Ramadhan holds many treasures for the Believer. It is a time when one cuts himself off from worldly norms and renews himself to God. He disciplines his mind, heart, hands, feet, tongue and stomach to act only in accordance to that which God loves. In the process, the Believer’s Heart is cleansed and washed to its deepest and most innermost parts not from earthly water but from divine rain – the final revelation – The Qur’an.
We can describe Ramadhan in so many ways, every description only enhancing its beauty;
• It is the month of Mercy where sins are forgiven,
• It is the month of Salvation where people are saved from the Fire,
• It is the month of Bliss where people are granted Jannah,
• It is the month of Victory,
• It is the month of Layl tul Qadr – The Night of Power – the night when the Qur’an was revealed and where the annual decree descends for people.
Taken from the book, “40 Hadith on the Qur’ān: Principles for the Bearer of the Qur’ān – with supportive narrations and sayings” (2nd Edition) A.B. al-Mehri
Abu Sa’eed (ra) reported that the Messenger of Allah ﷺ said;
“…The superiority of the speech of Allah compared to all other speech is like the superiority of Allah over His creation.”[2]
Supplementary Hadith (A):
قال: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم مَا مِنَ الأَنْبِيَاءِ نَبِيٌّ إِلاَّ أُعْطِيَ مَا مِثْلُهُ آمَنَ عَلَيْهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُ وَحْيًا أَوْحَاهُ اللَّهُ إِلَىَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ
Abu Hurairah (ra) reported that the Prophet ﷺ said;
“There was not a Prophet from amongst the Prophets, except that he was given the like of (miracles) upon which people believed. (As for me), I have been given Wahy (Divine Inspiration) which Allah has revealed to me, and therefore I hope that my followers will outnumber the followers of the other Prophets on the Day of Resurrection.”[3]
Iyad b. Himar (ra) reported that the Messenger of Allah ﷺ, while delivering a sermon one day said that Allah said;
“….I have sent you (O Prophet) in order to put you to test and put those to test through you. And I sent upon you the Book which cannot be washed away by water, so that you may recite it while in the state of sleep and being awake.”[7]
Ibn Abbas (ra) said, “How can you ask the people of the Scriptures about their Books while you have the Book of Allah which is the most recent of the Books revealed by Allah – and you read it in its pure undistorted form?”[8]
Principle 3: Having Doubt in the Qur’ān is Kufr (disbelief)
Abdullah ibn Amr ibn al-As (ra) reported that the Messenger of Allah ﷺ said;
“Whoever recites the Qur’ān secures (knowledge of) prophethood within his ribs (bosom), though Divine Revelation has not been sent upon him. It does not befit one endowed with the Qur’ān that he should be indignant with those in anger, nor should he indulge in any act of ignorance with those who are ignorant, while the Speech of Allah Almighty is with him in his chest.”[12]
Principle 5: Reciting the Qur’ān is a Light for You
Abu Sa’eed al-Khudri (ra) reported that a man came to the Messenger of Allah ﷺ and said advise me. He ﷺ said;
“It is imperative for you to have Taqwa (fear/consciousness of Allah) for this is the accumulation of all good. Upon you is Jihad in the path of Allah for it is the monasticism of the Muslims and upon you is the Remembrance of Allah and the recitation of His Book, for it is light for you on earth and (a means by which) you will be mentioned in the Heavens.”[14]
“And warn by it (the Qur’ān) those who fear that they will be gathered
before their Lord – for them, besides Him, will be no protector and no
intercessor – so that they may become righteous.”[16]
Abdullah ibn Amr (ra) reported that the Prophet Muhammad ﷺ said;
“Fasting and the Qur’ān will intercede for the slave on the Day of Judgement. Fasting will say, ‘O My Lord! I prevented him from food and desires during the day, so accept my intercession for him.’ And the Qur’ān will say, ‘I prevented him from sleep during the night, so accept my intercession for him.’ …thus they will intercede.”[17]
Supplementary Hadith (A): Ramadhan – Month of Wahy (Revelation)
شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ
“The month of Ramadhan in which the Qur’ān was revealed …”[18]
Wathila ibn al-Asqa’ (ra) reported that the Messenger of Allah ﷺ said;
“The Suhuf (scrolls) of Ibrahim were revealed on the first night of Ramadhan, the Torah on the sixth of Ramadhan, The Injeel (Gospel) on the thirteenth of Ramadhan, and the Furqan (Qur’ān) on the twenty-fourth of Ramadhan.”[19]
Principle 7: The Qur’ān should Lead you. If you Place it in Front of you, it will Lead you to Paradise. Placing it Behind you, results in Entering Hell.
“And before it was the Book of Musa to Lead and as a mercy, and this is a Book confirming it in the Arabic language; to warn those who have wronged and as glad tidings to those who strive for excellence.”[20]
Jabir (ra) reported that the Messenger of Allah ﷺ said;
“The Qur’ān is an intercessor and it’s intercession is accepted and its plea is believed. Whoever makes it lead him, it leads him to Paradise and whomsoever places it behind him, (the result will be that) he is dragged to the Fire.”[21]
Principle 8: The Qur’ān is an Evidence – For You
or Against You
“Messengers, as bringers of good tidings and warners, so that mankind will have no argument against Allah after the Messengers. And ever is Allah Exalted in Might and Wise.”[22]
Abu Malik al-Asha’ri (ra) reported that Messenger of Allah ﷺ said;
“Cleanliness is half of faith and Alhamdulillah (Praise be to Allah) fills the scale, and Subhan Allah (Glory be to Allah) and Alhamdulillah (Praise be to Allah) fill up what is between the heavens and the earth, and prayer is a light, and charity is proof (of one’s faith) and patience is a brightness and the Qur’ān is a proof for you or against you.”[23]
Principle 9: Give Da’wah using the Qur’ān
فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ
“…So remind with the Qur’ān whoever fears My warning.”[24]
Hadith no. 9 of 40:
قال: حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، أَخْبَرَنَا الأَوْزَاعِيُّ، حَدَّثَنَا حَسَّانُ بْنُ عَطِيَّةَ، عَنْ أَبِي كَبْشَةَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ بَلِّغُوا عَنِّي وَلَوْ آيَةً
Abdullah bin Amr (ra) reported that the Prophet ﷺ said;
Jabir ibn Abdullah (ra) narrates, “One day some of the Quraysh chiefs were sitting and they said, “Look at this “great” magician, fortune teller and poet. This man has broken our unity and order, vilified our religion. See what he wants.” They said, “We do not know one (better) than Utbah ibn Rabi’i.” They said “O Abu-Waleed (i.e. go to the Prophet)” Utbah went to the Prophet ﷺ and said, “O Muhammad, are you better or Abdullah (i.e. your father)?” The Prophet ﷺ remained quiet. He then said, “Are you better than Abdul Muttalib (i.e. your grandfather)?” The Prophet ﷺ remained quiet. He then said, “Were they better than you whilst they worshipped idols? And if you think you were indeed better than them, then speak now…..I do not see anyone who has harmed his people more than you, broken our unity and order, vilified our religion. People are speaking of a magician of Quraysh, and of a fortune-teller of Quraysh…(what do you want? if you want marriage) choose which women and we’ll marry you to ten of them, if you want wealth, we’ll make you the richest.”
The Prophet ﷺ asked, “Have you finished?” He said, “Yes” The Prophet ﷺ then recited, “In the Name of Allah, the Most Merciful, the Most Compassionate. Ha Mim. A revelation from the Most Merciful, the Most Compassionate”…till he reached, “But if they turn away, then say, “I have warned you of a thunderbolt like the thunderbolt (that struck) ‘Aad and Thamud.” Utbah said, “Enough, Enough. Do you have anything else to say.” He said, “No.”
