halaal as halaal and what is haraam as haraam, will be entered into Jannah by Allah Ta’ala, Who will also accept his begging forgiveness for ten people of his family who were destined to go to Jahannam.”

Note: By the mercy of Allah Ta’ala, entry into Jannah is promised for every Muslim though he may first be punished for his sins. The Haafiz, however, will be allowed to go straight to Jannah. The ten people who will be forgiven through his intercession will be those sinful and disobedient Muslims who are guilty of major sins. There will be no forgiveness, however, for non-Muslims. Allah Ta’ala has said:

Translation: “Allah Ta’ala has definitely forbidden Jannah for the one who attributes a partner to Allah Ta’ala (commits shirk), and his abode shall be the fire (of Jahannam). The evil doers will have no helpers.” (Surah Maaidah – Aayah 72)

It is also mentioned in the Qur-aan Shareef:

Translation: “It is not (permissible) for Nabi ﷺ and the believers to seek forgiveness for the mushrikeen (plural of mushrik) the polytheists (those worshiping many Gods and ascribing partners with Allah Ta’ala) even if they be their relatives.” (Surah Taubah – Aayah 113)

The Qur-aanic Aayah clearly says that the mushrikeen (polytheists) will never be forgiven. The intercession of the Huffaaz will therefore, be for those Muslims who will be sent to Jahannam for their sins. Those who are not Huffaaz and cannot memorise the Qur-aan should at least make one of their relatives a Haafiz, so that by His intercession they may be saved from Jahannam because of their sins. Allah Ta’ala be thanked for this gracious favour on the person whose father, uncles and grandfathers, both maternal and paternal, were all Huffaaz. (This refers to the author. May Allah Ta’ala bless him with more favours).

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ narrated that Rasulullah ﷺ said, “Learn the Qur-aan and read it and then sleep, because the example of a person who learns the Qur-aan, reads it and recites it in Tahajjud Salaah is like an open bag full of musk whose beautiful fragrance spreads over the whole place. A person who has learnt the Qur-aan but sleeps while the Qur-aan is in his heart, is like a bag full of musk with its lid closed.”

Note: The example of a person who learns the Qur-aan Shareef and cares for it and recites it in Tahajjud Salaah is like that of a musk container which, if opened, fills the whole house with its sweet smell. In the same way, the whole house is lit up with noor and barakah because of the reading of the Qur-aan Shareef by the Haafiz. Even if the Haafiz remains asleep or does not read because of laziness, the Qur-aan in his heart is, in any case, like musk. This negligence and laziness cause others to be deprived of the barakah of the Qur-aan Shareef. In spite of this laziness, the heart of the Haafiz still contains the musk of Qur-aan Shareef.

Translation: Hadhrat Abdullah ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا has narrated that Rasulullah ﷺ said, “He in whose heart there is no part of the Qur-aan Shareef is like an empty house.”

Note: The example of an empty house is explained by the saying that, “An idle mind is the devil’s workshop.” (In reality, shaytaan gets hold of an empty house). Similarly, a heart without any Qur-aan Shareef is taken over by shaytaan. Great stress is laid in this Hadith for memorising the Qur-aan Shareef, because the heart which has not memorised the Qur-aan Shareef has been compared to an abandoned house. Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ says: “The house in which the Qur-aan Shareef is read, the members of the house increase, virtues and barakah multiply, Malaaikah come down upon them and shaytaan runs far away from there. The house in which the Qur-aan Shareef is not read, life there becomes difficult and empty of barakah, Malaaikah leave the house and shaytaan stays in it.” Hadhrat ibn Mas’ood رَضِيَ اللّٰهُ عَنْهُ and some others reported Rasulullah ﷺ to have said, “An empty house is one in which the Qur-aan Shareef is not read.”

Translation: Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهَا says that Rasulullah ﷺ said, “Reading the Qur-aan Shareef in Salaah is more rewarding than reading outside Salaah. Reading outside Salaah is better than takbeer and tasbeeh (zikr). Tasbeeh is better than sadaqah (charity), sadaqah is better than (nafl) fasting and fasting protects you from the fire of Jahannam.”

Note: The superiority of recitation of the Qur-aan Shareef over zikr (remembrance of Allah Ta’ala) is obvious because the Qur-aan Shareef is the Word of Allah Ta’ala. As mentioned earlier, the superiority of the Word of Allah Ta’ala over the speech of others is like His superiority over His creation. The superiority of zikr over sadaqah has been stressed in other Ahaadith as well. But the superiority of sadaqah over fasting as given in this Hadith, seems contrary to that given in some other Ahaadith where fasting is said to be better than sadaqah. This contradiction is due to the differences in the type of people and their conditions of life. According to this Hadith, fasting comes last in the order of merit. When fasting is protection against the Fire of Jahannum, we can imagine the great reward of the recitation of the Qur-aan Shareef. The author of ‘Ihya’ reports a narration of Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ which says that, for every letter read, there are 100 rewards for one who reads it while standing in Salaah, fifty rewards for one who reads while sitting in Salaah, twenty-five rewards for one who reads with wudhu outside Salaah, ten rewards for one who reads without wudhu, and one reward for him who does not read himself but listens to the reader.

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ says, “Rasulullah ﷺ asked us, ‘Does anyone of you like that when he returns home, he should find three she-camels, pregnant and fat?’ We replied, ‘We would love to do so.’ Rasulullah ﷺ said, ‘Three aayaat which one of you reads in Salaah, are better than three big, pregnant and fat she-camels.’”

Note: A similar subject-matter has been described in Hadith No. 3. In this Hadith we understand that reading Qur-aan in Salaah is better than reading it out of Salaah. That is why a comparison has been made to pregnant she-camels. Because, just as in one case, there is a reference to two virtues, that is Salaah and tilaawat, in the other case there is a reference to two things that is a she-camel and her pregnancy. It has been mentioned under Hadith No. 3 that Ahaadith of this kind are only examples given for our understanding. Otherwise, the everlasting reward of one aayah of the Qur-aan Shareef is more valuable than thousands of she-camels.

Translation: Hadhrat Usman bin Abdullah bin Aus Saqafi اللّٰهُ عَنم narrates from his grandfather that Rasulullah ﷺ said, “Reading the Qur-aan Shareef from memory carries 1000 rewards, while reading the Qur-aan looking inside increases it up to 2000 rewards.”

Note: Many rewards of being a Haafiz have been mentioned before. In this Hadith however, we see that a person gets more reward for reading whilst looking inside the Qur-aan as compared to reading it from memory. The reason is that reading whilst looking inside the Qur-aan helps in understanding it, pondering over it and also includes many other ibaadaat, such as looking into the Qur-aan and touching it, etc. The difference in the apparent meanings of the various Ahaadith has led to a difference of opinion among the Muhaditheen as to whether reading whilst looking inside the Qur-aan Shareef is better than reciting it from memory. Some Ulama give preference to reading by looking inside the Qur-aan because this safeguards the reader from making mistakes and includes the virtuous act of looking into the Qur-aan.

