Solat Wipes Out the Sins

From Abu Dzar r.a narrates that once the Holy Prophet s.a.w came out of his house. It was autumn and the leaves were falling off the trees. He caught hold of a branch of a tree and its leaves began to drop in a large number. At this he remarked, “O, Abu Dzar! When a Muslim offers his Solat to please Allah, his sins are shed away from him just as these leaves are falling off this tree.”

In autumn, usually, the leaves of the trees fall in large number, so much so that some trees not a single leaf is left behind. The same is the effect of solat perfomed with sincerity and devotion. All the sins of the person offering solat are wiped off. Its should, however, be remembered that according to the verdict of the theologians, it is only the minor sins that are forgiven by the performance of solat and others services. The major sin are not pardoned without repentance. We should, therefore in addition to saying solat, be particular about doing “Taubat” (repentance) and “Istighfar” (seeking forgiveness). Allah may however, pardon by His bountiful Grave, even the major sins of any person because of his solat.




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Abu Dzar Ghifari’s Conversion to Islam

Abu Dzar Ghifari r.a is very famous among the Sahabah (Prophet’s companion) for his piety and knowledge. Ali r.a used to say:

“Abu Dzar is the custodian of such knowledge as other people are incapable of acquiring.”

When he first got news of the Prophet’s mission, he deputed his brother to go to Mecca and make investigations regarding ‘the person’ who claimed to be the recipient of Divine revelation. His brother returned after necessary enquiries and informed him that he found Muhammad s.a.w to be a man of good habits and excellent conduct and that his wonderful revelations were neither poetry nor soonth-sayings. This report did not satisfy him and he decided to set out for Mecca and find out the facts for himself. On reaching Mecca he went straight to the Haram. He did not know the prophet s.a.w and he did not consider it advisable (under the circumstances prevailing at the time) to enquire about him from anybody. When it became dark, Ali r.a noticed him and seeing in him a stranger; could not ignore him, as hospitality and care for the travelers, the poor and the strangers, were the sahabah’s second nature. He therefore, took him to his place. He did not ask him about the purpose of his visit to Mecca, nor did Abu Dzar himself disclose it. Next day, he againt went to the Haram and stayed there till nightfall without being able to learn who the Prophets was. In fact everybody knew that the Prophets and his companions were being persecuted in Mecca and Abu Dzar might have had misgivings about the result of his quest for the Prophet s.a.w . Ali r.a again took him home for the night, but again did not have any talk with him about the purpose of his visit to the city. On the third night, however after Ali had entertained him as on the two previous nights, he asked him:

“Brother, what brings you to this town?”

Before replying. Abu Dzar took undertaking from Ali r.a that he would speak truth and then he enquired from him about Muhammad s.a.w. Ali replied:

“He is verily the Prophet of Allah. You accompany me tomorrow and I shall take you to him. But you have be very careful, least people come to know of your association with me and you get trouble. When on your way, I apprehend some trouble, I shall get aside pretending some necessity or adjusting my shoes, and you will proceed ahead without stopping, so that the people may not connect us.”

Next day, he followed Ali r.a. who took him before the Prophet s.a.w. In the very first meeting, he embraced Islam. The Prophet s.a.w, fearing that the Quresh might harm him, enjoined upon him not to make an open declaration of his Islam. And bade him to go back to his clan and return when Muslims had gained the upper hand. Abu Dzar r.a. replied:

“O, Prophet of Allah! By Him who is the master of my soul, I must go and recite the Kalimah in the midst of these unbelievers.”

True to his word, he went straight to the Haram, and right in the midst of the crowd and at the pitch of his voice, recited Shahadah viz:

“I bear witness that there is no god save Allah and I bear witness that Muhammad s.a.w is the Prophet of Allah.”

People fell upon him from all sides and would have beaten him to death if Abbas (the Prophet’s uncle, who had not till then embraced Islam) had not shielded him and saved him from death. Abbas said to the mob:

“Do you know who he is? He belongs the Ghifar Clan, who live on the way of our caravans to Syria. If he killed, they will waylay us and we shall not be able to trade with the country.”

This applead to their prudence and they left him alone.

The next day, Abu Dzar r.a repeat his perilous confession of iman and would have surely been beaten to death by crowd, had not Abbas intervened once again and saved him for the second time.

The action of Abu Dzar r.a was due to his extraordinary zeal for proclaiming Kalimah among the disbelievers, and the prohibition by the Prophet s.a.w was due to the soft corner in his heart for Abu Dzar r.a, lest he be put to hardships that might prove too much for him. There is not the least shadow of disobedience in this episode. Since the Prophet s.a.w himself was undergoing all sorts of hardships in spreading the message of Islam, Abu Dzar r.a also thought it fit to follow his example. Rather than avail of his permission to avoid danger. It was this spirits of Sahabah that took them to the heights of material and spiritual progress. When a person once recited the Kalimah and entered the fold of Islam, no power on earth could turn him back and no oppression or tyranny could stop him from tabligh.


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Elevated stage in Paradise by virtue of the Holy Quran - Part 1

From Abdullah ibni Amar r.a. reports that Rasullullah s.a.w said; “On the Day of Judgment, it will be said to the MAN devoted to QURAN, go on reciting the Quran and continue ascending the storeys of Jannah (Paradise) and recite in the slow manner you had reading in worldly life; your final abode will be when you reach at the time of the last ayat of your recitation.”

“The Man of Quran” apparently means a “Hafiz”. Mulla Ali Qari has explained it fully that this honour is reserved for a “Hafiz”, and that this hadith does not apply to one who regards by looking into Holy Quran. First, because the words “Man of Quran” points towards a hafiz and secondly there is a traditional in Musnad Ahmad:-

“Till he reads of whatever Quran in with him”

This word more clearly refers to a Hafiz, although a reader who remains very often engaged in reciting the Quran may also be implied.

It is written in Miqrat that this hadith does not apply to a reader who is accursed by the Quran. This is with reference to the hadith that there are many readers of the Quran, who read the Quran but the Quran invokes curses upon them. Therefore, the reading of Quran by a person who does not adhere to the correct tenets does not constitute an argument that he is acceptable to Allah. Many hadith of this type relate to the “Khawarij” (a sect who were opposed to Ali r.a).

