Picture of an old Qur’an
ARABIC THE LANGUAGE OF THE QUR’AN
This is based on an Arabic booklet written by Shaikh Ahmed ibn ‘Abdullah al-Baatilee with the foreward of Shaikh ‘Aaid ibn ‘Abdullah al-Qarnee from the mailing list at email@example.com
The Praise is for Allah, the one who has honoured us with the Qur’an, and chosen for us the noblest of languages, and the peace and the blessings be upon the best one of the ones who articulated themselves in Arabic, and the most-preferred from the servants of Allah, Our Prophet Muhammad (saw), and his family and his distinguished companions.
The Arabic language is the language of the Noble Qur’an, and with it, the Qur’an was revealed upon the seal of the Messengers, so attention to the Arabic language is to have attention to the Book of Allah the Most High and the studying and the practising of it helps in the understanding of the Noble Book of Allah and the narration of the master of the Prophets, Muhammad (). It is also the language of our esteemed Islamic law (As-Shari’ah), so when we defend it we are not proceeding on a path of nationalism or racism or culturalism, but in fact we are defending the language of our religion (way of life) and it is the cloak of our Islamic Civilisation.
As such, Sheikh-ul-Islam Ibn Taymiyah said: “The Arabic Language is from the Religion, and the knowledge of it is an obligation. For surely the understanding of the Qur’an and the Sunnah is an obligation, and these two are not understood except with the understanding of the Arabic Language, and whatever obligation is not fulfilled except by certain steps then those steps themselves become obligatory (to fulfil the initial obligation)”1
So then the knowledge of the Arabic language is essential for every Muslim so that he can perform his religious acts of worship and he can be proficient in the recitation of the Noble Qur’an. Allah says in His Book (which means): “Verily we have sent it down as an Arabic Qur’an in order that you may understand” (Surah Yusuf: 2)
And likewise the Most-Glorious said (which means): “And thus We have inspired unto you (O Muhammad) an Arabic Qur’an that you may warn the mother of the towns (Makkah) and all around it” (Surah ash-Shura: 7)
And The Exalted said (which means): “And truly this (the Qur’an) is a revelation from the Lord of the Alamin (mankind, jinns and all that exists), which the trustworthy Ruh (Jibreel) has brought down upon your heart (O Muhammad) that you may be (one) of the warners, in the plain Arabic language” (Surah ash-Shura: 192-195)
And He the Most High also said (which means): “A Book whereof the verses are explained in detail, a Qur’an in Arabic for people who know” (Surah Fussilat: 3)
So from these verses we see why the Arabic Language has reached its station due to the fact that Allah has guaranteed its protection when He undertook upon Himself the preservation of this Noble Qur’an since it is the language of that Book.
The Most Merciful said (which means): “Verily! It is We who have sent down the Reminder (i.e. the Qur’an) and surely We will guard it (from corruption)” (Surah Hijr: 9)
Despite this, many of the Muslims are content by spending their whole lives reading a translation of the Qur’an and so depriving themselves of the miracle of the Speech Of Allah. Also a translation implies a human factor, which goes against the very essence of the Book of Allah. Also, the person who does not know Arabic, will have added difficulty in his concentration during his prayers and also in his understanding of the Sunnah. This is because a language is just not a collection of words which can readily be translated into another language but is a whole way of thinking.
Dr. Muhammad Taqi-ud-Din Al-Hilali (Translator of the Noble Qur’an) writes: “It is a pity that many nations are only satisfied in the translated meaning of the Qur’an and Prophet’s Sunnah instead of studying the (true) Arabic text of the Qur’an and Prophet’s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of Islam) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allah. If the translation of the meaning of the Qur’an is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allah’s Messenger (Peace be upon him) and also against the opinions of the early present day religious scholars. All the religious scholars unanimously agree that the Qur’an and the Sunnah should be taught in the language of the Qur’an (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.
Translations are mainly meant for informing the people who have not yet embraced Islam to make clear to them the principles of Islam and the teachings of Muhammad (Peace be upon him) and to know its exact facts. When they reach this state and Allah has blessed them with Islam, they must take the Qur’anic and the Messenger’s Language (i.e. Arabic) as the only language to understand Islam. May Allah’s mercy be on Sheikh ‘Umar Uzbak, a great Turkish man, who strove for Islam in Uzbakistan under the Russian government, after his long fight against the enemies of Islam with fire (iron) and tongue (speech), he took refuge in Afghanistan at Kabul, where the government honoured him. I met him there in 1352 A.H. (approx. 1932 CE) i.e. nearly 40 years ago, and he had vowed to Allah that he will never speak to a relative or anybody else except in the Qur’anic and Messenger’s (Arabic) language. His wife sent a man for me to intercede for her to him that he should speak with her and her children in the Turkish language even for an hour everyday. So when I spoke to him about it, he said: ‘Russians had compelled us to learn perfectly the Russian language (by force), so we so we learnt it. And unless they knew that the learning of the Russian language will make the person who learns it, follow their ways of thinking, characters, and their traditions, they would not have forced anybody to learn it.’ He further said to me, ‘I have vowed to Allah long ago not to speak except in the language of the Qur’an and Sunnah (i.e. Arabic) and I do that only for Allah’s sake. If my wife and children desire to enjoy speaking with me, they should learn the language of the Qur’an and of the Prophet (Peace be upon him) (i.e. Arabic) and I am ready to teach them the Qur’anic language whenever they desire that”2
- 1. The Necessity Of The Straight Path by Ibn Taimiyyah ( 1/470)
- 2. The Noble Quran in the english language by Dr. Muhammad Taqi-ud-Din Al- Hilali & Dr. Muhammad Muhsin Khan , page xxiv ( 1994 edition )
GIVING PRIORITY TO THE QURAN
Shaykh Abu Anas Hamad al-`Uthmaan. From An-Nubadh fee Aadaabit-Talabil-‘ilm (pp.61-66), slightly abridged. Al-Ibaanah, vol.1, no. 3.
Knowing One’s Priority
Hudhayfah said:The Messenger of Allaah (saw) related matters to us. I have seen one of them, and I am waiting for the other. He (saw) informed us: “Trustworthiness was sent down in depths of the heart of the people, then they learnt it from the Qur’aan, then they learnt it from the Sunnah” 2
Al-Haafidh Ibn Hajar (852H) said: “His (`azza wa jall) saying: ‘then they learnt it from the Qur’aan, then they learnt it from the Sunnah’ So it occurs in this narration with the repetition of “then”, which contains and indication that they would learn the Qur’aan before learning the details of the sunnah. And what is meant by the details of the sunnah is anything that they would learn from Prophet (saw) whether it was obligatory or recommended.” 3
Al-Maymoonee said:I asked Abu ‘Abdullaah Imaam Ahmed which is more beloved to you, that I should I begin teaching my son the Qur’aan or the hadeeth He said: “No! The Qur’aan.” I said: Shall I teach him all of it? He replied: “Unless that is difficult, in which case teach him some of it.” Then. He said to me: “If he begins reciting first, then he will learn correct recitation and will persevere in it.” 4
Ibn Muflih said: “Upon this are the followers of Imaam Ahmad right up until our time.” 5
Ibn Taymiyyah (d. 718H) said: “As for seeking to memorize the Qur’aan then this is to be given preference over many of the things that the people consider to be knowledge, but are -in reality – either totally useless, or having little benefit. It is also to be given precedence in learning especially by those who wish to acquire knowledge of the Deen, its principles and its particulars. Since what is prescribed for such a person at this time is that he should begin by memorizing the Qur’aan, as it is the foundation of the branches of knowledge of the deen. This is contrary to what is done by many of the people on innovation, in that one of them will preoccupy himself with superfluous parts of knowledge; such as kalaam (rhetorical speech) and argumentation; or very rare matters of differences; and blind following, which there is no need for; or very strange and rare ahaadeeth which are not established, nor of benefit; and many discussions do not establish proofs. And he abandons memorizing the Qur’an which is more important than all of this.” 6
Muhammad ibn al-Fadl said: “I heard my grandfather say: I asked my father for permission to study under Qutaybah, so he said: “First learn the Qur’aan and then I will give you permission.” So I memorized the Qur’aan by heart. Then he said to me: “Remain until you have led the people in prayer with it (i.e. for taraweeh prayer).” So I did so, and after the “eed prayer he gave me permission, so I left for Marw.” 7
Ibn ‘Abdul-Barr (d. 463H) said: “Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Companions and those that follow them. Whoever deliberately takes a path other than this has seriously deviated. However, whoever oversteps due to an ijtihaad (a knowledge-based judgment that a qualified scholar makes, intending to reach the truth), then such a person has erred So the first knowledge is memorization of the Book of Allaah and seeking to understand it. And it-is obligatory to seek everything which will aid in understanding it. However, I do not say that it is obligatory to memorize all of the Qur ‘aan but I do say that it is obligatory and essential for anyone who wishes to become a scholar – not that it is something obligatory in itself.” 8
Al-Khateeb al-Baghdaadee (d. 463H) said: “It is fitting for a student that he begins with memorization of the Book of Allaah -since it is the greatest of the branches of knowledge and that which should be placed first and given precedence.” 9
Al-Haafidh an-Nawawee (d. 676H) said: “The first thing he should begin with-is memorization of the mighty Qur’aan, which is the most important of the branches of knowledge. And the Companions and those that follow them did not use to teach hadeeth or fiqh except to one who had memorized the Qur’aan When he has memorized it, let him beware of preoccupying himself from it with hadeeth, fiqh or other things, to the extent that it leads him to forget anything of the Qur’aan, or makes that likely.” 10
Seeking knowledge in due proportions
Allaah (`azza wa jall) said: “And it is a Qur’aan which We have divided into parts, in order that you may recite it to men at intervals. And We have sent it down in stages.” 12
The Prophet saw said to `Abdullaah ibn `Amr ibn al-`Aas: “Read the Qur’aan in every month.” I said: I find that I have more strength than that. He (saw) said: “Recite it in every twenty nights.” I said: I find that I have more strength than that. He saw) said: “Then recite it in every seven days and do not increase upon that.” 13
‘Abdullaah ibn ‘Amr ibn al-‘Aas also related from the Prophet (saw) that he said: “He does not understand the Qur’aan who recites it in less than three days ” 14
Umar ibn ‘Abdul-Waahid, a companion of al-Awzaa’ee said: We read in al-Muwattaa to Maalik (d. 179H) in forty days, so he said: “A book that took me forty years to compile, you take from me in forty days! How little you understand of it.” 15
Al-Khateeb al-Baghdaadee said: “It is fitting that he takes care in acquiring knowledge and that he should not take too much in one go. Rather, he should take a little at a time, such that he can bear it., memorize it and be able to understand it. Because Allaah says which means: “And those who disbelieve say: Why is the Qur’aan not send down to him all at once? Thus (is it sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.”16” 17
Al-Khateeb also said: “And know that the heart in an organ from the organs. It is able to bear somethings and unable to bear others; just like the rest of the body. Thus, some people are able to carry one-hundred pounds, whereas others are unable to carry even twenty. Some people are able to walk a number of miles in a day without tiring, whereas others are unable to even walk a mile a day before they become tired… So let each person limit himself to what he is able without expending all his energies, because that will better aid him in learning with a good mind, from a firm and proficient teacher.” 18
Supplicating for an Increase in Knowledge
Allaah (`azza wa jall) said which means: “Say: My Lord! Increase me in knowledge.” (Soorah TaaHaa 20:114)
Umm Salamah said:Allaah’s Messenger (saw) used to supplicate in the morning prayer: “O Allaah! I ask you fur beneficial knowledge, righteous action and pure sustenance.”20 Anas bin Maalik (be) said: I heard Allaah’s Messenger (saw) supplicate:”O Allaah! Benefit me with knowledge. Teach me that which will benefit me, and provide me with knowledge from which I can derive benefit.”21
Abu Bakr Muhammad ibn Ja’far said: I heard Ibn Khuzaymah (d. 311H) being asked: From where did you acquire this knowledge? So he said: “Allaah’s Messenger (saw) said: “Zam-zam water is that for which it is drunk.” 22 So when I drunk zam-zam water, I supplicate to Allaah for beneficial knowledge.” 23
Shaykhul-lslaarn Ibn Taymiyyah said: 24 “The reality of this matter that the servant differs in what he asks of knowledge and guidance, and of what he seeks to ask. So with remembrance of Allaah and turning towards Him, Allaah guides such a person#8212;as He said which means: “O My servants! All of you are misguided, except whomsoever I guide. So seek your guidance from me.”25
And as the Prophet (saw) used to say: “O Allaah! Lord of Jibreel, Meekaa ‘eel and Israafeel. The Originator of the heavens and the earth. Knower of the Unseen and the apparent. You judge between Your servant in that which he differs. So guide me in that which I differ from the truth by Your permission. Indeed, You guide whomsoever You please, to a Path that is straight.” 26
- 1. From An-Nubadh fee Aadaabit-Talabil-‘ilm (pp.61-66), slightly abridged.
- 2. Related by al-Bukhaaree (no. 7086)
- 3. Fathul-Baaree (13/39)
- 4. Related by Ibn Muflih in Al-Aadaabush-Shar’iyyah.
- 5. Related by Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/41).
- 6. Fataawaa al-Kubra (2/54-55).
- 7. Related by adh-Dhahabee in Tadhkiratul-Huffaadh (2/722).
- 8. Jaami’ Bayaanul-‘llm wa fadlihi (pp. 526-528)
- 9. Al-Jaami’ li-Akhlaaqir-Raawee wa Aadaabis-Saami'(1/106).
- 10. From the introduction to Al-Majmoo’ Sharhul-Muhadhhab (1/38)
- 11. From An-Nubadh (pp.67-69)
- 12. Soorah al-lsraa 17:106.
- 13. Related by al-Bukhaaree (no. 5052) and Muslim (no. 1159) and the wording is from Muslim).
- 14. Saheeh: related by Abu Daawood in his Sunan (no.1394) and it was authenticated by al-Albaanee in Saheeh Sunan Abee Daawood (no. 1294).
- 15. Related by Ibn ‘Abdul-Barr in at-Tawheed (1/77)
- 16. Soorah al-Furqaan 25:32.
- 17. Al-Faqeeh wal-Mutafaqqih (2/101).
- 18. Al-Fapeeh wal-Mutafaqqih (2/107).
- 19. An-Nubadh (pp. 97-99).
- 20. Hasan: related by Ahmad (6/305) and atTiyaalasee (p.224). It was authenticated by al-Haafidh Ibn Hair in Nataa’ijul Aflkaar (2/313).
- 21. Related by Haakim (1/510) and he said: “It is authentic upon the condition of Muslim.” Adh-Dhahabee also agreed.
- 22. Related by adh-Dhahabee in Tadhkiratul-Huffaadh (2/721).
- 23. Hasan: It has been narrated by many different ways. Refer to al-MaqaasidulHasanah (no. 928) of as-Sakhaawee for its authentication and sources.
- 24. Majmoo`ul fataawaa (4/39)
- 25. Related by Muslim (no. 2577) form Abu Dharr.