He then returned to Quraysh and they said, “What happened” He said, “I did not leave anything you asked me to say to him.” They said, “Did he respond?” He said, “Yes. I did not understand anything from what he said, except that “I have warned you of a thunderbolt like the thunderbolt (that struck) ‘Aad and Thamud.” They said, “Woe to you, you spoke to him in Arabic and you do not know what he said?” He said, “No, By God, I did not understand anything other than the mention of the thunderbolt.”[26]
قال: حَدَّثَنَا بَكْرُ بْنُ خَلَفٍ أَبُو بِشْرٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ بُدَيْلٍ، عَنْ أَبِيهِ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ إِنَّ لِلَّهِ أَهْلِينَ مِنَ النَّاسِ . قَالُوا يَا رَسُولَ اللَّهِ مَنْ هُمْ قَالَ هُمْ أَهْلُ الْقُرْآنِ أَهْلُ اللَّهِ وَخَاصَّتُهُ
Anas bin Malik (ra) reported that the Messenger of Allah ﷺ said;
“Allah has His own people among mankind.” They said, “O Messenger of Allah, who are they?” He said, “They are the people of the Qur’ān, the people of Allah and those who are closest to Him.”[28]
Hadith no. 11 of 40:
قال: حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ، قَالَ أَخْبَرَنِي عَلْقَمَةُ بْنُ مَرْثَدٍ، سَمِعْتُ سَعْدَ بْنَ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عُثْمَانَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
Uthman (ra) reported that the Prophet ﷺ said;
“The best of you are those who learn the Qur’ān and teach it.”[29]
Supplementary Hadith (A):
قال: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، قَالَ حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ فِي ثَوْبٍ وَاحِدٍ ثُمَّ يَقُولُ أَيُّهُمْ أَكْثَرُ أَخْذًا لِلْقُرْآنِ . فَإِذَا أُشِيرَ لَهُ إِلَى أَحَدِهِمَا قَدَّمَهُ فِي اللَّحْدِ
Jabir ibn Abdullah (ra) said, “Allah’s Messenger ﷺ shrouded every two martyrs of Uhud in one piece of cloth and then he would ask, “Which of them knew more Qur’ān?” When one of them was pointed out, he would put him first in the grave.”[30]
Abdullah ibn Amr ibn al-As (ra) reported that the Messenger of Allah ﷺ said;
“If anyone prays at night reciting ten Ayat, he will not be recorded among the negligent (ghafileen); if anyone prays at night and recites a hundred Ayat, he will be recorded among those who are devout (qaniteen) to Allah; and if anyone prays at night reciting one thousand Ayat, he will be receive an immeasurable amount of reward.”[31]
Abdullah ibn Masood (ra) said, “The bearer of the Qur’ān should be known by his night when the people are sleeping; by his day when people are awake; by his sadness when people are joyous; by his weeping when people are laughing.”[32]
Principle 11: Amongst all the Creation – Whose Faith is most Astounding?
قال: حَدَّثَنَا الفضل بن يعقوب الرخامي، حَدَّثنا زيد بن يَحْيَى بن عُبَيد الدمشقي، حَدَّثنا سَعِيد بْنِ بَشِيرٍ، عَن قَتادة، عَن أَنَسٍ، قَالَ: قَالَ النَّبِيّ صَلَّى اللَّهُ عَلَيه وَسَلَّم: أَيُّ الْخَلْقِ أَعْجَبُ إِيمَانًا؟ قَالُوا: الْمَلائِكَةُ، قَالَ: الْمَلائِكَةُ كَيْفَ لَا يُؤْمِنُونَ؟ قَالَ: النَّبِيُّونَ، قَالَ: النَّبِيُّونَ يُوحَى إِلَيْهِمْ فَكَيْفَ لَا يُؤْمِنُونَ؟ قَالُوا: الصَّحَابَةُ، قَالَ: الصَّحَابَةُ يَكُونُونَ مَعَ الأَنْبِيَاءِ، فَكَيْفَ لا يُؤْمِنُونَ، وَلكن أَعْجَبَ النَّاسِ إِيمَانًا: قَوْمٌ يجيؤون مِنْ بَعْدِكُمْ، فَيَجِدُونَ كِتَابًا مِنَ الْوَحْيِ، فَيُؤْمِنُونَ بِهِ، وَيَتَّبِعُونَهُ، فَهُمْ أَعْجَبُ النَّاسِ، أَوِ الْخَلْقِ، إِيمَانًا
Anas bin Malik (ra) reported that the Prophet ﷺ asked;
“Whose Faith (Iman) amongst the creations astounds you?” They (the Companions) said, “The angels.” He said, “The angels – how can they not believe? (when they are with their Lord).” They then said, “The Prophets.” He said, “The Prophets receive revelation so how would they not believe?” They then said, “The Companions.” He said, “The Companions are with the Prophets, so how could they not believe? However, the Faith of people which is (amazing and) astounding is those who come after you – who find books which have written in them, the revelation (the Qur’ān), and hence they believe in it, (obey and) follow it. They are the ones whose Faith is (truly) astounding.”[34]
قال: حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنْ شُعْبَةَ، عَنْ أَبِي عَوْنٍ الثَّقَفِيِّ، عَنِ الْحَارِثِ بْنِ عَمْرٍو، عَنْ رِجَالٍ، مِنْ أَصْحَابِ مُعَاذٍ عَنْ مُعَاذٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَعَثَ مُعَاذًا إِلَى الْيَمَنِ فَقَالَ كَيْفَ تَقْضِي . فَقَالَ أَقْضِي بِمَا فِي كِتَابِ اللَّهِ . قَالَ فَإِنْ لَمْ يَكُنْ فِي كِتَابِ اللَّهِ . قَالَ فَبِسُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالَ فَإِنْ لَمْ يَكُنْ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالَ أَجْتَهِدُ رَأْيِي . قَالَ الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ صلى الله عليه وسلم
The Messenger of Allah ﷺ sent Mu’adh to Yemen. He ﷺ said, “How will you judge?” He said, “I will judge according to what is in the Book Allah.” He said, “If it is not in the Book of Allah?” He said, “Then with the Sunnah of the Messenger of Allah ﷺ” He said, “If it is not in the Sunnah of Messenger of Allah ﷺ?” He said, “I will endeavour to make Ijtihad (exert effort to make the correct judgement).” He said, “All praise is due to Allah, the One Who made the messenger of the Messenger of Allah suitable.”[36]
Principle 13: Disunity, Discord and Infighting when Leaders do not Rule by the Qur’ān
Abdullah ibn Umar (ra) reported that the Messenger of Allah ﷺ said;
“O Muhajirun, there are five things with which you will be tested, and I seek refuge with Allah lest you live to see them: Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them. They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers. They do not withhold the Zakah of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them. They do not break their covenant with Allah and His Messenger, but Allah will enable their enemies to overpower them and take some of what is in their hands (i.e. possessions). Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.”[38]
Principle 14: The Importance of Studying and Teaching the Qur’ān
Abdullah ibn Masood (ra) reported that the Prophet ﷺ said;
“This Qur’ān is the Banquet of Allah, so take as much as you can from His banquet. Indeed, this Qur’ān is the Rope of Allah, and it is the clear Light and (is the effective) Healing. It is a protection for the one who clings to it and a rescue for the one who follows it. It is not crooked and so puts things straight. Its wonders do not cease. It does not wear out with repetition. So recite it, for Allah will reward you for the recitation of every letter…”[40]
Abdullah ibn Masood (ra) said, “This Qur’ān is the Banquet of Allah. Whoever enters it is safe.” Qurtubi in his introduction to his tafsir quotes an explanation to this hadith as, “(the Banquet) is a metaphor. The Qur’ān is likened to something Allah has prepared for people. They have good and benefits in it. Then He has invited them to it.”[41]
Abu Hurairah (ra) reported that the Prophet Muhammad ﷺ said;
“…A group of people do not gather in a house amongst the Houses of Allah reciting the Book of Allah and studying it between themselves – except that tranquillity descends upon them, they are enveloped by mercy and surrounded by the angels – and Allah mentions them with those with Him (i.e. the higher angels).”[42]
Qurtubi explains in his tafsir, “The metaphor of those who recite the Qur’ān without knowing its tafsir (explanation) is that of some people to whom a letter comes from their king at night when they have no lamp. They are alarmed, not knowing what the letter contains. The metaphor of the one who knows the tafsir (explanation) is that of a man who brings them a lamp so that they can read what the letter says.”[43]
Principle 15: Parents Honoured due to a Child’s
Relationship with the Qur’ān
The father of Abdullah ibn Burayda al-Aslami (ra) reported that the Messenger of Allah ﷺ said;
“Whoever recited the Qur’ān and acted according to it; on the Day of Judgment his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So what do you think of him who acts according to this?”[45]
