Monthly Archives: January 2014
Rules of meeting each other
In all civilized societies, there have always been some particular forms of greetings, as an expression of respect, affection or formal recognition, upon meeting a person. The Hindus say ‘Namaste’ or ‘Raam Raam’, whilst among the Christians, it is customary to salute with words like ‘Good morning’ and ‘Good evening’.
Among the Arabs too, before the advent of Islaam, similar forms of salutations were in existence. It is stated in Sunan Aboo Daawood, on the authority of Imraan Ibne Hussein radhiyallahu anhu that he said:
“Before Islaam, we used to say, ‘God grant coolness to your eyes’ and ‘May your morning be happy’ while greeting one another. When from the darkness of ignorance we emerged into the light of Islaam, these formulas of salutation were forbidden and, in their place, we were taught to say, Assalaamu’ Alaykum (Peace be with you).”
As a little reflection will show, no better form of salutation is possible as an expression of love, regard and goodwill. It makes excellent and most comprehensive prayer for the occasion, denoting: May Allah bestow peace and security on you. For those who are younger to us in age, it is an expression of kindness and affection, and for the elders, of regard and attention. Moreover, salaam is one of the Excellent Names of Allah. In the Qur’aan, the phrase, Assalaamu’ Alayk, has been used, on behalf of Allah, as a mark of favour and esteem for the Divine Apostles. Thus, we read:
Peace be unto Nooh among the people, (37:79);
Peace be unto Ibraheem, (37:109);
Peace be unto Moosaa and Haaroon, (37:120);
Peace be unto Ilyaas, (37:130);
Peace be unto the Messengers, (37:181);
and, Peace be on His Slaves whom He hath chosen, (27:59).
The believers too, are commanded in the Qur’aan to make salutation to the Prophet in these words: Assalaamu’ Alayka Ayyuhan Nabiyyu (Peace be unto you, O Prophet), and, the Prophet is told that when those who believed in the Divine Revelations came to him, he should say to them:
Peace be unto you! Your Lord has prescribed for Himself mercy. (6:54)
Similarly, in the Hereafter, at the time of entry into Heaven, Believers will be received with these words:
Enter here in peace and security, (15:46);
and peace be unto you because you preserved in patience. Now how excellent is the final home. (13:24)
Anyway, there can be no better greeting than Assalaamu’ Alaykum.
If the two Muslims who meet are already acquainted with each other and there exists a bond of friendship, relationship or affection between them, this form of salutation fully signifies the connection, and, on the basis of it, gives an eloquent expression to the sentiments of joy, regard, love and well-wishing.
On the other hand, if they are strangers, it becomes a means of introduction and a declaration of trust and sincerity; or, in other words, one assures the other, through it, that he is a well-wisher and there obtains a spiritual tie between them.
Be that as it may, the teachings of Assalaamu Alaykum and Wa’ Alaykum Assalaam as the forms of greeting among the Muslims is a most propitious instruction of the sacred Prophet and a distinctive practice of Islaam.
Courtesy of: islaam.org
Source: rules-of-meeting-each-other.html
How the Glorious Qur’aan Was Preserved
How the Glorious Qur’aan Was Preserved
In the days of the Noble Prophet (sallallahu alayhi wasallam)
Since the Noble Qur’aan was not revealed all at once, on the contrary, different verses of it were being revealed as and when appropriate, therefore, it was not possible from the very beginning to write and preserve it in a book form. So, during the initial stage of Islaam, major emphasis was laid on memory as a means of preserving the Noble Qur’aan.
When wahee (revelation) used to come in the very beginning, the Prophet (sallallahu alayhi wasallam) would tend to repeat its words instantly so that they would be memorized well enough. Thereupon, Allah Almighty directed him through the verses of Soorah Qiyaamah that he need not repeat words in a hurry immediately as revelation came.Allah Almighty would himself endow him with a memory that he will be unable to forget the words of the waheeonce its descent has been completed. So it was that the moment the Qur’aanic verses would come to him, they would be committed to his memory the next moment. Thus, the blessed chest of the Prophet (sallallahu alayhi wasallam), was the most protected vault of the Noble Qur’aan, in which there was no chance of even some commonmistake, editing or alteration.