However, other Ulama have mentioned that it is better to read the Qur-aan Shareef from memory because reciting from memory helps in greater devotion and is free from riyaa (showing off) and also because this was the way of the recitation of Rasulullah ﷺ himself. Imaam Nawawi رَحْمَةُ اللّٰهِ عَلَيْهِ has mentioned that this depends upon the individual. Some people concentrate better whilst reading by looking inside the Qur-aan Shareef, whereas others have better concentration when reading from memory. Therefore, reading by looking inside the Qur-aan Shareef is better for some whilst reading from memory is better for others. Haafiz Ibn Hajar رَحْمَةُ اللّٰهِ عَلَيْهِ also has favoured this interpretation in his book ‘Fathul Baari’. It is said that due to excessive reading of the Qur-aan by Hadhrat Usmaan رَضِيَ اللّٰهُ عَنْهُ , two copies of the Qur-aan Shareef tore. Amr ibn Maimun رَحْمَةُ اللّٰهِ عَلَيْهِ has mentioned in ‘Sharhul Ihya’ that, a person who opens the Qur-aan Shareef after Fajr Salaah and reads 100 Aayaat gets a reward as huge as the entire world. Reading the Qur-aan Shareef by looking into it is good for the eyesight. Hadhrat Abu Ubaydah رَضِيَ اللّٰهُ عَنْهُ has mentioned a long Hadith in which each narrator says that he had some trouble with his eyes and that his teacher asked him to read the Qur-aan Shareef by looking into it. Hadhrat Imaam Shaafi رَحْمَةُ اللّٰهِ عَلَيْهِ often used to open the Qur-aan Shareef after Esha Salaah and close it just before Fajr Salaah (meaning that he would read the Qur-aan Shareef for the entire night).

Translation: Hadhrat Abdullah ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا narrated that Rasulullah ﷺ said, “The hearts rust just as iron rusts with water.” When someone asked, “What could clean the hearts again?” Rasulullah ﷺ said, “Frequent remembrance of death and recitation of the Qur-aan Shareef.”

Note: Committing too much of sins and failing to make the zikr of Allah Ta’ala, causes the hearts to rust just as water causes iron to rust. Reading of the Qur-aan Shareef and the remembrance of death polishes the rusted hearts. The heart is like a mirror. If it is not cleaned, it will not reflect the (ma’rifat) recognition of Allah Ta’ala. The more polished and brighter it is, the better will it reflect the (ma’rifat) recognition of Allah Ta’ala. Therefore, the more we sin, the more we will lose the recognition of Allah Ta’ala. It is with a view of polishing the mirror of the heart that the Mashaaikh encourage their mureeds to devote themselves to self-discipline, to complete their ma’mulaat, zikr and remembrance of Allah Ta’ala. It is mentioned in some Ahaadith, that when a person commits a sin, a black dot stains his heart. If he makes proper taubah, this dot is removed. If he commits another sin, another black dot appears. In this way, if he goes on committing sin after sin, his heart becomes completely black. When this happens, the heart doesn’t feel like doing any good actions and keeps on doing evil.

Translation: May Allah Ta’ala save us from such a stage Allah Ta’ala, in the following aayaat, makes mention of this rust;

Translation: “Never! In fact, the rust of their sins has covered (sealed) their hearts.” (Surah Mutaffifeen-Aayah 14)

This refers to this blackening of the heart. According to another Hadith, Rasulullah ﷺ said, “I leave behind for you two warners. One who speaks and one who remians silent. That which speaks is the Qur-aan Shareef and that which remains silent is the remembrance of death.”

Certainly, the words of Rasulullah ﷺ are worthy of the greatest respect. But only those who take heed derive benefit from his advices. On the other hand, if we consider Deen itself to be a useless occupation and an obstacle in the way of our material progress, we will neither feel the need for spiritual advice nor act upon it. Hadhrat Hasan Basri رَحْمَةُ اللّٰهِ عَلَيْهِ says, “People of the past knew the Qur-aan Shareef to be the Command of Allah Ta’ala, they pondered over it throughout the night and acted upon it during the day. Today we have learnt how to read the Qur-aan Shareef correctly, but do not understand it to be the command of Allah Ta’ala, and we do not ponder over its meanings.”

Translation: Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهَا says that Rasulullah ﷺ said, “Certainly there is always something in which people take pride. The glory and pride for my Ummah is the Qur-aan Shareef.”

Note: People show their nobility and dignity because of their lineage, their family and other similar things. The Qur-aan Shareef is the source of nobility and pride for the Ummah because reading it, memorising it, teaching it, acting upon it and everything else related to it, will grant them honour. Why should it not be so? After all, it is the Word of the Beloved and the Commandment of the Master. Its honour is far greater than all worldly honours. The wonderful achievements of this worldly life are temporary, while the magnificence and dignity of the Qur-aan Shareef is everlasting and limitless. Even the minor aspects of the Qur-aan Shareef are such that we should be proud of, besides its excellence in other respects, for example, its beautiful composition, wonderful logic, the right choice of words, the proper development of arguments and the narration of past and future events. Its strong remarks concerning other people are such that they cannot be contradicted. For example, the remark about the Jews, that they say that they love Allah Ta’ala, but they do not wish to die. The listener is impressed by its recitation and the reader never gets tired of reading it. No matter how interesting a book may be, or it may even be a letter from someone you love, you will become tired of reading it for the 20th time if not the 10th, or the 40th time, if not the 20th. On the other hand, if we just memorise one section of the Qur-aan Shareef, one may read it 200 times or 400 times or go on doing so for one’s entire life, one will never lose interest. If something prevents us from enjoying it, it will be for a short while only. In fact, the more we read the Qur-aan Shareef, the greater will be our enjoyment and satisfaction. Even if a few of the above excellent qualities were to be found in any book, we would all praise it. So, if all these qualities were present in a single book, to a perfect degree, surely it would have to be regarded with the greatest honour and pride. We should think about our own condition. How many of us feel really proud of having memorised the entire Qur-aan Shareef? Does a Haafiz command real respect in our eyes? Alas! Our honour and pride is in high university degrees, in big titles, in worldly show, and in wealth which we will have to leave behind one day. O Allah! Have mercy on us.

Translation: Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ says that he asked Rasulullah ﷺ to give him some advice. Rasulullah ﷺ said: “Develop the fear of Allah Ta’ala, as this is the root of all things.” I asked, “O Rasulullah! Add something more” and he said, “Hold firmly onto the reading of the Qur-aan, because it is a Noor in this life and a provision for the Aakhirah.”

Note: The fear of Allah Ta’ala is the root of all actions. The person whose heart is filled with the fear of Allah Ta’ala does not commit any sin or experiences any difficulty.

Translation: “Whoever fears Allah Ta’ala, Allah Ta’ala will make a way out for him (from every difficulty) and shall provide for him (what he requires) from sources which he never expected.” (Surah Talaaq – Aayah 2-3)

Some of the above-mentioned Ahaadith also say that the Qur-aan Shareef is full of noor. In ‘Sharahul Ihyaa’, Hadhrat Abu Na’eem رَحْمَةُ اللّٰهِ عَلَيْهِ states that Hadhrat Baasit رَضِيَ اللّٰهُ عَنْهُ has reported from Rasulullah ﷺ that, the houses in which the Qur-aan Shareef is read shine for the Malaaikah in the Heavens just like how the stars shine for the people of the Earth. This Hadith, which has been quoted from ‘At-Targhib’ is part of a long Hadith reported from Ibn Hibban رَحْمَةُ اللّٰهِ عَلَيْهِ by Mulla Ali Qari رَحْمَةُ اللّٰهِ عَلَيْهِ in detail and by Allamah Suyuti رَحْمَةُ اللّٰهِ عَلَيْهِ in brief. Although the above-mentioned part of the Hadith is sufficient for the purpose of this book, yet the whole Hadith includes many essential and useful subjects and therefore, it is discussed in the following paragraphs. Hadhrat Abu Zar Ghifaari رَضِيَ اللّٰهُ عَنْهُ says that he asked Rasulullah ﷺ about the number of books revealed by Allah Ta’ala.