Principle 16: A Warning Whom Not to Learn the Qur’ān from
“And recite to them the news of him to whom we gave Our Signs, but he detached himself from them; so Satan pursued him, and he went astray. And if We had willed, we could have elevated him thereby, but he clung to the earth and followed his own desires. His metaphor is that of a dog: if you chase it away, it lolls out its tongue and pants, and if you leave it alone, it lolls out its tongue and pants….”[46]
Abu Sa’eed al-Khudri reported that he heard the Messenger of Allah ﷺ say;
“Learn the Qur’ān, and ask (Allah) to grant you Paradise by it, before the appearance of people who learn it and ask by it, the worldly pleasures. For indeed, the Qur’ān is learnt by three types of people; (1) a man who shows off by it, (2) a man who eats by it (money, dunyah) and (3) a man who recites it for the sake of Allah Almighty.”[47]
Abu Hurairah (ra) reported that the Messenger of Allah ﷺ said; “Seek refuge in Allah from the Pit of Sorrows.” They said: “O Messenger of Allah, what is the Pit of Sorrows?” He said, “A valley in Hell from which Hell (itself) seeks refuge a hundred times a day.” It was said, “O Messenger of Allah, who shall enter it?” He said, “The reciters who were showing off with their deeds.”[49]
Principle 17: A Warning to those who Misuse the Qur’ān and have an Incorrect/Corrupt Intention
ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ
“…Seeking Fitnah (discord) and seeking to (mis)interpret.”[50]
Abu Huraira (ra) reported that he heard the Messenger of Allah ﷺ say;
“…(on the Day of Judgement) and a man who acquired knowledge and taught others, and read Qur’ān. He will be brought, and Allah will remind him of His blessings, and he will acknowledge them. He will say, “What did you do with them?” He will say, “I acquired knowledge and taught others, and read the Qur’ān for Your sake.” He will say, “You lied. You acquired knowledge so that it would be said that you were a scholar; and you read Qur’ān so that it would be said that you were a Reciter, and it was said.” Then He will order that he be dragged on his face and thrown into the Fire.”[51]
Principle 18: A Warning to those Who Interpret the Qur’ān Insincerely, Without Knowledge and merely following Personal Opinions
An-Nawwas bin Sam’an (ra) reported that the Prophet ﷺ said;
“Do not argue using the Qur’ān (i.e. in a dispute with one another). (The negative result would be) you would deny the Book of Allah by using (one Ayat) against another (Ayat). I swear by Allah indeed the Believer if he is argued against with the Qur’ān he (out of respect) will lose (not continue the argument)…indeed the hypocrite, if he argues using the Qur’ān, he will win (the argument – because the Believer will not argue back).”[57]
On the authority of Hudaifah (ra), the Messenger of Allah ﷺ said;
“Indeed what I fear most for you all is that a man who recites the Qur’ān until you can see the effects on his face (enlightened) and he will be like a shield for Islam by the permission of Allah. Then he detaches himself (from the Qur’ān), he ‘threw’ it behind himself and he rushed upon his neighbour with the sword and he will accuse him of Shirk (polytheism).” One of the companions said “O Prophet of Allah which of them will be the polytheist, the accuser or the one accused? He ﷺ said, “The accuser.”[58]
Principle 20: Tadabbur (Pondering) on the Deep
Meanings of the Qur’ān
Hasan al-Basri said, “…I swear by the One in whose Hand is my soul, there was not revealed a (single) Ayat from it (i.e. the Qur’ān) except that it has a Dhahir (an apparent) and Batin (inner dimension) and every letter has a value (measure) – and for every value is an ending.”[61]
Abdullah ibn Masood (ra) said, “When you intend to acquire knowledge, read (and deeply study) the Qur’ān for in it lies the (principles) of knowledge of the ancients and future generations.”[62]
Hasan ibn Ali said, “The people before you considered the Qur’ān to be correspondence from their Lord, so they would ponder it by night and act upon it by day.”[63]
Ibn Taymiyyah said, “Whoever contemplates (tadabbur) upon the Qur’ān (with the condition) of seeking guidance from it, (then) the path of truth will be made clear for him.”[64]
Principle 21: Etiquettes and Virtues of Reciting the Qur’ān
“Indeed, those who recite the Book of Allah and establish prayer and spend out of what We have provided them, secretly and publicly, (can) expect a profit that will never perish. That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving
and Appreciative.”[65]
Fadala bin Ubayd (ra) reported that the Messenger of Allah ﷺ said;
“Allah listens more attentively to a man with a beautiful voice who recites the Qur’ān out loud than the master of a singing slave-girl listens to his slave.”[67]
Aishah (ra) reports that the Messenger of Allah ﷺ said;
“One who is proficient with the Qur’ān is associated with the noble, obedient scribes (angels); and he who falters in it and finds it difficult (to recite), for him will be double reward.”[70]
Abdullah ibn Masood (ra) said, “I heard the Messenger of Allah ﷺ say;
“Whoever recites a letter from the Book of Allah, then he receives the reward from it, and the reward of ten the like of it. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is a letter and Mim is a letter.”[73]
Uqbah ibn Amir (ra) reported that the Messenger of Allah ﷺ said;
“Indeed, the one who recites the Qur’ān loudly is like one who gives charity openly, and the one who recites the Qur’ān silently is like the one who gives charity in secret.”[74]
Abu Musa al-Ashari (ra) reported that Messenger of Allah ﷺ said;
“The parable of the believer who recites the Qur’ān is that of a sweet citrus fruit, its fragrance is nice and its taste is nice. The parable of the believer who does not recite the Qur’ān is that of a date, it has no smell but its taste is sweet. The parable of the hypocrite who recites the Qur’ān is that of basil, its fragrance is nice but its taste is bitter. The parable of the hypocrite who does not recite the Qur’ān is that of the colocynth (bitter desert fruit), its smell is bitter and its taste is bitter.”[75]
Abu Huraira (ra) reported that the Prophet ﷺ explained the following Ayat from the Qur’ān, “And recite the Qur’ān at dawn. Verily the recitation of the Qur’ān at dawn is ever witnessed (17:78).” The Prophet said, “It is witnessed by the angels of the night and the angels of the day.”[76]
Abdullah ibn Amr (ra) says that Messenger of Allah ﷺ said to me;
“Recite the Qur’ān in a month.” I said, “But I have the power (to do more than that).” Allah’s Messenger ﷺ said, “Then finish the recitation of the Qur’ān in seven days, and do not finish it in less than this.”[77]
Amr ibn al-As (ra) reported that the Messenger of Allah ﷺ said;
“Envy is not justified but in the case of two people only. A man who has been given (knowledge of) this Book by Allah, so he stands with it (reciting it) during the night and day and a man who, having been given wealth by Allah, spends it night and the day.”[78]
Ibn Umar (ra) reports that during the last 10 nights of Ramadhan, whilst in I’tikaf, the Messenger of Allah ﷺ said;
“Indeed, when someone is in Salah (prayer) then they are in deep conversation with their Lord Almighty, so you should see if anyone is engaged in this deep conversation with their Lord and do not make your voices loud one over the other in your recitation (of the Qur’ān).”[79]
Principle 22: The Prophet Muhammad’s ﷺ Relationship with the Qur’ān
Ata said, “I, Ibn Umar and Ubayd bin Umayr went to Aishah (ra) and entered her room, and there was a screen between us and her…Ibn Umar said, “Tell us about something amazing you witnessed from the Messenger of Allah ﷺ”
She went quiet[82] and said, “One night, he said, “Let me worship my Lord tonight.” I said, “By Allah, I love your being close to me and I also love that you worship your Lord.” He stood and performed wudu and prayed. He did not stop crying till the hijr became wet.