Moreover, as a matter of additional precaution, he used to recite the Qur’aan before angel Jibra’eel alayhis salaamevery year during the month of Ramadhaan; and the year he left this mortal world he completed a cumulative review of Qur’aanic recitation twice with Jibra’eel alayhis salaam.
(Saheeh Bukhaari with Fat’hul Baari)
Again, as it was, he would not restrict his teachings of the Sahaabah (Companions) to just the meaning of the Noble Qur’aan, but had them memorize its words as well. Then, the revered Companions were themselves so enamored with a desire to learn and remember the Noble Qur’aan that everyone of them was anxious to get ahead of the other. There were women who claimed no mahr (dowry) from their husbands except that they would teach the Qur’aan.
Hundreds of Companions, freeing themselves from all other concerns, had devoted their whole lives for this purpose. Not only did they memorize the Qur’aan but also went on repeating it within the nightly prayers. ‘When someone migrated from Makkah Mukarramah and came to Madeenah Munawwarah’, says Ubaadah Ibne Saamit radhiyallahu anhu, ‘the Prophet (sallallahu alayhi wasallam) would entrust him to one of us Ansaar so that he could teach Qur’aan to the new comer.’ The mosque of the Prophet (sallallahu alayhi wasallam) was so filled with voices generated by learners and teachers of the Qur’aan that the noble Prophet (sallallahu alayhi wasallam) had to ask them to lower their voices so that mistakes are not made.
(Manaahilul ‘Irfaan)
So, within a fairly short time, there was on hand a large group of the noble Companions who had the Glorious Qur’aan all committed flawlessly to their memory. Included in this group were, in addition to the four guided Khulafaa, persons like Talhah, Sa’d, lbne Mas’ood, Huzayfah Ibne Yamaan, Saalim Mawlaa Aboo Huzayfah, Aboo Hurayrah, Abdullah Ibne Umar, Abdullah Ibne Abbaas, Amr Ibne Aas, Mu’aawiyah, Abdullah Ibne Zubayr, Abdullah Ibne Saa’ib, Aa’ishah, Hafsah, Umme Salamah, (radhiyallahu anhum).
In short, memorization of the Qur’aan was given more emphasis in early Islaam as this was the only protected and trustworthy method given the conditions of that time. The reason is that the number of people who could read or write was very limited in those days. The means of publishing books, such as printing press, etc., were not there. Therefore, in that situation, if writing was taken to be sufficient, it would have neither been possible to spread the Qur’aan on an extensive scale nor to protect it reliably. In its place, Allah Almighty had blessed the people of Arabia with a memory of such dimensions that thousands of poetic lines would normally rest in the memory of one person after another. Common ordinary villagers would remember by heart their genealogies and those of their families and unbelievably enough – even those of their horses! Therefore, this power of memory was well utilized for the conservation and protection of theNoble Qur’aan and it was through it that the verses and chapters of the Noble Qur’aan reached all over in to the far corners of Arabia.
Courtesy of: islaam.org/
Intellectual Proofs in the Qur’an
In the Name of Allâh, the Most Beneficent, the Most Merciful
Dr. Abdul Radhi Muhammad Abdul Mohsen
These are different means used in the Qur’an for intellectual thinking and certain proofs, such as:
A – Qur’anic standard
The intellectual criteria and parables set in the Qur’an to reveal the truth, and the ways to know similarity and difference, the Almighty Allah says:
“Shall We then treat the Muslims like the Mujrimoon [criminals, polytheists, disbelievers etc.]? What is the matter with you? How judge you?” [Qur’an, 68:35-36]
B – The standard of the greater reason
This means to confirm a statement or a quality to something on the basis that it is confirmed to its equal, or when there is a greater reason to do that by analogy, as the Qur’an has proved Resurrection in the following verse:
“And he puts forth for Us a parable, and forgets his own creation. He says: “Who will give life to these bones after they are rotten and have become dust?” Say: [O Muhammad] “He will give life to them Who created them for the first time! And He is the All-Knower of every creation!” [Qur’an, 36:78-79]
The Qur’an also used the standard of the greater reason as regards the divine qualities. It confirms for Allah subhanahu wa ta`ala all the perfection that is possible for man and deems Him far above any defect confirmed for man. When the polytheists said that the Almighty Allah has daughters when at the same time they hated having daughters, the Qur’an says:
“Have you then considered Al-Lat and Al-`Uzza [two idols of the pagan Arabs]? And Manat [another idol of the pagan Arabs], the other third? Is it fo you the males and for Him the females?” [Qur’an, 53:19-21]
The Qur’an also uses this method to prove the Oneness of Allah, subhanahu wa ta`ala. Allah says:
“He sets for you a parable from your own selves: Do you have partners among those whom your right hand posses [i.e. your slaves] to share as equals in the wealth We bestowed on you whom you fear as you fear each other….?” [Qur’an, 30:28]
The man among them would not accept to have his slave as equal partner in his wealth, then how can man accept that the created slave be partner to Allah, subhanahu wa ta`ala, in godship and in the right of worship?
