The Easiest Form of Worship

The Easiest Form of Worship

Imam Ibn ul Qayyim al Jawziyyah

The Invocation of God - Al-Wabil al-Sayyib min al-Kalim al-Tayyib
© 2000, Michael Abdurrahman Fitzgerald & Moulay Youssef Slitine (Translators)
Islamic Texts Society, UK

Remembrance is easy for the servant-whether he lies in bed or journeys, in health or in illness, in comfort and luxury, in his daily work, standing, sitting or lying down, on his way or at home. No [other] act can be performed so often and in so many situations. In fact, it is so easy that he could sleep in his bed and still be ahead of the one who stands [in worship] but is heedless. The sleeper rises having traversed a great distance, all the while stretched out on his bed; whereas the one standing heedlessly rises seated on his mount. 'And that is the grace of God which He gives to whomever He pleases.' [57:21]

It is recounted that there once was an ascetic [rajul min al-`ibad] who stayed the night with a man as a guest. The ascetic spent the entire night standing in prayer, while the host was stretched out in his bed. When he rose in the morning, the ascetic said to the host, 'The caravan has gone on before you,' [sabaqak al-rakb, by which he meant, ‘I have surpassed you in the journey to God’] or words to that effect. To which the [host] replied, 'It is unimportant that one spend the night travelling and then wake up with the caravan. What is important is that one spend the night in bed but wake up having crossed a great distance.'

This and similar sayings have beneficial and detrimental aspects. If they lead someone to think that by lying in bed he can surpass a person who stands in prayer, then they are false. Rather, they refer to the one who lies in bed but his heart is attached to his Lord; the love of his heart cleaves to the Throne, and so he passes the night encircling the Throne with the angels. The man himself has passed away from the world and what it contains. The only thing that keeps him from standing in prayer is some hindrance, such as physical pain, cold or fear of being seen by enemies pursuing him, or some other excuse. He lies in bed, but God knows best what is in his heart.

The other person, however, stands in prayer and recites. In his heart is the desire to be seen, to impress others, to have some rank or praise from them. Or else, his heart is one place and his body in another. And God knows best what is in his heart.

There is no doubt that the one in bed will rise having far surpassed the one who stands, because [the value of] an act rests in the heart, not the body: it depends on the dweller, not the dwelling. [The meaning of an] expression is in its first motion [that is, whatever intention motivates someone to a word or deed, determines the meaning of that word or deed], and it is remembrance which inspires the dweller's resolve, stimulates the love that is dormant [in his soul] and resurrects the quest that has died.

Islaam.com

Has not the time yet come for those who believe
that their hearts should be humble for the remembrance of Allah and what has come down of the truth?
[57:16]

The State of Repentance

The State of Repentance

Imam Ibn ul Qayyim al Jawziyyah

Madaarij as-Saalikeen
AlJumuah Magazine

The state of repentance, tawbah, is at the beginning, the middle and the end of all states of submission to the will of Allah. The servant who seeks the pleasure of Allah never abandons tawbah. He remains in the state of tawbah until his death. Whatever his state of belief, the servant makes tawbah his constant companion. Thus, tawbah is at the beginning and at the end of his servitude to his Creator. His need for tawbah at the end, just as at the beginning, overrides, and supersedes all other needs. Allah says: "And turn to Allah altogether (make tawbah), O you who believe so that you may succeed," (24:31)

The verse above is contained within a Madinan Surah (revealed after the migration to Madinah), in which Allah addresses the people of emaan, who are the best of His creation. He calls upon them to make tawbah "turn in repentance" to Him after they had already believed, gone through hardships, trials of faith, executed patience, migrated and performed jihad. Allah then made success conditional on perfecting such tawbah, as the effect is often conditional on the cause. No one can hope for success, except: those who make tawbah. Allah says: "And those who do not make tawbah are indeed the dhaalimoon (wrongdoers)." (49:11)

Allah divides His servants into two categories only: the repentant and the wrongdoers. There is no third category. Allah calls those who do not make tawbah, "dhaalimoon" (wrongdoers and transgressors) and no one is more of a wrongdoer and a transgressor than a person who does not repent for his evil actions. This state is a result of a person's ignorance of his Lord and the rights due to Him, as well as, his own defects and the evil of his deeds. The Prophet, sallallahu alayeh wa sallam, is reported to have said: "O people, make tawbah to Allah. By Allah, I make tawbah to Him more than seventy times each day." (Bukhari)

His companions used to count for him in each congregation his saying one hundred times: "My Lord, forgive me and accept my repentance, for You are At-Tawwab (the One who accept repentance), Al-Ghafoor (The Oft Forgiving)." The Prophet, sallallahu alayhe wa sallam, is also reported to have said: "No one will be rescued (on the Day of Judgment) by his deeds. They (his companions) asked even you Messenger of Allah? He said, even me, unless Allah would grant me His mercy and Grace."

May Allah's blessings and peace be upon His Messenger, the most knowledgeable among His creation of Him, His Rights, His Greatness and what servitude He deserves. He is the most knowledgeable of servitude and its requirements and the most committed in servitude to Allah.

The Starter (Fatihah) of Tawbah

Tawbah is the return of the servant to Allah. It is also his turning away from the path of those with whom Allah is angry and those who are astray. This returning cannot be done except by Allah's guidance to the Straight Path. The servant will not attain guidance except through Allah's help and the servant's submithrough tawheed. Suratul-Fatihah explains this concept in the most complete and eloquent manner.

Whoever appreciates Surat-ul-Fatihah and gives it is right estimate, through knowledge, contemplation upon its facts and by living its directives, will realise that one cannot recite it, with the true recitation of a servant, unless one makes sincere tawbah. The perfect guidance to the Straight Path cannot be attained with the indifference to sins or the persistence on sins. Indifference to sins negates the knowledge of guidance. Persistent sinning negates the intention and the will of the servant. Thus, tawbah will not be valid except after one recognises the sins, admits to them and seeks to rid oneself of their evil consequences.