Then he could not stop crying till his beard was wet. (He then prostrated)[83] and cried until he made the ground wet. (He then laid down on his side and cried)[84] When Bilal came to alert the Prophet for the (Fajr) prayer, he said, “O Messenger of Allah! What makes you cry, while Allah has forgiven you your previous and latter sins?” He said, “Should I not be a grateful servant? There was revealed to me this night Ayat (verses), woe to he who recites it but does not contemplate on it. (“Verily, in the creation of the heavens and the earth…” 3:190 onwards).’’[85]
Abdullah ibn Masood (ra) said, “The Messenger of Allah ﷺ asked me to recite the Qur’ān.” He said “Messenger of Allah, (how) should I recite to you, whereas it has been sent down to you? He (the Prophet ﷺ) said, “I desire to hear it from someone else.” “So I recited (Surah 4) an-Nisa till I reached the Ayat, “How then shall it be when We shall bring from every people a witness and bring you against them as a witness?” (4:41). I lifted my head or a person touched me in my side, and I lifted my head and saw his (the Prophet’s) tears falling.”[86]
Abu Bakr (ra) said to the Messenger of Allah ﷺ, “O Messenger of Allah ﷺ, you (look) old.” The Messenger ﷺ said, “I have become old due to Hud (Surah 11), al-Waqiah (Surah 56), al-Mursalat (Surah 77), Amma yatasa alun (Surah an-Naba 78) and wa-Shamsu kuwirat (Surah Takweer 81).”[87]
Bar’a (ra) said, “I heard the Prophet ﷺ reciting (Surah 95) at-Tin wa-Zaitun (By the Fig and the Olive) in the Isha prayer and I have never heard anybody with a better voice or recitation than his.”[88]
In describing the Prophet’s recitation of the Qur’ān, one of the companions said, كَانَ يَمُدُّ مَدًّا “He would extend his voice appropriately and clearly (every letter would be pronounced properly).[89]
Jubair ibn Mut’im (ra) said, “I heard the Prophet ﷺ reciting at-Tur (Surah 52) in Maghrib prayer, and that was at the first time when Iman (belief) was planted in my heart”[90]
Abu Huraira (ra) reported that he heard the Prophet ﷺ said;
“Allah does not listen so attentively to anything as He listens to the recitation of the Qur’ān by a Prophet who recites it well with a melodious and audible voice.”[91]
فَقُلْتُ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالَتْ أَلَسْتَ تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى . قَالَتْ فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ صلى الله عليه وسلم كَانَ الْقُرْآنَ . – قَالَ – فَهَمَمْتُ أَنْ أَقُومَ وَلاَ أَسْأَلَ أَحَدًا عَنْ شَىْءٍ حَتَّى أَمُوتَ
Sa’d ibn Hisham ibn Aamir asked Aishah, Mother of the Believers, “….Tell me about the character of the Messenger of Allah ﷺ” She said, “Do you not read the Qur’ān?” I said: “Yes.” Upon this she said: “The character of the Messenger of Allah ﷺ was the Qur’ān.” He said: “I felt inclined to get up and not ask anything (further) till death (due to the answer being so profound)….”[93]
Principle 24: Virtue of the Memorizers
of the Qur’ān
بِمَا اسْتُحْفِظُوا مِن كِتَابِ اللَّـهِ
“…with what they preserved from the Book of Allah…”[94]
Abdullah ibn Amr (ra) reported that the Prophet Muhammad ﷺ said;
“It shall be said to the Companion of the Qur’ān, ‘Recite and rise up, recite (melodiously) as you would recite in the world. For indeed your rank shall be at the last Ayah you recite.’”[95]
Abdullah (ra) reported that the Prophet Muhammad ﷺ said;
“It is a bad thing that some of you say, ‘I have forgotten such-and-such verse of the Qur’ān,’ for indeed, he has been caused to forget it. So you should remember the Qur’ān, because it escapes from the hearts of men faster than camels.”[96]
Ibn Umar (ra) reported that the Messenger of Allah ﷺ said;
“The one who learns the Qur’ān is like the owner of a hobbled camel. If he pays attention to it, he will keep it, but if he releases it, it will go away.”[97]
Abdullah ibn Masood (ra) said, “It was difficult for us to memorise the words of the Qur’ān but easy for us to act by them. After us will be people for whom it is easy to memorise the Qur’ān, but hard to act by it.”[98]
Principle 25: Not using Memorized Ayat in the Prayer causes Forgetfulness
Ibn Umar (ra) reported that the Messenger of Allah ﷺ said;
“….When the Companion of the Qur’ān stands (to perform Salah), reciting it by night and day, he retains it and if he doesn’t recite it, he forgets.”[100]
Principle 26: Holding on to the Qur’ān with Strength means You will Never go Astray
Ibn Abbas (ra) reported that the Messenger of Allah ﷺ addressed the people at the farewell Hajj, and He ﷺ;
“O people, I leave behind for you, that by which if you stick firmly to you will never go astray; the Book of Allah and the Sunnah of His Prophet.”[102]
Abi Shutayh al-Khazai’i (ra) reports that the Messenger ﷺ said;
“….Indeed this Qur’ān is a rope – one end of it is in the Hand of Allah and the other end is in your hands. So hold firmly to it, so that you would never go astray and never be destroyed (no matter what the circumstance).”[103]
Hussain ibn Sabra (ra) reported that the Messenger of Allah ﷺ said;
“…And I have left you two heavy (important issues): The first of them is the Book of Allah. In it is the Guidance and the Light. Whoever holds firmly to it and takes from it, he is upon the Guidance. Whoever errs with respect to it, goes astray. So take from the Book of Allah Almighty and hold firmly to it. (The second thing is) Ahl Bayti (My Family – i.e. wives, children, son-in-law etc), I remind you by Allah with regard to My Family, I remind you by Allah with regard to My Family, I remind you by Allah with regard to My Family.”[104]
Principle 27: The role of the Qur’ān during times of Fitnah and Confusion
Ali (ra) said I heard the Messenger of Allah ﷺ say, ‘Fitnah (trials and tribulations) will certainly come.’ I asked what is the way out O Messenger of Allah? He replied;
“The Book of Allah is the way, for it contains information of what happened before you, news of what will come after you and a decision regarding matters that will occur among you…It is decisive (fasl) and not a joke (hazl). Whoever leaves it, is a tyrant and Allah will break him, and if anyone seeks guidance elsewhere, Allah will lead him astray. It is the rope of Allah, the wise reminder, the straight path, whims would not deviate it nor the tongue become confused, and the scholars cannot be fully satisfied (i.e. much more to explore intellectually, spiritually etc). It is not worn down by repetition nor do its wonders ever cease…He who quotes it, speaks the truth, he who acts according to it, is rewarded and he who judges according to it, is just, and he who invites people to it (i.e. the Qur’ān) is (himself) guided to the Straight Path.”[106]