C – Exigency
Whoever knows that something is necessary for the realisation of another uses the result to prove the thing that is necessary. This is clear in the following Qur’anic verse:
“Were they created by nothing? Or were they themselves the creators?” [Qur’an 52:35]
No one of a good natural disposition can allege that things can happen without an author or by themselves.
Courtesy Of: Islaam.com
Source: kalamullah.com
O Bearers of the Qur’an!
In the Name of Allâh, the Most Beneficent, the Most Merciful
The first matter that it befits him to employ is Taqwa of Allah secretly and openly, by exercising caution (wara’) with regards to the sources of his food, drink, dress and earnings. He is perceptive about his time and the corruptions of its people that he may beware of them regarding his religion. He concentrates on his own situation, having the aspiration to reform whatever is corrupt in his affairs, guarding his tongue and choosing his words.
If he speaks, he speaks with knowledge when he sees speech to be correct. He fears from his tongue things more severe than he fears from his enemy. He imprisons his tongue the way he imprisons his enemy, so that he may be safe from its evil and bad consequences. He rarely laughs at the matters which people laugh, due to the bad consequences of laughter. If he is pleased by something in accordance with the truth, he smiles. He dislikes joking, fearing frivolity: if he jokes, he speaks the truth. He is accommodating in countenance and pure in speech. He does not allow himself to be praised for qualities he has, how then for qualities he does not have? He is wary of his self, that it should overcome him for what it desires, of the things that will anger his Master. He does not backbite anyone. He does not look down upon anyone. He does not abuse anyone. He is not happy at the affliction of others. He neither transgresses upon anyone, nor envies them. He does not think the worst about anyone, except for one who deserves it. He loves with knowledge, and hates with knowledge. He speaks about a person’s faults only with knowledge, and remains silent about a person’s real nature with knowledge.
He has made the Qur’an, Sunnah and Fiqh his guide to every good and beautiful quality, guarding all his limbs from what has been forbidden. If he walks, he walks with knowledge. If he sits, he sits with knowledge. He strives hard so that people may be safe from his tongue and hand. He does not behave ignorantly: if someone behaves ignorantly towards him, he is forbearing. He does not oppress: if he is oppressed, he forgives. He does not transgress: if he is transgressed upon, he has patience. He restrains his fury to please his Lord and enrage his enemy. He is humble in himself: when the truth is presented to him, he accepts it, whether from one younger or older.
He seeks status from Allah, not from the creatures. He despises arrogance, fearing for his self from it. He does not (earn to) eat by the Qur’an, nor does he like his needs being fulfilled by way of it. He neither runs with it to the sons of kings, nor sits with it amongst the rich so that they may honour him.
If the people earn plenty from the world without understanding or perception, he earns a little with understanding and knowledge. If the people wear fine luxury, he wears of the halal with that which conceals his private parts. If his circumstances ease, he eases; if they tighten, he tightens. He is content with little, so it suffices him. He bewares for his self from the world that which will make it tyrannical. He follows the obligations of the Qur’an and the Sunnah: he eats food with knowledge; he drinks with knowledge; he dresses with knowledge; he sleeps with knowledge; he has union with his wife with knowledge; he accompanies his brothers with knowledge; visiting them with knowledge, seeking permission to enter upon them with knowledge, and greeting them with knowledge; he treats his neighbour with knowledge.