In this commentary, Shah Abdul Aziz (Rahmatullalaih) has written that “tartil” literally means read and with good and clear pronunciation, while according to Islamic principle it means reading in accordance with certain rules as follows :

1. The letters of alphabets should be correctly uttered to ensure their correct pronunciation so that ‘tha’ is not reads as ‘ta’ and ‘tho’ is not reads as ‘da’ and so on.

2. Stop correctly at the pauses, so that the joining or finishing of the verses may not take place at in appropriate places.

3. The correct pronunciation of ‘iqlab’.

4. Raising the voice slightly so that the words of Quran uttered by the mouth may reach the ears and thus influence the heart.

5. Setting the sound in a way that it may become full of pathos and may affect the heart quickly, because the pathetic voice influences the heart at once, moves and strengthens the soul more effectively.

The physicians are of the opinion that if a medicine is required to affect the heart quickly, it should be given a sweet smell by means of a perfume, for the heart sensitive to sweet and smell and if the medicine is required to affect the liver, it should be sweetened with sugar because the liver likes sweet things. Therefore, if a perfume is used at the time of recitation, it will have a better influence on the heart.

6. Tashdid (doubling of alphabets) and madd (prolongation of alphabets) should be fully pronounced because this reveals the grandeur of the Quran and adds to its effectiveness.

7. As stated earlier, the reader’s should respond to the ayat indicating mercy of Allah or chastisement by Him.

The above-mentioned seven rules constitute the correct way of reciting the Quran, which is called ‘tartil’ and the sole object of all this is to reach the correct understanding and grasp of deeper meaning of the Holy Quran.


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Bilal and his Suffering

Bilal r.a (Rodiallahu anhu) is a one of the best know of the galaxy of Sahabah as Moazzin of the Prophet's Mosque. He was an Abyssinian slave of a disbeliever in Mecca. His conversion to Islam was, naturally, not liked by his master and he was, therefore, persecuted mercilessly. Ummayah bin Khalaf, who was the worst enemy of Islam, would make him lie down on the burning sand at mid-day and would place a heavy stone on his breast, so that he could not even move limb. He would then say to him:

"Renounce Islam or swelter and die."

Even under these afflictions, Bilal r.a would exclaim:

"Ahad-The One (Allah).. Ahad"-The One (Allah)

He was whipped at night and, with the cuts thus received, made to lie on the burning ground during the day to make him either forsake Islam or to die a lingering death from wounds. The tortures would get tired and take turns (Abu Jahal, Ummayah and others) and vie with one another in afflicting more and more painful punishment, but Bilal r.a would not yield. At last Abu Bakar r.a bought his freedom, and he became a free muslim.

As Islam taught implicitly the oneness of Almighty Creator, while idolaters of Mecca believed in many gods and goddesses with minor godlings, therefore Bilal repeated:

"Ahad (The One), Ahad (The One)."

This shows his love and devotion to Allah. Allah was so dear to him that no amount of persecution could distract him from reciting His Holy name. It is said that the urchins of Mecca would drag him in the streets, with his words "Ahad!.. Ahad!" ringing in their wake.

Look how Allah rewarded his steadfastness! He was to have the honour of becoming the Prophet's Moazzin. He was always to remain with him at home ad abroad to call out the Azan for his Solat. After the Prophet's death it became very hard for him to continue his stay in Madinah where he would miss him at every step and in every corner. He therefore left Madinah and decided to pass the rest of his life striving in the path of Allah. Once he beheld the Prophet s.a.w in his dream saying to him:

"O, Bilal! How is it that you never visit me."

No sooner did he get up than he set out for Madinah. On reaching there, Hasan r.a and Hussein r.a (The Prophet's grandsons) requested him to call out the Azan. He could not refuse them, for there were very dear to him. But as soon as the Azan was called, the people of Madinah cried openly out of their anguish at the memory of the happy old days of the Prophet's time. Even the women came out of their houses weeping. Bilal r.a left Madinah again after a few days and died in Damascus in year 20 After Hijrah.



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Three thing shall be under Arash (of Allah) on the Judgement Day. Part 2.

It is this special understanding that was implied in the reply of Ali (Karramullahu Wajhu – May Allah be kind to him) when he was asked by the people if he had received from Rasullulah s.a.w any special knowledge or instructions which were not received by others. Ali r.a said, “ I swear by Him Who made the Paradise and created life that I possess nothing special, except the clear understanding which Almighty Allah bestows upon a person in respect of the Quran."

Ibni Abu Dunya says that the knowledge of the Holy Quran and that which can be derived out of it are as vast as a boundless ocean.

The Branches of knowledge described above are like tools, i.e. essential pre requisite fo commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahabah (companions of the Holy Prophet s.a.w) already had Arabic language as their mother-tonque, and they reached the depth of the knowledge by means of their illuminating contact that they had with Rasullulah s.a.w.

Allahmah Suyuti says that those who think that it is beyond the capacity of a man to acquire Ilm Wahbi or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the world.

It is state in Kimia-e-Sa’adat that three person are not blessed with complete understanding of the Quran. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in act of religious innovation, because these actions blacken his heart, which is turn prevent him from understanding the Quran. Thirdly, one who is a rationalist, even the matter of faith, and feel embarrassed when he reads an ayat of the Quran which he is not able to fully rationalize.

“May Allah protect us from all such sins and evils."


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Three thing shall be under Arash (of Allah) on the Judgement Day. Part 1.

From Abdul Rahman ibni Auf r.a, narrates that Rasullullah s.a.w said, “ One the Day of Judgement, three things will under the shade of the Arash (Allah’s Throne). One, the Holy Quran which will argue with men – the Quran has both an apparent and deeper meaning. The second will be amanah (trust). The third will be kinship, which shall proclaim “O, Allah have mercy on the person who upheld me and deprive him of Your mercy whosoever severed me.”

Three thing wil under the shade of the Arash, signifies their utmost nearness in the sublime presence of Allah. “The Quran will argue” means that it will plead the cause of those people who read it, respect it and act upon its commandments. It will intercede on their behalf and solicit upgrading of their rank. Mulla Ali Qari has narrated on the authority of Tirmizi ( a book of Hadith) that, in the presence of Almighty Allah, the Holy Quran will beg Allah to grant an apparel to its reader. Almighty Allah will given him a crown of honour. The Quran will again beg for additional favour for him. Thereupon Almighty Allah will award the reader a complete robe of honour. The Quran will again beseech Allah to be pleased with him, and Almighty Allah will express His pleasure to him.