Seeking Refuge from Sin

The first aspect of tawbah, then, is to see how one was taken away from seeking the pleasure of Allah, by committing sins. Next, one has to recognize that Allah didn't safeguard him from sin. One should also ponder how happy one was while sinning and being persistent on the sin, while knowing with surety that Allah ever watches over whatever is done in the heavens or on the earth. If the servant had sought refuge in Allah, he would not have gone away from the guidance of obedience, "And whoever holds firmly to Allah, then he is indeed guided to a Right Path." (3:101)

If one's holding onto Allah is firm, one would never be forsaken by Allah, "And hold firmly to Allah, He is your Mawlaa (Protector) and what an excellent Mawlaa and what an excellent Naseer (Helper)." (22:78)

In other words, whenever we hold firm to Him, He will become our Protector and He will support us against our nafs (inclinations) and the Shaytan. These two enemies, the nafs and Satan, are the ones that do not leave the servant for even a moment. Their enmity is more harmful to the servant than the enemies from without. Attaining victory over such enemies is more difficult, and the servant's need for such a victory is far more important. The degree of help rendered to defeat these enemies is dependent upon the degree of our dependence and holding onto Allah. If we do not hold firmly to Allah, we will go away from Allah's protection. This is indeed the true loss. Allah could have aided us in staying away from sins, however, because we deserted Him, we were allowed to listen to any obey our nafs. If He wished to protect us, the sin would not have found a way to get to us.

When the servant becomes heedless of the consequences of sin, he finds pleasure when he satisfies unlawful desires. This pleasure in disobedience is evidence of his ignorance of the Greatness of the One of disobeys, and his ignorance of the evil consequences of sins and evil actions. His pleasure with sin has concealed all of this from his sight. In fact, his pleasure with sin is more harmful to him than perpetrating the sin itself. The believer can never have any pleasure from sin. He cannot have complete satisfaction with it. On the contrary, he would not even pursue it, except with grief in his heart. But the intoxication of the desires obscures one from feeling this remorse. When the heart becomes empty from such grief and one is happy with sin, then one should question his faith and weep for the death of his heart. If one were alive, he would be sad for the perpetration of any sin, big or small. The evil effects of sin, more times than not, go unnoticed in us and in our brothers and sisters in Islam. Diligences in constant self-evaluation is necessary in leading us away from sin and its destructive ends. One can do this by focusing on the following.

1. The fear of dying before making tawbah.

2. Remorse about the good that was missed because of the disobedience of Allah.

3. Working seriously on regaining what has been missed.

If one becomes completely heedless then one becomes persistent, which means constant disobedience with the intention to perform the sin again and again. This by itself is another sin that could be far greater than the first. Part of the punishment for sin is that it leads to a greater sin, then another, and so on until it completely and certainly destroys the person if he does not repent.

Persistence on sin is another sin. Not attempting to rectify the sin means persistence on it and satisfaction with it. This is the sign of ruin. Worse than all of that, is the commission of sin in public when we are sure that Allah watches and sees everything from above His Throne. If we believe that Allah watches us, yet we proceed to commit sins publicly, this is a great contradiction. But if we don't believe that He watches us, then we are completely out of the realm of Islam.

There are two considerations for a sinner: lack of embarrassment from Allah knowing that Allah's sight watches over all, and lack of fear to go out of the deen. Therefore, one of the conditions of the acceptance of tawbah is that a person should firmly believe that Allah was watching and that He will always watch over him. He sees everything during the perpetration of sins.

The reality of tawbah is to return to Allah is not sound or complete without the knowledge of the Lord's names and attributes and their manifestations within Himself and in the world. The repenting servant should know that he was running away from his Lord, captured in the grip of his enemy. He didn't fall into the claws of his enemy except as a result of his ignorance of his Lord and his daring to go against Him. He should know how and when he became ignorant, and how and when he was captured. He should believe that tawbah requires great determination and complete awareness to rescue himself from the enemy and be able to return and run back, to his Lord Ar-Rahman Ar-Rahim. He should realise that returning to his Lord is actually turning away from the road of destruction, where his enemy had taken him. He should know the number of steps taken away from his Lord and the efforts and obstacles that he must strongly work on to get back to the Straight Path.

Islaam.com

Has not the time yet come for those who believe
that their hearts should be humble for the remembrance of Allah and what has come down of the truth?
[57:16]

The Station of Firasah

The Station of Firasah

Imam Ibn ul Qayyim al Jawziyyah

From "Madarij As-Salikeen"
Aljumuah 10/8&9

Firasah is a sense of visual acumen, perception and insight. Allah says, "Surely! In this are the signs for the mutawassimeen." [15:75]

And with the regard to the meaning of mutawassimeen, here is what some of the great interpreters of the Qur'an said about it: Mujahid said it is "those who have visual acuity". Ibn Abbas said that it means "those who watch closely". Qatadah said that it means "those who learn the lessons". And Muqatel said that it means "those who reflect". There is no contradiction or apparent incompatibility amongst these interpretations. For example, one who sees the ruins and houses of those who belied Allah's Messengers would receive insight, admonition and reflection.

Alllah, subhanahu wa ta`ala, says the following with the regards to the hypocrites, "Had He willed, We could have shown them to you and you would have known them by their marks, but surely you will know them by the lahn of the speech!" [47:30] The first thing mentioned is the firasah of the eye and watching and the second thing noted is the firasah of the ear and hearing. The lahn of their speech is namely two varieties. One is proper and the other is wrong.

The proper lahn may mean eloquence as stated in the hadeeth: "And perhaps some of you are more eloquent in their claim than others." (Bukhari and Muslim) Or it may mean an indirect reference or indication. The wrong lahn is the speech that has grammatical mistakes. By using it, people tend to change the meaning to something incorrect or to a hidden meaning which may not have been intended.

The meaning of the verse is that Allah has confirmed to His Prophet, sallallahu `alayhe wa sallam, that he would know them from the lahn of their speech. It is more likely that one may know more about the speaker and what is within his mind from his speech and the tone of his voice than from his physical appearance. The words and the tone of voice can tell much more, than the appearance, about the intention of the speaker. Firasah can be either visual or auditory. The Prophet, sallallahu `alayhe wa sallam, is reported to have said, "Beware of the firasah of the believer, for he sees with the light of Allah," then he recited the verse, "Surely,?¢â‚¬A¦.mutawassimeen." (Tirmidhi) The firasah of the believer is always truthful.

The firasah is a light which Allah, subhanahu wa ta`ala, deposits in the heart of His servant. By this light, His servant distinguishes between truth and falsehood and between right and wrong.

The reality of firasah is a sharp thought that enters the heart and dominates its opinion. It overwhelms the heart just as the lion does to its pray, fareesah. Note the similarity between firasah and fareesah in Arabic. However, in their linguistic forms, fareesah is an object whereas firasah is similar in form to wilayah (authority and power), imarah (authority and command) and siyasah (administration and leadership).

The strength of firasah is dependent on the strength of faith. A person with stronger faith has sharper firasah. Amr bin Nujaid said that Shah al-Kermani had sharp firasah and was never wrong. He also used to say that whoever lowers his gaze away from prohibitions, restrains himself from vain desires, constructs his interior according to muraqabah (knowledge that Allah is watching over us), his exterior according to the Sunnah, and accustoms himself to eat only halal, his firasah will never be wrong.