He imposes strictly upon himself the honouring of his parents: he lowers his wing to them, and lowers his voice before their voices. He expends his wealth for them, and looks upon them with the eye of respect and mercy. He prays for their longevity, and is thankful for them in old age. He is not irritated by them, and does not look down upon them. If they ask for his help in a matter of obedience, he helps them. If they ask for his help in a matter of disobedience, he does not help them, but is gentle with them in his disobedience of them: he shows beautiful etiquette such that they may return from the ugly matter that they intended, that it does not befit them to do. He maintains family relations and despises breaking them. If someone breaks off relations with him, he does not break off relations with them. If someone disobeys Allah regarding him, he obeys Allah regarding him.
He accompanies the believers with knowledge, and sits with them with knowledge. He benefits those who accompany him, being an excellent companion for those whom he sits with. If he teaches another, he is gentle with him. He is not harsh with the one who makes a mistake, and does not embarrass him. He is gentle in all his matters, extremely patient in teaching goodness. The leaner finds comfort in him, and the one sitting with him is joyous at his company. Sitting with him brings goodness. He educates his companions with the etiquettes of the Qur’an and the Sunnah.
If he is afflicted with a difficulty, the Qur’an and the Sunnah are two educators for him. He grieves with knowledge. He cries with knowledge. He has patience with knowledge. He purifies himself with knowledge. He prays with knowledge. He gives zakat with knowledge. He gives charity with knowledge. He fasts with knowledge. He performs the hajj with knowledge. He wages jihad with knowledge. He earns with knowledge, and he spends with knowledge. He eases in matters with knowledge, and tightens in them with knowledge. The Qur’an and the Sunnah have taught him his manners. He looks through the pages of the Qur’an in order to teach himself manners, and he is not pleased for himself to fulfil with ignorance the obligations imposed by Allah. He has made knowledge and understanding his guide to every goodness.
When he studies the Qur’an, it is with the presence of understanding and intelligence: his aspiration is to understand that which Allah has imposed upon him of following His commands and avoiding His prohibitions. His aspiration is not: when will I complete the soorah? His aspiration is: when will I be enriched by Allah, so that I am in no need of other than Him? When will I be of the pious? When will I be of those who excel? When will I be of those who have total tawakkul? When will be of those who humble themselves? When will I be of the patient ones? When will I be of the truthful ones? When will I be of the fearful ones? When will I be of the hopeful ones?
When will I have non-attachment to the world? When will I have yearning for the Hereafter? When will I repent from sins? When will I recognize the widespread favours? When will I be grateful for them? When will I understand from Allah His address? When will I understand what I recite? When will I overcome my self regarding its base desires? When will I strive in Allah’s cause with a true jihad? When will I guard my tongue? When will I lower my gaze? When will I guard my chastity? When will I be ashamed before Allah with true shame? When will I be preoccupied with my faults? When will I reform the corruptions in my life? When will I call my self to account?
When will I take provision for the Day of Resurrection? When will I be pleased with Allah? When will I have trust in Allah? When will I be admonished by the warnings of the Qur’an? When will I be preoccupied with His remembrance away from remembrance of other than Him? When will I love what He loves? When will I hate what He hates? When will I be sincere to Allah? When will I purify my deeds for Him? When will I reduce my vain hopes? When will I prepare myself for the day of my death, when my remaining term shall have vanished? When will I build the life of my grave? When will I reflect upon the Standing and its severity? When will I reflect upon my solitude with my Lord? When will I reflect upon the Return?