Principle 28: “Learn the Book of Allah
and Follow it”
اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّك
“Follow what was revealed to you from your Lord…”[107]
Hadith no. 37 of 40:
قال: حَدَّثَنَا عبدُ الله بنُ مسلمةَ، حدَّثنا سليمانُ بن المُغيرة، عن حُميدٍ
عن نصرِ بنِ عاصم الليثيِّ قال: أتينا اليشْكُرِي في رهْطٍ مِن بني ليْثٍ، فقال: مَنِ القومُ؟ فقلنا: بنو ليث. فقُلنا: أتيناكَ نسالُك، عن حديثِ حُذَيفة، قال: أقبلْنا مع أبي موسى قافلين، وغَلَت الدوابُّ بالكوفة قال: فسألت أبا موسى أنا وصاحب لي، فأذِن لنا، فقدمنا الكوفةَ، فقلت لصاحبي: أنا داخل المسجدَ، فإذا قامتِ السوقُ خرجتُ إليك، قال: فدخلتُ المسجدَ، فإذا فيه حَلْقةٌ كأنما قُطِعت رؤوسهم لِستمعون إلى حديث رجلٍ، قال: فقمتُ عليهم، فجاء رجل فقام إلى جنبي، فقلتُ: من هذا؟ قال: أبصريٌّ أنت؟ قلتُ: نعم، قال: قد عرفتُ، لو كنت كوفياً لم تسألْ عن هذا، قال: فدنوت منه، فسمعتُ حذيفة يقول: كان الناسُ يسألون رسولَ الله – صلَّى الله عليه وسلم – عن الخير، وكنت أسأله عن الشر، وعرفتُ أن الخير لن يسبقني
قال: قلتُ: يا رسولَ الله، بعدَ هذا الخيرِ شرٌّ؟ قال: “يا حذيفة، تعلَّم كتابَ الله، واتَّبعْ ما فيه” ثلاثَ مرارٍ، قال: قلتُ: يا رسولَ اللهِ، بعد هذا الخير شرٌّ؟ فقال: “يا حذيفةُ، تعلَّم كتابَ اللهِ، واتبع ما فيه” قلتُ: يا رسولَ الله، بعدَ هذا الخير شرٌّ؟ قال: “فِتنةٌ وشرٌّ“، قلتُ: يا رسول الله، بعد هذا الشرِّ خيرٌ؟ قال: “يا حذيفةُ، تعلَّم كتابَ اللهِ، واتَّبعْ ما فيه” ثلاث مِرارٍ، قلتُ: يا رسولَ اللهِ، بَعْدَ هذا الشَّرِّ خَيْرٌ؟ قال: “هُدْنة على دَخَنٍ، وجماعةٌ على أقذاء، فيها -أو فيهم-” قلتُ: يا رسولَ الله، الهدنةُ على الدَّخَنِ ما هِيَ؟ قال: “لا ترجِعُ قلوبُ أقوامٍ على الذي كانت عليه” قال: قلتُ: يا رسولَ الله، بعدَ هذا الخيرِ شرٌّ؟ قال: “يا حذيفةُ، تعلَّم كتابَ اللهِ، واتّبعْ ما فيه” ثلاث مِرارٍ، قال: قلت: يا رسولَ الله، بعد هذا الخير شرٌّ؟ قال: “فِتنةٌ عمياءُ صمَّاءُ، عليها دُعاةٌ على أبوابِ النارِ، فإن مِتَّ يا حُذيفةُ وأنتَ عاضٌّ على جِذْلٍ، خيرٌ لكَ مِن أن تتبعَ أحداً منهم
Hudaifah ibn al-Yaman (ra) says, “People would ask the Messenger of Allah ﷺ about the good, but I used to ask him about the bad, in case I am overtaken by it. (In his discussion with the Prophet ﷺ about different stages of Fitnah (trials) of the Ummah); I said, “O Messenger of Allah ﷺ will be there be any bad after the good?” He ﷺ said, “O Hudaifah, learn the Book of Allah and follow (practice) that which is in it.” (He ﷺ repeated this three times). I asked (again), “O Messenger of Allah ﷺ will be there be any evil after the good?” He ﷺ said, “O Hudaifah, learn the Book of Allah and follow (practice) that which is in it.” I said (again), “O Messenger of Allah ﷺ will be there be any bad after the good?” He ﷺ said, “(There will be) Fitnah (trials) and evil.”
I said, “O Messenger of Allah ﷺ will there be good after this evil?” He ﷺ said, “O Hudaifah, learn the Book of Allah and follow (practice) that which is in it.” (He ﷺ repeated this three times). I said (again), “O Messenger of Allah ﷺ will there be good after this evil?” He ﷺ said, “There shall be a truce clouded by smoke, a group (with hidden intentions)” I said, “O Messenger of Allah ﷺ what is the truce clouded by smoke? He ﷺ said, “The hearts of the people will not return to how they were.”
I said, “O Messenger of Allah ﷺ will be there be any evil after the good?” He ﷺ said, “O Hudaifah, learn the Book of Allah and follow (practice) that which is in it.” (He ﷺ repeated this three times). I said (again), “O Messenger of Allah ﷺ will be there be any evil after the good?” He ﷺ said, “A blinding and deafening fitnah (trial). With it, will be Callers inviting to the doors of Hell. For you to die, O Hudaifah, biting on to a root of a tree would be better than following any one of them.”[108]
Umar ibn al-Khattab (ra) said, “Do not be deluded and deceived by the one who reads the Qur’ān; for it is words that are spoken with. However, look at the one who acts by it (i.e. the Qur’ān).”[110]
Ziyad ibn Lubayd (ra) reports that the Prophet ﷺ said;
“….and knowledge will go (or disappear).’ He asked, ‘O Messenger of Allah how will knowledge leave (disappear) whilst we read the Qur’ān and our children read the Qur’ān and their children will read it until the Day of Judgement.’ He said, ‘May your Mother lose you, I considered you as one of the men of understanding of Madinah. Do you not see these Jews and Christians reading their Torah and Injeel and they do not practice anything of it?”[111]
Principle 29: A Time will come when People will lose the Understanding of the Qur’ān
Ali ibn Abi Talib (ra) reported that the Prophet Muhammad ﷺ said;
“There will come a time upon the people, when there will remain nothing of Islam except its name (ism) and nothing will remain of the Qur’ān except its outward form (rasm). Their masjids will be full of people (well built) but will be empty of guidance. Their scholars will be the most evil under the heavens; from them turmoil (fitnah) will emanate and to them it will return.”[113]
Abdullah (ra) said that he heard a man reciting a verse which he had heard the Prophet ﷺ reciting in a different way, so he took him by the hand “So I went with him to the Prophet ﷺ (and told him the story).” The Prophet ﷺ said, “Both of you are reciting in a correct way, so carry on reciting.” The Prophet ﷺ further added, “The nations which were destroyed before you, were because they differed.”[114]
Abdullah ibn Masood (ra) reports that the Messenger of Allah ﷺ said;
“No one is afflicted with some stress or worry but supplicates,
“O Allah, I am Your servant, son of Your servant, son of Your maidservant, my forelock is in Your Hand. Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You, which You have named Yourself or You taught to someone from Your creation or revealed in Your Book, or You have preserved in the knowledge of the unseen with You; that You make the Qur’ān the spring of my heart (i.e. make my heart flourish with the Qur’ān) and the light of my chest, and a departure for my sorrow and a release for my anxiety.”
….except that Allah will remove his sorrow and will exchange his distress into happiness.”[117]
— END OF THE HADITH COLLECTION —
Advice to the Hamil al-Qur’ān
(Bearer of the Qur’ān)
Ikhlas (sincerity). Have a sincere intention when studying the Qur’ān – this is inextricably linked to the condition of the Heart. Sincerity is key in understanding the Qur’ān.