Ibn Masoud said, "There are three people with the sharpest firasah. The Egyptian who bought Yusuf and then said to his wife, 'Make his stay comfortable, maybe he will profit for us or we shall adopt him as a son.' [12:21]. The other was the daughter of Shuaib, who said to her father with regards to Musa, 'Hire him!' [28:26] And Abu Bakr, for he appointed Omar as his successor." Another narration includes the wife of Pharaoh who said about Musa, "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.' [28:9]

Abu Bakr As-Siddeeq is considered to be the one with the greatest firasah in the ummah and Umar was the second. The incidents that prove Umar's firasah are numerous, familiar and well-known. He never said with regards to anything, "I think this is so," but it was what he thought. The fact that the Quran approved of his opinion sin many incidents is sufficient evidence of his sharp firasah. One of which was his opinion regarding the redemption of the captives from the Battle of Badr.

Once a man named Sawad Bin Qarib passed by and Umar dind't know him. Umar said, "This is either a soothsayer or he was so in the days of jahiliyyah." Upon sitting before Umar, Sawad said, "O commander of the faithful! You never received any of your guests the way you did me." Umar said, "What we used to do in the days of jahiliyyah is worse than this. But tell me about what I have asked you." Sawad said, "You were true, O commander of the faithful! I was a soothsayer in the days of jahiliyyah, then he told him the story."

The sahabah, in general, had the most accurate and sharpest firasah. The true firasah is obtained from life and from the light Allah grants to whom He wishes from amongst His true servants. The heart receives life and light and then its firasah will almost never be wrong. Allah says, "Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?" [6:122]

The verse describes the person as "dead" because of the disbelief in his heart and the life of jahiliyyah or ignorance he was leading, but then Allah gave him life through emaan or faith of knowledge. Upon his acceptance of these gifts, the Qur'an and faith become the light by which he sees his way out of the darkness (of disbelief and ignorance) and onto the straight path.

Firasah is linked to three human organs: the eye, ear and heart. His eye examines the look and the signs, his ear examines the speech, the over expressions, oblique inferences and hints, content, logic and tone of voice. And his heart analyzes both what is seen and hear to perceive hidden thoughts of others. His analysis and examination of the interior compared to the exterior is like one who examines currency to see if it is counterfeit after examining the outside. It is also similar to Ahlul-Hadeeth (scholars who specialize in the knowledge of the hadeeth), who will read a hadeeth that has a sound isnad (chain of narrators) but upon examination of the matn (text of the hadeeth), it is found that it is a fabricated hadeeth.

There are two factors in firasah. One is the quality of one's mind, the sharpness of the heart and the intelligence. The second is the appearance of the signs and indications on others. When both factors are present than one's firasah may not be wrong. Iyaas bin Mu`awiyah had great firasah and he was well-known because of it , as was Imam Shafiee who was also reported to have written about it.

Islaam.com

Has not the time yet come for those who believe
that their hearts should be humble for the remembrance of Allah and what has come down of the truth?
[57:16]

The Station of Fear

The Station of Fear

Imam Ibn ul Qayyim al Jawziyyah

Madarij us Salikeen
AlJumuah 12/1426H
Translated by Uwaymir Anjum

From among the stations of worshipping Allah and seeking His help is the station of fear.

Fear is one of the most important stations on the path and most beneficial for the heart. Fear is an obligation upon everyone, Allah said, "So fear them not, and fear Me alone, if you are believers." [3:175] (The actual word used for fear in this verse is 'khawf.') Another verse says, "And Me alone you all should fear," [2:40] the actual word being a derivative of 'rahba.' And, "So do not fear people, but fear Me," [5:44] the actual word in Arabic being 'khashya.' Different connotations of these various terms in Arabic for fear will be discussed shortly.

Allah has praised those who possess the attribute of fear saying, "And such (are the believers) who are humbled by the fear of their Lord..." [23:57]

Fear (of Allah's displeasure or punishment) is not only for grave sinners, but also for the pious, observant believers, as in the following hadeeth: Aisha said, "O Messenger of Allah, is the verse "And those who dispense their charity while their hearts fear that to their Lord they must return" [23:60] referring to someone who commits fornication, drinks alcohol and steals and still fear Allah? The Prophet, sallallahu alayhe wa sallam, said, "No, O daughter of as-Siddiq, but it refers to one who fasts, perform salah and gives charity, and fears that it may not be accepted from him." (Tirmithi) Al-Hasan, commenting on this, said, "By Allah, they (the Companions) obeyed Him and strove hard in it, yet they feared it might be rejected. A believer combines righteousness with fear in his heart, while a hypocrite combines evil with impunity."

The terms 'wajal,' 'khawf,' 'khashya' and 'rahba,' are used in the Qur'an to refer to what we have translated as ‘fear', but they are not synonyms. Abul-Qasim al-Junayd said, "Al-khawf is the anticipation of punishment." Another scholar said, "Al-khawf is the moving of the heart upon the cognizance of that which is feared."

The word khashya is more specific than khawf, for it is specific to the true knowers of Allah - as Allah, subhanahu wa ta'ala, said, "Truly, those who fear Allah from among His servants are the knowers." [35:28] Hence, khashya. is fear associated with the intimate knowledge (ma'rifa) of Allah-as the Prophet, sallallahu alayhe wa sallam, said, "I am most mindful of Allah among you, and most intense in fearing Him." (Bukhari, Muslim) Khawf is movement in its essence, while khashya is concentration, stillness, and holding of breath. For example, someone who sees a fierce enemy or a flood or something like that has two states: first, movement in order to flee from it, and this is the state of khawf. Second, his stillness in a place safe from the danger-and this is khashya.

Ar-Rahba means the urge to run away from the danger-which is the opposite of ar-Raghba, which means the urge of the heart to journey towards that which it likes.

Al-Wajal is the trembling of the heart upon the cognition or remembrance of someone whose power or punishment one fears.

Al-Haybah is fear associated with awe and glorification, and its greatest form is that which occurs in association with love and intimate knowledge (ma'rifa).

Al-Khawf, then, is for the common believers, while al-kbashya is for the scholars with profound knowledge, while at-haybah is for those nearest to Allah. The extent of one's fear for Allah is proportional to one's knowledge, both formal and experiential, of Allah. As the Prophet, sallallahu alaybe wa sallam, said, "I am the most knowledgeable of Allah among you, and most intense in His khashya." In another narration of the same hadeeth, the word used is khawf instead of khashya. The Prophet, sallallahu alayhe wa sallam, also said, "if you knew what I know, you would laugh little and weep much, and would not enjoy intimacy with women, and would go out wandering in the wildernesses and praying to Allah." (Ahmad)

When faced with his object of fear, a man with khawf turns to fleeing and grabbing, while a man with khashya seeks the support of knowledge. For example, when a lay person is faced with an illness, he seeks to protect himself (and seeks someone who could help) while a skilled physician turns to investigating the illness and the cure.