Rasulullah ﷺ replied, “One hundred booklets and four books. Fifty booklets were revealed to Hadhrat Shees عَلَيْهِ السَّلَامُ , thirty to Hadhrat Idrees عَلَيْهِ السَّلَامُ , ten to Hadhrat Ibraheem عَلَيْهِ السَّلَامُ and ten to Hadhrat Musa عَلَيْهِ السَّلَامُ before the Torah. In addition to this, four books, i.e., the Torah, the Injeel, the Zaboor and the Qur-aan Shareef have been revealed by Allah Ta’ala.” Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ enquired about the contents of the booklets revealed to Hadhrat Ibrahim عَلَيْهِ السَّلَامُ . Rasulullah ﷺ replied that they consisted of proverbs, e.g., “O, you strong and proud king! I did not appoint you to hoard wealth, but to prevent the complaint of the oppressed from reaching me by resolving it before hand, because I do not reject the complaint of the oppressed person, even though he may be a disbeliever.” The author states that whenever Rasulullah ﷺ deputed any of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ as an Ameer or governor, in addition to giving other advice, he used to emphasise:

Translation: Beware of the Dua of the oppressed because between him and Allah Ta’ala there is no veil or intermediary.

Translation: As a Persian verse says:

Poetic Translation: Beware of the sigh of those oppressed, when they make Dua, Divine acceptance readily greets them.

These booklets also mentioned that a wise man should divide his time in three parts; one for the ibaadat of Allah Ta’ala, one for muhaasabah (self-inspection) to see what good or bad acts you did and one for earning his halaal rizq (livelihood). It is also necessary for him to look after and guard his time and make an effort to improve his personal spiritual condition, and also to guard his tongue against unnecessary and useless talk. Whoever keeps a check on his own speech, his tongue will indulge less in useless talk. A wise man should not travel except for three reasons, viz., for making preparation for the Aakhirah, or in search of livelihood, or for such recreation which is permissible. Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ then asked about what the booklets contained which were revealed to Hadhrat Musa عَلَيْهِ السَّلَامُ . Rasulullah ﷺ said, “They contained warnings such as, “I am surprised by one who finds pleasure in anything in spite of his belief in the certainty of death.” (Naturally when a person is sentenced to death, he can never find pleasure in anything). “I am surprised by one who laughs in spite of his belief in certainty of death. I am surprised by one who witnesses accidents, changes and revolutions of the world all the time and still finds satisfaction in it. I am surprised by one who believes in Taqdeer (predestination) and still suffers from grief and hardship. I am surprised by one who believes that he will soon be required to give an account of his deeds and still does no good deed.” Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ goes on saying that he asked for more advice. Rasulullah ﷺ advised that he should develop fear of Allah Ta’ala, because it is the root and basis of all actions. Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ then begged for more advice. Rasulullah ﷺ said, “Be consistent in the recitation of the Qur-aan Shareef and zikr, remembrance of Allah Ta’ala, because it is a noor in this world and a provision in the Aakhirah,” Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ again asked for more advice and was told, “Stay away from too much laughter, because it causes the heart to die and causes the face to lose its noor.” (Too much of laughter is harmful both for the outward and inward nature of man.) Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ sought further advice, whereupon Rasulullah ﷺ said, “Stick to jihaad because this is the rahbaaniyyat of my Ummah.” (Rahbaan - singular raahib - were those people of previous Ummahs who cut off all their worldly connections and turned towards Allah Ta’ala.) Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ asked for more advice and Rasulullah ﷺ said, “Remain with the poor and the needy. Be friendly with them and sit with them.” When Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ again asked for more advice, Rasulullah ﷺ said, “Look at those who are poorer than you (so that you may be thankful) and do not look at those who are richer than yourself, in case you do not appreciate the favours of Allah Ta’ala upon you.” When Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ again asked for more advice, Rasulullah ﷺ said: “Let your own faults stop you from criticising others and do not try to find fault with others, because you have those faults yourself. It is enough to prove you guilty that you should find in others such faults which you yourself have, though you may not be aware of them, and that you should find in others such sins which you yourself commit.”

After this, Rasulullah ﷺ patted the chest of Abu Zar رَضِيَ اللّٰهُ عَنْهُ with his loving hand and said, “O Abu Zar! There is nothing wiser than preparation, no piety better than staying away from haraam and no honour better than being polite.” (In the explanation of this Hadith, the broad meaning has been kept in view, in preference to the literal translation.)

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “When people gather in one of the houses (Masjids) of Allah Ta’ala reading the Qur-aan and reading it out to one another, Sakeenah (peace) comes down upon them, Rahmat (mercy) covers them, the Malaaikah sit around them and Allah Ta’ala speaks about them in the gathering of the Malaaikah.”

Note: This Hadith describes the special rewards of Madrasahs and Maktabs. To get the rewards mentioned above is such a high achievement that even if one spends his whole life to acquire it, it will be worthwhile. There are so many rewards mentioned, especially the last one. Allah Ta’ala mentioning and remembering us in the company of the Malaaikah is such a bounty that cannot be surpassed. The coming down of sakeenah has been mentioned in many Ahaadith. The Ulama have interpreted its real meaning in many ways. However, the different interpretations do not contradict each other and can be meaningfully put together. Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ has interpreted sakeenah as a special breeze, which has a face like that of a human being. Allamah Suddi رَحْمَةُ اللّٰهِ عَلَيْهِ is reported to have said that it is the name of a large golden dish in Jannah used for washing the hearts of the Ambiyaa عَلَيْهِمُ السَّلَامُ . Some have said that it is a special form of mercy. Tabari رَحْمَةُ اللّٰهِ عَلَيْهِ prefers the view that it means peace of heart. Some interpret it as grace, others consider it as dignity and some take it to mean the Malaaikah. There are other views as well. Haafiz ibn Hajar رَحْمَةُ اللّٰهِ عَلَيْهِ has written in ‘Fathul Baari’ that sakeenah includes all the above mentioned rewards and blessings. In the opinion of Nawawi رَحْمَةُ اللّٰهِ عَلَيْهِ , it is a combination of peace, mercy, etc., and comes down with the Malaaikah. It is mentioned in the Qur-aan as follows:

Translation: “Then Allah Ta’ala caused His sakeenah to descend upon him.” (Surah Taubah – Aayah 40)

Translation: “It is He Who sent down sakeenah into the hearts of the believers.” (Surah Fath – Aayah 4)

Translation: “Wherein is sakeenah from your Lord.” (Surah Baqarah – Aayah 248)

In short, this blessing is mentioned in several Aayaat of the Qur-aan Shareef and there are many Ahaadith that also mention these glad tidings. It is narrated in ‘Ihyaa’ that once Ibn Saubaan had promised one of his relatives that he would break his fast with him, but reached the house of his relative the next morning. When the host complained about the guest being so late, the guest said, “If it was not for the promise that I owe you, I would have never disclosed what prevented me from coming to you. I got late by chance until it was the time of Esha Salaah. I thought I should complete my Witr Salaah as well, in case I die during the night without offering this Salaah, because one cannot be sure about death. While I was reciting the Qunoot (a Dua in Witr Salaah), I saw a green garden of Jannah, which had all sorts of flowers. I was so absorbed in what I was seeing that it became dawn.” There have been hundreds of similar incidents in the lives of our pious ancestors. However, such things are only experienced when there is complete separation from everyone besides Allah Ta’ala and complete attention towards Him. There are many Ahaadith which mention about being surrounded by the Malaaikah. A story about Usaid bin Hudhair رَضِيَ اللّٰهُ عَنْهُ is given in the books of Hadith. It is said that while he was reading the Qur-aan Shareef, he felt a cloud spread over him. Nabi ﷺ told him that these were Malaaikah who had gathered to listen to the reading of the Qur-aan Shareef. Due to their large numbers, they appeared like a cloud. Once a Sahaabi رَضِيَ اللّٰهُ عَنْهُ felt like there was a sort of a cloud over himself. Rasulullah ﷺ told him that it was sakeenah, which was sent down due to the recitation of the Qur-aan Shareef. In ‘Muslim Shareef’, this Hadith is given in greater detail. The last sentence is;

Translation: One whose evil deeds drive him away from the mercy of Allah Ta’ala, the superiority of his lineage or nobility of his family cannot bring him near it.