BEFORE RECITING THE QURAN
Excerpt from “Resisting the Shaytaan” by Shiekh Saleem-l-Hilaali (h~afithahullaahu ta’aala]
Allah the Most High, said: “So when you want to recite the Qur’an, seek refuge with Allaah from Shaytaan, the outcast.” [suraa Nahl: 98]
Seeking refuge from the accursed Shaytaan is the beginning of seeking security when one is reciting the Book of Allaah, to purify for himself from the wisperings, to direct the heart to Allaah sincerely, and not to be distracted by any sign of impurity or evil.
VIRTUES OF RECITING SUWAR (SURAHS) OF THE QURAN
By Students of Darul Uloom, Bury, UK By Students of Darul Uloom, Bury, UK Contents
The Holy Qur’aan should be recited daily. Here we mention some Ahaadith with regards to the excellence of reciting the Holy Qur’aan:
“Recite the Holy Qur’aan for it will come as an intercessor for its reciter on the Day of Judgement.”
“Allah Ta’ala says, “If anyone finds no time for My remembrance and for begging My favours due to remaining engaged in the recitation of the Qur’aan, I shall give him more than what I give to all those who beg favours of Me.” The superiority of the word of Allah over all other words is like the superiority of Allah over the entire creation.”
“Learn the Qur’aan and recite it, because the example of one who learns the Qur’aan, reads it and recites it in Tahajjud is like an open bag full of musk whose fragrance permeates the entire place. And the person who has learned the Qur’aan but sleeps while the Qur’aan is in the heart is like a bag full of musk with its mouth closed.
“Whoever recites one letter of the Book of Allah, for him will be one hasanah (blessing); and one hasanah is worth ten others. I do not say that Alif Laam Meem is one letter, but Alif is one letter, Laam is one letter and Meem is one letter.”
“Envy is not permitted except in respect of two persons – one whom Allah blesses with the recitation of the Qur’aan and he remains engaged in it day and night, and the other is one who is given abundance of wealth by Allah and he spends it (in Allah’s path) day and night.”
“It will be said to the reciter of the Qur’aan (on the Day of Qiyaamah), “Go on reciting the Qur’aan and continue ascending the stages of Jannah; and recite it in the same manner as you had been reciting it in the worldly life; your final abode will be where you reach when you read the last aayah of your recitation.”
“One who recites the Qur’aan and is well versed in it (i.e. its recitation), will be in the company of angels who are scribes, noble and righteous; and one who falters in its recitation and has to exert himself, will get double the reward.”
The Virtues of Surah Fatihah
1. Hazrat Abu Saeed ibn Al-Mu’alla radiyallahu anhu said, “While I was praying in the Masjid, the Prophet sallallahu alaihe wasallam called me. I did not answer him then, but went to him afterwards and explained that I had been praying, whereupon he asked me whether Allah Ta’ala had not said, ‘Respond to Allah and to the Messenger when he calls you.’ adding, ‘Let me teach you the greatest Surah in the Qur’aan before you leave the Masjid.’ He then took me by the hand and when we were about to go out I reminded him of his promise to me that he would teach me the greatest Surah in the Qur’aan. He said, Surah Fatihah which is the seven oft-repeated verses in the Mighty Qur’aan which has been given to me.”
2. Hazrat Abu Hurairah radiyallahu anhu reported that when Allah’s Messenger sallallahu alaihe wasallam once asked Ubayy ibn Ka’ab radiyallahu anhu, what he recited in his prayers. He replied Umm-ul Qur’aan (Surah Fatihah) the Holy Prophet radiyallahu anhu proclaimed, “By Him in whose dominion my soul is, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Qur’aan and it is seven of the oft-repeated verses in the Mighty Qur’aan which I have been given.”
3. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “If anyone observes a prayer in which he does not recite Umm-ul Qur’aan, it is deficient (he said this three times) and incomplete.”
When someone said to Abu Hurairah radiyallahu anhu that we remain behind the Imaam, he replied, “Recite it inwardly,” for he had heard Allah’s Messenger sallallahu alaihe wasallam declare that Allah Most High had said, “I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks.’
When the servant says, ‘Praise be to Allah Lord of the Universe.’
Allah most high says, ‘My servant has praised Me.’
When he says, ‘The Compassionate the Merciful.’
Allah most high says, ‘My servant has lauded Me.’
When he says, ‘Possessor of the Day of Judgement.’
He says, ‘My servant has glorified me,’
When he says, ‘Thee do we worship and of Thee do we ask help.’ He says, ‘This is between Me and My servant, and My servant will receive what he asks.’
Then when he says, ‘Guide us in the straight path, the path of those whom thou hast favoured; not of those with whom Thou art angry nor of those who go astray.’
He says, ‘This is for My servant, and My servant will receive what he asks.”
4. Hazrat Abdul Malik ibn Umair radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam said, “In Surah Fatihah there is a cure for all ailments.”
5. Ambari in his ‘Kitaabur-Rad’ through his own chain of narrators has mentioned from Mujahid ibn Jabr rahmatullahi alaihe that Iblees the accursed of Allah Ta’ala lamented on four occasions: first when he was cursed; secondly when he was cast out of Heaven to the Earth; thirdly when Hazrat Muhammad sallallahu alaihe wasallam was given the Prophethood; fourthly when Surah Fatihah was revealed and it was revealed in Madinah.
6. Hazrat Abu Saeed radiyallahu anhu has said, “We were out on a journey. After a while we stopped to camp. Suddenly a girl came along saying that the chief of the clan has been bitten by a snake (or stung by a scorpion) and our menfolk are away from home. Is there anybody amongst you who can recite Ruqyah (incantations)? Whereupon a man stood up with her, we never used to cast any suspicion on him regarding him reciting Ruqyah (incantations). Nevertheless, he recited some charm on the chief and he was healed. Then the chief ordered 30 goats to be given to him, and he gave us milk to drink. When he returned we inquired, “Do you really know this science (or we inquired, were you reading spells)?”
He replied, “I merely read Surah Fatihah.”
We said, “Don’t say a word about this till we return (or until we ask Rasoolullah sallallahu alaihe wasallam).”
When we came to Madinah, we brought this incident to the notice of Rasoolullah sallallahu alaihe wasallam . Thus he replied, “And how did he know that Surah Fatihah is read as a Ruqyah (incantation)? Divide and assign a share for me as well.” (Sahih Al-Bukhari, Muslim and Sunan Abu Dawood)
7. Hazrat Ibn Abbas radiyallahu anhu narrates that once Jibraeel u was sitting with the Apostle sallallahu alaihe wasallam when all of a sudden he heard a noise from above and raised his head. Thereafter he said, “This is a door of heaven which has been opened today and never has it been opened save this day, and from there has descended an angel.” The Holy Prophet sallallahu alaihe wasallam further said, “This is an angel which has come down to Earth and never has he come down but this day. He has given greetings and has said, ‘Receive the good news of two lights, which have been bestowed on you, which no Prophet before you has been bestowed with. One is Surah Fatihah and the other, the concluding portion of Surah Baqarah, you will recite no word of it but you will be granted reward for it.” (Sahih Muslim)
The Virtues of Surah Baqarah
This Surah has excellent qualities and it gains great reward for its reader, it is called the pavilion of the Qur’aan. Khalid ibn Ma’dan has said that, the reason of this is that, this Surah has great virtues and contains law, commands and advice in abundance. Hazrat Umar radiyallahu anhu learnt this Surah along with acquiring its understanding in 12 years and his son Hazrat Abdullah radiyallahu anhu in 8 years.
1. Hazrat Abu Saeed Khudri radiyallahu anhu relates from Usaid ibn Hudhair radiyallahu anhu saying that one night he was reciting Surah Baqarah with his mare tied beside him. It began to run round in circles so he stopped reciting due to which the mare stopped moving. He resumed his recitation and again it went round in circles, so he stopped reciting and it stopped moving. Once more he recited and even on this occasion the mare moved round in circles, so he terminated his Qur’aanic recital, for his son Yahya was near it and he was afraid it might injure him. When he had moved him back he raised his head towards the sky and saw something like a canopy, which appeared to have lamps in it. When he told the Holy Prophet sallallahu alaihe wasallam of it in the morning, he said, “You should keep on reciting Ibn Hudhair, you should keep on reciting Ibn Hudhair.”
He replied, “I was afraid, O’ Messenger of Allah sallallahu alaihe wasallam , that it might trample on Yahya who was near by. Therefore, I went to him, and when I raised my head to the sky and saw something like a canopy, which appeared to have lamps in it. I went out but could not see them.”
The Holy Prophet sallallahu alaihe wasallam asked whether he knew what it was and when he replied in the negative, he said, “Those were the angels who had drawn near to listen to your voice. If you had continued reciting, the people would have looked at them in the morning and they would not have concealed themselves from them.”
Muslim has narrated, “They went up into the air” instead of “I went out.”
2. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam to have said, “Do not make your houses graveyards. The devil flees from the house in which Surah Baqarah is recited.” (Muslim)
3. Hazrat Abdullah ibn Mas’ood radiyallahu anhu has been reported to have said that, “Everything has a hump and the hump of the Qur’aan is Surah Baqarah. Everything has a core and the core of the Qur’aan is Surah Al-Mufassal.” (Da’ramee)
4. Hazrat Abu Hurairah radiyallahu anhu has said that Rasoolullah sallallahu alaihe wasallam sent a large army in a Jihad campaign, thereupon he asked every one of them to read that much Qur’aan which one knew. Rasoolullah sallallahu alaihe wasallam happened to pass by the most elderly in age, so he asked how much Qur’aan he knew. The man replied this much and this much and Surah Baqarah. Rasoolullah sallallahu alaihe wasallam said, “Now go, for you are their Ameer (Leader).”
Upon this a noble man said, “Nothing prevented me from learning Surah Baqarah but I was afraid that I could not keep its commandments.”
Rasoolullah sallallahu alaihe wasallam further stated, “Learn the Qur’aan and keep reciting it. Because the similitude of the Qur’aan for one who learns, recites and uses it in prayer at night is a bag filled with Musk whose fragrance diffuses itself everywhere; and he who learns it and goes to sleep having it within him is like a bag with Musk tied up in it.”
The Virtues of Aayatul Kursi (The Verse of The Throne)
1. It is narrated from Hazrat Ubay ibn Ka’b radiyallahu anhu that the Holy Prophet sallallahu alaihe wasallam asked, “Abu Mundhir, do you know which verse of Allah’s book that you have is greatest?”
I replied, “Allah and His Messenger know best.” He repeated his question and I said, “Allahu La ilaha illa Huwal Hayyul Qayyum.” Thereupon he struck me on the chest and said, “May Knowledge be pleasant for you Abu Mundhir!” (Muslim)
2. Hazrat Abu Hurairah radiyallahu anhu said, “Allah’s Messenger appointed me to take charge of the Zakah of Ramadhaan, hence someone came to me and began to take up handfuls of the food. I seized him and told him I was certainly going to take him to Allah’s Messenger sallallahu alaihe wasallam . However, when he said, “I am needy, I have children dependent on me, and I have a pressing need.” I let him go.
In the morning the Holy Prophet sallallahu alaihe wasallam asked, “What happened to your prisoner last night, Abu Hurairah?” I replied, “O’ Messenger of Allah, he complained of great need and of having children dependant on him, so I had pity on him and let him go.” He said, “He lied to you and he will come back.” I realised that he would return because Allah’s Messenger sallallahu alaihe wasallam had told me so. Therefore, I lay waiting for him. When he came and began to take up handfuls of food, I seized him and told him I am certainly going to take you before Allah’s Messenger. He said, “Let me go, for I am needy with children dependant on me, and I shall not return.” I had pity on him and let him go. In the morning, Allah’s Messenger sallallahu alaihe wasallam asked me, “What happened to your prisoner, Abu Hurairah?” I replied, “Messenger of Allah, he complained of great need and of having children dependent on him, so I had pity on him and let him go.” Rasoolullah sallallahu alaihe wasallam said, “He has certainly lied to you, and he will come back.” So, I lay in wait for him, and when he came back and took up handfuls of food I seized him and said, “I am certainly going to take you before Allah’s Messenger sallallahu alaihe wasallam , for this is third instance you are asserting you will not return but you always do.” He said, “If you let me go I will teach you some words by which Allah will reward you. When you go to your bed recite the Verse of the Throne, till you finish the verse, for a guardian from Allah will then remain over you and no devil will come near you till the morning.” Therefore, I let him go, and in the morning Allah’s Messenger sallallahu alaihe wasallam asked me, “What happened to your prisoner.” I replied, “He asserted that he would teach me some words by which Allah will benefit me.” He said, “He certainly told you the truth though he is a great liar. Do you know whom you have been talking to for three nights?” When I replied that I did not, he said, “That was a devil.” (Bukhari)
3. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “If anyone recites in the morning, Ha-Meem (of Surah Mumin) to Ilayhil Maseer (3rd aayah of the surah) and Aayatul Kursi, he will be guarded (from all kinds of evil) by them till the evening. And if anyone recites them in the evening he will be guarded by them till the morning.” (Tirmizi)
4. Hazrat Abu Umamah radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam has said, “Whoever recites Aayatul Kursi after every obligatory prayer nothing except death prevents him from entering heaven.” (That is say that the only thing that is preventing him from entering heaven is death. When it will come, he will go straight into paradise). (Nasai)
5. Hazrat Umar radiyallahu anhu one day came out towards people who were in an orderly line and asked, “Who will tell me the greatest verse in the Qur’aan?” Hazrat Abdullah ibn Mas’ood radiyallahu anhu replied, “You have come across somebody who is acquainted with this, for I have heard Rasoolullah sallallahu alaihe wasallam saying, “The greatest verse in the Qur’aan is Allahu La ilaha illa Huwal Hayyul Qayyum.” (Ibn Mardawayh)
6. Hazrat Asma binte Yazid radiyallahu anhu has been reported to have said, “I have heard Rasoolullah sallallahu alaihe wasallam saying, ‘In these two verses; Allahu La ilaha illa Huwal Hayyul Qayyum and Alif Laam Meem Allahu La ilaha illa Huwal Hayyul Qayyum (Surah Ale-Imran) is Allah’s greatest name.” (Ahmad)
7. Hazrat Abu Umamah radiyallahu anhu reports this Hadith from Rasoolullah sallallahu alaihe wasallam Hazrat Umamah radiyallahu anhu says, “Allah’s greatest name when asked by and supplicated by grants the prayer is in three Surahs: Surah Baqarah; Surah Ale-Imran and Surah Ta-Ha.” (Ibn Kathir)
Note: The narrator of the above hadith is referring to the verse; Allahu La ilaha illa Huwal Hayyul Qayyum in Surah Baqarah, Alif Laam Meem Allahu La ilaha illa Huwal Hayyul Qayyum in Surah Ale-Imran and Wa Anatil Wujoohu Lil Hayyul Qayyum in Surah Ta-Ha.