Abu Hafs says, "Al-khawf is Allah's lash with which He straightens up those fleeing from His door." He also said, "Al-khawf is a lamp in the heart, with which the good and the evil inside of the heart can be seen-and everyone you fear from, you run away from him, except Allah-when you fear Him, you run towards Him for refuge."

Hence, the one who fears Allah is a refugee towards His Lord's [mercy] from his Lord's [displeasure].

Abu Suleiman said, "Whenever fear (of Allah) departs a heart, it is ruined." Ibraheem ibn Sufyan said, "When fear of Allah resides in hearts, it burns away the sources of lust and eradicates worldly attachments." Thun-Noon said, "People will stay on the path so long as they have (Allah's) fear when this fear leaves them, they will go astray."

Fear, however, is not the end in itself, but a means towards an end. When that end, Allah's ultimate pleasure, is attained, there is no need for fear. As Allah says to the people of Paradise: "there is no fear upon them, nor do they grieve."

Fear is associated with actions, while love is connected with being and attributes. When the believers enter the Realm of Allah's eternal blessings, their love will multiply, while their fear will disappear. Hence, the place of love is higher and nobler than the place of fear.

The true and praiseworthy fear is that which stops a person from the prohibitions of Allah. But when fear exceeds this boundary, it may bring hopelessness and despair.

Abu Uthman said, "Sincerity of fear is vigilance from sins, open and secret." I also heard Shaykhul Islam Ibn Taymiyyah, may Allah honor his soul, say, "The praiseworthy fear is that which prevented you from the prohibitions of Allah."

The author of al-Manazil, Shaykh al-Harawi, said, "Al-khawf, or fear, is to do away with careless sense of security by envisioning the great news (of the Last Day)."

He further said, "The beginning of fear is the fear of punishment, and this kind of fear is sufficient to establish the soundness of one's faith. It is born out of one's affirmation of the warning (of Allah's punishment), recognition of one's transgressions and consideration of the punishment." Thus, fear is preceded by cognition and knowledge for a man cannot fear what he does not know.

Two more things are related to fear: the thing or occurrence that is feared, and the way that leads one to it. Lack of knowledge of either of these leads to a concomitant lack of fear. If one does not know that a certain act leads to a feared outcome or he knows so but does not know the value or might of that which he claims to fear, one does not really have true fear. Similarly, an active awareness of the punishment or loss that one fears, not just a passive and abstract knowledge of it, is an indication of the sincerity of fear and sound faith.

Another praiseworthy category of fear is to fear returning to the state of sinfulness and heedlessness after one has attained closeness to Allah and sincere fear of His displeasure-for if one feels unduly secure in one's state, it is likely that one will go back to the state of sinfulness.

Balancing Fear with Hope

The heart in its journey towards Allah, subhanahu wa ta'ala, is like a bird whose head is love, and hope and fear are its two wings. When the head and the two wings are sound and healthy the flight of the bird is good, but when the head is cut off, it immediately dies, and when either or both wings are deficient, the bird cannot properly fly and may become victim of any hunter or snare. The righteous predecessors preferred to strengthen the wing of fear during good times when heedlessness is feared, and to strengthen the wing of hope at times of calamity and when near death.

Some have said that it is better to strengthen fear more than hope because when vain hopes overcome a person he is ruined. Others say that the best of situations is a complete balance of hope and fear with overwhelming love, for love is composite,while hope is a sharpener and fear a driver.

Islaam.com

Has not the time yet come for those who believe
that their hearts should be humble for the remembrance of Allah and what has come down of the truth?
[57:16]

How Scores Will Be Settled On The Day Of Resurrection

How Scores Will Be Settled On The Day Of Resurrection

Dr. `Umar Al-Ashqar



© 2003 IIPH

When the Day of Resurrection comes, a man's wealth and capital will be his hasanaat (good deeds). If he had done wrong to any people, they will take from his hasanaat to the extent that he mistreated them. If he does not have any hasanaat, or if his hasanaat run out, then some of their sayi`aat (bad deeds) will be taken and added to his burden.



Bukhari narrated on the authority of Abu Hurayrah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:



"Whoever wronged his brother with regard to his honour or any other matter, should seek his forgiveness today, before there are no longer any dinars, or dirhams; and if he has any righteous deeds, they will be taken from him, in accordance with the wrong he did; and if he has no hasanaat, some of the sayi`aat of his counterpart will be taken and added to his burden.” [Bukhari: Kitaab al-Mazaalim, Baab man kaanat lahu mazlamah `inda rajul, Fath al-Baari, 5/101]



This person whose hasanaat are taken from him by the people, and then has their sayi`aat placed on his own back, is the one who is bankrupt, as the Messenger (sallallahu `alayhi wa sallam) called him. Muslim narrated from Abu Hurayrah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:



"Do you know who is the one who is bankrupt?" They said, "The bankrupt is the one who has no money and no possessions." He said, "Among my ummah, the one who is bankrupt is the one who will come on the Day of Resurrection with prayer and fasting and zakah (to his credit), but he will come having insulted this one, slandered that one, consumed the wealth of this one and shed the blood of that one, and beaten that one. So they will all be given some of his hasanaat, and when his hasanaat run out, before judgement is passed, some of their sins will be taken and cast onto him, then he will be cast into the Fire." [Muslim: 4/1998, hadith no. 2581.]



If a debtor died when he still owed money to people, they will take from his hasanaat whatever is in accordance with what he owes them. In Sunan ibn Maajah it is narrated with a saheeh isnaad that Ibn 'Umar (radhiallahu `anhu) stated: The Messenger of Allah (sallallahu `alayhi wa sallam) said:



"Whoever dies owing a dinar or a dirham, it will be paid from his hasanaat, for then there will be no dinars or dirhams.” [Saheeh al-Jaami' as-Sagheer, 5/537, hadith no. 6432.]



If people wronged one another, the score will be settled between them. If they mistreated one another equally, then there will be no score to settle. If one of them is still owed something by the other, he will take what he is entitled to.



