It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said:
He who recites the Qur’an and acts upon what it contains; on the Day of Judgment his parents will be crowned with the crown (of dignity), whose light is brighter than the light of the sun in the world when it is bright among you: what do you then think of the one who acts upon it? [Abu Dawood]
This hadith clarifies the position and reward of him who recites the Qur’an and acts upon its laws and principles: his reward, indeed, transcends him to his parents (if they are believers; and if they are not believers, nothing will avail them even in the least).
Why would his parents be crowned with the crown (of dignity) on the Day of Judgment although they neither recited the Qur’an nor did what their child did? For the reason that they were the cause of the rectitude of their child, by either teaching him the Qur’an or arranging for him to learn it or by supplicating for him; or by bringing him up on righteousness and feeding him lawfully.
The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “If somebody dies, his deed will cease except from three: recurrent charity, advantageous knowledge by which the people benefit after him, and a good righteous child to supplicate (Allah for a good effect) to him.” [Al-Bukhari in Al-Adab, Muslim, At-Tirmithi, Abu Dawood and An-Nasa’i] The one who died then caused those three things whose reward joins him not only during his life but also after his death.
The crown, then, is the reward of the parents of the righteous child who recites the Qur’an and acts upon its principles and laws. It is they who guided him to good, and the guide to the good is like its doer (in reward). But Allah multiplies the reward for whomever He pleases. Of course, Allah’s multiplication of the reward to the doer of good is not like His multiplication to the one who guides to it. He may multiply the reward for the doer of good, if he is sincere in his intention to Allah, many times more than He does for the one who guides to it.
It is narrated on the authority of An-Nawwas ibn Sam‘an, may Allah be pleased with him, that he said: I heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, say: “On the Day of Judgment, the Qur’an, along with those who used to act upon it in the world, will be brought together, headed by both Surahs of Al-Baqarah and Aal ‘Imran, defending their reciter.” [Muslim]
This hadith explains the two previous ones. The people of the Qur’an are the party and selected people of Allah; and the Qur’an will come as an intercessor for its reciter who used to act upon it in the world, headed by the first two Surahs of the Qur’an, Al-Baqarah and Aal ‘Imran, to intercede and defend the one who used to recite and act upon them. To be sure, whoever acts upon the rulings of Al-Baqarah and Al ‘Imran will have almost acted upon what is in the entire Qur’an in view of the great deal of rulings they contain.
Abu Sa‘eed al-Kharraz, may Allah have mercy upon him, said:
The first part of understanding the Book of Allah is to act upon it, because doing so includes knowing, understanding and extracting its meanings; and the first thing to do towards understanding is to listen while being present in mind because Allah Almighty says (what means):
• {Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind].} [Qur’an 50:37]
• {Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding.} [Qur’an 39:18]
The whole of the Qur’an is good and to follow the best refers to the wonders which are disclosed to the hearts when listening with attentiveness to it; and this leads to understanding and extracting its meanings. The first thing to do towards listening with attentiveness to the Qur’an is to listen to it as if the Messenger of Allah, sallallaahu ‘alaihi wa sallam, is reciting to you; and then you transcend that to imagine that you are listening to it from Jibreel (Gabriel), may Allah exalt his mention, while reciting it to the Prophet, sallallaahu ‘alaihi wa sallam, because Allah Almighty says (what means): {And indeed, the Qur’an is the revelation of the Lord of the Worlds. The Trustworthy Spirit has brought it down upon your heart, [O Muhammad] – that you may be of the warners.} [Qur’an 26:192-194] Then you may transcend further to imagine that you are hearing it from Allah Almighty.