8. Hazrat Muhammad ibn Hanafiyyah rahmatullahi alaihe reports that when the Verse of the Throne was revealed all the idols in the world fell to the ground. Likewise every king of the world went into prostration, and their crowns fell off from their heads and the satans fled toppling over each other until they came to Iblees and informed him of the strange happenings. Iblees ordered them to go in search for this. So they came to Madinah and discovered the revelation of Aayatul Kursi. (Qurtubi)
9. It is reported that once Hazrat Umar radiyallahu anhu confronted a jinn and overcame him in combat, upon this the jinn pleaded, “Let me go, and I will teach you something through which you can gain protection from us.” Hazrat Umar radiyallahu anhu let him go and asked the jinn about this. The jinn replied, “You people can gain protection from us through Aayatul Kursi.” (Qurtubi)
10. Hazrat Ali radiyallahu anhu says, “I heard the Holy Prophet sallallahu alaihe wasallam saying from the pulpit, ‘Whoever recites the Verse of the Throne after every prayer nothing save death prevents him from entering paradise. Only a Siddiq or a worshipper will be constant in its reading. And who ever shall recite it when he retires to bed, Allah Ta’ala will grant him, his neighbour, his neighbour’s neighbour and the surrounding houses safety and protection.” (Qurtubi)
11. When Hazrat Abdur Rahman ibn Awf radiyallahu anhu used to enter his house, he used to recite Aayatul Kursi in all four corners of the house, to keep satan away. (Qurtubi)
12. Hazrat Anas radiyallahu anhu says that Rasoolullah sallallahu alaihe wasallam asked one of his companions, “Are you married?” The companion replied, “No! In fact I don’t possess enough wealth with which to carry out my marriage.” Rasoolullah sallallahu alaihe wasallam asked, “Do you know Surah Iklaas (Qul huwallahu ahad)?” The companion replied, “Yes.” The Holy Prophet sallallahu alaihe wasallam said, “It is equal to one fourth of the Qur’aan.” Then the Holy Prophet sallallahu alaihe wasallam enquired, “Do you know Surah Zil-Zal (Iza zul zilatil ardhu)?” The companion replied, “Yes, I do.” The Holy Prophet sallallahu alaihe wasallam said, “It is equal to one fourth of the Qur’aan.” The Holy Prophet sallallahu alaihe wasallam again asked, “Do you know iza ja’a nasrullah?” The companion replied, “Indeed.” The Holy Prophet sallallahu alaihe wasallam said, “It is equal to one fourth of the Qur’aan.” The Holy Prophet sallallahu alaihe wasallam again asked, “Do you know Aayatul Kursi?” The companion replied, “Indeed.” The Holy Prophet sallallahu alaihe wasallam said, “It is equal to one fourth of the Qur’aan.”
The Virtues of the Concluding Verses of Surah Baqarah
1. Hazrat Abu Mas’ood radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “If anyone recites the two verses at the end of Surah Baqarah at night, they will be enough for him.” (This either means that he will not need to indulge in Tahajjud prayer, these verses will compensate for it or they will be enough in protecting him overnight.)
2. Hazrat Nu’man ibn Bashir radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “Two thousand years before creating the Heavens and the Earth Allah inscribed a book from which He sent down two verses, with which He concluded Surah Al-Baqarah. The devil will not come near a house in which they are recited for three nights.”
3. Aifa ibn Abdul Kilai radiyallahu anhu told of a man who asked Allah’s Messenger sallallahu alaihe wasallam which Surah of the Qur’aan was the greatest and was told that it is Surah Ikhlaas (Qul huwallahu ahad). He asked which verse of the Qur’aan was greatest and was told that it is the Throne Verse (Allahu La ilaah illa Huwal Hayyul Qayyum). He asked, “O’ Prophet of Allah which verse would you like for yourself and your Ummah?” The Holy Prophet sallallahu alaihe wasallam replied, “The end of Surah Al-Baqarah, for it is one of the treasures of Allah’s Mercy, kept under his throne which he gave to this Ummah, and there is no good in this world and the next which it does not include.”
4. Shabi rahmatullahi alaihe says that Hazrat Abdullah ibn Mas’ood radiyallahu anhu has said, “Whoever prays at night ten verses of Surah Baqarah the devil will not come to that house until morning: Its first four verses, the Throne and the two verses following it and its last three verses, the first being lillahi maa fis samaawaati.”
5. Jubair ibn Nufair reported Allah’s Messenger sallallahu alaihe wasallam as saying, “Allah Ta’ala finished Surah Baqarah with two verses which I have been given from His treasure which is under the Throne; so learn them and teach them to your women-folk for they are a blessing, a means of approach (to Allah Ta’ala) and a supplication.”
The Virtues of Surah Baqarah & Surah Aale Imran
1. Abu Umaamah radiyallahu anhu said he heard Allah’s Messenger sallallahu alaihe wasallam say, “Recite the Qur’aan, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two shining ones, Baqarah and Surah Aale Imran, for one the day of resurrection they will come as two clouds or two shades, or two flocks of birds in ranks pleading for those who recite them. Recite Surah Al-Baqarah, for reading it produces blessing and abandoning it causes regret, and the Batalah are unable to recite it.” (Some have translated Batalah as magicians).
2. Nawas ibn Sam’aan radiyallahu anhu said he heard the Prophet sallallahu alaihe wasallam say, “On the Day of Resurrection the Qur’aan and those who acted according to it will be brought with Surah Al-Baqarah and Aale Imran preceding them like two black clouds or canopies with light between them, or two flocks of birds in ranks pleading for the one who recited them.”
3. Makhul said, “If one recites Aale Imran on a Friday, the angels will invoke blessings on him till night comes.”
4. Hazrat Usman ibn Affan radiyallahu anhu said, “If anyone recites the end of Surah Aale Imran at night, the reward for a night spent in prayer will be recorded for him.”
5. Imaam Qurtubi rahmatullahi alaihe reports Abu Salil saying that a man started bleeding, he then took refuge in the valley of Majanna, in which no one lay a foot but was harmed by a snake. At the edge of the valley were two monks, when night fell one monk said to the other, “By Allah this man will perish.” Abu Salil says that the man started reciting Surah Aale Imran. The monks said, “This man has read Surah Taibah may he be saved.” Abu Salil says that the man was safe and sound in the morning.
The Virtues of Surah Nisaa
Hazrat Abdullah ibn Mas’ood radiyallahu anhu has said, “Verily there are 5 verses in Surah Nisaa and in place of these verses this world and all that is in is does not please me.”
(i) “If you avoid great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).” (Surah Nisaa:31)
(ii) “Surely, Allah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward.” (Surah Nisaa:40)
(iii) “Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.” (Surah Nisaa:48)
(iv) “If they (the hypocrites), when they had been unjust to themselves, had come to you (Muhammad sallallahu alaihe wasallam) and begged Allah’s forgiveness, and the Messenger had begged forgiveness for them, they would have found Allah indeed the All-Forgiving (One who accepts repentance), Most Merciful.” (Surah Nisaa:64)
(v) “And whoever earns a sin, he earns it only against himself. And Allah is every All-Knowing, All-Wise.” (Surah Nisaa:110)
This statement of Hazrat Abdullah ibn Mas’ood radiyallahu anhu has been recorded by Ibn Jareer.
The Virtues of Surah An’aam
1. Hazrat Abu Jafar through his chain of transmission narrates from Hazrat Anas ibn Malik radiyallahu anhu, saying that Rasoolullah sallallahu alaihe wasallam has said, “Surah An’aam was revealed along with it were a host of angels covering both sides of the sky. They were singing praises and the Earth was shaking because of them.” and Rasoolullah sallallahu alaihe wasallam was saying, “Glorified is my tremendous mighty Lord.” three times. (Qurtubi)
2. Hazrat Umar ibn Al-Khattab radiyallahu anhu said, “Surah An’aam is from the core of the Qur’aan.” (Qurtubi)
3. Mahdawi has mentioned that the commentators of the Qur’aan have said that the Torah was commenced with Alhamdu lillahilazee khalaqas samaawaati wal ardh (the first verse of Surah An’aam) and it has been terminated with verse Alhamdu lillahillazee lam yattakhiz waladaw walam yakul lahu shareekun fil mulki (the last verse of Surah Bani Israeel). (Qurtubi)
4. Hazrat Jabir radiyallahu anhu narrates that Rasoolullah sallallahu alaihe wasallam said, “Whoever prays the first three verses of Surah An’aam until Wa ya‘lamu ma taksibun, Allah Ta’ala appoints for him one thousand angels who record his worship similar of their own. And an angel descends from the seventh heaven, with a crooked rod of iron. Now when the satan wishes to whisper to the reciter or drive into his heart the inclination of some sin the angel hits the satan such a hard blow that seventy barriers form between the satan and the reciter. And on Resurrection Day Allah Ta’ala will say to him, ‘Walk in My shade this day in which besides My shade no other shade exists. And eat the fruits of My paradise and drink from the pool of Kawthar, and take a wash from the spring of Salsabeel, for you are My servant and I am your Lord.” (Qurtubi)
The Virtues of Surah Hud
Hazrat Ka’b radiyallahu anhu says that Rasoolullah sallallahu alaihe wasallam has said, “Recite Surah Hud on Friday.” (Daree)
The Virtues of Surah Kahf
1. Hazrat Al Baraa said that when a man was reciting Surah Kahf with a horse tied with two ropes at one side. Suddenly a cloud overshadowed him, and as it began to come nearer and nearer, his horse began to take fright. He went and mentioned it to the Holy Prophet sallallahu alaihe wasallam in the morning and he said, “That was tranquillity which came down by reason of the Qur’aan.”
2. Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, “If anyone memorises ten verses from the beginning of Surah Kahf, he will be protected from the Dajjal (Anti-Christ).” (Muslim)
3. Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, “Anyone who reads the first three verses of Surah Kahf, he will be protected from the trial of the Dajjal (Anti-Christ).” (Tirmizi)
The Virtue of Surah Ta ha
Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “A thousand years before creating the Heavens and the Earth Allah Ta’ala recited Ta ha and Yaseen. And when the angels heard the recitation they said, ‘Glad tidings for those people to whom this comes down, good news for those hearts which carry this and good news for those tongues which utter this.” (Darimee)
The Virtues of Surah Sajdah
1. Hazrat Jabir radiyallahu anhu narrates that the Holy Prophet sallallahu alaihe wasallam would not retire to bed until he had read Alif Laam Tanzeel and Surah Tabaarak. (Tirmizi)
2. Hazrat Khalid ibn Ma’dan radiyallahu anhu said, “Recite the Deliverer, which is Alif Laam Tanzeel, for I have heard that a man who had committed many sins used to recite it and nothing else. It spread its wing over him and said, ‘O’ My Lord, forgive him, for he often used to recite me.’ So the Lord Most High made it an intercessor for him and said, ‘Record for him a good deed and raise him a degree in place of every sin.” Hazrat Khalid radiyallahu anhu also said, “It will dispute on behalf of the one who recites it when he is in his grave saying, ‘O’ Allah, if I am part of Thy Book, make me an intercessor for him. But if I am not a part of Thy Book, blot me out of it.’ It will be like a bird putting its wing on him, it will intercede for him and will protect him from the punishment in the grave.” He said the same about Tabaarakallazi (Surah Mulk). Hazrat Khalid radiyallahu anhu did not go to sleep at night till he had recited them. Taus said that they were given sixty virtues more than any other Surah in the Holy Qur’aan. (Darimee)
The Virtues of Surah Yaseen
1. Hazrat Anas radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “Everything has a heart and the heart of the Holy Qur’aan is Yaseen. Allah Ta’ala will record anyone who recites Yaseen as having recited the Holy Qur’aan ten times.” (Tirmizi, Darimee)
2. Hazrat Ata ibn Abu Rabah radiyallahu anhu told of hearing that Allah Messenger sallallahu alaihe wasallam said, “If anyone recites Yaseen at the beginning of the day, his needs will be fulfilled.” (Darimee)
3. Hazrat Maqil ibn Yasaar Muzani radiyallahu anhu reported the Holy Prophet sallallahu alaihe wasallam as saying, “If anyone recites Yaseen for Allah’s pleasure, his past sins will be forgiven; so recite it on those who are dying.” (Baihaqi)
4. Hazrat Anas radiyallahu anhu reported Rasoolullah sallallahu alaihe wasallam as saying, “Whoever goes to the graveyard and reads Surah Yaseen Allah Ta’ala gives them (the grave dwellers) ease that day, and the reciter receives spiritual blessings equivalent to the amount of letters of Surah Yaseen.” (Qurtubi)
5. Hazrat Maqil ibn Yasaar radiyallahu anhu reports that the Holy Prophet sallallahu alaihe wasallam has said, “Recite Surah Yaseen on those who are dying.” (Abu Dawood)
6. Hazrat Ummud Darda radiyallahu anhu reports the Noble Prophet sallallahu alaihe wasallam saying, “Over no person who is about to die and Surah Yaseen is read upon them but Allah Ta’ala lightens the difficulties of death for him.” (Qurtubi)
7. Hazrat Abu Hurairah radiyallahu anhu says that the Messenger of Allah sallallahu alaihe wasallam has said, “Whoever recites Surah Yaseen at night seeking the pleasure of Allah Ta’ala, that night he will be forgiven.” (Abu Nuaym)
8. Hazrat Aisha radiyallahu anhu reports Rasoolullah sallallahu alaihe wasallam saying, “Indeed in the Noble Qur’aan there is a Surah, for its reading will intercede and will be a means of forgiveness for its listener. Listen carefully, it is Surah Yaseen, in the Torah it is called Muimmah.” It was enquired, “O’ Messenger of Allah, what is Muimmah?” Rasoolullah sallallahu alaihe wasallam replied, “It contains for its reader the benefits of this world, it removes from him the dread of the next life, and it is called Dafiah and Qadhiyah.” Again it was enquired, “How is this Surah Dafiah and Qadhiyah?” Rasoolullah sallallahu alaihe wasallam replied, “It takes away from its reader all afflictions and fulfills his need. Whoever recites it, it will be made equal to twenty pilgrimages. Whoever shall listen to it, it will be as thousand dinars, which he has given as charity in the path of Allah. And whoever shall write it and then drink it, it will enter into his heart a thousand cures, a thousand radiant lights, a thousand times more increase in belief, a thousand mercies, a thousand blessings, a thousand times more increase in guidance, and will remove from him all gall and disease.” (Al-Tha’labi, Hakeem Tirmizi in Nawadrul Usoos)
9. Hazrat Abu Hurairah radiyallahu anhu reports the Messenger of Allah sallallahu alaihe wasallam saying, “Whoever recites Surah Yaseen on the eve of Friday he will be forgiven by morning.” (Qurtubi)
10. Hazrat Abu Hurairah radiyallahu anhu reports the Holy Prophet sallallahu alaihe wasallam saying, “Whoever recites Surah Yaseen at night he will be forgiven in the morning, and whoever recites that Surah Haameen in which Dukhaan is mentioned he will be forgiven in the morning.” (Abu Ya’la)
11. Hazrat Jundub ibn Abdullah radiyallahu anhu narrates that the Holy Prophet sallallahu alaihe wasallam has said, “Whoever reads Yaseen at night seeking the pleasure of Allah Ta’ala he is forgiven.” (Ibn Habbaan)
12. Hazrat Ibn Abbas radiyallahu anhu reports Rasoolullah sallallahu alaihe wasallam saying, “My heart’s desire is that Surah Yaseen should be present in the heart of every individual of my Ummah.” (Al-Bazzaar)
13. Yaha ibn Abi Kathir says, “This narration has reached me that whoever shall recite Yaseen at night, he remains content till morning and whoever shall recite it in the morning, he remains content till evening. And that person who has related this to me has also experienced this.” Thalabi said, and Ibn Atiyah has mentioned this and Ibn Atiyah says, “Experience confirms this.” (Qurtubi)
The Virtues of Surah Zumar
Hazrat Aisha radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam used to fast until we used to say, ‘He has no intention of remaining without fast.’ In addition, he used to remain without fast until we used to say, ‘He has no desire of observing fast.’ And he used to recite Surah Bani Israeel and Surah Zumar every night.” (Nasai)
The Virtues of Surah Mu’min
Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “If anyone recites in the morning Ha Mim (Al-Mu’min) to Ilayhil Maseer (40:3)and Aayatul Kursi, he will be guarded by them till the evening, and if anyone recites them in the evening he will be guarded by them till the morning.” (Tirmizi)
The Virtues of Surah Dukhan
1. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “If anyone recites Ha-mim Al-Dukhan any night, seventy thousand angels will ask forgiveness for him in the evening.” (Tirmizi)
2. Hazrat Abu Rafi radiyallahu anhu said, “Whoever will recite Surah Dukhan on the eve of Friday, by morning he is forgiven and he will be wed to a huri (damsel of paradise) with wide lovely eyes.” (Darimi)
3. The same Hadith is reported by Hazrat Abu Hurairah radiyallahu anhu that Rasoolullah sallallahu alaihe wasallam said, “Whoever shall recite Surah Dukhan on the eve of Friday, he is forgiven in the morning.”