In Sunan at-Tirmidhi it is narrated that 'Aa'ishah said: "A man came and sat in front of the Messenger of Allah (sallallahu `alayhi wa sallam), and said, 'O Messenger of Allah, I have two slaves who tell me lies, betray and disobey me, and I insult them and beat them. What is my position with regard to them?” The Messenger of Allah (sallallahu `alayhi wa sallam) said:



'On the Day of Resurrection, their betrayal, disobedience and lying will be measured against your punishment of them. If your punishment is commensurate with their wrongs, then there will be no score to settle. If your punishment of them was less than their sins deserved, then this will count in your favour. If your punishment of them was more than their sins deserved, then the score will be settled against you.' The man turned away and started to weep. The Messenger of Allah (sallallahu `alayhi wa sallam) said to him, 'Have you not read the words of Allah?' -



“And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account.” (Qur'an 21: 47).’” [Mishkaat al-Masaabeeh, 3/66, hadith no. 5561. It is also narrated in Saheeh al-Jaami`, 6/327, hadith no. 7895, where it attributed to Ahmad and Tirmidhi.]



Because zulm (oppression) is such a serious matter, it is better for those who fear that Day to give up oppression and avoid it. The Messenger (sallallahu `alayhi wa sallam) has told us that oppression will be darkness on the Day of Resurrection. Bukhari and Muslim narrated from 'Abdullah ibn 'Umar that the Prophet (sallallahu `alayhi wa sallam) said:



"Oppression (zulm) will be darkness (zulumaat) on the Day of Resurrection." [Bukhari: Kitaab al-Mazaalim, Baab az-Zulm Zulumaat Yawm al-Qiyaamah, Fath al-Baari, 51100; Muslim, 4/1969, hadith no. 2579.]



Muslim narrated from Jaabir ibn 'Abdullah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:



"Beware of oppression (zulm), for oppression will be darkness (zulumaat) on the Day of Resurrection." [Muslim: 4/1969, hadith no. 2578.]



|Islaam.com|

Has not the time yet come for those who believe
that their hearts should be humble for the remembrance of Allah and what has come down of the truth?
[57:16]

Tawakkul (Trust in Islam)

Tawakkul (Trust in Islam)

The concept of Tawakkul explained with examples from student life

Examination seasons, for students, can be stressful and demanding with the intense pressure to absorb a large quantity of information in a very limited time. Combine this with the uncertain choice of the examination questions and the sometimes confusing and ambiguous assessment procedure, and it isn't a surprise that exam periods are often the most depressing and miserable periods in a student's life, a point brutally illustrated by the rise in depression.



And it is precisely at these challenging times that the distinction between the Muslims and the non-Muslims is more apparent, when some of the best qualities of the Islamic Personality are emphasised, reminding Muslims and non-Muslims alike of the deep-rooted ideological differences that separate the two viewpoints in life.



At these times the Muslim students exhibit a quality unique to the Muslims, a quality linked to a fundamental pillar of faith, an essential part of the Islamic Aqeedah. This is the quality of tawakkul alAllah: complete, exclusive and unquestioning trust and reliance upon Allah (swt). The firm belief that it is only Allah (swt) that controls our actions and the outcomes of our actions, and it is only He who can provide success or failure. This knowledge is only known to Him, and it is our firm faith in these unseen predicates that distinguishes Muslims from non-Muslims in situations like these.



While the non-Muslims put their faith in the material resources and actions available to them (asbab), the Muslim is constantly aware that these material causes do not guarantee the outcome of our undertakings, as nothing can happen without the will of Allah (swt), the Creator and Sustainer of all. The non-Muslims rely only on their material resources and actions; they cannot hope to achieve anything more than what they can perceive from the reality before them. With tawakkul one can achieve with the help of Allah (swt) results far greater than expected, a factor that greatly influenced the achievements of the Muslims in the past, whether military, political, scientific, educational or social.



Tawakkul alAllah generates a strength of commitment and is one of the most important sources of a Muslim's psychological strength and energy. It also causes the Muslim to accept without question the decree of Allah: he gives thanks when he is blessed and is patient at the time of trial; if bad fortune befalls him he is patient and puts his trust in Allah (swt) knowing that this is the Will of Allah (swt).



Al-Tirmithi and Ahmed narrate the Prophet (saas) as having said to Ibn Abbas,




'' Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah, and if you seek help, seek the help of Allah. Know that if the nations were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried.''



''If Allah helps you, none can overcome you; if he forsakes you, who is there after that that can help you? In Allah then, let the believers put their trust.'' ( 3:160)



It is important to distinguish between the correct Islamic quality of tawakkul and the fatalistic and irrational notion of what we refer to as tawaakul (see different spelling). This idea of tawaakul comes about when one fails to realise that Allah (swt) in His wisdom has created this universe and has created within it certain universal laws (sunnan kawneeyah) to which the universe is subjected. One of these laws is the law of Cause-and-Effect: an effect cannot occur unless the cause exists, with the will of Allah (swt). Tawakul alAllah means to follow the commands of Allah (swt) by striving in order to identify and make use of the most appropriate means to follow in accordance with Allah's natural laws, knowing that it is only with Allah's knowledge and will that this is possible.



Tawaakul on the other hand is the result of complacency on behalf of a Muslim, combined with a negligence of Allah's command to strive to bring about a result. We see this defeated mentality among those who claim that the only means of changing the situation of the Muslims is by du'a without initiating any action. In one incident, a man came to the Prophet (saas) asking him to make du'a to cure his camel from a skin disease. The Prophet (saas) told the man ''Add to your du'a some tar'', indicating that the du'a by itself was insufficient. In another incident, the Prophet (saas) told a beduin who wanted to unleash his camel while depending on Allah to protect her, ''Tie her, and have tawakkul(trust in Allah)'', clearly differentiating between tawakkul and tawaakul.

This Hadith does not indicate any prerequisite for trusting Allah (SWT). It does not, therefore suggest that somehow there is a link between tying the camel (an action) and putting one's trust in Allah (SWT). However the Hadith conveys an important lesson to all of us:
That while trust in Allah (SWT) is absolute being independent of what we do, it is our responsibility to act on what we intend to accomplish.


In this case trying the camel was a right thing to do, if the person feared that the camel would run away. Therefore he should have taken the precaution regardless of his trust in Allah (SWT). Trying the camel does not take away from his trust in Allah (SWT), nor does it become a requirement for trusting Allah (SWT). Regardless of how he had acted the outcome would remain in accordance with the will of Allah (SWT).



We cannot rely on Allah (swt) to grant us any miracles to solve our problems; rather we are obliged to prepare ourselves by acquiring the correct means to reach a solution, relying constantly on Allah (swt) to facilitate the action as well as the outcome.




''And against them prepare your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies, and others besides, whom ye may not know, but whom Allah does know.''