Translation: Thus, a person who comes from a noble family, but is involved in disobedience and sin, cannot be equal in the presence of Allah Ta’ala to a Muslim who is from a simple family and who is looked down upon by the people, but is Allah-fearing and pious.

Translation: “Verily the noblest of you in the sight of Allah is the one who is most Allah-fearing.” (Surah Hujuraat – Aayah 13)

Translation: Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “You cannot turn to Allah Ta’ala and get closer to Him with anything better than that which directly came from Him, i.e. the Qur-aan.”

Note: It is obvious from many Ahaadith that there is no better way of becoming closer to Allah Ta’ala than reading the Qur-aan Shareef. Imaam Ahmad ibn Hambal رَحْمَةُ اللّٰهِ عَلَيْهِ says, “I saw Allah Ta’ala in a dream and asked Him, ‘What was the best way of getting closer to Him?’ Allah Ta’ala said, ‘O Ahmad! It is My Word (i.e. the Qur-aan).’ I asked whether it is only reading while understanding the meaning or reading without understanding. Allah Ta’ala said, ‘Whether with understanding the meaning or without understanding, it is a way of coming closer to me.’” The reading of the Qur-aan Shareef is the best means of getting access to Allah Ta’ala. This is explained in the commentary of Hadhrat Moulana Shah Abdul Aziz Dehlawi رَحْمَةُ اللّٰهِ عَلَيْهِ , who is from our pious ancestors and an authority in Deen for those who came after him. The object of reciting the Qur-aan Shareef is sulook ilallaah (the path of the sufis towards Allah Ta’ala) which is also called the stage of Ihsaan, which can be achieved in three ways:

(1) Tasawwur: Which is known as meditation in Shariah and muraqabah in the language of the sufis. (2) Zikr-e-Lisaani: Remembrance of Allah Ta’ala by repeating words of praise for Him. (3) Tilaawat: Reading of the Qur-aan Shareef.

Since the first method is zikre qalbi (remembrance in the heart), so only two ways remain; firstly zikr by heart or by the tongue, and secondly recitation of the Qur-aan Shareef. The essence of zikr is that the word which is used for or refers to Allah Ta’ala should be repeated over and over again. This repetition helps the mudrikah (the faculty of understanding) in concentrating upon that Being who is being remembered. It would give the feeling of that person being present. Always being in this state is called ma’iyyat (togetherness), which is referred to in the Hadith below:

Translation: My servant continues to gain nearness to Me through nafl (optional) deeds, until I make him My favourite, and thus I become his ears with which he hears, his eyes with which he sees, and his hands with which he holds, and his feet with which he walks.

Translation: It means that when a person becomes a favourite of Allah Ta’ala through excessive ibaadah, Allah Ta’ala then becomes a guardian of all the limbs of his body so that his eyes, ears, etc., all submit to His will. This blessing is said to be the result of a lot of nafl Salaah and not fardh Salaah because fardh (obligatory) Salaah is fixed and cannot be increased, whereas nearness and close attachment to Allah Ta’ala demands regular excessive ibaadah with concentration as mentioned above. But this method of seeking nearness is only specially for that pure and beloved being (Allah Ta’ala). It is impossible to seek nearness to anybody else by remembering his name over and over again. This is because the one who we are seeking to be near to must have two qualities. Firstly, he must be Muheet (i.e. all-knowing, all-seeing, wise, etc.) so that he understands the zikr of all the Zaakireen, whether by word of mouth or by heart, irrespective of language, time and place. Secondly, he should have the ability to put nur (light) in his understanding and fulfill the desire of the person who remembers Him, which is known as ‘dunuww’ (nearness), ‘tadalli’ (proximity), ‘nuzul’ (to come down) and Qurb (nearness). Since these two requirements are possessed only by Allah Ta’ala, the abovementioned method of seeking nearness is effective only in respect of him. The following Hadith-e-Qudsi (a revelation of Allah Ta’ala quoted by Rasulullah ﷺ ) explains:

Translation: “Whoever comes near me by one span, I go near him by an arm’s length, whoever comes near me by one arm’s length, I go near him by one ‘baah’ (stretch of both arms): whoever comes to me walking, I go towards him running.”

The example given above is only to make us understand. In reality, Allah Ta’ala is above walking and running. It only means that those who remember and search for him are helped and looked after by Allah Ta’ala far in excess of their expectations. This is because it befits His kindness and compassion. So, those who are always in the zikr of Allah Ta’ala will always attract His attention towards themselves which will result in the favours of Allah Ta’ala being showered upon them. The Qur-aan Shareef altogether is the zikr of Allah Ta’ala, in the sense that no Aayah of the Qur-aan Shareef is devoid of the remembrance and attention towards Allah Ta’ala, and as such, it has the quality of zikr as mentioned above. However, there is another quality of the Qur-aan which is the cause of gaining the nearness of Allah Ta’ala. Every book or speech has the qualities and ideas of the speaker which can influence you. It is obvious that recitation of the poetry of sinful and wicked people has its evil effects, whilst the verses of the pious people have a good influence. It is for this reason that excessive study of the knowledge of logic and philosophy produces pride and superiority, while excessive devotion to the study of Hadith leads to humility. Although as languages, both English and Persian are equal, they have varying influences upon the readers due to the differences in the beliefs and attitudes of the various authors. It can be concluded that repeated recitation of the Qur-aan Shareef will result in the reader's being influenced by the qualities of the Originator of the Aayaat and in developing a natural love for them. Moreover, if a person is devoted to the publications of a particular author, he naturally starts liking and favouring that person. In the same way, the reader of the Qur-aan Shareef is sure to attract Allah Ta’ala’s constant attention towards himself, which in turn will draw him near to Allah Ta’ala. May Allah Ta’ala bless us all with His favours.

Translation: Hadhrat Anas رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “For Allah Ta’ala, amongst the people, there are those who are His family.” The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ asked, “Who are these people?” He replied “The people of the Qur-aan. They are the family of Allah and His special ones.”

Note: The people of the Qur-aan are those who are always busy with the Qur-aan Shareef and have a special love for it. Therefore, it is obvious that such people are of the household of Allah Ta’ala and are His favourites. It is clear, that as long as these people remain busy with the Qur-aan, special favours of Allah Ta’ala continue to be showered upon them. Those who keep on living with somebody become as one of the people of the household. What a great honour it is to belong to the family of Allah Ta’ala, to be counted from the people of Allah Ta’ala and to be His favourite, with just a little effort. People make so much of effort to become famous and to be counted as part of the royal family or to be elected as members of the government. They flatter the voters and sacrifice their comforts and money and even go through disgrace, but consider all this as worthwhile. But effort and struggle for the Qur-aan Shareef is considered as a waste of time and energy.

Poetic Translation: Look at the difference between the paths; what a great deviation!

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “Allah Ta’ala does not pay attention so much to anything as He does to the voice of a Nabi reading the Qur-aan in a sweet voice.”

Note: Allah Ta’ala gives special attention to the reading of the Qur-aan, which is His Word. Since the Ambiyaa عَلَيْهِمُ السَّلَامُ follow all the rules of respect etc. when reciting the Qur-aan Shareef, it is clear that Allah Ta’ala listens to them with greater attention. The sweetness of the voice adds to the beauty of the Qur-aan Shareef. As for people besides the Ambiyaa عَلَيْهِمُ السَّلَامُ , their recitation attracts the attention of Allah Ta’ala according to its quality.

Translation: Hadhrat Fudaalah ibn Ubaid رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “Allah Ta’ala listens to the voice of the reader of the Qur-aan more eagerly than does the master to the song of his singing slave girl.”