4. Hazrat Abu Umamah radiyallahu anhu has said: I have heard the Holy Prophet sallallahu alaihe wasallam saying, “Whoever prays Surah Dukhan on the eve of Friday or on Friday Allah Ta’ala makes for him a home in paradise.”
The Virtues of Surah Rahman
Hazrat Ali radiyallahu anhu told that he heard Allah’s Messenger sallallahu alaihe wasallam say, “Everything has an adornment and the adornment of the Qur’aan is Ar-Rahman.” (Baihaqi)
The Virtues of Surah Waqi’ah
Hazrat Uthman radiyallahu anhu went to Hazrat Ibn Mas’ood radiyallahu anhu paying him a visit in his sickness in which he passed away. He asked, “What illness do you have?” Hazrat Ibn Mas’ood radiyallahu anhu replied, “My sins.” He inquired, “What do you desire?” He replied, “The mercy of my Lord.” He asked, “Shall we not call someone to bring a doctor for you?” Hazrat Ibn Mas’ood radiyallahu anhu replied, “It is a doctor that has made me sick.” Hazrat Uthman radiyallahu anhu asked again, “Shall I give order for your payment to be given.” He replied, “I have no need of it, you withheld it from me during my lifetime and at my death you are giving it to me.” Hazrat Uthman radiyallahu anhu said, “After you it will remain for your daughters.” Hazrat Ibn Mas’ood radiyallahu anhu said, “Do you fear poverty over my daughters, I have instructed them to recite every night Surah Waqi’ah for I have heard Rasoolullah sallallahu alaihe wasallam say, ‘He who recites Surah Waqi’ah every night, poverty will never afflict him.”
The Virtues of Surah Hadid
1. Hazrat Irbad ibn Sariya said the Prophet sallallahu alaihe wasallam used to recite Musabbihaat before going to sleep,” and has said, “In them is a verse which is better than a thousand verses.” (Ahmad, Abu Dawood, Tirmizi and Nasai)
Note: Musabbihaat – these are said to be those Surahs which begin with the perfect, imperfect, or imperative of the verb of Sabbaha (to glorify).
The Virtues of Surah Mulk
1. Hazrat Abu Hurairah radiyallahu anhu reported Allah Ta’ala’s Messenger sallallahu alaihe wasallam as saying, “A Surah in the Qur’aan containing thirty verses interceded for a man till his sins were forgiven. It was Tabaarakallazi Biyadihil Mulk.” (Tirmizi, Abu Dawood, Nasai and Ibn Majah)
2. Hazrat Ibn Abbas radiyallahu anhu said that one of the Prophet’s sallallahu alaihe wasallam companions set up his tent over a grave without realising that it was a grave and it contained a man who was reciting the Surah Tabaarakallazi Biyadihil Mulk up to the end. He went and told the Holy Prophet sallallahu alaihe wasallam who said, “It is The Defender; it is The Protector which safeguards from Allah Ta’ala’s punishment.” (Tirmizi)
3. Hazrat Jabir radiyallahu anhu said it was the custom of the Holy Prophet sallallahu alaihe wasallam not to go to sleep until he had read Tabaarakallazi Biyadihil Mulk and Alif Laam Meem Tanzeel. (Ahmad, Tirmizi and Daramee)
4. Hazrat Anas radiyallahu anhu reported Rasoolullah sallallahu alaihe wasallam as saying, “There is a Surah which will plead for its reciter till it causes him to enter paradise (Tabaarakallazi Biyadihil Mulk).” (Tabrani)
5. Hazrat Ibn Abbas radiyallahu anhu told a man, “Shall I not give you as gift a Hadith with which you will rejoice.” The man replied, “Why not!” Hazrat Ibn Abbas radiyallahu anhu said, “Recite Surah Tabaarakallazi Biyadihil Mulk and teach it to your household and all your children and the children of your house and your neighbours for it is ‘The Protector and The Defender (or Hazrat Ibn Abbas radiyallahu anhu said) it will plead with its Lord for its reciter and it will intercede for its reciter to protect him from the punishment of the fire and to save its reciter from the punishment of the grave. Rasoolullah sallallahu alaihe wasallam has said, ‘It is my hearts desire that this Surah be present in the heart of every person of my Ummah’.”
The Virtues of Surah A’laa
Hazrat Ali radiyallahu anhu said that Allah Ta’ala’s Messenger sallallahu alaihe wasallam used to like this Surah Sabbihisma Rabbikal A’laa.
The Virtues of Surah Zilzaal
1. Hazrat Abu Hurairah ibn Amr radiyallahu anhu told of a man coming to the Prophet sallallahu alaihe wasallam and asking him to teach him to recite. On being told to recite three of the Surahs with Alif laam raa he replied, “I am old, my heart has difficulty in remembering, and my tongue is sluggish.” Rasoolullah sallallahu alaihe wasallam told him to recite the three Surahs of Haa meem, he gave the same reply and then asked Allah’s Messenger sallallahu alaihe wasallam “Teach me the reading of a comprehensive surah.” So Rasoolullah sallallahu alaihe wasallam taught him to recite Izaa zul zilatil ardhu zilzaalahaa up to the end. The man said, “I swear by Him who has sent you with the truth that I shall never recite more than that.” When the man turned away Allah’s Messenger sallallahu alaihe wasallam said twice, “The little man has become successful.”
Note: This Surah has been called a comprehensive Surah because it contains the verse: “And whoso doth good an atom’s weight shall see it then, and whoso doth ill an atom’s weight shall see it then.”
This includes all those things that have been ordered to be done and all those things that have been ordered to refrain from.
2. Hazrat Ibn Abbas radiyallahu anhu and Hazrat Anas ibn Malik radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying that Izaa zul zilatil ardhu zilzaalahaa is equivalent to half the Qur’aan, Qul huwallahu ahad is equivalent to a third of the Qur’aan and Qul yaa ayyuhal kaafiroon is equivalent to a quarter of the Qur’aan.
Note: In the Qur’aan mention has been made of creation first time and a second time because in this Surah recreation and resurrection have been told in an influential and effective manner. The reading of this Surah is equivalent to half of the Qur’aan.
The Virtues of Surah Takathur Hazrat Ibn Umar radiyallahu anhu reported Allah’s Messenger sallallahu alaihe asallam as saying, “Can one of you not recite a thousand verses daily?” Then they asked, “Who could recite a thousand verses daily?” He replied, “Can one of you not recite Alhaakumut takaathur?”
The Virtues of Surah Kafiroon
1. Farwa ibn Naufal quoted his father as saying that he had asked, “O’ Allah’s Messenger teach me something to say when I retire to bed.” He replied, “Recite Qul yaa ayyuhal kafiroon for it is a declaration of freedom from polytheism.”
2. Hazrat Anas ibn Malik radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying that Izaa zul zilatil ardhu zilzaalahaa is equivalent to half the Qur’aan, Qul huwallahu ahad is equivalent to a third of the Qur’aan, and Qul yaa ayyuhal kafiroon is equivalent to a quarter of the Qur’aan. When Rasoolullah sallallahu alaihe wasallam used to retire to bed he used to recite Qul yaa ayyuhal kafiroon till the end.
3. Harith ibn Jabala radiyallahu anhu says, “I asked, ‘O’ Messenger of Allah teach me something which I can read when I go to sleep.” Rasoolullah sallallahu alaihe wasallam replied, “When you go to bed at night read Qul yaa ayyuhal kafiroon for it is a declaration of freedom from polytheism.”
The Virtues of Surah Ikhlaas
1. Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, “Is any one of you unable to recite a third of the Qur’aan in a night?” The companions asked, “How could a third be recited?” He replied, “Qul huwallahu ahad is equivalent to a third of the Qur’aan.”
Note: Mainly in the Qur’aan there is mention of 3 topics; the unity of Allah Ta’ala, law and stories. Because the unity of Allah has been proclaimed with great eloquence in this Surah, this Surah is equivalent to a third of the Qur’aan.
Some scholars have stated that the recitation of Qul huwallahu ahad in itself earns the reward of reading one third of the Qur’aan. Now, taking into consideration the first opinion, if anyone was to recite Surah Ikhlaas 3 times he wouldn’t necessarily receive the reward of reciting the entire Qur’aan. Whereas if the second opinion is taken into consideration then by reading this Surah 3 times one will receive the reward of the recitation for the whole Qur’aan.
2. Hazrat Aisha radiyallahu anhu said that the Holy Prophet sallallahu alaihe wasallam sent a man in charge of an expedition. He would recite for his companions during their prayer, finishing with Qul huwaalhu ahad. When they returned they mentioned this to the Prophet sallallahu alaihe wasallam and he told them to ask him why he did that. They asked him and he replied, “Because it is a description of the Compassionate One, I like to recite it.” Then the Prophet sallallahu alaihe wasallam said, “Tell him that Allah loves him.”
3. Hazrat Anas radiyallahu anhu said a man told Allah’s Messenger sallallahu alaihe wasallam that he liked the Surah Qul huwallahu ahad to which he replied, “Your love of it will admit you into Paradise.”
4. Hazrat Anas radiyallahu anhu reported the Holy Prophet sallallahu alaihe wasallam as saying, “If anyone recites two hundred times daily, Qul huwallahu ahad the sins of fifty years will be wiped out, unless he is in debt.” Tirmizi and Darami transmitted it. The latter version has ‘fifty times’ and he did not mention ‘unless he is in debt’.
5. Hazrat Anas radiyallahu anhu reported the Holy Prophet sallallahu alaihe wasallam as saying, “If anyone who is about to sleep on his bed lies on his right side, then recites Qul huwallahu ahad a hundred times, the Lord will say to him on the day of resurrection, ‘My servant, enter paradise to your right.”
6. Saeed ibn Musayyib radiyallahu anhu reported in Mursal form that the Prophet sallallahu alaihe wasallam said, “If anyone recites ten times Qul huwallahu ahad a palace will be built for him in paradise. If anyone recites it twenty times, two palaces will be built for him in paradise owing to it and if anyone recites it thirty times, three palaces will be built for him in paradise because of it.” Umar ibn Khattab radiyallahu anhu said, “I swear by Allah, Messenger of Allah, that we shall then produce many palaces for ourselves.” To which he replied, “Allah’s abundant grace is even more comprehensive than that.”
7. Aifa ibn Abd Kilai told of a man who asked Allah’s Messenger sallallahu alaihe wasallam which Surah of the Qur’aan was greatest and was told that it is Qul huwallahu ahad. He asked which verse of the Qur’aan was greatest and he replied that is the throne verse, Allahu laailaaha illa huwal hayyul qayyoom. He asked, “O’ Prophet of Allah (sallallahu alaihe wasallam) which verse would you like to bring good to you and your people?” He replied, “The end of Surah Baqarah, for it is one of the treasures of Allah’s treasures of Allah’s Mercy from under His Throne which He gave to this Ummah, and there is no good in this world and the next which it does not include.”
8. Hazrat Abu Saeed radiyallahu anhu says that he heard a person reciting repeatedly Qul huwallahu ahad. In the morning he (Abu Saeed) came to the Prophet sallallahu alaihe wasallam and related this to him, it seemed that the questioner was thinking of the Surah as being little. In answer to that Rasoolullah sallallahu alaihe wasallam said, “I swear by that Being in whose dominion my soul lies this Surah is equivalent to a third of the Qur’aan.”
AHADITH ON THE QUR’AN
Narrated by Ikrima (Radhiallaho anho): Ibn ‘Abbas (Radhiallaho anho) said, “How can you ask the people of the Scriptures about their Books while you have Allah’s Book (the Qur’an) which is the most recent of the Books revealed by Allah, and you read it in its pure undistorted form?” Sahih Al-Bukhari Vol. 9 : No. 613
Narrated by Ubaidullah bin Abdullah (ra): ‘Abdullah bin ‘Abbas said, “O the group of Muslims! How can you ask the people of the Scriptures about anything while your Book which Allah has revealed to your Prophet contains the most recent news from Allah and is pure and not distorted? Allah has told you that the people of the Scriptures have changed some of Allah’s Books and distorted it and wrote something with their own hands and said, ‘This is from Allah,’ so as to have a minor gain for it. Won’t the knowledge that has come to you stop you from asking them? No, by Allah, we have never seen a man from them asking you about that (the Book Al-Qur’an) which has beenrevealed to you.” Bukhari Vol. 9 : No. 614
ENVIRONMENTAL ISSUES IN THE QUR’AN
The following Table contains selection of Ayah that represents the study of Environmental Issues: –
Surah and ayah (chapter and verse):
Disaster and destruction of land and Seas 30:41
Smog/Air Pollution 44:10,30:51
Ecological Balance 7:56
Water Levels 23:18,67:30
Acid Rain 56:70,2:168,2:172
Drug Abuse 2:219,5:90
Consumer’s Behavior 7:31
Breakdown of Family 47:22
War and Violence 4:94,5:32
ZAYD IBN THABIT (SCRIBE OF MUHAMMAD, PEACE BE UPON HIM)
We are in the second year of the Hijrah. Madinah the city of the Prophet is buzzing with activity as the Muslims prepare for the long march southwards to Badr.
The noble Prophet made a final inspection of the first army to be mobilized under his leadership to wage Jihad against those who had tormented the Muslims for many years and who were still bent on putting an end to his mission. A youth, not yet thirteen, walked up to the ranks. He was confident and alert. He held a sword which was as long or possibly slightly longer than his own height. He went up to the Prophet, may God bless him and grant him peace, and said: “I dedicate myself to you, Messenger of God. Permit me to be with you and to fight the enemies of God under your banner.”