This is a clear indication that the obligation upon us is to make the necessary preparations as these actions fall within the sphere of actions under our direct control and for which we shall be held accountable. The outcome or the result of such preparations lies within the sphere of actions which we cannot influence and which only Allah (swt) can control. Therefore we must take the necessary actions within our sphere and ask Allah (tawakkul) that both the actions and the outcome are facilitated and favourable, i.e. acceptable to Him. Examples: studying for an examination, seeking employment, preparing for a journey...etc

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Has not the time yet come for those who believe
that their hearts should be humble for the remembrance of Allah and what has come down of the truth?
[57:16]

A Reminder of the Story of `Aad and Thamud

A Reminder of the Story of `Aad and Thamud

Imam Ibn Kathir

Tafsir Ibn Kathir (Abridged), Volume 8
© Darussalam 2000

As for `Ad, they were arrogant in the land without right and they said: 'Who is mightier than us in strength?' See they not that Allah Who created them was mightier in strength than them. And they used to deny Our Ayat!

So, We sent upon them a Sarsar wind in days of calamity that We might give them a taste of disgracing torment in this present worldly life. But surely the torment of the Hereafter will be more disgracing, and they will never be helped.

And as for Thamud, We showed them the path of truth but they preferred blindiness to guidance; so the Sa`iqah of disgracing torment seized them because of what they used to earn.

And We saved those who believed and had Taqwa.

Qur'an, Fussilat [41:15-18]

Explanation:

"As for `Ad, they were arrogant in the land without right."
means, they were arrogant, stubborn and disobedient.

"and they said: 'Who is mightier than us in strength?'"
They boasted of their physical strength, and power; they thought that this would protect them from Allah's punishment.

"See they not that Allah Who created them was mightier in strength than them."
Means, do they not realize, when they are showing enmity, that He is the Almighty Who created all things and gave them whatever strength they have, and that His onslaught will be far greater? This is like the Ayah:

"With Hands did We construct the heaven. Verily, We are able to extend the vastness of space thereof." (51:47)

They openly opposed the Almighty and denied His signs and disobeyed His Messenger. Allah said:

"So We sent upon them a Sarsar wind." Some said that this was strongly blowing wind; others said that it was a cold wind. It was also said that it is the wind that makes a noise. The truth that it was all of these things, for it was a strong wind that was an apt punishment for their being deceived by their physical strength. It was also intensely cold, as Allah says:

"with a Sarsar wind!" (69:6), meaning a very cold wind. It also made a furious sound. Additionally, there is a famous river in the east which is called Sarsar because of the noise it makes as it flows.

"in days of calamity" means, consecutive days.

"seven nights and eight days in succession" (69:7). This is like the Ayah:

"on a day of calamity, continuous" (54:19) i.e., the punishment began on a day which was of evil omen for them, and this evil omen continued for them,

"seven nights and eight days in succession" (69:7) until they were destroyed, every last one of them, and their humiliation in this world was joined to their punishment in the Hereafter. Allah says:

"that We might give them a taste of disgracing torment in this present worldly life. But surely the torment of the Hereafter will be more disgracing."
meaning, more humiliating for them.

"and they will never be helped." means, in the Hereafter, just as they were never helped in this world, and they had no one who could protect them from Allah or save them from His punishment.

"And as fir Thamud, We showed them the path of truth"
Ibn 'Abbas, may Allah be pleased with him, Abu Al-Aliyah, Sa`id bin Jubayr, Qatadah, As-Suddi and Ibn Zayd said, "We explained to them." [At-Tabari 21:448 Surah Hud 11:94] Ath-Thawri said, "We called them."

Allah's saying: "but they preferred blindness to guidance;"
means, 'We showed them the truth and made it clear to them through the words of their Prophet Salih, but they opposed him and rejected him, and they slaughtered the she-camel of Allah which He had made a sign for them of the truth of their Prophet.'

"so the Sa`iqah of disgracing torment seized them"
means, Allah sent upon them the Sa`iqah, [See volume five, the Tafser of Surah Hud 11:94] earthquake, intense humiliation, punishment and torment.

"because of what they used to earn" means, because of their disbelief and rejection.

"And We saved those who believed"
means, 'We saved them from among them, and no harm came to them;' Allah saved them along with His Prophet Salih, peace be upon him, because of their fear of Allah.

Islaam.com

Has not the time yet come for those who believe
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Elevation or Crucifixion of Jesus?

Elevation or Crucifixion of Jesus?


Imam Ibn Kathir



Stories of the Prophets

© Darussalam

Allah says:



"And when Allah said: ‘O Jesus! I will take you and lift you up to Me, and purify you of those who disbelieve, and will make those who followed you above those who disbelieved until the Day of Resurrection. Then to Me shall you all return, and I shall judge between you in that which you dispute.’" (3:54,55)



Then He said in Surat An-Nisa':



"For their breaking the covenant, and their disbelief in Allah ’s Signs, and their slaying the Prophets unjustly, and for their saying: 'Our hearts are impermeable'. No, but Allah has set a seal upon them for their blasphemy, so little it is what they believe. And for their rejection to the Faith, and for their uttering against Mary a monstrous lie." (4:155,156)



"And for their saying (in boast): 'We killed Messiah, Jesus the son of Mary, the Messenger of Allah'; but they killed him not nor crucified him. Only a likeness of that was shown to them. And those who differ therein are full of doubt with no certain knowledge, but only follow mere conjecture, for of a surety they killed him not. But Allah lifted him up to Him, and Allah is All-Mighty, All-Wise. And there is none of the people of the Book, but will believe in him before his death, and on the Day of Judgment, he will be a witness against them." (4:157-159)



These Verses tell us that Prophet Jesus (peace be upon him) was lifted up to the heaven after his opponents from Jews complained and misled the king of that time, as they wanted to slay him and crucify him.



Ibn Abu Hatim has narrated from Ibn Abbas saying: "'When Allah wanted to lift him up to heaven, Jesus came to his companions in the house. There were twelve people, with some from among his disciples. He had just a bath, and his head was still dribbling with water. He said to them: 'There are those among you who will disbelieve in me twelve times after he had believed in me! Then he said: 'Who will from among you take my likeness and be killed in my place, so will become in my rank?' A young youth came forwards. But Jesus said to him: 'Sit down! Then he repeated the same question, and the same youth stood up and came forwards, and said: ‘I.' Jesus said: 'You are the one,' and then the likeness of Jesus was put on him, and Jesus was lifted up to the heaven from the window of his house.