Approach the Qur’ān with a readiness to follow the guidance. Sayyid Qutb writes, “We should return to it to find out what kind of person it asks us to be, and then be like that. During this process, we will also discover the artistic beauty in the Qur’ān, the marvellous tales in the Qur’ān, the scenes of the Day of Judgment in the Qur’ān, the intuitive logic of the Qur’ān, and all other such benefits, which are sought in the Qur’ān by academic and literary people. We will enjoy all these other aspects, but these are not the main object of our study. Our primary purpose is to know what way of life is demanded of us by the Qur’ān, the total view of the universe which the Qur’ān wants us to have, what is the nature of our knowledge of God taught to us by the Qur’ān…and the kind of legal and constitutional system it asks us to establish in the world.”
Ask the help of Allah سبحانه وتعالىto understand the Qur’ān.
When faced with problems in understanding the Qur’ān, one should supplicate to Allah سبحانه وتعالى for help and guidance while continually studying and trying to understand. It is mentioned that when Abdullah ibn Masood (ra) would recite the words of Allah, “And say, My Lord, increase me in knowledge,” (20:114) he would say,
اللهم زدني علمًا وإيمانًا ويقينًا “O Allah, increase me in knowledge, faith, and conviction.”[118] It is also reported that when Ibn Taymiyyah encountered difficulty in understanding an Ayat of the Qur’ān, he would take refuge in a large mosque in a desolate area, place his forehead on the ground (in sajdah) and repeat, “O teacher of Ibrahim! Grant me understanding.”
Appreciate the magnificence of the Divine Speech.
قال بعض الحكماء كنت أقرأ القرآن فلا أجد له حلاوة حتى تلوته كأني أسمعه من رسول الله صلى الله عليه وسلم يتلوه على أصحابه ثم رفعت إلى مقام فوقه كنت أتلوه كأني أسمعه من جبريل عليه السلام يلقيه عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثم جاء الله بمنزلة أخرى فأنا الآن أسمعه من المتكلم به فعندها وجدت له لذة ونعيماً لا أصبر عنه
Imam al-Ghazali quoted a saying, “I read the Qur’ān but did not find sweetness in it. Then I read it as if I was hearing it from the Prophet while he was reciting it to his companions. Then, I moved a stage further and read the Qur’ān as I was hearing it from Jibreel while he delivered it to the Prophet. Then Allah سبحانه وتعالى brought me to a further stage – I began to read it as if I was hearing it from the Speaker. This was a blessing that was so unbearably (amazing) and satisfying.”[119]
5. Read the Qur’ān as if every word is directed directly to YOU. Recite and read the Qur’ān as if YOU are the one being addressed. When Allah سبحانه وتعالى speaks about Jannah, think that you are the one He is speaking about. When Allah سبحانه وتعالى speaks about the disbelievers and warns them, think that you are the one that is being warned from His punishment. When the descriptions of those being dragged to the Fire, imagine it is you that it is happening to.
6. Recite the Qur’ān slowly while your Aql (intellect) is able to digest and process what is being recited. Detach from all outward and inward whisperings and distractions.
7. Ask key questions. How do I practically carry out the injunctions and guidance upon myself, those under my authority (family, workers etc) and communally as an Ummah?
8. Read the Qur’ān having Yaqin (certainty) that every word is the Kalam (speech) of Allah. The Qur’ān coheres with reality in such an amazing way that it shows that only the Creator of the Heavens and the Earth could have sent this book. Experiencing the truthfulness of the Qur’ān is like trying out a key. Without the right key, we cannot open a locked door. With the right key (i.e., with the message of the Qur’ān), we open the door (i.e., discover the truth of our existence) and thereby confirm that indeed the key is the right one.
B.R.U.A.D. Remember the acronym:
1. To Believe in the Qur’ān (Iman)
2. To Read it (Tilawah)
3. To Understand it – Learn and Reflect (Ta’leem and Tadabbur)
4. To Act upon it (Amal bihi)
5. Give Da’wah (Convey its message and teachings)
You can use Qur’ān Wiki (www.quran-wiki.com) to help you increase your knowledge about the Qur’ān. It aims to consolidate the best available data for every Surah and Ayat of the Qur’ān. Amongst its features are the Tafsir Zone, Qur’ān Dictionary, Dashboard with graphs and pie-charts and Manuscripts/Inscriptions section.
Be a Zahid. Zuhd is to only take and engage with those worldly possessions that will benefit your after-life. Do not choose to be a person who loves money, riches and the luxuries of this temporary world. Be a person who loves the riches and luxuries of the permanent after-life.
Be a person of integrity. Never compromise your position as a bearer and companion of the Qur’ān by flirting with people who will bring into question your integrity; albeit the rich, governments and people of power. Al-Ajurri writes, “He (the bearer of the Qur’ān) does not beautify his voice for the sake of the kings of this world.”[124]
Do not abandon the Qur’ān. There are a number of ways that one can abandon the Qur’ān;a. Abandoning honouring the Qur’ān – taking its words, commands lightly, as a joke or mocking etc.
b. Abandoning the listening of the Qur’ān.
c. Abandoning learning and teaching others of the Qur’ān.
d. Abandoning the recitation of the Qur’ān.
e. Abandoning the memorization of the Qur’ān.
f. Abandoning the Tadabbur (contemplation) of the Qur’ān.
g. Abandoning acting on what you have learnt from the Qur’ān.
h. Abandoning ruling according to the Qur’ān.
Learn the Book of Allah and follow it تعلَّم كتابَ اللهِ، واتَّبعْ ما فيه
The way out of every fitnah (trial) is to; firstly, learn the Book of Allah and secondly, follow its instructions and advice. Many people fall short in one of these two categories. Either there are shortcomings in how/what they learn from the Book of Allah or the shortcoming is in the implementation. Guidance is exclusively from Allah and He grants it to those who are deserving of it. It is therefore imperative to hold on to the Qur’ān with strength (quwa), both in learning and implementation.End of Article
[2] Tirmidhi no. 2926. Hasan gharib according to Tirmidhi. Similar wording in Hilyat al-Awliya by Isbahani, Shu’b al-Iman by Bayhaqi no. 1860. Quoted in Sharh Usool I’tikad by al-Lalaka’i, al-Istiqamah by Ibn Taymiyyah and in Tafsir Qurtubi.
[3] Sahih Bukhari no. 4981 and Sahih Muslim no. 152. Unlike the tangible miracles of the previous Prophets like the splitting of the sea of Musa, the main miracle of the Prophet Muhammad ﷺ, was the Qur’ān itself. The effectiveness of the tangible miracles would have their greatest impact on eyewitnesses and their full impact would end with the death of these witnesses. If we ask a Jew or Christian to show us the miracles of the Prophet Musa or Isa – they both would submit that it is not within human power to demonstrate any of those miracles now. The Prophet Musa cannot be asked to split the sea again and the Prophet Isa cannot be called to raise people from the dead. For us today, these miracles are historical reports. Yet if a Muslim is asked about the greatest miracle of the Prophet Muhammad ﷺ, he can readily show the Qur’ān – for the Qur’ān is a miracle which remains in our hands, and can therefore be examined by anybody today. The logical outcome of this is that the impact of the miracle of the Qur’ān is far more widespread and far-reaching amongst humanity.
[8] Sahih Bukhari no. 7522. The Qur’ān is preserved and pure, whereas previous scriptures were corrupted or lost. In terms of human writings, books represent the knowledge available to a writer at a certain time and place. As a result, books become obsolete after some time due to the information being found to be either false or incomplete, raising the need for them to be revised or re-written. This is the case for the writings of every physicist, scientist or philosopher. No human being has ever written a comprehensive book with absolute perfection and certainty of knowledge. It is also the case that a writer usually has knowledge of a specific subject or a few related subjects. For example, one can write about history or economics or philosophy or physics etc. But it is not possible for a human being to write simultaneously on a great variety of different subjects with such in-depth and accurate information. The Qur’ān, God’s final revelation, speaks about the origins of the universe, movements of celestial bodies, stages of human embryonic development, behavioural patterns of species, historical and archaeological truths etc. The Qur’ān contains over 6,000 Ayat (verses) with over 70,000 words and yet, it is a fact, that not a single verse contradicts any established fact.