The noble Prophet looked at him with admiration and patted his shoulder with loving tenderness. He commended him for his courage but refused to enlist him because he was still too young.
The youth, Zayd ibn Thabit, turned and walked away, dejected and sad. As he walked, in slow and measured paces, he stuck his sword in the ground as a sign of his disappointment. He was denied the honor of accompanying the Prophet on his first campaign. Behind him was his mother, an-Nawar bint Malik. She felt equally dejected and sad. She had dearly wished to see her young son go with the army of mujahidin and to be with the Prophet at this most critical time.
One year later, as preparations were underway for the second encounter with the Quraysh which took place at Uhud, a group of Muslim teenagers bearing arms of various kinds – swords, spears, bows and arrows and shields – approached the Prophet. They were seeking to be enlisted in any capacity in the Muslim ranks. Some of them, like Rafi ibn Khadij and Samurah ibn Jundub, who were strong and well-built for their age and who demonstrated their ability to wrestle and handle weapons, were granted permission by the Prophet to join the Muslim forces. Others like Abdullah the son of Umar and Zayd ibn Thabit were still considered by the Prophet to be too young and immature to fight. He promised though to consider them for a later campaign. It was only at the Battle of the Ditch when Zayd was about sixteen years old that he was at last allowed to bear arms in defence of the Muslim community.
Although Zayd was keen to participate in battles, it is not as a warrior that he is remembered. After his rejection for the Badr campaign, he accepted the fact then that he was too young to fight in major battles. His alert mind turned to other fields of service, which had no connection with age and which could bring him closer to the Prophet, peace be on him. He considered the field of knowledge and in particular of memorizing the Quran. He mentioned the idea to his mother. She was delighted and immediately made attempts to have his ambition realized. An-Nuwar spoke to some men of the Ansar about the youth’s desire and they in turn broached the matter with the Prophet, saying: “O Messenger of Allah, our son Zayd ibn Thabit has memorized seventeen surahs of the Book of Allah and recites them as correctly as they were revealed to you. In addition to that he is good at reading and writing. It is in this field of service that he desires to be close to you. Listen to him if you will.”
The Prophet, peace be on him, listened to Zayd reciting some surahs he had memorized. His recitation was clear and beautiful and his stops and pauses indicated clearly that he understood well what he recited. The Prophet was pleased. Indeed he found that Zayd’s ability exceeded the commendation he had been given by his relatives. The Prophet then set him a task which required intelligence, skill and persistence
“Zayd, learn the writing of the Jews for me,” instructed the Prophet. “At your command, Messenger of Allah,” replied Zayd who set about learning Hebrew with enthusiasm. He became quite proficient in the language and wrote it for the Prophet when he wanted to communicate with the Jews. Zayd also read and translated from Hebrew when the Jews wrote to the Prophet. The Prophet instructed him to learn Syriac also and this he did. Zayd thus came to perform the important function of an interpreter for the Prophet in his dealings with non-Arabi speaking peoples.
Zayd’s enthusiasm and skill were obvious. When the Prophet felt confident of his faithfulness in the discharge of duties and the care, precision and understanding with which he carried out tasks, he entrusted Zayd with the weighty responsibility of recording the Divine revelation.
When any part of the Quran was revealed to the Prophet, he often sent for Zayd and instructed him to bring the writing materials, “the parchment, the ink-pot and the scapula”, and write the revelation. Zayd was not the only one who acted as a scribe for the Prophet. One source has listed forty-eight persons who used to write for him. Zayd was very prominent among them. He did not only write but during the Prophet’s time he collected portions of the Quran that were written down by others and arranged these under the supervision of the Prophet. He is reported to have said: “We used to compile the Quran from small manuscripts in the presence of the Prophet.” In this way, Zayd experienced the Quran directly from the Prophet himself. It could be said that he grew up with the verses of the Quran, understanding well the circumstances surrounding each revelation. He thus became well-versed in the secrets of the Shariah and at an early age gained the well-deserved reputation as a leading scholar among the companions of the Prophet.
After the death of the Prophet, may Allah bless him and grant him peace, the task fell on this fortunate young man who specialized in the Quran to authenticate the first and most important reference for the ummah of Muhammad. This became an urgent task after the wars of apostasy and the Battle of Yamamah in particular in which a large number of those who had committed the Quran to memory perished.
Umar convinced the Khalifah Abu Bakr that unless the Quran was collected in one manuscript, a large part of it was in danger of being lost. Abu Bakr summoned Zayd ibn Thabit and said to him: “You are an intelligent young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the Divine revelation for Allah’s Messenger. Therefore look for (all parts of) the Quran and collect it in one manuscript.”
Zayd was immediately aware of the weighty responsibility. He later said: “By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains from its place, it would not have been harder for me than what he had ordered me concerning the collection of the Quran.”
Zayd finally accepted the task and, according to him, “started locating the Quranic material and collecting it from parchments, scapula, leafstalks of date palms and from the memories of men (who knew it by heart)”. It was a painstaking task and Zayd was careful that not a single error, however slight or unintentional, should creep into the work. When Zayd had completed his task, he left the prepared suhuf or sheets with Abu Bakr. Before he died, Abu Bakr left the suhuf with Umar who in turn left it with his daughter Hafsah. Hafsah, Umm Salamah and Aishah were wives of the Prophet, may Allah be pleased with them, who memorized the Quran.
During the time of Uthman, by which time Islam had spread far and wide, differences in reading the Quran became obvious. A group of companions of the Prophet, headed by Hudhayfah ibn al-Yaman, who was then stationed in Iraq, came to Uthman and urged him to “save the Muslim ummah before they differ about the Quran”.
Uthman obtained the manuscript of the Quran from Hafsah and again summoned the leading authority, Zayd ibn Thabit, and some other competent companions to make accurate copies of it. Zayd was put in charge of the operation. He completed the task with the same meticulousness with which he compiled the original suhuf during the time of Abu Bakr. Zayd and his assistants wrote many copies. One of these Uthman sent to every Muslim province with the order that all other Quranic materials whether written in fragmentary manuscripts or whole copies be burnt. This was important in order to eliminate any variations or differences from the standard text of the Quran. Uthman kept a copy for himself and returned the original manuscript to Hafsah.
Zayd ibn Thabit thus became one of the foremost authorities on the Quran. Umar ibn al-Khattab once addressed the Muslims and said: “O people, whoever wants to ask about the Quran, let him go to Zayd ibn Thabit.” And so it was that seekers of knowledge from among the companions of the Prophet and the generation who succeeded them, known as the “Tabiun”, came from far and wide to benefit from his knowledge. When Zayd died, Abu Hurayrah said: “Today, the scholar of this ummah has died.”
When a Muslim holds the Quran and reads it or hears it being recited, surah after surah, ayah after ayah, he should know that he owes a tremendous debt of gratitude and recognition to a truly great companion of the Prophet, Zayd ibn Thabit, for helping to preserve for all time to come the Book of Eternal Wisdom. Truly did Allah, the Blessed and Exalted, say: “Surely We have revealed the Book of Remembrance and We shall certainly preserve it.” (The Quran, Surah al-Hijr, 15:9)
RECITER OF QURAN WILL BE IN COMPANY OF THE NOBLE ANGELS (HADITH)
The mother of believers Aisha (raa) reported that the messenger of Allah (saws) said what translated means: “A person who recites the Quran fluently and proficiently will be in the company of the obedient, noble angels. A person who recites the Quran faced with difficulty and hardship in pronunciation will have his reward doubled. ” Al-Bukhari and Muslim
QUR’AN ON QUR’AN
“Hence, indeed, We made this Qur’an easy to bear in mind: who, then is willing to take it to heart?” –Chapter 54: Verses 17, 22, 32, 40 (self-repeating)
“Will they then not meditate on the Qur’an, or are there locks on their hearts?” –Chapter 47: Verse 24
“Surely this Qur’an guides to that which is most upright and gives good news to the believers who do good works that they shall have a great reward.” –Chapter 17: Verse 9
“Surely We have revealed the reminder (Qur’an) and We will most certainly guard it (from corruption).” –Chapter 15: Verse 9
“Praise be to Allah Who has revealed the Book (Qur’an) to His slave (Muhammad) and has not placed therein any crookedness.” –Chapter 18: Verse 1
“Will they not then ponder on the Qur’an? If it had been from other than Allah they would have found therein much discrepancy.” Chapter 4: Verse 82
“And certainly We have explained in this Qur’an every kind of example; and man is most of all given to contention. And nothing prevents men from believing when the guidance comes to them, and asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them.” –Chapter 18: Verses 54-55
“And We reveal (stage by stage) of the Qur’an that which is a healing and a mercy for believers, and to the unjust it causes nothing but loss after loss.” –Chapter 17: Verse 82
“And if you are in doubt concerning that which We reveal unto Our slave (Muhammad) then produce a surah (chapter) of the like thereof, and call your witnesses besides Allah if you are truthful.” –Chapter 2: Verse 23
“And this Qur’an is not such as could be forged by those besides Allah, but it is a verification (of revelations) that went before it and a fuller explanation of the Book – there is no doubt – from the Lord of the Worlds.” –Chapter 10: Verse 37
“So when you recite the Qur’an, seek refuge in Allah from Satan the outcast.” –Chapter 16: Verse 98.
DO YOU KNOW THIS BOOK?
From ‘Invitation to Islam’ Newsletter, Issue 2, July 1997.
Of all the acclaimed masterpieces that the world has seen, nothing can be compared to the book known as the Qur’an. Millions have become Muslims upon simply hearing a verse from this amazing book, yet still the majority knows nothing of it. The Qur’an is the Final Revelation from the Creator to humanity. It was revealed in the year 610 CE to the Prophet Muhammed (saws), and completed over a period of 23 years. These 23 years of revelation resulted in a book which comprised of 114 chapters and 6,666 verses. All of this was to become the primary source of law for the whole of mankind to live and die by.
The impact of this book is such that Allah says: “Had We revealed this Qur’an upon a mountain, surely you would have seen it humble itself and crumble out of the fear of Allah. Such are the parables We put forward to mankind so that they may reflect”(Surah Al-Hashr 59:21)
However, it seems as if the hearts of the people have become harder then the mountains which tower above us. When the Qur’an is recited or even mentioned, people turn away with disgust. In the West, this is primarily due to the negative exposure from the media. It has resulted in many non-Muslims not even wanting to hear the name of this amazing book. Muslims too, have become hardhearted because of the cultural influences of the West. Many young Muslims perceive the Qur’an to be nothing more then an old wrapped up book, which comes off the highest shelf once a year during Ramadan! If people were to truly reflect upon this book, they would realize that nothing in this world is quite the same. So why should this claim be accepted over others? Why should the Qur’an be given precedence over the likes of the Bible, the Gita or the Granth Sahib? The following reasons will insha’Allah give an indication as to why this book deserves the attention of all humanity.
“There is probably in the world no other book which has remained twelve centuries with so pure a text”. Writing 200 years ago, these are the words of the famous English critic of Islam, Sir William Muir. But as Muslims we do not need Williarn Muir to tell us this. 1400 years ago, the Muslims accepted this reality when Allah revealed to them: “Indeed it is We who have sent down the reminder (the Qur’an), and indeed it is Us who shall preserve it” (Surah Al-Hijr 15:9)
These words have proved true to this very day. From the moment the first words were revealed to Muhammed (saws), to this very day, every single letter and word of the Qur’an has remained unchanged. Before Islam, all the revelations sent were not given this divine assurance. This is why we find that books like the Bible are riddled with corruption and inaccuracies. It is well known that man has tampered with the Bible to the extent that annually different versions are produced to suit trends and desires . In fact this has been going on for so long that it is almost impossible to see what of the words of the Creator are left, if any!
With the Qur’an it is the exact opposite. The contents of this amazing book are stored in the hearts of millions of Muslims worldwide. Children as young as 12 have memorized the entire book in its original language, Arabic. There is no other religious scripture on earth which is orally preserved in its original language by so many and over such a period of time, without having been tampered somewhere along the line. The Bible is a prime example of this. Many Christians believe that English is the divine language of the Bible. However Jesus (as) spoke Aramaic. From Aramaic, his life-story was translated into Hebrew. From Hebrew it was translated into Greek. From Greek to Latin, and then finally from Latin to English! There has not been a single vicar, priest or layman in recorded history who has even memorized the Bible in English, let alone the Aramaic! As Muslims we believe the Qur’an can only be in the language it was revealed in, i.e. Arabic. Anything else is a translation and not the divine words of the Creator. A true test of this divine preservation would be to burn all the books and manuscripts in existence, to see which can return as it was. The Qur’an would be the only book which would return in its original form, letter for letter, word for word.
Many Christians say that the Qur’anic claim of preservation needs to be backed-up by manuscript evidence. For us this is not a necessary criteria, but in order to quell the doubts, the Muslims have ample proof. Two copies of the Qur’an are in existence which date back to the Third Caliph Uthmaan (ra), 20 years after the death of the Prophet (saws). These two copies are to be found in the Topkapi museum, Istanbul, Turkey and in Tashkent, Uzbekistan. The Tashkent copy is thought to have been the personal copy of the Caliph as it still contains stains of his blood, which was shed when he was murdered whilst reading it. Any copy of the Qur’an which is compared to these copies, will show that there is not a single difference between what we have today and what was in existence 1400 years ago. Thus Allah’s promise holds true.
Man as a creature is fallible. For this reason anything which is produced by him will naturally have faults. With the Qur’an, such a notion cannot even be considered as it is from the one who is Infallible. In fact Allah clarifies this matter beautifully when he says: “Do they not consider the Qur’an? Had it been from other then Allah surely they would have found much discrepancies within it” (Surah An-Nisa 4:82)
Throughout history many have tried to scrutinize and search the Qur’an for mistakes and errors. To this day no one has been able to bring a shred of proof showing that this book is not from Allah. Some Christians have even called it the work of the Devil because the book affected them so much when they read it! With other scriptures, contradictions, mistakes and absurdities are constantly present. When people contrast these ambiguities with the Qur’an, it often results in the acceptance of this faultless book.