Jews came looking for him. They took the youth and killed him and then crucified him. Later they became three groups. One group, who are called Jacobites (Yaqubiyah), believe that it was God Himself among them who stayed with them as long as He wanted to, then went back to the heaven. Another group who are called Nestorian (Nasturiyah), believed that it was the son of God who was with them, and stayed among them as long as he wanted, then his father lifted him up. But the group of true believers said that he was the slave of Allah and His Messenger who stayed among them as long as he wanted, then his Lord Allah took him up to Him. The two disbeliever groups collided together against the believer group and killed them, and so real teachings of Islam taught by Jesus became obscure till Allah sent the Prophet Muhammad (peace be upon him).



Hasan Basri and Ibn Ishaq said: The king who ordered the killing of Jesus, was David bin Naura. He commanded Jesus to be killed and hanged. They surrounded Jesus who was in a house inside Bait-ul-Maqdis. It was a Saturday night. When they were about to enter the house, his likeness was put on one of those who were present there with him. And Jesus was lifted up from the window of that house to the heaven. When the police entered the house they found the youth on whom the likeness of Jesus was put, so they took him and crucified him. Even they put a crown of thorns on his head to mock him. Those Christians who were not present there at that time, believed what Jews claimed, that they killed Jesus.



Allah said: "And there is none of the people of the Book, but will believe in him before his death, and on the Day of Judgment, he will be a witness against them." This refers to the time when Prophet Jesus (peace be upon him) will descend to the earth before the Day of Judgment, and kill the swine, break the Cross, impose the levy, and will not be pleased but with Islam."'



Ibn Jarir has narrated from Wahb bin Munabbih, saying: Jesus came along with seventeen of his disciples to a house. Then police came and surrounded the house. However, when they entered the house, Allah put the likeness of Jesus on all of those who were there. They were confused, and said: "You have bewitched us. Either Jesus come to us, or we will kill of you." Jesus said to his companions: "Who can buy today a place in Jannah (Paradise)?" A man said: "I"' and went out, claiming: "I am Jesus." They took him and crucified him, and so they were deluded in their belief that they have killed Jesus, and so are the Christians. But Jesus was lifted up to Allah on that day.



Ibn `Asakir said: Mary lived after Jesus for five years, and then died at the age of fifty-three years.



Hasan Basri said: Jesus was thirty-four years old when he was lifted to the heaven. Sa'id bin Musayyib said: He was thirty-three years old when he was raised up to the heaven.



http://www.islaam.com/Article.aspx?id=663

Has not the time yet come for those who believe

that their hearts should be humble for the remembrance of Allah and what has
come down of the truth?

[57:16]

Maintain the recitation of the Qur’an

السلام عليكم ورحمة الله وبركات


Maintain the recitation of the Qur’an

uploaded 08 Oct 2005





The noble Qur’an is the speech of Allah which He revealed to His Messenger Muhammad (saw) via the revelation through Jibreel (may Allah be pleased with him) in word and meaning, whose recitation is an act of worship and it is a miracle transmitted to us via the concurrent (mutawatir) narration:



لاَ يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ



“Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allah swt).” [TMQ Al- Fussilat:42]
It is protected by Allah SWT:



إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ



“Verily We: It is We Who have sent down the Dhikr (i.e. the Qur'an) and surely, We will guard it (from corruption).” [TMQ Al-Hijr:9]



From it the souls find life and the hearts find tranquility. It is the Book, which takes the people out from the darkness into the Light by the permission of Allah, the All-Mighty, the Owner of Allah Praise. The one who speaks according to it has spoken the truth and the one who acted upon it is the successful one, the one who judged by it has practiced justice and the one who calls to it is guided to the Straight Path.



It is the provision of the believer and how excellent a provision it is. It is more important and necessary for the Da’wah carrier; with which his heart is filled, and in which he finds strength. The one who carries this Qur’an becomes like the towering mountains, where for whom the whole world is considered little for the sake of Allah. He says the truth and for Allah’s sake he fears none. The one who used to be moved by the wind due to the lightness of his weight becomes heavier in the sight of Allah than the mount of Uhud because he is a reciter of the Qur’an, whose tongue is moistened by it and whose fingers testify to it. This is how the companions of the Messenger of Allah  were in this world, as if they were walking Qur’ans, reflecting upon its verses and reading it as it should be read, putting it into practice and calling to it. They were shaken by the ayat mentioning the punishment but rejoicing by the ayat mentioning mercy, their eyes filled with tears in submission to His Power and Greatness, submitting to His rules and wisdom, which they received from the Messenger of Allah. His verses become settled in the depths of their hearts. For this reason they were strong and became the leaders, they were granted happiness and success. When Allah’s Messenger departed from this world to the highest position in the Heavens, they continued to observe the Qur’an as advised to do so by the trusted Messenger (may the peace and blessings of Allah be upon him, his family and all his companions). Thus, those who memorised the Qur’an were the foremost people in enjoining the good and forbidding the evil. The carrier of the Qur’an was at the forefront of doing every good action bearing the hardships in the path of Allah (swt).



For the Muslims generally and the Da’wah carriers specifically the Qur’an deserves to be the joy of their hearts, which keeps them on their path and leads to all that is good and raises them from one height to another. They recite the Qur’an day and night, reciting, memorising, and practicing what they have learnt such that they become truly the best descendants for the best ancestors.



These noble verses are followed by the sacred hadith regarding the revelation of the Qur’an, its memorisation, the guidance, virtue of its recitation and the abundant goodness that lies within it:



He (swt) said:



نَزَلَ بِهِ الرُّوحُ الأَمِينُ
عَلَى قَلْبِكَ لِتَكُونَ مِنْ الْمُنذِرِينَ




“Which the trustworthy Ruh [Jibreel] has brought down; upon your heart (O Muhammad ) that you may be (one) of the warners.” [TMQ Ash-Shu’araa: 193]



He (swt) said:



إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ


“Verily We: It is We Who have sent down the Zikr (i.e. the Qur'an) and surely, We will guard it (from corruption).” [TMQ Al-Hijr: 9]



He (swt) said:



لاَ يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ


“Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allah swt).” [TMQ Fussilat: 42]



He (swt) said:



إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا


”Verily, this Qur'an guides to that which is most just and right and gives glad tidings to the believer, who work deeds of righteousness, that they shall have a great reward (Paradise).” [TMQ Al-Israa: 9]



He (swt) said:

يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنْ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنْ اللَّهِ
نُورٌ وَكِتَابٌ مُبِينٌ
يَهْدِي بِهِ اللَّهُ مَنْ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلاَمِ وَيُخْرِجُهُمْ مِنْ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ



”O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Qur'an). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way.” [TMQ Al-Maa`idah: 15-16]



He (swt) said:



الر كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنْ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ



“(This is) a Book which We have revealed unto you (O Muhammad ) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light by their Lord's Leave to the Path of the All-Mighty, the Owner of all Praise.” [TMQ Ibraheem: 1]



He (swt) said:



الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلاَ بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ



“Who have believed and whose hearts find tranquility in the remembrance of Allah. Verily, in the remembrance of Allah do hearts find rest.” [TMQ Ar-Ra’d: 28]




He (swt) said:



أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلاَفًا كَثِيرًا


“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradictions.” [TMQ An-Nisaa:82]



The Messenger SAWS said:



«خيركم من تعلَّم القرآن وعلَّمه».