It is narrated on the authority of ‘Ali ibn Abi Talib, may Allah be pleased with him, that he said: O holders of knowledge! Act upon your knowledge because a true scholar is he who acts upon what he knows while his knowledge agrees with his deeds. There will appear a people who will carry knowledge but it will not go beyond their collar-bones: their deeds will contradict their knowledge, and what is in their hearts opposes what they show. They will sit with the people and vie in glory with each other, so much so, that a man will grow angry with his companion because he sits with someone other than him. As for those, the deeds they do in their gatherings will not rise to Allah Almighty. [Ad-Darimi]
It was narrated on the authority of ‘Ali ibn Abi Talib, may Allah be pleased with him, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “He who recites and memorises the Qur’an, making lawful what is lawful in it and making unlawful what is unlawful in it, Allah will admit him to Paradise and accept his intercession for ten of his household, to all of whom the Fire has been affirmed.” [At-Tirmithi]
The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said:
“The lawful is evident, and the unlawful is evident, and in between them there are suspicious matters unknown to a lot of people. So, whoever forsakes those suspicious matters (lest he may commit a sin) definitely keeps his religion and honour blameless; and whoever bravely indulges in these suspicious things is about to fall into the unlawful, like a shepherd who grazes (his animals) around the protected zone, and he is about to pasture them in it. Verily, every king has a protected zone, and the protected zone of Allah is His taboos.” [Al-Bukhari, Muslim, At-Tirmithi, Abu Dawood and An-Nasa’i]
Both the lawful and the unlawful are evidently clear in the Qur’an. Suspicious matters should be avoided according to the command of the hadith, for fear of falling into the unlawful. Whoever does so, Allah will admit him to Paradise and accept his intercession for his family.
Intercession is proven in the Qur’an and Sunnah; and whoever recites the Qur’an and acts upon what it contains will be made to intercede for others because of his high position and superiority in the sight of Allah Almighty. The first for whom he will be made to intercede are his parents, and their worthiness of intercession goes back to their being the direct cause of this act, even though they themselves are not among the people of the Qur’an. The intercession takes place only by the permission of Allah by whomever He pleases for whomever He likes. There will be no intercession for him who does not believe in Allah and His Messenger, sallallaahu ‘alaihi wa sallam.
Just as one’s intercession for his parents is a fact, the parent’s intercession for his child is also proven in the Book of Allah. Allah mentioned one’s supplication for his parents (what means): {“Our Lord, forgive me and my parents and the believers the Day the account is established.”} [Qur’an 14:41] Similarly, He mentioned the parent’s supplication for his offspring (what means): {“My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication.”} [Qur’an 14:40] A mention may also be made of the supplication of Ibrahim (Abraham), may Allah exalt his mention, for his descendants (what means): {“Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are The Exalted in Might, The Wise.”} [Qur’an 2:129]
For this supplication in this world and the intercession in the Hereafter, they are in dire need. Intercession is assured for the Prophets and Messengers as well as for the Qur’an, fasting, righteous deeds, and Allah’s righteous servants and pious allies. According to this hadith, one will intercede, not only for his parents, but also for his family members to whom the fire has been affirmed. That is the bounty of Allah which He gives to whomever He pleases and the reward of reciting and memorising the Qur’an and acting upon its principles and laws in this world, and with Allah is the best reward.
Just as the righteous will intercede for their parents and relatives, they will also intercede, by the leave of Allah, for their teachers and disciples, those who have a good favour on them, those whom they like and those who like them in (the religion of) Allah Almighty.
It was narrated on the authority of Abu Shurayh Al-Khuza‘I, may Allah be pleased with him, that he said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: ‘No doubt, this Qur’an is a rope, one of whose ends is in the Hand of Allah and the other in your hands: hold fast by it so that you would never go astray nor be ruined after it.’” [Ibn Abi Shaybah]
Allah Almighty says (what means): {And thus We have sent it down as an Arabic Qur’an and have diversified therein the warnings, that perhaps they will avoid [sin] or it would cause them remembrance.} [Qur’an 20:113]
Allah only revealed this Qur’an to guide the people; and it is Allah’s uncreated, revealed speech which He says and continues to say; and that is why one of its ends is in His Hand and the other end is the mus-haf, which is in our hands. We have to adhere to it: it is the strong rope between us and our Lord which no falsehood could approach, neither from before it, nor from behind. Allah kept it from any kind of distortion or alteration. In confirmation, He, the Almighty, says (what means): {Indeed, it is We Who sent down the Qur’an and indeed, We will be its guardian.} [Qur’an 15:9]
If things become difficult and the people fall into dispute and the ways are confused so much that no one will know what to do, the saved sect will be that which adheres to the Book of Allah (the Qur’an) and, after it, the Sunnah of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, as stated in a hadith.