We find in this life that the pleasure of beloved is considered to be the most coveted gift. Similarly in the life Hereafter, no bounty shall stand comparison with the pleasure of our Beloved Almighty Allah. And in case of those who ignore their duty towards the Quran, it will challenge them saying, “Did you care for me? Did you fulfil your obligations towards me?”

It has reported on the authority of Imam Abu Hanifa (Rahmatullah Alaih) in Ihya that it is the due right of the Quran that it should be read completely twice a year. Those of us who never care to read the Quran should first consider how their defend themselves against such a strong plaintiff. Death is inevitable and there can be no escape from it.

The Meaning of expression “body and spirit of the Quran” is evident. The Quran has an apparent meaning, wich can be understood by all, but the deeper spiritual significance is not understood by everybody. It is in this connection that Rasullulah s.a.w has said: “Whosoever expresses his personal opinion in respect of anything in the Quran commits a mistake, even if he be right in his opinion.”

Some scholar hold that the word ‘outward’ i.e., the body of Quran, refer to its words, which can be recited properly by everybody and word inward, i.e., spirit refer to its meanings, and its underlying ideas, the understanding of which varies with the ability of the readers.

Hadrat ini Mas’ud r.a said, If you seek knowledge, you should meditate on the meanings of the Quran, because it embodies the history of the former times as well as of the latter. “It is, however, essential to observe the pre-requisites for interpreting the Quran. And unbecoming present day fashion is that even those who possess little or no knowledge of Arabic vocabulary offer their personal opinion on the basis of vernacular translations of the Quran. Specialists have laid down that any one attempting a commentary of the Holy Quran should be well versed in fifteen subjects. These as briefly given below, will show that it is not possible for everybody to understand the underlying significance and real meanings of the Holy Quran.

1. Lughat, i.e., Philology of language. Which helps in understanding the appropriate meanings of words. Mujahid says, “One who believes in Allah and the Day of Judgement should not open his lips in respect of the Quran, unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different.”

2. Nahv, i.e., Syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of Iqlab (vowel sounds) of the letters of a word. A change in Iqlab often means a change in the meaning.

3. Sarf, i.e., Etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of the word changes with the change in the root and with a change in its conjugation.

In Ibni Faris says, “ One who loses the knowledge of etymology loses a great deal.” Allamah Zimarkhshari mentions that, when a certain person set to translate the ayat

“On the day that We shall call each and every people after their leader”.

Ignorantly rendered it thus: “One the day We shall call each people after their mother.” He supposed that the singular Arabic word imam (leader) was the plural of the Arabic word ‘um’ (mother). If he had been conversant with etymology, he would have know that the plural of ‘um’ is not ‘imam’.

4. Ishiqaq, i.e., Derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g., the word ‘masih’ is derivable from ‘masah’ which mean to touch or to move wet hands over, and also from ‘masahat’ which means measurement.

5. Ilm ul-Ma’ani. i.e, Knowledge of semantics, because phrase constructions are understood from their meanings.


6. Ilm ul-Bayan. i.e., Knowledge of figure of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.

7. Ilm ul-Badi. i.e., Knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.

The last three are branches of ilm ul-Balaghat (knowledge of oratory), and are considered very important subject, which a commentator should master, because the Glorious Quran is a perfect miracle and its amazing constructions can only be understood after mastering these subjects.

8. Ilm ul-Qiraat. i.e., Knowledge of the art of pronunciation, because different methods of recitation sometimes convey different meaning, and sometimes one meaning is to be preferred over the others.

9.Ilm ul-Aqaid, i.e., Knowledge of fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayat referring to Almighty Allah is not the correct one. For example, the analogy in the ayat :-

“The hand of Allah is over their hands”

Will have to be explained because Allah has no physical hands.

10. Usul Fiqah. i.e., Principle of Islamic Jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statement.

11. Ashab Unaz ul. i.e., The particular circumstances which caused the revelation of ayat. The meaning of an ayat will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an ayat is understood only if we know the circumstances in which the ayat had been revealed.

12. Nasikh o Mansukh. i.e, Knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.

13. Ilm ul-Fiqah. i.e. Knowledge of Islamic Jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.

14. Knowledge of such Hadith that happen to be commentary on certain brief verses of the Quran.

15. The last but most important is the Ilm Wahbi, or the gifted understanding, bestowed by Almighty Allah upon His selected ones, as is referred in the hadith :-

“Whosoever acts upon what he knows, Almighty Allah bestows upon him the knowledge of things not know to him.”


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Discarding Solat (Praying) is Leaving Islam

From Ubadah bin Samit r.a narrates; 'My dear friend the Prophet s.a.w while enjoining upon me seven good practices said, "Do not ascribe anything as partner to Allah, though you may be cut into pieces or burn alive or crucified; do not forego solat intentionally, least you should get out of the fold of Islam; do not perpetrate disobedience of Allah, least you deserve His warth; and do not take to drinking, for that is the mother of all evils."'

In another hadith, Abu Durda r.a says, " My dear Prophet s.a.w warned me saying, 'Do not ascribe anything as partner to Allah, though you may cut into pieces or burn alive or crucified; do not discard Solat intentionally, as Allah is free from any obligation to a person who knowingly neglects Solat; and do not take wine, for that is the key to all vices."


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Tragedy of Bir-Maoona

In the tragedy of Bir-Maoona, seventy sahabah (Prophet’s s.a.w companion) were massacred. All of them were Hafiz of Quran. Their Jamaat (group) was called the Jamaat of Qura and consisted mostly of Ansar.

The Prophet Muhammad s.a.w love them very much, for they engaged themselves in zikr and recitation of the Quran during the night and attended upon the Prophet s.a.w and his family during the day. A person named Amir bin Malik and know as Abu Bara, belonging to Bani Amir clan of Najd, came to the Prophet s.a.w and took this Jamaat with him for the Tabligh and Taalim (teaching of Islam) of this clan. The Prophet s.a.w expressed his apprehensions, saying:

“I fear some harm may came to my Sahabah.”

But the person assured him that he was personally responsible for their safety. The Prophet s.a.w , after much hesitation agreed to send the Jamaat of seventy Sahabah with him. He also gave them an epistle to Amir bin Tufail (the head of the clan), inviting him to Islam.

This Sahabah camped at Bir-Maoona. Umar bin Umayyah r.a and Munzir bin Umar r.a took the camels for grazing and Haram r.a with two companions went to deliver the Prophet’s epistle to Amir bin Tufail. On reaching near his place, Haram r.a said to his companions:

“You both stay here, I shall go alone to him. If I am safe, you may also come after me, but if I am betrayed you may return from here, as the loss of one is better than of three.”