The Arabic Language
Upon hearing Qur’anic recitation, you may be rather startled. Besides hearing the reciter of the prayer, you often hear people in the background sobbing and wailing heavily. So what is it that makes these people cry so much? It is nothing more then the beauty and eloquence of this book which moves millions to tears. This beauty is expressed in the language of Arabic. Allah says: “Indeed We have revealed this as an Arabic Qur’an so that you may understand”(Surah Yusuf 12:2)
At the time of the Prophet (saws) three modes of expression were used. There was normal speech, the speech of the soothsayer and poetry. The Arabs were the masters of their language, and poetry was their cultural highlight. Arabic poetry is split into 16 categories, each separate from the other. When the Qur’an was proclaimed to the Arabs it amazed them beyond all limits. It was like nothing they had ever heard before. It did not fit into the 16 categories of poetry, nor was it the speech of a soothsayer, and it certainly was not normal speech. If it was not all these, then it could only be the word of Allah. The eloquence and majesty of the early chapters of the Qur’an moved many to tears, and the beautiful Qur’anic Arabic converted millions of Arabs in the Middle-East. Not only did the Qur’an effect the lives of these Arabs, but it also transformed their culture. Even today, no serious study of the Arabic language is possible without reference to this book. The reaction of some pagans was that they accused Muhammed (saws) of being a soothsayer and a madman. In order to silence them, Allah issued a challenge. At first he asked them to produce a book like the Qur’an. When it could not be done, Allah asked them to produce ten chapters like it. When this too could not be done Allah finally stated: “And if you are in doubt as to what We have revealed to Our slave, then produce a chapter like it” (Surah Al-Baqarah 2:23)
The smallest chapter in the Qur’an is only 3 verses long (Chapter 108). The pagans at the time of the Prophet (saws) could not even produce something as small as this, and since then no one else has completed this impossible task. All of this is in light of the fact that the Prophet Muhammed (saws) could not read or write, thus refuting those who say that the Qur’an was his own handiwork.
The Qur’an is the Final book of revelation. After it there will be no more. However, many have tried to deny this by producing their own new versions of the Qur’an. Among them have been the two false prophets, Musailama and Ghulam Ahmed. Many Chapters in the Qur’an are named after animals, such as the Ant, Spider etc. Musailama tried to copy this, and went about creating a chapter in his book called the Weasel! In Arabic it is called Al-Wabl and it hardly causes people to be struck in awe! On the other hand Ghulam Ahmed, the ‘British stooge’, claimed to receive revelation in cockney English!! Such foolishness could never compare to the beauty of the Qur’an with its clear and beautiful Arabic language.
Over the past few decades much interest has been shown in the scientific content of the Qur’an. Scientific data which has been discovered in recent times, has been existent in this book for 1400 years. In fact the very common origin of this universe is stated clearly by Allah, the Most High: “Do not the disbelievers see that the heavens and the earth were joined together, then We parted them. And We made from water every living thing. Will they then not believe?” (Surah Al-Anbiya 21:30)
This parting of the heavens and the earth is more commonly known to scientists as the ‘big bang’. It is also a fact that life originated from water and that every living cell is composed of 85% water. Without water life is impossible. The mountains of the earth, like icebergs, have roots going deep into the ground. This ensures that they will not topple with their extreme heights – this is known as ‘isostasy’. In this way the mountains are like the stakes which are used to anchor a tent. But this fact is already known to us when Allah says:”Have We not made the earth an expanse and the mountains stakes?”(Surah An-Naba 78:6-7) and “Allah has cast into the ground mountains standing firm so that it does not shake with you” (Surah Luqman 31:10)
The embryological data which is found in the Qur’an is astounding. Allah describes the formation of a baby inside the womb from the very moment the sperm reaches the ovum, to its formation into a human. This data, which was only discovered about 30 years ago, has amazed many westem scientists. Amongst them is Dr Keith Moore from the University of Toronto, Canada. Dr Moore is a recognized authority in embryological circles, with his university text book being set as a standard text in many universities throughout the world. When Dr Moore was asked as to how this information in the Qur’an could be explained, he replied: “It could only have been divinely revealed”.
The Qur’an is a book of historical accuracy. One accuracy which has corrected the mistakes of many Christians and historians, is the fate of the pharaoh who drowned in the Red Sea whilst pursuing Moses. The Biblical story would have us believe that the matter ended when the pharaoh drowned. But the Qur’an explains further. When he was drowning the pharaoh confessed his faith in Allah. But it was too late, and Allah promised him: “This day We shall preserve you in your body, so that you may be a sign for those who come after you. But indeed many of mankind are heedless of Our signs” (Surah Yunus 10:92)
In 1898 the tombs of various pharaohs were discovered in the Valley of the Kings, in Egypt. In 1975 Dr Maurice Bucaille, an eminent French surgeon was allowed to examine the mummified bodies of Rameses II and the pharaoh who had pursued Moses – Merneptah. Dr Bucaille discovered that Merneptah had received very violent blows to several parts of his body and had suffered a massive heart attack. Amazingly, these are the results which occur when someone dies from drowning! Thus Allah had saved the body of the transgressing pharaoh as a sign for all humanity. For those who say that Muhammed (saws) knew his history and wrote it in the Qur’an, the following shall prove otherwise. In the year 615 CE the Roman army was defeated by the Persians. About this event Allah revealed: “The Romans have been defeated in the lowest land, but in a few years they shall be victorious again, within three to nine years. The decision of the matter, before and after, is only with Allah” (Surah Ar-Rum 30:24) The words of Allah proved true as the Persians were defeated at the battle of Issus, 7 years later in 622 CE. There is no possible way that Muhammed (saws) could have known (if he wrote the Qur’an) that the Romans would be victorious. In fact he also did not know that the ‘lowest land’ at which the battle was fought was literally that. The battle in 615 CE was fought on the shores of the Dead Sea, the lowest point below sea level on earth, at 1300 ft.
A book with these credentials could only be from the Creator of the heavens and the earth. A book which we need to acquaint ourselves with.
A book “. . . which has been revealed to you (O’ Muhammed) so that you may lead mankind out of the darkness and into the light”(Surah lbrahim 14:1)
1 The word ‘WE’ does not mean that there is more then one God. Rather it is a plural of respect which gives Allah grandeur over his creation.
2 The Baghyad Gita is one of the Hindu scriptures.
3 The Guru Granth Sahib is the Sikh scripture
4 The most recent version of the Bible is the ‘Politically Correct Version’!!
5 Musailama claimed prophethood just before the death of the Prophet Muhammed (saws). He was from the region of Yamaamah in Arabia and from the tribe of Haneefah.
6 Ghulam Ahmed was born in 1840 in Qadian, India. He claimed prophethood at the request of his imperialist masters, the British Government.
7 Besides Dr Moore, there have been many other famous Western scientists who have accepted Islam. One of the most prominent was the famous French oceanographer, Jacques Yves Cousteau who has recently passed away. Cousteau was amazed at the accuracy of the Qur’anic statements regarding underwater activity and thus embraced Islam. As a result of his death, Cousteau’s life achievements have been highlighted in the Western media. However his acceptance of Islam was conveniently absent from the news-reports.
PRESERVATION OF THE QURAN
Abu Muntasir Lecture Notes
Here are some lecture notes I made for one of my talks on the noble Quran. They are skimpy, unpolished and do not use the normal spelling convention for certain non-English words and names. Moreover, since the notes were for personal use, I did not write down recommended formulae such as “sallallaahu ‘alaihi wa sallam” at places where the reader needs to be reminded of them. I’m making them available as is due to demand and their general usefulness.
Preservation of the Quran
1. The Quran was committed to writing during the lifetime of the Messenger. [See al-Itqaan of as-Suyooti]
2. The Quran had not been put into a book form until after the Messenger was taken away by Allah because:
a) It was revealed piecemeal over a period of 23 years and the possibility of fresh revelation existed so long as the Messenger was alive.
b) Certain verses were abrogated by subsequent revelation.
c) So long as the Messenger lived, the community had an infallible guide as to the correct recitation.
3. The decision to compile the Quran was a response to a definite crisis.
4. The project at first was thought to be audacious since it was not something done by the Messenger. This shows the companions’ care.
5. Many of the companions had committed the entire Quran to memory.
6. Only material which met the following conditions was accepted for inclusion:
a) It must have been originally written down in the presence of the Messenger. [Ibn Hajr in Fath]
b) It must be confirmed by two witnesses. [Ibn Hajr in Fath]
c) It must clearly not represent portions of the Quran subsequently abrogated by the Messenger. [See Ibn Taimiyyah in Qawl, Zarkashi & Qastallani]
7. The expansion of Islam beyond the Arabian Peninsula brought about a new crisis which first became evident during the reign of Uthman. Hudhaifah ibn al-Yaman complained that factions in the army were disputing over various Quranic passages and urged him to put an end to it. Unity was being undermined. “The Syrians contended with the Iraaqis, the former following the reading of Ubayy ibn Kab, the latter that of Ibn Masud, each party accusing the other of disbelief.” [Ibn Hajr in Fath]
8. The people of Hims, for example, boasted that their way of reciting adopted from al-Miqdad was superior to that of the Basrites, who had learnt from Abu Musa, whose written compilation they acclaimed as “the heart of hearts.” [Ibn ul-Athir]
9. Uthman consulted the companions with him who all approved the idea of uniting the community by means of a single text as an excellent idea. [Ibn Hajr in Fath]
10. Why were there different dialectal versions? Because of the inability of certain Arab tribes to master the Quraish dialect.
11. Why reduce to one? Because by the time of Uthman, the Arabs in general had become accustomed to the Quraish dialect. [at-Tahawi]
Ibn-ul-Qayyim suggested the parable: A house may have a number of roads leading to it. If it is in the ruler’s judgement that allowing people to use all the roads causes conflict and confusion, then he may decide to permit the use of one road only, forbidding the others. He does not thereby abolish the other roads as such, as they could still lead to the house; he merely forbids their use.
12. Uthman appointed a councl of prominent men for the job. The first members were Zaid, Ibn Zubair, Saeed ibnul-As, Abdur-Rahman al-Harith ibn Hisham. Uthman asked, “Who is the best copyist?” He was told, “The scribe of the Messenger of Allah, namely Zaid ibn Thabit.” He then asked, “Who is linguistically more proficient?” The answer was, “Said ibn-ul-As.” “Then let Saeed dictate and Zaid write,” said Uthman. He further instructed the three Quraish members of the council, “If you differ with Zaid over something, folow the dialect of the Quraish, for the Qura was (first) revealed in their tongue.” [Ibn Hajr in Fath]
13. The council followed the following general principles:
a) The original copy was to serve as the principal basis of the new one. [Ibn Hajr in Fath]
b) Additional written material not previously submitted was solicited, so that a wider range of them could be considered. [Ibn Abi Dawud]
c) Variants conforming to the dialect of the Quraish were to be chosen over all others.
d) The entire community was to be apprised of what was submitted, so that the work of final recension would be in effect a collective enterprise, and no one who possessed a portion of the Quran would be passed over. Thus this avoids possible claim that it was an individual effort [Zarkashi].
e) Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Messenger. [Suyuti in Itqan]
f) Uthman himself was to supervise the work of the council. [Suyuti in Itqan]
g) Copies were sent to each main division of the Muslim army.
h) All other copies or fragments were ordered to be burnt and a message was conveyed to the major garrison towns to order to emulate the Amir-ul-Mumineen. “I have done away with what is in my vicinity. See that you do away with what is in your vicinity.” [Ibn Hajr in Fath]
i) This action was unanimously approved by the companions. Ibn-ul- Qayyim points out it was done for the welfare of the community.
j) Zaid is reported to have said, “I saw the companions of Muhammad (going about) saying, “By Allah, Uthman has done well! By Allah, Uthman has done well!” [Nisaburi]
Ibn Abi Dawud records Musab ibn Sad ibn Abi Waqqas to have testified: “I saw the people assemble in large number at Uthman’s burning of the proscribed copies; not a one spoke out against him.” Ali commented, “If I were in command in place of Uthman, I would have done the same.” [Zarkashi]
HOW TO BENEFIT FROM THE QUR’AAN
The Qur’an is Allah’s choicest gift to humanity. It is the miracle of miracles testifying to the prophethood of Prophet Muhammad (peace be upon him) and the eternal source of divine guidance, healing, light and mercy.
It is glad tidings for the Allah-conscious, and a warning for the heedless and the insolent. It contains inexhaustible wisdom; it is the quintessence of the knowledge of both ancients and the moderns, the decisive criterion.
Finally, it is our rope of salvation, pleader for us or against us on the Day of Final Reckoning.
It is, therefore, imperative that we respond to the Divine Word most appropriately.
Here are a few tips to help us benefit from the Qur’an optimally:
Visualize the grandeur of the Word and the August Majesty of its Speaker: In order to properly benefit from the Qur’an, it is necessary that our mind and heart be filled with a deep sense of reverence and awe for the Mighty Word and its Author, the Creator and Sovereign Lord of all beings, a Word, about which Allah says: Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah… (59:21)
Keep your presence of mind: We cannot expect to benefit from the Qur’an unless we pay undivided attention to it; so it is required that we dispel all distractions. One may do well to take the necessary steps to induce proper concentration, such as purifying oneself both physically and inwardly, sitting comfortably in a relaxed manner, etc.
Reflect: Since the main purpose of reading the Word is none other than reflecting on the message, we ought to reflect upon it. Caliph Ali (Allah be pleased with him) said: There is no good in worship without knowledge; there is no good in reading without reflection. That is the reason why we read in the records that the Prophet ((peace be upon him), Companions and As-salaf As-salih (righteous early Muslims) often would repeat the same verse repeatedly in order to better reflect upon the deeper meanings of the verse.
Remove veils and obstacles: Often one is prevented from attaining due reflection because of the many veils and obstacles that stand in the way of appreciating the Qur’an, veils such as the following:
(1) Obsession with external rules of recitation/articulation of sounds to such an extent that one is totally pre-occupied with them and is thus distracted from paying due attention to pondering the meanings;
(2) Blind imitation of a particular sect or school or ideology and being fanatically attached to it so that one’s own preconceived biases or prejudices prevent one from perceiving the deeper meanings of the Word;
(3) Clinging to a particular work of tafseer so dogmatically that one holds the false view that the author has exhausted the entire meanings of the Qur’an in his exposition, no matter how articulate and profound he may be, for the Qur’an is inexhaustible in its depth.
Identify with the meanings of the verses read and respond to them sensitively: When reading the verses about attributes of Allah, bring to mind Allah s incomparable nature and absolute uniqueness. When reading the verses that speak of Allah s creation, think of the manifestation of divine power as revealed in His work, thus being led to recognize Allah’s Might and Glory. When reading the verses describing Paradise, cherish such ardent fervor for it that you spontaneously seek Allah s mercy. When reading descriptions of Hell, you should tremble and pray that Allah keeps you safe from its torments.
Visualize that Allah is speaking to you directly through the Qur’an: As the late Dr. Muhammad Iqbal said: No advice from anyone benefited me as much as I benefited from the advice of my mother who told me: My son, when reading the Qur’an, visualize in your mind that Allah is speaking to you through it! This is why Muhammad Ibn Ka b Al- Qurazi, one of the scholars of the generation after the Companions of the Prophet said: Whoever has received the Qur’an, Allah has certainly spoken to him!
Be sensitive: Imam Al-Ghazali says: In order to benefit from the Qur’an, three of our faculties must participate in the act of recitation, namely, the tongue, the mind and the heart. Thus the tongue articulates the sounds, the mind translates the meanings, and the heart becomes sensitive and receives admonition or counsel.
Develop in yourself the qualities of the Servants of the Merciful: The ultimate objective of the revelation is to transform our inner personalities in such a way that we personify the ideals and ethics of the Qur’an. This is why the Prophet (peace be upon him) was described by Ayeshah (Allah be pleased with her) as the Qur’an personified. So one must read, reflect on the message, and act accordingly as the Companions of the Prophet (peace be upon him) did, thus combining knowledge with practice.