“The best amongst you is the one who learns the Qur’an and then teaches it.” Reported by al-Bukhari on the authority of ‘Uthman b. ‘Affaan .



SAWS said:



«من قرأ حرفاً من كتاب الله فله به حسنة والحسنة بعشر أمثالها لا أقول ألم حرف، ولكن ألف حرف، ولام حرف، وميم حرف».



“Whoever reads a letter from the Book of Allah, he will have a reward. And that reward will be multiplied by ten. I am not saying that “Alif, Laam, Meem” is a letter, rather I am saying that “Alif” is a letter, “laam” is a letter and “meem” is a letter.” Reported by at-Tirmizi on the authority of ‘Abd Allah b. Mas’ud and it is a sound hadith.



SAWS said:



«الماهر بالقرآن مع السفرة الكرام البررة، والذي يقرأ القرآن وهو يتعتع فيه وهو عليه شاق له أجران»



“Verily the one who recites the Qur’an beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then his reward will be multiplied twice.”
Reported by Muslim on the authority of ‘Ayisha, the mother of the believers (may Allah be pleased with her).



SAWS said said:



«إن الذي ليس في جوفه شيء من القرآن كالبيت الخرب».



“The one in whom there is no Qur’an is like the barren house.” Reported by at-Tirmizi who declared it to be sound.



He (SAWS) said:



«إقرأوا القرآن فإنه يأتي يوم القيامة شفيعاً لصاحبه».



“Read the Qur’an, for verily it will come on the Day of Resurrection as an intercessor for its companions.”
Reported by Muslim from his Sahih on the authority of Umamah al-Baahili .



The Prophet SAWS said:



«القرآن شافع مشفع، وماحل مصدق، من جعله أمامه قاده إلى الجنة ومن جعله خلفه ساقه إلى النار».



“The Qur’an is an intercessor and entitled for intercession, and it is a strong challenger (in argument) and rightfully entrusted. Whoever puts it in front of him, it will lead him to Paradise; whoever puts it behind him, it will steer him to the Hellfire.”
Reported by Ibn Hibban in his Sahih on the authority of Jabir b. ‘Abdullah
. It has also been reported by al-Bayhaqi in his Shu’ab al-Imaan on the authority of Jabir and Ibn Mas’ud (may Allah be pleased with them both) and it is a sound hadith.



SAWS said:



«إن الله يرفع بهذا الكتاب أقواماً ويضع به آخرين».



“Verily Allah raises some people by this Book and lowers others by it.” Reported by Muslim.
Reported by Abu Dawud and at-Tirmizi in the sound hadith that the Messenger of Allah (saw) said:



«يقال لصاحب القرآن إقرأ وارتق ورتل كما كنت ترتل في الدنيا، فإن منـزلتك عند آخر آية تقرؤها».


“It will be said to the companion of the Qur’an: Read and elevate (through the levels of the Paradise) and beautify your voice as you used to do when you were in the dunyaa! For verily, your position in the Paradise will be at the last verse you recite!”




SAWS said:



«إقرأوا القرآن واعملوا به ولا تجفوا عنه ولا تغلوا فيه ولا تأكلوا ولا تستكثروا به».



“Read the Qur'an, put it into practice, do not abandon it, do not cheat in it, and do not eat and gain wealth through it.” Reported by Ahmad, at-Tabaraani and others on the authority of ‘Abd ar-Rahman b. Shabal  and it is a sound hadith.



Nabi SAWS said:
«مثل المؤمن الذي يقرأ القرآن مثل الأترجّة طعمها طيب وريحها طيب، ومثل المؤمن الذي لا يقرأ القرآن مثل التمرة طعمها طيب ولا ريح لها، ومثل المنافق الذي يقرأ القرآن مثل الريحانة ريحها طيب وطعمها مر، ومثل المنافق الذي لا يقرأ القرآن كمثل الحنظلة طعمها مر ولا ريح لها»




“The metaphor of a believer who recites the Qur'an is that of a citron - its scent is fragrant and its taste is good. The metaphor of a believer who does not recite the Qur'an is that of a date - it has no scent but its taste is sweet. The metaphor of a hypocrite who recites the Qur'an is that of basil - its scent is fragrant but its taste is bitter. The metaphor of a hypocrite who does not recite the Qur'an is that of colocynth - it has no scent and its taste is bitter.” Reported by al-Bukhari and Muslim on the authority of Abu Musa al-Ash’ari .




He (SAWS) said:



«تعاهدوا القرآن فوالذي نفس محمد بيده لهو أشد تفلتاً من الإبل في عقلها».



“Keep up the recitation of the Qur'an. For verily, by He in Whose Hand Muhammad's soul is in, it (the Qur'an) is stronger in escaping (the memory) than a camel from its rein.”
Reported by al-Bukhari and Muslim on the authority of Abu Musa al-Ash’ari.



The above noble ayahs and sacred hadiths indicate the great position of the noble Qur’an. They also indicate the great position of the conveyer of the great Qur’an, which he conveys for purpose of reflection and practice. He recites it always such that it forms an enormous energy in the paths of goodness and not put it on the shelf collecting dust or adorns it and keeps it locked in the safe and forgotten. May Allah save us from being from the losers. Recite the Qur’an, O brothers. Rush to its recitation and read it, as it should be recited. Reflect upon it as it should be reflected upon and practice and adhere to it as it should be practiced and adhered to it so that you become of pleasing flavour and good fragrance (good and pure). Then you shall be from the foremost ranks of the Da’wah carriers in this world. Likewise you will be at the foremost ranks in the Jannah when it is said to you: read and arise. If you do this you will be deserving of the great victory and success and the Good Pleasure is the greatest:

وَبَشِّرْ الْمُؤْمِنِينَ


“And give glad tidings (O Muhammad ) to the believers.” [TMQ As-Saff:13]

Source: KCom Journal

Has not the time yet come for those who believe
that their hearts should be humble for the remembrance of Allah and what has come down of the truth?
[57:16]