Amir bin Tufail was a nephew of Amir bin Malik, who had brought the Jamaat. He was bitter enemy of Islam and hated the Muslims to the core. When Haram r.a delivered the Prophet’s epistle to him, he did not even care to read it and attacked Haram r.a with his spear, which pierced through the latter’s body. Haram r.a uttered “ By the Lord of Kaabah I have triumphed,” and died. The heartless person had no consideration for the guarantee given by his uncle, nor for the accepted tradition all over the worl, that nobody would kill the envoy. He then assembled the people of his clan and exhorted them to kill all the sahabah camping at Bir-Maoona. The people hesitated, in view of the guaranteed given by Amir bin Malik. He collected a large number of people from neighbouring tribes and attacked the Muslims. They massacred each one of them, except Kaab bin Zaid r.a, who had some life left in him and enemy left him a dead.

Munzir r.a and Umar r.a , while grazing the camel, notice vultures hovering in the air. They exclaimed. ‘Something foul has happened and return to the camp'. They saw from some distance that their companions were dead and the murderers were standing around their bodies with bloody swords in their hands. They stopped a while to think what they might do. Umar r.a said:

“Let us go back to Madinah and inform the Prophet s.a.w.”

Munzir r.a did not agree. He said:

“The Prophet s.a.w will get the information sooner or later. I do not like to miss martyrdom and run away from place where our companions are lying in their peaceful sleep. Let us go forward and meet them”

The both went and jumped into the thick of battle. Munzir r.a. was killed and Umar r.a. was captured. As Amir’s mother had to set free a slave in connection with some vow that she had made, Amir set Umar free and let him go. Amir bin Fuhairah r.a, a slave of Abu Bakar r.a, was also among those who were killed at Bir Maoona. Jabir bin Salmi, who killed him says:

When I thrust my spear through him, he uttered, “By Allah, I have triumphed” and to my amazement I saw his body lifted upwards towards the sky. I made enquiries later on as to what was the triumph that Amir bin Fuhairah r.a meant when he uttered, “By Allah, I have triumphed”. I was told that it was that of entering into Paradise. This made me embrace Islam.”

These are the illustrious people of whom Islam is rightly proud. Death had really more attraction for them than wine for their enemies. As they did deeds which were sure to win Allah’s pleasure, they felt most triumphant at the time of surrendering their souls.


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Rise and fall of nations by reason of the Holy Quran

From Umar r.a narrates that Rasullullah s.a.w said: “Allah exalts many people by means of this book (the Holy Quran), and He also degrades many others by means of the same.”

People who believe the Holy Quran and act upon it are given by Allah position of honour and respect, both in this life as well as in the hereafter, while those who do not act upon it are disgraced by Allah. This principle is also borne out by the various ayat of the Holy Quran. At one place it reads:

“He misleads many by this book and guides many thereby.”

At another place we come accros:

“And We send down in the Quran that which is healing and mercy for believers, thought it increases for the evil doers naught save ruin,”

The Prophet s.a.w is also reported to have said “ Many hypocrites of this Ummat will be the qurra, i.e., those who recite the Quran correctly.” In Ihya ul-Ulum, it is reported from some ‘masaikh’, “As soon as a man starts reading a surah (chapter of the Holly Quran) the angle start invoking mercy for him and they continue to do so till he stop reading; on the contrary another person starts reading a surah and the angels start cursing him and they continue to do so till he completes the reading.”

Some scholars have stated that sometimes a man read the Holly Quran and invokes curses on himself without even knowing it. For instance, he reads in the Holy Quran :

“Beware, the curse of Allah is on the wrong-doers and he exposes himself to this warning because of his wrong-doings”

In the like manner, he reads in the Quran:

“Beware, the curse of Allah is upon the liars.”

In fact he exposes himself to the warning by reason of his being himself a liar.

Amir ibni Wathilah r.a says that Umar r.a had appointed Nafe ibni Abdul Harith r.a as the Governor of Mecca. Once he asked the latter as to whom he had appointed as the administrator of forest. “Ibni Abzi.” replied Nafe. “Who is Ibni Abzi ?” Said Umar r.a. “ He is one of our slaves” was the reply. “Why you appointed a slave the amir (leader)?” Objected Umar r.a, “Because he recites the Book of Allah (Quran)” said Nafi. At this, that it had been said by Rasullullah s.a.w that, because of this Book, Allah elevates many people and degrades many.



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Similitude of Those Who Recite The Holy Quran And Those Who Do Not

From Abu Musa r.a narrated that Rasullullah s.a.w said; “The Example of a Mukmin (beliver) who read the Quran is like that of turanj (citron), which has a pleasant smell and a sweet taste. The example of a mukmin who does not read the Quran is like that of a dates, which has no smell, though its taste is sweet, the munafiq (hypocrite) who does not read the Quran is like a wild gourd, which has a bitter taste and no smell, and the munafiq who reads the Quran is like a raihan (sweet selling flower) which is fragrant but has a bitter taste.”

In this hadith an abstract quality of reading the glorious Quran, has been to concrete objects in order to illustrate the difference between reading and not reading the Holy Quran. Otherwise it is obvious that material object of this world like citron and dates cannot match the sweetness and perfume of the Quran. There are, however special points in this similitude, which pertain to the deep knowledge of the Prophets and testify to the vast understanding of Rasullullah s.a.w. Consider, for example, the citron, which gives flavour to the mouth, cleans the stomach and stimulates the digestion. These are the qualities specially associated with reading of the Quran sinse, fragrance in the mouth, internal purity and spiritual strength result from reading the Quran. It is also said that if there is citron in house, no genie can enter it. If it is true, then such is the speciality of the Quran. Some physicians say that citron strengthens the memory and it is reported in the Ihya by Saidina Ali bin Abu Talib r.a that three things, i.e, cleaning the teeth with miswak, fasting and reading the Holy Quran strengthen the memory.

In the book of Abu Daud, it is mentioned at the conclusion of the hadith given above that a good companion is like a person having musk. Even if you do not get musk, you will at least enjoy its fragrance. An evil companion is like a person with furnace, near whom, even if you do not get blackened, you certainly cannot avoid the smoke. It is therefore, important that one should be very careful in choosing his companion, which whom he has to mix generally.