Salute the Messenger: We cannot detach the Message from the Messenger (peace be upon him), for he alone is the interpreter par excellence of the Word and its living exemplifier. Therefore, we ought to consistently send salutations of peace and blessings on him. For without a deep love for the Messenger, we cannot truly appreciate the revelations sent down by Allah to him. May Allah for ever shower His choicest blessings and peace on His Servant and Messenger Muhammad (peace be upon him), his family and companions.
And may He grant us all the honor of joining their august company after we depart this transient world.
HONORING THE GLORIOUS QUR’AN
By Shaykh ‘Abdul-Baaree ath-Thubaytee
All praise is due to Allaah, Lord of all the worlds. Peace and blessings be upon the Messenger, his household and his companions.
Humanity was living in an extreme darkness, beset by deviations and superstitions until Allaah honoured it and revealed to it the Qur’aan so that it could bring it out of the darkness to the light and out of subjection to idols and statues to total submission to the only One Lord and the Judge.
Allaah revealed the Qur’aan as an everlasting miracle. He challenged the man and the Jinn to bring forth the like thereof. All human orators surrendered to its eloquence; the wise among mankind succumbed to its wisdom and the scholars among them were astounded by its mysteries. Evidences of its opponents were disproved while their weakness was exposed. It has to be so because the Qur’aan is the Word of Allaah, the All-Wise, All-Knowledgeable. It is His Unique Word that can never be rivalled or paralleled by any word or _expression. It is a succinct word, full of miraculous verses.
The mere mention of it gladdens the hearts of those who remember Allaah. Its verses are easy to memorise for those who memorise them. It is the spring of the hearts and the light of the minds. Allaah made it a light thatt guides to the light. It is the truth that guides to the truth. It is the straight path that leads its followers to the everlasting Paradise. Hearts never get bored with its recitation and it never wears out as a result of frequent reading.
The Qur’aan is the guide for the Muslims; it is the law that guides the lives of the believers. It is the main source of the law of Islaam, the pillar of the religion, the source of wisdom, the sign of the message and the light of the eyes and the visions. There is no way to Allaah except through it and there is no salvation without it. Therefore, let those who seek guidance, light and happiness in this world and the Hereafter take the Qur’aan as their intimate companion at all times by reading it and putting its injunctions into practice in order to attain their goals. Let them endeavour to be among the frontrunners.
Dear brethren! The first generation of the Muslims marched upon the path of the Qur’aan and then became the first community ever evolved for mankind. Then, the Qur’aan was not preserved in written form; it was rather preserved in their hearts, behaviours, manners and deeds. When one of them walked on the land, he walked carrying manners, etiquettes and principles of the Qur’aan with him.
The enemies testified to the greatness of the Qur’aan and to the splendour of its meanings. Al-Waleed ibn al-Mugheerah once came to the Messenger of Allaah and told him: “O Muhammad, read the Qur’aan for me.” The Messenger of read for him Allaah’s saying, “Indeed, Allaah enjoins justice and good conduct and giving to relatives; and forbids immorality bad conduct and oppression. He admonishes you that perhaps you will be reminded.”
The Messenger of Allaah hardly finished reciting this verse that this avowed enemy requested him that he recited the verse once again because of the its majestic wordings and sacred meanings. He was seized by the solidity of its construction and was overwhelmed by its strong impact. He soon registered his acknowledgement of the greatness of the Qur’aan by saying: “By Allaah! It has sweetness and it is full of grace. It is leafy in the lower side and full of fruits in the upper side. This is certainly not the word of a human being.”
Allaah tells us of the greatness of the Qur’aan that if it was addressed to the mountains they would humble and come apart from the fear of Allaah. He says, “Had We sent down this Qur’aan on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allaah.” (Al-Hashr 59:21)
During one of the Prophet’s battles, a man among the Muhaajireen and a man among the Ansaar stood in guard one night. The Muhaajir brother slept and the Ansaaree was performing prayer. A man from among the enemy came; and when he saw the Ansaaree in prayer he shot him with an arrow, the Ansaaree removed the arrow and continued praying until the enemy shot him three times. He then bowed and prostrated. His Muhaajir companion who had been sleeping then awakened, and the enemy ran away. When he saw blood on his brother he asked him shockingly, “Subhaanallaah! Why didn’t you wake me up when he shot the first arrow?” But his companion answered, “I was reading a soorah and I did not want to interrupt it.”
The greatness of a word is usually measured by the greatness of the one who says it. Then imagine how great the word would be if the one who says it is Allaah, the Exalted, the Omnipotent and the Possessor of the heavens and the earth! Allaah says, “Thus it is, and whosoever honours the Symbols of Allaah, then it is truly from the piety of the hearts.” (Al-Hajj 22:32)
The Qur’aan represents the symbol of Allaah among His servants. It is His Book that will never be affected by falsehood from its front or from its rear.
The Qur’aan is great with Allaah and it is in the Preserved Tablet as Allaah says, “And Verily, it (this Qur’aan) is in the Mother of the Book (i.e. Al-Lauh Al-Mahf?z), with Us, indeed Exalted, full of Wisdom.” (Az-Zukhruf 43:4)
Ibn Katheer said, “Allaah explains its nobleness in the midst of the angels so that that those who are in the earth can also honour it and obey its injunctions.”
Fellow Muslims! Venerating Allaah’s Book is a manifestation of venerating Allaah. An-Nawawee said, “The Muslims are unanimous that venerating the glorious Qur’aan is obligatory.”
Qaadee ‘Iyadh said, “Whoever treats the Qur’aan, a copy of it or any of its contents contemptuously has become a disbeliever according to the consensus of the Muslims.”
The Qur’aan is venerated by its perfect recitation, belief in its contents, abiding by its commandments and avoiding its prohibitions, and by honouring it by whatever means Allaah ordains.
Venerating the glorious Qur’aan is not restricted to learning and applying its Tajweed alone; it is not restricted to decorating its printing, hanging it on the walls or reciting it on the dead. Its actual veneration lies in preserving its letters and limitations, glorifying it and following its teachings. “(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” (Saad 38:29)
Venerating the Book of Allaah entails that one should not read it while he is in the state of sexual defilement. This is because the Messenger of Allaah wrote to ‘Amr ibn ‘Azm that, “None but the clean [from impurities] should touch the Qur’aan.” (Maalik)
A manifestation of honouring the Qur’aan is that nothing should be said about it without knowledge. An-Nawawee said, “It is forbidden that commentaries should be made on it without knowledge and nothing should be said concerning its intricate meanings except by qualified scholars. There are many hadeeths in this regard, as there is a consensus of the Muslims regarding this. As for commenting on its meanings by the scholars, there is a consensus that this is permissible and commendable.”
Venerating the Qur’aan entails abstention from commenting on its verses with mere assumptions. The Messenger of Allaah said, “Beware or narrating from me except that which you know. For, whoever intentionally tells a lie against me should choose his place in Hell. And whoever speaks of the Qur’aan with his opinion should choose his place in Hell.” (Ahmad and at-Tirmidhee)
Venerating the Qur’aan entails reciting it with attention and reflecting upon its meanings. The Messenger of Allaah said, “There will appear in this nation a group of people so pious apparently that you will consider your prayers, fasting and good deeds inferior to theirs. But they will recite the Qur’aan, the teachings of which will not go beyond their throats and they will go out of their religion as arrow darts through the game.” (Al-Bukhaaree)
It is a manifestation of honouring the Qur’aan to clean the mouth with cleaning stick and to rinse the mouth before reciting it. The Messenger of Allaah said, “Had it been that I did not want to inconvenience my followers, I would have commanded them to clean their mouths with miswaaq at the time of every prayer.” (Muslim)
Al-Bayhaqee said, “This hadeeth indicates that the Prophet used to do so each time he wanted to pray or recite the Qur’aan.”
It is also a sign of honouring the Qur’aan not to interrupt its recitation for people’s discussions. People’s talks should not be allowed to affect recitation of the Qur’aan.
Al-Bukhaaree reported on the authority of Naafi’ that whenever Ibn ‘Umar recited the Qur’aan, he would not talk until he finished the recitation.
Venerating the Qur’aan necessitates that its knowledge should be taken only from trustworthy scholars.
Muslim reported on the authority of Anas that the Messenger of Allaah told Ubayy, “Allaah commanded me to recite the Qur’aan to you.” Ubayy said, “Did Allaah mentioned my name to you?” The Messenger of Allaah said, “Yes, Allaah mentioned your name to me.” Upon hearing that, Ubayy started weeping.
Honouring the Qur’aan necessitates avoiding argument about it. Muslim reported on the authority of ‘Abdullaah ibn ‘Umar who said: “I went to Allaah’s Messenger in the morning and he heard the voice of two persons who had an argumentation with each other about a verse. Allaah’s Messenger came to us (and) the (signs) of anger could be seen on his face. He said: Surely, those who were before you were ruined because of their disputation in the Book.”
Venerating the Qur’aan demands that is should not be transported to the land of the enemy. The Messenger of Allaah commanded, “Do not take the Qur’aan on a journey with you, for I am afraid it should fall into the hands of the enemy. Ayyub (one of the narrators in the chain of transmitters) said: The enemy may seize it and may quarrel with you over it.” (Muslim)
An-Nawawee said, “The prohibition of taking the Qur’aan on a journey to the enemy’s land is for the fear that the enemy might lay their hands on it and desecrate it. If there is no such a fear, there is no objection.”
Honouring the Qur’aan requires that one should not use it for material gain. At-Tirmidhee reported on the authority of ‘Imraan ibn Husayn who walked past a story-teller reciting the Qur’aan and then asking for money. ‘Imraan then narrated that he heard the Messenger of Allaah saying, “Let him who recites the Qur’aan ask only Allaah with it. For a group of people will come that will recite the Qur’aan and ask people with it.”
Al-Bukhaaree and Muslim narrated on the authority of ‘Alee who narrated that the Messenger of Allaah said, “During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from their religion as an arrow goes out of the game. So, wherever you find them, kill them, for whoever kills them shall have reward on the Day of Resurrection.”
This hadeeth indicates that there will be at your time some people who will perform many acts of worship but only in order to show off while they are, in reality, far from the religion. They are a people affected by the trial so they become blind and deaf.
Reciting the Qur’aan in order to show off is devoid of rewards. It is rather a curse upon whoever does so. The Qur’aan should only be recited out of eemaan and in order to put its teachings into practice. Allaah says, “Verily, this Qur’aan guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allaah and His Messenger, Muhammad (peace be upon him)) who work deeds of righteousness, that they shall have a great reward (Paradise).” (Al-Israa 17:9)
Fellow Muslims! Venerating the Qur’aan demands that, newspapers, magazines and books that contain verses of the Qur’aan are properly preserved and disposed of. It is regrettable that some Muslims read these newspapers and books and then throw them in garbage cans; or place them where they could be trampled upon or used as table mats and thrown into waste cans. There is no doubt that this is tantamount to treating the indefatigable Book of Allaah with disrespect.
The Book of Allaah should be raised and not be put on the floor, especially in a dishonoured place. If one puts it on a dishonoured place; that is tantamount to being indifferent to the greatness of the Qur’aan. But if someone is reading the Qur’aan in a mosque or in his house and wants to prostrate, there is nothing wrong if he put it down. That will not be regarded as disrespect to the Qur’aan.
It is a manifestation of honouring the Qur’aan that one should refrain from stretching one’s feet towards it or turning one’s back at it.
One of the greatest rights of this Book upon us is that we should defend it and speak out against anyone who seeks to attack it or mock it. The Muslims were pained by the news of desecration of the Qur’aan. This is a heinous act that hurt and infuriated all Muslims. It also goes against all moral values, as it is capable of igniting the fire of extremism and hatred.
This repulsive act should therefore be properly investigated and the guilty should be given deterrent punishments. In addition to this, the concerned authorities should apologise to the Muslims.
Al-Bukhaaree reported that ‘Umar said, “I heard Hishaam bin Hakeem reciting Soorah al-Furqaan during the lifetime of Allaah’s Messenger and I listened to his recitation and noticed that he recited it in several different ways which Allaah’s Messenger had not taught me. I was about to jump over him during his prayer, but I controlled my temper, and when he had completed his prayer, I put his upper garment around his neck and seized him by it and said, “Who taught you this Soorah which I heard you reciting?” He replied, “Allaah’s Messenger taught it to me.” I said, “You have told a lie, for Allaah’s Messenger has taught it to me in a different way from yours.” So I dragged him to Allah’s Messenger and told him, “I heard this person reciting Soorah al-Furqaan in a way which you haven’t taught me!” On that Allaah’s Messenger said, “Release him, (O ‘Umar!) Recite, O Hishaam!” Then he recited in the same way as I heard him reciting. Then Allaah’s Messenger said, “It was revealed in this way,” and added, “Recite, O ‘Umar!” I recited it as he had taught me. Allaah’s Messenger then said, “It was revealed in this way. This Qur’aan has been revealed to be recited in seven different ways, so recite of it whichever (way) is easier for you (or read as much of it as may be easy for you).”
THE MEANING OF TILAAWAH (RECITING) OF THE QUR’AN
Source: ITI Publications
Reciting the Qur’aan, as it is understood by our Noble and Pious Predecessors, means to act upon it and to follow it and to adhere to the lawful and abandon the unlawful – and not merely recite it with one’s tongue.
Ibn Katheer (rh) said in his Tafseer Qur’an il-Adheem, regarding the saying of Allaah: “Those to whom We have given the Book recite it as it truly should be recited, they are the ones who (truly) believe in it. And whoever disbelieves in it, then they are the losers.”
“Qataadah said: “They are the Companions of the Messenger of Allaah (sallallaahu alaihi wasallam).”
Umar ibn al-Khattaab (radiallaahu anhu) said: “When he comes across the mentioning of Paradise, he asks Allaah for Paradise and when he comes across the mentioning of the Fire, he seeks refuge in Allaah from the Fire.”
Ibn Mas’ood said: “By Him in Whose Hand is my soul, verily its truthful recitation is that a person treats as lawful what is lawful therein, treats as unlawful what is unlawful therein, that he recites it just as Allaah had revealed it, that he does not give its words other than their proper meanings and does not give an interpretation to any part of it which is not its proper interpretation.”
Al-Hasan al-Basree (rh) said: “They act according to and upon its clear and manifest verses (whose meanings are clear and apparent) and they believe in its allegorical verses (whose meanings are unclear) and they entrust whatever is difficult for them (to know) to its Knower.”
Ibn Abbaas (radiallaahu anhu) said regarding “as it truly should be recited…”: “They follow it as it truly should be followed.” And then he recited the verse: And by the Moon when it follows it (the Sun). He said: “Follows it.”
Ibn Mas’ood (radiallaahu anhu) said about the same verse: “They follow it as it truly should be followed.”
Umar ibn al-Khattaab (radiallaahu anhu) said: “They are the ones who when they pass by a verse mentioning mercy, they ask for it from Allaah and when they pass by a verse mentioning punishment, they seek refuge from it.”
And His saying: “They are the ones who (truly) believe in it”: is a description of the ones ‘to whom We have given the Book’ and who “..recite it as it (truly) should be recited..””