[10] Abu Dawud no. 4603. Similar wording in Musnad Ahmad no. 7989, Mustadrak al-Hakim no. 2/223, an-Nasa’i al-Kubra no. 8039 and Sahih Ibn Hibban. Quoted in Ta’arud al-Aql wa Naql by Ibn Taymiyyah vo. 1.
Doubt can be defined as a feeling of uncertainty or lack of conviction. From a spiritual perspective, doubt is a disease of the Qalb (Heart) and sins committed by an individual affect their ability to attain certainty in faith. There is a direct correlation between sins and the ability of the Heart as an organ of understanding of the metaphysical. Certainty (Yaqin) is the polar opposite of doubt. Whereas doubt causes a person anxiety, sadness and depression, certainty brings about happiness and contentment. Having said this, uncomfortable thoughts that come to our mind do not contradict Yaqin. These can actually serve as evidence for the existence of Iman (faith). The Prophet ﷺ was asked; “O Messenger of God, verily we perceive in our minds that which any one of us would consider too grave to even express.” The Prophet ﷺ replied, “Do you really have such thoughts?” They said, “Yes.” Upon this he said, “That is the manifestation of faith…”(Sahih Muslim). Imam an-Nawawi explains how such thoughts paradoxically indicate strong faith. He explains that the person’s reaction to such involuntary thoughts indicates that they are protective of their faith and wish to ensure its security. The reason they feel uncomfortable and blasphemous is because faith is present. If there was no faith, these thoughts would not cause any anxiety.
[12] Mustadrak al-Hakim no. 2028 and Shu’b al-Iman by Bayhaqi no. 2353. Similar wording in Musannaf ibn Abi Shaybah no. 29953, Akhlaq Hammaltul Qur’ān by Ajurri no.15, Mu’jam al-Kabeer by Tabrani no. 14575 (quoted in Tafsir Ibn Kathir). Included in Targheeb wa-Tarheeb by al-Mundhiri and Tafsir Dur al-Manthur by as-Suyuti. Mentioned in Ibn Kathir under the discussion of Surah 2:267 related to the memorisation of the Qur’ān.The following narration adds two important points to the overall meaning. Firstly, the importance of “acting on” and implementing the Qur’ān and secondly, the proportionate amount of what is achieved;
“Whoever takes a third of the Qur’ān, and acts on it will have taken a third of Prophethood. Whoever takes a half of the Qur’ān will have taken half of Prophethood and whoever takes the whole Qur’ān and acts on it will have taken all of Prophethood.” Shu’b al-Iman by Bayhaqi no. 2354. Quoted in Tafsir Qurtubi.
[14] Mu’jam as-Saghir of Tabrani no. 949. Similar wording in Musnad Ahmad no. 11774, Musnad Abu Ya’lah, Zuhd by Ibn Mubarak no. 840, Hilyat al-Awliya by al-Isbahani and Sahih Ibn Hibban. Quoted in Zad al-Ma’ad by Ibn al-Qayyim vol. 3 and in marfu’ form in Tafsir Ibn Kathir.
[15] Mastadrik al-Hakim no. 2077. Similar wording in Tirmidhi, Khalq Af’al al-Ibad by Bukhari, al-Asma was Sifat by Bayhaqi, Hilyat al-Awliya by al-Isbahani vol.9. Quoted in Targheeb wa-Tarheeb by al-Mundhari and Majmou al-Fatawah Ibn Taymiyyah vol. 12 p.517.
[17] Musnad Ahmad no. 6337. Similar wording in Mustadrak al-Hakim, Shu’b al-Iman by Bayhaqi no. 1994, Hilyat al-Awliya by al-Isbahani, land Mu’jam al-Kabeer by Tabrani. Quoted in Tafsir Ibn Kathir and Tafsir al-Baghawi.
[19] Musnad Ahmad no. 16984. Similar wordings in Musnad Abu Ya’lah no. 2190, Mu’jam al-Kabeer by Tabrani no. 185 and Shu’b al-Iman by Bayhaqi no. 2053. Quoted in Tafsir Tabari, Tafsir Ibn Abi Hatim no. 14080, Tafsir al-Hidiyah ilal Balough an-Nihaya by Makki Ibn Abi Talib and Tafsir Qurtubi. In Mu’jam al-Awsat by Tabrani no. 3740, there is an additional sentence, “…and the Zabur (what was revealed on Prophet Dawud) on the eighteenth of Ramadhan…”.
[28] Ibn Majah no. 215. Similar wording in Musnad Ahmad no. 12279, Sunan al-Kubra by an-Nasa’i no. 7977, Musnad Abu Dawud at-Taylasi no. 2238, Musnad Bazzar no.7369, Hilyat al-Awliya by al-Isbahani, Sunan Darimi no. 3369 and Shu’b al- Iman by Bayhaqi no. 2689. Quoted in Tafsir Ibn Kathir, Tafsir Qurtubi and Uboodiyah by Ibn Taymiyyah.
[29] Sahih Bukhari no. 5027 and Tirmidhi no. 2909.
[36] Tirmidhi no. 1327. Similar wording in Musannaf ibn Abi Shaybah no. 22988, Musnad Ahmad no. 22100 and Sunan as-Sagheer by Bayhaqi no. 3250. Quoted in Tafsir Ibn Kathir and Majmou al-Fatawah Ibn Taymiyyah vol. 16.
[38] Ibn Majah no. 4019. Similar wording in Mustadrak al-Hakim, Hilyat al-Awliya by al-Isbahani, Shu’b al-Iman by Bayhaqi no. 3042 and Mu’jam al-Awsat by Tabrani no. 4671.
[45] Shu’b al-Iman by Bayhaqi no. 1797. Similar wording in Musnad Ahmad no. 15645, Musnad Abu Ya’lah no. 1493, and Mu’jam al-Kabeer by Tabrani and Mustadrak al-Hakim no. 2086.
[47] Shu’b al-Iman by Bayhaqi no. 2389. Similar wording in Musannaf ibn Abi Shaybah no.7743 and 30000, Musnad Ahmad no. 19997 and Sharh Sunnah Baghawi no. 1182.
[48] Musnad Ahmad no. 15535. Similar wording found in Musannaf ibn Abi Shaybah no. 7742, Mu’jam al-Awsat by Tabrani no. 8823 and Shu’b al-Iman by Bayhaqi 2383. Quoted in marfu’ form in Tafsir Ibn Kathir.
[49] Tirmidhi no. 2383. Hasan gharib according to Tirmidhi. Similar wording in Mu’jam al-Awsat by Tabrani no. 3090. Quoted in Tafsir Qurtubi.
[53] Tirmidhi no. 2950. Hasan according to Tirmidhi. Similar wording in Musannaf ibn Abi Shaybah no. 30101, Musnad Ahmad no. 2429 and Shu’b al-Iman by Bayhaqi 2079. Quoted in Tafsir Tabari and Tafsir Baghawi.
[54] Tirmidhi no. 2951. Hasan according to Tirmidhi. Similar wording in Sunan al-Kubra by an-Nasa’i no. 8031.
[64] Aqeedah al-Wasityah by Ibn Taymiyyah. Sufyan ibn Uyaynah said, “The beginning of knowledge is to (firstly) listen, then understand, then memorise, then act upon, then spread to others. When a slave (of Allah) listens to the Book of Allah and the Sunnah of the Messenger of Allah with an honest and sincerely true intention upon that which Allah loves, then he will understand…. and He will enter light into his heart.” Tafsir Qurtubi
[67] Ibn Majah no. 1340. Similar wording in Sahih Ibn Hibban no. 754, Musnad Ahmad no. 23956, Tarikh al-Kabir Bukhari (124/7), Mustadrak al-Hakim no. 2097, Mu’jam al-Kabir by Tabarani no. 772 and Shu’b al-Iman by Bayhaqi no. 1957.