Note: It is natural that singing should attract attention. But Deeni inclined people do not listen to singing because of the restriction in Islam. However, Islam does not prohibit listening to the song of a slave woman who is in one’s lawful possession, even though this may attract the fullest attention. The Qur-aan Shareef should not be read in a singing tone. Doing so is forbidden according to many Ahaadith. In one Hadith it is said:

Translation: Beware of reciting the Qur-aan in a musical tone, like that of lovers singing their love poems as musical compositions.

Translation: The Mashaaikh say that one who reads the Qur-aan Shareef in a tone of a musical song is a faasiq (evil-doer) and even the person who is listening to such a recitation is committing a sin. However, it is better to read the Qur-aan Shareef in a sweet voice but without singing. There are various Ahaadith which encourage the reading of the Qur-aan Shareef in a sweet voice. Nabi ﷺ said in one Hadith, “Beautify the Qur-aan with a good voice.” In another Hadith it is said, “A sweet voice makes the beauty of the Qur-aan twice as beautiful.” Hadhrat Shaikh Abdul Qaadir Jilani رَحْمَةُ اللّٰهِ عَلَيْهِ has written in his book ‘Ghunyah’ that, once Hadhrat Abdullah ibn Mas’ood رضَاللهُ عَنْ happened to pass a place in Kufa and saw a gathering of sinners in a house. A singer named Zaa’zaan was singing and playing his guitar. After hearing his voice, Ibn Mas’ood رضى الله عَنْه said, “What a sweet voice, if only it was used for reading the Qur-aan Shareef.” Saying this, he covered his head with a cloth and went away. Zaa’zaan saw him saying something. After asking the people, he came to know that Ibn Mas’ood رَضِيَ اللّٰهُ عَنْهُ was a Sahaabi who had passed by saying those words. Zaa’zaan became very worried and broke all his musical instruments, changed his life and became a follower of Ibn Mas’ood رَضِيَ اللّٰهُ عَنْهُ . Later on, he became a great Aalim of his time. There are various Ahaadith that encourage reading of the Qur-aan Shareef in a good voice and at the same time prohibit reading it in a voice resembling singing, as has been stated before. Hadhrat Huzayfah رَضِيَ اللّٰهُ عَنْهُ says that Rasullullah ﷺ said, “Read the Qur-aan Shareef in the Arabic style. Do not read it like lovers or in the style of the Jews and the Christians. There will soon come some people who will read the Qur-aan Shareef to impress others like singers and mourners. Their reading will be of no benefit to them at all. They themselves as well as those who admire their reading will get into trouble.” Taa’oos رَحْمَةُ اللّٰهِ عَلَيْهِ writes that someone asked Rasulullah ﷺ , “Who is it that reads the Glorious Qur-aan in the best voice?”

Rasulullah ﷺ replied, “It is he whom you hear and feel that he is full of the fear of Allah Ta’ala, i.e. his voice shows that he is overcome with fear.” However, this is the extreme kindness of Allah Ta’ala that He does not expect from a person anything beyond what he is capable of. There is a Hadith that Allah Ta’ala has deputed an angel on a special duty. If there is somebody who recites the Qur-aan Shareef, but is unable to recite correctly as it should be done, this angel corrects his recitation before he takes it up to the Heavens.”

Translation: “O Allah! I cannot count the praises due to You.”

Translation: Hadhrat Ubaidah Mulaiki رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “O people of the Qur-aan! Do not use the Qur-aan Shareef as a pillow, but read it properly day and night as it should be read. Teach the Qur-aan, read it in a good voice and ponder over its meanings, so that you may be successful. Do not look for a reward for it (in this life), because it has a wonderful reward (in the Aakhirah).”

Note: A few points in this Hadith are: (1) It is said that the Qur-aan Shareef should not be used as a pillow. Doing so is disrespecting it. It has been written by Ibn Hajar رَحْمَةُ اللّٰهِ عَلَيْهِ that using the Qur-aan Shareef as a pillow, stretching your feet towards it, and trampling over it are all haraam acts. Secondly, the expression “using as a pillow” also means showing disregard to the Qur-aan Shareef. It is useless to place it on a pillow, as it is sometimes found placed on a stand by the side of a grave in a shrine for barakah (blessings). This is total disrespect of the Qur-aan Shareef. It is our duty to the Qur-aan Shareef that it should be read.

(2) The expression “Read it as it supposed to be read” means that it should be read with the highest amount of respect. A commandment to this effect is in the Qur-aan Shareef itself;

Translation: “Those whom we have given the Book, read it as it supposed to be read.” (Surah Baqarah – Aayah 121)

The orders of a king are received with great respect. A letter from the beloved is read with great fondness. Similarly, the Qur-aan Shareef should be read with great respect and fondness. (3) The expression “Teach the Qur-aan” means that we should teach it by talks, writing, practicing and all other possible ways. Rasulullah ﷺ ordered its teaching and spreading, but some of our so-called ‘intelligent’ people consider it a useless task, and at the same time they claim that they have great love for Rasulullah ﷺ and for Islam. According to a Persian verse:

Poetic Translation: “I am afraid, O, Bedouin! you can never reach Ka’bah. Because the path you are following leads to Turkey.”

Rasulullah ﷺ has ordered the teaching and spreading of the Qur-aan, but we do not hesitate to put all sorts of obstacles in the way of its propagation. We make laws for compulsory secular education so that children, instead of learning the Qur-aan Shareef, are forced to join primary schools. We are displeased with teachers in madrasahs for spoiling the lives of our children and therefore, do not send our children to them. Even if this fear of ours is correct, it does not free us of our responsibility. On the other hand, our responsibility becomes even greater because we are all responsible, individually and collectively, to teach the Qur-aan Shareef. No doubt, the Ustaad (teacher) is responsible for his own shortcomings, but if because of his shortcomings we prevent children from going to Madrasah and send notices to their parents in the name of compulsory primary education, convincing them to deprive their children of learning the Qur-aan Shareef, then this is like killing a tuberculosis patient by giving him poison. An attempt to justify our unfriendly conduct towards the Ustaaz due to him not teaching properly is a lame excuse. This argument will be of no use in the court of Allah Ta’ala. We may consider it necessary to educate our children in subjects like Maths to train them to run a small grocery shop or for getting employment with the government, but, according to Allah Ta’ala, the learning of the Qur-aan Shareef is the most important. (4) The recitation should be in a sweet voice which has already been explained under the previous Hadith. (5) We are required to ponder over the meaning of the Qur-aan Shareef. There is a quotation from the Torah in ‘Ihya’ in which Allah Ta’ala says, “My servant! Are you not ashamed of your behaviour towards Me? If you receive a letter from a friend while you are going on a road, then you stop and sit at a suitable place and read it with full attention and try to understand every word of it. But in the case of My Qur-aan, in which I have explained everything and have repeatedly emphasised important matters, so that you may ponder over and understand them, you show an attitude of indifference. Do you consider Me inferior to your friend? O, My servant! Some of your friends sit with you and talk to you and you give them full attention. You listen to them and try to understand them. If anybody tries to interrupt you, you stop him with a sign. I talk to you through My Qur-aan, but you pay no attention. Do you consider Me inferior to your friends?” The rewards of meditation and contemplation on the contents of the Qur-aan Shareef have already been mentioned in the Foreword of this book and again under Hadith eight.

6. “Do not ask for any reward,” means that no gifts should be accepted for reading the Qur-aan Shareef, because you are going to get a great reward in the Aakhirah for your reading.

To accept reward for it in this life is just like being content with empty shells instead of money. Rasulullah ﷺ said, “When my Ummah will attach more value to money, it will lose the dignity which Islam has given it, and when it will give up enjoining good and forbidding evil, it will be deprived of the barakaat of Wahi (Divine Revelation), i.e. the understanding of the Qur’aan Shareef.”

Translation: “O, Allah Ta’ala! Guard us against this.”