So dear reader, the meaning of reciting the Book of Allaah (Tilaawah) is to memorise it, to recite it as it was revealed to the Messenger (sallallaahu alaihi wasallam), to study it and to follow it, acting upon its clear and explicit verses (following its orders and refraining from its prohibition), to believe in its allegorical verses avoiding false interpretations of such verses and to submit the knowledge of their meanings to their Knower in truth, Allaah the Exalted. If you do that then you are guaranteed Paradise as Ibn Abbaas (radiallaahu anhu) has said: “Allaah guarantees the one who reads the Qur’aan and acts upon whatever is contained within it that he will not go astray in this life and will not be wretched in the Hereafter.”
1. Soorah Baqarah 2:121
2. “Yattabi’oonahu haqqa ittibaa’ihi” So the meaning of Tilaawah in this verse as Ibn Abbaas and Ibn Mas’ood explain is Ittibaa’
3. Soorah Shams 91:2
4. Tafseer Ibn Katheer (1/168-169)
THE EXCELLENCE OF RECITING THE QUR’AN
Taken from Riyad-us-Saliheen, Book Eight “The Book of Virtues”, Chapter 180
Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
991. Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “Read the Qur’an, for it will come as an intercessor for its reciters on the Day of Resurrection.” [Muslim]. Commentary: This Hadith tells the excellence of reciting the Qur’an and acting upon its injunctions. Intercession (in this Hadath) means that the Qur’an will be endowed with the power of speech by Allah and it will request Allah to forgive the sins of its reciters who acted upon its teachings. Allah will accept the request of the Qur’an, as signified in other Ahadith.
992. An-Nawwas bin Sam`an (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “The Qur’an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-`Imran arguing on behalf of those who applied them.” [Muslim]. Commentary: This Hadith means that on the Day of Requital, the Qur’an, with Surat Al-Baqarah and Al-`Imran in the forefront, will intercede before Allah for those who used to recite and act upon them in the life of the world.
993. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The best amongst you is the one who learns the Qur’an and teaches it.” [Al-Bukhari].
994. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, “The one who is proficient in the recitation of the Qur’an will be with the honourable and obedient scribes (angels) and he who recites the Qur’an and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.” [Al-Bukhari and Muslim]. Commentary: Proficient here means one who reads the Qur’an in accordance with the rules of “Ilm At-Tajwid” (the science of the recitation of the Qur’an) as is evidenced from the words of Imam Bukhari’s narration and the title given to the chapter. This Hadith also highlights the merit of the reader of the Qur’an who does not know `Ilm At-Tajwid, and for that reason cannot read it fluently. But in spite of this, he reads it with great effort. He will be given double reward, one for the difficulty encountered in reciting it, and another for reading it. Safratun translated in the Hadith as scribes (angels) mean the angels that convey the Wahy (Revelation) to the Messenger of Allah. Imam Bukhari has taken it to mean “one who makes reconciliation”. The angels who bring Wahy and chastisement from Allah.
995. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The believer who recites the Qur’an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur’an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur’an is like a colocynth whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur’an is like basil which has no fragrance and its taste is bitter.” [Al-Bukhari and Muslim]. Commentary: This Hadith tells us that a believer who recites the Qur’an and acts upon it, Allah will grant him a high rank. He is loved by Allah and also enjoys public esteem. The believer who does not recite it but acts upon its teachings is also loved by Allah and people. The hypocrite who recites the Qur’an to have a good show has an evil and dark mind. Last of all comes that hypocrite who does not recite the Qur’an and has a dark mind and appearance.
996. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Verily, Allah elevates some people with this Qur’an and abases others.” [Muslim]. Commentary: Only such people will be elevated who act upon the teachings of the Qur’an and abstain from what is forbidden by Allah. The Muslims of the early centuries of Islam were blessed with great honour by Allah because they loved and applied the Qur’an. Because of this meaningful attachment with the Qur’an, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islam will be disgraced and humiliated. May Allah guide and enable us to re-establish our contact with the Qur’an so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadith is bound to happen in both this life and the Hereafter.
997. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said: “Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur’an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.” [Al-Bukhari and Muslim]. Commentary: This Hadith has been quoted before at two places (see Hadith No. 572). It has been repeated here to bring into prominence the merit of reciting the Qur’an. Refer to the Commentary on Hadith No. 544.
998. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: A man was reciting Surat Al-Kahf, and a horse was tied with two ropes beside him. As he was reciting, a cloud overshadowed him, and as it began to come nearer and nearer, the horse began to trample voilently. The man came to the Messenger of Allah (PBUH) in the morning and mentioned the incident to him. He (PBUH) said, “That was tranquillity which descended as a result of the recitation of the Qur’an.” Commentary: This Hadith brings out two points. Firstly, the excellence of Surat Al-Kahf (The Cave, No. 18). Secondly, the descending of tranquillity from Allah on the pious persons. The appearance of a cloud for the tranquillity of heart on the recitation of the Qur’an is a supernatural event (miracle) to which a pious man does not make any contribution. It entirely depends on the Will of Allah.
999. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that Alif-Lam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter.” [At-Tirmidhi]. Commentary: This Hadith urges us to recite the Qur’an and also mentions the great reward for reciting it.
1000. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “He who does not memorize any part from the Qur’an he is like the ruined house.” [At-Tirmidhi]. Commentary: This Hadith means that the heart of that Muslim is devoid of grace of spiritualism and Grace of Allah who does not remember by heart any portion of the Qur’an, in the same way as a deserted house is deprived of inhabitants and Blessings of Allah. What we learn from this is that every Muslim must remember some portion of the Qur’an so that he is safe from the admonition mentioned in this Hadith.
1001. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, “The one who was devoted to the the Qur’an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.”’ [Abu Dawud and At-Tirmidhi]. Commentary: This Hadith mentions the merit of those who commit the Qur’an (whole or part thereof) to memory (Huffaz). The word `ascend’ here means to rise in ranks in the Jannah. The more one remembers the Qur’an, the more clear and distinct is his recitation of it, the higher would be the status that he will go on attaining through its blessings. Thus, this Hadith provides inducement for the remembrance of the Qur’an and tells us that its frequent recitation is a means to attain higher ranks in Jannah.
WISDOM OF RECITING THE QUR’AN AUDIBLY AND IN SILENCE DURING SALAH
By Ash Shaykh Al ‘Allaamah ‘Abdul ‘Azeez ibn Baaz
Taken from Jareedat-ul Madeenah: #11497 / 1415/04/11
Translated by Zulfiker Ibrahim AlMemoni AlAtharee
Question: What is the reason why the recitation [of the Qur’aan] has Islaamically been prescribed audibly in the Maghrib, ‘Eishaa & Fajar Salaah without the other remaining obligatory Salaah [being prescribed as audible i.e. Dhur & ‘Asr], and what is the evidence for this?
Answer: Allaah, Glorified be He, knows best with regards to its wisdom as to why it has Islaamically been prescribed audible in these places. What is most likely, and Allaah knows best, is that the actual wisdom is that the people at night [during Maghrib & ‘Eishaa Salaah] and whilst praying Salaatul-Fajr are relatively more likely to benefit [from the recitation of the Qur’aan audibly] due to there being less distraction in their daily life [at these times] than in the Dhur & ‘Asr prayer.
THE VENERATION OF THE MIGHTY QUR’AN
By Imam Al-Bayhaqi
Taken from The Seventy-Seven Branches of Faith [Mukhtasar]
© 1990, 1996 A.H Murad
This is done by learning and teaching it, and memorising and respecting its laws and provisions, and knowing thereby what is permissible and what is forbidden, and also by honouring those who understand and have memorised it, and by making oneself aware of Allah’s promises and threats which inspire weeping.
Allah Most High has said: Had We sent this Qur’an down upon a mountain you would have seen it humbled, rent asunder from the fear of Allah, [59:21] and: Assuredly, it is a generous Qur’an, in a book kept hidden, which none touches save the purified; a revelation from the Lord of the Worlds, [56:77-80] and: Had it been possible for a Qur’an to cause the mountains to move, or the earth to be torn asunder, or the dead to speak – but Allah’s is the whole command. [13:31]
The Prophet (sallallahu `alaihi wa sallam) said, in a hadith narrated by Bukhari on the authority of `Uthman ibn `Affan (radiyallahu `anhu): “The best of you is he who learns and teaches the Qur’an.” He also said, as reported by Bukhari and Muslim on the authority of Abu Musa al-Ash`ari: “Hold fast constantly to this Qur’an, for by Him in Whose hand lies the soul of Muhammad, it escapes from one more easily than does a camel from its hobbling-cord.”
They also relate the following on the authority of Ibn `Umar (radiyallahu `anhu): “Envy is permissible only in respect of two men: one whom Allah gives his book, and who stands reciting it day and night, and a man whom Allah gives wealth, which he gives in charity day and night.”
Muslim relates on the authority of `Umar (radiyallahu `anhu) that the Prophet (sallallahu `alayhi wa sallam) said: “Truly, through this book Allah exalts some people, and abases others.”
THE EXCELLENCE OF THE FOLLOWERS OF THE QUR’AN
By Imam Muhammad ibn Abdul Wahhab
Taken from The Excellent Qualities of the Qur’an
© 1981 Kazi Publications
Members of the Advisory Council of `Umar, radiyallahu `anhu, the second Caliph of Islam, were always the `Ulamaa’ (the learned in religion) whether they are old or of young age.
Abu Huraira, radiyallahu `anhu, reported that the Messenger of Allah, sallallahu `alayhi wa sallam, said: Anyone who is most versed in Allah’s Book should act as an Imam for the people; but if they are equally versed in reciting it, then the one who has most knowledge regarding the Sunna; if they are equal regarding the Sunna, then the earliest of them to emigrate; if they emigrated at the same time, then the oldest of them.
In another version it is reported: No man must lead another in Prayer where the latter has authority, or sit in his place of honour in his house, without his permission. Muslim transmitted it.
Jaabir radiyallahu `anhu said: Allah’s Messenger, sallallahu `alayhi wa sallam, had each pair of those killed at the Ghazwa of Uhud wrapped in a single garment and asked which of them knew more of the Holy Qur’an. When one of them was pointed out to him, he had him put first in the side of the grave. Bukhari transmitted it.
Abu Musa Ash`ari radiyallahu `anhu reported Allah’s Messenger, sallallahu `alayhi wa sallam, as saying: The respect of a Muslim who is of an old age and a follower of the Qur’an leads to the pleasure of Allah provided the follower of the Qur’an is not a transgressor and unfaithful to the Holy Qur’an.
MEMORIZING THE QUR’AN AND FORGETTING IT WHEN BUSY WITH LIFE’S AFFAIRS
By Shaykh `Abdul-`Azeez Bin Baz
Taken from Fatawa Islamiyah, vol.7 p.84, DARUSSALAM
Question: Does a person sin when he memorizes the Qur’aan and later on he forgets it, being busy with life’s affairs?
Answer: The correct view is that there is no sin in that. Nevertheless, a Muslim should maintain what he memorized, and guard over it, so that he does not forget it. The Prophet sallAllaahu ‘alayhi wa sallam said, “Secure (your memorization of) the Qur’aan, for it escapes more easily than a camel does from its fetter.” (Al-Bukhari no.5033 and Muslim no.791)
The most important responsibility regarding the Qur’aan is that one should contemplate its meanings and apply its precepts.
The Qur’aan is a proof for the person who applies it, a proof against the person who neglects it. The Prophet sallAllaahu ‘alayhi wa sallam said, “The Qur’aan is either a proof for you or a proof against you.” (Muslim no.223)
Recorded by Muslim in his Sahih from the long Hadith of Al-Harith Al-Ash’ari.
IS IT BETTER TO READ FROM QUR’AN OR FROM MEMORY WHEN RECITING
By Shaykh Muhammad bin Saalih al-`Uthaymeen
Taken from Fatawa Islamiyah, vol.7, p.17, DARUSSALAM
Question: When we are reciting the Qur’aan, is it better to read from the Mushaf, or from memory?
Answer: As for reciting the Qur’aan outside of the prayer, it is better to read from the Mushaf, because it is better from the view precision and memorization, except when reciting it from the heart is more conducive to memorizing it and makes it easier to concentrate. In this case one should recite it from the heart.
In the case of the prayer, it is better to recite from the heart. This is because when one recites from the Mushaf it results in unnecessary motion from holding the Mushaf, turning the pages, and looking at letters. All of this causes one to be unable to properly place the right hand over the left on the chest while in the standing position, and it may also result in harsh treatment to it during the bowing and prostration positions when he has to put the Mushaf under his arm, etc. it is for these such reasons that we prefer a person to recite from his heart during prayer rather than from the Mushaf.
We even see some people, when they are praying behind an Imaam, reading directly from the Mushaf , following his recitation. Because of the reasons mentioned above, and because the worshipper needs only to follow the Imaam, people should not hold the Mushaf when they are praying.
But if the case is that the Imaam’s memory is not good, and he says to one of the followers, “While you are praying behind me follow along in the Mushaf in case I make a mistake.” Then there is no harm in this.
LIST OF AJIZA IN THE QU’RAN
Juz’ 1 – Al Fatiha 1 – Al Baqarah 141
Juz’ 2 – Al Baqarah 142 – Al Baqarah 252
Juz’ 3 – Al Baqarah 253 – Al Imran 92
Juz’ 4 – Al Imran 93 – An Nisaa 23
Juz’ 5 – An Nisaa 24 – An Nisaa 147
Juz’ 6 – An Nisaa 148 – Al Ma’idah 81
Juz’ 7 – Al Ma’idah 82 – Al An’am 110
Juz’ 8 – Al An’am 111 – Al A’raf 87
Juz’ 9 – Al A’raf 88 – Al Anfal 40
Juz’ 10 – Al Anfal 41 – At Tauba 92
Juz’ 11 – At Tauba 93 – Hud 5
Juz’ 12 – Hud 6 – Yusuf 52
Juz’ 13 – Yusuf 53 – Ibrahim 52
Juz’ 14 – Al Hijr 1 – An Nahl 128
Juz’ 15 – Bani Isra’il 1 – Al Kahf 74
Juz’ 16 – Al Kahf 75 – Ta Ha 135
Juz’ 17 – Al Anbiyaa 1 – Al Hajj 78
Juz’ 18 – Al Muminum 1 – Al Furqan 20
Juz’ 19 – Al Furqan 21 – An Naml 55
Juz’ 20 – An Naml 56 – Al Ankabut 45
Juz’ 21 – Al Ankabut 46 – Al Azhab 30
Juz’ 22 – Al Azhab 31 – Ya Sin 27
Juz’ 23 – Ya Sin 28 – Az Zumar 31
Juz’ 24 – Az Zumar 32 – Fussilat 46
Juz’ 25 – Fussilat 47 – Al Jathiya 37
Juz’ 26 – Al Ahqaf 1 – Az Zariyat 30
Juz’ 27 – Az Zariyat 31 – Al Hadid 29
Juz’ 28 – Al Mujadila 1 – At Tahrim 12
Juz’ 29 – Al Mulk 1 – Al Mursalat 50
Juz’ 30 – An Nabaa 1 – An Nas 6