[68] Shu’b al-Iman Bayhaqi in no. 2/868. Similar wordings in Mustadrak al-Hakim no. 2125 and Sunan ad-Darimi 3544.
[71] Shu’b al-Iman Bayhaqi no. 1829. Similar wording in Musannaf Abdur Razzaq no. 5999. See also Musannaf of ibn Abi Shaybah no. 30025.
[72] Hiyatul Awliyah by al-Isbahani, Musannaf ibn Abi Shaybah no. 8742, Musannaf Abdur Razzaq no. 4185, Shu’b al-Iman of Bayhaqi no. 1958. Similar wording in Khalq Af’al al-Ibaad by Bukhari, Ibn Majah no. 1339 and Sunan Darimi no. 3532.
[73] Tirmidhi no. 2910. Similar wording in Musannaf ibn Abi Shaybah no. 29933, Musannaf Abdur Razzaq no. 5993, Hilyat al-Awliya by Isbhani and Mu’jam al-Awsat by Tabrani no. 314. Quoted in Tafsir Ibn Kathir and Tafsir Qurtubi.
[74] Sunan al-Kubra an-Nasa’i no. 1378. Similar wording in Mu’jam al-Kabeer by Tabrani no. 925
[75] Sahih Bukhari no. 5427. Similar wording in Tirmidhi no. 2865, Musnad Abu Dawud at-Taylisi no. 496 and Musnad ash-Shameen by Tabrani no. 2621.
[76] Tirmidhi no. 3135. Hasan Sahih according to Tirmidhi.
[77] Sahih Bukhari no. 5054 and Sahih Muslim no. 184.
[81] Sahih Ibn Hibban no. 753. Similar wording in Abu Dawud no. 904 and Mustadrak al-Hakim no. 971.
[82] Tafsir Ibn Kathir. The wording by Ibn Kathir mentions she cried and began saying, “All his matters were amazing. One night He ﷺ came close to me and our skin touched each other….”
[87] Tirmidhi no. 3297. Hasan gharib according to Tirmidhi. Similar wording in Musannaf ibn Abi Shaybah no. 30268, Musannaf Abdur Razzaq no. 5997, Mustadrak al-Hakim no. 3314, Shu’b al-Iman by Bayhaqi no. 756. Quoted in Tafsir Ibn Kathir.
[95] Tirmidhi no. 2914. Hasan Sahih according to Tirmidhi. See also Sahih Ibn Hibban no. 766, Musannaf ibn Abi Shaybah no. 30057 and Mu’jam Kabir by Tabrani no. 14382.
[100] Sunan al-Kubra an-Nisai no. 7989. Similar wording in Sahih Muslim no. 789b, Musnad Ahmad no. 4923, Mustakhraj by Abu Awanah, Shu’b al-Iman by Bayhaqi no. 181.
[102] Sunan al-Kubra by Bayhaqi no. 20336. Similar wording in Muwatta Malik 46:3
[103] Musannaf ibn Abi Shaybah no. 30006, Sahih Ibn Hibban no.122, Shu’b al-Iman by Bayhaqi no.1858, al-Mu’jam al-Kabeer by Tabrani 1439 and Musnad Bazzar no. 3421.
[104] Sahih Muslim 2408. Also refer to Musnad Ahmad, Sunan Darimi, Mu’jam al-Kabeer by Tabrani and Sunan al-Kubra by an-Nasa’i.
[106] Tirmidhi no. 2906. Similar wording in Musnad Ahmad no. 704, Musannaf ibn Abi Shaybah 10/482, Musnad Abu Ya’lah no. 367, Hilyatul Awliya by Isbahani, Shu’b al-Iman by Bayhaqi no. 1788, Ma’jam al-Kabeer of Tabrani no. 160, Musnad Bazzar no. 836 and Sunan Darimi no. 3374. Tirmidhi comments إسناده مجهول – The chain is weak due to an unknown narrator. Some scholars comment that this is more likely the statement of Ali (ra) and not the Prophet. However, the meaning is authentic and parts of the Hadith are mentioned in other narrations, like Hadith no. 5 in this collection. “This Qur’ān is the Banquet of Allah. Learn as much as you can from His banquet. This Qur’ān is the Rope of Allah, and it is the clear Light and (is the effective) Healing. It is a protection for the one who clings to it and a rescue for the one who follows it. It is not crooked and so puts things straight. It does not deviate so as to be blamed. Its wonders do not cease. It does not wear out with much repetition.”(Mustadrak al-Hakim no. 2040. Similar wording in Musannaf ibn Abi Shaybah no. 30008, Musannaf Abdur Razzaq no. 6017, Sunan as-Sagheer by Bayhaqi, Darimi no. 3358 and Mu’jam al-Kabeer Tabrani no. 8648).
[108] Abu Dawud no. 4246. Similar wording in Musannaf ibn Abi Shaybah no. 37114, al-Kubra by an-Nasa’i no. 7978, Musnad Ahmad no. 23282 and Sahih Ibn Hibban no. 5963. There are many lessons that can be learnt from this Hadith. The phrase, “O Hudaifah, learn the Book of Allah and follow (practice) that which is in it” is repeated in this narration ten times. This demonstrates the importance of the advice and shows the way out of any Fitnah (trial). Firstly, learn the Book of Allah and secondly follow its instructions and advice. Many people fall short in one of these two categories. Either there are shortcomings in how/what they learn from the Book of Allah or the shortcoming lies in the practice. Guidance is exclusively from Allah and He grants it to those who are deserving of it. The following narration adds two important points. Firstly, the importance of “acting on” and implementing the Qur’ān and secondly, the proportionate amount of what is achieved;
“Whoever takes a third of the Qur’ān, and acts on it will have taken a third of Prophethood. Whoever takes a half of the Qur’ān will have take taken a half of Prophethood and whoever takes the whole Qur’ān and acts on it will have taken all of Prophethood.” Shu’b al-Iman by Bayhaqi no. 2354. Quoted in Tafsir Qurtubi.
[109] Musnad Ahmad no. 17410. Similar wording in Musannaf ibn Abi Shaybah no. 13/228 and Shu’b al-Iman by Bayhaqi no. 6959.
[110] Kitab al-Iqtida al-Ilm wa al-Amal by Khatib al-Baghdadi.
[111] Ibn Majah no. 4048. Similar wording in Musannaf ibn Abi Shaybah, Tarikh al-Kabir by Bukhari no. 3/344, Mu’jam al-Kabeer by Tabrani no. 5290 and Mustadrak al-Hakim no. 3/590.
[113] Shu’b al-Iman by Bayhaqi no. 1763. First part of narration “There will come a time on the people when there will remain nothing of the Islam except its name (ism) and nothing will remain of the Qur’ān except its outward form (rasm),” also reported by Bukhari in Khalq Af’al al-Ibad.
[114] Sahih Bukhari no. 5062. Similar wording in Sunan al-Kubra by an-Nasa’i no. 8040 and Musnad Ahmad no. 3908.
[115] Musannaf Abdur Razzaq no. 5132. Similar wording in Musannaf ibn Abi Shaybah no. 8799 and Hilyatul Awliya by al-Isbahani. When the emphasis shifts from the spiritual to solely the physical aspects, this results in stangnation and degradation.
[117] Musnad Ahmad no. 1994. Similar wording in Sahih Ibn Hibban no. 972 and Mustadrak al-Hakim no. 1877. Quoted in Tafsir Ibn Kathir and Zad al-Ma’ad by Ibn al-Qayyim.