When will I beware that which my Lord has warned me of: a Fire whose heat is severe, its depth great and its grief lengthy. Its inhabitants do not die that they may rest; their sins are not forgiven; their tears are not shown mercy. Their food is zaqqoom, and their drink is boiling water. Every time their skins are roasted, they are replaced with new ones so that they may taste the punishment. They regret when regret does not benefit them, and they bite upon their hands in sorrow at their falling short in obeying Allah and their embarking upon the disobedience of Allah. Thus, one of them says,
“Alas! If only I had sent something forward for my life!” (89:24)
Another says, “My Lord, return me! It may be that I work righteousness in what I have neglected!” (23:99-100)
Another says, “O woe to us! What is the matter with this Book? It does not leave a minor or major matter, except that it counts it!” (18:49)
Another says, “O woe to me! If only I had not taken so-and-so as a close friend!” (25:28)
Another group of them says, with their faces turning in different kinds of punishment, “Alas! If only we had obeyed Allah, and obeyed the Messenger!” (33:66)
So this is the Fire, O assembly of Muslims! O Bearers of the Qur’an! Allah has warned the believers of it in more than one place in His Book, out of mercy from Him towards the believers. Allah, Mighty and Majestic, said. “O you who have believed! Save yourselves and your families from a Fire whose fuel is people and stones. Upon it are angels, stern and severe: they disobey not Allah in what He commands them, and they do as they are ordered.” (66:6)
He, Mighty and Majestic, also said, “O you who have believed! Fear Allah, and let each soul see what it has sent forth for tomorrow; and fear Allah: truly, Allah is Aware of what you do.” (59:18)
He then warned the believers against being heedless of what Allah has obligated upon them and what He has entrusted to them not to lose, and to guard His limits that He has entrusted to them, and not to be like the others who rebelled against His command and so He punished them with different types of punishment. Thus He, Mighty and Majestic, said, “And do not be like those who forgot Allah, so He caused them to forget themselves: they are truly rebellious ones.” (59:19)
He then informed the believers that the people of the Fire and the people of the Garden are not equal, saying, “Not equal are the people of the Fire and the people of the Garden: the people of the Garden, they are the truly successful ones.” (59:20)
Thus, when the intelligent believer recites the Qur’an, he presents himself to it, so it becomes like a mirror in which he sees which of his actions are beautiful and which are ugly. Thus, whatever his Master warns him against, he is wary of it; whatever He instils fear regarding its consequences, he fears; whatever his Master encourages him in, he desires it and hopes for it.
Thus, whoever fits this description, or close to this description, he has recited it as it should truly be recited, and has attended to it as it should truly be taken care of. The Qur’an becomes for him a witness, intercessor, comfort and support. Whoever has these qualities benefits himself and benefits his family, and returns with every goodness upon his parents and his children in this world and the Hereafter.
The Excellence of the Followers of the Qur’an
In the Name of Allâh, the Most Beneficent, the Most Merciful
Imam Muhammad ibn Abdul Wahhab
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.
Courtesy Of: Islaam.com
The Miracle of Qur’anic Eloquence and Style
In the Name of Allâh, the Most Beneficent, the Most Merciful
Dr. Abdul Radhi Muhammad Abdul Mohsen This includes: A – Expression: the eloquence of the Qur’an’s expression has two aspects: purity of language and impressiveness. B – Meaning: the eloquence of the Qur’an as regards meaning is obvious in three aspects: 1. The meaning is clear from the word itself. 2. The meaning conforms to the word, it is neither more than it to cause disorder in the word nor less than it to cause disorder in meaning. That is obvious in the Arabs’ saying: “The killing stops killing” and what the Almighty Allah, subhanahu wa ta`ala, says: “And there is [a saving of] life for you in Qisas [the law of Equality in punishment of murder]…” [Qur’an 2:179] 3. Saying many concepts in a few words. C – The composition: The good composition of the Qur’an is obvious in the following: 1. The Qur’anic speech is harmonious. 2. The measure is balanced and not inconsistent. 3. If a word is taken from its place, and the whole Arabic language is searched for a better substitute, it will not be found. The Almighty Allah says: “[This is] a Book, the Verses whereof are perfected [in every sphere of knowledge], and then explained in detail from one [Allah] Who is All-Wise All-Acquainted [with all things].” [Qur’an 11:1] D – The artistic imagery: This is a new aspect of the Qur’an’s miraculous eloquence revealed by Sayyid Qutb who studied the general principles of the artistic and esthetical qualities of the Qur’an materialized in imagery that he considered the preferred instrument in the style of the Qur’an, and the first rule of its eloquence. It expresses in an imaginary image the mental meaning, the psychological state, the tangible incident, the visible spectacle, the human model and man’s nature. Then that image is promoted and given life or renewable movement, thus the mental meaning becomes a movement, the psychological state becomes a spectacle, the human modem becomes a living person and man’s nature becomes visible. The listener forgets that he listens to a recital and imagines himself in front of a spectacle that is presented or an incident taking place in front of one’s eyes. The miraculous aspect of artistic imagery in the Qur’an is that its instrument is the inanimate word and not the expressive persons, the colours or the accompanying music.