Doors of Heaven Opened for The Reciter of 'La ila haillallah'

From Abu Hurairah r.a , narrates that Rasullullah (Prophet) s.a.w said; “There is nobody who may recite “La ila ha illallah” and the doors of heavens do not get opened to allow this kalimah to reach Arash (Allah’s Throne) provided he abstains from the major sins.”

The extreme excellence and acceptability of this kalimah is proved by its going straight to the Arash (Throne of Allah). It has already been stated that its recitation, even with major sins, is not without benefit. Mulla Ali Qari (Rahmatullah Alaih) says that the quick condition of being free from major sins is the key to quick acceptance and for the opening of all the doors of heaven; otherwise the recitation of kalimah is not without reward and acceptance, in spite of major sins. Some scholars have explained this hadith to mean that after the death of such a person, all the doors of the heavens are opened to welcome his soul. According to another hadith, two kalimah ase such that one does not stop before reaching the Throne of Allah, and the other fills the Heaven and earth with its light or reward: one is La ila ha illalah and the other is Allahu Akbar.

Two Things For Which Jealousy Is Permissible

From Ibnu Umar r.a narrates that Rasullullah s.a.w said ; “Hasad (jealousy) is not permitted except in respect of two person – one whom Allah blesses with recitation of Quran and he remains engaged in it day and night, and the others who is a lot of wealth by Allah and he spends it day and night”

On the authority of many ayat of the Quran and numerous hadith, hasad is an evil and is absolutely forbidden. This hadith, however, appears to permit hasad in respect of two person. Because there are many well know traditions dealing with hasad, the ulama (plural of alim – religious scholar) have interpreted this hadith in two ways. Firstly, hasad as denoted by arabic word (ghibtah), is taken here in the sense of emulation. There is a difference between jealousy and emulation. Hasad is desire that one possessing a blessing should be deprived of it; whether the person who feels jealous acquires it or not, while emulation signifies a desire to possess a thing, whether the actual owner is deprived of it or not. Since hasad is haram (religiously unlawful) under ijma (consensus of opinion), the ulama (Islamic religious scholar) have translated, by way of metaphor, this word hasad as ghibtah, meaning emulation. Ghibtah is permissible in worldly affairs and commendable in religious matters.

The second interpretation is that the term hasad has been used in a hypothetical sense, i.e., if hasad has were permissible it would have been so with regard to the two persons mentioned above.


Prophet Muhammad, jealousy, Allah, Evil, scholar

Solat (praying) is a Pillar of Islam

Abdullah bin Umar r.a narrates that he heard the Rasullullah (Prophet) s.a.w saying:

“Islam is founded on five pillars: bearing witness that there are no God but Allah and Muhammad s.a.w is His servant and apostle; establishment of solat; paying of zakat; performance of Hajj; and fasting in Ramadhan.”

The Prophet s.a.w has compared Islam to a canopy resting on five supports. The Kalimah is the central support and the other four pillar of Islam are so to say, the remaining four supports is missing a collapse will result in the defective corner. Now let us judge for ourselves how far we have kept up the canopy of Islam. Is there really any pillar that is being held in its proper place?

The five pillars of Islam mentioned in this hadith signify the most essential duties of a Muslim. Although a Muslim cannot do without any one of them, yet solat in Islam occupies a position next only to iman. Abdullah bin Mas’ood r.a says:

“Once, I inquired of the Holy Prophet s.a.w, which act (of man) was the dearest to Allah. The Prophet replied, “Solat”. I then inquired which act come next (in order of merit) and the Prophet replied, “kindness to parents”. I again asked what was next and he answered “jihad”. “

Mullah Ali Qari (Rahmatullah Alaih) has quote this hadith in support of the belief that Solat is the most important religious duty after iman. This is further corroborated by a hadith, in which the Holy Prophet s.a.w is reported to have said:

“Solat is the best of all that has been ordained by Allah.”


Prophet Muhammad, praying, Allah, Zakat, Hajj, Fasting, Ramadhan

Sahabah's Discard of Red Sheets of Saddle Cloth

Rafe r.a says:

"We were once with the Prophet s.a.w on a journey. The sheets that we had spread on our camels were decorated with red thread work on the borders. The Prophet s.a.w said, "I notice that the red colour has begun to catch your fancy." We stood up and dispersed in confusion at this rebuke, so much so that our camels seeing our bewilderment began to run about. We immediately removed the sheets from their backs."

We surprised on hearing such stories about sahabah, as we are living in a different atmosphere with quite a different frame of mind. When the Truce of Hudaibiyyah an envoy of Qureysh, had an opportunity of studying very carefully the behaviour of sahabah. When we returned to his people, he said to them:

"I have been to the courts of great kings and monarchs as an envoy. I have met the Emperors of Persia, Rome and Abyssinia. Nowhere have i seen people around a Sovereign so respectful to him as I saw the companions of Muhammad s.a.w. When he spits, his sputum is not allowed to fall on the ground. It is taken by somebody in his hands to anoint his face and body therewith. When he issues some order, every person hastens to carry it out. When he makes wudhu, his companions race one with another to snatch the water trickling down from his limbs, in such a way that an observer would think there are going to fight over that water. When he speaks, everybody is silent as if he were dumb. Nobody raises his eyes to look at him, out of respect for him."

Prophet Muhammad, Emperors Of Persia, Rome, Abyssinia, Speaks

Rewards for fluent recitation and for faltering recitation.

From Aishah r.a narrates that Rasullullah s.a.w once said ; “One who is well versed in the Quran will be in the company of those angels who are scribes, noble and righteous; and one who falters in reading the Quran and has to expert hard for learning, gets double the reward.”

“One who is well versed in the Quran” means one who is proficient in memorizing as well as in reciting it. It is highly praiseworthy if one masters its meaning and significance as well. “To be with the angels” means that like the angels who transferred the Quran from Loh Mahfuz (Protected Tablet in the Heavens), he also conveys it to others through its recitation and, therefore both have the same occupation; or that he will join the company of such angels on the Day of Judgement. One who falters will get double reward – one for his reading and the other for his effort in reading the Quran, In spite of faltering again and again. It doest not mean that his reward will exceed that of a well versed person. The reward that is mentioned for a well versed person is far greater, so much so that he will be in the company of special angels. The explanation is that the labour involved in faltering and the difficulties in the reading of the Quran carry an independent reward. As such, reading of the Quran should not be given up, even though faltering may be an excuse.