Translation: Hadhrat Waasilah ibnul Asqa’i رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “I have been given Sab’a Tuwal in place of the Torah, Mi’een in place of the Zabur, Masaani in place of the Injeel, and Mufassal as a special favour to me.”

Note: The first seven Surahs are called ‘Sab’a Tuwal’ (the seven longest ones). The next eleven are called ‘Mi’een’ (surahs having about 100 Aayaat each). The next twenty Surahs are known as ‘Masaani’ (often repeated Surahs), while all the remaining Surahs are called ‘Mufassal’ (the clear ones). This division is according to a popular interpretation, but there is some difference of opinion as to whether a certain surah is included in ‘Sab’a Tuwal’ or ‘Mi’een’. Similarly, there is a difference of opinion as to whether a Surah falls under ‘Masaani’ or ‘Mufassal’. But this difference of opinion does not affect the meaning or purpose of this Hadith. This Hadith shows that the Qur-aan Shareef contains the message of all the important kitaabs of Allah Ta’ala that had been sent down earlier. It contains ‘Mufassal’ as a special favour, which was not found in the earlier Kitaabs.

Translation: Hadhrat Abu Sa’eed Khudri رَضِيَ اللّٰهُ عَنْهُ says, “Once I was sitting with a group of poor Muhaajireen, who did not even have enough clothes to cover their bodies, therefore some of them were hiding behind others. One of them was reading the Qur-aan Shareef. Suddenly Rasulullah ﷺ came and stood near us. When he came, the reader stopped reading. He greeted us and asked what we were doing. We replied that we were listening to the Qur-aan Shareef. Rasulullah ﷺ then said, ‘All praise is for Allah Ta’ala, Who has created such people in my Ummah that I have been ordered to remain with them.’ Rasulullah ﷺ sat with us. He then asked us to come closer to him. All of us sat facing him. Thereafter, Rasulullah ﷺ said, ‘O you poor Muhaajireen! I give you good news of a perfect noor on the Day of Qiyaamah, and you shall enter Jannah before the wealthy people by half a day. This half day will be equal to five hundred years.”

Note: The Muhaajireen did not have enough clothes to cover their bodies. This means that they only had clothes to cover their satr (private areas) and not more than that. However, in front of other people, we feel shy to open this part of the body as well (e.g. stomach). This is why they were sitting behind one another. They did not become aware of the arrival of Rasulullah ﷺ because of being busy listening to the Qur-aan Shareef. They only saw him when he had come very near to them and then, out of respect, the reader stopped reading. Although Rasulullah ﷺ had seen one of them reading the Qur-aan Shareef, he still asked them what they had been doing. This was to show that he was happy with them. One day in the Aakhirah will be equal to one thousand years of this world, as is given in the Qur-aan Shareef:

Translation: “Verily a day with your Rabb is like a thousand years of what you count.” (Surah Hajj – Aayah 47)

غَدًا - ghadan (tomorrow) is This is the reason why the Arabic word generally used while referring to the Day of Qiyaamah. Even this will be the probable length of a day for the believers in general. As for the disbelievers, the Qur-aan Shareef says that:

Translation: “A day will be equal to fifty thousand years.” (Surah Ma’aarij – Aayah 4)

For true believers, this day will be shorter according to their status. It is reported that, for some true Muslims, it will be like the time spent in two rakaats of Fajr Salaah. The rewards of reading the Qur-aan Shareef are given in many Ahaadith. Similarly, the rewards for listening to the Qur-aan Shareef are also found in many Ahaadith. Listening to the Qur-aan Shareef is so rewarding that Rasulullah ﷺ had been ordered to stay amongst those engaged in reading the Qur-aan Shareef, as given in this Hadith. Some Ulama are of the opinion that listening to the Qur-aan Shareef is more rewarding than reading it, because reading the Qur-aan Shareef is nafl and listening is fardh and a fardh act is always better than a nafl one.

From this Hadith there is one more deduction, in respect of which the Ulama differ in their opinion. There is disagreement as to whether a poor but steadfast person, who conceals his poverty from others, is better, or a wealthy person who is grateful to Allah Ta’ala and discharges his obligations. This Hadith provides an argument in favour of the poor person who is steadfast.

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “Whoever listens to one aayah of the Qur-aan Shareef, there is written for him a double reward, and whoever reads one aayah, it shall be a noor for him on the Day of Qiyaamah.”

Note: The Muhadditheen have questioned the above Hadith with respect to its authenticity, but its subject matter is also supported by various other Ahaadith to the effect that even listening to the Qur-aan Shareef has a great reward, so much so that according to some Ulama, listening to the Qur-aan Shareef is better than reading it. Ibn Mas’ood رَضِيَ اللّٰهُ عَنْهُ says that once Rasulullah ﷺ , while sitting on the mimbar, said to him, “Read the Qur-aan for me.” Ibn Mas’ood رَضِيَ اللّٰهُ عَنْهُ replied, “It is not appropriate for me to recite the Qur-aan Shareef to you, because it was revealed to you.” Rasulullah ﷺ said, “It is my heart’s desire to listen.” Ibn Mas’ood رضى الله عَنّهُ says that when he read the Qur-aan Shareef, tears flowed from the eyes of Rasulullah ﷺ . Once Saalim ﷺ , the freed slave of Huzayfah رَضِيَ اللّٰهُ عَنْهُ , was reading the Qur-aan Shareef. Rasulullah ﷺ stood by, listening to him for a long time. Once, Rasulullah ﷺ listened to the reading of the Qur-aan by Abu Musa Ash’ari عَلَيْهِ السَّلَامُ and liked his reading.

Translation: Hadhrat Uqbah bin Aamir رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “The one reading the Qur-aan Shareef loudly is like the one who gives charity openly, and the one who reads silently is like the one who gives charity secretly.”

Note: It is more rewarding to give charity openly, when there is some good reason and the intention is to encourage others to do the same. At other times, giving charity secretly is more rewarding. For instance, when the intention is to avoid pride and show or to save the poor from disgrace. In the same way, reading of the Qur-aan Shareef in a loud voice has more reward when the intention is to encourage others. Besides, in this there is reward also for those who listen. At times it would be better to read silently, so that you don’t disturb others or to save yourself from pride and show. Thus, reading either way has its own benefits. Sometimes one way is better and sometimes the other. Many people have argued on the basis of this Hadith that reading in a low voice is more rewarding. Imam Bayhaqi رَحْمَةُ اللّٰهِ عَلَيْهِ in his book, ‘Kitabush Shu’ab’, has written that Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهَا had reported that the reward of doing a good act secretly is seventy times more than that of doing it openly. But, according to the rules set by the Muhadditheen (scholars of Ahaadith), this Hadith is dha’eef (weak). Hadhrat Jaabir رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “Do not read in a loud voice, otherwise the voice of one person will get mixed up with another person.” Hadhrat Umar ibn Abdul Aziz رَحْمَةُ اللّٰهِ عَلَيْهِ found a person reading the Qur-aan Shareef in a loud voice in Masjidun Nabawi ﷺ and had stopped him. However, the reader tried to argue, whereupon Hadhrat Umar ibn Abdul Aziz رَحْمَةُ اللّٰهِ عَلَيْهِ said; “If you are reading for the sake of Allah Ta’ala then read in a low voice, and if you are reading for the sake of people, then such reading is of no use.” Similarly, an advice of Rasulullah ﷺ for reading the Qur-aan in a loud voice, has also been reported. ‘Sharhul Ihya’ contains both riwaayaat (narrations) and ‘Aathaar’ (sayings of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ ), which encourages reading the Qur-aan Shareef in both a loud and soft voice.

Translation: Hadhrat Jaabir رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “The Qur-aan Shareef is such an interceder (someone who speaks for another) whose speaking/dua is accepted, and a disputant whose dispute is listened to. Whoever keeps it in front of him, it pulls him to Jannah, and whoever puts it behind his back (ignores it), it throws him into Jahannam.”

