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.”


Judgement, Judgement Day, Throne, Allah's Throne, Holy Quran, kinship, honour, Hereafter, plaintiff, Death, spiritual, Philology, language, Arabic, Arabic language, Syntax, grammar, Etymology, translate, Derivatives, semantics, Knowledge, Knowledge of semantics, figure of speech, figure, speech, beauty, beauty of language, knowledge of oratory, pronunciation, fundamentals of faith, Jurisprudence, circumstances