Mulla Ali Qari, has reproduced from the riwayat (saying) of Tibrani and Baihaqi that one who cannot memorize the Quran well and yet persists in learning it by heart get double reward. Similarly, one who cherishes a longing for memorizing it and doest not possess the ability to do so, but does not give up his efforts, will be reckoned by Almighty Allah among the huffaz (plural of hafiz – one who has learnt the whole Quran by heart) on the Day of Resurrection.

Reward, angels, Allah, reading quran, double reward, Judgement Day

Abu Bakar r.a daily allowance from the Baitulmal.

Abu Bakar r.a was a cloth merchant and live by that trade. On the death of the Prophet s.a.w , people selected him as the Khalifah. Next day with some cloth slung on his arm, he was proceeding to the market as usual when Umar r.a met him in the way.

Umar : “Where are you going to Abu Bakar ?”

Abu Bakar : “To Market !”

Umar: “If you get bussy with your trade, who will carry out the duties of the caliphate ?”

Abu Bakar: “How am I to feed my family then ?”

Umar: “Let’s go to Abu Ubaidah (incharge of Baitulmal), who will fix some daily allowance for you from the Baitulmal”

They both went Abu Ubaidah. He fixed for Abu Bakar an allowance equal to that usually paid to an average Muhajirin.

Once Abu Bakar wife said to him: “I would like to have a sweet dish.”

Abu Bakar : “I have no money to arrange for the dish.”

His wife: “If you permit, I shall to try to save something daily from our allowance which will some day make enough to enable us to prepare the sweet dish.”

He agreed. A little money was saved in many days. When his wife brought the money to make purchases for the sweet dish, he said :

“It seems that we received so much over and above our needs.”

He deposited the saving in the Baitulmal and for future got his allowance cut down by amount saved by his wife.

Rewards of two, three and four sentences of Quran

From Uqbah ibni Amir r.a has said : “Rasullullah s.a.w came to us while we were sitting on the suffah and asked if any one of us would like to go the market of Buthan or Aqiq and fetch from there two she-camels of the finest breed without committing any sin or severing a tie of kinship. We replied that everyone of us would love to do so. Rasullullah s.a.w then said that going to the mosque and reciting of teaching two ayat (sentence) of Quran is more precious than two she-camels, three ayat are more precious than three she-camels, and that similarly reciting or teaching of four ayat is better than four she-camels and an equal number of camels.”



Suffah is the name of particular raised platform in the Mosque of the Holy Prophet s.a.w in Medina. It used to be occupied by the poor muslim muhajirin (plural of emigrant from Mecca to Medina) who are know as “Ashab usSuffah” (men of suffah). The number of these men varied from time to time. Allamah Suyuti (Rahmatullahalaih) has listed one hundred and one names and also written an independent booklet about their names.

Buthan and Aqiq were the two market-place for camels near Medina. The camel, more particularly a she-camel having a fat hump, was favourite of the Arabs.

The expression “without sin” is significant. A thing can be acquired without labour either by extortion, through illegal inheritance (by forcefully taking over the property of some relative) or by theft. Rasullulah s.a.w thus ruled out all such acquisitions. Acquiring a thing without labour and without any sin is certainly preferred by all, but much more valuable is the learning of a few ayat.

It is a clear fact that let alone one or two camels, even if one acquires the kingdom of all the seven Aqlim (continents) one will be forced to leave it, if not today surely tomorrow (at the time of death), but the reward of one ayat will be ever-lasting. We see even in this life that a man feels happier when he is given only one rupee (without the condition of returning it), rather than if he is given one thousand rupees for keeping in this safe custody for a while only. In the latter case, he is merely burdened with a trust without getting any benefit out of it. In fact, this hadith implies an admonition not to compare something temporary with something external. Whether in action or at rest, man should consider if his efforts are being wasted on acquiring the temporary gains of this world, or are directed towards achieving the everlasting ones. Woe be the waste of effort for which we earn eternal misery. The last phrase of the hadith, “superior to an equal number of camels” contains three meanings. First, up to the number four, the reward has been mentioned in detail. Beyond this, it is briefly mentioned that the more ayat a person acquires, the greater will be their superiority over the number of camels. In this case, the word “camels” at the end refers to the species either he-camels or she-camels and the number implied is more than four because up to the number four, the reward has been mentioned in detail.

The second meaning is that the numbers mentioned are the same as referred to ealier, the significance being that inclinations are always different; some are fond of she-camels, others prefer a he-camel. Therefore, Rasullullah s.a.w has used this expression to signify that every ayat is superior to a she-camel. And if one prefers a he-camel, an ayat is also superior to a he-camel.

The third meaning is that the numbers mentioned are the same as referred to before and not more than four. According to the second meaning, the explanation that an ayat is superior to a she-camel or he-camel does not hold good, but it implies a collection, i.e., one ayat is superior to a he-camel and a she-camel considered together, and likewise every ayat is superior to the combination of an equal number of he-camels or she-camels. Thus a single ayat has been compared to a pair or couple (of camels). (May Allah bless his grave with Divine light) has preferred the latter interpretation because it points to a superior virtue. This however, does not meaning that the reward on an ayat, can be equaled to a camel or two camels. All this is for inducement and illustration. It has been clearly written before that an ayat whose reward is permanent and enduring is superior and preferable even to a kingdom over the seven aqlim (continents), which is bound to disintegrate.

Mulla Ali Qari has written an account of a pious Shaikh who went to Mecca for Hajj (Pilgrimage to Mecca on the 9th day of Zulhijah – the 12th month of Islamic calendar). When he landed at Jeddah, some of his friend in business requested him to prolong his stay in Jeddah, so that they could earn more profit for their merchandise by virtue of his presence. In fact they wanted that some of the servant of the Sahaik be benefited by the profits of their business. At first the Shaikh expressed his inability to prolong his stay, but when they insisted the Shaikh asked them as to the maximum profit was not the same in all cases; but the maximum that they could expert was hundred percent. The Shaikh said, “you have taken all this trouble for such a petty gain; such an insignificant gain. I cannot miss the solat (prayer) in the respected ‘Haram’ ( the most Scared Mosque), where the rewards of solat gets multiplied one hundred thousand times.” In fact, we muslims should consider how, for petty worldly gains, we sometimes sacrifice great spiritual benefits.