Article source: http://www.islamweb.net/emainpage/
Virtues of the Qur’an and some related matters
Allah The Almighty Says (what means): {And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it.} [Qur’an 5: 48]
Al-Bukhari, may Allah have mercy on him, narrated that Ibn ‘Abbaas, radhiallah ‘anhum, said, “Al-Muhaymin (a description given to the Qur’an in the abovementioned verse) means Al-Ameen (the criterion, watcher or attesting to the soundness of something) i.e. the Qur’an is the criterion over every Divine Book that preceded it.”
It was narrated in Saheeh Al-Bukhari that Abu Hurairah, radhiallah ‘anhu, said that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “There can be no (lawful) envy except in two (matters): A man whom Allah has taught the Qur’an and he recites it night and day, and his neighbour listens to him and says, ‘I wish I had been given what has been given to so-and-so, so that I might do what he does’; and a man whom Allah has given wealth and he spends it on what is just and right, whereupon another man might say, ‘I wish I had been given what so-and-so has been given, for then I would do what he does.’”
It was also narrated in the same book on the authority of ‘Uthmaan that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The best among you are those who learn the Qur’an and teach it.” In another narration, the Prophet, sallallaahu ‘alaihi wa sallam, said: “The most superior among you are those who learn the Qur’an and teach it.”
It was narrated in Saheeh Muslim that ‘Aa’ishah, radhiallah ‘anha, said that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “The one who is skilled in the Qur’an will be with the noble and obedient scribes (i.e., the angels) and the one who recites the Qur’an and with great effort because it is difficult for him will have two rewards.”
Furthermore, the angels descend to listen to the one who recites the Noble Qur’an. This can be proved by what is mentioned in Saheeh Al-Bukhari and Saheeh Muslim from the Hadith of Usayd ibn Hudhayr, radhiallah ‘anhu, in which he said, “While he was reciting Surah Al-Baqarah at night, and his horse was tied beside him, the horse was suddenly became startled and troubled. When he stopped reciting, the horse became quiet, and when he started again, the horse was startled again. Then he stopped reciting and his son, Yahya, was beside the horse and he was afraid that the horse might trample on him. When he took the boy away and looked towards the sky, he saw a cloud radiating with light that looked like lamps.” The Prophet, sallallaahu ‘alaihi wa sallam, said to him: “Do you know what that was?” I (Usayd) replied, “No.” The Prophet, sallallaahu ‘alaihi wa sallam, said: “Those were angels who came near you because of your voice and if you had kept on reciting till dawn, it would have remained there till morning when people would have seen them without them (the angels) concealing themselves from people.”
It was also narrated on the authority of Abu Moosa, radhiallah ‘anhu, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The example of the believer who recites the Qur’an and acts upon it is like that of a citron which tastes good and smells good. And the believer who does not recite the Qur’an and act upon it is like a date which is good in taste but has no smell. The example of the hypocrite who recites the Qur’an is like that of sweet basil which smells good but tastes bitter. The example of the hypocrite who does not recite the Qur’an is like the colocynth which tastes bitter and smells bad.” [Al-Bukhari and Muslim]
It is recommended to listen to the Qur’an from those who learned it by heart. It is also recommended to weep on reciting and contemplating it. This can be proved by the Hadith narrated on the authority of Ibn Mas‘ood, radhiallah ‘anhu, in which he said, “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, once said to me:‘Recite to me (some of the Qur’an).’I said, ‘O Messenger of Allah, should I recite to you when it has been revealed to you?’ He said,‘I like to hear it from others.’So I recited Surah An-Nisaa’ until I reached the verse (which means): {So how [will it be] when We bring from every nation a witness and We bring you, [O Muhammad] against these [people] as a witness?} [Qur’an 4: 41] I lifted my head or a man beside me signaled to me, and so I lifted my head and saw his (the Prophet’s) tears falling.” [Al-Bukhari and Muslim]
There are some chapters of the Noble Qur’an that have a special virtue such as Surah Al-Faatihah. It was narrated that Abu Sa‘eed ibn Al-Mu‘alla, radhiallah ‘anhu, said, “I was praying in the mosque when the Prophet, sallallaahu ‘alaihi wa sallam, called me, so I did not answer him and then I said, ‘O Messenger of Allah, I was praying.’ He said: ‘Did Allah The Almighty not say (what means):{Respond to Allah and to the Messenger when he calls you.} [Qur’an 8: 24]?’ Then he said to me:‘I will teach you the greatest chapter in the Qur’an before you leave the mosque.’ He held my hand and when he was about to leave the mosque, I said, ‘O Messenger of Allah, you said you would teach me the greatest chapter in the Qur’an.’ He said: ‘(Yes. It is) Al-Hamdu lillahi Rabbil-‘Aalameen (All praise is due to Allah, Lord of the worlds) (i.e. Surah Al-Faatihah). It is the seven repeated (verses) and the Glorious Qur’an that I was given.’”