Note: This means that if the Qur-aan Shareef speaks on behalf of anyone, its intercession is accepted by Allah Ta’ala. The meaning of the “pleading of the Qur-aan” has already been explained under Hadith No.8. The Qur-aan Shareef begs Allah Ta’ala on behalf of those who follow it and to punish those who neglect it. If a person keeps it in front of him, i.e. follows it and follows its rules throughout his life, it leads him to Jannah, and if someone turns his back towards it, i.e. does not follow it, he will definitely fall into Jahannam. According to the author, indifference to the Qur-aan Shareef can also amount to putting it behind the back. In many Ahaadith there are warnings for those who neglect the Word of Allah Ta’ala. Once, Allah Ta’ala showed Nabi ﷺ the different punishments which will be given to the sinful ones. He was shown a person on whose head a stone was being smashed with such force that his head was crushed. After asking, it was said that Allah Ta’ala had taught His Glorious Qur-aan Shareef to that person, but he did not read it during the night and did not follow it during the day, so now this punishment for him will continue till the Day of Qiyaamah.

May Allah Ta’ala, through His kindness, save us from His punishment. Aameen. In fact, the Qur-aan Shareef is such a great gift that ignoring it certainly deserves the worst punishment.

Translation: Hadhrat Abdullah ibn Amr رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “Fasting and the Qur-aan will both speak to Allah Ta’ala for the obedient person. The fast will say, ‘O Allah! I stopped him from eating and drinking during the day, so You accept my intercession on his behalf.’ The Qur-aan Shareef will say, ‘O Allah! I stopped him from sleep at night, so You accept my dua for him.’ Thus, the duas of both of them will be accepted.”

Note: In the book ‘Targhib’, the Hadith mentions the words. ‘ta’aam’ and ‘sharaab’ i.e. food and drink, as translated above, but in the book of Haakim we find the word ‘shahawaat’ (passions) in place of ‘sharaab’ i.e. fasting prevented a person from eating and indulging in his passions. It is implied here that one should abstain even from such acts of physical pleasure which are permissible e.g. kissing and embracing (one’s own wife). It is mentioned in some Ahaadith that the Qur-aan Shareef will appear in the form of a youth and will say, “It is I who kept you awake during the night and thirsty during the day.” This Hadith also tells us that a Haafiz should read the Qur-aan Shareef in Nafl Salaah at night, as explained already in detail under Hadith twenty-seven. In the Qur-aan Shareef itself in many places, we are encouraged to read the Qur-aan Shareef in Salaah at night. Some aayaat are given below:

Translation: In a portion of the night perform the Tahajjud salaah that is an extra for you.” (Surah Bani Israaeel – Aayah 79)

Translation: “And worship Allah in a part of the night and praise Him during the long night.” (Surah Dahr – Aayah 26)

يَتْلُوْنَ ايْتِ اللهِ انَآءَ الَّيْلِ وَهُمْ يَسْجُدُوْنَ during the night and they go into sajdah (before Him).” (Surah Aali “They read the aayaat (verses) of Allah Ta’ala (which He revealed)

I’mraan – Aayah 113)

Translation: “And those who spend the night before their Rabb, in sajdah and standing.” (Surah Furqaan – Aayah 64)

Thus, Rasulullah ﷺ and his Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ sometimes spent the whole night in reading the Qur-aan Shareef. It is reported about Hadhrat Usmaan رَضِيَ اللّٰهُ عَنْهُ that sometimes he read the entire Qur-aan Shareef in a single rakaat of his Witr Salaah. Hadhrat Abdullah ibn Zubair رَضِيَ اللّٰهُ عَنْهُمَا used to read the entire Qur-aan Shareef in a single night. Sa’eed ibn Jubair رَضِيَ اللّٰهُ عَنْهُ read the entire Qur-aan Shareef in two rakaats inside the Ka’bah Shareef. Saabit Bunaani and Hadhrat Abu Hurayrah رضو الله عَنه used to read the entire Qur-aan Shareef in one day and night. Abu Shaikh Hannaa’i رَحْمَةُ اللّٰهِ عَلَيْهِ said, “I completed the whole Qur-aan twice and another ten paras in addition in a single night. If I wanted, I could have completed the third reading as well.” During the journey for Haj, Salih ibn Kaisaan رَحْمَةُ اللّٰهِ عَلَيْهِ used to often complete the Qur-aan Shareef twice each night. Mansoor ibn Zaazaan رَحْمَةُ اللّٰهِ عَلَيْهِ completed one reading during Nafl Salaah before noon and the second reading in the interval between Zuhr and Asr Salaah and he spent the whole night in offering Nafl Salaah, weeping so much that the end of his turban would become wet. Similar had been the case with many others, as described by Muhammad ibn Nasr رَحْمَةُ اللّٰهِ عَلَيْهِ in his book ‘Qiyaamul Layl’. It is written in ‘Sharhul Ihya’ that the pious people of the past differed from one another in their practices of completing the reading of the whole Qur-aan. Some of them completed one reading of the whole Qur-aan every day, as was the practice of Imam Shaafi’ee رَحْمَةُ اللّٰهِ عَلَيْهِ in months other than Ramadhaan and some completed two readings every day, as was also done by Imaam Shaafi’ee رَحْمَةُ اللّٰهِ عَلَيْهِ during the month of Ramadhaan. Such was also the practice of Aswad, Salih bin Kaisaan, Sa’eed bin Jubair رَحْمَةُ اللّٰهِ عَلَيْهِ and of many others. Some used to complete three readings every day. This was the practice of Sulaim ibn Atar, who was an eminent Taabi’ee (the follower of a Sahaabi). He had taken part in the conquest of Egypt during the khilaafat of Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ and was also appointed ruler of Qasas by Hadhrat Mu’aawiyah رَضِيَ اللّٰهُ عَنْهُ . He used to complete three readings of the whole Qur-aan every night. Imaam Nawawi رَحْمَةُ اللّٰهِ عَلَيْهِ writes in ‘Kitabul Azkaar’ that the maximum daily recitation reported is of Ibnul Kaatib رَحْمَةُ اللّٰهِ عَلَيْهِ who used to complete eight readings of the Qur-aan Shareef during each day and night. Ibn Qudaamah رَحْمَةُ اللّٰهِ عَلَيْهِ has reported that, according to Imaam Ahmad رَحْمَةُ اللّٰهِ عَلَيْهِ , there is no limitation in this respect and that it entirely depends on the keenness of the reader. Historians have stated that Imam Abu Hanifah رَحْمَةُ اللّٰهِ عَلَيْهِ used to complete sixty-one readings in the month of Ramadhaan; once every day, once every night, and one reading was completed in the Taraaweeh Salaah. On the other hand, Rasulullah ﷺ has said that one who completes one reading of the Qur-aan Shareef in less than three days cannot ponder over it. For this reason, Ibn Hazm رَحْمَةُ اللّٰهِ عَلَيْهِ and others are of the opinion that reading the whole Qur-aan in less than three days is forbidden. According to the author, this Hadith refers to the ability of the readers in general, otherwise completion of one reading of the Qur-aan Shareef in less than three days by a group of Sahaabah رَضِيَ اللّٰهُ عَنْهُ has been reported. Similarly, according to the opinion of the Jamhur (general body of Ulama), there is no limitation on the maximum period in which one reading should be completed. The reading should be completed within such time as is convenient. But some Ulama say that the maximum period should not exceed forty days. This means that at least three-quarter of a para should be read daily, and if for any reason this much of reading is not done on any day, the missed portion should also be covered the next day, so that the whole reading is completed within forty days. According to the consensus of opinion, this is not obligatory but, in view of the belief of some Ulama, it is better that the daily reading should not be less than this. This view is supported by some Ahaadith. The author of ‘Majma’ has reported in one Hadith:

Translation: Whoever completed the reading of the whole Qur-aan in forty nights, had delayed the matter.