The strories of Rasullullah s.a.w and his companions

We glorify Allah and ask blessings and salutations of peace for the noble Prophet Muhammad s.a.w and his companions and those who follow him in up-holding the cause of the right religion.

All the stories of the companion of the Holy Prophet Muhammad s.a.w in this blog are mainly for telling the true tales of the golden age of Islam that would create in them an Islamic spirit of love and esteem for Sahabah r.a, and thereby improve their “Iman”.

It is an admitted fact that the stories of the godly people deserve to be studied rather deeply, in order to derive proper benefit from them. This is more important in case of sahabah, who were chosen by Allah for the company of His beloved and our dear Prophet Muhammad s.a.w. Their stories not only serve as a beacon of Faith and Practice but also caused Allah’s blessing and mercy to descend on the reader.

“And all that we related unto thee of the stories of the messenger is in order that thereby We may make the heart firm. And herein hath come unto thee the truth and exhortation and a reminder for belivers.” (XI : 120)


Story 1 – The Prophet’s Journey to Taif

For nine years, since his selection by Allah for His mission, the Prophet Muhammad s.a.w had been delivering the message of Allah in Mecca and making all out efforts to guide and reform his community. Excepting a few persons who had either embraced Islam or who helped him though not accepting his creed, all the rest in Mecca left no stone unturned in persecuting and deriding him and his followers. His uncle Abu Talib was one of those good hearted people who help him, in spite of his not entering into the fold of Islam.

The following year, on the death of Abu Talib, the Quraish got a free hand and therefore accelerated their sinister pursuits without check and hindrance. At Taif, the second biggest town of Hijjaz (Peninsular of Arab Land), there lived Bani Thaqif – a clan strong in number. The Prophet s.a.w left for Taif with hope of winning them over to Islam, thus giving quarter to Muslims from the persecution of the Quraish and also establishing a base for the future propagation of Islam.

On reaching Taif he visited the three chieftains of the clan separately, and placed before each of them the message of Allah, and called upon him to stand by his (Prophet’s) side. Instead of accepting his message, they refused even to listen to him and notwithstanding the proverbial Arab hospitality, each of them treated him most contemptuously and rudely. They plainly told him that they did not like his stay in their town. The Prophet s.a.w had expected a civil, even a cordial treatment and due courtesy in speech from them, as they were the heads of the clan. But one of them sneered:

“Hey, Allah has made you Prophet !”

The others exclaimed with derision “

“Could Allah not lay His hand on anyone else, beside you to make him His Prophet ?”

The third one gibed at him.

“I do not want to talk to you, for if you are in fact a Prophets, then to oppose you is invite trouble, and if you, only pretend to be one, why should I talk with an imposter ?”

The Prophet s.a.w, was a rock of steadfastness and perseverance, did not lose heart over this check from the chieftains, and tried to approach the common people: but nobody would listen to him. Instead they asked him to clear off from their own town and go wherever else he liked. When he realized that further efforts were in vain, he decided to leave the town. But they would not let him depart in peace, and set the street urchins after him, to hiss, to hoot, to jeer at and stone him.

He was so much pelted with stones that his whole body was covered with blood and his shoes were clogged to his feet. He left the town in this woeful plight. When he was far out of the town and safe from the rabble, he prayed to Allah thus:

“Oh..my Allah ! To Thee I complain of the feebleness of my strength, of my lack of resources and my being unimportant in the eyes of people. Oh.., Most Merciful of all those capable of showing mercy ! Thou art the Lord of the weak, and Thou art my own Lord. To whom art Thou to entrust me; to an unsympathetic foe who would sullenly frown at me, or to an alien to whom Thou hast given control over my affairs ? Not in the least do I care for anything except that I may have Thy protection for my self. I seek shelter in your light – the light which illuminates the Heavens and dispels all sort of darkness and which controls all affair in this world as well as in the Hereafter. May it never be that I should incur Thy wrath, or that Thou should be displeased with me. I must remove the cause of Thy displeasure till Thou art pleased. There is no strength nor power but through Thee.”

The Heaven were moved by prayer and Jibrail a.s (Alayhis Salam) appreared before the Prophet s.a.w greeting him with Assalamualiakum and said:

“Allah knows all that has passed between you and these people. He has deputed an angle incharge of the mountains to be at your command.”

Saying Jibrail a.s ushered the angle before Prophet. The angle greeted the Prophet s.a.w and said:

“O, Prophet of Allah! I am at your service. If you wish, I can cause the mountains overlooking this town on both sides to collide with each other, so that all the people therein would be crushed to death, or you may suggest any punishment for them.”

The merciful and noble Prothet s.a.w said :

“Even if these people do not accept Islam, I do hope from Allah that there will be persons from among their progeny who would worship Allah and serve His cause.”

Behold the conduct of our noble Prophet s.a.w, whom we profess to follow! We get so much irritated over a little trouble or a mere abuse from somebody that we keep on torturing and taking our revenge throughout our live in every possible manner. Does it become people who claim to follow the magnanimous Prophet s.a.w? Look, even after so much suffering at the hands of the Taif mob, he neither curses the nor does he work for any revenge, even when he has the full opportunity to do do.

Blessings of recitation and virtues of the Word of Allah

From Abu Said r.a narrates that Rasullullah s.a.w said: Almighty Allah says, “if anybody finds no time for My remembrance and for begging favours of Me, because of his remaining busy with the Holy Quran, 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.”

In other words, compared to those who are begging favours of Allah, He will surely confer some better reward on a person who remains so occupied with committing the Quran to memory or learning and understanding it that he hardly gets time for Dhuha prayer.

It is commonly know that when a man distributes sweets, or something else amongst others, a share is set aside for the person who cannot attend the function because of the task of distribution give him by the distributor himself. In another hadith, in the same context, it is mentioned that Allah would give such a person a better reward than what He would give to His ever grateful servants.

Who is the best person?

From Uthman r.a narrates that Rasullulah s.a.w said: “The best amongst you is he who learns the quran and teaches it.”

In the most of the books, this hadith is quoted with the worth “and” between “learns” and “teaches” as above. Thus the greatest reward would be for him who learns the Holly Quran and thereafter teaches it to others.

But some of the books this hadith is narrated with the word “or” in which case the meaning would be “the best amongst you is he who learns Quran or teaches it.”

According to this version, the reward is general, i.e equally great whether one learns himself or teaches to others. Thus there would be equal virtue for both.