Courtesy Of: Islaam.com
Source: the-miracle-of-quranic-eloquence
Giving Priority to the Qur’an
In the Name of Allâh, the Most Beneficent, the Most Merciful
Shaykh Abu Anas Hamad al-`Uthmaan
Knowing One’s Priority
Hudhayfah said:The Messenger of Allaah (sallallaahu `alayhi wa sallam) related matters to us. I have seen one of them, and I am waiting for the other. He (sallallaahu `alayhi wa sallam) 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 (saallallaahu `alayhi wa sallam) 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’aan 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 11
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 sallallaahu `alayhi wa sallam 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 (sallallaahu `alayhi wa sallam) said: “Recite it in every twenty nights.” I said: I find that I have more strength than that. He (sallallaahu `alayhi wa sallam) 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 (sallallaahu `alayhi wa sallam) 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 (sallallaahu `alayhi wa sallam) used to supplicate in the morning prayer: “O Allaah! I ask you fur beneficial knowledge, righteous action and pure sustenance.”20Anas bin Maalik (be) said: I heard Allaah’s Messenger (sallallaahu `alayhi wa sallam) 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 (sallallaahu `alayhi wa sallam) 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—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 (sallallaahu `alayhi wa sallam) 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
Notes: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. 26. Related by Muslim (no. 770) from `Aaishah.
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How to Benefit from the Qur’an
In the Name of Allâh, the Most Beneficent, the Most Merciful
Sheikh Muhammad Jameel Zeeno
Allah the Most High says:
“Indeed in this there is a remembrance for those who have a living heart, listen attentively and are awake to taking heed.” [Qaaf: 37]
Therefore, if you desire to benefit from the Qur’an, gather your heart when reciting it, focus your attention to it and focus as if you are the one being directly addressed by it. For indeed it is an address from Allah via the path of the Messenger sallallaahu `alayhi wa sallam.
This is because gaining complete benefit from the Qur’an is dependent upon the object providing the benefit, the place by which it is to be received, the conditions related to attaining the benefit and the non existence of anything that may hinder the benefit from occurring. Hence the verse contains an explanation of all of these points, with the shortest and clearest of words, and those that best prove the point.
Thus the saying of Allah: {Indeed in this there is a remembrance} has an inference to what has preceded the verse from the beginning of Soorah Qaaf up to this verse and this is what is causing the benefit.
Whilst the saying of Allah {who have a living heart} then this refers to the place that receives the benefit and this is the heart that has life and comprehends what Allah has sent, as Allah the Most High says:
“Indeed this is only a clear reminder and a Qur’an so as to warn those who have a living heart.” [Yaaseen: 69-70]
And His saying {listen attentively} i.e. who turns his attention to it and listens mindfully to what is being said. This is the condition that is placed so that one can be benefited by it. And His saying {are awake to taking heed.} i.e. that the heart is attentive to it.
Ibn Qutaibah said: “Listen to the book of Allah whilst your heart and mind is attentive, not neglectful nor distant.”
This is an inference to the matter that prevents one from attaining benefit. That is when the heart is distant and unmindful such that it does not understand what is being said, nor comprehend it.
Therefore if the cause of the benefit – the Qur’an, is found and the place of receiving it – and that is the heart has life – and the condition is fulfilled – and that is listening attentively – and the barriers that would prevent benefit from being attained are avoided – and that is the heart being pre-occupied with something else and it being unmindful of what is said – then one attains the benefit, of being benefited by the Qur’an. [Refer to al-Fawaa’id by Ibn-ul-Qayyim]
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Source:how-to-benefit-from-qura
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