It was narrated concerning the virtues of the Noble Qur’an, Surah Al-Baqarah and Surah Aal ‘Imraan that Abu Umaamah Al-Baahili, radhiallah ‘anhu, said that he heard the Messenger of Allah say: “Recite the Qur’an, because it will intercede on behalf of its people on the Day of Judgment. Recite the two lights, Al-Baqarah and Aal-‘Imraan, because they will come in the shape of two clouds, two shades or two lines of birds on the Day of Judgment and will argue on behalf of those who used to recite them. Recite Surah Al-Baqarah, because reciting it brings blessings, and ignoring it brings regret and the sorceresses cannot overcome it.”[Muslim]
Aayat Al-Kursi is the greatest verse in the Book of Allah The Almighty. This can be proved by the Hadith narrated by Ubayy ibn Ka‘b, radhiallah ‘anhu,where the Prophet, sallallaahu ‘alaihi wa sallam, said: “O Abu Al-Munthir (Ubayy’s nickname), which is the greatest verse in the Book of Allah?” Ubayy said, ‘Allahu la ilaaha illa Huwal-Hayyul-Qayyoom. (Allah - there is no deity except Him, The Ever-Living, The Sustainer of [all] existence). Thereupon the Prophet, sallallaahu ‘alaihi wa sallam, struck me on his breast and said: “Congratulations for having knowledge, O Abu Al-Munthir!”[Muslim]
It was also narrated in relation to the virtue of the last two verses of Surah Al-Baqarah what Al-Bukhari and Muslim narrated from the Hadith of Abu Mas‘ood Al-Ansaari that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Whoever recites the last two verses of Surah Al-Baqarah at night, they will be protection for him.”
As for the virtue of Surah Al-Kahf, Abu Ad-Dardaa’, radhiallah ‘anhu, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever memorises ten verses from the beginning of Surah Al-Kahf will be protected from the Antichrist.”[Muslim]
As for the virtues of reciting Qul huwa Allahu ahad (Surah Al-Ikhlaas), it was narrated that Abu Sa‘eed Al-Khudri, radhiallah ‘anhu, that a man heard another man reciting Qul huwa Allahu ahad (Say, “He is Allah , [who is] One) [Surah Al-Ikhlaas] and he was repeating it over and over. So when morning came, the man went to the Prophet, sallallaahu ‘alaihi wa sallam, and mentioned that to him, and it was as though he felt it was not sufficient as it is so short. The Prophet, sallallaahu ‘alaihi wa sallam, said:“By The One in whose Hand my soul is, indeed it is equivalent to a third of the Qur’an.” [Al-Bukhari]
Furthermore, Abu Ad-Dardaa’, radhiallah ‘anhu, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said (to his Companions): “Is one of you not able to recite third of the Qur’an in a single night?” They said: “How can we do that, O Messenger of Allah.”So he replied: “Qul huwa Allahu ahad is equivalent to one third of the Qur’an.” [Muslim]
As for the virtue of Al-Mu‘awwithatayn [the two Surahs of Refuge (Al-Falaq and An-Naas)], ‘Aa’ishah, radhiallah ‘anha, narrated that when the Prophet, sallallaahu ‘alaihi wa sallam, went to bed every night, he would hold his hands together and blow into them, and recite into them Qul huwa Allahu ahad, Qul a’oothu bi rabb il-falaq and Qul a’oothu bi rabb in-naas. Then he would wipe them over every part of his body that he could, starting with his head and face and the front of his body, and he would do that three times. [Al-Bukhari]
History of the Noble Qur’an
The Qur’an is the backbone of Islam. On this Sacred Book of Allah depends the Islamic call, state, society and the civilisation of the Muslim world. It is the last Divine revelation, which was sent down to Prophet, Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), the last and final of all Prophets, may Allah exalt their mention. His task was to convey the message of worshipping the One God, Allah, without ascribing any partners to Him. The Noble Qur’an, which is the source of guidance and mercy to mankind, is divided into 114 Surahs (chapters) of varying lengths. Ninety-three chapters were revealed in Makkah, while the remaining 21 were revealed in Madinah.