Translation: Some Ulama say that the Qur-aan Shareef should be completed once every month, though it is better to complete it every week, as was the practice of most of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ . One should start on Friday and read one manzil daily, thus to complete on Thursday. It has already been stated that, according to Imam Abu Hanifah رَحْمَةُ اللّٰهِ عَلَيْهِ , we owe it to the Qur-aan Shareef that it must be read at least twice a year. Therefore, under no circumstances should one do less than this. There is a Hadith according to which, if the reading of the whole Qur-aan is completed in the beginning of the day, the Malaaikah make dua for mercy for the reader throughout the rest of the day and for rest of a night if completed in the beginning of the night. Therefore, some Mashaa’ikh have concluded that the reading of the whole Qur-aan should be completed preferably in the early part of the day during the summer season and in the early part of the night during winter, so that the reader is benefited for a longer period by the dua of the Malaaikah.

Translation: Hadhrat Sa’eed ibn Sulaim رَضِيَ اللّٰهُ عَنْهُ has reported that Rasulullah ﷺ said, “On the Day of Qiyaamah, before Allah Ta’ala, no other intercessor (someone who will speak for you) will be better than the Qur-aan; neither a Nabi nor an angel or anything else.”

Note: It has been mentioned in many other Ahaadith that the Qur-aan Shareef is such an intercessor whose dua and intercession will be accepted. May Allah Ta’ala make the Qur-aan Shareef intercede (speak) for us all, and may He not make it complain about us. Aameen. In ‘La’aali Masnoo’ah’ it is reported from the riwaayah of Bazzaar, which is not fabricated, when a man dies and his family is busy with his funeral, an extremely handsome man stands by his head. When the dead body is covered, the man gets in between the cloth and the chest of the dead person. When the people return home after the burial, the two Malaaikah, Munkar and Nakeer, come in the grave and try to separate this handsome man so that they may be able to question the dead person in private about his Imaan. But the handsome man says, “He is my friend, he is my friend. I will never leave him alone. If you have to question him, then do your job. I cannot leave him until I get him admitted into Jannah.” Thereafter he turns to his dead friend and says, “I am the Qur-aan Shareef, which you used to read, sometimes in a loud voice and sometimes in a soft voice. Do not worry! After the questions of Munkar and Nakeer, you will have no worries.” When the questioning is over, the handsome man arranges for him from Al-Malail-A’ala (the Malaaikah in Heaven) silk bedding filled with musk. May Allah Ta’ala grant this favour to all of us. Aameen. This Hadith in its complete form contains a description of many rewards and has not been quoted in full for the sake of keeping it short.

Translation: Hadhrat Abdullah ibn Amr رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “Whoever reads the Qur-aan Shareef, guards the knowledge of Nubuwat within his chest, though Wahi (revelation) is not sent to him. It is not correct for the one blessed with the Qur-aan Shareef that he should get angry when others get angry, nor should he do something of ignorance (something wrong) with those who are ignorant, while the Qur-aan Shareef is in his chest.”

Note: Since Wahi (revelation) ended with Rasulullah ﷺ , more Wahi cannot come. Since the Qur-aan Shareef is the word of Allah Ta’ala, it certainly contains the knowledge of Nubuwwat. If anybody is blessed with this knowledge, it is necessary for him to behave respectfully and to stay away from bad manners. Fudhail bin Ayaaz رَحْمَةُ اللّٰهِ عَلَيْهِ said that a Haafiz of the Qur-aan carries the flag of Islam. Therefore, it is not correct for him to join those who are involved in useless activities or keep company with the neglectful, or mix with those who waste time.

Translation: Hadhrat ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا reports that Rasulullah ﷺ said, “Three people are such that they will have no fear of the horrors on the Day of Qiyaamah, nor will they be questioned (for their actions). They will relax happily on hills of musk until all the people are questioned. One is a person who learnt the Qur-aan, seeking Allah’s pleasure and then leads people in Salaah in such a way that they are pleased with him. The second person is one who invites people to Salaah for the pleasure of Allah alone. The third person is one who is very fair to his master, as well as to those under him.”

Note: The punishment, horror and miseries of the Day of Qiyaamah are so great that a true Muslim does not forget them. To be saved from those worries on the Day of Qiyaamah, is a favour that is much more than thousands of blessings and millions of pleasures. Those who will then be made to relax and enjoy themselves will be the fortunate ones indeed. Complete destruction and loss is for those foolish people who think that reading the Qur-aan Shareef is useless and a waste of time. In ‘Mu’jamul Kabeer’, it is written about this Hadith that its reporter, Hadhrat Abdullah bin Umar رَضِيَ اللّٰهُ عَنْهُ , who was a Sahaabi of Rasulullah ﷺ said, “If I had not heard this Hadith from Rasulullah ﷺ once, once again and once again (he repeated it seven times), I would never have reported it.”

Translation: Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “O, Abu Zar! If you go in the morning and learn one aayah from the kitaab of Allah, it will be better for you than reading 100 rakaats of nafl Salaah, and if you learn one chapter of knowledge, which may or may not be practiced upon at that time, it will be better for you than reading 1000 rakaats of nafl Salaah.”

Note: It is mentioned in many Ahaadith that learning the knowledge of Deen is better than ibaadah. There are so many Ahaadith on the rewards of learning that all cannot be mentioned here. Rasulullah ﷺ said, “The greatness of an Aalim over an Aabid (worshipper) is like my greatness over the lowest amongst you.” He also said that a single Faqeeh (jurist) is harder against shaytaan than 1000 worshippers.

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “Whoever reads ten aayaat at night, will not be counted amongst the neglectful.”

Note: It takes only a few minutes to read ten Aayaat. Doing so saves a person from being included in the list of the neglectful for that night. Indeed, it is really a great reward.

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “Whoever reads the five Salaah will not be written amongst the neglectful; and whoever reads 100 Aayaat at night will be written among the Qaniteen (the obedient ones).”

Note: Hadhrat Hasan Basri رَحْمَةُ اللّٰهِ عَلَيْهِ reports that Rasulullah ﷺ said, “Whoever reads 100 Aayaat in a night will be safe from the rights of the Qur’aan Shareef, and one who reads 200 Aayaat will get a reward for performing Salaah throughout the night, and one who recites 500 to 1000 Aayaat will get one Qintaar. The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ asked, ‘What is meant by a Qintaar?’ Rasulullah ﷺ replied, ‘It is equal to 12 000 Dirhams or Dinaars.”

Translation: Hadhrat ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا has reported, “Hadhrat Jibraa-eel عَلَيْهِ السَّلَامُ once told Rasulullah ﷺ that many fitnahs (evils) will certainly appear. Rasulullah ﷺ asked, ‘What will be the way out, O Jibraa-eel?’ He replied, ‘The Book of Allah Ta’ala.’”

Note: To practice on the Book of Allah Ta’ala is a protection against evil. Its reading saves a person from these evils. It has already been mentioned in Hadith twenty-two that if the Qur-aan Shareef is read in a house, peace and mercy comes down on it and shaytaan leaves that place. The Ulama interpret fitnahs to mean the coming of Dajjaal, the invasion by the Tatars and similar events. A long narration from Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ also includes the subject matter of this Hadith. Hadhrat Ali عَلَيْهِ السَّلَامُ says that Hadhrat Yahya عَلَيْهِ السَّلَامُ told the Bani Israa-eel, “Allah Ta’ala orders you to read His book. If you do so, you will be like the people protected in a fort. From whichever side the enemy wants to attack you, they will find the Word of Allah Ta’ala there as a guard to keep them away.”