The Quran is the basis of the religion of islam and on the preservation and propagation of the Quran depends the very existence of this faith. Hence the virtue of learning and teaching the quran is self evident and does not need further elucidation.

There are however various degrees of excellent. The highest is to learn the quran along with its meanings and purport and the least is to learn its words only.

The hadith mentioned above is supported also by another saying of Rasullullah s.a.w as reported by Said ibni Salim r.a :

“ If a person who has acquired knowledge of the Holy Quran considers another person who has been gifted with something else to be more fortunate that himself, he was show disrespect to the blessings of Allah bestowed on him on account of his learning the Quran. It is evident that since the Quran, being the word of Allah, is superior to all other discourses as mentioned in some of the hadith quoted later, its reading and teaching must be superior to everyting else.

Mullah Ali Qari quotes from another hadith that whoever acquires the knowledge of Holy Quran stores the knowledge of Prophethood in his forehead.

Sahl Tastari r.a says that the proof of love for Allah is the existence of love the word of Allah in one’s heart.

In Sharah Ihya, the list of people who will be given shelter in the shade of “Arsh” (throne of Allah) on the fearful Day of Judgement includes those persons who teach the Quran to the children of muslims and also those who learn the Holy Quran in their childhood and are devoted to its recitation when grown up.

Foreword - The virtues of The Holy Quran

In the name of Allah, the most benevolent and the the most merciful.

All praise be to Allah, who created man, gave him the gift of expression and revealed for him the Holly Quran, which is a source of advice, healing guidance and mercy for those who have faith. The quran contains nothing that is doubtful or crooked. It is absolutely straight, an authority and “Nur” (enligtenment) for the belivers. Abundant and perfect salutation be on Muhammad Rasullullah s.a.w (Sallaallaho alaihe wassalam-Blessings and peace from Allah be upon him), the person who is the best af all creation, whose “Nur” illuminated the hearts of the living and their graves after death, whose appearance was a bounty for the whole universe. Peace be upon his descendants and companions, who are the stars of the guidance and propagators of the Holly Quran and also upon those believers who are their followers in faith.

Before proceeding, it seems desirable to mention first some of the requirements of decorum for reading of the first some of the Holly Quran; because as admitted.

“One who is devoid of revence misses Allah’s special favour.”

In brief, the essence of all the rules of reverence is to considers the Glorius Quran as the words of the Almighty Allah, Whom we worship and as the word of One Whom we love and seek.

Rules of Reverence For Reading The Holly Quran

After cleaning the teeth with miswak (agreentwig of special varieties of trees used brusing the teeth) and humility and face towards qiblah (direction towards Kaabah in Mecca). Then, with attentive heart, deep devetion and zest befitting the occasion, one should recite, imagining all the time that he is reciting it to Almighty Allah. If one understands the meaning, one should pause and reflect on ayat (plural of ayat – a verse of the Quran) of promise and mercy and should beg for His forgivensess and compassion. On ayat of punishment and admonition, one should seek His refuge, as except Him there is no Helper. On ayat pertaining to his Majesty and Sanctity, one should say “Subhanaallah” (Glory to Allah). If one doest not spontaneously shed tears while reading the book, one must induce one self to weep a little.

“For a lover, the moments of greatest pleasure are those when, in the presence of his beloved, he is full of self reproach and shedding tears profusely.”

One should not read fast unless one desire to memorize it. The Quran should be placed in a slightly elevated position on a wooden stand or a pillow. One should not talk to others during recitation. If one is forced by necessity to speak to some one, it should be done after first closing the book, and then recited Ta’awudh (seeking refuge of Allah against satan), before reading again. If people nearby are occupied in their work, reading in a low voice is appreciated, otherwise reading loudly is more rewarding.

The Mashaik have mentioned six external and six internal rules of reverence for ready the Holly Quran, which are given below.

Rules of (External) Reverence

1. Perform wuduk and then sit facing qiblah in an extremely dignified manner.

2. Do not proceed fast, but read with measure and correct pronunciation.

3. Try to weep, even if you have to compel yourself to do so.

4. The respose to ayat of mercy of punishment should be as explained above.

5. Reading should be in a low voice, if insincerity is apprehended on own part or disturbance is caused to others. Otherwise read in a loud voice.

6. Read in a melodious voice, because there are numerous hadith laying emphasis on this.

Rules of (Internal) Reverence

1. The heart should be full of the glory of Quran. i.e. realizing how sublime it is.

2. Bear in the heart the Loftiness, Majesty and Magnificence of Almighty Allah, whose Revelation the Quran.

3. The heart should be free from distraction and doubts.

4. Dwell upon the meanings and enjoy reading it.

Rasullullah s.a.w once spent the whole night reading over and over again the following ayat;

“If thou should chastise them, they are Thy servants, and if Thou should forgive them, Thou art the Mighty, the Wise” (V:118)

Once Said ibni Jubair r.a, spent the whole night repeating the following ayat ;

“And withdraw aside today, O guilty one !” (XXXVI:59)

5. Submit your heart to the subject-matter of the verses you reading. For instance, on ayat containing the message of mercy, the heart should be filled with delight. And on ayat of chastisement, the heart should tremble with awe.

6. The ears should be made as attentive as if Almighty Allah Himself is speaking and the reader is listening to Him.

May Allah, out of his mercy and kindness, grant all of us the ability to read the quran according to these rules of reverence.

A Religious Principle

The memorizing of that much of the Glorious Quran as is necessary for (the offering of) Solat (Islamic way of worshipping Allah) is obligatory for every muslim, whereas memorizing the whole of the Holy Quran is Fardu Kifayah i.e. an act obligatory on all, but which may suffice if performed by an adequate number. If there were not single hafiz (may Allah forbid) all the muslim would be held responsible for this sin. Mulla Ali Qari (Rahmatullahalaih) has further report from Zarkashi that if, in town or a village, there were no person to read the Holy Quran, all the muslim inhabitants of that place would be considered sinful. In this age of darkness and ignorance when the muslims have become misguided in respect of many aspects of islam. It is generally considered useless and stupid to memorize the quran and sheer waste of time and metal energy to repeat its words without understanding their meaning. If this were the only case or our aversion to faith, something in detail could be written about it. But today all our acts are erring and all our thoughts are leading us astray. For how many should one wail and about how many should one complain.

“So to Allah do we complain and from Him do we seek help”


Shaikhul Hadith Maulana
Muhammad Zakariya Kandhalvi.
India.