The first revelation that the Prophet, sallallaahu ‘alaihi wa sallam, received was Surah Al-’Alaq, which was in Makkah where Surah An-Najm was to later became the first to be recited openly to the people. In Madinah, Surah Al-Mutaffifeen was the first one revealed after the Hijrah (migration). The Prophet sallallaahu ‘alaihi wa sallam had to flee to Madinah to save his own life and the lives of his followers, upon the command of Allah.
The last verse sent down to the Prophet, sallallaahu ‘alaihi wa sallam, was the saying of Allah which means: “…This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion...” [Qur’an: 5:3]
Some chapters in the Qur’an focus on the call to Islam as guidance for humanity. They focus upon monotheism and the fight against polytheism and idolatry. Thus, stress is laid on all that is related to faith. In other chapters, attention is given to legislation, acts of worship, relationships among people and the laws that regulate matters within the Muslim community, government, and family.
A number of chapters inform about Resurrection, the Hereafter and the unseen; others relate the stories of various prophets and their calls to their people to return to Allah. We see how the previous nations were severely punished when they disobeyed Allah and denied the messages of previous prophets, may Allah exalt their mention.
In addition, several chapters focus on the story of creation and the development of human life. In fact, Makkan revelations made the Muslims’ faith in Allah firmly established. On the other hand, Madinan revelations were meant to translate the faith into action and give details of the Divine Law.
Allah will forever preserve the Qur’an against all attempts to destroy or corrupt it. Being guarded by Allah, it will always remain pure. There does not exist a single copy with any variation from the recognised text.
Any attempt of alteration has resulted in failure.
Upon the command of the Prophet sallallaahu ‘alaihi wa sallam his Companions would write down what was revealed of the Noble Qur’an. They used, for this purpose, palm branches stripped of leaves, parchments, shoulder bones, stone tablets, etc. About forty people were involved in this task. Among them was Zayd Ibn Thaabit, may Allah be pleased with him, who showed his work to the Prophet, sallallaahu ‘alaihi wa sallam. Thus, the Qur’an was correctly arranged during the Prophet’s life, but it was not yet compiled into one book. In the meantime, most of the Prophet’s Companions memorised the Qur’an.
When Abu Bakr, may Allah be pleased with him, became Caliph after the Prophet, sallallaahu ‘alaihi wa sallam, died, a large number of the Companions were killed during the War of Apostasy. ‘Umar Ibn Al-Khattaab, may Allah be pleased with him, went to the Caliph and discussed the idea of compiling the Qur’an into one volume. He was disturbed, as most of those who memorised it had died. Then, Abu Bakr, may Allah be pleased with him, called for Zayd and commissioned him to collect the Qur’an into one book, which became known as the Mus-haf.
After Zayd, may Allah be pleased with him, accomplished this great task and organised the Qur’an into one book, he submitted the precious collection to Abu Bakr, may Allah be pleased with him, who kept it in his possession until the end of his life. During the caliphate of ‘Umar, may Allah be pleased with him, it was kept with his daughter Hafsah, may Allah be pleased with her, who was also a wife of the Prophet, sallallaahu ‘alaihi wa sallam.
During the Caliphate of ‘Uthmaan, may Allah be pleased with him, Islam reached many countries, and readers began to recite the Qur’an in different ways (dialects). ‘Uthmaan, may Allah be pleased with him, then had various copies made and sent them out to the different Muslim lands, lest these dialects would cause alterations to the Qur’an, and kept the original copy with Hafsah, may Allah be pleased with her. Thus, the Qur’an remained preserved and the Caliph was very much pleased with his achievement.
Today, every copy of the Qur’an conforms with the standard copy of ‘Uthmaan, may Allah be pleased with him. In fact, Muslims over the ages excelled in producing the best manuscripts of the Noble Qur’an in the most wonderful handwriting. With the introduction of printing, more and more editions of the Noble Qur’an became available all over the world.
Article source: http://www.islamweb.net/emainpage/
